ഗുരുദേവൻ ജനഹൃദയങ്ങലെത്തിക്കാൻ ശ്രമിച്ച വെളിച്ചം.

ഭാരത സംസ്കാരം, അറിവിനെ പരബ്രഹ്മമായി കാണൂന്നു. അറിവുണ്ടായാൽ ഹൃദയത്തിൽ വെളിച്ചം വീശും. ഗുരുദേവന്‍റെ വാക്കുകളും ചെയ്തികളും, ഗുരുദേവൻ നടത്തിയ ക്ഷേത്രപ്രതിഷ്ടകളും നമ്മെ പടിപടിയായി ആത്മീയ വെളിച്ചത്തിലേക്കു നയിക്കാനുള്ള ഉത്ബോധനങ്ങൾ ആയിരുന്നു. എന്നാൽ വളരെ അപൂർവ്വം ജനങ്ങളെ അതു ശരിയായ അർത്ഥത്തിൽ അന്നു മനസ്സിലാക്കിയിരുന്നുള്ളൂ; ഇന്നും മനസ്സിലാക്കുന്നുള്ളൂ.

ആ ആത്മീയ വെളിച്ചം ലഭിക്കാനുതകുന്ന ഏറ്റവും പ്രധാനപ്പെട്ട ഒരു ഉത്ബോധനമായിരിന്നു 1922ൽ മുരുക്കുംപുഴ ക്ഷേത്രത്തിൽ ഗുരുദേവൻ നടത്തിയ പ്രതിഷ്ട. മനുഷ്യനു്, ആത്മീയ ചൈതന്യമായ അറിവിന്‍റെ വെളിച്ചം ലഭിക്കാനുതകുന്ന, അടിസ്ഥാന ഗുണങ്ങളായ സത്യം, ധർമ്മം, ദയ, സ്നേഹം ഇവ നാലും ആലേഖനം ചെയ്ത ഒരു ഫലകമാണു് ഗുരുദേവൻ മുരുക്കുംപുഴ ക്ഷേത്രത്തിൽ പ്രതിഷ്ടിച്ചതു്.(1) മാനവ പുരോഗതിക്കുവേണ്ട ഈ നാലു ഗുണങ്ങളെ ആരാധിക്കാനാണു് ഗുരുദേവൻ ആ പ്രതിഷ്ടയിൽക്കൂടി മാനവകുലത്തോടു് ആഹ്വാനം ചെയ്യുന്നതു്. ഗുരുദേവന്‍റെ ഏറ്റവും ഉന്നതമായ പ്രതിഷ്ട കണ്ണാടി ആണെന്നു പറയാറുണ്ടെങ്കിലും, ആ കണ്ണാടി പ്രതിഷ്ടയിൽക്കൂടി ഗുരുദേവൻ കാട്ടിത്തരുന്ന ഏകത്ത്വത്തിന്‍റെ ആഴവും വ്യാപ്തിയും അറിയാൻ, മുരുക്കുംപുഴയിലെ പ്രതിഷ്ടയിലെ നാലുവാക്ക്യങ്ങളുടെയും അർത്ഥം ഗ്രഹിച്ചിരിക്കണം, അവയെ ആചരിച്ചിരിക്കുകയും വേണം. പ്രത്യേകിച്ചും അതിലെ ആദ്യവാക്കായ “സത്യം”. അവിടെയാണു് മുരുക്കുംപുഴയിലെ ഈ പ്രതിഷ്ടയുടെ പ്രാധാന്യം കുടികൊള്ളുന്നതും.

“സത്യമാണു് എല്ലാ ഗുണങ്ങളിലും ഉത്തമം. പരബ്രഹ്മമാണെല്ലാത്തിലും ഉന്നതവും നിത്യവും ആയ ‘സത്യം’. ഈ അഘിലാണ്ഡത്തിന്‍റെ നിലനില്പുതന്നെ ആ ‘സത്യ’ത്തിലാണു്. ആയതിനാൽ എപ്പോഴും ‘സത്യം’ പറയുക. ഒരിക്കലും കളവു പറയാതെ ഇരിക്കുക”, എന്നാണൂ് ഗുരുദേവൻ “നാരായണസ്മൃതി”യിലൂടെ നമ്മോടുപദേശിക്കുന്നതു്. (2)

“സ്നേഹം” മനുഷ്യനു് അത്യാവശ്യമായും വേണ്ട ഗുണമാണു്. തന്നോടും തന്‍റെ സ്വന്തമായതിനോടും  മാത്രമല്ല. സകല ജീവജാലങ്ങളോടും ഉള്ള നമ്മുടെ എല്ലാ പ്രതികരണങ്ങളും, എല്ലാ കർമ്മങ്ങളും സ്നേഹപൂർണ്ണമായിരിക്കണം. അതു നമ്മെ, (മാനവ സമൂഹത്തെ ഒന്നടങ്കം), “ദയാ”പൂർണ്ണമായ ഒരു ചുറ്റുപാടിലേക്കു നയിക്കും, അതു് എല്ലാവരേയും പുരോഗതിയിലേക്കും നയിക്കും. ഇതു സാധിതമാകണം എങ്കിൽ നമ്മുടെ സകല ചിന്തകളും “ധാർമ്മിക”മായിരിക്കണം. “ധാർമ്മിക”മായ ചിന്തകൾ, “സത്യ”ത്തിൽ അടിസ്ഥാനമായി മാത്രമേ ഉണ്ടാകൂ. അവിടെയാണു “സത്യ”ത്തിന്‍റെ പ്രാധാന്യം കുടികൊള്ളുന്നതും. ഇതേ കാരണത്താൽ തന്നെ “സത്യം” പറയുക എന്നതും, അതനുസരിച്ചു പ്രവർത്തിക്കുക എന്നതും അടിസ്ഥാന പരമായതും, ഏറ്റവും പ്രധാനപ്പെട്ടതും ആണു്. ഇതു് മനുഷ്യകുലത്തിനു് അത്യാവശ്യമായും വേണ്ട ഗുണവും ആണു്. എന്നാൽ ഇന്നു സമൂഹം ആ വഴിക്കല്ല നീങ്ങുന്നതെന്നതാണു നാം കാണുന്നതു്.

മനുഷ്യനെ ഈ പ്രവർത്തിയിലേക്കു നയിക്കുന്നതു് ഭീരുത്വമാണു്. ഭീരുത്ത്വം ഉടലെടുക്കുന്നതോ അറിവില്ലായ്മയിൽ നിന്നും. ദർശനമാലയിൽ ഇതേപ്പറ്റി ഗുരുദേവൻ പറയുന്നതു നോക്കുക. കാണപ്പെടുന്നു എന്നു് “അവിദ്യ”യാൽ തോന്നപ്പെടുന്നതും, ഇന്ദ്രീയ സുഖങ്ങൾക്കുതകുന്നതുമായ കാര്യങ്ങളാണു് “സത്യം” എന്നു ജനം തെറ്റിദ്ധരിക്കുന്നു. ആ “അസത്യ”ത്തെ “സത്യ”മായി കാണുന്ന ജനം ആ ഇന്ദ്രീയ സുഖങ്ങൾക്കായി പല അധാർമ്മികതകളും ചെയ്യുന്നു. (3)

“സത്യാസത്യവിവേകം” ഉള്ളവർക്കു് ഇന്ദ്രീയ സുഖങ്ങളെല്ലാം വെറും മാരീചിക മാത്രം ആണു്. എന്നാൽ അതില്ലാത്തവർക്കോ ഇതെല്ലാം “സത്യ”മെന്നും തോന്നും; കണ്ണാടിയിൽ സ്വന്തം പ്രതിബിംബം കാണുമ്പോൾ, അതു തന്നെപ്പോലെയുള്ള ഒരു കുട്ടിയാണെന്നു കരുതുന്ന കുട്ടിയെപ്പോലെ. (4) ഇങ്ങനെയുള്ള മിത്ഥ്യാജ്ഞാനം മാറി “സത്യ”ത്തിന്‍റെ ശരിയായ ബോധം എല്ലാവർക്കും ഉണ്ടാകട്ടെ.

ഇന്നു് ഗുരുദേവഭക്തന്മാരായി ചമഞ്ഞു നടക്കുന്നവരിലും ഭൂരിപക്ഷവും “സത്യ”ത്തിനു യാതൊരു വിലയും കല്പിക്കുന്നില്ല എന്നു കാണാം. തൻകാര്യസാദ്ധ്യത്തിനും, പേരിനും പെരുമയ്ക്കുമായി “അസത്യ”ത്തിൽക്കൂടിയാണു് അവരിൽ പലരും ചരിക്കുന്നതു്. സ്വജീവിതത്തിൽ മാത്രം അല്ല ഗുരുദേവ പ്രസ്ഥാനങ്ങളിൽ പോലും, പലരും “അസത്യ”മായതു പറയുന്നു, പ്രവർത്തിക്കുന്നു, പ്രചരിപ്പിക്കുന്നു. സത്യമല്ല എന്നു് അറിഞ്ഞുകൊണ്ടു തന്നെ അതു ചെയ്യുന്നു. ഗുരുവിനെത്തന്നെ ഇതിനായി ഉപയോഗിക്കുന്നു എന്നതാണതിലും പരിതാപകരമായ അവസ്ഥ. ആത്മജ്ഞാനം ഉണ്ടാകുമ്പോൾ,  ഈ ഇന്ദ്രീയ സുഖങ്ങളെല്ലാം “അസത്യ”മാണെന്ന ബോധം ഉണ്ടായി “സത്യ”ത്തിലേക്കു് അങ്ങനെയുള്ളവർ അവരുടെ ഗതി മാറ്റും എന്നു കരുതാം. അതിനായി ഗുരുദേവൻ എല്ലാവരേയും അനുഗ്രഹിക്കട്ടെ.

© ഉദയഭാനു പണിക്കർ; ഇതു ഭാഗികമായോ പൂർണ്ണമായോ ഉപയോഗിക്കേണ്ടവർ ലേഖകനുമായി ബംന്ധപ്പെടുക.

ഈ ലേഖനം തയ്യാറാക്കാനുപയോഗിച്ച സഹായകഗ്രന്ധങ്ങൾ:

(1) പ്രഫസർ എം. കെ. സാനു എഴുതിയ നാരായണ ഗുരുസ്വാമി, പുറം196; ശ്രീ സി. ആർ. മിത്ര എഴുതിയ, നാരായണ ഗുരു ആൻഡ് സോഷ്യൽ റവലൂഷ്യൻ, പുറം 181-182; കോട്ടുകോയിക്കൽ വേലായുധൻ എഴുതിയ ശ്രീനാരായണഗുരു – സമഗ്രവും സമ്പൂർണ്ണവുമായ ജീവചരിത്രം, പുറം 105-106, 111-112.

(2) ഗുരുദേവന്റെ “നാരായണസ്മൃതി” എന്ന കൃതിയിലെ എഴുപത്തിരണ്ടാം മന്ത്രം.

(3) ഗുരുദേവൻ രചിച്ച ദർശനമാലയിലെ അസത്യദർശനത്തിലെ രണ്ടാം മന്ത്രം.

(4) ഗുരുദേവൻ രചിച്ച ദർശനമാലയിലെ അസത്യദർശനത്തിലെ ആറാം മന്ത്രം.

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‘Adwitham’ as I understand IT.

(Written by and © Udayabhanu Panickar.)

(These are my partial thoughts of interpretations during my study of braHMavidya including TirumantiRam and TirukkuRaL, along with the words of wisdom and information I received from my own Guru, Parents and our Great Masters. Whatever is written here is all borrowed from them. It may also contain the revelations made possible by the grace of “The Absolute” to me in “The Silence of the Unitive Experience”. I just put them together during my learning process. udayabhanupanickar@yahoo.com )

Gurudevan was an Adwithin (അദ്വൈതിൻ – അദ്വൈതവാദി) and HIS followers should also be so. To be able to be a real adwithin, we must first withdraw from all the surroundings. By examining and understanding everything and everyone. We must withdraw from this physical world which includes our own body. And then, at the culmination windrow even from the mind; that is from the tumult and feverishness of the mind. Then only we can understand that we are in fact that ‘Being’ itself; from which everything manifested. There is no ‘he’, ‘she’, ‘him’, ‘his’, ‘her’, and ‘theirs’; it is only ‘We’ and “Ours”. At that stage we see no difference between anything. There shall be no difference in living or being dead; we don’t see difference between death and birth; between sorrow and happiness; between black and white and so on. That is what Gurudevan declares through HIS literary works, especially daivadeShakam and AdmopadeShaShathakam. That is also what HE indicated with every action of HIS. HE was not a social reformer, not just a poet, nor anything else, but an adwithin at the pinnacle of braHMavidya. Bhagavad Geetha also declares that everything came out of ‘IT’ and they are all ‘ITs own variations, and ‘IT’ is not in them but everything else are in ‘IT’ and everything nothing but the same braHMan.
‘IT’ is the beginning, the middle and the end. ‘IT’ is the first of aksharam, (the one that shall not perish) the “അ” (“A”) and its compounds, ‘IT’ is the paired compounds; the unexpanded time; the maintainer universally and the Universality. ‘IT’ is the all-engulfing death and also the source of bringing up everything ‘to be’ again. And ‘IT’ is the feminine values of fame, grace, speech, memory, will-power and the endurance. Likewise, ‘IT’ is the ‘irresponsible chance’ and the risk of the gamblers and also the brilliance in the brilliant. ‘IT’ is the victory, decisiveness; and the goodness of those who are well established in “The Reality”. ‘IT’ is the scepter of those who rule and ‘IT’ is the statesmanship of the victorious, and ‘IT’ is the silence, and the knowledge of the knowers. Whichever entity is unique and perfect in value, in grace or in radical strength, all these manifested from a sheer functional spark of ‘IT’. The whole universe, whatever we see (and do not see), all including the static and the dynamic, and all that are unitively (As One) established are ‘IT’. If we are close enough to ‘IT’, we may be able to see the boundless forms of ‘IT’; on all sides, with multitudes of arms, stomachs, mouths, and eyes; but we cannot see the beginning, the middle or the end of ‘IT’ because ‘IT’ has no beginning or end. There is nothing, moving or unmoving, which exists without the grace of ‘IT’; and ‘IT’ is the seed of every being. ‘IT’ is the giver of the germ, thus ‘IT’ is the cause of the birth of all beings. ‘IT’ is the Father and also the Mother of all. ishavAsyaOpaniShad also very clearly says that “that moves, and That does not move, That is far, and That is near, That is inside of all these and That is outside of all these are all braHMan and when we understand this fact there shall be no sorrow and no delusion, there shall only be unity of all. This is very clearly declared by Gurudevan in AdmopadeShaShathakam. In daivadeShakam (ദൈവദശകം), He says that ‘IT’ is the mAya, the mAyAvi and also the one watches over everything and enjoins it all; thus the mAyAvinOdan (മായാവിനോദൻ) also.

Religions, especially the Semitic religions are of the opinion that there is an all ‘Good God’ and there is an evil, ‘The Satan’ and the world is in continues fight between them. However, it is not an ‘all-white’ and ‘all-black’ or evil and good as in religions. According to braHMavidya the ‘good and bad’ are in everyone and everything and vary in each individual and there is no ‘all good’ and ‘all bad’ one; because, all including the braHMan, has both negatives & positives. The religions had created a “Satan” or evil and gave it a very hateful place. Whereas, in braHMavidya, this negative is also a very useful thing when within limits and that is what we refer to as mAya. The mAya is phenomenally considered as feminine principle and metaphysically considered as a negative counter point to the braHMan’. Here the creation or the recycling of the universe is done together by the braHMan & the mAya. For every event there has to be a positive and a negative. If there is no negative (and positive), no electrical or electronic equipment will work. The same way everything in the universe is produced by the braHMan & the mAya, the Positive and the Negative. Even though we refer to it as braHMan & mAya, it is just ONE.
Bhagavad Geetha says that the great braHMan as Moola PrakRiti (മൂലപ്രകൃതി) is the great womb. In ‘IT’ the PurusHa, which is also the ‘Great braHMan’ place the germ; from which, is the birth of all beings.” “Whatever forms are produced, in all the wombs whatsoever, the great Moola pRakRti (മൂലപ്രകൃതി) is their womb and the PurusHa (പുരുഷ) the seed giver. Purity, passion and inertia – the three GuNa are born of pRakRti.” (പ്രകൃതി) “Earth, water, fire, ether, mind, intellect, egoism; these are the products of the lower pRakRti”. And there is a higher pRakRti, which is the very life element by which this world is upheld and sustained.” “These two pRakRti, are the womb of all beings. So the braHMan is the ‘Source and the Cause’ of formation, sustenance and reformation (dissolution) of the whole universe”; and All this world is pervaded by braHMan. In ‘IT’s Un-manifest form (aspect); all beings exist in ‘HIM’, but ‘HE’ do not dwell in them; as the ‘Mighty Wind’, moving everywhere. ‘HE’ rests always in space (AkASh) (ആകാശം); even so, all beings rest in ‘HIM’; and all beings, go into pRakRti at the end of a Kalpa (കല്പം) (measure of time). The braHMan send them forth again at the beginning of (the next) Kalpa. Animating ‘IT’s pRakRti; braHMan, again and again send forth all these multitude of beings, by the force of pRakRti. Thus the braHMan is the cause of all, the moving, unmoving; the living, the dead; the birth, the death; the good and the bad; all in ONE. It is an endless cycle. But, alas some authors of the West and some leftist intellectuals of the East can only see this in the light of human sexual activity.
If everyone is “ONE”, then why we see difference from one to the other, we may think. Let us see. People very often play card games. The distributed cards are not same for all; some may be same and some may not be. Also after every game the cards are collected and shuffled and re-distributed. The value of the cards may or may not change. In short the cycle goes on with each individual getting some similar and some of different value. The same way the game of life also goes on. And braHMan is the one does this distribution and the same in the case of human life. This in effect is the formation (creation), sustenance, and reformation (dissolution) and with this constant game of birth and death, with the span of life in between is the game played by the braHMan. As in any game there can be “win & lose”, and the pleasure of winning and the pain of losing shall be accompanying. But we are constantly in search of the Ultimate happiness and that is what we are aiming in our life. As human enjoy the games they indulge in, the braHMan sure enjoys the game of mAya. As the “Being” in every one of us, the braHMan is rejoicing the game along with us and thus HE is also enjoying it all.
The waves which originated in the ocean merge back into the ocean. Also the sound waves or sound merge into a state of silence. Both are very similar to what we go through as we merge into the silence of life, which we may call ‘SamAdhi’. And of course this is achieved only by the help, actions and sanctions of the braHMan. Thus ‘HE’ is the ‘ONE’ who removes that game of ‘birth and death’; and the pleasure and pain filled of ‘life-game’ we all are bound to be in. Thus HE is the ONE who can help in resolving it all and grant us the entry into the final destination. This again is expressed by Gurudevan in HIS various literary works specially in daivadeShakam and AdmopadeShaShathakam. And as the remover of that mAya HE is the Noblest of all, the one who gives us that Saayoojyam, moKSHam. (നീയല്ലോ മായയെനീക്കി – സ്സായൂജ്യം നല്‍കുമാര്യനും) the “Aryan”.

RADIANCE OF ENLIGHTENMENT.

Shree Narayana Gurudevan’s philosophies are embedded in the Spirituality of BhAratham; braHMavidya (The Science of The Absolute). HIS brief comments, announcements, discussions, and conversations; HIS written words of divine inscriptions and HIS deeds, all are the highest spiritual excellence. They all are conduits and communications of the resplendent comprehension of braHMavidya. They all demonstrate the approach to tranquility and affluence to the entire living world, provided we voyage on it.

Every individual has four personalities. They are Physical, Mental, Intellectual and Spiritual. All the four have to be integrated and refined. Even if one is out of synchronization with the rest, there will be an effect of a split in personality. This will lead to a kind of misplacement of that person and she/he and the rest; all will suffer because of it.

In the case of the body, everyone has to maintain it healthy. Body is the abode of the jeevAtman and as such it must be kept healthy. But most of the time we; the people, get too attached to the body and spent enormous time, energy and wealth on maintaining the body. Due to the over enthusiasm, materialistic ambitions and sensory perception; in actuality we end up in making the body very unhealthy by practice. We forget that the body is secondary, and is only the abode of the primary, the jeevAtman, which is more important than the body.

Intuition and ‘Presence of mind’ are very essential part of human life. It can make us act the right way at any given situation so as to always uphold the greatness of human dignity. To uphold these qualities, our mind has to be free from agitation. Also, mere quiet mind is not enough. A quiet but idiotic mind is not good enough. Quiet, but enlightened mind is what is necessary. We need a mind that is free from obsession with the ‘dead past’ and/or the ‘unborn imaginary future’. The mind must concentrate on the present. For this we must have unflinching devotion for paramAtman. This true devotion can only materialize through the learning of braHMavidya, and upholding of DharMam Will follow.

Spiritual personality is not just the ability to do observances, pray and meditate. It is not the ability to do yogahAsanas, which is being propagated as yogah (also spelled Yoga). It clearly is the ability of understanding and realizing that we are not different from paramAtman. This understanding is the base for all the other personalities and it permeates. All Great JnAnis are at a higher point range of this plane than ordinary people. They are very clear about their place and that of the paramAtman. They are clear about the reality of the vyavahara (transactions) of the life so that they could interact with the world in the correct way. ‘Sarvam kalu idam BrahMam’ is the truth. But that does not mean that we merely ignore the transactional reality of the world and the relations and the interactions with all. We cannot say that there is no difference between our father and ourselves. We must accept those differences and comprehend them and the ‘oneness’ also.

People of high spiritual level are often known as servants of the Ultimate Reality. A servant is the one who does not act on his own will, but follows the will of his Master, in this case the paramAtman. They do what is right as per the Master. In fact, the Master acts through them. This attitude of complete surrender of our durabhimAnam or ahamkara (ego) to the Master is the real bhakthi (devotion). The unconditional surrender of that durabhimAnam is not easy to be accomplished. We need real preparation for that. And that is where the Spiritual life begins.

The problem is that we always procrastinate and hope that we will start the Spiritual life of devotion tomorrow. We say that now things are tight in the office and therefore we will start working on our Spiritual life tomorrow. This tomorrow never comes. When it comes to sensory pleasures like movies, music, TV, food, (over) sleep and other forms of materialistic ingredients of life we put off the Spiritual life. It is very difficult to compromise on these and go for that practice of braHMavidya, which is very essential for life and which shall make the life very easy and the path to that Ultimate reality little smooth and more rewarding.

At this stage, we are entrenched in ‘deha buddhi’ or the total identification with body. This deha buddhi is what is called abhimAnam more specifically DurabhimAnam (which some refer to as ego). Mired in this DurabhimAnam or ahamkara, we expect some savior to come and save us. We wait and hope for that day. The problem is that, that day never comes.

Almost everything in our life revolves around the notion of deha buddhi. If our body is tall and beautiful, we are happy. If our body is strong, we are happy. If we are wealthy to maintain these, we are happy. This identification with the body is dAsatva (slavery) of our Spiritual life to the body and wealth, which are in fact the materialistic pleasure.

Attachment to them shall block our advance to the Ultimate, The Absolute. It is surrender; surrender of the Self to the senses. This is not the surrender we need to attain the Spiritual personality. We have to surrender this deha buddhi or DurabhimAnam to the Ultimate. Even while we live in this body, we are nothing but the consciousness. The self-importance and the arrogance of the body and wealth are so strong that the dhArmic life is lost as it cannot be comprehended in a ‘state of surrender to the senses’, the deha buddhi. We are stuck with and jammed by the notions of the deha buddhi. So, it is very hard to comprehend the noble teachings. The only way to come out of this is to listen to the Shastras and learn it with Shraddha (utmost of dedication). Shasta says that: we are not the manas (mind), buddhi (intellect), chittam (memory), or ahamkara (ego) – inner instrument or antahkaraNa. Neither are we the five senses nor the five elements. Then what are we? We are the chitananda rupaha – Shivoham, Shivoham, Shivoham – We are the limitless consciousness. We have to learn the Shastram and turn our mind to that parabrhMam through our personal God or direct. We have to let this body go and grow beyond and out of this body. With the ahamkara (ego) and the identification with the body, we cannot have true devotion. We have to have knowledge the Shastram to discard off the ego.

We are all the part or amsha of the parabrhMam. When we analyze this further we are the parabrhMam itself; so we are all the same. Consider water in different pockets – pond, lake, river and the ocean. Even though they are different bodies of water with different shapes and taste they are all still the same water. All these are parts of the entire or total ‘body of water’. So we are all part of that Ultimate too, in the level of subtle body, and we are all that Absolute itself also. So surrender to IT. That is the way to go. Ultimately the message is to hang up the ahamkara (ego), and raise above all the identifications and comprehend and understand The Truth about us, the Ultimate; the jeevAtman and the paramAtman. Don’t die every day in fear, but get ready to live even after the death of this body we assumed for a short time. Discard the ahamkara (ego), which takes us away from that Ultimate reality.

We want everything without sacrifice. We want to purchase the most precious, but avoid paying the prize. But that is impossible. Sacrifice is necessary. The loves for the body (and other pleasures) are a kind of disease. We like this body and we like everything attached to and identified with the body. Sacrifice is the first prize we have to pay. See the life of the RisHis. They all made sacrifice. So we must also make. Start with our ahamkara, (ego) DurabhimAnam. Let it go.

This is what Gurudevan showed us through His writings, specially, through Daivadeshakam, Jananeenavratnamanjari and other writings, specifically through Brhmavidypanchakam. In the last one, Gurudevan has condensed the whole Science of The Absolute into five slokas (verses) in samskritham. Herein Gurudevan very clearly and cleverly shows us the essence of the Spirituality of BhAratham. Accept it. It will cure us of all the ills. It is better to start with Daivadeshakam and progress from there. It, Daivadeshakam, is a very good tool, an upaniShad; for anyone to be the “One without extraneous relational mental interests and keep remembering HIM day in and day out”. For “such people, who are unitively affiliated man of contemplation, HE is within easy of attainment”.

© Udayabhanu Panickar. If anyone needs reproduction in full or in part, please contact the writer.

The Old is Bold and Gold

Following the dhaRMam passed on by our ancestors, can strengthens tradition and yields bliss

By and © Udayabhanu Panickar

Mark Twain, the great American writer, once wrote, “India is the cradle of the human race, the mother of history, the grandmother of legend and the great grandmother of tradition. The most valuable and the most instructive materials in the history of mankind are treasured up in India only.”

He was and is correct. The treasure of India has no limits. Even though the west looted the material treasure, we still have the Spiritual treasure, even though they corrupted and diluted it and now highjacking it. That treasure possesses everything man needs to know about Spirituality and the path to the realization of the Absolute. No other culture, country, scriptures or collection of them all can claim to have such a vast reservoir of divine knowledge.

Our spiritual heritage cannot be contained in a single cult or a creed. It is neither a cult nor a dogma, nor is it a one-way single path to moksham (salvation). It is not even a religion as such–nor is it just a way of life. It is the complete and comprehensive collection of divine knowledge of the Absolute Truth, which–when learned and practiced–can lead people to the experience of the Absolute and the Ultimate Bliss. It is a continuously evolving and absorbing science – The Science of the Absolute – a flexible body of Devine knowledge centered on the quest of the jeevAtman (soul) for Its birthright, the divine realization.  In addition, it makes provisions for all (souls) in this quest. Yet, it remains immeasurable as it safeguards the very purpose of all life everywhere and in all things. We may call It Sanatana Dharma, but never a religion. The wise called it the “Science of the Absolute”, the “Science of the Self” or the “Science of the Soul”. It is braHMavidya.

Human suffering began when the practice of dhaRMam started to decline. If we do not personally enjoy peace, prosperity and happiness, which is a heritage made available to us by our ancestors, it is due to our neglect of dhaRMam as revealed in tradition. Some abandon this tradition to seek an “Ultimate Truth” through the hasty application of self-made methods erroneously assumed to provide quick and easy access to the goal.

Those with correct knowledge of the Absolute do not deviate from dhaRMam as taught by our ancestors. The rich may lose their luxuries. Servants may become the served or vice versa. Death may occur at any time. Regardless of circumstances or consequences, the wise–those with knowledge of “the Absolute “–will always adhere to the wisdom laid down by the great masters who have passed before us.

British historian Arnold Joseph Toynbee once said: “At this supremely dangerous moment in human history, the only way to salvation is the ancient Indian way. Here we have the attitude and spirit that can make it possible for the human race to grow together into a single family.”

This sentiment has never been as true as it is today. Man’s deepest foundation for spiritual progress is his perception of oneness. The existence of this oneness is the truth that assures all of us the eventual attainment of the Realization of The Absolute. The principles of this “Truth” were provided by “The Absolute” millions of years ago by our ancestors in the land of bhAratham, known now as India. From time to time, it was shaken and distorted. Yet it never fell, because it is the “Truth” based upon something invincible. All of the many challenges simply reinforced it.

So, let us dive into that vast ocean of divine knowing provided for us by our ancestors. Let us fill our minds with this knowledge, so that we are inclined to perform dharma and make ourselves ready for that experience of the ultimate bliss. Let us learn from our predecessors what we may not live long enough to learn from ourselves through our own mistakes. May we not waste time seeking something new when that which we need already exists? Let us adopt those established traditions, which have endured the test of time. In addition, finally, let us pass the light of the past to the future for the liberation of innumerable souls yet to come.

Shree Narayana Gurudevan gave us every tool to do it. Let us use them and enjoy the Ultimate Bliss, shivOham, shivOham, shivOham.