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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Wisdom and Vision of Gurudevan on Spiritual Evasion and Invasion.

Written by and © Udayabhanu Panickar

Often people assume that the dictum of Shree NArAyaNa Gurudevan “One in Kind, One in Faith, and One in God is Human” (oru jaathi oru matham oru daivam manushyanu – ഒരു ജാതി ഒരു മതം ഒരു ദൈവം മനുഷ്യന്) is a free license for accepting a religion. This is far from the truth. A comprehensive study of Gurudevan’s words and deeds can clearly show this. 

On many occasions Gurudevan has been misquoted and thus misunderstood on the subject of Spiritual Evasion and Invasion, which often some people refer to as “Religious Conversion”. Knowingly or unknowingly a lot of people made statements on this without doing a comprehensive study of all the words and deeds of Gurudevan on this subject. To fully understand Gurudevan’s messages and teachings, we must always explore the circumstances under which HE made each remark and each action HE took. Only then we can explicitly understand the essence of HIS articulate and well-calculated statements of limited words and gracious and gallant actions on this, or any other subject.

Gurudevan never imposed his Wisdom and Vision upon any one. However, HIS commanding appearance, honorable & conclusive words and HIS challenging and very effective actions were good enough for anyone to accept his authority and guidance without skepticism. According to the people who interacted with HIM, His eyes, words, actions and postures were highly impressive, thus effectual. No one could ever act against his wishes and words. No one could ever oppose to his actions because they were so perfect and timely. The genuineness, truth and sincerity of his words and deeds always overcame any doubt any one may have had about HIM and HIS divinity, intentions divine insights and knowledge.

On different occasions Gurudevan made clear remarks on accepting a religion or changing the course of Spiritual progression. At certain occasions he accepted people into the community and also brought back people who accepted a religion, thus preventing Spiritual Evasion and Spiritual Invasion at the same time. He also prevented people from doing it just for convenience, and material benefits. We can see examples of these actions based on HIS Wisdom, Vision, convictions and Spiritual conclusions in HIS life history.

HE never believed that the accepting a religion is in any way a threat to the society; provided if that acceptance is based on real understanding. HE very strongly emphasized that any such change must be executed purely on the basis of a person’s ‘belief born out of understanding’. No change should be made for any kind of materialistic benefits, temporary or long-term; convenience or as an escape route from discrimination, prejudice and persecution or anything else. Gurudevan only professed and advocated acceptance of a religion or Spiritual course based on these philosophies and fact based assumption. Here are few examples.


During HIS time, a family of Kannoor accepted Christianity for certain benefits; but not out of beliefs, and certainly not with understanding. However after some time, when they realized their mistake; this family desired to come back. But their previous community opposed the return. Gurudevan, when heard about this; intervened and asked the families and the community leaders concerned, to take them back into the community. Gurudevan’s arguments were so convincing that this was done happily by the community.

In Neyyattinkara, there were some families who accepted Christianity due to the discrimination and persecution existed at that time in the name of caste. But after witnessing the progress made due to the work of Gurudevan and his disciples, these families wanted to come back. But the community was not ready to accept them back. When approached, Gurudevan very happily took them back.

In the village of Vazhappalli, near Changanasherry; there lived a limited number of families of a community known as ‘PichanAttu KuruppanmAR’. They were small in number. This community was in a very difficult situation during Gurudevan’s time. In some respect they were considered lower in the social spectrum. But at the same time they were allowed entry in to the temples and allowed to walk the roads, where a lot of other communities were not. However the communities at the higher spectrum did not socially accept them. This coupled with the limited number of members in their own community, they had difficulty in functioning socially and they faced isolation. This isolation almost forced their leader, Mr Krishnan VaidyaR to make a decision for accepting Christianity for the whole community. This was a “Conversion of convenience”.

Sarasakavi Mooloor Padmanabha Panicker, a disciple of Gurudevan, who was very active in the welfare of the community and who used Gurudevan’s messages to unite and make progress for the entire population, (not just one community or just the so-called AvaRNaR, but for all the people); by dissemination of Gurudevan’s wisdom, informed HIM of this and requested that the ‘PichanAttu KuruppanmAR’ be accepted into the community so that this deceptive  Spiritual Invasion and the Evasion (or the “conversion of convenience”) could be avoided. Gurudevan happily accepted the proposal of Mooloor, and congratulated Mooloor for taking such a bold and courageous step. Gurudevan personally accepted them into the community. This was done at a public meeting in the presence of a large crowed which included leaders of various communities and religious groups.

Gandhiji during his visit to Shivagiri, (to meet Gurudevan) asked a specific question to HIM on this subject. The question was ‘Is conversion (accepting a religion) necessary for mOkSham?” Gurudevan’s reply was specific and to the point. HE replied that it is not at all needed for mOksham. He also asked Gurudevan if our Spiritual practices are adequate for this purpose. To this, HIS reply was also perfectly clear. HE stated that they are “perfectly adequate”.

Gurudevan on one occasion in a message to SNDP Yogam said that, ‘Renaissance should not be an effort of accepting a religion or converting from one religion to another. Our organization should be one that will unite all humans. Religion should permit freedom of belief. Religion should be acceptable to the intellectual mind and it should lead common people to do pure, good and noble deeds (Sanathana Dharma) in life. “One in Kind, One in Faith, One in God is Human” is such an opinion. We feel that all the people who believe in this Eternal Truth should join together under this organization. The idea of such an organization shall be a noble one. People who think that accepting a religion is the only way of eradicating discrimination and persecution can consider this as a religious conversion and (at the same time) a declaration of independence from the discrimination, without discarding our Spirituality.’

According to Gurudevan, religions have the same goal. That is to guide people to the “Eternal Truth” or prepare them to understand the ‘Absolute Truth’. Once that is done people will find the “Truth” themselves. The teachings of the Masters are only to help them in their quest for the “Truth”. In HIS opinion, all spiritual paths are the tools for the understanding of that “Truth”. None of them can claim to be the only source or the only way. Common man must follow the path of their own choice after learning and scrutinizing them.

Gurudevan’s messages indicated that the teachings and Spiritual guidelines given by the Spiritual Masters were according to the need of the place and circumstances existed at that particular period of time. As changes occur in time and place some of those principles may need modifications. May be the interpretations of those teachings needs to be reevaluated and restated. That responsibility is of the intellectuals and Spiritual Masters. They should also eradicate the anti-social and discriminatory elements, which lurked into them.

In Gurudevan’s opinion any Spiritual Practice has two aspects, internal and external. If accepting a change is for the external aspect, which is not a Spiritual change at all, that is only a social change. As regards to the internal or the Spiritual values concerned, it is always changing as the individual’s ability to think and contemplate advances. (Remember, in relegions this change cannot happen as they are supposed to follow a set of rules and regulations; and if this happens, it shall be against the norms of that religion.) That change cannot be made with any external force. It has to come from within the people themselves, and that can only happen as the depth of Spiritual knowledge increases. So, accepting a religion for material benefits; or for any other reason without the proper understanding of IT, is just an intellectual slavery, not Spiritual practice. Remember religion is a social setup and our Spiritual practices are not. Gurudevan categorically stated that anyone who does not believe in a particular path must not stay with it, which clearly indicates and emphasizes that accepting a religion or Spiritual Practice must come with understanding of what they are getting into and what they are getting out of.

According to Gurudevan, almost every religion is a collection of codes or teachings of one personality, even though it may contain bits of teachings from others. But our Spirituality which is often refered as “Hindu Religion” is actually a collection of religions, thus, the codified collective teachings of a group of Spiritual Masters.

Let us take an example from the nature and try to understand this point. Look at the ocean and the rivers. Once the rivers merge in to the ocean, can any one point out the water of any particular river? No, it is impossible. Now let us go further and take water from different parts of the ocean and taste it. All tastes the same. It is very similar in the case of different religions and our Spirituality. The relegions are same in essence, but superficially different. That is the difference between our braHMavidya and religions. Religions are one directional and flowes just in one direction, like the Rever. But BraHMavidya, which is the Spiritual Practice of our good old bhAratham, is constantly expands with more and more Spiritual thoughts. That is why it is braHMavidya. Remember all the rivers have their origin from the ocean to start with.

According to Gurudevan the essence of all the Spiritual teachings, which emphasis on the betterment of the society as a whole when put together could be called as the “One Religion” HE professed for.

The eternal values such as love, brotherhood, charity, dedication, truth, undiscriminating, freedom are all equally important. One is not better than the other or inferior to another. Relegions may have some of it. But braHMavidya has it all. According to the time and place, certain values get more importance. It does not mean that others are to be neglected or an ideology based on that is inferior. But they are not fully equipped whereas braHMavidya is.

What is the need of the society now, at this time? That is what the intellectual and the spiritual community should deliver to the common people. The world is in a very dangerous stage now. There are conflicts all over the globe, almost every one of them based on religion. What should be the remedy for this? We, the whole world must try to understand others opinion, on each and every matter with an open mind, mutual respect and mutual understanding. We should try to study each other’s ideology, culture, and administrative systems of all kinds, starting with their own first. This should be done not in a confrontational or aggressive or discriminatory way; or to high jack it and claim ownership later; as it is done now. It should be in a very friendly atmosphere (without deception) and it should be a cooperative effort. The objective should be to understand the others and to make others understand your side of the spectrum with respect for all. Only then the whole picture can be understood and problems solved.

The problem is universal. Understanding the entire picture only can give you a vision of remedy. And for sure the remedy will materialize if all can understand their own and each other’s beliefs, customs, needs, programs and problems and restrain from creating problems by forcing own agenda on others. Then people will understand that the requirement of the time is not religious, ideological or Spiritual change, but understanding and respecting each other. The need of the time is, “understanding”. That could be achieved by the learning of Gurudevan’s teachings, which are, completely imbedded in braHMavidya the spirituality of our good old bhAratham. 

Once Gurudevan said that the conflicts are not due to religion or the chosen Spiritual paths; but it is due to the intoxication of the mind with the blind belief, which leads to ‘not understanding’ or misunderstanding, the other side. This is what should be removed. For that the society, now more than ever, the world needs Narayana Gurudevan’s spiritual guidance. Learning HIS Spiritual works is the solution.

Our spiritual heritage is not a cult or a creed. It is not a dogma, or a one-way single path to heaven. It is a multiple lane Super highway for moksham, which is the merger of jeevAtman with paramAtman. It is not even just 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 Divine knowledge centered on the quest of the jeevAtman (for the English speaking world, we may refer this as soul) for its’ birthright, ‘the divine realization’. In addition, it makes provisions for all jeevAtman 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 Sanathana DhaRMam, but never categorize it just as a religion, or just as a way of life. It is much Greater and Spiritual than both. The wise called it “The Science of Spirituality”, The Science of the Absolute”, “The Science of the Self” or “The Science of the Soul”; It is braHMavidya.

This can very easily be understood if we learn HIS Spiritual works and understand the wisdom contained in it.

 

(Note: This article was originally written in 1996. It has been reworded now with some modification.)