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.

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.)

DaivadeShakam; an introduction

Shree NArAyaNa Gurudevan was perhaps the most proficient Malayalam poet. HIS poetry is musical with bursting devotional excellence and abundant in divine experience. DaivadeShakam even though effortless in its vocabulary is filled with the profound knowledge of braHMavidya. HIS simple but significant selection of vocabulary cannot be equated. HIS Sacred insight and ability to transfer the Spiritual experience to the readers are far ahead of any of the contemporaneous, preceding or succeeding literary or Spiritual intellectual giants. Contemplating on HIS literary works is an excellently satisfying Divine experience.

It is said that daivadeShakam is a prayer originally written for children. On a casual reading or recitation it may look very simple. However, if we contemplate on it, we can understand that Gurudevan had intended it to be an enlightening experience for every one; children and adults; common folks, intellectuals, and serious spiritual seekers. As we comprehend, we can experience the essence of the Spiritual treasures of bhAratham, which NaTarAja guru termed as “The Science of the Absolute” flowing out in abundance from this otherwise simple looking entreaty. It flows out of those ten verses like a never ending stream of eternal bliss and engulf us in its Spiritual infinity. Every aspect of Wisdom as realized by the ancient Spiritual Masters of bhAratham can be experienced with the dedicated, sincere and earnest study and contemplation on these ten verses and it can lead us to the Ultimate Bliss.

DaivadeShakam is Often categorized as a “generic”, “universal” or “non denominational” prayer. “Generic” means something without a brand name, used as a substitute in place of an original and authentic product made by someone other than the reputed original manufacturer. When an original; one of the greatest Spiritual writings on par with any; and far ahead of the majority of them in any language; by the most exceptional Spiritual Personality ever been incarnated in bhAratham as a “generic”, “universal” or “non denominational” prayer; it is a relegation of a giant proportion. Even though daivadeShakam is included in some prayer books by spiritual organizations, I am yet to hear it prayed by any of them on a regular basis. The main reason for this is the terming of IT as a “generic”, “universal” or “non denominational” prayer. Of course it can be used universally as a “non-denominational” prayer, but practically none, very few at the most use it thus; because every denomination has its own god. Even in our own braHMavidya, or sanAthana DharMam as some call it, which is eternal; it is a known fact that lot of cults are in existent and they all claim that their god is the real God. So they don’t pray to a non denominational God with a “universal” prayer.

The creation of these cults, along with the discrimination based on caste system & chAturvarNyam have become a stumbling block for the unity of our people. Divides within our ranks; some we created and some created and nourished by outsiders has to be removed; if we have to survive as a decent society and prosper. There can be no excuse for any one amongst us to give out discriminatory treatment of any one, based our Spirituality, The Science of the Absolute. Our upaniShads including Bhagavad Geetha, ThirukkuRaL, TirumantiRam, all says that we are all one.

“HE, the Being First, and HE, the Emerald-hued,
And HE of the glowing, original Lotus-seat-
Though the three form an integral whole,
The world consider them separate and quarrel.”

“Beyond the Two Karmas is ISA seated,
The seed of the world, the Mighty God become;
‘This’ and ‘That’ is ISA – so the thoughtless contend,
The dross but know the beast sediment low.” Thus says the TirumantiRam.

DaivadeShakam contains the very essence of almost every aspect of braHMavidya, the Spiritual Science; which can lead us to the elaborative details of our ancestry. It has everything and anything Spirituality has to offer condensed in it. The knowledge of ParabrhMam, clearly and cleverly based on the profound Divine knowledge provided by our ancestors, who lived in the land of bhAratham, then known as bhArathvarsha and now as India; and flourished and flowered this entire universe with their Spiritual affluence, can be understood and the bliss of it all, enjoyed by contemplation of daivadeShakam. It is the best contrivance for realization of ParabrhMam. Naming it “non denominational”, “universal” or “generic” prayer can only be a relegation.

BraHMavidya teaches that, divinity is in every one. But the degree or grade of its practical external expression and its noticeable indications are different in everyone including gods. The only One beyond this and completely divine is “The Absolute” and we call It BrahMan or ParabrhMam, That Divinity is in us; and it is ever ready to help us and guide us through every eventuality we face, in here now; and hereafter forever. The only requirement is that we must realize the truth that, that divinity is with-in us. Once we realize that, everything will go smooth and we will be enlightened. But it is not that essay. Only few have realized it. DaivadeShakam is a true means for that realization.

In Semitic religions, Divinity is only in God and it is an entity separate and away from us, who ‘created human in His shape’. BraHMavidya says that everything, including the creator, the creation, the created and the cause of creation; all are the BrahMan and thus, that BrahMan is also within us; always ready to help us. Some have a god who sits in a throne in heaven with a crown and enforces rules and regulations, punishes some for the wrongs and even give special treatments for some. We have a BrahMan who is even beyond that God and at the same time who is also within us and in everything around us. Heaven is their goal and moksham, the merger with the BrahMan; and the realization of the Ultimate Bliss we get from that merger, is our goal. Their goal, the heaven; is only a materialistic paradise from which no one can reach the Absolute. And reaching the Absolute is every one’s inheritance according to our Spirituality. Thus going to heaven is not much desirable for us, but attainment of moksham and the Ultimate Bliss is; and daivadeShakam can help us in that endeavor.

According to our beliefs, “ParabrhMam is our Brother, our Father and Begetter. He knows all beings and all worlds”. “He is Agni, He is Aditya as He engulfs all at the time of dissolution of the universe; He is VAyu, He is All powerful; He is Moon, He is full of pleasure and is the giver of pleasure; He is pure and quick in action; He is Brahma as He is great; He is All-pervading”.

At the creation of this entire universe, which materialized from the BrahMam, everything “was then undifferentiated. It becomes differentiated by name and form: it was known by such and such a name, and such and such a form. Thus to this day this universe is differentiated by name and form; so it is said: ‘He has such a name and such a form.’ The Self has entered into these bodies up to the very tips of the nails, as a razor lies (hidden) in its case, or as fire, which sustains the world, (lies hidden) in its source. People do not see the Self, for {when viewed in parts} It is incomplete: when breathing, It is called the vital breath (pRANa); when speaking, the organ of speech; when seeing, the eye, when hearing, the ear; when thinking, the mind. These are merely Its names according to Its functions”, (just like IT is referred to as Brahmin, KshetRiya, VaiShya and Shudra when in human form). “He who meditates on one or another of Its aspects does not know, for It is then incomplete: the Self is separated from Its totality by being associated with a single characteristic. The Self alone is to be meditated upon, for in; It all these become unified. Of all these, this Self alone should be known, for one knows all these through It, just as one may find [an animal which is lost] through its footprints. He who thus knows the Self obtains fame and association [with dear ones]”.

“The Supreme dwells within the lotus of the heart. Those who reach His Splendid Feet dwell endearingly within unearthly realms. Draw near the Feet of Him who is free of desire and aversion, and live forever free of suffering. Good and bad, delusion’s dual deeds do not cling to those who delight in praising the Immutable, Worshipful One. A long and joyous life rewards those who remain firmly on the faultless path of Him who controls the five senses. They alone dispel the mind’s distress who takes refuge at the Feet of the Incomparable One. They alone can cross life’s other oceans who take refuge at the Feet of the Gracious One, Himself an Ocean of Virtue. The head which cannot bow before the Feet of the Possessor of eight infinite powers is like the senses lacking the power to perceive. The boundless ocean of births can be crossed, indeed, but not without intimate union with Infinity’s Holy Feet.” Thus says ThirukkuRaL, chapter one. This daivadeShakam, Will indeed aid us for crossing of that ocean of births and deaths.

UpaniShads are the foundation of our heritage and they are the ultimate in Spiritual Science. Those divine songs clearly educate us and lead us on the path to the ‘Ultimate Truth’. However, as the time moves on, people deviate from that path of sanAthana DharMam and miseries set in to human life, and When that happens, from time to time, Divine incarnations do appear and reinforce sanAthana DharMam. Shree NArAyaNa Gurudevan was such a Divine incarnation and HE provided daivadeShakam for us to realize The Ultimate Truth.

No other Divine personality has given us such a great spiritually prosperous literary work, where the Divine knowledge of bhAratham is given in a simple, condensed and at the same time in an elaborate manner.

DaivadeShakam; This uncomplicated but accomplishing and highly exorbitant un-embroidered embodiment of braHMavidya is indeed an absolute collection of the Divine knowledge ever assimilated into the thinking process of the History of the world, which, when learned and practiced, will lead everyone to “The Ultimate Bliss”. Our Spirituality is the best in this world and Gurudevan was the best and complete Master of HIS time and on par with any we had. Still some label Gurudevan as a “Social Reformer”. He was not just a “Social Reformer”, HE was not just a poet, He was not just a Guru; HE was the embodiment of the parabrhMam.

Gurudevan was a Spiritual Master of Enormous value, who gave us this majestic jewel of Divine Knowledge, daivadeShakam; amongst many other of HIS Divine works. All HIS words and deeds were to establish the evading DharMam from this world, not just for the uplift of the few, as some made it out to be. HE did everything to establish DharMam, as did BhagvAn Shree KRishNan. HE won the war for us, but we had no DharMarAja like YudhistiR. We only had others of the PAndava clan, thus the establishment and sustainment of a DharMarAjyam still remains a dream.

“Our spiritual heritage cannot be contained in a single cult or a creed. It has never been asserted as a one dogma, nor is it viewed as a one path to salvation. It’s not even a religion as such–nor is it just a way of life. It is the divine knowledge of the Absolute Truth, which–when learned and practiced–can lead us to the experience of the Ultimate Bliss. It is a continuously evolving and absorbing science–a flexible body of knowledge centered on the quest of jeevAtman for moksham (Divine Realization). And it makes provisions for all in this quest. Yet, it remains immeasurable as it safeguards the very purpose of all life everywhere and in all things. It is called Sanathana DharMam. The wise know it by no other name.” It is an immense, many-sided and many staged knowledge, which prescribes provisions for the Divine Self-reclamation and realization of ParabrhMam. It is an immeasurable collection of thoughts and words for action and non action, which will help anyone, who wishes to, accomplish that “Ultimate Bliss”, which is the goal of every life form in this universe. We can succeed provided we are willing to dare to digest that incalculable, perilous, self-building and self finding knowledge contained in IT. DaivadeShakam contains the essence of it all. So, It is an UpaniShad of the highest caliber. Let us learn It as an UpaniShad. Let us teach It as an UpaniShad. Let us experience It as an UpaniShad. Naming Gurudevan just a Social Reformer, a Guru or a Swamy is only a partial truth. Partial truth is a lie. Let us believe and tell the full truth. Shree NArAyaNa Gurudevan was an embodiment of the Absolute TRUTH. Let us project HIM as such, Let us not degrade HIM by categorizing HIM as a social reformer. Let us not degrade our BraHMavidya, “The Science of the Absolute,” the absolute knowledge of The Ultimate, in to a meager religion.

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

Bibliography:
Daivadeshakam, Interpretation by Guru Nitya Chaithanya Yeti
Daivadeshakam, Interpretation by Professor G. Balakrishnan Nair
Daivadeshakam, Interpretation by M. Damodaran
Hinduism Today, July 2005.
BRrihadAraNyaka UpaniShad Interpretation by Guru Nitya Chaithanya Yeti
Bhagavat Geetha Interpretation by NaTarAja Guru and ChinmayAanada SwAmikal
Aitareya upaniShad
TirumantiRam
ThirukkuRaL
Yajur Veda Translated by DEVI CHAND, M.A.; Ex. Principal, D. A. V. College* Hoshiarpur; Ex. President, D. A, V. College Managing Committee, Hoshiarpur,

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.