Santhigiri Ashram

Book:
A Dialogue on the
Human Prospect
 Introduction

Chapter I
Sanatanadharma. Vasanas

Chapter II
Rishis and Saints

Chapter III
Jeevanmukta, Gurumargam, Yugadharma

Chapter IV
Biography on Karunakara Guru
 Chapter V
Paths in Hindu Worship

Chapter VI
Occult Powers, Ego

Chapter VII
Evolution in Kali Age, Pitrusudhi, Gurumargam

Chapter VIII
Stages of Evolution

Chapter IX
Science, its Consequences and God Men
 Chapter X
Legends Distorting Spirituality, Krishna and Castes

Chapter XI
Gurumargam, Love, Profecies (End of Times)

Chapter XII
Evolution in Kali Yuga, Castes

Chapter XIII
Science Originated in India. Ramayana. Prophecies

Chapter XIV
Suffering of Great Souls
 Chapter XV
Celestial Bodies, Karma, Kali Age and Dharma

Chapter XVI
Pitrusuddhi

Chapter XVII
Problems with Menstruation

Chapter XVIII
Siddhis (Occult Powers), Kalpaseva Techniques

Terminology and Acknowledgments

Introduction
A Dialogue on the Human Prospect
Then sent We Our apostles
In succession: every time
There came to a people
Their apostle, they accused him
of falsehood: So We made
Them follow each other
(In punishment): We made them
As a tale (that is told):
So away with a people
That will not believe!

The Holy Quran: Sura XXIII, Verse 44

Revelatory Religion in Historical Perspective

Revelation is like a constant rain that saturates the knowing of man, yet many
reject it, dulled as they are by gross pursuits. The Guru, enlightened preceptor who
dispels darkness and ignorance in people helping them in their spiritual evolution,
intercedes and sensitizes him to the perennial rain.

Even this intercession is fraught with danger. Systems arise from it, exclusion, and
the eventual denial of the perennial totality.

Mohammed had said:

When you meet the people of the Book (Jews), and the Christians, tell them that
the God you worship is the same one as theirs.

Even the Guru is put to test, test exceedingly harsh and he also responds with
exceedingly harsh truth. A Gentile woman sought the aid of Christ who responded:
"My mission is to the children, not the dogs." She replied: "Lord, the dogs eat what the
children discard. Grant me but that." Full of joy, the Redeemer said, "Woman, your
faith has made you whole."

The early Christians limited their apostolic mission to the Jews until Pauline
Christianity made the apostolic concern universal.

A Guru by historical accident, functions within inherited traditions and images. But
his message eventually transcends these and fulfills itself as Revelation.
 Human societies have tended to reject the mystical because it is strenuous and
perilous, and without the guidance of a preceptor fraught with demonic perception. In
the Christian tradition as elsewhere the mystics have been preserved as saints, as cult
figures, the dispensers of miracles while the perenniality of the mystical itself has been
rejected by the ordinary worshipper. Even so the mystical keeps company with man all
the time and it merely takes a look around the shoulder to discover it.

II

Karunakara Guru

Karunakara Guru is a Teacher in the absolute sense of the term, in the tradition of
revelations and prophecies, and the acceptance of this in a civilization overwhelmed
by chemical and mechanical cleverness, is perhaps the initial hurdle before the reader.
If one accepts the Supreme, its immanence in our midst becomes familiar reality. In
his life and mission Karunakara Guru, exemplifies this familiarity; he does not speak a
language of theology, or at least keeps it to the minimum and discourses on practical
paradigms. Santhigiri Ashram, residence and teaching center of Karunakara Guru, he
has set up near Trivandrum has no doubt a core of renunciates and seers, but is
sustained by a large number of resident householders. They are the task-force of the
Guru and he expects them to cleanse themselves through right action and right
thought and become vehicles for a purer progeny, in which will be born the seekers of
the future. The Ashrams mission is predicated on the certitude of such births as the
revealed Will of the Absolute.

Karunakara Guru is no island in the flux of Prophecy and Revelation. There have
been Teachers earlier who said much the same thing, but perhaps not with such
immediacy and fullness. The purpose of Creation is the elevation of all creatures
through tortuous stages to the realization of the Absolute, which is the Supreme Light.
The ancient Indian called it the Brahman -the Absolute God. In other ethnic bowls the
same has been known as Allah, the Holy Spirit and so on.

The simplicity of man's communication with the Supreme Light, was lost by the
very process of historical duration. Evolution has left us with different orders of beings,
from the visible and gross creatures to tiers of astral entities. These represent stages,
with all the impermanence, and passing, that we witness in the biological World. The
Supreme Light alone endures.

The intermediacy of revelation has caused the limitation of human vision and its
confinement to these different stages. Thus the cosmic 'gods,' which the Hindus call
the Trimurti -Brahma, Vishnu and Shiva- and the devas -'gods' misconceived by the
Hindu tradition as spiritual liberated souls- have been mistaken for the Supreme, an
instance of arrested vision.

All religions, to a lesser or greater degree, have thus been seduced but in the case
of Indian religion, Hinduism, if we might use a convenient term, the investiture of the
cosmic 'gods' has been widespread and spiritually retrograde. By mistaking the
Trimurti and the devas for Brahman -God Almighty-, and their revelation with the
Revelation of the Brahman, Hindu society has put limits on its spiritual growth.

This spiritual retardation in turn has led to widespread societal distortions. It is the
bane of social sciences to keep the mind out, certainly the spirit out, and embark on
analysis with purely secular-historical tools. Karunakara Guru does not repudiate
these tools, but tries unobtrusively, and in the language of the wood-hewer and the
earth-tiller, to link these tools with tools of the Supreme Consciousness.

The cosmic beings namely the Trimurti and the devas are rejected as objects of
ultimate worship by the Guru, but he does not deny their veracity or the spiritual
eminence they have achieved. Theirs is a splendorous astral World, and if the worldly
human is overawed by it, it is understandable. Their eminence too is sanctified by the
Supreme as a necessary stage in astral evolution. But they are not the Supreme and
the path of the jeeva -soul-, is not to end in them, or at their stage of astral evolution.
If worship leads to such a destination, it will fall short of the realm of Truth. Because
they have not attained spiritual fulfillment, it is obvious that they cannot lead us in the
correct path towards mukti -spiritual liberation.

These are the spiritual pitfalls in the practice of religion. The splendorous deva, is
mistaken for a manifestation of Godhead, and the epiphany for the exercise of God-
energy. In fact God does not manifest himself in Trinity; the Absolute God in Trinity -in
the Trimurti- will be a contradiction in terms. Creation, Sustenance and Destruction
are not separately structured processes, but coexistent aspects of the same
evolutionary process. It is almost mechanical to designate these as separate tasks to
separate gods.

The idea of the Supreme Godhead, manifesting itself as avatars -sanskrit for divine
incarnations- has caused havoc in the Indian's response to Brahman. We have the
reality of designated World Teachers, some of whom were spiritually higher than the
Trimurti.

An example is Krishna. He has been degraded by the ritualists into an avatar of

Vishnu, one of the Trimurti. Krishna was a human Guru, sent to relate and to guide
humanity to the Almighty. Incidentally, if we go by the lore of Krishna, we find him
exhibiting the miracles of the devas, but all the while going beyond them, and
prophetically proclaiming the path of the Teacher, the path of the Almighty.

Many such Teachers have been sent to many ethnic communities and regions,
some of the most significant in recent history being Moses, Buddha, Jesus,
Mohammed and Adi Shankara. One says recent history, because there is a calendar
infinitely vaster, awesomely so, than the historical one. This is the Manu -progenitor of
mankind- Calendar, made up of agequartets, the Chaturyugas, and quartet clusters,
the Manvantaras. Fourteen Manvantaras make a Kalpa. The modern man with his
limited historicity, will find this hard to accept, but such is the mind boggling trajectory
of the soul. The Gurus are humans who have been given visions of these spans of time,
and the relative stature of each Guru varies with the extent of revelation he has
received. Very often, it will not be possible for a Guru to receive it all in one life-time.
So he repeats his life, or stays content to remain in whatever stage of spiritual
evolution he has arrived at. However some Gurus, by the grace of the Supreme, are
able to take in their visions in relatively short spells of time. Thus we have a hierarchy
of Gurus, which is really a hierarchy of the Absolute's instruments.

The purpose of Creation is the elevation of all creatures through various stages, to
the realization of the Absolute which is the Supreme Light. According to Karunakara
Guru, Yugadharma -Divine Law to be observed in a certain era- is worked out through
the Manus -progenitors who preside successively over the fourteen Manvantaras. The
Dharma -Divine Law- of Manu works out perfection in the World, as per the Will of the
Supreme God. There are time segments in this scheme of perfection. A Kalpa -aeon- is
one such time segment (4 320 000 000 human years). This time period called Kalpa is
divided into 14 units called Manvantaras, each headed by a Manu, so there are 14
Manus. Each Manvantara is divided into 71 Chaturyugas -age quartets. One
Chaturyuga -4 320 000 years- is made of four Yugas (eras) -Satya, Treta, Dwapara
and Kali. We are living in the Kali Yuga of the 28th Chaturyuga of the 7th Manvantara.
Kali Yuga has 432 000 years out of which only 5 100 years have passed now. Dwapara
Yuga is two times the span of Kali Yuga -864 000 years-, Treta is three times -1 296
000 years- and Satya is four times that of Kali -1 728 000 years.

Yugadharma -Divine Law for this era- of this present age, Kali, indicates that
Trimurti -Brahma, Vishnu and Shiva- or any other divinities, such as angels, saints,
devas, etc., cannot be accepted as the object of worship, only God Almighty. The
reason is that these deities have reached certain stages in spiritual evolution, though
they have not attained full spiritual realization and they are attached to their senses.
They are not free from their emotions -anger, hatred, jealousy, egoism, envy, etc. and
when we pray to these deities, some of them might become jealous of our spiritual
progress, blocking our spiritual path. Another problem is that material gains and
fortunes are prayed for and accrued by the devotees, then the deva-devi powers take
away in turn punya -merit or light within the soul- of the devotees, which cause further
lowering or descend of their soul.

Each Manvantara can be considered an evolutionary step towards the final goal of
perfection in a Kalpa. As we know there are millions of life forms in this World. All these
life forms are in different stages of evolution. If all created beings should achieve godly
perfection it cannot be possible all together. For example this is the 7th Manvantara
and we are in the Kali Yuga of the 28th Chaturyuga. After this Kali Yuga, the next
Chaturyuga i.e, the 29th Chaturyuga starts. The souls who deserve liberation
depending perfection on their spiritual evolution merge in the supreme light of God in
this Kali Yuga. All other souls are guided to take birth the next Yuga, i.e. Satya Yuga to
work out their remaining goal. Similarly all life forms try to achieve perfection phase
by phase in the creation.
 According to Revelation a major error occurred in the Guru-tradition, This was in
the third age-quartet of the present Manvantara and in the Manu-lineage. This
recoiled on the Manu-lineage, and its memory ceased to be alive. From the third to the
seventh Chaturyuga God Almighty gave us the chance to correct this error but human
beings evolved directionless. From the seventh through to the eleventh quartet the
Supreme sent the cosmic 'gods' to rectify this error, mainly the Trimurti -Brahma,
Vishnu and Shiva-. However, lulled by the adoration they received from the humans,
these cosmic 'gods' perpetuated that worship and failed the Supreme. The last five
thousand two hundred years were the ongoing Kali, the concluding age of the quartet.
It is during Kali Yuga -age of tremendous purification where suffering plays a major
role-, that the karmas -all sort of actions- of the quartet are resolved and hence the
Absolute enriches it with Prophecy and Redemption. A fresh attempt has been made in
this Kali, starting with the advent of Krishna and following through the prophets
worldwide, to redeem the Error of the Manu-line.

All this is precarious as secular history. But the Santhigiri Ashram and its Guru have
borne testament in numerous, experiential cameos to which we can only invite the
reader's attention by first stimulating his primary receptivity. To those who might think
it absurd, we would only request to take a humbler look at the absurdities our present
civilization is founded on: chemicalization, pollution, genetic distortion,
environmental degradation and the constant possibility of the nuclear holocaust.

New Delhi
O.V. Vijayan
Chapter I
Sanatanadharma. Vasanas
Disciple: What is the necessity of having steadfastness in faith?

Guru: It is not easy to make you realize what faith is. It is difficult for the idea to enter
a heart which has no vasana towards faith. By vasana we mean an abidingpropensity,
the sum total of good and evil at birth, a residue from lives already lived. Good and evil
are intrinsic in the individual soul as qualities from times before this birth. It is an
inclination and a habit pattern which, as a driving force, colour and motivate ones
attitudes and future actions.

To explain this, and to elucidate faith, we have to first go into a few details about
contemporary Hindu religion.

What was the nature of the Hindu religion, its Sanatanadharma, -eternal religion or
everlasting path-. This path has been corrupted and it is not followed in its pure sense
by the Hindu people. It has been initiated by Gurus of different times. We have not
been able to learn it. Nor have we earned the wisdom to make our contemporaries
aware of that Dharma -Spiritual Law.

The Brahmins, highest of the castes in India, came in between, they hindered and
blocked this path. They did it deliberately lest others also should gain access to this
culture. They established the tradition of the Trimurti: the three gods of Creation,
Sustenance and Destruction - Brahma, Vishnu and Shiva, also called Maheswara. For
their clannish survival and dominance they perpetrated elaborate and complex vedic
ritual as well. Above all in course of time they brought about the system of castes,
varnasramadharma. Thus they fragmented society into a plurality of communities.
But the Brahmins defeated themselves in what they did, they were to draw no benefit
from their action. There is a reason for this failure. Ritualism became paramount with
them. Their principal action, karma, became a mere performance of tantric rites.
Through rituals, tantra, they welded Trimurti worship with social life and political
governance in such a way that they, being the custodians of religion, gained full control
over society. In course of time interpolations were made in the scriptures. These
interpolations twisted the scriptures to present the Brahmin as God incarnate. Even
the state (king) was made to accept the Brahmin as such. This is totally ridiculous.

When this system was extolled and the Brahmin began to rule by proxy, Manu, the
archetypal teacher was blotted from human memory. The Brahmin system, insular as
it was, kept its knowledge from the World at large. The Brahmins became thus
responsible for the creation of very low modes of worship in people of the depressed
classes. These low modes of worship persisted for ages depriving us of spiritual
strength, connecting us spiritually to these lesser deities. Though the Brahmins were
responsible for this deprivation, they themselves are undergoing considerable social
hardships today.
 The next castes in the hierarchy are the Kshatriya -kings- and the Vaisya -
merchants. The Vaisya being a trader would act as expedient. would not reach out or
strive for something beyond his grasp. From being noncommittal the Vaisya has
degenerated into being apathic. This apathy happens in many respects to a person
who is always acquiring wealth. The rich of today are in effect conforming to the
Vaisya's way, a life-view clouded by ignorance and apathy. This is reflected in their
forms of worship. They see the worship of God as a means to material prosperity, and
make the worship itself an exercise of wealth. We find this in merchant and artisan
castes like goldsmiths, braziers and blacksmiths. If they get a little money they make
their worship extravagant and ostentatious. A person who gets wealthy among them
is often likely to fall into error or sin. Even so he might have devotion, bhakti, or at least
the facade of it. This pretence also causes action. When fortunes decline the style of
worship also reflects this indigence. The Vaisya seeks out shrines of lesser deities, and
sinks down in the search for more accessible spiritual entities, in order to get from
them more and more material gains. Some lower deities are very powerful and when
we adore them, we can get material gains and some other gifts, that maybe we really
dont deserve, and this could represent a blockage in our evolution process. Also we
must remember the fact that some of these deities take away punya -merit or light
acquired in the past- from our soul causing us spiritual degradation. For example we
have the shrine of Mutharamman in Kerala, a mother goddess crudely configured.

The jeeva -soul-, will then be involved in the karmic influences of these lesser forms
and be spiritually subservient to them. This subordination will affect the progeny of
these worshippers. Later generations will then be born under evil constellations in
accordance with astral laws. They take birth marked for suffering by their birth itself;
through suffering they plunge (as an imagined escape) again into deviant forms of
worship and earn further suffering. In this manner two to four generations go by;
slowly the people in this line lose their looks and even become ugly and misshapen.
Such people can be seen in any town. Likewise among Kshatriyas.

The line slowly gets ruined. This is happening also among Brahmins. The reason
is their mingling of all manner of worship. I know households making daily
offerings to the Mother Goddess. From this worship they fall into traditions like that
of the Mutharamman shrine. That is why they are losing their beauty and glory.
But even now they could redeem themselves.
Chapter II
Rishis and Saints
Disciple: We would request you to tell us about Manu, the archetypal teacher.

Guru: The created World is marked for its end after fourteen Manvantaras. I shall
come back to this later.

We have to touch upon another matter before that. What I am about to say has not
been said before by scholars or the wise men of the Manu tradition. This has been
revealed to us here in Santhigiri Ashram. We have experienced the various
manifestations of the Trimurti. They are not fantasies. All these forces are real. Even
low demonic forms are real. We have witnessed and experienced this reality.

The Dwapara and the Treta ages -previous ages- were ages of miracle and the
focus has been on such manifestation, not on human spiritual effort. The prevalent
misconception among the Hindus now is that if a deva, is actualized there is nothing
that cannot be achieved.

Disciple: Why do you say this is a misconception?

Guru: Tradition describes in detail often through the skills of poets or the visions of
seers, the stories of these forces, Devendra, Ganapati, etc. to perfection. These
stories are enshrined in temple traditions and are accessible to the laity. Some of these
stories however imply that human sages are spiritually more evolved than the devas,
the deities worshipped within the Trimurti belief. Take the story of the curse on
Devendra for example which centers around the temple at Sucheendram. And we are
told too about Brahma, Vishnu and Shiva, the Trimurti, who, listening to the
promptings of their consorts, fell under the curse of a sage's wife and were divested of
their astral powers. There have been many sages whose lives illustrate this point.

Gunamkudi Mastan, Naranathu Bhrantan, Pakkanar, Nandanar and Tiruvalluvar

were great sages. That they were sages is evident if we examine their life stories. But
the Hindu scribes have befuddled these stories and identified them conveniently with
the Trimurti belief. In this perspective the deva becomes capable of making or
wrecking a human being's life with a single blessing or a single curse. The past
Dwapara and the Treta ages were ages of miracle and the focus in the Kali Age has
remained wrongly on such manifestation, rather than spiritual effort. The limits of
human destiny are thus defined through the miracles of the devas. The lives of the
sages, also were chronicled in the manner of the devas. If these legends are subjected
to meticulous questioning, the priestly class would resist analysis and attribute
everything to maya, cosmic illusion.

We could believe that with the coming of the Aryans into India, many good things
happened here. But this good is not evident now probably because of the passage of
time or of the deceit by spiritual leaders who attempted to overturn the Will of the
Almighty. Whatever be the reason, most people today are like animals benighted and
penned.

Disciple: The deceit of the spiritual leaders?

Chapter III
Jeevanmukta, Gurumargam, Yugadharma
Guru: This statement is on the basis of knowledge that has been revealed to us here.
Even in future such revelations will not be made to those who are not astutely wakeful
in their reasoning. That calls for vigilance of a very high order.

Disciple: What is meant by vigilance?

Guru: Only a Guru who has seen both the errors and righteous actions of humanity till
today and in whom is vested the power to redeem the future through guiding today's
action, and who is merged in the Supreme, a jeevanmukta -liberated soul-, only such
a Guru would be capable of this vigilant knowing. Our testament is that we have been
able to see all this, undergoing the sufferings that accompany such vision -vision
containing a good beyond measure or words. It is on the strength of this testament
that we spoke of the rishis -sages.

Disciple: I am in need of further elucidation.

Guru: The present is the seventh Manvantara. In the third Chaturyuga of this
Manvantara a great man in the tradition of Manu -progenitor of mankind- perceived
that there is no action in this World that is not Manu's. He saw this in both planes, the
sookshmam, the subtle, and the sthoolam, the corporeal, the karyam, the effect and
the karanam, the cause. Out of this experience came the chaturvakyas, the four great
enunciations made by himself. The first one itself is Aham Brahmasmi, I am the
Brahman, the Absolute. He proved it to the people with the power of logic. He was full
of his oneness with the Brahman, which he went on to mistake for himself being the
Brahman. Each one of us, each blade of grass, is full of the Brahman. But is the Will of
the Almighty confined to an individual seeker? One concludes this sage did not have
the grace to discriminate between the Absolute and the individual even if the
individual has had the realization of the Absolute. Thus was blurred his awareness of
the Will of the Absolute.

This error was akin to the arrogance of knowledge. Nor was this error realized later.
Because of this the Guiding Light till then had withdrawn itself. The effect was for the
very memory of Manu be banished from the heart of man. All that remained of that
memory was Manu's time scale, the Manvantara, the rest was lost. Ancient texts which
might have spoken of the Manu are no longer extant. After this mistake, that took
place in the third Chaturyuga -age quartet-, three Chaturyugas drifted directionless.
In the seventh Chaturyuga there arose a created being from the Brahman, the
Brahma, called Swayambhu, the self-existent. I want to clarify that Brahman is God
Almighty and Brahma was created by the Almighty in order to help human beings to go
back to the right spiritual track. Likewise Vishnu and Shiva followed and the Trimurti -
Brahma, Vishnu and Shiva- tradition came into existence. By the eleventh Chaturyuga
these creative processes were completed, but the Trimurti failed its mission. In
chronicling this, Satyatrana, a man of great intellect, altered Manu's time scale by
interpreting it in the time scale of the devas. That is a day of the Brahma was reckoned
as a Kalpam. This is what that clever and great intellectual, Satyatrana, did. No
alterations should have been committed on this chronology of the Chaturyugas. This
chronology has been willed by God Almighty.

Kaliyuga has been set as the last epoch of a Chaturyuga, as a phase marked out for
the mingling or fusion (of all things) of the previous periods. Through this would great
knowledge of the entire process be revealed. Great revelations are made by the
Supreme through great souls incarnated on this Earth. A higher degree of spiritual
knowledge is given in Kaliyuga and this is the only era in which everyone can attain
spiritual liberation, but not in the previous ones (Satya, Treta and Dwapara). So now
we have a great opportunity of attaining such liberation, because we are precisely
living in this golden era. Kaliyuga considered by many as a 'dark age'. It is comparable
to the darkest part of the night, as the forces of evil and ignorance are in full power and
many of the subtle faculties of the soul are obscured, but we have to be very strong in
the spiritual sense in order to withstand the attack of these tremendous forces that
test our spirituality, trying to drag us into darkness, so that our evolutionary process
can be stopped. Though we must keep in mind that Kaliyuga is a precious era, being
the most conducive age for attaining mukti -spiritual liberation.

In Kaliyuga, tremendous sufferings will arrive to humanity and the reason for all
this grief and sorrow, is to make us spiritually stronger and to give us the oportunity to
evolve faster through all these hardships. In Kaliyuga the lapses of the past three
Yugas -eras- are removed and man would move towards the Satyayuga -next era.
That is why a few Puranas -Hindu epics, sacred scriptures of an historical and
prophetic character-, at least proclaim that in Kali even the devas -'gods'
misconceived by the Hindu tradition as spiritually liberated souls-, should take human
birth and seek mukti, spiritual liberation, from this worldly life-death cycle. The
majority of people believe that the devas are highly evolved beings living in very high
astral planes, but in fact, there are ten avasthas -planes of evolution- and these saints
and devas usually reside in the second and third stages of evolution. So is the case of
the saints in Christianity. Obviously some of these souls have attained certain degree
of spirituality, though they are not fully realized souls, they have not achieved spiritual
liberation and this is the reason why they cannot lead us to completion in our spiritual
process. We must remember that they are all tied to pleasure and obviously to their
emotions. They can feel anger, sorrow, jealousy, they can be evil sometimes because
of the flaws of their soul and their attachment to the senses. Despite all this, some
people keep associating them directly to the Supreme itself. Many of the Indian gods
and demi-gods are in this stage of evolution. The state of the deva is a very
pleasurable one, with great authority on the material plane. In reply to your prayers or
demands to them, sometimes they give you things you dont deserve, blocking your
spiritual development, taking in turn punya -merit or light within your soul- away from
you. Some of these 'gods' dont want to incarnate because of the suffering involved in
it, but if they dont incarnate in Kaliyuga, they won't be able to find release to their
souls. To attain mukti -spiritual liberation- one has to arrive at a state of being nothing,
in other words, for the seeker of mukti all positions of authority become irrelevant, its
ego should be totally extinguished. God Almighty alone is the authority. The soul,
merges with the Supreme, and with that merging comes spiritual liberation. The Guru
is a door that opens on to the path of spiritual liberation.

Disciple: You say that the Trimurti -Brahma, Vishnu and Shiva- way came of the
Brahmic Will. Now you also say that it is inadequate. This is not clear.

Guru: The reason was touched upon. When the soul reaches the God Almighty all
action ceases for it. Also there is neither pleasure nor pain. It is a state of merging.

The Trimurti Way is not like this. Like a cartwheel the state of creation-existence-
destruction is moving in an ever-turning cycle. That is why it is said that even the deva
should take a human birth to attain spiritual liberation. Kali Yuga, our actual era, is the
opportunity for that. It is impossible even for the devas to break free from the Trimurti
way and move to the higher spiritual states of Iswara Sannidhanam, Daiva
Sannidhanam, Brahma Sannidhanam and Parabrahma Sannidhanam -7th, 8th, 9th
and 10th stage of evolution.

The devas are immersed in pleasure and tied to it. They are bound to their emotions
because they have not attained spiritual liberation. They can feel joy, anger, sorrow,
reverence, hate, love, etc. Therefore they might even cause the physical destruction
of each spiritually evolving man in this human World as he approaches the deva stage,
mainly due to envy and jealousy shown towards the increase of evolution in the
evolving man. Devas and saints don't like to be overcome by any evolving soul in this
Universe.

Disciple: Do you find any reason for this tendency of the devas to thwart men from
their spiritual growth?

Guru: Yes. The Devendra was a seeker who reached his state by his merit. And he
attained all powers that go with that state. But the curses that befell him also did not
happen on their own. They have their origin in the material realm of creation. Here
somehow a mistaken impression has arisen, which makes it seem that the position of
Devendra is something conferred upon him. It was a state of his evolution.

Likewise the hardships and struggles Sri Rama went through are countless, unable
to reach iswara sannidhanam -unable to break free from the devas-, Rama committed
suicide in the river Sarayu. What could one say about such a thing? Any truthful
interpretation of his death, would be met by the befuddling theory of maya.

It is written in the books that the great saint Sri Rama Tirtha too attained
jalasamadhi, samadhi or death in water. He drowned himself in the river. It was merely
another case of suicide.

The tormenting of Jesus is well known. He was misled by lower forces up to his
crucifixion. Adi Shankara was supposed to have jumped off a cliff into an abyss, at
Kailasa in the North of India. Sanyasins -renouncers- who follow Adi Shankara, who is
acclaimed as the World Teacher by pundits' consensus, wrongly adopt this way of
ending their lives. Hindu sanyasins of other paths as well follow this method. These
traditions are known in the North of India. An example of this is the 'udani' sect among
the Naga sanyasins.

Buddha died of food poisoning. This food was dropped into his bowl as alms. This
has been recorded as Nirvana in the books. Ramakrishna suffered from scrofula round
the neck and died in pain. Vivekananda suffered from kidney disease.

Narayana Guru suffered from diseases that could not be clearly diagnosed.
Chattampi Swamikal was bedridden for a whole year and a month before his death. We
find such experiences in the lives of great men. What do they signify?

All these examples show us the tremendous power of the deva and Trimurti planes,
from where certain beings that are residing in those planes, block the spiritual path of
people that try to reach Iswara Sannidhanam -seventh plane of evolution. The face of
knowledge starts to appear with the attainment of this stage, so the seeker is free from
his emotions -anger, hate, jealousy, egoism, etc. Great Souls such as Jesus, Shankara,
Buddha, Rama, Mohammed were barred not only from the fulfillment of their
missions, but also in their spiritual evolution.

Disciple: It would be a great help if you tell us what has come your way.

Guru: My way? I have not left out any one in illustrating my point. Then why are you
asking specifically what my way is? My way is merely the Will of the Almighty.

Disciple: We are keen to understand this clearly.

Guru: What has been already said contains this concept of the Brahmic Will. If you so
wish, it could be further explained. Let us go into the reason for receiving what we
have received.

What we are going through is the time-order of Manvantaras. That is our

perspective or cognition of the World. In the Manu tradition a great spiritual seeker fell
from grace. This has been discussed earlier. As a result the Supreme itself initiated a
correction in the seventh Chaturyuga which was brought to a completion in the
eleventh Chaturyuga, nevertheless this remedial measure was ineffective.
Thereafter astral matters related to spiritual liberation were revealed which got
codified as Vedas, Shastras and the Upanishads -Hindu philosophical scriptures-,
without changing the old Manvantara order (to reaffirm that order).

Since the sages could not see beyond the Trimurti, those who received these astral
matters did not inquire into the reason why they had received such knowledge. They
used their intellect in understanding the path shown by the Almighty and charted their
version of the Manvantara time order, Chaturyugas, Manvantaras and Kalpas, as
subservient to Brahma, the deva of creation in the Trimurti trinity. Thus they could not
invoke Manu, the First Guru and grasp the error and correct it. This is a peril that has
befallen us. The error was repeated again and again as the seekers, who were the
spiritual authorities of revealed knowledge, could not discover the mystery and
unravel it in full before us. Brahma should not be mistaken with Brahmam or Brahman
-name given to God Almighty in India. The first one is only a deva, not a fully realized
soul in the spiritual sense.

In Shaktism, religion followed by those who worship Goddess Shakti, mistaking her
as a Supreme Being, the man of the Shakti cult, thought he had a complete system in
his religion. Then Vedanta -sagely revelations which comprise Hinduisms most
authoritative scripture- entered into it. Along with Vedanta was blended into the
system the helplessness of having to invoke 'Matan' as the 'Lord.' That is how the
Saiva -religious system based on the adoration of Shiva- blended Matan and Natesa,
both low deities.

The Vaishnava cult, religion based on the adoration of Vishnu, introduced more
cultural refinements into its system. It also became an exponent of Advaita, non
duality or monism (everything is unified as a whole without independent parts).

With this development the people had to accept everything that was written by the
pundits. And if they continued to be in a proto-Dravidian state, old traditional way of
evolution, how could they evolve? The Shakteya and Saiva traditions each took up
different view points which suited themselves.

The Shakteya tradition regarded the Goddess Shakti as everything. Shiva was
everything in the Saiva tradition. The Vaishnava tradition considered Vishnu above all.
Nevertheless all these 'gods' are not liberated souls. The learned pundits and their ilk,
had to accept what these three traditions proclaimed. All this has happened by way of
expiation, for not being able to discover the error in perceiving the Brahmic Will.

An opportune time has come for making an attempt at a total reparation. It is best if
the Brahmins -higher of the castes in India- themselves do it. There is also a reason for
their attempt being the best. As far as India is concerned all knowledge, (the Vedas,
Shastras, Upanishads and Epics) has been handed down through the Brahmins,
priestly cast.

Therefore they still have the intelligence required to undertake such a task. Their
reasoning matches with their intellect.

Bhagavadgita says:

Buddhya yukto yogabalena chaiva.

The Brahmins have the ability to combine Yoga with intelligence, for making the
attempt we are talking of. It would be enough for them to just realize clearly that
there has been an error. They have the talent to reach and learn all systems of
knowledge in the World. History has witnessed their skill.

Their failing was that they did not realize this truth, the truth of the error
whichbefell the line of Manu. They fell into the misconception of a time order which
had been written into the tradition of the Trimurti, trinity which restricted spiritual
evolution to the state of the devas and obscured the transcendental vision of the
First Teacher and the Will of the Absolute.

To make them realize the truth, sages and prophets who were Gurus, spiritual
masters, have been brought into the World in many different ways. The Vaishnavas -
men of the Vishnu cult- could not retrace their steps however. They had an
exaggerated view of their own importance, and their computations they believed to be
flawless. A failing of that magnitude, which came about because of this misconceived
time-order, has caused a prolonged spell of unhappiness for the World. I hope the
Brahmin understands this matter fully.

The Brahmin is today involved in diverse occupations. He is even doing work once
upon a time considered befitting the chandala, the so-called low-bred one. Take the
well-run Brahmin restaurants for example. Why do we visit a Brahmin restaurant?
Because we get fairly clean and good food. What type of work does the running of a
restaurant involve? Trading and the serving of all including the lowly.

Is it not clear from this that the Brahmin handles a job carefully when he takes it up.
The job might involve the running of the state or it might be just management of
personal affairs. We could cite an instance here. Who dominates the political scene in
our country? Is it not evident that the Brahmins have the grace to work in all fields?
Other communities do not have the gift to serve anyone lower than themselves.
Brahmins have this gift. This service should be cherished.

We are forced to see social realities in caste terms because caste exists. This will be
so as long as castes exist as distinctive communities.

Disciple: I wonder why the Brahmins, with their intelligence and history of vedic
knowledge, did not get the knowledge that is revealed to us here in Santhigiri Ashram.
They have been priests and scholars par excellence. It puzzles me still.

Guru: There should not be any room for such bafflement, the whole thing was made
clear to you.

A great man in the line of Manu committed an error. This mistake was not detected
and exposed; the way of the Trimurti was upheld as the primordial way, as also the
ultimate one. As a result, both the sage and the Trimurti, were at fault before the
Almighty. This happened in the third Chaturyuga of this Manvantara, around 120 000
000 years back. Now we are in the twenty-eighth Chaturyuga. Countless millions of
people who followed these mistaken notions, became like uprooted, storm-lashed
trees.

To correct this error many great men were brought into the World in the Kaliyuga of
each Chaturyuga, that came after the error, since Kali is the epoch of correction of
cumulative disorders and this era is marked for us to attain mukti -spiritual liberation.
None of these great intellects could get to the truth again because of the two mistaken
concepts we have been talking about.

Disciple: What are those two concepts?

Guru: One came from the man in the line of Manu, conceiving himself as the Almighty.
The other from Satyatrana, a sage of the Trimurti lineage.

Only those who have had realization through faith, can make a statement of its
totality. What occasions this experience can be revealed only to those who are
responsive to such experience. Otherwise such disclosure would meet with derision.
Therefore this matter can only be introduced in simple and familiar terms.

Faith is love. Love is filial affection; affection towards relations; love among
brothers and sisters; love between husband and wife; friendship; sympathy towards
fellow creatures and love for God. One has to seek out its manifestations in human life.

Our ancestors have defined Him for us as Love, Truth, Macrocosm or Microcosm.
Truth, Dharma -Divine Law-, Kindness, Love and Compassion are supreme words in
this regard. But the presence of a Guru alone enhances the action in which these
various elements of experience hold together. Action arising from faith in the word of
the Guru leads one to the experience of Truth or God. To realize what we conceive as
God, a Guru is the best way. It is in our time, Kaliyuga, that the completeness of a Guru
has been made known.

Disciple: Why is the Guru given such importance in our times? There were Gurus even
in preceding ages?

Guru: In the preceding age, that is before Krishna, the Dharma -Spiritual Law- that
was followed was Yugadharma, -the divine law for that specific era. There were lapses
but life went on according to Yugadharma.

The Guru in Kali Age is a liberated or fully realized soul sent by the Almighty in order
to redeem the souls of people on this Earth. If we have the fortune of finding such a
Great Soul, we must keep very much attached to his advices because through his
knowledge, through his Light and having a complete faith in him, our souls will evolve
at a tremendous speed towards mukti -spiritual liberation. The Light of such a Guru
can purify our souls in such a way that a great spiritual transformation can take place
within ourselves and this fortune only takes place in this era -Kaliyuga.

Disciple: What is Yugadharma?

Guru: Yugadharma is the dharmic code of the Yuga, the age. A Chaturyuga is a
quartet of ages consisting of Satya, Treta, Dwapara and Kali. Now the Yugadharma
should be what pertains to Kaliyuga. From the beginning of this Kali itself, we failed to
discern the transition of the age. What we had to discern was the fluctuations in the
human processes in the three past ages. Now, what is the pervading nature of the
present Kaliyuga? We might have been able to understand this from the beginning
itself. That we could not get this awareness was because of the failure of the way in
which we were governed. The present Kaliyuga is the Kaliyuga of the twenty-eighth
Chaturyuga -yuga quartet-, in the Manvantara of Vaivasvata Manu, the seventh Manu
-archetypal teacher who spiritually holds a vast stretch of time and who is responsible
of the evolution of the Universe. The state of the society depends upon its
comprehension and assimilation of the wisdom of the sage, which is encoded in the
Vedas and the Upanishads, books of spiritual knowledge. Our rulers kept us away from
this knowledge. As a result we as a people degenerated, we lost the capacity to
understand the words of the wise. This is why we were not able to discern.

Disciple: Why do we bring in the organization of governance?

Guru: The institution of governance, consists of a variety of people, the faithful and
the faithless, theist and atheist, moron and low-bred and so on. Governance is a
machinery that is able to influence people at all times. For example persons ranging
from betel-vendors to jewelers could be representatives in the governance and it is
possible for it to encourage or discourage developments in society.

There are institutions like police and judiciary to enforce law and order. Seekers also
function under the government. Still they are not exactly under the rule of the
government. These seekers rise from the initial levels of faith to the state of the rishi -
sage- and then to the sanyasi -renouncer- and the jnani -one who has attained
spiritual knowledge directly from the Supreme. They are in a position to tell the rulers
how their regime should function at any given point of time. Such advice enables the
rulers to ward off untoward and harmful developments. Jnanis are those who can see
the past, present, and future and give counsel to people. Therefore they are not under
the power of the government. Even so they obey the laws of the government to set an
example to the common man.

In Kritayuga or Satyayuga, the first age of the quartet, all men lived truthfully as
equals without differences among them.

When the Yuga -era- changed, the light that shone as Truth or Love and which could
be actualized before the eye, could no longer be actualized. Man was perplexed and
lived in that bafflement for a long time unable to figure out what life was. Some
intelligent men of an inquiring mind, sought the solitudes of forest and wilderness,
river bank and seashore; and began to pray and perform austerities.

After long and sustained efforts, certain forms and luminosities began to appear in
their mind according to the state of their evolution. After a long time some of these
men attempted to draw what they saw in the forest on tree trunks with the green hue
of the leaves.

When those who sat by the sea had certain experiences they began to record them
in terms of what they saw in the horizon, the radiance and the ray of the sun.

Time went by.

The seekers continued to represent their perceptions accordingly in shapes and

aspects, mimicking Nature.

Then they began to long for words illustrative of their mystical visions. When they
prayed with this aim words also came, sometimes through ether, sometimes from a
radiance, and so on. It began to be recognized as asariri, revelation from God. Those
who knew, tried to communicate all this through writings when the alphabet evolved.

Mantras -syllable, word, phrase or phrases endowed with special spiritual power-
evolved in time. In worship each form began to be attributed with a specific mantra.
Each deity with a form came to have definite mantras, tantras -rituals-, and homas,
sacred ceremonies of fire offerings. Each of these practices developed specific rules
and rites of worship. These rites with incantations, became instruments of invocation
in the Dwapara Age. As in the Treta Age, Dwapara also had these objects of worship,
materialize before the worshipper. Our forefathers could not go beyond this to the
commandments that came from the luminous astral field of the Will of the Guru. Thus
we had to remain content with mantras and tantras, meant for propitiating and
actualizing the devas -deities misconceived as liberated souls. Tantras are rituals or
spiritual practices within the Saiva and Shakta traditions.

Even then the mantra-tantras of the more evolved Vaishnava and the Saiva
traditions were so made out as to imply that these were not suitable for Dravidians -
aborigines of India. In other words Dravidians were not the ones for whom the
revelations were made.

What remained for the Dravidians to pick up was the less evolved Shakteya
tradition. This in turn got distorted in course of time and degenerated into devilish
trances and such like practices. This is how the Yakshi, Matan, Mantramoorthy and
Marutha -low deities- became objects of veneration, associating them to God
Almighty.

Unwholesome entities were worshipped as gods by the lower strata of society. In

this context God's greatness came to be equated with mere vulgar frenzy. Among
these devil infested people, there was no literacy. Neither the light of science nor of
wisdom was present. Even if a few persons were to evolve they would not be able to
discover the course needed to redeem others. This situation led to the growth of ideas
like 'our caste' and 'our religion.' There was not enough guidance received which could
show the meaning of all this and lead the World forward. After a long time of suffering,
oppression and ignorance, people began to think, and freedom was a concept that
emerged from this thought. When they sought to improve themselves by imitating
their superiors, they realized that they had lost even the right to learning. Thus though
man grew like a wild plant, his mind could not reach out for knowledge.

People had thus been crushed and tyrannized by mighty rulers and clever tantriks -
those who perform tantric rituals- for a very long time. In the people rejected and
downtrodden like grass under foot, the idea of liberation grew strong and expressed
itself from time to time. The course of human society took several turns. In this course,
the people of the Middle East rejected their older mode of worship and accepted a new
way of venerating God. This change was effected through a process that began with
Moses and reached completion in Jesus. The people of Arabia also brought about a
renewal in their worship as they followed the words of the Prophet Mohammed.
 Because of the prophetic nature of the word of the Guru, in both these cases, people
could renew their way of life creatively according to the need of the time. The people
who accepted these spiritual leaders could try and enrich their nations in terms of
wealth, lifestyles and arts. Even desolate islands with unhelpful climates, were made
perfectly livable by people inspired with spiritual renewal. Such was the application of
their intellect and sense of freedom.

When this life-renewing process resulted in ample riches and learning, there arose
in the mind of these people a tendency to explore the World. Explorations began with
good intention of further discovering the human environment. But selfishness which is
so inherent in man, took over soon. Exploratory tracks developed into trade routes.
When these people came to our land and began to trade with us not only did they try to
bring in their knowledge among us but they also grasped the contours of our society,
its strengths, weaknesses and its culture. They were sharp enough to realize the pulse
of the poor people, who had been caught up in the net of casteism. These richer and
stronger outsiders won over the Indians: the rich with money and poor with food and
clothing. Playing upon the varying ego-interests of the people, they grabbed power
with cunning, established themselves and reinforced their position.

The period that followed witnessed the imposition of their will (in terms of ideas) on
religious freedom. This led to a number of people from the lower sections of Indian
society acquiring education and social mobility. Most of them were ill-informed, or
ignorant of religion and religious freedom. Some however grasped the idea of religious
freedom as a goal to be achieved but were unable to reach further understanding. It
would not be wrong to say that everything was thus under foreign influence. We also
actively imbibed their culture.

If we consider certain events carefully it would become clear why all this had
happened.

The first among such events is the birth of Krishna. It was the birth of a
mahapurusha -great soul- in the depressed community of the Yadavas. The
community was separated from their depressed brethren as the tribe of Krishna. They
were slowly introduced into the tradition of mantras and tantras -rituals. This led them
away from the word of their preceptor and so they moved away from the path of
growth. They thus again came to be regarded as depressed classes.

Next came the Buddha. Unlike Krishna this leader came from a princely Kshatriya
family. This course of events is similar to what happened in the Middle East. What was
intended to be effected through Moses, could not be completed in his time. It reached
its fulness with Christ. In our land also the Almighty created his vehicles again and
again, to make man reach to the fulness of his intent. People did not understand the
divine intent, whether it found expression in a person of noble lineage or in a person of
great ability or simplicity.

Moses was asked by his people: 'Are you the son of God? Is it His work that is being
done through you?' As if in response, the Almighty endowed a child, who could not
claim to have a father, with prophet hood. People had groped for nearly two thousand
years on the path of ignorance, before the child Jesus was brought into the World. He
was not born into circumstances of aristocracy or learning, but into a carpenter's
house. His birth took place in a manger. Even before this, Krishna had been born in
India among the depressed classes. His life had the message relevant for the age. But
people did not accept it as it should have been. So after over two thousand years the
Buddha was born. The Buddha's way opened up new vistas of freedom, he discarded
the earlier worship system and advocated the Panchasila, five doctrines or principles
preached by Buddha. Certain kings embraced this way and thus it found acceptance
among people. But the great dominance of the Brahmin, the highest of the castes in
India, and the grip of the caste system as also of Trimurti worship unfortunately
prevailed in the end. Those among the ordinary who embraced Buddhism, were
inspired by the idea of religious freedom. They could not however make that path
absolutely pure. As they were mostly ignorant, they could not counter the older
influences. After a while the path of the Guru, represented here by Buddhism, was
driven out. In its place reappeared the caste and the Trimurti with added force.

Like Jesus, Mohammed and the Buddha, came Adi Shankara. He pointed out how
religious knowledge had become distorted, and established four mutts to help people
work on such knowledge. Through this work he was aiming at a corrective process. In
other words, through Advaita -philosophical doctrine that Ultimate Reality consists of
one God, monism- he was trying to bring in worship that was in accordance with the
age. His followers however linked this with the old Trimurti system, thus ensuring the
ritual and Brahmin domination once again. The viharas, monasteries of the Buddhists,
were turned into temples of the Goddess. Ignorant people mixed murder and arson
with worship. Violence and threats to drive away the Buddhists became part of the
worship of the devi -feminine deity. Kodungalloor Temple for example was a Buddha
vihara turned into a devi shrine. They thus returned once again to the worship of
yakshis -low deities- and demons. Our poet Asan, must have observed all this with
great keenness for he speaks of the Brahmin as being protected by a fortress of smritis
-Hinduism's nonrevealed, but deeply revered scriptures, derived from man's insight
and experience- for truly the Brahmin justified all his actions as being sanctioned by
the smritis. Great men have all recognized this fact.

This system can only be changed by introducing an alternative system. The Gurus
(the Buddha, Adi Shankara and Narayana Guru) had offered such alternatives. But
earlier traditions, somehow or the other, defeat the new alternatives. Before
attempting to solve this, there is a certain knowledge by which the works and position
of the earlier preceptors may be considered. That knowledge is in their books and in
their followers. An assessment would show up the fact that some community or group
had turned each Guru into a possession of theirs. Each group insists that liberation can
come only through them. All fall into the futile exercise of intellect, which degenerates
into mechanical thinking and entraps their originators.

Disciple: How then should this Truth come to light?

Guru: The guidance of a preceptor seems to be the only way, a preceptor, a complete
Guru who has had all the experience of the spiritual realm.
 We have seen the rise of personalities like Ramaswami Naicker who created Dravida
Kazhakam. They came up in reaction to the distortions of religion rampant in our
country. Such men also had the same failing, they could not offer an alternative to the
caste-ridden Hindu religion. Ultimately these men have merely presented to society
two veins of reasoning, muktivada and yuktivada, doctrines of liberation and reason.
These are mirage-like, fanciful but not practicable.

Our environment, in terms of governments and religious followings, has been such
that it has not encouraged those who are inspired by men of realization.

Disciple: Why do you say so? Like those who have accepted the Prophet and Christ,
there are people in India who have accepted teachers such as the Buddha, Adi
Shankara and Narayana Guru.

Guru: I have already said that there are such people. It is true that the teachings of
Christ and Mohammed have been followed to an extent. If you talk of India, it is
difficult to agree that the same holds true. Buddhism was exiled from India as it were.
Shankara, Narayana Guru, Chattampi Swamikal. All these Gurus were appropriated
by the communities they happened to be born into. Followers have completely
negated the ideas of the Gurus.

Disciple: Sri Narayana is celebrated as a Guru; Shankara is celebrated as a World

Teacher. Chattampi Swamikal is recognized as a highly realized man. They are all
followed by large numbers of people.

Guru: I have agreed already. But the followers are practicing the teachings of the
Gurus according to their own fancies.

Shankara who propounded Advaita -non duality or monism- is indeed to be

regarded as a World Teacher. But the mutts run by his followers do not offer even food
to people of other castes. This is a contradiction.

Narayana Guru and his movement were treated as the possession of his community
even when he was living. The community behaved as though it was responsible for
creating and sustaining his works.

This trend began with the completion of a building in Kaitamukku in

commemoration of the Guru's sixty-first birthday. Following this completion there was
a reception arranged for the Guru in Kaitangamparampu temple. During the reception
the poet Asan read out a hymn on the Guru. This is what Narayana Guru's followers
chant everyday. That they chant it daily indicates their complete acceptance of
Narayana Guru as their preceptor. They recognized the Guru, it was in their interest to
do so, and distorted the principles of the Guru to suit themselves; this has also
happened in many religions around the World.

Besides there is this thing about the temples at Murukkumpuzha and

Kalavamkotam. These temples founded by Narayana Guru are well known to us.
Originally what was consecrated in the Murukkumpuzha temple were only these
words: 'satyam, dharmam, daya,' truth, righteousness and compassion. The trustees
of the temple later installed a roughhewn linga, elliptical symbol representative of
Shiva, in front of this, and the temple was named Kalakanttheswaram, after Shiva.

Instead of a deity or an accepted symbol, the temple at Kalavamkotam has a

mirror. An 'Ardhanareeswara,' Shiva in his half male-half female aspect, was later
installed in front of it.

In addition the leaders of the community tormented the Guru for over ten years
with regard to property and other wealth matters.

The Nair community has made Chattampi Swamikal, a great adept, into their
communal property. The Swami had published a book, Vedadhikaraniroopanam, in his
life-time. The Nairs did not want it then. Now that the contents are more or less proved
by experience, they are possessive about the book.

Shankara's story is much the same. The Guru who propounded Advaita -monism-
is hidden behind a screen of vedic ritualism which is of the followers' making. Misled by
this situation and without knowing what the facts are, many people say that
Shankaracharya created caste divisions. This is completely false.

Is it not clear to you? The community into which a spiritual teacher is born,
swallows up the great man's ideals, to project what is theirs. They keep the spiritual
heritage as their exclusive property. As a consequence, all human endeavors -
including politics- reflects a quest without a fulcrum.

Disciple: How then should spirituality be established? What is your intent?

Guru: I already told you, through a Guru -liberated spiritual master.

Disciple: I follow. But you have yourself said that it should not be through a Guru who
has not had definite 'experience'.

Guru: It is not enough to have had 'experience.' There are certain ways and certain
stages in this field of experience. A Guru, who has not reached at least the seventh
stage, out of the ten stages of spiritual evolution, cannot establish the spiritual
process in the World and work it to its full realization.

Disciple: How then is this to be brought about? What would you lay down?

Guru: Here we have received words of guidance from the 'Light' about spiritual states
and other verities. I am convinced that the process could be effected in terms of that
knowledge.

Disciple: Could you enlighten us more?

Guru: This mystery cannot be revealed easily. Yet it becomes necessary to give a
few intimations. The rest of it all will be brought out after my time, by those who
live in this faith, in a manner comprehensible to people. Now I shall tell you just a
little that you might grasp easily. Let us start from the beginning itself. Only then
will you be able to follow.
Chapter IV
Biography on Karunakara Guru
When I look back on my early life, the family I was born into, and my neighborhood,
I realize that my environment was one of ignorance. Neither in my home nor in my
mother, was there any knowledge worth mentioning. I do not remember my father, he
died early. From the neighbors, I knew that he was an extremely devout man. My
mother was not particularly pious. My maternal family as a whole was not pious.

In childhood itself, I had certain spiritual experiences. I never confided such

matters to my mother or anyone else in my family. There was a family shrine. Our
family's religion consisted of paying a couple of visits to the temple. That was all. My
maternal grandmother used to take me with her to this temple. I was generally
reluctant to return after prayers. Once, when we came out of the shrine with my
grandmother holding my hand, I had an urge to tell her that I would stay back. At that
point I heard a voice, I do not know from where. My feeling was that the goddess in the
temple spoke. The voice said: "These are ignorant people. Don't disclose this matter to
them." Thus I never divulged my 'experiences' to them.

Around the time of the shrine incident, in fact from the time I can remember, there
was always present a form within me, filling me as it were. Words came from this form,
and I thought this was so in everyone's case. My body was like a mike, a mere
instrument through which that form spoke. I remember this experience continuing till
I was nine! Then it stopped. Only after it stopped did I begin to play and talk like a
normal child. Till then I never talked properly. Not that I did not know how to talk. My
people thought I had some defect in my tongue. They made offerings at temples and
observed several vows. As I did not have normal speech, I was not sent to school
either.

At the age of nine, I went to a 'kudippallikoodam,' a traditional village school where

children learn to read and write by practicing on sand. I studied for three years. For
nearly two years, I stayed with my mother and stepfather. My stepfather was a
drunkard and created noisy scenes. After two years in that house a decision formed in
me that I should join an Ashram. Due to this hidden desire, I wore a string of beads
maintaining the pretext of a contemplated pilgrimage to Palani.
One night my stepfather came home drunk, swearing and cursing, and created a
scene. I left the house and went to sleep in the open verandah of a prayer hall close to
the house. Next morning I went to my teacher, and told him that I wanted to join an
Ashram. He thought for sometime and then went out to meet people seeking
information, taking me with him. We met a person who spoke of Agamananda Ashram
in Kaladi. He was however not sure if children were allowed to join. Nevertheless my
teacher took me to Kaladi and left me at the Ashram.

When I enquired, they said they did not accept children. They had no facilities for
bringing up or educating children. I walked from there to the Alwaye bus stand. It was
evening by then: I noticed two men who were applying oil on their body and getting
ready for a bath. One of them said to the other: "Let us bathe at the Ashram ghat."

I followed these two men and reached the Advaitashram, founded by Narayana
Guru. I recognized it as an Ashram from the look of the place.

The Head of the Sivagiri Ashram, the late Sankarananda was present there. I met
him and spoke to him. He said, "All right, we will see what can be done tomorrow
morning. Stay tonight."

Next morning he spoke to me and gave me permission to stay there. He called the
Secretary of the Ashram and put me in his charge. My Ashram life began that day. I
lived at Advaitashram for two years. Then I was moved to Sivagiri and its other
subsidiary institutions. In all I was associated with Narayana Guru's Ashrams for
seventeen years. In this period there were several incidents, which people thought
certain flaws in my character were responsible for. I did not quite know how such
situations developed. There was no mistake on my part, which could have given rise to
those situations. Still I had to go through a great deal of agony. I felt acutely that life
was passing me by. I had not had any spiritual experience. I had not even met anyone
with 'experience.'

While I was in this state of despondency, I found a Guru. Within two and a half years
of my initiation I had certain 'experiences.' I continued at Sivagiri and its branches for
two more years. During this period I had to face a lot of hardship and hostility from
associates. These people began to make false allegations against me. I had to undergo
a lot of this while at Aruvippuram. I was then moved back to Sivagiri.

Although I had mystical perceptions, lack of education was a handicap. I could not
understand many things which I could otherwise have grasped through reading. At
Sivagiri they had tried to give me an education. I was totally disinclined, and probably
because of that resistance could never get involved in formal education.

After Aruvippuram, when I came back to Sivagiri, I grew tired of certain tendencies
in my associates, and wanted to leave. I returned all the keys to those in authority and
went to my Guru, with the intention of staying with him.

"I am tired of living at Sivagiri," I informed my Guru, "I have come to you after
giving back all the keys." The Guru was silent for a while. Then gave me a rupee and
four annas and said: "Now go to Sivagiri. There is no one there."

A meal cost six annas in those days at the Grand Hotel in Thainpanoor. My Guru
asked me to buy myself a meal and take a bus to Varkala. This instruction was very
distasteful to me, as I had already given away my responsibilities and said goodbye to
Sivagiri. But then I couldn't think of slighting my Guru's word. I decided to go to
Sivagiri before going anywhere else.

I remembered my family too. I remembered how they lacked an understanding of

spirituality. Many of those who took care of me, were the offspring of generations who
led befouled lives. To return to such a family would have only added to my distress and
made me feel more sick of life than I was feeling already. I reached Sivagiri. I was
washing my feet at the well, when Swami Kaivalyananda, who was the Treasurer heard
me and called me in.

"The daily pooja -worship- at the samadhi -place of death of a famous person- has
not been done till now," Kaivalyananda said, "Go open the temple and light the lamp.
Do whatever has to be done, and then come."

I did what I was told to. After the supper of rice gruel at night he called me inside
the front porch of the Sarada temple and asked me to sit with him.

"Don't you understand? There was no dearth of people at the time you left," he
said, "There is no one now. It is so sad. This is what happens when people like you who
work hard leave. Don't go away again. People are here for different reasons. They
have not necessarily come here on a spiritual quest. You should not do this again. I
hope you understand. You should not even let such a thought enter your mind again."

He narrated his experiences in the famous Satyagraha at Vaikom, a political and

religious passive resistance movement for temple entry in Kerala. Then he explained
the way of life at Sivagiri in all its aspects and intent. I thought I would never leave
Sivagiri again. What struck me above all in the whole experience was how right my
Guru was, when he said, "There is no one at Sivagiri. Let there not be any obstruction
in the routine there." With this incident my devotion and love for my Guru increased.
The feeling that I should be attentive to what he said and carry out his bidding became
stronger.

Days passed. There is a water channel outside Sivagiri. My Guru came and sat by
this water course and sent word for me. I came out to meet him.

"You will have a change from here," he said, "but don't leave Varkala." He took out a
rupee and gave it to me. His words came true very soon. I had to leave Sivagiri. My
staying on at Sivagiri on my Guru's word, till he indicated a change, had deepened my
faith and firmness of mind.

After leaving Sivagiri I decided to stay at Varkala, as my Guru suggested. He was

on a journey at that time. There was no point in trying to find him. I decided to wait for
him at Varkala.

When I left Sivagiri, an acquaintance who was personally fond of me gave me a plot
of land. This person belonged to Varkala and was devoted to Guru. I built a small
thatched hut and set up my Ashram. When more than six months passed without any
news from my Guru I went looking for him at his usual haunt on the beach in
Trivandrum. Luckily for me he was there.

"You have not had any experience of mystical perceptions. Is it not so?" He asked
me. "Now you shall go back only after getting it." He allowed me to stay with him. Days
passed. From there he took me with him to Takkala. The day would be spent
wandering in the forest and on the hills. Towards the end of the day we would go to the
precincts of the Takkala court. My Guru had some disciples who worked in the court.
They would occasionally join us for the night.

I used to be puzzled by my Guru's behaviour. He would ask those disciples, "Do you
know who he is?" I knew nothing of what he said.
He would praise me lavishly at times and tell them, "You don't know him! He is a big
fellow."

My Guru did this several times. His praises did not go to my head anyway. Instead I
wondered why he praised me so.

It was my fourth day at Takkala. Nine of us were lying on the ground in a row. It was
around three o'clock in the morning. Suddenly I felt the whole World in a whirl and my
body like a grain of mustard which was being torn apart. My Guru gave me a slap and
asked, "Hey, did you get scared?"

"No, not in my heart of hearts!" I replied. "Ah! There is hope, then," my Guru said.
Even so I was like one who had lost his senses. When I walked on the road, I would see
approaching vehicles, but could not realize that I had to move aside. I was like a
madman. My Guru sent for Parameswaran Pillai, another disciple of his, and
instructed, "You must take leave from your office for a few days and take care of this
fellow."

So Parameswaran Pillai took leave from his job and I was left in his charge. During
the day he would take me to all the sacred places in that region. I was able to see the
deities and other subtle beings abiding at such spots. It was the same case when I
visited the samadhi -place of death- of Peerukkannu Sahib at Takkala. There is a hill
named after Kattuva Sahib. Padmanabhapuram Palace is on the way to this hill. We
rested at two places while going to Kattuva Sahib Hill, one of which was the abode of a
spirit known as Kalliyankattu Neeli, lady who died previously and was being
worshipped. My Guru was with us. When we reached there Guru asked us to sit and
meditate. As I was meditating I heard Parameswaran Pillai telling Guru, "Swamiji, she
has come."

"Ask her to leave," Guru responded. I awoke from my meditation and realized that
this conversation was about Kalliyankattu Neeli. Neeli was a yakshi, low deity.

Guru asked me then, "Did you see something?" I had not seen anything.

"All right. This means dark powers will not appear before you. That is good," Guru
said. "I'll make this fellow do something now." I could not make out what my Guru was
planning for me at that time. Guru praised me a lot, and then got up and started
walking. We followed him. He asked me to pick up a potsherd that was lying on the
road. I did as I was told to. We walked on for sometime and arrived at a Hindu shrine. It
was a well-kept and functioning temple with a wall around it. When we reached there,
it was around three o'clock in the afternoon. The Guru sat down near this shrine and
made us all sit with him. After a while he pointed towards me and told Parameswaran
Pillai, "Take this fellow along and show him the whole temple."
 The sanctum sanctorum was locked. But there were several idols installed within
the walls of the temple. Signs of worship offered were evident on them, they were
anointed and they had flower garlands on them. We returned to the Guru after seeing
all this. "Have you seen the whole shrine?" Guru asked me.

"Yes, I have. Clean place. There are few places in Tamil Nadu so well kept and clean.
Isn't it!"

"Did you like it?"

"Yes."

Guru got up and walked into the shrine, beckoning me to follow him. When we got
in, he told me, "Go from one end to the other and spit on all the idols"

I felt a little upset and hesitant. I was a Hindu by faith. Besides I had been
worshipping these deities from childhood. How could I actually spit on them now? Yet I
knew I could not slight my Guru's word. I obeyed him.

His next instruction was to kick on the feet and chest of the idols. Even that I
obeyed.

"Go! Get the potsherd," he told me, "and bring your urine in that." I did as he told
me.

"Pour a little," Guru ordered, "over the head of each idol."

After doing that I felt a sudden dread. "What have I done? "I asked myself, "Was it
right?"

The Guru returned with me to where, the others were waiting for us. We sat down
with them. He then gave us a detailed explanation of the shrine incident. It was all
about the principle underlying the practice of using what is discarded by a sanyasin -
renouncer-, as also the offerings made to a deity. The sweat or the material
emanations of a sanyasin will have some kind of miraculous or spiritual power.

"All these powers were stuck here and were suffering," Guru convinced us, "They
have been set free today."

We then resumed our journey to the Kattuva Sahib Hill. I had certain visionary
experiences there. Guru interpreted them for me. We refreshed ourselves on the fruits
and water we had carried with us, after which we started back. All the while the Guru
was narrating stories of sanyasins -renouncers-, highlighting their great works. It was
then that I realized an important truth. There is a great deal more to what we have
traditionally heard about spiritual people. We came back to Takkala. Just as we were
turning away from the road to where we were camping, Guru pulled away my clothes
and gave me a tattered rag to wear. After I wore it he gave me a hit and ordered me to
run off. I found myself wondering as I took to my heels: "Where am I to go?"

My experiences on the way were tremendous. What I experienced at Sucheendram

and Kanyakumari is difficult to express in words. By that time I had a stubborn desire
to get back to my Guru. So I resumed to Takkala. I had in the meanwhile come by
money for clothes without asking for it.

Inner experience had been very rich, beyond words. On my return when my Guru
heard what I had to say, he hugged me and wept.

"Go wherever you like," he blessed me, "You will get whatever you need."

He wanted me to go to Trivandrum immediately. We took a bus from Takkala and

reached Trivandrum and from there I started for Varkala. Guru went to Vallakkadavu,
a beach in Trivandrum which was a haunt of my Guru, Khureishi Fakir.

Mystical perceptions kept coming to me for the next six and a half years. It was a
process of knowing step by step later perceptions illuminating the earlier ones. At the
end of the first five and a half years itself people who were closely associated with me
also started getting mystical perceptions. After seven years and three months, on the
first of the month of Vrischikam, three persons came to the Ashram after the morning
bath, as if to offer worship. In the same month there was a sudden increase in
popularity, and visitors started pouring in daily in hundreds.

People started informing me that it was enough to tell me about their diseases.
They would be rid of the disease almost immediately. I never did anything special for
them, except praying. After seven months men and women alike, all who were visiting
the Ashram started developing the faculty of darshanam -internal or spiritual visions.
Sometimes ten and sometimes fifty, those who got this perception were many. This
happened inspite of their lack of understanding of this experience and lack of
knowledge as to how to develop it. Unusual as it was, this became a subject for
discussion among people. What is more, all these people found all their prayers being
granted. I was not doing anything that could be responsible for all this.

Three years passed like this. People started showing increased love and respect.
Among those who had the faculty of darshanam, three persons, a female and two
males, began to excel. They started handling and managing many matters. The
female was an adult and so was one of the males. The other male was just a boy. For
almost a year this situation continued. Then some of what they said, began to be
inaccurate. When they erred frequently for a period of time I felt that they themselves
were responsible for these faults. In fact I chastised them severely and even caned
them. That did not improve them. Their readings became more and more erroneous,
and consequently hardships increased. A variety of difficulties arose in numerous
ways.

Earlier, if a cure for a certain illness was predicted to take place by a certain date
through a certain prescription, it would have happened ten days before time. Now an
illness could not be fully cured even after the foreseen time. This erroneous trend
became worse, and soon three fourths of what was being seen was of no use. I kept
scolding the three persons with darshanam -spiritual visions- for all this. Around this
time, the visitors also started turning slightly hostile.

The Varkala College was completed in this period. Teaching had just started. The
Ashram was on the college route. Boys and girls used to go by in groups. It was
common for boys to tease girls. Sometimes girls escaped this teasing by coming into
the Ashram. Some of them got in to the habit of visiting the Ashram and asking for
prasadam, blessed remnants of food, probably because they chanced to listen to my
conversations with people. Boys also started coming. In the process the boys began to
see certain changes in some of the girls who visited the Ashram. They interpreted this
as due to some deception or black magic on my part. This impression became
widespread among the college crowd. From them it spread to the shopkeepers in the
market place and among nearly four thousand households in the neighboring areas.

I began to search frantically for the cause of this hostility. There was no chance
then of tracing it.

Basic to the Hindu worship is the worship of the Trimurti -Brahma, Vishnu and
Shiva. In spite of doing all that is prescribed in this system, there was neither relief nor
release from the crises. This impasse lasted for a whole year. Even the persons
endowed with darshanam -spiritual visions- were going through difficulties without
any relief. Eventually we received an asariri -spiritual revelation from the Almighty-
which instructed me to stay away at a place where I could not be seen by even two
persons at a time. I did not make a move. The instruction was repeated after two
months, forbidding further stay at the Varkala Ashram.

I bad built a small hut on the outskirts of Trivandrum, near Pothencode, with thatch
and tapioca stem and called it Santhigiri. Someone had been appointed to light a lamp
there daily. When the second warning came, I realized I should not continue at
Varkala. I left immediately for Santhigiri. Its neighborhood was practically
unpopulated in those days. One could live in peace. Nearly seven months passed.

After moving to this place, when eventually permission for further work came and
work commenced tentatively, a woman patient lodged in the Ashram at that time
jumped into the well and died. The people of the surrounding areas suspecting foul
play or pretending to suspect it, gathered around the Ashram bringing still others in
trucks and cars. At one point, the strength of the mob went up to five thousand. They
chanted obscenities and were violent. It was a carnival they celebrated, with the police
making their powerful presence felt. This misfortune turned out to be a trial necessary
for vindication and so beneficial. All seekers and those who became inspired by them,
have had to go through similar experiences in the past. Such experiences are due to
the two errors we discussed earlier. These matters are being demystified and given in
clear terms in this book. At least now, people should not feel that they have not
understood. Children of the future generations should act from this knowledge.

Under the present circumstances faith, like an unhusked coconut rolling about here
and there, is difficult to understand.
 Just before moving to Pothencode, something had happened. In Mel Katakkavoor
in Vakkam is a cave Narayana Guru had used. The owner of the land where the cave
was situated approached me for advice. "The cave is in ruins," he told me. "Should we
do something about it?" he asked.

"Light a lamp daily," I suggested, "for six months."

Six months later a radiance arose from the cave that was visible to people within a
radius of at least four miles. When this happened the land owner wanted to convert the
cave into a shrine for worship. Construction of the shrine was under way, when I
received the directive to move to Pothencode.

At the time of this injunction, two of the three endowed with darshanam -spiritual
visions- were given two lines of invocative chant:
Om Sri Karunakara Guru Parabrahmane namah.
-I postrate to Karunakara Guru who resides in the final plane of evolution-

Om Sri Karunakara Guru Satyapradaya namah.

-I postrate to Karunakara Guru who is immersed in truthfullness-

"Chant this," they were told, "make this potent with chanting." I had not allowed
this chant, as it happened to include my name and I thought this was not correct.

Early one morning I was waiting at Katakkavoor railway station. A group of young
men came that way after attending a festival at a nearby temple. It was a hooligan
crowd booing and generally making noise. The train came in the meantime and I was
trying to get in. One of the young men then came and slapped me, pulling away my
upper cloth.

I had somehow forgotten an important warning. Three days earlier there had been
an asariri -words from God- forbidding me to go out for three days. On the first two
days, I did not move out. On the third day, I went out forgetting the warning.

It was three days after this incident that I started for Pothencode, acting on the
directive to move away from Varkala. Those who were hostile, spread a rumor that I
was driven out from Varkala. Everyone believed it, since I was not seen around the
place. They had no way of getting to know the truth.

After nine months at Santhigiri I received another directive from the Light
forbidding me to do anything for a period of two and a half years. But nine months after
this directive the Trimurti -Brahma, Vishnu, Shiva- and the spirits under them gave me
permission to start treating the sick who came for help. Thus work began again.
Almost immediately the number of the daily visitors went up to nearly three hundred.

Within a period of three weeks sixty sick persons were healed in the Ashram
premises itself. At that time there was no shelter to lodge people. There were no other
facilities either. People who came to stay rested and slept on the grass. They were
exposed to both the heat of the sun and the cold of the night. They chose to ignore
these hardships out of devotion.

Within three months, however, an impasse developed like the previous one at
Varkala. The sick could not be cured fully. Very little of what was seen at that time in
darshanam proved useful. At this juncture, we received a command that we should
chant the lines given to us, just as I was leaving Varkala.

Om Sri Karunakara Guru Parabrahmane Namah

Om Sri Karunakara Guru Satyapradaya Namah

Thus this chant came to be used for prayer and sankalpam -mind prayer for onself
or for intercession. And people with severe diseases began to be healed. Again there
was a directive. I was to withdraw from such work for three and a half years. Work was
stopped accordingly. Then I was asked to go on a journey. We set out as a group of
four, including a child of ten. This child had had her first experience of darshanam -
spiritual vision- just before the journey. She had also lived in the Ashram for some
days. None of those who had darshanam, regularly was asked to join us on this trip.

There was a reason for not taking them. I had begun to suspect something. Certain
powers at the level of the devas -'gods' misconceived by the Hindu tradition as
spiritually liberated souls- were misleading us. This was what happened even in the
earlier impasse. In fact it grew clear now that the signals received from these powers
were false. They seemed to thwart us deliberately. It was decided to refuse the
guidance of these powers. I had a feeling that only the voice that emanated from the
white radiance was to be followed. Soon after I decided so, the voice spoke affirming
my decision. Eventually this whole trend was put in the right perspective with a
revelation from an epiphany of Krishna. Its relevance has not diminished till today.

During that journey the ten-year old child, would see in spiritual visions
beforehand, all about each temple we were going to visit. We traveled up to Madras. In
three months we returned, having achieved more than we expected to. On our return
journey, a site was spotted for an Ashram in Kallar and it was established. While we
were there, many events which are happening now and which are yet to happen were
foretold. It is still forbidden to make these revelations known. After this there had
been a series of intimations from 1973 to 1979. They were found to be true and of
great moment. Some of their contents are to be made known to the World. I shall
disclose them here.
Chapter V
Paths in Hindu Worship
There are two paths in Hindu worship. One is the path of the devas -spiritual beings
misconceived as spiritually liberated souls- and the other the path of the rishis -sages.
The power of devas, saints and some other non-liberated deities, was relevant in the
eras of Treta and Dwapara. The way of the sage -Guru- belongs in particular to the Kali
Yuga, our actual era. A life span in Kali Yuga lived in the way of the Guru, enables a
human being to attenuate the errors committed in past births in the previous Yugas -
eras. In the Guru lineage, come those souls who spend many lives with the thought of
reaching God. They guide not only people who take birth in Kali Yuga and are
possessed by Kali, but all the souls who await guidance. Such a fully realized Guru,
liberates those who deserve to be released and guides meritorious souls into births in
the following era -Satya Yuga, when they will be born as evolved as the devas, saints,
etc. Then they would evolve or change further, according to the cycles of further
Yugas. We should know that this is the order, according to the path established by
Manu -progenitor of mankind, first Guru- and the Gurus in his line.

Therefore the aim of the remaining Kali era, is to give humanity the knowledge of
such astral matters, as lie beyond the 'gods' (Trimurti), through the Gurus in our
lineage. This way, those who are to be given spiritual liberation, will find release and
those who are fit to evolve into future preceptors, will be guided accordingly.

What has been said now is a small part of the mysteries we were let into from 1973
to 1979. The karmas performed in this regard and the experiences thereof, will be
related later, it is difficult to enter into it in this fleeting narration.

Disciple: You have said before that you would qualify your words with another
injunction.

Guru: An explanation is needed. In our last sixteen years' experience we have

received certain Brahmic directives. Apart from this, there had existed and perished
certain concepts, concepts of the times, which we shall not try to repudiate.

When we advocate a new guideline, we should do so, fully respecting these past
concepts, without slighting them or their exponents. You should understand this
principle and teach it to people. The sanyasin's -renouncer- role here is crucial. So
much for the path of the Guru. Now let us get back to the path of the deva. The two
Yugas -eras- preceding Kali, namely the Dwapara and Treta, had seen devas and
saints manifesting themselves to men.

Disciple: Visible to the waking state?

Guru: We are not referring to the empirical realities of the materialist. A deva, devi or
a Guru -here a clarification is needed.
 The time appointed by the Almighty to devas and devis -'gods' and 'goddesses'
misconceived by the Hindu tradition as spiritually liberated souls- covers the past eras
of Treta and Dwapara. Those who became adepts in the path of devas, have performed
miracles. Propitiated by mantras -words or phrases endowed with special power- and
tantras -ritualistic practices- the 'gods' were moved to manifest such miracles. This is
the way relevant to Treta and Dwapara. The same practice is continued as a spiritual
way by certain sanyasins -renouncers- and yogis even today. Just because it is
manifest, it should not be mistaken for the ultimate truth, nor should its actual
existence be denied. We should recognize that the pioneers of this tradition, still
remain potent as astral forces, imparting knowledge and inspiring the continuance of
this tradition.

A spiritual parampara -lineage- remains in the subtle plane and influences the
living World. A man's life covers a span of a hundred to a hundred and twenty-five
years. There are rishis -sages- and sanyasins -renouncers- under the saints and
devas. They have a shorter span of life than the deva. The devas can remain long time
in that stage, because they find this stage a pleasurable one. Some of them do not
want to make efforts in order to evolve further. They find joy and satisfaction with this
level of evolution, but this is a great mistake.

The Saivic scriptures present Shiva as the perfect one, and the Vaishnava
scriptures do so with Vishnu, and the Shakteya lore do so with Shakti. These three
traditions, are each of them considered complete. Readers do not realize the role of
poetic imagination in these works. Each tradition is thus given a title and a concept of
its relation to the World order, according to the writers' logic. There is a tendency in all
religions; people come down from veneration of the higher to lesser powers. For
example from the Trimurti -Brahma, Vishnu and Shiva- people have come down to
lesser deities. The angels and saints in the Christian cosmology and the jinn -lesser
spirits capable of assuming human or animal form and exercising supernatural
influence over people- and aulias of Islam are similar to these lesser deities. There is a
time span during which they have power. It is when everything is seen in the
perspective of the Manuparampara -Manu's lineage, incarnated and disincarnated
souls following Manus doctrine or Dharma- that the time order becomes clear to us.

A Manu's epoch is considered as over seventy-one Chaturyugas -yuga quartets.

One Chaturyuga consists of 12000 divine years. This is what the scriptures say and
this is what we know. One divine year is equal to 365 human years. That divine year is
one day for the devas. 365 such days make one year for them. Then how many
lifetimes would be necessary for a human being to become aware of these dimensions
of vast time expanses?

Even a human being after death, if he becomes a pitru -dead ancestor- has his one
day equivalent to our one month. In the case of yakshas, gandharvas and kinnaras -
lesser spiritual beings- also there are different time-orders like this.

At the least we should have a sense of such reckoning, to understand these divine
manifestations. We do not have the information even of the devas of one Chaturyuga -
age quartet. To get such information itself is difficult. How could we set down the
computations of such a long time span? If we do not reassess our perspective in
relation to the Manu order now, we are going to fall into further confusion. We will not
otherwise be able to know the story of the Manus at all. What could we learn in a life
span of a hundred years without knowledge of the Manus? Our learning has already
deviated from this. Reckoning itself has moved away from such matters.

If we consider the nature of our computation of time, as seen in the Bhagavatam, it

becomes clear that the equivalent western science of reckoning is far behind. This is
so, because their unit of measuring time is generally the minute. We have many still
subtler units, several of which would add up to a minute. It is said that we have
measured the time taken for the tip of a sharp stylus to strike the second leaf after
piercing the first one, when an able-bodied youth quickly pierces two tender bael
leaves held together. I know the teacher in the vernacular school I went to, taught this
kind of mathematics. I have written such tables on palm leaf. Those days even the
biggest tables could be repeated in five minutes. Now mathematics has become
complicated with divisions and multiplications and so on. A slight mistake in the
process and it all goes wrong.

The path of righteous life can be actually seen, the Gita says. This means a deva,
devi or a Guru -a person's object of worship- appears before the devotee to give
guidance on the Dharma -Spiritual Law- the devotee has to adhere to. It follows that
just as a man's past, present, and future, can be revealed through this manifestation,
we could receive all the computations in the ordering of gods, the Earth, the nine
planets, the twelve signs of the zodiac and the twenty seven constellations. It is said
that such knowledge received from the powers that manifest themselves, comes
clearly to us if we concentrate.

Krishna's revelations to Arjuna, are fine examples of this process. Arjuna dithered
at the moment of battle. "I wish to achieve nothing killing my uncles and grandfather,"
is what he declared, throwing away his bow and arrows. Krishna tells Arjuna, "You are
not killing anyone, nor are you compelling anyone to kill." Arjuna could not
comprehend. Krishna advised Arjuna at length. Arjuna still remained in a state of
incomprehension at which Krishna asks: "Do you believe in me?" "Yes," Arjuna says, "I
have faith in you always." "Then why do you not understand what I am saying?" For
Arjuna feared and doubted only in the matter of killing these relatives. Krishna then
opened Arjuna's inner vision and bid him to look into the truth of things: "You meditate
on who I am-who I was before? Who were your uncles and relatives? Were you living
then or not? If you were living what were you doing?" Arjuna looked, and saw with the
eye of wisdom who Krishna was, who he had been. Arjuna beheld the truth of his own
being.

This episode illustrates the fact, that there is a state in human life in which the
Almighty makes us realize what our qualities are. There are other examples of subtle
perception in even lesser things available to us. Take for example the works of
Agasthya or Bhogar. It is indicated in their works that a herb was usually appealed to,
to reveal its nature and its use as medicine. This appeal was made prayerfully. It is the
Divine Light in the herb, that responded to this appeal and what the sages have
recorded, is what is revealed thus. Such medicaments when prepared, are still very
effective. Inventions those days did not come from laboratory experiments, although
now we cannot live without machinery. Great sages have not erred in their
prescriptions so far.

According to the deva order, or in terms of the time-order seen in the Vedas and
Upanishads -Hindu philosophical scriptures- Divine Light is the only phenomenon
mentioned. Likewise, we have received many revelations from this phenomenon of
radiance, in the last sixteen and a half years. Only time can bear testimony to these
revelations when they are used to build the future World order.

As we follow these revealed directives, today's Trimurti worship -Vaishnava,

Shakteya and Saiva traditions- will have to change. Worship according to Kali Age,
is to come through the path of the Guru, replacing the devas, saints, angels,
Trimurti -Brahma Vishnu, Shiva-, etc. and reestablishing the way of the Manus -
progenitors of mankind. This is part of the Yugadharma -Divine Law for this era. In
this process, there is the possibility for everyone -man and woman, the lowly and
the great- to understand the totality of experience: the relation of karyam (effect)
to karanam (cause) or in other words of sthoolam (material) to sookshmam
(subtle).
Chapter VI
Occult Powers, Ego
Disciple: Possibility of experience? Is it that we should combine all, that is past and
yet develop something different?

Guru: It is not essential to say 'we.' Everything happens according to the course of
time. It would be true to say that the deviance is due to our ignorance. The basic
inadequacy comes from our inability to do what is to be done at the right time. Look at
the ignorance of our contemporary times, whose sophistication we celebrate. There
are people who believe strongly in black magic. If the media is to be believed, there are
people even in a country like America who are in awe of black magic. The same is the
case with us who consider our culture as the greatest among World cultures: we are
involved in such distorted forms of worship and rituals. Even crude forms are
prevalent, such as hysterical trances, in which the 'oracle' overawes the devotee by a
show of his powers.

Even a person who is embarrassed to be associated with such beliefs, cannot

oppose them. His family will not allow him to voice such differences. If at all he is
allowed, the neighbors will ostracize the family. Today faith also is like the scourge of
politics. Under the same roof one is a devotee of Vishnu, another worships Shiva, yet
another follows Subrahmanya and a fourth is a worshipper of Kali or some other saint.
Each one holds his object of worship as supreme, each one's logic is persuasive.
Worship in effect fosters and buttresses the growing feeling of the 'I'-the ego.

In this World, all that is created and destined for dissolution, including even a grain
of sand, has its own wholeness -akhandata. In the same manner, there is a wholeness
that is sustaining this Universe. It could thus be seen that this Universe exists
supported by that wholeness. If considered further that wholeness itself, cannot exist
without the support of another wholeness. It is clear that they support each other
unawares.

Each one of us feels big like the proverbial frog in the well. Once we understand our
limitations, we will realize the need for 'one' support in this World. Guided by that
'one,' we can strive and realize that wholeness. Otherwise our striving would be futile,
as though we have done nothing at all.

If you try to consider all this objectively, one fact becomes evident. In a past age,
there have been errors in the efforts to realize that wholeness. A turgid cumulation of
these, is quite clear and cannot be ignored. Yet, if we try, we can mitigate this failing.
However, it would be futile to believe that it can be wiped out totally from this World.
Therefore all that is possible for us to do, is to pray to be able to abide by the Will of
God.

We are each a fleeting movement, which does not have the significance even of an
atom in the totality. It would suffice to think of ourselves as 'one' of the myriads of dust
particles visible in a beam of sunlight. We are nothing more. Do not think we are
nothing, that would be negative and lead to a void. These crores of particles freely
move, meet, merge or fuse among themselves in a pervasive manner, very much like
the movement of a vapor.

Is this not the quality of our mind? The mind which is of such a nature, moves on to
desires readily. In this volatile and subtle state, the mind enters the object of its desire
fully. In this, we must understand that the mind does not discriminate between good
or bad. We have some sanyasis as examples. They believe in the worship of certain
devas and devis -'gods' and 'goddesses' who have not attained spiritual liberation- and
worship them as God. This in time, would slowly turn into propitiation for granting
favors, that is the fulfillment of some desire or the other. When there are many
worshippers of this kind, some of them would want to show off their individual
superiority. They will thus start exhibiting siddhi -working of miracles, occult powers,
such as levitation, walking on water, teletransportation, etc. Siddhi, will be used for
earning fame or to attract people into their way of worship or to fulfill some egoistic
ends. Buddha mentioned to his disciples 2500 years back, that he could foresee some
dangers in the working of miracles, so he advised his disciples to avoid performing or
developing any kind of siddhi. We must remember that also Ramakrishna
Paramahamsa, and some other great sages, severely criticized the development and
attainment of siddhis, advising us that this type of powers were detrimental in our
spiritual evolution.

Fulfillment of a desire, that is the goal in all this. A person's desire might harm some
and benefit others. From its creation, the World stands as a blend of good and bad.
Most of us are likewise a combination of the two. Only after realizing this nature of the
World, should one try to work a miracle or even a supreme miracle. Otherwise to
counter the undesirable effects of such miracles, a prodigious effort will have to be
made, which in itself would amount to the miracle of all miracles. Then, the efforts of
both become wasted, one canceling the other. This will mean that one created and the
other destroyed. This is how the efforts of all the sanyasis get wasted.

Disciple: Are you talking about siddhis?

Guru: Not siddhis alone. I mean all aspects of work. No sanyasi -renouncer- strives to
become bad. Sanyasins, might slip into error. We have to be equipped by birth with a
creative urge to seek the highest spiritual states and become instruments of Divine
Will. Otherwise we might easily fall into this error unawares. This is the type of fault,
that claims us when we are involved in action, both mental and physical.

Disciple: What is your advice to avoid this error?

Guru: The suggestion is already given. Did you not notice? The bhakta, person who is
seeking spiritual realization through devotion towards God practicing worship and
prayer to the Almighty, is prevented from error through his instinct for surrender. The
yogi, person that seeks spiritual realization through physical exercises, meditation
and respiration techniques, gets it through the knowledge of Yoga. The karmi, the man
who pursues spiritual realization through his righteous actions, gets it through the
knowledge of karma -actions. The jnani, wise soul enlightened by darshans, -spiritual
visions- with the power to see past, present and future, has it in him. Christ,
Mohammed and Krishna are examples of this. Although in essence, all these are the
same, the bhakta's path is characterized by the humility of his surrender. For the yogi,
it is his faith in the power of his Yoga. For the karmi it is in the works he has performed.
For the jnani it is his realization that all these are righteous in their respective
positions. Through such knowing he realizes all that there is. Experience shows us that
for the jnani and bhakta it is comparatively easier to arrive at this state.

Disciple: Can we consider our way the path of the jnani and the bhakta?

Guru: You may. But while doing so you should not alienate yourself from the main
concern, the commitment to truth, by falling into the effort of viewing experience as
'mine' and 'his.'

Disciple: Why do you say so?

Guru: Bhakta, jnani and yogi, all are satvic, -nature of the soul with a great tendency
to spiritual purity and selflessness- and hence are accepting in their temperament. But
with their satvic nature of purity, a fault can befall them -satvikahanta, the pride of the
satvic. Unwittingly one might feel proud of his own virtue and selflessness. In a way
this has become a universal phenomenon. A person that is egocentric or even that is
proud of its own virtue and selflessness, hinder its spiritual evolution. Ego is the arch-
enemy of mankind.

We can see it in ourselves. This is an aspect of mild self-approval. Also we would not
run down an act out rightly even when necessary. We might unconsciously treat the
highest subjects, also with this attitude. If this can affect the man of intellect, it can
affect the less endowed.

To ward this pride off, the only way is what we mentioned earlier. The bhakta will
develop the urge to surrender himself to the Guru.

In the place of surrender the jnani, wise person, sees the good in doing what is
right. Thus established in that good alone, he does his great and pure work, unaffected
by its magnitude, in an ordinary way. This is the path of the jnani.

Disciple: What is the nature of the work you are suggesting?

Guru: The suggestion is there in what I have already said. Still I shall explain in further
detail.

Now it is imperative on us to evaluate these things in terms of the present Kali Age.
Things would become clear only if we keep the fact of the Kali Age in mind.

What exactly have you understood by Kali?

Chapter VII
Evolution in Kali Age, Pitrusudhi, Gurumargam
Disciple: It is believed that people, as well as all other living things are in the grip
of Kali. Kali is commonly believed to be in the nature of a rage. It is also believed
that since man is unable to do good, thi
Guru: That is not right. We ourselves say that our present incarnation is the result
of our action in past lives. If it is so, should we not conclude that what comes to us in
Kali, would be the result of our successive actions in Treta and Dwapara Ages?
Disciple: Yes.
Guru: If so, in this fourth age how should we proceed, after assessing the merits
and demerits of the three past ages? Should not the aim be a merging with the
Absolute, after transcending the dualities of good and bad. One reaches this
transcendence, through right action after a full assessment of one's merits and
demerits accruing from past lives.
Disciple: Yes, it is so. Then do you consider this age totally congenial to earning the
highest merit?
Guru: Yes, certainly. The three other ages, are not as propitious as Kali for
achieving these goals through mere effort. If there was any opportunity in the other
ages, it would have been a harder, slower process. That is why even rishis of the
past wish for a birth in Kali Age, to attain liberation.
Disciple: What I understand from listening to you so far is this: based on an
assessment of the past, a reordering is to be brought about according to Kali Age,
which is at once a rectification of the past error, as well as a new framework for the
shape of things to come.
Guru: That is right. The revelations we have been receiving relate to this
reordering. We have recorded these directives over a period of time. But to
translate them into action, it will take a very long time.
In this reordering the role of our Ashram differs from other Ashrams. They have
all followed the trodden path of their predecessors. That is what is happening even
now. All this has to be reordered, not partially, but totally.
In other words, today we are in possession of three traditions of worship in the
Hindu system. A single comprehensive system is to be evolved in the place of these
three. For this first of all, we have to have the right understanding of the new
principle and have full faith in it. The first step is to understand. Only then can it be
translated into action. Most people may not like this idea. There are people in whom
the old worship tradition, has merged in the blood, flesh and marrow of their
bodies: it is part of their very being.
In the new way, once a person's faith is firm, the next step is a cleansing of his
pitrus, -ancestors, souls in the astral plane that influence your thoughts, words and
actions-, and the saints, devas or deities he had worshipped. All these entities, as
well as the powers he worships now, are to be consigned to the radiance of the
Almighty. Through such surrender, these powers are removed and stopped from
influencing the person and his family. This is called pitrusuddhi.
In the place of the worship that has been removed, faith in the Guru has to be
established, on the conscious understanding of what the Guru really is. God is to be
realized in the image of the Guru. This is an ancient Hindu principle. This principle is
well borne out by the old prayer, which begins by declaring the Guru as Brahma,
Hindu deity, and ends with describing him as the Parabrahmam, God Almighty, the
Absolute. We have to attain this knowledge first, to reach it to the people at large.
We should also realize the qualities of such a Guru, who has evolved and reached
the state of Parabrahmam, tenth and final spiritual stage.
This Guru treats the good and the bad alike. But there is an apparent difference.
The wicked man's actions might be full of faults. Yet the Guru is forgiving and
lenient towards him, and would let him be. On the other hand, a good person will be
disciplined severely. If he is not responsive, the Guru might even turn him out. The
Guru would not discipline him further.
Why is this so? If the good man goes astray -even if it is just a step amiss- it will
amount to a fatal flaw in his life's Dharma -duty, divine code of conduct. Such a fault
cannot be corrected in his life-time. That is why sometimes Gurus are found to
reject disciples. It does not matter, let him go, is what the Guru would think. If the
man stays on and errs further, a situation could develop where he can harm himself
irreparably.
In the case of the wicked person, the Guru would go out of his way to give him a
chance for reform. That is why in a conscious relationship between Guru and
disciple, the disciple strives to follow the Guru's words with utmost vigilance. The
Gurus, who thus try to guide people, will have numerous difficulties to face. It is
because the Guru's word, however righteous or good, will not be in keeping with
what people are used to. Look back and you will see the turbulence unleashed by
each past attempt to change an existing norm.
Consider the recent religions, Christianity, Islam, Jainism, Buddhism and the
Arya Samaj. It is enough to have a look at the history of these religions, to have an
idea of the enormity of suffering gone through by the founders and their followers.
Their suffering has given value to their sacrifice. In the context of our times we have
to adopt a more forceful and rational path. Otherwise apart from failing to guide
people, our road in all likelihood might take a turn for the worse. We might regress
immeasurably before we return to the right path again.
Therefore each one in this path, should be firm of intent and have confidence in
his own strength and reason to carry out his task. The travelers on this path,
whatever be their particular way of life, should align themselves to the way of the
Guru. We should completely absorb the idea behind it. Only then can we serve the
cause and establish new norms of behaviour. We might otherwise break away from
the path impelled by desire or base anger. The first thing therefore should be to
acquire a complete understanding of this and be able to glory in it. Having done this
we should perceptively make restrained efforts towards progress. Each individual
must necessarily be able to exercise reasonable tolerance. He must radiate love
and be ready for sacrifice. Only paramparas -groups of people that follow one
philosophical doctrine or deity- consisting of such individuals have been able to
progress.
All who embrace Gururmargam -system where a spiritual teacher conveys his
knowledge to a student- should be courageous, loving and capable. Then all of us
can realize the future ordained by God. This is how we should aim to establish our
parampara. It is the householders, family men and women, who should take
particular initiative and come to the forefront to propagate the ideal. Man and wife
should, in the mechanics of living, act on the basis of mutual respect and affection.
The family has unity and wholeness then. Such love fosters generations of good
children. It will be easier for such children, to acquire the vital knowledge for living.
To transmit that knowledge to future generations, two or three other means also
have to be adopted.
Firstly among the people in the Guruparampara, group of people that follow the
doctrine of a Guru -spiritual teacher-, there should be no consideration of caste,
creed or ethnic divisions. All should function in unity. This unity will foster a
togetherness among people like that of a closely-knit family. They should then find
some work which they can do together. Such cooperative efforts can be
instrumental in lightening the struggle of life.
Education should evolve in accordance with the values of the parampara and its
cultural traditions. Thus, when organizational ability and learning combine these
people of the parampara will develop a sense of oneness. In this matter, even if we
have everything, we have to be specially mindful of one fact. That is the Guru. The
Guru has to be a person who possesses all the powers latent in the saints and
devas, deities misconceived as fully realized souls. This does not mean that we are
to follow the path of the saints and devas. But a Guru who has not known the path of
the saints and devas, cannot remedy the errors attendant on that path and change
it. He cannot lead humanity. He should have also realized through experience the
stages of Devendra and Ganapati. He should have evolved further through the
stages of Iswara, seventh stage, Daiva, eight stage, and the Brahman, ninth stage.
Only a Guru of such evolvement can bring about and establish this truth in its
entirety.
Disciple: From what you say it appears that the correction has to be effected
through seeing, knowing and correcting spiritual realms, starting from that of the
devils onwards to those of the yakshas, gandharvas and kinnaras -low deities
misconceived by some people as spiritually liberated souls- including the vetalas,
demons. How does one know and correct? And by what means?
Guru: It is enough to accept the word of the Guru. Do not alter it at all. Is not the
Guru, someone who has subdued all these entities? It is enough to follow the Guru's
words diligently -one can evolve without errors.
If there is a demand on some disciple that he should function like the Guru after
the Guru's time, the disciple has to prepare himself while the Guru is still in his
body. Otherwise the Guru's position will lapse into stagnation and eventually wither
away.
Disciple: Is that why most institutions stagnate when the founder is no more?
Guru: That is not the only reason. A man who founds a parampara, has to
complete certain matters in his life-time itself. These matters have to be directly
realized and fulfilled through experience. Even after realizing, fulfillment might be
elusive. This is because his contemporaries are used to a different way of life and
hold opposing points of view. Some among the so-called pundits and their literary
creations, might express a few notes of sympathy. But what relates to spiritual
experience, cannot be expressed through scholarship.
Scholarship essentially is a gloss. It is like whitewash over what is built with
bricks. If those who live in good, whitewashed bungalows are made to live in
hutments, they would be repelled and disconcerted. They would not be aware that
it is from such humble tenements that a bungalow develops. They would not even
be curious to know why they are so placed in the hut. Nor would it occur to them
that it is for them to earn wisdom through experience, ranging from the life-effort
needed in a hut to that needed in a mansion. In the process they will suffer. If they
are able to meet suffering unflinchingly and surmount obstacles, they will get
wisdom and the ability to act from that wisdom, in a conscious effort to build and
sustain a parampara.
Such a combination of awareness and action, is hard to find and harder still, is its
success in transforming society. If a person is successful, however, he will have to
suffer like Jesus, Mohammed and Guru Nanak -Indian religious leader who broke
from orthodox Hinduism to found Sikhism. Also his contemporaries who witness his
life will see nothing but faults in him.
Such adverse reactions from contemporaries ,may cause some of the seekers to
remain silent and inactive. They do not reveal themselves at all. Yet others work for
sometime and give up. Some seekers even move away.
The opinions of the aspiritual will overwhelm the spiritual and plunge them into
despair.
Chapter VIII
Stages of Evolution
Disciple: You mentioned certain stages, from the realm of the vetalas -elemental
spirits, demons- to the World of the devas -'gods' misconceived by the Hindu
tradition as spiritually liberated souls. How does one get this knowledge?
Guru: It is indeed difficult to get this knowledge. Only Gurus who take birth toguide
an age, get the full knowledge of these realms. Other Gurus, do get knowledge but
not in all its aspects. Even if a Guru sees the World from its creation and has the
genius to utilize that perception, it would still be difficult to actualize the process
within a single life-span. All factors may not be favorable for actualizing. What then
is to be done? One stops there!
The stages after the vetala realm are more bearable. In other words one is
evolving towards the deva stage, a stage which will appear very attractive. The
Trimurti stage can follow almost immediately after. The ease that comes now is a
relief from the earlier difficulties. Needless to say, the term Vetalanagaram itself
indicates a region of intense hardships.
We have to go through many an agony and learn numerous facts about this
reality. Human beings and even animals around us are instruments appointed by
God to hurt us; they are like stones and thorns that trouble our steps.
There is only one difference between the aspirant and those who hinder him.
The motive of the former is good -he is good in thought and action. The latter do not
have any consideration for what is good. In his contemporaries the aspirant will
experience all the powers and qualities of the demons. Their attitude towards him
will be like that of Hiranyakasyapa -demon king. They would want to make him
comply with their wishes. Indescribable is the struggle to overcome this opposition.
After this, the experience of the deva stage would be a relief. You may even
experience the glory of the Trimurti. At this stage, the seeker will be perceived by
his followers as a saint or a deva like the Trimurti -Brahma, Vishnu and Shiva.
It is not surprising then, that he has a sense of omnipotence and becomes
arrogant. But neither this man of attainment nor his followers, would be able to
know that such attainment, merely reflects the cyclical nature of the celestial
World. No one is to be blamed for this confusion that sets in at the deva phase of
one's spiritual evolution. It is a realm where such experiences are bound to be.
Look at the description of Kailasa -peak and abode of Shiva- in the Puranas -Hindu
epics, sacred scriptures of an historical and prophetic character. What pomp and
folly! If you read Shivapuranam, mythological writings conceiving Shiva as the
Almighty, it would be clear to you. It is the same case with Vishnupuranam. In it
Vishnu is presented as the supreme power.
In the light of actual experience, one realizes that these various Puranas contain
just a fraction of what is. It is proclaimed in the Puranas themselves that one arrives
at the fulfillment of spiritual experience, only through many successive life-spans.
This has been confirmed by our own experience. Thus a soul, which has led a life of
purity one life-time after the other, reaches certain realms of punya, merit, and
stays there.
Have you not heard of heavenly bodies like 'Sukra', 'Arundhati' and others?
Some enormous, some small. These are mandalas, stages of varying degrees of
purity. It might not be possible to gain subtle knowledge of them individuall
Disciple: What is to be done at the deva stage the
Guru: There are celestial bodies, constellations beyond the nine planets including
the Earth.
Disciple: That is clear.
Guru: There is a stage above the Trimurti, from which one can know about these
celestial bodies. Only from such a stage can these be known. In the initial phase of
the Trimurti stage, levels up to the Iswara stage, seventh stage, come within the
perceptive and experiential range of the seeker. Do you think it is possible to
experience and express all this or even to pursue the course of action necessary to
complete one of these stages?
Disciple: From what you have said, it does sound very difficult.
Guru: If these realities themselves are so complex and difficult to perceive, how
much more difficult will it be to overcome and transcend these antagonistic forces
and their misinformation. When the seeker begins to cross these stages, people
who had found him good and respected him until then, turn hostile. Even those who
might have sung his praises till then, view him with contempt and heap calumny
upon him. All these people would intimidate and torture him in every possible
manner. The seeker's image gets absolutely tarnished. People will not get to see the
real man. When you read history you will see how such seekers are misregarded
and persecuted.
Why go into history? Have you not seen this in our own times?
Disciple: Yes
Guru: Do you know how and in what ways this antagonism manifests itself?
Disciple: I have some idea but it is not really clear.
Chapter IX
Science, its Consequences and God Men
Guru: Nowadays there is a plethora of ideas and their exponents. There are
cultists, rationalists and god men. And there are scholars of every shade making a
variety of evaluations of one another. Do you not see much of it in the media? What
do you make of it? People do not understand one another. As before even now from
one state of ignorance, people move on to another.
Disciple: What then do you suggest? What is to be done to correct this situation?
Guru: What is needed here now is not correction, but an awareness of what the
situation is. Will any group admit that they are in any way less than the others? If
any group is criticized, they organize themselves and the worst strains in their
behaviour surface.
God men are skillful. Our university professors and principals are qualified in
their own right. Theologians and the writers of our Puranas are all capable. There is
one section which particularly believes that only that which is in the Vedas and
Upanishads -Hindu philosophical scriptures- is right.
They make even taller claims than the others. And both the rationalists and
spiritual liberationists think that their way is the best way.
We should not say that all this is wrong. We should only say that it is right. At first
glance, it might appear wrong. But if one looks with a discriminating eye, a certain
logic becomes apparent. In fact we will begin to think that this is very much right,
when we consider the scriptural texts and legends.
All these god men, rationalists and liberationists are people who would have
lived several lives through vast periods of time. They would have subscribed to
different doctrines and beliefs.
There is another self-important group, who feel that they are the ones who are
in possession of the actual truth. They are the scientists. Could we who have
experienced the benefits of science and witnessed its growth say that their claim is
wrong? However with the passage of time they will have to admit that their claim is
not entirely right. Take for example some of the modern medicines created in the
laboratories. When put to general use they are found to have numerous adverse
side effects.
Scientific conclusions today undergo very rapid changes. In spite of all this there
is a large section of people who support science indiscriminately.
All these points of view are picked up and used by another group which has
grown very strong here.
The fall of the Skylab unsettled people the World over and there were various
opinions. We are already aware that science is creating imbalances and has
unforeseen hidden dangers. Its attendant technology is filling the air with toxic
vapors.
 Atmospheric pollution affects human beings, planets and animals; leading to
diseases and probably, to the distortion of the human character. People seem to be
already becoming like automatons. That is only natural. We eat the produce from
the plants polluted by pesticides. Needless to say that this will affect not only our
body but also our mind.
What we eat does affect our mind. There is ample proof in support of this. Take
our artists for example. Many of them cannot write or act unless they are inspired
by liquor. Once it goes in, songs burst forth. They might even dance though out of
step. They will make up for their lack of natural charms through artificial means.
This falseness has become widespread. Even the medical profession is not free
from this evil. Though evolved out of compassion, it has drifted far from such life-
giving vision. It cannot be wrong to point out this unhappy fact.
It is possible that toxic substances released into the atmosphere, gather at
certain points. This could lead to unpredictable disasters. Because it can easily
destroy the effects of the sun or the moon over us.
In this situation, what does a person who gains some knowledge do to
communicate it to others? It would be a great thing if he is not finished off by all
these men swarming in on him.
Disciple: Earlier you mentioned that there is a strong group here which support all
these groups. This is not quite clear.
Guru: You see, among the rich and the poor alike, there is a race for the benefits of
education. Mostly the children of the rich do not study. By hook or by crook, using
money or otherwise, they pass some examinations, get a degree and come out to
discover a field of activity -politics. They are fascinated. They want to be leaders,
travel in cars and airplanes. Rich young men attain this goal and dazzle the World.
Whom does this unsettle? The children of the poor who do not have enough to
feed and clothe themselves with. Even they are chasing a World of fantasy. Some of
them aspire to be leaders. They turn clichs and platitudes into ideals.
A select among these, watching the whole process, rush for any opportunity
they can turn to their advantage. This type uses everyone and everything and
grabs power and takes over leadership. Raising various issues, from the lowest to
the highest, local to the national, they arrogate power to themselves. They
establish themselves as supreme and push others into submission, into being the
guards of their citadel. This class keeps alive conflicts and thrives on them. I had
suggested that the pollution of environment, may have destructive effects on
human character. Toxic vapors in the environment affect all creatures and envenom
their faculties. If you consider the interconnection of things, would the present
degradation of life seem an accident to you?
Disciple: If we admit all this to be true, how is one to forge ahead?
Guru: I have been repeatedly telling you, that from time to time such great men
are born as would establish the wisdom appropriate for the Yuga -era.
Through sacrifice and the grace of God, they attain wisdom. After earthly life these
souls ascend to good planets and stellar spheres. These very same souls, by the
Will of God, are born again as the children of that Supreme Father. As objects of His
unbounded compassion they start receiving the asariri, direct revelations from
God. Only those sons, who take birth by God's Grace and Will, are able to receive
this voice. Only they can bring back to our memory the effulgent words of the Gita,
Upanishads and Vedas -Hindu philosophical scriptures- and so lead us Godwards.
In the ordinary course, no one receives the asariri. No matter who he is, a pundit
or an ignoramus, a learned man or an unlettered one, a vedantin or a rationalist.
Therefore let us stop this discussion at this point.
Chapter X
Legends Distorting Spirituality, Krishna and Castes
Disciple: Before we stop, may it please the Guru to clarify just one point. Krishna
you said, was the avatar -highly evolved soul sent by God's Will- to guide a Yuga.
Guru: That is right. His birth marked the end of one Yuga -era- and the beginning of
another. To discuss Krishna, one needs to know a few things. Many great men had
taken birth before Krishna and had lived according to the dictates of the particular
Yuga in which they were born. Before Krishna was born, certain errors had been
committed. This matter has been made clear to us.
Consider for example the times of Rama. A Sudra sanyasi -renouncer from the
lower of the castes in India- was performing austerities. Rama punished him with
death, for taking the path to God! With this killing the royal seal was put on caste
oppression. One section of society within the same polity and under the same king,
were free to pursue the forbidden path of learning. Another section was not. How
did this happen? This incident points to an error that existed before.
That the subjects were divided so under one king, was the result of power
intrigues. One group of people maneuvered to drive away some others and
established their hold on power. They were generous to their own clan and routed
out the others. Even today this tendency can be seen in governments the World
over.
We are a free people now and we claim to be proud of our freedom fighters. Yet
many leaders who played vital roles in the freedom struggle, are consigned to
historical neglect. If such is the practice fostered by even present-day
administrations, we can imagine what would have happened under ancient
administrations. By some logic or the other, they had established an edict
forbidding the Sudras, lowest of the casts in India, from even hearing the Vedas,
books of spiritual knowledge. That is why the Sudra adept was not allowed to
pursue his quest for knowledge. If a king denies some of his subjects the right to
penance and worship, those subjects so denied would lose all perspective of their
growth and liberation.
The Puranas, Hindu sacred literature of an historical and prophetic character,
proclaim that a country becomes decadent without its sadhus -persons dedicated
to the search of God-, renunciates and seekers of truth. It is the adherents of the
same scriptures who denied the Sudra the right to do penance. One does not know
what evil intent these so-called religious men had put into action! We are all aware
of incidents in recent history. We have witnessed the creation of Pakistan. Why go
that far? Take our Travancore, situated in South India, for example. What did
Marthanda Varma do when he became the ruler of Travancore? He captured his
rivals and exterminated them. He killed the men folk and gave the women away to
fishermen. In the wake of this onslaught some of them fled. Among other places,
they found shelter in Karunagappally, Karthikappally and Vaikom. The descendants
of these women have retained their hereditary good looks and bearing. An example
is the Chembil Aryan family, who were renowned builders of race boats. They still
maintain a certain dignity. Even Brahmins, used to eat in their house during feasts,
though they sit in a separate row. These are indications that the divisions in society
have been deliberately created. In this distorted state, Sudras were denied the
right to study the Veda -knowledge. They imbibed a decadent culture and their life
slid into abjectness.
The two earlier eras, Treta and Dwapara, were periods of the saints and devas.
In these eras, worship could only be channeled through the medium of saints and
devas. In the scheme of saint and deva worship, the Brahmin -higher of the castes-
elite kept the Sudras away. But in Kali, the fourth era, this changed. If we believe
that the earlier three eras have run their course according to the respective
Yugadharma -Spiritual Law that has to be followed in a certain era- is it not certain
that the fourth era would have a Dharma of its own to be followed? According to the
Dharma -Spiritual Law- of this era, so the scriptures enjoin, the saints and devas
lose their authority. If so, is it not imperative that we understand this and act
accordingly? It is said Kali Age witnesses the Sudra's right to rule. Further if the
Sudra, is said to have the right even over the Vedas -Hindu philosophical
scriptures-, we will have to concede it.
Apart from the denial by the King and the Brahmins, there is yet another reason
for the backwardness of the Sudras. Take Kerala for example. The Brahmin elite,
apart from preventing the Sudras from gaining knowledge or holding authority,
also had sambandham -cohabitation without marriage- with Sudra women,
disregarding the injurious repercussions this had on the pitrus, ancestors. The
Brahmins thus tampered with progeny, and destroyed the role of the child in
striving for the spiritual redemption of his ancestors, since the ancestor itself
became illegitimate. The Brahmins refused to share vital knowledge, and degraded
the people so denied into subject status.
The birth of Krishna, as said earlier, heralded a change in this country. Krishna
came at the end of one Yuga -era- and at the beginning of another. He was a Sudra
Guru whom the Brahmins tried to reclaim for the Trimurti. Likewise we have the
story of Mahabali, the Sudra King of Kerala who was destroyed by Brahminism.
We are told of this exemplary king who was just and was loved by all his
subjects. A deity, in the guise of a Brahmin was supposed to have stamped him
down in to the nether World. It is a classic myth made up of sages, deities and kings
for mass consumption. These are idle stories fed to us. We might even have
enjoyed them. The king's rule was excellent. People were happy with him. He was
eliminated, so says the outrageous legend, because the 'gods' were jealous of his
excessive righteousness. The truth must have been that some clever conspirators
got the king murdered and grabbed power. To cover up this disappearance they
would have spun a story. The bard of the court handed it down to posterity. This is
the legend behind the Onam festival in Kerala. Is it not evident that there is
trickery? The king as the legend has it expressed one last wish. He wanted to visit
his beloved subjects once in a year. Onam is the day when he is supposed to come
up from the nether World to visit Kerala.
Just like the appearance of the deity in the Onam legend, there is another legend
of a deity materializing in a royal household in Kerala. This is Ayyappan, the son of
Shiva and Vishnu in a strange union. Around this deity a very strong cult has sprung
up all over south of India. Actually he was the son of a carpenter in Palghat, in North
Kerala. He lost his parents when he was three. As an orphan he was adopted
successively by many households. Eventually he learned Kalarippayatu, the
martial arts.
He achieved considerable spiritual advancement and became an adept. As a
part of his spiritual learning, he traveled as an avadhoota, a renunciate, wandering
in search of knowledge. It was during this travel that he visited the royal household
and eventually found a retreat on Sabari Hill.
As you can see the legend about Ayyappan is a distortion. Last year around sixty
million people went on pilgrimage to Sabari Hill in South India, because they
conceive Ayyappan as a fully realized or liberated soul, though this is a great
mistake.
The illiterate masses were thoroughly ignorant of these happenings. Are not
these stories examples of distortion by caste interests?
Disciple: Kindly tell us from where you have got this history.
Guru: What I have told is not the complete story.
There is a great deal more to say; it is not to be revealed yet. What I have just
said is only to make people aware of certain general undercurrents. We have, as
already indicated, received a vast amount of information through darshanam -
spiritual revelations. It is not yet time to reveal everything. I have already said that
if there are people who believe in this belief tradition, they will document it after my
time.
Disciple: You began to say something about Krishna earlier but stopped in
between. What is it that you had wanted to say?
Guru: The law of Manu says five Gurus, spiritual masters, will come in one Yuga -
era. In two Yugas there are eleven Gurus. Krishna is the eleventh Guru at the end of
two Yugas, Treta and Dwapara. He was born in Dwapara Yuga and died in Kali Yuga.
Disciple: Krishna is popularly known as a deva. Is it not so?
Guru: In the preceding ages, Treta and Dwapara, it was the authority of the devas
that prevailed. Besides the Brahmins, highest of the castes in India, needed to
present Krishna as a deva for their own survival. They always kept a separate mode
of worship for themselves. Even though they have been priests in all the temples,
they observed a specific worship at home. Let us consider Venkateswara Prabhu
who is the object of worship of Vainkinis, (community of people believed to have
existed here with the Dravidians long before the arrival of the Aryans), the Gauda
Saraswata sect of Brahmins. The deity has neither nose nor eyes. The rituals of
decking it with sacred ornaments, differ from the practice in other temples. The
deity is given ceremonial markings covering the entire face.
Krishna belonged to a low caste family, though his mother's brother, Kamsa, was
a king. They were of Sudra origin. However the Brahmins with the passage of time
accepted Krishna as their own. Thus no matter what the origin of a spiritually
endowed seeker is, depressed class or caste or even outcasts, the Brahmins
appropriate him in due course. This tendency is reflected in extra-religious
activities too. Take political parties and other organizations. The Brahmins will be at
the top everywhere. They will conduct themselves in such a way that the others will
invite them to such positions.
The Sudra origins of the 'Twelve sons of the Pariah Women' were played down,
when these wise men were no more, by the Brahmins. This was done by making
them acceptable through suitable writings. While these Gurus were still living, the
Brahmins were too hesitant to mingle with them or to recognize their work and
vision.
It is well known that Krishna's birth was prophesied. There was an attempt to
prevent his arrival too. After he came into the World, however, people were
convinced that he was indeed a perfect soul. It was clear that he was a jnani -wise
soul enlightened by darshans (spiritual visions) with the power to see past, present
and future. When the birth and growth proved Krishna's greatness, the Brahmins
became uncritical and even began to write about certain aspects of his life. Krishna
was recognized to be a great man, who had conducted his life in a manner which
showed how moral order was to be established in the society of those days. Krishna
had achieved this by accepting and respecting values in such a way as to
strengthen them. Thus through his life he fulfilled the purpose of his birth. This is
well borne out by the way Krishna stood up for truth in the eighteenth chapter of the
Bhagavad Gita -sacred text of Hinduism. It proves that he knew well why he had
taken birth. Krishna, in the battle of Kurukshetra, gave away his army and
weaponry to the hundred Kauravas and himself stood with Arjuna. Remaining only
as a guide, a mere charioteer, he prompted the action of the battle. This is the sign
of a Guru. If it were a deva, the deva would have come forward to engage in the
battle himself. For a Guru all are equal. But wishing for the triumph of Truth he
would stand with the just.
Among Hinduism's ten avatars -highly evolved souls sent by God's Will-, are
Krishna and Kalki Janardana, warrior figure supposed to be the last of ten avatars
wearing an armor and sword and riding a white horse. It is not made clear who this
Kalki Janardana is. The Buddha has been made out to be an avatar. It has become a
peculiar Hindu habit to attribute avatar hood to all who become illustrious.
Attempts are being made to describe Ramakrishna, Narayana Guru and Chattampi
Swamikal as avatars. We can assume that the Kalki avatar has already taken place.
In Guru Nanak's tradition there is such use of the sword and shield. Next to the
Christian and Islamic traditions it is the Sikhs who follow a Guru or Prophet. Hindus
may not accept this view of Kalki. They would think of Sikhism as a separate
religion. Be that as it may this incarnation has taken place in India itself.
India has seen the rise of several religions like Jainism, Buddhism and Sikhism.
The Hindu priesthood cannot conceive of all this as part of a single larger
movement. They do not acknowledge great seekers born of different ethnic origin
or in a different faith.
The story of Krishna has been variously written according to different
conceptions of Krishna, as a deva and so on. The story given to the lower folk was of
a Krishna who had sixteen thousand and eight wives. How would these poor people
view the individual presented to them through such a story! Even if they become
more evolved they would not know what to make of such a story. They would have
no alternative, except to fall into this trap and stagnate. For the elite there is the
Bhagavad Gita, Hindu book describing a conversation between Krishna and his
disciple Arjuna, on the brink of the great battle at Kurukshetra, containing great
spiritual wisdom. It was forbidden for others to even see it. In a like manner they
have kept away the Vedas -Hindu philosophical scriptures- too.
Disciple: But the reading of the Gita is not forbidden?
Guru: No, it is not. But you know the lower castes at one time were barred even
from learning to read and write. Many of the higher communities also, who were
free to be educated, could not really read great literature. In short one in a million
could have read works like the Mahabharata and Ramayana, epic poems of ancient
India considered to be holly books.
Today it is assumed that most people are familiar with the contents of the
Bhagavad Gita. Actually how many people read it? Some attend lectures on the
Gita. That is all. The book is in Sanskrit. It is worth considering how much influence
a book in Sanskrit would have on Malayalis, Tamilians, Telugus, Tulus and others.
Among Hindi-speaking people, it has been fairly widely read. This is due to
Devanagari, the script common to both Hindi and Sanskrit. If you check closely, you
can see that the popularity the book enjoys, is a recent phenomenon within the last
sixty years or so.
In Kerala, people had been familiar till recently, with works like the
Narayaneeyam. That is not the situation at present. Gita has taken precedence
over them. A person who could have expressed the truths found in the Gita, could
only be a very great man. Why did the elite present such a great man through a
profane legend among the lower rungs of people? We must not overlook this as an
act of ignorance. It is the biggest among many travesties committed through a
cunning manipulation of knowledge.
Krishna, it is said, married eight wives. May be in those days unmarried girls
were not allowed to be close to a male. Likewise Mohammed married ten wives.
It is men such as these, who are being described as great souls who influence
the course of an era. Such men do not hesitate to do whatever is necessary, good
and bad, for the era. That is why Krishna and Mohammed married. Nature directs
them to do certain things as though wanting to achieve certain ends through them.
Krishna was a person who had evolved up to the eighth stage of spiritual
evolution. It was at a similar stage that Mohammed was directed to marry. Muslims
allow polygamy for males. Even the man who rolls beedies in the pavement and the
fishmonger marry ten wives, comparing themselves with Mohammed! South
Travancore follows Panchali's example and the women there can be seen to marry
up to five husbands. People imitate the great only in such respects without trying to
emulate their higher action. They do not show even an inclination to reflect on the
reasons underlying such actions of the great seekers.
King or avatar, his truth would be revealed only through the distorting Brahmin
filter. The Mahabali story, we have seen is an example for such deceit. In other
instances Brahmins have tried to make non-Kshatriya kings into Kshatriyas, social
class regarding the rulers. All kinds of intrigues are found in history. The Brahmin
elite was interested in perpetuating the deva worship. Language itself became an
unconscious tool in their hands. Texts like the Amarakosam, the Sanskrit
Thesaurus, and Siddharoopam, had the idea of the devas worked into them.
'Amara, nirjara, deva,' is how the Amarakosam begins. Thus whoever dealt with
language, invariably got involved with the idea of the devas. Brahmins were always
holding on to the rights over Vedas -Hindu philosophical scriptures- and worship, in
some way or the other. Continuity of the Varnas, the castes, was essential for this
end.
The Gita indicates that Kali is the age of heterogeneity. If it is so, why are the
caste separations still upheld? Today poetry reflects varied influences. The saplings
we plant in our homes are often hybrid. We are thus encountering heterogeneity in
practically everything. What do we gain from caste divisions? Five thousand and
two hundred years of Kali Age have already passed. Kali has a long span. In Kali, it
is clear from the signs, the human race will go through a radical transformation.
The race will have only two strains, one channeled for liberation and the other for
attaining to the state of the devas.
Disciple: Why do you say that?
Chapter XI
Gurumargam, Love, Prophecies (End of Times)
Guru: It has been clearly seen that those who follow the Gurumargam (path of the
Guru or spiritual teacher in which there must be, from the adept, a total faith and
devotion towards the teacher) in a total way would move towards mukti, spiritual
liberation. Those who follow other paths would be guided to evolve into the deva stage
at least. That these will become universal concepts you need have no doubt. Take for
example the question of human rights. Individually everyone might notbe enjoying all
the basic rights. Yet the awareness that human rights should be universal, has become
widespread and has gained ground. Again, now government legislation, does not bar
anyone from education. On the contrary, nowadays people are encouraged to study.
Education receives many financial grants from the government. In due course, there
will come a stage when anyone can pursue any type of learning.

When man acquires learning and affluence and a certain control over his
circumstances, he will think about peace. In fact his further striving will be for peace,
once he has achieved wealth and power in equal measure. That he will reach his goal
need not be doubted. In ten or twelve generations these people would seek, and come
into, Gurumargam, the path of the Guru. If this does not happen within, say, two
hundred years, the World can fall into great chaos and stagnation. Water is used to
dissolve salt. The Almighty will meet that stagnation in a similar way. He will send
masters into the World who will adopt uncompromising measures to cleanse
humanity. These messengers of God, will be empowered to directly remove the evils
from Nature. Instead of inducing the Almighty to take such measures, we should put
all our intelligence and ability into use right away. We should earnestly wish to know
God's Will and be in tune with it. Let us pray that all human efforts reflect this concern.

Disciple: Please clarify one more point. Some intellectuals might see traces of
antagonism in what you have said. Would they not?

Guru: Antagonism? Certainly there is antagonism. Would I be happy if my

contemporaries became bad in any way? If I had a family, would I stay quiet if one of
them committed a mistake? I would try to correct the person to the extent possible. If I
had a mother, sister or other close relatives I would try to check any waywardness in
them, recognizing it as a threat to everyone and to themselves. Now, I do not have
such relations. What remains is the love for God. That love can never be in association
with evil. It will find its association with good.

Love for God, thus takes one to where good prevails. But is it possible to chastise all
evildoers in one go? We are increasingly influenced by a distortion which turns us
towards evil. The learned and the illiterate, jnanis -men of spiritual knowledge-,
bhaktas -devoted men-, karmis -those who spiritually evolve through righteous
actions-, all are affected by this. How could one communicate with all of them? Of what
use would it be to let them know? They will hardly listen.
 It is painful to witness certain situations; certain others arouse sympathy. There will
be occasions when people turn tormentors. One has witnessed and endured this for a
long period. One has also realized that all people are capable and intelligent in their
own ways. If by God's Grace, they would utilize some of this intelligence in righteous
ways what an asset it would be for us and for the World!

It is a truth, that there will be peace on Earth when such righteous souls come in our
midst. Is this peace just for you and me? If you are concerned only with the well-being
of your self or of your own group, then you need not trouble yourself with all this.

It is not possible for us to gauge in what measure or what manner the love for God
or the love in Him is present in people. Many are the capabilities that this love can bring
out in man. Love is a quality present in each one. But to nurture it and reach it to its
fulness, a certain constant sensitive care has to be exercised. I do not believe that
there is anything equal to such love, divine love. My own faith is in this love alone. That
is probably why I happen to feel like this. I hope no one finds my words inimical.

View everything through love, which is ultimately right knowledge. Right

knowledge leads you to the awareness of the faults in your soul. Cease to seek merit
and demerit for your own self. If there is something called 'I' it is merely one among
millions, one among the countless creatures in Nature. Say to that Almighty: all this
forms part of Your greatness; You are the Truth and Untruth of the World. You are sat,
cit and ananda, -existence, consciousness and divine bliss.

These words come from a prayer that all may attain Him. May He bless all His
children in this!

Disciple: Great revolutionary fervour is seen everywhere in the World today. What
could this mean? There is no peace in religion or in politics; action in these areas
seems to be marked by uncertainty and ignorance.

Guru: We need be surprised only if it were otherwise. In the perspective of the World's
great cycles of rise and fall, the current phase is an inevitable one. There would be
more harm than ever before if we remain self-satisfied thinking that what we have so
far discovered is mostly correct. If we continue in the belief that the past was mostly
right, we can only lead the whole World into darkness.

Indian society had become moribund through the oppression of kings and feudal
lords and later of the landholders; caste and religion had become as negative as
negative could be. The early politicians were inspired merely by the idea of freedom.
They were selfless and led the freedom struggle. It is because of this selflessness that
they had become aware of the people's distress and wanted to achieve freedom
somehow or the other. They did not think of any goal beyond that. None of them
envisioned lasting values for society, they were not working to perpetuate values. In
the course of their movement they did many things, good and bad. They progressed
smoothly at times and at times fell into pitfalls. In the political arena, there are some
people who will agree with anything and some who disagree with everything. Both
types are selfish and egoistic. They merely vie with one another. Each one wants to
prove his superiority. This is an aberration that has crept into them unawares.

People who are generally of the above description accept various kinds of leaders.
Some of them, in sheer imitation of the first leaders, mindlessly start spouting certain
ideals. They have no idea of sacrifice at all. They are not even familiar with it. A few
people will take them seriously, specially the poor who are neither educated nor well-
to-do. These simple folks, believe every word of those in whom they place their
affection. Such people are brought together for mere numerical strength. The early
leaders had become heroes on the strength of such public backing. They remained
thus in the public mind for some time. Nowadays pompous pageants and wordy
debates are carried on, as though these are all that matter in this World.

It is natural that it should be so. It is a reaction to the earlier mentioned repression

by kings, feudal lords and landholders. This would inevitably lead to a general lack of
principles and ideals. It does not really matter. But in this confusion, even sensible
counsel gets ignored.

This is a kind of race, but a race in which you reach the seashore where you can only
look at the horizon and amuse yourself. You cannot run further. You can neither run
along the shore endlessly nor run back. When the World comes to such a dead end all
the problems will surface quicker. The chaos that ensues, would be agonizing. By the
Will of God, a time would follow then bringing relief. The present aberrations of the
leader, both in politics and religion, will then disappear either spontaneously or
through compulsion. This will happen imperceptibly just as the institution of kingship
disappeared. At this time, a great messenger of God would come into the World.
Conflicts will arise over his ideas which will go on for some time. For some time people
will be enthusiastic to put these ideas into practice. It will take long to achieve this
goal. In this manner over a period, the good that is ordained for this age will become
manifest.
Chapter XII
Evolution in Kali Yuga, Castes
Disciple: By this age do you mean this Kali Age?

Guru: Yes, it is this Kali I mean.

Disciple: What do you mean by this Kali?

Guru: What I mean is that there is a complete good to be attained by the end of this
Kali.

Disciple: What is the reason for you to qualify the good as complete?

Guru: This has been discussed already. You know that Kali comes at the end of an age-
quartet. The first phase of Kali Age is for assessing the merits and demerits of the
three bygone Yugas -eras. May be it takes some 25,000 years for the completion of
this assessment.

Disciple: By assessment do you imply an evaluation of the different births of people?

Guru: Certainly that is true.

Disciple: Then could we take it for certain that an individual takes numerous births?

Guru: Yes, you may believe it to be so.

Disciple: How does one convince people at large about this truth?

Guru: It is fully possible to convince people. But the only thing is that very few people
are inclined to think about these subjects.

Disciple: How then can this belief be imparted, in its totality, to people?

Guru: As we have already said when there is no way of resolving the bewildering dead
end that they have reached and no other choice, people will start recognizing what is
true. Has it not happened in history earlier? This will repeat here too. People will be
forced to see the truth in these matters. The conviction will grow firm through trials
and tribulations. I say this in the light of my own experience. Politics and religion have
gradually grown into complete systems today. The new idea regarding spirituality will
also grow into a complete system. Those people who will accept this idea with
certitude, will develop all positive qualities, truthfulness, humility and the competence
to translate this idea into action. They will work out this idea for the peace and survival
of humanity. And this certitude will remain in the World for a long time to come. With
the attainment of this, there will be a transition to the Satya Yuga of the next age-
quartet.
Disciple: The process will go on and the phases of successive Manus will be completed
in their righteous course. Is this not what Guru is saying?

Guru: Yes.

Disciple: It is true that most people will be involved in this process. All the same a
certain section will not show even a remote interest in it.

Guru: Could you elaborate on it? Who is this one section? I do not understand who you
mean.

Disciple: This is the section of backward people in Indian communities. Hindus have
separated a group of people and kept them down labeling them as Harijans. Christians
have kept a section apart calling them backward Christians. Only one community
exists here who have not brought about any divisions amongst themselves that is the
Islamic group. There are no backward Muslims in Islam. When a member of the
depressed castes converts to Islam he is free to take a front seat to observe namaz,
prostration for Muslim people, at the place of worship. No one stops him.

Guru: There are reasons for this equality in Islam. In recent times only two men have
taken birth in India who can be compared to the Prophet. The Hindus profaned their
message. Consequently Hinduism itself has become decadent to such an extent that it
has lost its dignity. One of these masters was Krishna. He was born into the backward
clan of the Yadavas.

It appears that at a time when physical prowess was the deciding factor in the
choice of a king, a royal family established itself on this basis. The killing of the seven
elder brothers of Krishna proves this. The legend is full of praises for Vasudeva,
Krishna's father. It is to be inferred that barring the members of the royal family all
others live like poor Sudras.

There is a group known as the clan of Krishna among the Nairs in Kerala. By
occupation they are cowherds. They are poor. There is no sign of any previous
affluence in their way of life. Among Nairs there are many such divisions just as the
term Harijan -untouchables or low-caste Hindus- covers many sub-castes. Does this
not show divisions and subdivisions were created in society and how people were
made weak? Casteism divided people into groups. Thus fragmented, they did not
develop the consciousness of one people. These divisions and subdivisions make the
pursuit of civilizational achievement difficult. We can see how homogenous
communities of faith like Islam and Christianity have an advantage in this matter.

In recent times the Government of Kerala has come into the hands of the Sudras.
This has improved their lot. In North India the Sudra -lowest of the castes in India- still
does not have a standing.

Now the term Harijan covers diverse groups of people. They have been given a
fresh label Scheduled Castes and Scheduled Tribes.
 In fact all the higher caste groups, were at one time in the same backward state.
They have all bettered their positions with help from the ruling cliques. None of them
were in any way intrinsically superior to the Harijans.

Within the next eighty years, Harijans will no doubt reach the position the higher
communities enjoy. The reason is the present democratic system. In a democracy,
whether people are fully aware of its principles or not, anyone is entitled to seek and
acquire learning or better economic status. Caste is no bar in becoming a people's
representative in the government. With these developments a certain decisive trend is
set.

The history of this country, shows that even the stronger communities were not in
any way superior. Is it not clear that it is the discrimination practiced by successive
political hegemonies that created these tragic and debilitating divisions and
weaknesses? Today's government grants all kinds of concessions and protections to
Harijans and backward Christians. The rate at which they have progressed in the last
eighty years, indicates that within the coming eighty years, they will reach the status
of the strongest communities. Certainly it is always the policies of the ruling power
that determine whether some communities progress or not. Faults have crept into
Islam, may be it has got something to do with our times. As rulers Muslims had tried to
do many things to prove their superiority. Carried away by enthusiasm, some of them
imprisoned their own fathers to grab power. Islamic history has such stories.

Although Mohammed was accepted as the Prophet, his grandsons were killed. That
was rather unusual. Because of Mohammed's greatness, the faith spread and the
followers became wealthy and powerful. But the times have changed and the faith is
not being practiced according to the changed circumstances. If this is the case with the
Prophet's tradition in just fifteen hundred years, it would be possible even to compute
the countless twists that would have entered Hinduism within its vast expanses of
time. Obviously many servants of God, must have taken birth among the ancients to
rectify these shortfalls.

Your observation about the depressed sections was right. Still a few messengers
sent by God, must have taken birth in these classes to redeem them. As a result even
in Kerala, there have been a number of persons of the weaker classes who have risen
to decisive positions. Deoraj Urs in Karnataka, the late Jagjivan Ram who was a Union
Minister and the late Dr. Ambedkar who gave us our Constitution are all examples.
These and others like them, are enough to dispel all doubts about the rise of weaker
classes. If this trend continues for another eighty years, their position will become
unassailable under any type of governance, whether based on political parties or
otherwise. This is the Will of God.

Once again, there is only one thing I would want you to be careful about. There is
this community with its monasteries founded by clever pundits, which never even
lifted a finger against the evil customs in society. These pundits deceived us with the
talk of Sanatana, -perennial, the Hindu way is supposed to be Sanatana-, Advaita -non
duality, monism- and Haindava -that which relates to Hinduism.
 We should realize that they might have had a divine sanction to obtain important
positions in society and to cleverly administer and rule people for so long.

Now is the most opportune time for this shrewd and capable community to
enlighten others. For this they should get the right perspective on the present age and
work in cooperation with others.

This is also the best age for all peoples to unite in compassion, in the true spirit of
the Sanatana principle. Let us initiate the process in the firm hope that the discerning
would not let this period of grace go waste. Let us pray that we achieve the right mind
to carry this out.

Disciple: What would you suggest to counter those who are chasing after the so-
called 'modern' way of life?

Guru: There is no need to counter them. There will come a stage where those who run
and those who impel them to run will halt on their own.

There is a saying that goes: He who runs and he who chases will both develop the
same cramps. One chases, presumably because of an excess of energy. The other no
matter how healthy, is running to escape death. One is running because of arrogance
while the other runs out of fear. Once they run out of breath, they both become equal.
Knowledge of certain future events, has been given to us here by God. Even in earlier
spiritual traditions, we find certain indications of the modern period. Echoes of the
times to come, can be heard also in the words of Christ and the Prophet, Mohammed.
Chapter XIII
Science Originated in India. Ramayana. Prophecies
Disciple: If Guru could explain the concept of the modern.

Guru: By modern, you often have in mind the various products of applied science:
gadgets, machines, warheads, rockets and so on. The time is not far off, within
twenty-five years (2005 A.D.) when there will be some untoward happenings in India
itself, which will put an end to this kind of scientific growth.

When this happens people will review scientific growth thoroughly, varied opinions
will come up, as to whether this growth should be checked or not. Also it would be an
opportunity to study the predicament carefully.

A revelation to us indicates that India will at that point reject this kind of science. If
we do not give it up, there will be a disaster at the latest within the next three hundred
and fifty years. It will be a global tragedy. The very mention of science will be abhorred
by people then. As the origin of science is in India, it should come to an end here itself.

Disciple: Why do you say that science originated in India? Was it not the westerners
who made these discoveries?

Guru: No. Let us take an example. It was rishi Bharadwaja who invented the science of
aeronautics. We have only one indication that illustrates the greatness of this science.
It is said that the aircraft 'Pushpaka Vimanam', advanced aeronautical machine, had
glass windows which neither explosives nor arrows could break.

Bharadwaja had not wanted his knowledge to be used then, as he foresaw

destruction if it was applied. But his disciple was keen on its practical application. The
Guru had forbidden the disciple, foreseeing disaster. The disciple thought he might try
this out elsewhere. He went to Sri Lanka and built the Pushpaka aircraft using the
perception of his Guru. To bring the aircraft to everyone's notice, he flew to India and
abducted an Indian woman. It was a humiliation for India and hostility developed
between the two countries. This led to Sri Lanka almost getting destroyed and the
collapse of its state.

The truth behind the abduction of Sita has been revealed to us. People have
understood it differently. Ravana, king of Sri Lanka, was not moved by the woman. The
abduction was only a dramatic strategy to catch attention. He was interested in
demonstrating his prowess, as also his superiority. He did not violate her; she was kept
in a safe and special place, Mandodari, Ravanas wife, was personally involved in
taking care of her.

It was not an enmity between two kings, it was in essence a conflict between Guru
and disciple over the practical application of knowledge gained through mystical
perception. To demonstrate the power of the knowledge he had obtained, the King of
Lanka insulted another king, who was baffled. It is this incident in which science was
originally profaned.

Thus although the origin of science was in India, it also became blighted here right
at the start.

We cannot say that the West has invented science. India, learning from the bitter
experience of that initial disaster, did not pursue science. After Yugas -eras- India's
scientific knowledge passed into the hands of outsiders who came here to study. The
ancient universities of Nalanda and Taxila had foreign students. They translated our
texts into their languages. When we have this evidence it is not possible to say that
science originated in the West.

Within twenty five years, by the year 2005, a disaster arising from modern science
will strike India as well as other countries. According to the indications we have
received, certain other countries will suffer more than India. Muslims are refined in
religious practices, community grouping and in administration. The reason for this is
that they do not let non Muslims into their religious and political setup for better or for
worse. But as a result infighting has arisen from within the community itself.

Some of the Islamic countries will progress more, indulge in wars and bring about
their own destruction. Some important politicians together with some evolved
pacifists, will start a movement for peace in India within the next thirty years (year
2010). Accepting the ideas of that movement, two great men will come to the forefront
advocating certain ideals to the warring countries.

Two children will be born around this time in the countries of Arabia. They will
recognize the full value of those ideals and translate them into action. Through them
those countries will bring about, in their countries, the peace that would prevail in
India at that time. The advanced Western powers, big and small, will war among
themselves. The communist countries too forming alliances will war with one another.
These countries will be opposed by even noncommunist countries.

Thus when the World becomes full of conflicts, the desire for peace also will grow
proportionately. Then it will be India that will have to come forward with a solution.

Scientific knowledge originated in India. When that knowledge is destroyed, India

will lead the World out of that havoc.

Disciple: Do you have any instruction or samkalpa, -prayer asking for something- to
offer India in this context?

Guru: Yes. One of these is already being done here. That is the chanting of the
Akhandanamam -powerful mantra that leads you to God Almighty and that is chanted
in Shanthigiri Ashram- in accordance with the revealed instruction.

It has been revealed that the birth of some great souls is imminent in the World.
They will be the harbingers of peace. The exact places of their nativity have not been
told. They might be anywhere in the World. They will take birth within three months
from now (1980).

India, nay the World itself, should rejoice that the Almighty has given us this
opportunity to strive spiritually and physically in the cause of that peace. We must pray
ceaselessly for the grace we have received and for its ultimate fulfillment.

Disciple: What is your instruction for achieving this goal?

Guru: A reorganization of our society, of our country. All of us, believers, should free
ourselves from the destructive effects of the caste system. We should overcome ethnic
and religious differences. All children of this land should come together in humility and
in devotion to God. That is the way to reorganize. This will give us strength of mind and
power.

The community that could contribute greatly towards this reorganization is the
Brahmin community. In them intelligence, skill, ability and shrewdness blend as it
were. They should give up their caste trappings completely and accept a composite
culture, the culture that is meant for Kali Age. This is the age of Samkara, mixing. The
Bhagavad Gita indicates the setting in of this age, which has been misinterpreted,
through extrapolations as a need to prevent Samkara or mixing.

First of all the pattern of worship, one system for the Brahmins and a different one
for the rest should change. Instead of wallowing in ritual we should seek the Divine
through direct and experiential worship. Those who strive wholeheartedly for this,
should lead others who lack awareness. If we do not do this, the births of great souls
would be diverted elsewhere away from our ethnic stream. The focus of redemption
will move away and we will be left in a complex of karma.
Chapter XIV
Suffering of Great Souls
Disciple: Just as in previous Yugas, there were paramparas -group of people
following one doctrine or one spiritual guide-, should we not think that ours is the
designated parampara for this age?

Guru: Such is the revelation. That is why I have repeatedly emphasized it.

Disciple: Is it from such certitude that you have frequently said: "It has come without
my knowledge. I never hoped to get so much. I had made no effort for it, nothing at all
while in this frame."

Guru: Yes. It is so. This revelation is like the word which came to Moses and
Mohammed and the light that shone on the Buddha. That it has been given to me, who
is poor and powerless, is unbelievable. It has happened like the miraculous
appearance of beautiful and fruitful greenery in a desert terrain.

Those seers had to undergo tremendous suffering and torture, but our times are
paradoxically more tolerant because of the decline of religion itself.

Disciple: Is that why you often suggest that we have not really had any hardship,
nothing even remotely proportionate to the magnitude of the gift we have received?

Guru: Yes. How much did Jesus suffer! And what happened to his followers after the
Crucifixion? They were subjected to inhuman torture. Every now and then Christians
were caught and incarcerated and often thrown to hungry lions for the amusement of
jeering crowds. For decades this had gone on until at last the antagonism softened.

Similarly Mohammed was also tormented. He was driven out of his native town.
The Buddha, despite being a prince, underwent harrowing experiences. More recently
Dayananda Saraswati was persecuted. Even Narayana Guru at one time, met with
much public resentment. Mahatma Gandhi who tried to unite our country, was
assassinated at a prayer meeting.

In the light of all this, we see we have gone through nothing in proportion to what
we have been given. It seems to be a rule of history that any vital idea is met with
incomprehension and resentment. The hostility that our parampara has generated is
negligible in comparison. Your responsibility is light in comparison; it consists of an
effort to know the revelation of the parampara more fully, and in the endeavor to
communicate this understanding to the people at large. You should strive to bring
down the benediction of God on this endeavor, and do so strenuously and single-
mindedly.

Disciple: To return to an earlier point, will it now be right for a community, namely the
Brahmins, who brought spiritual stagnation and material suffering to the larger polity
through their insularity and intellectual contrivance, to attempt its rejuvenation?

Guru: Certainly the Brahmins are the most suited for this role. Through centuries of
distortion and intellectual arrogance, they have fallen into sin and who but they are
their own redeemers. In thus redeeming themselves, they would be themselves
receptacles of a larger grace, with which they can initiate the redemption of the rest of
society.

Disciple: By the nature and integrity of their faith are not the Christians and Muslims
better equipped for this work than the Brahmins?

Guru: It would be beneficial if it happens. Yet there are certain inadequacies. Islam
and Christianity are prophetic religions which do not have a long history. There is a
split from the time of Moses. Also these two religions have more or less performed
their functions, in their respective paths. What they have done for India is of great
magnitude.

They might have contributed to the larger good, but they are hindered by certain
historical circumstances. Both these religions make up a common stream as it were,
separated into two from Moses onwards. They have striven under prophetic discipline
and accomplished much of what they were destined to, thus bringing their mission to
completion.

The changes brought about by the Christian and Islamic presence in India were
considerable; the Christian British bettered the lot of the lower castes and educated
them. Some among these sections, identified themselves with the occupying
suzerain, and became part of the new religious and educational institutions. They soon
participated in the governance and outstripped the Brahmins in cleverness. Those who
embraced Islam, practiced it as a rigorous discipline and often relied on physical
aggression for its spread, and certainly were triumphant in the areas of their influence.
Like the Christians who acquired Brahminical cleverness, the Muslims too were
disadvantaged in another manner. The majority of the converts came from that Hindu
strata which was uncultivated in the finer graces of religious culture.

It is these peculiar circumstances that is making it difficult for the Christians and
the Muslims, as their religions stand now in India, to relate to a change that ingests the
Sanatana Dharma -eternal divine law of India. Into the Christian and Islamic
conversions, have gone various castes of the non-Brahminical persuasion. Though
they adopted the new religion, they were unable to evolve a new system of
refinement, a new concept of kosher -legitimacy.

Disciple: Is not the residue of cultural backwardness prevalent among us too?

Guru: True, also it still prevails in the Hindus.

We are talking all the time. The Sanatana law has come to mean just this talk.
Hindus mix myths and legends of the ancient past and more recent stories up to the
propounder of the Gita, Krishna. And they talk all these with an eagerness to establish
Advaita, non-duality. Those who spout this Advaita, are often unsympathetic to
neighbors and even to their own brothers and sisters. Vedanta -system of philosophy
in Hinduism- degenerates into pedantry.

According to our revelations, Islam will stay spiritually potent for only another
ninety years. For Christianity the time is nearly over. These two religions are now
breeding conflicts and divisions within themselves. It is not time yet for a prophet or a
great soul to appear bringing peace and rejuvenating these faiths. Such depth of
spirituality is difficult to find elsewhere. It is therefore imperative that Hinduism itself
assumes the responsibility for the remaining time period of the present Manvantara -
aeon of time.

The Manvantara chronology brings the law of the Almighty into the World.
Therefore the essence of all religions inheres in this system. An alternative to this way
cannot evolve easily in the World.

India is a land of great wisdom and great civilizations flourished over vast periods of
time. It should therefore strive to establish the perfect culture willed by the Almighty.
Not only Christians or Muslims alone, all religions ought to heed this.

Though each world religion is essentially part of a totality, each has been separately
ennobled by many great men from time to time with their self-sacrifice and effort
which have given rise to different customs and traditions. Many such traditions are
visible in Hinduism itself. It is doubtful if any other religion is enriched to this extent.

In order to mould life in keeping with this age, the Kali -theologians and all believers
of various religions, should assess this Kali and its composite culture, the samkara,
mixture, mentioned in the Gita. This is a process to be achieved by the present and
future generations.

Disciple: Is it in this connection you mentioned the zodiacal signs, planets and
constellations?

Guru: Yes, it is essential to view life in its triple aspects -past, present, and future.
Unless we bring about a course of action, based on this total view, we will not have
unity anywhere. Nor will there be any hope of future welfare for humanity. A
parampara, -group of people following one doctrine or one spiritual guide- well
ordered and with proper conventions, is needed: a parampara, which will erase the
fault from the karya-karana, causality, and the sthoolasookshma, the
interconnections between the gross and the subtle.

Only if we can establish such a parampara in the coming four or five generations,
can we retrieve the way of the Manus -archetypal teachers who spiritually hold a vast
stretch of time termed as a Manvantara (Manus time). The gist of what I have said
earlier, is that the perpetuation of such a parampara is possible only through those
who would take birth by the Will of the Almighty.

Disciple: Have not the religious principles of the present day come according to God's
Design?

Guru: This misconception runs through Advaita Vedanta -monism- as well as through
the worship or beliefs under the Trimurti -Brahma, Vishnu and Shiva- tradition. These
traditions in fact are the repercussions of that misconception. But we have mentioned
how the Absolute was misconceived and how the error percolated down subsequent
ages.

Disciple: We have talked about the residue of cultural backwardness. How does it
relate polities? After all it meant more payment to labor.

Guru: You might say that it is right, in a way. True, the toddy-tappers belong to one
community, and the gratuity was a political inducement. But it is worse than the choice
of candidates in elections, to suit the caste composition of constituencies. And liquor in
any case is an ancient interest. It is undoubtedly a social evil. This will be a repetition of
the old deceit of keeping these communities corrupt and low and preventing them
from evolving higher.

Disciple: How exactly?

Guru: Did we not discuss the Varnasrama Dharma, -duty of the system of casts?
Original varnasrama -system of casts- related to the state of an individual life. The
terms, Brahmin -priest-, Kshatriya -ruler-warrior-, Vaisya -trader-merchant- and
Sudra -the lowborn-, these are the different casts, related to the nature of a person
and the quality of action he was capable of. In fact this is relevant to us even today.
Instead of recognizing this law of universal human quality as an inward aspect subject
to change, qualities were ascribed to castes and castes were tied down to social
functions. Some were pushed unawares into heinous and base occupations. These
occupations became their clan or family professions.

This was the rule made by crafty men. Today the very same Brahmin is
predominant in the decision-making process. The undercurrent of politics in India is
still caste.

Disciple: We do not seem to have realized this yet.

Guru: No. But a very ancient view is craftily kept alive still. Contemporary polities had
held sway for some time. The years before Independence were full of sacrifice and its
benediction survived into independence till the sixties. There have been a few
significant developments.

Disciple: What are those developments?

Guru: No one who puts his hand into the treacle jar, can help licking his fingers. Thus
goes the saying. This is true of money, name or position. Let it be. How are we
concerned? What are the qualities people have, people of whom we form a part? What
must be the quality of existence in future? These are the questions we should concern
ourselves with. People have become tired of all that has been going on. It is imperative
that they be given the chance to realize their potential for thinking and learning. Also a
sense of unity is to be fostered in them, through love. Such love and such observance
will make us a model community. If people can organize themselves on such lines, it is
certainly possible to percolate the political structure helping the nation to transcend
caste and creed.

Religious leaders should not be directly involved in this. They could give the
necessary guidance. We should only try to achieve an end not cling to it.

In India, it would appear, that faith and matters of faith have a certain pervasive
quality. Take the communists for example. Some communists go to the astrologer at
night. They visit the temple along with their wives and children, under the pretext of
escorting the family. This reflects the general attitude of the people. They do not go
against traditions established and sanctified. That is how it should be. Otherwise
everything becomes difficult starting from the relationship between the capitalist and
the worker. In fact if there is love among people, these capitalist-worker differences
will disappear. Even the eagerness to act like a leader will vanish. Only then can we
believe that an Indian system has come into effect.

Disciple: Are you sure of such a love-based system coming into being?

Guru: Yes, I am sure of it. It will be so. Undoubtedly India is going to become the
model for the World. The advent of the hippies is a small pointer to it.

India is in a state of confusion right now. Still it is known as a land of spirituality. Let
us pray that the Will of the Almighty be done in the World.
Chapter XV
Celestial Bodies, Karma, Kali Age and Dharma
Disciple: Is there anything further you would like to tell us on this solar system with
its nine spheres, twelve zodiacal sections and twenty-seven constellations. Pray tell us
if there is, so that we can have a clear understanding.

Guru: As already said this is the time of the seventh Manu, this is the era in which we
are living now. It means we are in the middle of the present World cycle since its
creation. There is half more to go. We should believe that there are any number of
solar systems.

Disciple: Do you have full evidence?

Guru: Yes. I was able to see astrally a hundred and four such solar systems. Ours is a
moderate system among these. There are also constellations to be seen among them.
Constellations are realms where souls of great merit such as we discussed earlier
reside. God has created each solar system with a specific nature to it.

Disciple: Do you believe any other solar system to be more powerful than ours?

Guru: There are many other solar systems bigger and more powerful. Each has a
different nature. Ten such solar systems make up one unit. A solar system is controlled
by many constellations.

Disciple: Why do you say so?

Guru: Like the field of attraction between the Earth and other planets of this system,
there are fields of attraction amongst these constellations also. The merits and
demerits of a specific solar system decides the attraction among planets and between
planets and constellations.

Disciple: Why would they be attracted thus?

Guru: Sin and beneficence are the only content of action. The residue of action of both
types, accrue in the World in the collective. According to the preponderance of either,
the earth's attraction towards malefic or beneficent heavenly bodies vary. This
attraction could result in either destruction or sustenance. If the attraction is negative,
it is possible that the atmospheric tension itself can cause conflagration and create
havoc in the Earth system. Or else freezing temperatures might result and life thus
might be exterminated. There may be some upheavals and destruction. If the
attraction is towards a beneficent constellation on the other hand, there might be
initial disasters but eventually a better way of life. Regions which preponderate in
either of these two attributes, may experience such varying stellar influences.

Disciple: Can we conclude from the extent of disaster that any particular region is a
region of sin?

Guru: Sin and beneficence are not what we think they are. The logic of it is determined
by the Will of the Brahman. Deviation from that Will, is what results in sinful action.

Disciple: May it please the Guru to elucidate it further.

Guru: This Kali Age has a special grace, it is designated as an epoch for the
commingling of all aspects of action, its resolution, and redemption. This is a good
opportunity for everyone alike, the Brahmin, Kshatriya, Vaisya and Sudra -all hindu
casts- and also for all people around the World. Brahmins are now following the so
called grosser persuasions. They are doing what the outcastes used to do. Some run
eating shops. Some go into fishing industries and such like pursuits. The Dharma -
duty, divine code of conduct- of the Kshatriya and his state craft has shifted into the
hands of chandalas -outcastes or untouchables- and Sudras -lower of the castes in
India. A handful stick to their Dharma. Their Dharma however is not in keeping with
Kali, the age of samkara, mixing. They find it difficult to bring about a change within
themselves to suit Kali Age.

What is Dharma according to this Kali Age has the Grace of the Almighty. This
Dharma is beneficent for all, the Sudra, the Brahmin and the rest of the World. The
only difficulty is that we do not realize it yet. There is often partial realization but a
turning away from the total reality.

Take for instance the practice of Sati. There was a Hindu notion that it was best for a
woman to die when the husband died. But people as a whole have left this practice with
the exception of some. It is good that it is so. If people do not practice the Dharma of
living, how are they to presume that they have performed their Dharma by performing
Sati? How could they earn mukti? Do they know the stage attained by the husband's
soul in terms of karma or Dharma? In the scheme of vedic ritual, is there a part meant
for attaining mukti? Vedic ritual merely relates to the cycle of birth and rebirth.

There is another aspect to be considered. If the husband is someone who had done
base deeds and the woman's spirit attaches itself to his spirit it can be disastrous. Sati
itself is enforced suicide which warps the soul and leads it astray into malefic planetary
and zodiacal fields. The Sati might even move into the field of the Gulika -very
powerful demon- and turn into a very destructive entity. The descendants will be
adversely affected by it.

There is an example of such spiritual degradation in Kerala itself. Palghat is an area

full of Brahmins, with eighteen Tamil Brahmin settlements (agraharam) and several
Malayali Brahmin (Nambudiri) homesteads. The present state of Palghat is heart-
rending. It is a place full of lepers and misshapen people. Many have incurable
diseases. It is the end result of their way of life, which was based on destructive
ritualism, which they thought was good for their well being and their spiritual
development. You can see such degradation all over the country, and even in
neighboring countries like Bangladesh, which before their conversion to Islam used to
follow the Kali ritual.
 Only the benediction of a true and fully realized or liberated Guru can set right what
has gone awry. In the present Kali Age this can be achieved fully.

Now the cleansing of the manes through the intercession of devas -lower 'gods'
misconceived as spiritually liberated souls- is not as effective as before. The practice
has become effete. In this age a total cleansing can be achieved through the realized
Guru, a cleansing of ourselves, our manes, and the 'gods' -devas, saints, etc.- who
have been the objects of worship in the past several ages. Those among the manes
and the devas who deserve mukti will get it, and the rest will be born in the human
plane to strive for mukti -spiritual liberation. This is an opportune time for such
cleansing.

Those who do not attain liberation in Kali Age will at least become fit for birth in the
coming Satya Age and attain the stature of the devas to excel in the Dharma according
to that age. This is the reason why the present age is the age for Gurudharma, the
Dharma -Spiritual Law- by the Guru. The Guru must be a true and fully realized Guru in
the spiritual sense. That is all. He should be the spiritual authority over solar systems,
this means he should know all about the energy fields of those planets, the good and
bad influences of them, etc. Also we must be sure that he has come to this World by the
Will of Brahman. A true Guru therefore is said to be everything from the Brahma -the
Creator- to Parabrahmam, the ultimate reality.

In this age, Kali, our efforts can reap the greatest of results. A gift has been
bestowed on us, in all its fulness and truth. It is a great opportunity for all of us to be
incarnated on this Earth, precisely on this age, because now we can attain total
liberation. Every 4 320 000 years Kali Age begins giving us the chance to attain
spiritual liberation, and as a result of this liberation we won't have to incarnate and
suffer any more. Kali lasts for 432 000 years. 5200 years back, Kali began with the
advent of Sri Krishna. Each age has different rules and the Yugadharma in Kali Age
points out at doing positive karma -performing righteous actions, words and thoughts.
We also have to be attached to the advices of a liberated Guru, through faith, devotion,
surrender and love towards Him. If we do so, we will be immersed in the most dynamic
path to attain spiritual liberation. Also we must remember not to pray to saints,
angels, devas, Trimurti -Brahma, Vishnu and Shiva- or any other kind of deity who has
not attained full spiritual realization, because if we do so, this can severely affect our
spiritual evolution.

An individual's karma -mode of action- consists of following grihadharma, the duty

as a householder, pitrudharma, the duty to the manes, devadharma, the duty to the
devas, and danadharma, the duty of charity. He can fulfill his karma by performing
grihadharma properly, surrendering the three other Dharmas in the care of the Guru
and following atmadharma, the duty of the soul according to the Guru's advice. A life
can attain fulfillment in this manner. There are many ways to attain mukti, but this is
the most dynamic and suitable path for attaining the highest goal in our spiritual
development. This juncture of Kali is ideally suited for this consummation. It endows
individuals with power to realize this Will of God, no matter what caste or varna one
belongs to. Name, fame and learning are not relevant. Nor even education. The only
need is to find a Guru who receives revealed knowledge from the Absolute and keep
attached to his advices. After this Kali such an opportunity will not be universally
available. If we dont work hard in this Kali Age, for attaining spiritual liberation in
ourselves, then we will have to incarnate over and over again until we reach the next
Kali Age, waiting millions of years for that precious era to begin, because only in Kali,
we can earn spiritual liberation. We must be aware that only every 3 888 000 years,
this opportunity is made present on this Earth with a fresh start of Kali Age.

Disciple: You have presented the Hindu time frame and life order but with such
starting newness. We tend to be overwhelmed.

Guru: Why do you falter? Have we not discussed it threadbare? It is enough to be firm
in the knowledge that has been given to us. Undoubtedly there will be peace in the
World. Let us work in the name of the Almighty in total surrender. You may trust this
absolutely.

God has given us the knowledge concerning the past Manus and their paramparas -
incarnated and disincarnated souls who have followed Manus doctrine or Dharma.
We are called upon to act according to that order, to completion. If we do not, some
error like what happened in the past might happen again.

Disciple: Does it mean that if some disaster strikes any one planet as a result of this
karmic error, the solar system itself can be destroyed?

Guru: No. A change in the present balance of elements in nature may change the
known physical World. It could be growth or destruction, a physical change. There
would be no change in the ethereal structure of the cosmos which changes only with
the change of the Manvantara -period of time comprising of 306 720 000 years.

Disciple: Are we to conclude then that the nature of this solar system changes only
when a Manvantara cycle ends?

Guru: Yes, it is so. Only at such a time would the solar system change.

Otherwise the computations of not only this World but of several others will have to
be reconstituted. The Almighty does not interfere in such manner.

Disciple: You had said that there are other worlds more powerful than ours.

Guru: Yes. There are certain spheres which can attract and capture not only the
results of human action, but our Earth itself.

Disciple: If that is so the Earth might be shattered or some other radical change might
come over it. Is it not so?

Guru: Yes. Did I not say that before? The physical World can change. Only the ethereal
structure is a constant for the Manvantara.
Disciple: According to what you have said, such disasters happen because of the
astral accumulation of sins.

Guru: One should believe so. Only when we are convinced by this law can we do good
and inspire others to do good. Should we not do as much as we can?

Disciple: Should we take it that, from what you say, there would evolve a global
awareness in this regard?

Guru: Yes, that is how you should see it. According to the order of Manvantaras, only
the period of seven Manus -comprising of a period of 306 720 000 years each- are
almost over. If we could gather this much knowledge in the past seven Manvantaras,
how much more can we gain in the seven more Manvantaras to go?

Disciple: If it is so, should we not with a knowledge of the consequences of sin and
beneficence, seek to accumulate more beneficence?

Guru: Certainly.

Disciple: People do not act according to this knowledge.

Guru: It does not matter. People will act according to this knowledge eventually.
Compare the present level of knowledge a country like Russia has with what it had fifty
years earlier. Have they evolved or regressed? You will realize that there has been
progress. Consider other communist countries, the more wealthy among the countries
of the East and even our neighbors in Asia. No one has regressed in terms of
knowledge. All have evolved.

Each of these countries, with all the change and progress, is in the grip of anxiety
and confusion. When he becomes crazed with anxiety, man will automatically reach a
stage where he is forced to look for and find remedial action. Besides the Will of God
will cause it to happen. Suppose man does not respond to that Will. The same Will can
cause a tilt in the balance of Nature, which is enough for all these people to feel that
everything is falling apart. Then they will not know what to do, except cry out for
succor.
Chapter XVI
Pitrusuddhi
Disciple: Perhaps pitrusuddhi, the cleansing of the manes, is crucial to the freeing of
man from his collective anxiety. I have heard you talk about pitrusuddhi at various
points of time, and in its various aspects. Still I have not completely understood it.
What is the exact meaning and purpose of pitrusuddhi?

Guru: For the past six or seven years you have been hearing about it. You are also
trained to perform it.

You are able to see what has been going on from the time of Sri Rama, the devas,
the upadevas, rishis, sanyasins, (lower deities, demi-gods, seers, renouncers), as well
as the lower dark entities. You are able to see the karma -past actions- of each and
everyone. Should you not then assess their karma? In fact you are able to see and
solve the faults in this plane. What do I do if you still have doubts? Even though you do
not know about other age-quartets, God has revealed the reality of the present age-
quartet to you. Your mission is to tell others how to redeem all those souls through the
Mercy of God. Your mission is to attempt that redemption.

Disciple: Yes, that alone is our mission. We are performing it through the knowledge
we have from experience. That is true. Actually we have several proofs even without
you telling us.

Guru: Could you yourself then give a few from these several examples?

Disciple: Yes, I could.

Guru: Then, tell.

Disciple: Recently I was reading a book entitled the Ramayana tatvam.

Guru: You have been living here for these many years and have experienced devas,
devis, -'gods' and 'goddesses' misconceived as spiritual liberated souls- and the Gurus
from Rama, Krishna, Moses, Jesus to Mohammed and their paramparas -incarnated
and disincarnated souls who act accordingly with the doctrine of these spiritual guides.
You have seen the Buddha, Kanva, Pulasthyar, the eighteen Siddhas and their
respective paramparas. You have seen these and many others up to Narayana Guru
who lived recently. You have known the truth of these lives and you act from such
knowledge. Why do you bring in a written text?

Disciple: I was merely trying to compare. We have seen more than what is described
in the Ramayana.

According to our vision, Rama spared a satanic being for the reason that the time
for overcoming him is in Kali Age, at the hands of a Guru. In the year 1971, a man in
the grip of possession was brought to the Ashram. The Being speaking out through the
man, corroborated what had been revealed to us namely the recurrence of that
confrontation in Kali Age. In such ways are we instructed, leaving little room for doubt.

Guru: The deliverance of the pitrus -ancestors living in astral planes- is important, not
only in Hinduism but also in other religions. This is the basis of the Christian mass for
the dead, performed by their priests. Muslims follow practices like the ratib.

Disciple: We have the story of Agastya's vision of his pitrus. He was roaming the
forest as a renunciate. He saw his pitrus in great agony.

He had to beget progeny and endure strenuous karma -actions. While in bygone
epochs, so much striving had taken place for the cleansing of the manes, we in our
parampara, accomplish it with the greatest ease by submitting to the grace of the
Guru, in the subtle plane.

As a result, the purification of the manes takes place. Those who have to remain as
pitrus, stay as they are. Those who deserve to attain release get it along with the
devas and devis they worshipped. We have no trace of doubt after knowing from our
experience, that such purification is effected by our submission to you. We have
witnessed it time and again.

Guru: The glaring inequalities that are seen today and the purposelessness in the lives
of people, can all be rooted out through the correct knowledge and practice of
pitrusuddhi -cleansing of the manes. Is it not that the Divine has given you an
opportunity to understand clearly that pitrusuddhi would lead to a future of better
generations?

You are evolving, nurtured with the vision, words, love and compassion of great
souls. You are doing the most significant and profound work in the World. Through
your work, not only you and your families,, but all those who follow this path, will
together shed the light of truth on this World.

By performing pitrusuddhi to you and your family, not only you and your pitrus -
ancestors- will be cleansed, but also the saints, deities and devas -lower 'gods'- who
were worshipped by you and your ancestors. Thereby they will be beacons of light to
the World. Should we not realize that God's Will is working through this to correct the
fault of the Manuparampara -people who act accordingly with the doctrine or Dharma
(code of conduct) of Manu- and to prepare humanity for the transition into Satya Yuga
(next era that will begin within 428 000 years, with the conclusion of the present Kali
Yuga)?

You are indeed blessed. You are allowed conscious participation in this transition.
You are preparing the people of your country and in doing so humanity itself for this
transition. This is the greatest conceivable grace that must have come upon anyone.
As instruments of God's Will, you have the opportunity to gauge the merits and
demerits of Yugas. You are the most blessed of the blessed, wisest of the wise. It is
most fortunate to be able to do this for the World in accordance with Kali Age. God's
grace will be with you in its fulness, I am convinced of it.

Disciple: While Hinduism is aware of stellar fields and their inter relatedness with
manes and men, religions with larger followings do not acknowledge it.

Guru: These religions by virtue of their cultural inheritances, have no such

orientation.

Both the West and the Middle East, were culturally very backward two thousand
years ago. History says so. It is found to be true even when we examine these cultures
through darshanam, -internal visions, revelations. They were almost primitive. Later,
prophets and preceptors came to lead them.

We are aware of the times of Moses and the worship and the customs. Four
thousand years ago, Israel and the West followed practices baser than Shakteya, the
basest mode of worship we have now, presenting goddess Shakti as the perfect one.
Jesus and Mohammed came into the World to bring about a radical change in that
situation.

The teachings of these prophets were taken up by people who were most ignorant.
All that they did, was to respect the truth enshrined in their faith. As peoples they
yearned for a better future. And these religions evolved through the agency of the
most backward people into powerful World communities. However when these
religions developed and established themselves through such simple people, the view
of Creation was elementary. The so-called learned of those times were disseminating
negative, harmful knowledge. That is why people who were not scholarly, but
endowed with original minds were chosen. They transmitted faith and developed new
cultures.

The basic premise of those religions, is that man was created by the Will of God and
woman from the man's rib. It was an imaginative exposition.

There is sounder reasoning in the way Hindus treat the theme of Creation. They
start with a theory of evolution which no one can refute.

Most Muslim nations have had contacts with India. Among these peoples there are
several beliefs, which are akin to Indian metaphysical theories. One should believe
that this is because of their connections with India. Islam came into its own five
hundred years after the inception of Christianity. These new religions did not have to
contemplate on the origin of life. Nor did they get such knowledge.

In these societies, the already existing rudiments of scientific knowledge were

revitalized under these prophetic religions. This is the origin of contemporary science.
It is only after the mechanical and external inquiries of science attained fulness, that
these societies turned to planets and stars and their relation and influence on life.

Today there is agreement the World over, that planets and stars do exercise some
influence on life on Earth. We hear about eminent doctors, using the most modern
equipments and facilities, who have been able to trace the origins of diseases through
hypnotic regression. The regressions lead to points of awesome transition, linking up
the disease to previous truths beyond recalled memory, but science is not yet ready to
face this truth.

In the background of such developments of knowledge, if we are to probe deep into

religions we will find something vitally lacking in their philosophies. However we will
have to concede that the same developments have helped to strengthen the basic
principles of the Hindu's religion. The effects of the stars, the time of his birth and the
influence of his zodiac have all been accurately computed and well recorded.

What the modern psychiatrists find in the unconscious, through intensive research,
the Hindus found through astrological computations. If it is so, the Hindu vision is
integrated with the very being of an individual. Is it not clear then, that there is a way
to build up a 'higher or better' life? This aspect is clearly indicated elsewhere too.

All religions recognize the urge for solitude that arises in an individual who is
satiated with living. Thinkers in the field of all sciences seek that solitude. Indian
religious thinking gives great importance to sanyasa, renunciation, which is indeed a
path of solitude.

In this path Brahmacharya, men celibacy, is given utmost importance.

Brahmacharya is observed through four stages -adolescence, youth, middle age, and
after. Brahmacharya stops being an issue once an individual reaches the stage of
solitude, after stages of realization. The principles that are enjoined to be followed till
the person reaches that stage, can be observed with great benefits by even the most
grossminded. A model for right living, is what it is intended to be. One could take it as a
religious norm and could stay free from committing great sins.

An individual who absorbs this principle will eventually refrain from killing even a
small creature. His life will be a life of order and value. Once this is established in his
life, he will not incline to any evil. Ultimately this will become the reality of his soul
itself. His karmagati, essence of action ingrained in a person's soul causing rebirth, will
end there.

A part of Vedic Hinduism concerns the philosophy of the devas. One part of it deals
with the sport of the deva, masculine deity, and the devi, feminine deity. All the Vedas,
books of Hinduisms spiritual wisdom, speak of this aspect. Even some Puranas -
Hindu epics, sacred scriptures of an historical and prophetic character- have touched
it. This aspect has been espoused by many seekers.

Some of them were married. Devas are also seen to have consorts. Some of our
Indian sages were married too. This does not mean mukti. It does not mean the
negation of God either.

One is visited by the result of one's previous life's action. It is in this context that
the difference between two types of people is seen. One type lives without caring to
know about the relation of effect to cause. The other type does seek. An Acharya,
highly respected spiritual teacher, should first of all assess both these types and gauge
how they affect society in general before working in society. The Manuparampara -
Manu's lineage, incarnated and disincarnated souls following Manus doctrine or
Dharma- discovered this truth several hundreds of age-quartets ago. No one can bring
a new theory to replace it.

The Indian people still possess a general understanding about these things.
That is why a certain importance is given to Indian philosophy and spirituality. To
understand this philosophically an inquiry into the Sthoola-Sookshma- Karya-
Karana relationship (material-ethereal-cause-effect relationship), and the related
assessment of the course of life is necessary. By now have you not received a
complete answer to your question about the pitrus -ancestors?
Chapter XVII
Problems with Menstraution
Disciple: Yes. I have another question. Women seem to have been excluded from
certain religious practices. Why is it so?

Guru: Not excluded. They are kept away to avoid certain problems. Confinement is
one. The other is her periods. Yet another problem is the possible difficulties she may
face to maintain the required discipline as a single person in society. When all these are
considered, it is felt that it is not suitable for women.

There are also occasions when males are kept away. Men have been excluded from
certain primary functions, because women can perform these far better with more skill
and understanding. Convenience originally was the deciding factor in all practices.
These evolved into customs in the long run. It is not easy to make young men and
women work together. So such team work had to be avoided.

During periods women have to be looked after. Otherwise they get certain diseases
later. The Hindu custom is to quarantine them for three days' rest. During the first
three days there is a certain emanation from the body. It is a negative influence on
persons who are thinking of God, if it gets into peoples body through touch or breath.
Also menstruating women become vulnerable to evil entities which exist up to the
Vetala region -abode of devils and lowly evolved souls- which can prompt them into
indiscriminate actions.

Some devas and devis -lower gods and goddesses- are affected by this. A person
with darshanam -spiritual inner visions- can perceive how they are affected.

Apart from my experience through darshanam, there is another instance to quote.

It is Narayana Guru's experience described in a treatise entitled Daivachintanam.
Various entities in the spirit World, which interacts with our World unseen, are
mentioned therein.

Some entities approach menstruating women to drink menstrual blood. There are
entities that defile the women's minds too. Prompted by these airy beings women
sometimes turn against loved ones during this period.

Women have been kept away for yet another reason. There is a notion that women
should not take up sanyasa, renunciation. That is an incorrect notion. Consider the
Puranas -Hindu epics, sacred literature- which mention a number of women who had
stayed with rishis -seers. Sabari, Anasuya, Priyamvada, Sanghamitra are all
examples. If the Puranas are examined, countless such instances will be seen.

Disciple: Even Ravana's wife, Mandodari, should be highly esteemed then

Guru: Yes. There are many perfectly chaste women. Mandodari is one such.
Disciple: We would like to know then how this discrimination against women has
crept in?

Guru: Inner peace has always been a vital concern of men of knowledge.

The renunciate is the one who can guide people towards peace, thereby helping the
World as no one else can. Social action of this kind makes the renunciate an individual
beloved by society. A king with all his power could not become the object of people's
love to this extent. There was no weapon to counter the influence of a renunciate.

Some power-hungry priests, had discovered an alternative system of ritual to the

sanyasi's -renunciates- way. This system was craftily made use of by the temporal
ruler to keep the sanyasi out.

Disciple: What was that alternative system of ritual?

Guru: The Brahmin priests keep menstruating women away from rituals for certain
periods convenient to them. The absence of women was filled during rituals by 'Yoni
Mudra' -esoteric hand gestures symbolizing women-, over the pit of sacred fire. The
priest's symbolism substituted real elements. The priest himself substituted the
sanyasi, renouncer. Women slowly got distanced from religious practice. This
eventually reduced their status in society itself.

Women were also degraded by the misuse of certain occult practices by the rishis -
seers.

Disciple: What are those practices?

Chapter XVIII
Siddhis (Occult Powers), Kalpaseva Techniques
Guru: Certain yogic practices enjoin Kalpaseva -techniques for living very long lifes
and for performing certain prowesses (ocult powers)- on sanyasis -renunciates. It was
well intended. Though gradually it became corrupt in practice.

Kalpaseva was for keeping the body free from pain. As a result of its practice, the
body became invulnerable to even harsh and adverse physical environments. This led
to indulgence. There were several applications of this body occult, for example,
practices of gaunamani and sthambhana mani. There were practices enabling one to
levitate. There were techniques to retain vital energy too. Several yogis have made
fatal mistakes in this practice. In some cases these caused premature death. Some
who were passionate, caused death to their female partners. Bhogar, who was
Subrahmanya's Guru was one such adept.

Human intelligence leads to trouble if applied in excess. Only optimal and

responsible use of it can be rewarding.

Disciple: Please tell us about Bhogar.

Guru: It is better not to go into that story here. People might find it objectionable.
Kalpaseva is intended to develop and preserve the latent qualities in the body, in order
to make it invulnerable to adverse circumstances. Certain varieties of gourds are
cultivated with special manures. When the fruit appears, either the plant stem or the
fruit itself is bored and certain medicines are introduced. Later the fruit which would
have special properties is eaten as prescribed.

Kalpa bases are several. From Tulasi to Kanjira leaves, this is Kalpa prescription with
leaves. Another application is with herbs. There are crushed together and juices
extracted. Yet another application is with the refined seed of Kanjira. There is the use
of the 'nine poisons' -navapashana- like mercury, sulphur etc.

The use of the leaves is fairly mild. The use of the 'nine poisons' however enables the
adept to develop extraordinary powers and appear 'divine' in the eyes of common
people. The nature of his body's needs changes. The adept can survive without food or
water, the moisture in the atmosphere is enough to sustain him. This can increase his
longevity too. Ordinary mortals fall for it and start thinking that all this is by God's
grace. Kalpa techniques were established by Rajarshis, kings who took to yogic
practice.

An adept who completes kalpaseva might effortlessly remain seated on a block of ice
or walk over water. They might levitate or hold fire in their palm. Ignorant people, and
even scholars sometimes, are convinced that such feats are the signs of austere and
ascetic sanyasis. Less discerning scholars who are thus convinced left descriptions of
this 'sanyasa' for posterity. Posterity was deluded by what was thus written. Some
people misinterpret this as spirituality, but obviously they are far away from Truth.

Sri Krishna is believed to be the most exalted in the knowledge of the attainment of
spiritual liberation. He never took to such techniques. He merely ate and drank like a
normal human. Yet his was a far greater life than that of all past great yogis. Buddha
severely criticized some practices that lead to the attainment of siddhis -occult
powers, such as levitation, walking on water, etc.- because he said that this could
severely interfere with your spiritual growth. The great Indian sage Ramakrishna
Paramahamsa said that the siddhis were an obstacle in the attainment of spiritual
liberation.

Krishna, Moses, Jesus, Ramakrishna, Vivekananda, Aurobindo, Dayananda

Saraswati, Chattampi Swamikal and Narayana Guru are some of the great sanyasis of
known times. All these had gone through pain at the time of death. Narayana Guru,
Chattampi Swamikal, Ramakrishna and Vivekananda are closer to us in time. Quite a
few people know about them -who can deny that they are great renunciates? They had
followed the natural law (Dharma) of the body. They are out ideals. There is a belief
that the laws of the body, drop once a man arrives at the science of self. It has its origin
in the misconception of scholars.

Misconceptions of this kind have not been cleared so far. We still do not have right
understanding of what a pure Acharya, highly respected spiritual teacher, is like.
People tend to misunderstand.

It is a handful of Rajarshis -kings who took up yogic practices- who discovered the
Kalpa techniques. This system for attaining occult powers, came to be widely
misunderstood as sanyasa, renunciation that can lead you to spiritual liberation. This
is very much like the misconception that siddhi, working of miracles, is atmavidya, the
knowledge or science of self. Even the learned are caught in this prevalent
misconception. An excess of intellection is at the root of all this.

Even science enthusiasts have fallen a prey to the same error of excess intellection.
Resultant misconceptions are leading the World to disaster. Man should realize that he
is still continuing to stockpile destructive devices, instead of discarding them. In spite
of realizing that the knowledge he has acquired can annihilate life on Earth, man
continues to build his defenses on that knowledge. And he is moving with force
towards self-annihilation. This is not strength, but weakness, not realization but
delusion.

Disciple: Earlier mentioned practices that negate true renunciation, were like the
self-defeating course science has taken today. Is this what you mean?

Guru: Yes. We have yet to know many more things. There are errors both of the
followers and the preceptors whom they follow.

Normally brahmacharis -unmarried male spiritual aspirants- or renunciates have

vastly evolved intellects and abilities. Sometimes less evolved or even crude
renouncers will appear attractive. They might even exhibit minor occult skills. People
in their affection accept uncritically, without pondering over the spiritual distortion
these practices entail. Such acceptance is true of both householder and renunciate.
Affection blurs the vision of even the wise.

Disciple: Are you cautioning brahmacharis and householders alike?

Guru: Brahmacharis may have certain special virtues. They do not desire learning or
wealth. It is a grace they have been given. And all who become associated with them
find them lovable. When the renouncer is a woman, even if she is of some spiritual
stature, she becomes vulnerable. Women are most vulnerable. A woman or man from
an affluent background gets quickly attracted to a renunciate of the opposite sex. This
may lead the renunciate astray.

Brahmachari, householder or sanyasi, all can be equally vulnerable. Only if this

problem is handled with knowledge of its root causes, can this be solved. It is the lack
of such understanding that led to the breakup of the sangha -spiritual community- of
monks, that was raised through the utmost self-sacrifice and striving of the Buddha.

In our action, we should be mindful of these occurrences in the past. It does not
mean that we should not interact with people. Gold is rubbed against the touchstone
for testing. One can tell from the streak that is left on the stone if it is gold.

Likewise only impart knowledge. Do not give out yourself. You should be ever
mindful and vigilant. Householders, brahmacharis, and renunciates, all should be
mindful of pitfalls. There can be a repetition of the disastrous mistakes we have
discussed.

Disciple: You are well aware of these pitfalls, and yet you have dedicated yourself to
the building of this spiritual community, often in the face of resistance and
resentment.

Guru: It is not with a total awareness that I have done all this. From childhood I had
sensed that certain things were wrong. By the grace of God, I had the opportunity to
live in an Ashram and to meet several great men. I had the chance also to see their
work in perspective. At the same time, I was also able to see and understand those
people who harmed me and those who instigated them to act in that fashion. I was
able to see why they had done so. I have taken these experiences as examples of what
a renunciate would have to go through.

Disciple: Then would it not mean that it would take a life-time to reach this
understanding?

Guru: No, learn from those who have learned from life. Or just obey. Is that not the
way of the Guru-sishya -master-disciple- relationship? If you learn this much
carefully, you will be able to guard yourselves and people will be able to guard
themselves. Human intelligence leads to trouble if applied in excess. Only optimal and
responsible use of it can be rewarding. When we examine the inventions and
discoveries of human intellect, we realize their fragility.
 Thus we observe that the sages who handed down the systems were recipients of
visions. It is paradoxical that these systems initiated into Vedic elitism, degenerated
into ritual and misuse.

We should take a firm decision to live according to the Will of the Almighty, live and
work accordingly for the realization of that Will. Let us pray that all are inspired.

Abide by that Will and hope that we will be granted the power to understand what It
tells us.

The revealed word, is our only weapon.

Terminology
and Acknowledgments
Some of the terms in this book, even when they happen to be commonly used
words, need to be explained:

Stage: Connotes an individual aspirant's state of spiritual being which evolves

through various realms of experience and attainment before merging with the
Absolute.

Brahman: The Absolute God-Energy, God Almighty. The root brahm simultaneously
means changeless and changing, a paradox which resolves the apparent contradiction
of being and becoming.

Brahmin: Now identified as the priestly caste among the Hindus. Originally a Brahmin
was someone who mystically attained wisdom of the laws of life which made him a
leader.

Caste: A stratification of Indian society evolved through centuries. The four main
castes are the Brahmin -priest-, the Kshatriya -ruler-warrior-, Vaisya -trader-
merchant- and Sudra -the low-born-. There is also a fifth strata, the adhakrita, the
outcaste. Everyone was conceptually considered as being born a sudra and it was his
action that would put him into one category or the other, thou nowadays, the story is
totally different.

Manu: The Archetypal Teacher who spiritually holds a vast stretch of time termed as
the manvantara (a Manus time) which is made up of seventy-one age-quartets,
chaturyugas of Satya, Treta, Dwapara and Kali. Fourteen such manvantaras make up a
kalpa before Creation dissolves. We are believed to be in the Kali age of the twenty
eight chaturyuga of the seventh manvantara of the present kalpa.

Guru: Literally that which ends darkness, meaning the enlightened preceptor who
dispels ignorance in people and helps them live and act righteously and thus
enhancing their growth materially, psychologically and spiritually. There are gurus of
varying stages of spiritual attainment.

Pitrusuddhi: The cleansing of ancestral souls. A term taken from vedic rituals. The
ritualistic cleansing of the ancients has now lost its power, what cleanses is the
intercession of a Guru who is endowed with such power.

The lack of pitrusuddhi could manifest in a variety of troubles for the descendants
who are living.

Samkalpa: Has come to mean imagining in common parlance but is an active and
direct prayer to the Absolute. Sometimes this could be in the form of a repeated
thought.
Trimurti: The three gods Brahma, Vishnu and Siva of creation, sustenance and
destruction.

Acknowledgements

For permitting me to attempt this translation and for being patient with my barrage
of queries I remain indebted to Guru. I would like to express my gratitude also to the
renunciates and to a number of other inmates of the Ashram who gave me such
information and help as have enriched my understanding of the Guru and enabled me
to prepare the script.

0. V. Usha
May Guru be with us