“DaivadeShakam” mantRam Five; as I understand IT; Part Two.

(Those who cannot read MalayALam may just disregard the MalayALam words as they are given in English alphabets also.)

Who owns all the wealth in this universe? On a practical level few hundred people, may be a thousand or so. Is it justifiable? No; not at all. Almost every religion, including the entities call themselves ‘political parties’, propagates that the wealth should be distributed fairly. Some even say it should be equally distributed, and if needed it should be done by force. And often we see claims by some of those groups that their group is the one who proposed such things first and it happened only in the recent time. But if we look into the Spiritual theorems of braHMavidya, we can see that this theory was forwarded from the very early part of human history by the RisHis through the upaniShads. They declared that the wealth is for everyone to share.

The very first mantRam of IsHAvasyopaniShad says that whatever exists in this ‘Changing Universe’; is all permeated by Iswarah (braHMan) and as such, it is owned by all. So, no one has any exclusive claim on it. We must not covet it and we must enjoy that intimate presence of ‘The Absolute’ by renunciation of the ‘Changing Universe’. Can we find a better slogan of equality anywhere? This upanisHadic Truth is exactly what Shree NArAyaNa Gurudevan expresses partially in this mantRam. (The rest of it can be seen in the remainder of daivadeShakam and shall be discussed in the upcoming articles, where we will try to understand the rest of daivadeShakam). When Gurudevan says:

“NeeyallO sRisTThiyum sRasTTAvAyathum sRishTTijAlavum

NeeyallO daivamE sRishTTikkuLLa sAmagriyAyathum.”

(“നീയല്ലോ സൃഷ്ടിയും സ്രഷ്ടാവായതും സൃഷ്ടിജാലവും
നീയല്ലോ ദൈവമേ, സൃഷ്ടിക്കുള്ള സാമഗ്രിയായതും”).

Here Gurudevan very clearly and unambiguously states that the act of Creation, the One who Crates and all the Creations are the same; the One, the Ultimate, the Absolute.

According to dynamics, everything in this universe is moving and changing their shapes and forms; some are visible to the naked eyes and some are not. Certain changes can be noticed through special equipment. Even further, there are changes we see but cannot comprehend. And there are changes we are yet to see. Some experts, including the scientific community; say that, what we know is just about 4% of the total knowledge what is out there.  These endless variations, ‘changes in shapes and forms’ ‘of verities of things’ is what people call sRishTTi (സൃഷ്ടി - ‘Creation’). Gurudevan calls all those as the “Ultimate Reality” rather the ‘variations of projections’ of that “Ultimate Reality” which is known as “parabrHMam” in “braHMavidya”. Here the word “nee” (നീ) and word “Daivame” (ദൈവമേ), used by Gurudevan should be taken as “parabrHMam”, not as “Daivam” (ദൈവം), as what Gurudevan intended and what is the origin of everything according to BraHMavidya is parabrHMam and not Devatha (ദേവത). The word Daivam (ദൈവം) equivalent to “God” is used in the first mantRam of daivadeShakam for simplicity. According to our braHMavidya the word Daivam denotes Devatha (ദേവത). Even though presently, and ‘presumed to be presentable’; the word Daivam (ദൈവം) came to be used even for parabrHMam. Any Devatha (ദേവത) is only a member of the 33 crore of DevathAs or DevathamAR (ദേവതമാർ) and thus, it is not parabrHMam. We have to also remember that daivadeShakam was written originally for young children who are unable to comprehend the implications of the salutation “braHMame” and as such Gurudevan used the word “Daivame”. However as we go further we can see that Gurudevan has very explicitly stated the qualities and/or attributes of parabrHMam/braHMan in this upaniShad, further expanding the  definition of the word “Daivam” (ദൈവം) to the actual definition of parabrHMam; even though Gurudevan used the salutation Daivame. As such we must take it as the braHMan and not as Devatha or Daivam.

Here the sRishTTi or “Creation” is what the variations of the projections of that “Ultimate Reality”. The feelings; perpetual or temporary; feelings of anything should be considered as sRishTTi or “Creation”, as we are able to feel it with our senses.

In the first mantRam of AdhyAropadaRSHanam (അധ്യാരോപദർശനം) (of ദർശനമാല - daRSHanamAla) Gurudevan says:

AsidagrE sadEvEdam

bhuvanam swpnavath punaH

sasaRja saRwam samkalpa-

mAthRENa paramESharaH

ആസീദഗ്രേ സദേവേദം
ഭുവനം സ്വപ്നാവത് പുനഃ
സസർജ  സർവം സംകല്പ-
മാത്രേണ പരമേശ്വരഃ 

“In the beginning, as if Non-existence-

This world, like a dream; thereafter,

Everything projected by the will

Alone of the Supreme (braHMan).”

“In the beginning it was as if nonexistent”; (meaning nothing was visible and as such it was as if nothing existed). ‘It implicates that we the jeevAthman (the individual Self) were not here, in this form and shape, to experience it and thus it did not exist as far as jeevAthman concerned’. In other words, for a person who did not experience the Universe; the Universe did not exist. ‘However the braHMan (paramESharaH) was in existence but IT was not visible, in a three dimensional form. “The Universe” was only in a design stage in the mind of the paramESharaH. Then everything projected by the “Will Alone” of the Supreme (braHMan or paramESharaH)’. Before we know of the existence of anything, as far as we are concerned, it does not exist. But it may exist for someone else. It is very similar to what happens when we are sleeping. In the deep sleep, as far as we are concerned nothing exists. In the dream stage, the designs of things happen. But as soon as we are awake everything comes to our vision and all we see exists on a materialistic perception. It is very much similar.

Here “The will of the Supreme” is the cause of the sRishTTi (‘Creation’). HE willed and thus the sRishTTi (‘Creation’) started. As the saying goes “If there is a will, there is a way.” The mind willed and the sRishTTi (‘Creation’) did happen. In a way the Creation was the act of the “Supreme Mind”, which is the combine of the minds of all the jeevAthman and the paramAtHMan. Thus, a “Universal Mind” did the sRishTTi (‘Creation’) and that “Universal Mind” is what Gurudevan refers here to as paramESharaH. ParamESharaH means the ‘Absolute’ that one who rules over everything.

If we look at the universe as a single unit, which is in fact includes everything including us; we can see that the substratum or the underlying base can remain as it is, without much of a basic change. The changeless can still change the ‘shapes and forms’ of its “smaller units” which, thus could be diversified. This is similar to the relativeness of gold and ornaments made of gold. We, all the jeevAthman are the “smaller units” and the underlying base is the braHMan or the paramESharaH. These smaller units are the sRishTThikL (സൃഷ്ടികൾ - Creations) we see all around. Even with the Creation of endless “smaller units” (the jeevAthman); the ‘basic cause’ of it all, the paramESharaH (paramAtHMan) remains as it is. We may remember here the essence of ShAnthimantRam;

ഓം പൂർണ്ണ മദഃ പൂർണ്ണമിദം
പൂർണ്ണാത് പൂർണമുദച്യതേ
പൂർണ്ണസ്യ പൂർണ്ണമാദായ
പൂർണ്ണമേവാവശിഷ്യതേ.

Aum pURNam adaH pURNam idam

pURNAth pURNam udacHyate

pURNasya pURNam Adaya

pURNam eva avaShishyate

In English we might say:

Aum that is plenum. This is plenum.

From plenum, plenum arises.

From plenum, when plenum is subtracted,

Plenum alone remains.

(Here, Meaning of ‘plenum’ should be taken as ‘space entirely filled’ or ‘which is complete’, or ‘full in every respect’). (The word ‘plenum’ may be replaced with, perfect, infinity or full or all of them. But the complete and comprehensive meaning of pURNam cannot be achieved by any English language word.)

This mantRam says that, the braHMan (pure consciousness) is plenum (full, perfect, infinity); this (the manifest universe of matter; of names and forms is also plenum (full). This plenum (fullness) has been projected from that plenum (fullness). When this plenum (fullness) merges in that plenum (fullness), all that remains is plenum (fullness). It clearly states that, what we see as sRishTTi is a projection of the braHMan and it ultimately returns to that braHMan and also every form and shape that projects from that plenum (fullness) is also plenum (full or complete).

According to Aitareya UpaniShad, before sRishTTi (‘Creation’) there was nothing but the athMan (braHMan or The Absolute Self); That alone existed. There was nothing else whatsoever. So, HE, the braHMan (The Absolute Self or the paramESharaH) thought, “Let ME create the worlds.” And the athMan (which is the paramAtHMan or paramESharaH we refered to above) created these worlds. Then HE thought “Let ME create the protectors of the worlds” and from the water gave shape. It was named virAt. Then, from IT, HE created speech from the mouth. After speech HE created Fire. From the nostrils sense of smell was created. From that, vAyu, (air) was created. From the eyes of the virAt emerged the sense of sight, and from it, the Sun was created. From the ears the sense of hearing and from it the directions were derived. From the skin of the virAt the hair and the sense of touch associated with hair and from the sense of touch came the Herbs and Trees. Also the heart took shape and from it came the internal organ, and the mind. From the same, the Moon was created. From the navel of the virAt the organ of ejection was projected and from it came the Death. From the seat of the procreative organ of the virAt the procreative organ was created. These Creations were deities. All these Creations assumed their normal functions.

HE, the braHMan provided the livelihood among these very gods (DevathAs - ദേവതമാർ) and made them share. Thus when oblation is taken up for any deity whatsoever, the ‘Hunger and Thirst’ become verily sharers with that deity. Then the braHMan created the food for them.

All these creations were from HIS thought, thus HE; the braHMan is the act of “Creation”. And as HE did it, HE is the “Creator” and HE created all from HIM, thus HE is the “Created Items” also.

In mantRam 33 of admopadeShaShathakam, Gurudevan has very clearly indicated that the “Pure Conscious” i.e. the athMan transforms itself into specific manifestations such as the basic elements i.e. space, air, fire, water, and earth.

We can see that CHanDogya UpaniShad also discusses sRishTTi (സൃഷ്ടി – Creation). AruNi explains it to his son Swetaketu thus. ‘In the beginning, this was “Being” alone, only One, (sad eva) without a second. But some believed that this ONE was “Non-being” alone; meaning IT was without shape or form and from IT arouses the “Being”; which we mentioned above as the virAt or virAtpurush.

Here some of these statements may seem to be contradicting. But it is the expression of the non-existence of the Universe as we see it. In other words, what we see is only an imagination or a thought of the parabrHMam and in actuality IT is very much different than what we see. Just like when we look at a pot; even though we see the pot; in actuality what we see is just the clay; but we see it as pot or plate or something else.

According to Mundaka upaniShad out of the Imperishable braHMan the Universe emerges (in this phenomenal Creation). It also says that food is also born out of the braHMan (the Un-manifested). From food evolves pRANa, Mind, the five basic elements; the worlds; the immortality. The Mundaka upaniShad also declares that HE, who is omniscient in general and all-knowing in detail and HIS austerity is constituted by knowledge. From this braHMan only evolves the name and colour also.

The Mundaka upaniShad further says that from HIM originates the vital force as well as the mind, all the senses that support everything. It also says that From HIM emerges the fire, of which the fuel is the sun. From the Moon emerges cloud, and from cloud the herbs and corns on the earth.

The SwteEShwara Upanishad Says that Ignorance leads to the perishable and Wisdom leads to immortality. Entirely different from these is HE, the Imperishable, Infinite, Secret (and Sacred), Supreme; the braHMan. In HIM, exist, the wisdom as well as the ignorance, and HE governs them both. HE alone presides over Nature in all aspect, and controls every form and every cause of production. HE witnesses the birth of the first born seer of golden colour and nourishes him with wisdom.

Most important of it all, The SwteEShwara Upanishad says that braHMan does the differentiating each guNa into its species, and each species into its members. The ‘Supreme Being’ withdraws them once more into their own ground. Again, bringing forth the agents of “Creation”; the “Great Self” holds sway over them all.

The SwteEShwara Upanishad also says that; just as the sun shines lighting up all space above, below and across, so does that One adorable braHMan, the repository of all goodness and greatness; preside over everything that has the nature of a cause. It also says that HE is the One source of the “Universe” and HE brings out everything. That too, out of, HIS own Nature; and leads creatures to perfection according to their deserts, and endows. IT leads each being with its distinguishing characteristic. Thus he presides over the whole universe.

Here, note that, even though everything basically came from the braHMan, all has its own characteristics as per its own need, innate disposition (GuNam) and vocation (kaRMam) it acquires due to and according to its disposition.

On several occasions the Bhagavad Geetha very clearly declares that braHMan is the resource, the reason and the end product which is “The Universe”. (Some of them are shown below).

Bhagavat Geetha says that the great braHMan as Moola pRakRithi 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 pRakRithi is their womb and the Purusha the seed giver. Purity, passion and inertia – the three GuNas are born of pRakRithi.”

Earth, water, fire, air, ether, mind, intellect, egoism - these are the eightfold pRakRithi of the braHMan. This is the 'lower' pRakRithi; different from it, there is a mighty 'Higher' pRakRithi. This is the very Life-element, by which this world is upheld.

“These two pRakRithi, are the womb of all beings. So the braHMan is the source and dissolution of the whole universe”; and All this world is pervaded by braHMan. In ITs 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 (AkASham); even so, all beings rest in HIM; and all beings, go into “pRakRithi” at the end of a Kalpa. The braHMan send them forth again at the beginning of (the next) Kalpa. Animating ITs pRakRithi, braHMan, again and again send forth all this helpless multitude of beings, by the force of nature (pRakRithi).

“Two Purusha are there in this world, Perishable and the Imperishable. All beings are Perishable and the one which fills everything and which is all-pervading and invincible is the Imperishable.

But distinct is the “Supreme Purusha”, the “Highest Self”, the indestructible Absolute, who pervading the three worlds, (waking, dream, and deep sleep) sustains them all.

The “Supreme Purusha”, (braHMan) ‘is the Goal, the Supporter, the Ultimate, the Witness, the Abode, the Shelter, the Friend, the Origin, the Dissolution, the Foundation, the Treasure-house and the Seed Imperishable. And further, as Sun, HE gives heat; withhold and send forth the rain. And HE is Immortality & Death, Existence & Non-existence’.

Among Creations, HE is the beginning, the middle and also the end.  Among sciences HE is the “Science of the Absolute” and HE is the logic in all arguments. Among letters HE is the letter “അ” (A); among all compounds HE is the dual (co-ordinates); HE verily is the inexhaustible, or the everlasting time; HE is the dispenser (of fruits-of-actions) having faces in all directions.

And He is the all-devouring Death, and the prosperity of those who are to be prosperous; among the feminine qualities (HE is the) fame, prosperity, speech, memory, intelligence, firmness and forgiveness. He is the gambling of the fraudulent; HE is the splendid; HE is the victory; the Industry (in those who are determined) and the goodness in the good.

Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, birth, death, fear & also fearlessness, non-injury, equanimity, contentment, austerity, beneficence, fame, infamy-all these different kinds of 'qualities-of-beings' arise from HIM, the braHMan alone.

‘And HE is seated in the heart; that too, in the hearts of all; from HIM, are memories, knowledge, as well as their absence originated. HE verily is that which has to be known in all the Vedah and HE indeed are the author of Vedanta and the knower of Vedah also.’

Thus, it is clear that the braHMan is the material cause as well as the efficient cause of this world-of-plurality. BraHMan is the cause within. It is also the cause outside of each individual.

In a normal situation, when we talk of sRishTTi (‘Creation’), we may be only referring to the physical forms. But all the above qualities are in everything and in larger comprehensiveness. Thus, the term sRishTTi (‘Creation’) clearly indicate that it also covers our mental and our intellectual lives and state of affairs.

Whatever is glorious, prosperous or powerful in any being, know that to be a manifestation of just a part of the splendor of HIM. HE exists, supporting this whole world by just one part of HIM. But when HE is the jeevAthman (become the jeevAtman), it obtains a body; and when HE leaves the body, HE takes these (everything, all the attributes) with Him (leaving the body) and goes as the wind takes the scents from their seats (the flowers). And, that what is gone, from the body, is the light (the energy). “The light which is residing in the Sun and which illuminates the whole world, and that which is in the moon and the fire – know that Light to be the braHMan.”

Summing up we can say, “Whatsoever is the seed of all beings is HIM. There is no “being”, whether moving, or unmoving, that can exist without HIM.”

My Dear Friends, In conclusion, let me say that, “the most Secret (and Sacred) Science of all, The Science of the Absolute; which has been taught by Gurudevan, through HIS deeds, HIS spoken & written words, and even through HIS silence, is to be learned. When learned, we all can become ‘wise’ and we can accomplish all our needs.

And at the end of the first half of daivadeShakam, Gurudevan says to us that the sRishTTi (സൃഷ്ടി), sRasTTAv (സ്രഷ്ടാവ്), sRishTTijAlam (സൃഷ്ടിജാലം) and sRishTTikkuLLa sAmagri” (സൃഷ്ടിക്കുള്ള സാമഗ്രി); all are the same braHMan.

“നീയല്ലോ സൃഷ്ടിയും സ്രഷ്ടാവായതും സൃഷ്ടിജാലവും
നീയല്ലോ ദൈവമേ, സൃഷ്ടിക്കുള്ള സാമഗ്രിയായതും”.

“NeeyallO sRisTThiyum sRasTTAvAyathum sRishTTijAlavum

NeeyallO daivamE sRishTTikkuLLa sAmagriyAyathum.”

(Part one of mantRam six will follow)

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The above are my (partial) thoughts and interpretations during my study of daivadeShakam using the following reference. Interpretation of literary works of Gurudevan and Chattampi SwAmikal by one or more of the following, NaTarAja Guru, Guru Nitya Chaithanya Yeti, Professor G. Balakrishnan Nair, and Mr M. Damodaran; translations and Interpretation of Vedah, Bhagavat Geetha and upaniShad by Adi ShankarAchAryar, Madhusoodhana Sarswathi, MRDhAnanda SwAmikal, NaTarAja Guru, Swami NikhilAnanda, Swami NjnAna Sarswathi, Guru Nitya Chaithanya Yeti and ChinmayAanada SwAmikal, professor G. Balakrishnan Nair and Professor Devi Chand. I have also used information gained from independent works of Adi ShankarAchAryar, Vivekananda SwAmikal, NaTarAja Guru, Guru Nityachaitanya Yati, Professor K.M. Sanu, Professor Thuravoor Viswambharan; TirumantiRam, ThirukkuRaL: and speeches and discourses by some of the above, along with the words of wisdom and information I received from my own Guru. Whatever is written here is all borrowed from the above masters. I just put them together during my learning process.

(This translation and interpretation is only for the discussion through and within this group where it is posted. Please do not circulate to any other group or individuals electronically. If needed for circulation, please contact the author. It is copyrighted and no one should reproduce or circulate it without author’s written consent. Anyone can print copies and distribute in full ‘as it is’ – that is without making any change.)

Written by and © Udayabhanu Panickar, If anyone needs reproduction in full or in part, please contact the writer. Reproduction is allowed under notification to the author for noncommercial purpose. A copy of the publication must be mailed to the author.

For more information contact the author at udayabhanupanickar@yahoo.com

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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 of a comparison of different religions with our Spirituality. The relegions are same in essence, but superficially different. Our Spirituality is an all encompassing ocean of all of it. 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 expanding 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 also.

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.)