TOWARDS TONGS pees eee frroea rr 9349311550 nirandaandmiranda = s - = 5 CHEONIAEBW KOMdho Q6M20}OlMa osa1s9ol0ym1- SeManlAVOMMmMewnsanandd (ausmainysmdam} aflomasoslaam}019%}0~ AMeaMcarAoles m3om) MIdomessm BODY AND MIND : CONFLICTS INTER - SE Follow the manthras of the Guruparambara How to read and by heart. Unararuthu Ini, Urangidathe irunnidenam arivaayi, Athinu innu ayogyan ennaal, pranavam unarnu , pirppu ozhinju Vaazhum Muni jena sevayil moorthi nirthidenam. SMiani jana seva’ here means follow a Guru or ese follow the manthras of any of the Guruparamabara. For Eg you can follow the manthra of Sree Naryana Guru. ‘Ohm Sree Narayana Paramahamsa Guruve Namaha” ‘Ohm Namasree Gurudevaya Paramapu rushaaya, Sarvadevatha Vasheekaraya, Sarvaarishta Vinashaaya, Sarvamanthra ‘Thwejassaaya, Thrylokyam Vashamaanaaya Swaha” Guru commands that we shall not get ourselves exerted in worldly pleasures any more. This material world offers many many attractions through out the life and one by one. It may come in the form of anything that you 2028 Soa § may accept and embrace in its entirety very gladly. Our mind is fixed with such a way that we are adopted to earthly happiness. Hence Guru says us ‘Unararuthu ini’ it means You shall not awaken to material world or on your five senses. But it is seen to be impossible. Everything is seen to be created so as to attract each other’s and this is the duty of the creation as well, This world is the composite of three Gunas such as sath, rajas and thamas. We are all indulged in many activities so as to satisfy our senses and our body, perhaps to our family or for our future life irrespective of our social status. Holy Bible Says, Rise up and shine , for your light has come. The shining greatness of3 the Lord has risen up on you. Because the darkness will cover the earth. Much darkness will cover the people also. [Isaiah 60. 1]. The Guru got an authority on the earth to say that “unararruthu ini”. Jni means hereinafter. Unararathu means don’t go after temptations. People said to Jesus, O my lord teach us how to pray, then he taught the prayer like this, Our father in heaven, holy be your name, your kingdom come, lead us not into temptations ete. Guru knows that man is prone to temptations, That’s why the Guru says that hereinafter you shall not go after temptations. Guru further knows that man is born or inclined. to temptations. Then what to do. It is further taught that “ wrangidathe irunnidenam arivayi”. In other words arivaayi irunnidenam. Guru says you shall not sleep because the sleeping is considered to be the counter part of darkness. You can shine and shine. You have to illumine the light in yourself that shines with in you. Always sit in wakefulness and vigilant is the command of the Jesus Christ as well. ‘Jagaroogaraayirikkuvin’ is the supreme command of the Christ. To know that a more bright full sun or thousands of sun shines in oneselfiis the end of the enquiry with in oneself. That is why Jesus said “I am the light of the world’. Guru here makes a proclamation that you are the light of the world. Each and every one of us is the light of the world. That therefore you shall not sleep in darkness, because you are the light and you should not put the light under the table. According to some writers, Guru meant for the stages like Jagrat, dreaming, deep sleep ete. But in my humble opinion it is not correct and I wonder how this manthra is related to theses stages. Guru here teaches us that always be in astate consciousness and you must articulate your words and deeds as Arivu or knowledge. Always remain yourself as arivu or absolute knowledge. ‘The Guru never intends that you shall not sleep at all by using the words Urangidathe irunnidenam. But it is a stage of your day to day life style. Still you can always stead fast to knowledge. The pillars of wisdom such as yama and niyama ete are to be followed. It is not an easy job for ordinary man like us to remain always as arivu or knowledge in our day today social life. Always remain in ‘knowledge’ is quite possible only for people like great gurus or it is meant for the men in ascetic life in olden days. Here Guru makes a proclamation that if you ean achieve the position of such an ascetic life or remain as knowledge always, you can enjoy the great bliss of life which is nothing other than the moksha that you can experience and enjoy in your life itself and not after your death, as proclaimed and taught by Semitic religions. A social theory is introduced with alternative remedies or other ways of performances. The guru also introduces other options many a time in his whole work. It is seen, in this great work Atmopadesasathakam as well. The second limb of this manthra is an example of such an alternative remedy. The Guru here introduces a theory that if you feel yourself unqualified to become as arivu [athininnu innu ayogyan ennal} you shall find out a Guru/ Muni and serve him, Here the services to people like muni is highly recommended. The qualifications of such muni is said to be in two fold. He must be a man who must be a ‘pranavam unarnnnavan which means who attained the Omkaaram. Secondly he must be a. man who is Pirappu ozhinju Vazhunnavan which means the guru who is beyond the birth and death, in other words he must be the one enlightened with knowledge that there is no such birth or death. The one who lives in pranavam or omkaaram is the man attained living in Samadhi stage. Muni here ‘means one who is sitting in mounam that means a man who is alone in the crowd. ‘The relation between the Guru and pupil can be seen in the ancient India such as story of Shwethakethu, Nachikethas ete. it can also be seen in Yoga Vasistam that Sree Rama was. taught by the Sage Vasishta. Lord Krishna and Arjuna is another example. Learn the truth by approaching a spiritual master. Inquire from amonhim with reverence and render service unto him, Such an enlightened Saint can impart knowledge unto you because he has seen the Truth, Gita Chapter TV verse 34. The second limb of this manthra recommends that you must find out a guru and accordingly, you will also be qualified to this world of great knowledge. Mundakopanishad strongly reckons this kind of gurus. In ‘Vivekachoodamani Sree Sankaracharya also portraits the qualifications of a teacher. Itsays that such guruand the disciple are become one and the same entities. Here guru is the light and by constant contemplation with guru the darkness of the disciple will fled away and he becomes the light and ultimately by the profound light of the guru, both become one and the same billow of the beauty. The word g- meaning of Guru itself says that one who dispel the darkness. The letter Gu means darkness and i Ru means one who dispel. 7a wens The prominent question that arises here is that, whether such a guru is available in this century. The Guru is totally against this kind of traditional Gurus in the olden days. We can follow the mantras of the Guru parambara and live according to those manthras. In fact Guru in all his works emphasis that your moksha always depends on the moksha of your fellow beings and with out their moksha, your moksha is rather impossible. It is not the relation with brahma and you, but it is the relation with you and your fellow beings. This is the Journey Guru had travelled from the so called brahma to apara; in other words Guru comes down to the earth and negates the concept of Brahma as was professed and explained by Sankaracharaya or goudapatha with in the unscientific bounds of caste system. [Athmopadesa Sathakam in its Psycho Social analysis will be continued J