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Guru Speaks
WORD IS TRUTH, TRUTH IS GURU, GURU IS GOD
(The uniquely Sublime movement of human welfare and liberation)
[The diversity and contradictions in human experience
are based on indomitable karmic liability involving good and evil
alike. This expands as human history depicting known details and
subtle influence of unknown factors. The spiritual wisdom and
guidance emanating there from is the panacea for all human ills.
This is made available to the humanity by the gracious Will of God
through the Guru authorized in this behalf. This happens to be one
among the most important subjects coming within the purview of
spiritual experience especially in the matter of the spiritual
mystery latent in revelatory visions. Any amount of explanatory
treatises will not be sufficient to bring out this fully. This
subject involves the full richness and privacy of the reciprocity of
Guru and disciple. In Santhigiri the entrance to this wisdom and
experience is open for the whole world. The following is a very
brief summary of the ideals and activities of the Ashram]
I
The spiritual performance of Santhigiri Ashram
is not a religious function. It is intended for leading forward the
humanity and correcting it. For that they have to be made aware of
the error that had taken place long ago which has to be corrected.
The civilized way of living requires the correction of erroneous
life style that had been in vogue for long. The very action of
pointing out the existing error should not be allowed to turn out as
a fresh error. We should be prepared to declare that there is an
effective method for the intended correction. For this it requires
that one should come to know or experience the Supreme Soul who
fills with radiating light the planetary and interplanetary spheres
of the system of nine planets. There is the spiritual wisdom
starting at the first sky [Akasa] and encompassing the succeeding
planes of the different specifications of light. But the scriptural
renderings of wisdom do not effectively bring out that the spark of
life illuminating the life - force of a live tree is immanent in
every living being. The written history, which is a mixture of
Vedic, Puranic and Scriptural thought does not illustrate this fact.
Beginning from the humble grass or from the five elements involving
the water content the life - force is evaluated; this leads to the
five spiritual cells [Pancha Kosa- namely Annamaya, Pranamaya,
Jnanamaya, Vinjanamaya and Anandamaya]. Scholars have tried to add a
sixth one to the existing five cells. This concept of the sixth one
is far from the truth, though it may appear reasonable, pure and
scholarly. The devotees adhering to Yoga Cult have zealously strived
to cultivate the soul to transform it into a repository of wisdom.
Their super human effort is beyond the comprehension of ordinary
men. The fulfillment of scholarship is prone to the commission of
the error of cherishing the notion that the different cults of Yogi,
Jnani, Karmi and Bhaktha belong to one fold. They should at least
make a note of this spiritual fact that the nine-fold light can
emanate from one atom as has been proved by the possibility of
atomic reaction brought about by modern scientific research. There
was a theory that the atom cannot be split. Now who has split the
atom? The assertion of the indivisibility of the atom is similar to
the theory of Advaita. Science can bring to light a number of facts.
But the method or path followed by the scientist need not
necessarily be the proper one. What do we understand from this? His
findings may be scientifically true. The nature has arranged
everything without holding back anything from our observation. The
spokesman of the truth can alone clarify the objective tribulations
of the life - force in accordance with the different statures of
individual souls. The great men whose sustained effort in search of
the source of grace for long having acted upon every cell beginning
from the Annamaya kosa and through a long journey enabling them to
reach Anandamaya kosa. The objective evaluation of possessive
process of spiritual phenomena can be done only by a seeker of
truth. The mathematicians or the scientists insisting upon a
systematic study of mathematics or the dictionary of Gundert, which
can be considered as a mathematical study of the origin and
development of words and phrases. One reservoir or backwater is
quite different from another. Suppose somebody commits the erroneous
action of assessing a reservoir in mathematical terms quite in line
with Amarakosha, the dictionary of synonyms. If all the reservoirs
are emptied into the ocean without knowing that the ocean itself is
moving about over the surface of the earth one can not figure out
the intricacies of the system. One of the old folk songs in
Malayalam refers to a tree of seven-leafed branches on the other
shore of the seven seas. This is an imagination, which has merged
with poetic action of reason. The imagery and reasoning differ from
individual to individual. Does this mean that the writer and the
readers have actually seen it? This is as effective as the
consolation acquired by calculating the intensity of the rosy light
emanating from each sky (Spiritual sky). The repetitive capacity of
the three Yugas gone by when ripening into that of the fourth (Kali)
Yuga will clearly show the void left by the theory of Advaitha. Why
should one engage in the futile act of explaining the reality of a
void?
If this
faculty of philosophic reasoning, which is not spiritual vision,
were conjured up intellectually to suit scholarship, would it be
helpful to achieve spiritual wisdom (Jnana)? The dictionaries by
Amarasihma and Gundert are the products of intellectual craft. The
spirituality actually starts from a point beyond the intellectual
faculty. It is beyond the faculties of intellect and thought. There
is no room for reason and thought there. The systematization based
on inferences and speculations are the display of the scholarship of
the scientists. The fabrication of a big language within the
scholarly language resulted in the advent of a new language known as
Sanskrit. Sanskrit is one of the most complex academic languages of
the ancient scholars. The language underwent much sophistication in
the name of civilized and stylish medium of scholarly communication.
Therefore the spiritual culture that had to be evolved in the fourth
leg of the age-quartet (Kaliyuga) did not take shape as the process
of evolution in this line was held up at the close of Dwaparayuga.
The glorification of the Devas in Amarakosha etc. denied the
evolutionary fulfillment of Kaliyuga. This is symptomatic of
scholarly contrivance. Therefore the spiritual evolution congenial
to kaliyuga did not come into play in none of the Kaliyugas of the
past 25 Chathuryugas. The impediment inherent in the Thrimoorthi
system nullified the beneficial possibility of Kaliyugas. Kaliyuga,
which happens to be the fourth leg of Chathuryuga, has many
implications of spiritual grace. How this grace acts upon every
living cell is the manifestation of the inherent force of evolution.
The life force of a species of grass when manifests its chemical and
medicinal contents denotes a relative plane of perfection. This is
applicable to each variety of grasses and this process of evolution
embraces the different families of shrubs and this repetitive
process denotes another perfection of Karma. The derivation of
different nomenclature exemplifies this process. E.g. ? Ramapacha?.
It is the name borne by a specific genus of shrub.
The fortnights
represented by full moon and new moon denote another perfection or
fulfillment. We may evaluate the 120 years, which is held to be the
maximum human life span. Could a human being make out the
innumerable layers of spiritual phenomena immanent in the universe
by his intellectual faculty even if he completes the full life span?
This layered make up of time flow comprising the lunar months of a
100 or120 years does not enable men of different caliber such as
intelligent, foolish or a scoundrel of the meanest nature to make
out the specific repetitive faculty of karma relating to the four
yugas namely Satya Yuga, Thretha Yuga, Dwapara Yuga and Kali Yuga
involving the planetary and interplanetary action and interaction.
This inability is the source of comments of our ancestors about the
achievements of their contemporaries to the effect that the
revolutionary poetic rendering of the faculty encompassing the range
from salt to camphor i.e. everything imaginable as a super human
achievement! After reaching this situation how can a wise man
exercise his discretion having already given equal status to truth
and falsehood? Therefore we should come to a conclusion based on
real experience. Suppose we discard totally the evil after
collecting everything good while evaluating good and evil. Can we
calculate correctly the inner make up of a lunar month in terms of
karma past and present depending on the aspects of good we have
collected? Can one be deemed a wise man if one displays the details
of evils that pervades 100 years? It follows that the claim that one
has reached the spiritual plane of unblemished happiness or bliss-
Anandamaya kosa- beginning from the elementary plane of spiritual
nourishment - Annamaya Kosa - which has been polluted by improper
action based on intricacies of scholarly dogmatism will not be
sufficient. One should act properly in the proper way. The spiritual
experience of Darshan [Revelatory vision] occurs at the culmination
of such spiritual process at various planes or levels. The spiritual
experience of different planes [seven skies] has been enumerated
like this. This truth is borne out by some great men who have
attained this wisdom through the ages and appearing on rare contexts
of spiritual significance in certain yugas. While at North India,
Sanyasins of South India would claim their lineage to Sree Sankara
the exponent of Advaita Philosophy, if enquired by the people there.
This enables them to unhindered admission to various Ashrams. This
trick is played by all the Sudras of South India! What would be the
outcome if these things were engulfed in communal sentiments?
II
Now we have specialization in every
field of knowledge. We are having Encyclopaedia similar to a
botanical garden maintained scientifically growing plants and trees
of all denominations. This leads to a peculiar mixture of wisdom and
ignorance, which disseminates purity of thought! This process goes
on and on! One of the Upanishadic prayers beseeching peace runs like
this: -
"Poornamada. Poornamidam,
Poornal Poornamudachyathe
Poornasya Poornamadaya
Poornameva Avasishyathe
Aum Santhi Santhi Santhi"
[This is perfect, that is
perfect; the perfect evolves out of the perfect. If the perfect is
taken out of the perfect then again the original perfect remains
perfect. Oh! Peace be on earth and heavens!]
Will this invocation for peace uttered thrice bring about peace for
the Vedic scholar? There is another citation of a hymn.
"Antharjyothi Bahirjyothi,
Prathyagjyothi Paratpara
Jyothirjyothi Swayamjyothi
Atmajyothi Sivatmakam.
This is an
invocation in Thantric style. Is this enough for bringing about
peace? This spiritual perfection envisaged in such manners and
inadequate karmas have thwarted the aspirations of Hinduism all
along. The denial of the theory of birth by some religions is
another example. Both these attitudes can be likened to child?s
play. The children play very seriously erecting castles of sand,
mock-cooking food items, imaginary oblations of milk etc. If
somebody ruins these fabrications and drives away the children there
ends the whole seriousness and serenity! We should not allow
ourselves to be led astray to total degradation or degeneration by
the magic of language full of rhetoric renderings of philosophic
speculations, which happen to be a child?s play against the
background of true spiritual experience. Let not the just get
involved in the ruinous race of scholarship versus ignorance! Let
each and every soul beware of this.
III
According to the information by way of history as well as revelatory
visions it is evident those great men were not heeded nor honored by
their contemporaries and compatriots. The various aspects of
spiritual experience put forward by various religious theorists can
be assigned their places according to spiritual dimensions in
different skies only by a few great men. Such great men would
illustrate and reveal their own stature or position on a few
contexts. For one of the classic examples we may look into the
history of Sree Krishna and Arjuna. While Arjuna was in a dilemma in
Kurukshetra Sree Krishna revealed to him the spiritual dimensions
and bond of karma and various spiritual planes that were polluted by
wrong actions of his elderly relatives in their past lives.
Meanwhile Sere Krishna?s own elevated spiritual position was also
revealed. But the pity is that we do not understand or accept their
sacrifice or renunciation and we could neither realize their Dharma
with our love and devotion. Besides we went after the narration of
miraculous anecdotes of the remote past (of Thretha and Dwapara
yugas) and consequently we placed our faith on the concept of
illusory divinity (Maya or Mahamaya) and their blessings and
revelations. We were led to worship demoniac forces relying on their
blessing for spiritual enlightenment! The demoniac possession
experienced by a number of people illustrates this evil. The
ancestors who found solace in this kind of worship have failed to
respect truth and true faith and we followed suit! We should wake up
and think for ourselves. If we follow the thoughts of the eminent
scholars on the connected subjects we will come to know that the
whole Dharma and Karma envisaged in this regard belong to the
scholars. But in reality these are not proper Dharma and Karma
(because the scholars are not spiritually authorized therefore).
Here what we do is evaluating the karmic continuity through the deep
and ancient past. This evaluation encompasses the three yugas namely
Thretha, Dwapara and Kali. Satya yuga has a different spiritual
footing and therefore the path of the spiritual realization
applicable to that yuga has been declared in many past contexts.
[Ever since the spiritual error had taken place 25 Chathuryugas back
the Dharma applicable to each yuga was lost sight of. As a result
the Sathya yugas and the Kaliyugas especially went by without
fulfilling the dharmic obligations implied originally. This has
another reason also. The face of Jnana (spiritual wisdom) was
disregarded. The system of Thrimoorthy dominated the spiritual
scene. This in fact was a deviation, which led the world away from
the path of truth].
Most of the scriptural
discourses go astray leaving the humanity behind! Alas! The world
population follows suit! What is the way out? The only thing that we
can do for their good is to pray to God. Let us pray. The Karma or
phenomenon of Darshana is the dialogue or discourse between Guru and
disciple on tangible spiritual experience getting them across the
Cosmic boundaries of cause and effect and gross and subtle and their
immense shades of differentiations.
It is a pity that the eternal truth though disclosed is not accepted
as such by the people in general. The corrective and explanatory
discourse between Guru and disciple is denominated as Darshana,
which is not any dogmatic rationalization of revelation and
realization as a figment of imagination. It is a karmic error to
define Jnana [spiritual wisdom] in terms of spiritual dogmatism.
This error has taken place due to the lack of sagacious assessment
of the sharp differences between Sanathana and Haindava. If the
spiritual assessment is effected in the intellectual gymnasium even
by the people of true faith will be chaotic. In Malayalam language
the situation can be likened to the state of affairs in a gymnasium
where there is no master. Similar examples will be available in
respect of all languages.
The revelatory spiritual faculty could be properly developed only
with the help and blessings of the Guru. Our present devalued social
existence denies us the faculty of realizing the wisdom in respect
of the basis of different and separate metaphysical or spiritual
identity of Iswaran, Daivom, Brahmom, Parabrahmom.
IV
An Acharya of the Manu lineage [tradition] reviewed the ancestral
heritage for the deferential assessment of truth in the light of
Yuga Dharma [the code of spiritual conduct pertaining to that age].
His reaction to what he saw and concluded resulted in a blasphemous
error resulting in the infliction of a curse by Brahmom [The
Supreme]. As a result the world lay inert for a number of Yugas. The
re-enactment of the regulated evolution of the world had to be
instituted afresh. When this was done it took forty yugas [10
age-quartets] for the destined flow of things in accordance with
Dharma, which culminated in the fulfillment of the system of
Thrimoorthy [Brahma, Vishnu and Maheshwara]. The system of
Thrimoorthy was described as the embodiment of truth [Sathswaroopa]
though it began from the lowly manifestation of spiritual possession
and this description was grown into the dimension of an irrevocable
dogmatic theme. Consequently the assessment of the relevant Dharma
pertaining to each Yuga went wrong and as a result the scholars were
constrained to declare that Kaliyuga was inauspicious which is
fraught with evil and ruinous possibilities! This miscalculation had
started in India and it has not been noticed elsewhere. When the
different and effective Dharma applicable to each of the four yugas
were lost sight of as a result of the curse of Cosmic dimensions,
the auspicious and redemptive potentiality of Kali yuga was totally
forgotten. In its place sprang up the false notion that Kaliyuga is
inauspicious and ruinous. This ignorance was actually ruinous and
prevented humanity from entering the proper path of Jnana [spiritual
wisdom].
The scriptural edifice fabricated on Tantric and Manthric bases
comprise good and evil aspects dealt with by different lineage of
Gurus. This includes the eighteen Puranas [Epics] six Shastras, four
Vedas namely Rig, Yajus, Sama and Atharva Vedas according to the
Hindu philosophy. Of these the Atharva Veda has to be considered as
the authoritative repository of truthful depiction of the
realization of Darsana or revelatory vision. The four Vedas were
supposed to be applicable to the four yugas and when the spiritual
evolution met with stagnation at the third yuga at the plane of
Thrimoorthy system which involved specific, limiting, qualitative
definitions of illusion- Maya, Mahamaya, display of divine grace and
procession of spiritual nomenclature and divine morphology. There is
an illustrative example in the story of the Brahma Rakshas who is a
subtle spiritual entity who projected Devendra as the potential
liberator for human beings the world over. This is based on the
postulate or assumption that Devendra would never tell a lie. The
Brahma Rakshas placed a blade of grass before the subtle spiritual
entities representing elemental forces such as air, fire, water etc
and the Devas and asked each of them to lift it. All the powerful
ones tried but failed miserably. Meanwhile Devendra inferred by
intuitive knowledge the BrahmaRakshas was Brahmom [The Supreme]
Himself and declared it submissively. This is how Devendra was
conferred the title and position of the king of Devas, the story
goes. Yet there are other stories wherein Devendra finds himself in
unholy and vulnerable situations by his capricious, passionate
nature. His Karmic and spiritual blemish has been eliminated by way
of purifying by prayerful Sankalpa by the saint Athri and his wife
Anasooya. Further the story goes on stating that these saintly
couple getting the Thrimoorthies disillusioned and dethroned from
their illusory heights of vanity. It is stated that Thrimoorthies
had been transformed into small children so that they may not know
anything worldly or otherwise and may not possess the feeling of
pride or shame. [What actually happened is that their mental stature
had been reduced or reverted to that of rudimentary intellectual
position, which is devoid of any faculty to grasp anything]. The
concocted story goes on showering such details as the wives of the
Thrimoorthies finding out the identity of their husbands with the
blessing of Parasakthi. [Actually there was no morphologic
transformation and therefore there was no mystery regarding their
identity]. Devendra who was undergoing the ignominy and suffering as
an aftermath of his past misdeed came to know of this noble place of
the Rishi and his wife. Devendra submitted himself to the grace of
the saintly couple and got himself purified of his sins. The place
was therefore named as Sucheendram - the place where Devendra was
purified. But a sinister mixture of Vedic Rituals and scriptural
concoctions instituted the midnight worship of Devendra as a deity
at Sucheendram Temple! This is also evident from the stories told in
the legends, epics and scriptures.
The spiritual Sankalpa Karma of meditative concentration performed
by Anasooya has proved beyond doubt that Jnana [spiritual wisdom or
enlightenment] is beyond the planes of Thrimoorthies and Devendra
and that no amount of spiritual dialectics or didacticism or
illusory miracles can help one to achieve spiritual enlightenment.
In every cult of religion there were men of enlightenment who
declared "Nethi, Nethi"- ?not this, not this? so long as the
ultimate truth was beyond their spiritual reach. The epics and
scriptures contain occasional descriptions of the Dharmas of the
Chathuryugas as have been expounded by the sanyasis (saints) in
their narratives and songs. It has been proved that the respective
spiritual planes of Thrimoorthies, Devendra and Parasakthi do not
reach beyond the spiritual plane of the sixth sky. The code of
Dharma spreading across the past innumerable millennia came to
naught because of the spiritual error mentioned above. The ill
effects crossed the barriers and spread over other countries
flooding their history with miracles as is evidenced in the life
history of Moses.
V
Meanwhile India had a number of great men as exemplified in the
stories of 18 Siddhas and 12 communities born of the ?Parachi?.
The Thretha
and Dwapara yugas are the ages delegated for the preparation of the
process of emancipation, which has to take place in Kaliyuga. In
Kaliyuga the Devi, Deva, Rishi and Sanyasi are manifested in their
spiritual identity through Grihadharma or the code of ethics proper
applicable to exemplary householders. This is proved as approved in
the four Vedas. The realization or emancipation as contemplated in
the Atharva Veda has been toppled and interpolations are made for
the inclusion of sorcery and black magic and this gradually had been
accepted as the philosophy of Vaidika Dharma which is manifested in
the epic legend of Magha illustrating the implications of linguistic
inflections and synonyms. The cultural conquest in the field of
Sanskrit language is evidenced in the authoritative position of
Amarakosha, the famous dictionary of synonyms. Sanskrit is a
language that has been intricately sophisticated and purified by
formal linguistics which in turn re-established the cultural
concepts on the ancient pedestal of literary adulation and
digressions and double meanings (pun).
Sree Narayana Guru has cited certain revelatory statements in the ?Atmopadesa
Sathakam?[his book of metaphysical observation]. "We should always
remember the quintessence of the Upanishadic truth which holds that
it is not possible for the Sanyasi who has not adhered to the
genuine spiritual path to see the light shining beyond the frontiers
of the three worlds that are realms of Thrimoorthies".
When the vanity of scholarship based on illicit reasoning could not
reach out for the realization of the fabricated reality, the terms
Maya, Mahamaya and Bhagavan Maya were introduced in philosophic
thought to spread an aura of illusion over everything. The theorists
of other religious faiths have arrived at similar conclusions and
belief. It is beyond doubt that a proper understanding about all
these aspects and strict adherence to Yuga Dharma will for ever
enable the human race to attain spiritual welfare and redemption.
This goes beyond the frontiers of humanity and may extend to the
adequate spiritual evolution in respect of the other species also.
The competence of human faculty will reveal Satya Yuga in its true
spiritual clarity. In Thretha Yuga the theory of the bond of Karma
will manifest itself in human experience. In Dwapara Yuga the human
evolution through the stages of Rishi, Sanyasi and Jnani will come
to light. The protective spiritual veil around Kaliyuga is the
resurrection of the faculties of spiritual force accumulated all
along the three previous yugas. That is the Jnana Kanda [the sector
of spiritual wisdom]. But instead of the true potentiality of
Kaliyuga it has been attributed with defamatory remarks such as Kali
is full of evil, Kali is ruinous, Kali is estranged from the path of
Dharma, Kali is full of misdeeds and crimes, such as murder and
arson, Kali is the time for unreal dogmatism etc. Actually Kali is
the congenial context for achievement of human spiritual rights; it
is the time ripe for the attainment of all the required wisdom of
the world and thus to equip ourselves with the knowledge and faculty
for the attainment of truth which we deserve. This truth is made
available to all men and women irrespective of religious
denominations. This is proved by the Upanishads, which will be
referred to in due course.
The Upanishads deal with spiritual truth or reality in terms of the
mathematical or scientific system of light. The scholars who had to
do nothing with this sort of real knowledge are the ones who wrote
Mandookya Upanishads. Likewise there is an enumeration of blue skies
in Narayana Upanishad. The description of the light [in myriad
shades of colour] is the re-evaluation or re-defining of spiritual
history applying the system of the spiritual lay out of the skies
and thus the ten Upanishads are the manifestation of the spiritual
lights illuminating the skies of philosophic thought and experience.
But this has been nullified by the interpretation by the scholars.
[speculation is not experience and therefore the veracity has been
challenged by the rationalists]. The scholarly rendering does not
hold good as it is far from true in terms of actual experience. The
vision [Darsana] brings out the truth or otherwise of the spiritual
phenomena. That the whole human race deserves this real wisdom is a
fact envisaged by Kali Dharma. We must discern Karma and Dharma
through the fulfillment and realization of spiritual vision and
spiritual experience. Then we will be able to discern the true
nature of Jeeva and Athma [the different evolutionary statures of
soul] as has been explained by Sree Krishna who calls for the
elevation or uplift of the soul. The faculty for the discerning
individual Athma from the Supreme and totally surrendering one?s
self is referred to as "Athmanathma vivechanam and Athmana
atmaniveditham". At this point the Jeeva discerns itself. This is
the spiritual sense of duty envisaging the partaking of spiritual
experience between the Guru and the disciple. When this process is
fulfilled eventually the reciprocity of the Guru- disciple relation
becomes the guiding spirit of the world order and the above
participation manifests itself as the elevating action of
emancipation.
The mystery
or essence of the knowledge which is the subject matter of the quest
by the whole humanity, being what it is, the repetitive cyclic
passage of 71 Chathuryugas of a Manwanthara happens through the
destined cosmic path. When the six Manwantharas and the first three
Chathuryugas of this [seventh] Manwanthara went by, the spiritual
leadership came upon Sathyathrana who was one among the many
Acharyas in the Manu lineage who were in the spiritual helm of
affairs. An occasion presented itself before Sathyathrana to valuate
the evolutionary process of spiritual life and its hierarchy, at the
beginning of the fourth Chathuryuga. The spiritual evaluation all
along the passage of time brought before his inner eye the incessant
rhythm of spiritual evolution of souls through the ages according to
the delegation and karma in the spiritual ancestry of India along
the path of spiritual and ethical governance. He saw himself having
been delegated for this mission of spiritual leadership many a time
in the past yugas. The repetitive force of spiritual potency
evolving into spiritual richness and grace that came across over the
ages elated his mind. The process of realization in respect of the
highest planes of spirituality namely, Ishwaran, Daivom Brahmom and
Parabrahmom which is the plane of perfection involving redemption.
The attainment of the spiritual perfection borne out by the fourth
face of Jnana [Jnanamukha] emerged before the focus of his
concentration. He tried to re-evaluate the whole spiritual hierarchy
which act only helped him to arrive again at the same conclusion
that he himself was Brahmom. This onslaught of vanity in the place
of submissive serenity forced Sathyathrana to utter the
Chathurvakyas, ? Aham Brahmasmy? [I am Brahmom] etc. Some scholars
have claimed this to be five folds. The spiritual Dharma, which
intuitively acknowledges the inscrutability of the ultimate reality
through intellect, was lost sight of. In other words the relevance
of the spiritual position was done away with. What Sathyathrana
ought to have arrived at can be thus summed up: - the spiritual
skies of specific colour and light pertaining to each of the nine
planets of the solar system, the possibility of the attainment of
the highest spiritual plane through selfless devotion and optimum
faith, and evolution of the souls through spiritual richness to the
realization of the supremely subtle plane of Parabrahmom held in
utmost reverence in Indian philosophic thought and experience.
Sathyathranan was destined to unravel for himself the spiritual
mystery or the latent spiritual potentiality of the nine lights of
the nine spiritual planes known as ?Navodayam? and take up his
spiritual responsibility as an Acharya to lead the humanity through
the path of Dharma. Unfortunately he could not do this. Instead he
arrogated to himself all the spiritual potentialities and declared
to the world that the waves or rolls of dharmic innovations and
teachings were his own creations.
VI
The wisdom
involving the ultimate reality is beyond the faculties of intellect
and reason. When this was enquired into by way of reasoning and
intellectual gymnastics resulted in the waste of time enumerating or
elaborating the relevant sectors of Karma, Dharma, Punya and Bhagya
[action, code of spiritual conduct, spiritual richness, and the
resultant spiritual prosperity]. When the scenic description of the
spiritual planes of the nine lights [relating to 9 Skies] along with
the explanatory additions of details regarding the collection of
knowledge on various subjects and display of miracles in the cult of
Siddhi it became almost impossible to contain the true subject
matter which is beyond the purview of intellect and reason. Thus the
sense of dedication for the fulfillment of the Will of Brahmom or
Parabrahmom based on the spiritual tenet of cause and effect was
confined to the formality of praise in pompous language. The
intended resurrection to the correct path of light and wisdom was
again confined to the limitations of human awareness as the guiding
Light of the plane of Brahmom and the perfection of the guiding
Light of Yugadharma are beyond the reach of reason and intellect. To
make this clear we may look into the following.
There
is an adage stating that people who are rich in age, education and
wisdom are awaiting the generosity of the men who are rich in money.
The above people are said to have stationed themselves at the door
of the men who are rich in terms of money. The Upanishads are
supposed to reveal the spiritual mysteries. The scholars hold that
the ten Upanishads held to be most predominant are dealing with the
paraphernalia of the ornamental designs of light and colour relating
to different planes of spiritual wisdom. Sree Narayana Guru has made
a reference to this though he did not further describe it,
"Thribhuvanaseema kadannu thingivingum
Thripudimudinju thelinjidunna deepam
Kapada Yethikku karasthamavukeele-
Nnupanishadukthi rahasya morthidenam"
[The light of
wisdom shining beyond the frontiers of Thrimoorthi planes is beyond
the reach of a so-called Jnani. This is a mystical secret divulged
by Upanishad Sayings, which we should always bear in mind].
Many great men also
have come across this awareness. There are many great men whose
mission encompasses only the periods within a few thousand years who
have appeared on the spiritual scene after the birth and the life of
Sree Krishna. Their spiritual pilgrimage has led them, it appears,
to revelatory experiences up to the seventh sky while enumerating
the hierarchy of the nine planes of spiritual light. This has been
celebrated in certain scriptural contexts. In this array come the
different spiritual clans of the 18 Siddhas and 12 children born of
the Parachi and many other Jnanis. The exponents and proponents of
the theories of Advaita and Dvaita engaged in a battle of wits to
arrive at the ultimate truth! Meanwhile the Jnanis belonging to the
spiritual clan of 18 Siddhas and the 12 Jnanis born of the Parachi
and the Prophets who came subsequently strive to arrive at the
truth. They also felt sorry for themselves and for the world in
general for the pitiable state of affairs. They, in their
humbleness, have spoken revelatory aphorisms limiting to one word,
two words or at the most ten words. The series of evidence is before
you in the shape of the life and mission of such great men. Their
legacy is our legitimate heritage, which we have to acknowledge in
all humility. Instead, what the people do is fabricating evidences
to suit their intellectual exercise and the cult of miracles. This,
again, has led the humanity to the position mentioned above, the
Wiseman awaiting the mercy of the rich. This being the truth, any
amount of scholarly interpretations cannot bring it out. This aspect
is substantiated in the Tamil saying,
"Sasthirankal, Puranankal, Sathakodi
kattalum
. .................................................................
Uthavathu, uthavathu, uthavathu".
[Any
amount of scriptural or epic renderings or spiritual discourses can
not be of any use in the matter of spiritual realization].
The Sage Agasthiar has sung;-
"Sasthirathin melirukkum
Sathguruve pottamal
Ahatthinude Anavatthal
Arivizhanthen pooraname!"
[The SathGuru
is the perfect one who is above the descriptions and denominations
contained in the scriptures without paying my dutiful homage to that
embodiment of perfection, I had depended on my own-self and vanity.
This has deprived me of the attainment of wisdom].
This is contained in the ?songs of the 18 Siddhas?. This wisdom
reaches us across the span of Manvanthara consisting of 71
Chathuryugas while enumerating the ethical, moral and spiritual
hierarchy applicable to the series of Yugas. After the sixth
Manvanthara and 3 Chathuryugas of the Seventh Manvanthara, which
went on properly, the human intellectual vanity intervened and the
spiritual clarity of the cosmos fell into chaos. We have quoted a
few words of the Jnanis who had arrived at correct conclusion based
on spiritual experience. "All these and more have been corroborated
in my experience also", Guru says. This reminds the spiritual feat
of Bhagiratha who is said to have caused the heavenly river Ganga to
flow through the earth for which act he had undergone immense
sacrifice and applied unimaginable effort for the liberation of
Pithrus [souls of the ancestors]. According to the citations in the
Upanishads humanity has yet to cause heavenly rivers to flow over
the earth [unending Paramparas (lineages) of pithrus and sanyasis
and rishis are waiting for mukthi or liberation]. Remember again the
saying of Sage Agasthiar. The realization [spiritual] is impossible
without dedicating oneself to the Guru who is above scriptural
denominations and dogmatism. This is proved correct according to the
philosophy of Santhigiri illustrated fully by revelatory visions. We
have to be fully aware of this and should not loose sight of our
ultimate aim that has to be realized through the ordained Karma and
Dharma. The spiritual process in this line stretches across such
virtues as truth, Dharma, Mercy and Sympathy. This has to be fully
realized and systematically absorbed into the code of Dharma. This
is what is described as "beyond the purview of intellect and
thought". This is the process wherein truth comes out of truth,
Dharma comes out of Dharma [realizing the essential virtues] and
attainment of spiritual welfare and fortune that grows out of
spiritual riches. This is intended for the human race. If it is lost
sight of what is the earthly purpose of this ideal? So far we have
many a wise saying by great men like Sree Narayana Guru,
"Arivilumeri arinjidunnavanthan
Uruvilumothu purathumujjwalikkum
Karuvinu kannukalanchum ulladakki
Theruthere veenu vanagi othidenam "
[The disciple
should prostrate himself before the Guru who is the embodiment of
pure wisdom. For this the disciple should bring his five senses
fully under control. The Guru?s Inner Light of wisdom is also
displayed externally].
Guru says, "I
suppose that this much would suffice for the present. We should be
able to adhere to the tenets of truth. The fact is known to
everybody that all the men of religion and learning are zealously
striving to find the proper Dharma. This Dharma is expounded and put
to practice in Santhigiri. We should keep up the traditions and
heritage of Santhigiri".
This is the
quintessence of the message given on account of the mission of
Santhigiri. The purpose of Sahakarana Mandiram is the effective
furtherance of this ideal.
The spiritual
change for the better that has taken place in Santhigiri tradition
is a spectacular transition involving far-reaching spiritual
implications. This can be observed the world over in the case of the
children born during and after the year 1973. Think it over and find
whether or not this change has come to your notice.
This change is evident
from the fact that the parents find it most difficult to answer the
questions put to them by their children who are born during or after
1973. Besides, after 1973, the spectacular change for the better is
on the increase at the completion of every twelve years.
You may visit the Ashram to know more about it.
[Note:- Chathuryuga- A
Chathuryuga consists of 12,000 divine years (43,20,000 human years).
According to Manusmruthi this period is inclusive of the dawn
preceding and the dusk succeeding each yuga. These findings are
likely to have been made by Rishis through revelations, inference
and reason. But the Santhigiri Parampara (Tradition) knows by
revelatory and intuitive means that the duration of dawn and dusk of
the yugas does not yield to minute assessments. The time-span
inevitably undergoes changes according to the coming of the
authorized Acharya concerned. These facts are beyond speculations
and theorizing. It follows that interplanetary regulations and
connected natural phenomena cannot be meticulously foreseen by the
available media of science or through the reasoning of the scholars.
This is a subject that comes within the purview of the spiritual
wisdom of a Jnani who has seen for himself the subtle mystery
inherent in Time and Space. It is through him that the world comes
to know of the truth about Time and Space at the appropriate time.
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