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angļu - latviešu: XX gadsimta Indijas svētais ŠRI NARAJANA GURU General field: Cita nozare Detailed field: Vēsture
Avota teksts - angļu SREE NARAYANA GURU (Chapter – 1)
The world have been for ever enriched by spiritual preceptors of superhuman genius. There have been many philosophers who are capable of dialectical arguments of split-hair precision to explain the nature of the universe. But it has not been observed that they ever came down to the centre of human society and attempted social reformations by finding solutions to the burning problems of the people through understanding human feelings and emotions. For example, Socrates, Aristotle, Adi Shankaracharya etc were wise and erudite philosophic genius, but reformation of the society was never a part of their lives.
Quite different from them, there are a set of humanistic philosophers whose hearts overflow with love and compassion for humanity. They wipe the tears of the poor, sooth the suffering and feel complacent to spend their own lives to serve other lives. But they are not known as great philosophers, or men of wisdom. For example, look at the lives of great men like Mahavir Jain and Sri Buddha. In their thoughts, social reformation and philosophic ideals were mixed. But philosophical thoughts and social reformation programmes were not in equal proportions in their activities.
An exception to this, is Sree Narayana Guru. He is a great boon to humanity, kindly granted by God Almighty; Let us enjoy the nectar of his biography. This Universal Guru shines as an extremely brilliant philosopher, and an exceptionally kind hearted social reformer at the same time, with equal intensity.
In the history of the world, Sree Narayana Guru glows with an incomparable individuality which has integrated dialectics and social reformation programmes in equal proportions. That is why the famous French philosophic writer Romain Rolland defines Sree Narayana Guru as “A Gnani of Action” in his book, The Life of Ramakrishna. The Guru has thoroughly studied all philosophic trends and the nature of the Universe in the light of his own experience. With his sharp intellect and insight, he had an intuitive vision of how this world is going to be in future. This intellectual exercise has evolved into a Unitive Philosophy and presented it to the world, which remains like a great tower of light emanating beams of radiance all around. Because he could integrate all abstract theories of philosophy with kindness and compassion for living beings, the Theosophical Society of India had written about him in the editorial of their magazine Sanatana Dharma.
“No one in India in the recent centuries, has earned such long standing, wide spread and glowing universal respect as Sree Narayana Guru. He has not given platform speeches or discourses. But, by his mere presence, he could radiate love and vitality. He is equal to Patanjali in Yoga, Adi Shankara in wisdom, Buddha in sacrifice, Nabi is perseverance, and Jesus Christ in humility. This Holy Saint Narayana played the human role for 73 years, and then returned to his original abode. In future he will be worshipped as a deity, along with incarnations and Holy Saints. From this opinion of the Theosophical Society, the nature of Gurudev is clearly understood.
In the course of history, a man of superhuman virtue may emerge on the stage of the world only once in a thousand years. The emergence of these superhumans, who change the course of history and usher in new dispensations, can be compared to the appearance of the spring season. During spring, nature wakes up in glory with a new sprit and beauty, filling the earth with greenery, sweet smell of flowers and succulent life giving fruits. Similarly these universal Gurus emanate the beams of love, brotherhood and non-violence through their messages, establish ‘Dharma’ and disappear behind the curtains of time. Sree Krishna, Sree Buddha, Prophet Mohammad, Jesus Christ etc, are all such universal Gurus. Sree Narayana also belongs to this series, to their tradition.
Once Gurudev had stated “During the time of Buddha, violence was the rule, therefore he gave prominence to non-violence. During the time of Nabi, the bondage of brotherhood was lacking. So he gave supreme importance to fraternity. But what is the need of our times? The Guru himself gave the answer, “Liberation from the clutches of caste and religion”. From these words one point is clear, Great Universal Gurus prescribe ‘Dharma’ (righteous duty) specially suitable for the period in which they live. Those Gurus who prescribed non-violence, love and brotherhood, had visions which can go beyond the constraints of time and place. In course of time, these prescriptions of philosophical thought metamorphosed into religions.
The objective of Sree Narayana Guru’s life was to liberate the people from the clutches of caste and religious feelings. The greatness of his personality is revealed to the world through his own words. He is a Universal Guru, born in the tradition of these Universal Gurus mentioned above. Buddhism emerged in the name of Buddha, Christianity in the name of Christ and Islam in the name of Prophet Mohammad. But no religion has emerged in the name of Sree Narayana Guru. He had declared, “I am not going to establish another religion”. Instead he advised, “ The world needs a unitive culture which integrates the non-violence of Buddha, the love of Christ, the brotherhood of Nabi, the wisdom of Adi Shankara, and the spirituality of ancient Indian Gurus”. The purpose behind the incarnation of Sree Narayana Guru was to generate this unified culture in this world. The Guru’s philosophy is a doctrine of integration. He could integrate all divisions of philosophical thoughts through compassion and goodwill. In his composition “Anukampadasakam” (Ten Stanzas on Compassion) this integration of all the themes of philosophical thought can be clearly observed.
The Hindus believe that Adi Shankaracharya, the exponent of Advaitha theory was the incarnation of Lord Shiva. There is a story how he was made to understand the invalidity of caste discrimination by an untouchable (Chandala). One day Acharya was on his way to worship Lord Shiva, after a bath in the holy River Ganga. On his path stood an untouchable Chandala, blocking the passage. Acharya believed that the purity of his high caste would be polluted by the untouchable. So he ordered the untouchable to clear away from his path. The untouchable at once retorted by a question. : Is it the body or the spirit which should move away from your path?” This question was an open sesame to the Acharya’s mind. He understood the meaninglessness of his convictions. The body is transient and of the same composition for all. The spirit is the manifestation of the Universal Consciousness. It is the same in all. Hence there is absolutely no difference between two human beings. Therefore discriminations in the name of caste is meaningless.
It can be said that in Kerala, where Adi Shankara had made a grave mistake in the name of caste, the Primordial Cosmic Power has incarnated as Sree Narayana to compensate for and rectify the damage caused by Adi Shankara. In the Indian culture the concept of divine incarnation is largely accepted. Sree Buddha and Adi Shankara are supposed to be incarnations. So, Sree Narayana Guru once stated, “If you consider me an incarnation, tell all the people that the purpose of this is to annihilate caste distinctions”. Indeed, the incarnation of Sree Narayana Guru was to generate the unitive feeling in the people that ALL ARE ONE because all beings are the manifestations of Universal Consciousness, and thereby dispel all discriminatory thoughts in the name of caste. He has expressed “Humanity belongs to one caste. That is my religion”.
Tulkojums - latviešu ŠRI NARAJANA GURU (I nodaļa)
Ar neparastām spējām apveltīti cilvēki vienmēr bagātinājuši pasauli. Mēs zinām daudzus izcilus filosofus, kuri līdz pat smalkākajām niansēm skaidrojuši visuma dabu. Taču nekad nav novērots, ka kāds no viņiem apņemtos risināt cilvēku aktuālās problēmas. Piemēram, Sokrāts, Aristotelis, Adi Šankaračarja u.c. bija ļoti viedi un zinoši filosofijas ģēniji, taču sabiedrības pārveide nebija viņu dzīves mērķis. Ir daudzcitu izcilu domātāju, kuri mīlestības un līdzjūtības vadīti, savas dzīves veltīja kalpošanai citiem, taču filosofiskās idejas viņu dzīvē dominē pār reformu programmām. Izņēmums ir Šri Narajana Guru, kurš zināms gan kā ārkārtīgi izcils filozofs, gan augstsirdīgs sabiedrības reformators.
Par Šri Narajana Guru franču rakstnieks Romēns Rolāns izsakās, ka viņš ir “Zināšana darbībā”. Guru bija intuitīvs redzējums par pasaules attīstības virzienu nākotnē. Intelektuālie vingrinājumi pārtapa vienotā filosofijā, tika nodota pasaulei un tagad kalpo kā bākuguns, izplatot gaismu visapkārt. Viņš abstraktām filosofiskām teorijām spēja pievienot laipnību un līdzjūtību pret visām dzīvajām būtnēm, tādēļ Indijas Teosofiskā Biedrība savā izdevumā “Sanatana Dharma” par Guru rakstīja: “Pēdējo gadsimtu laikā neviens nav spējis gūt tik ilgstošu un vispārēju cieņu kā Šri Narajana Guru. Viņš nav aktīvi uzstājies ar runām vai lasījumiem, taču ar savu klātbūtni vien viņš izplatīja mīlestību un dzīvīgumu. Jogā viņš līdzinās Patandžali, gudrībā līdzinās Adi Šankaram, ziedošanā – Budam, neatlaidībā – Nabi, pazemībā – Kristum. Šis Svētais, Narajana pildīja cilvēka lomu 73 gadus, un tad atgriezās savā sākotnējā mājvietā. Nākotnē viņš tiks pielūgts kā dievība, kopā ar citu Svēto inkarnācijām.”
Cilvēks, kuram piemīt pārcilvēciskas īpašības, uz pasaules skatuves parādās reizi tūkstoš gados. Šādi pārcilvēki spēj mainīt cilvēces attīstības gaitu un ierosina jaunu atbrīvošanos; viņu ierašanos var salīdzināt ar pavasara atnākšanu, kad dabā ir varena atmoda – ienāk jauns gars un skaistums, piepildot apkārtni ar zaļumu, maigām ziedu smaržām un auglību. Šie Universālie Skolotāji ar savu vēsti izstaro mīlestību, brālību un nevarmācību, iedibina Dharmu (tikums, atbilstoša kārtība, pienākums – viss kopā apzīmē dharmu) un pazūd aiz laika aizkariem. Šri Krišna, Šri Buda, Pravietis Muhameds, Jēzus Kristus u.c. ir Universālie jeb Visuma Skolotāji. Arī Šri Narajana Guru pieder šai tradīcijai.
Reiz Narajana Guru norādīja: “Budas laikā varmācība bija likums, tomēr viņš deva iespēju rasties ne-varmācībai. Nabi laikā trūka brālības saišu. Un viņš piešķīra brālībai izcilu nozīmi. “Kas nepieciešams mūsdienās?” Guru pats deva atbildi: “Atbrīvošanās no kastu un reliģiju važām”, tādējādi nosakot savam laikam atbilstošu Dharmu. Tiem Skolotājiem, kuri noteikuši nevarmācību, mīlestību un brālību, ir vīzija, kas pārvar laika un telpas ierobežojumus.
Šri Narajana Guru dzīves mērķis bija atbrīvot cilvēkus no kastu un reliģisko emociju jūga. Budisms parādījās Budas vārdā, kristietība radās Kristus vārdā un islams – pravieša Muhameda vārdā. Bet neviena reliģija nav parādījusies Šri Narajana Guru vārdā. Viņš tikai ieteica: “Pasaulei nepieciešama vienojoša kultūra, kas apvieno Budas nevarmācību, Kristus mīlestību, Nabi brālību, Adi Šankara gudrību, un senās Indijas Skolotāju garīgumu”. Guru filosofiju caurauž kopības ideja– caur līdzjūtību un labu gribu viņš savienoja kopā visus filosofiskās domas virzienus.
Hinduisti tic, ka Adi Šankaračarja (Advaitas teorijas pamatlicējs) bija Kunga Šivas inkarnācija. Ir stāsts, kas parāda, kā viņš pārliecinājās par kastu diskriminizācijas nepilnīgumu. Kādu dienu Adi pēc peldes Gangā devās pielūgt Kungu Šivu. Viņam ceļā nostājās nepieskaramais Čandala, liedzot pieeju templim. Ačarja ticēja, ka nepieskaramais var apgānīt viņa augstās kastas tīrību. Tādēļ viņš norādīja nepieskaramajam aizvākties no viņa ceļa. Taču viņš uzdeva jautājumu: “Kam ir jāaizvācas no tava ceļa? Ķermenim vai garam?” Šis jautājums Ačarja prātam bija kā “Sezam, atveries!” un viņš saprata savu uzskatu bezjēdzību. Ķermenis ir pārejošs un arī visas tā sastāvdaļas. Gars ir Visuma jeb kopīgās Apziņas sastāvdaļa – tas ir viens un tas pats visā. Tādējādi nav nekādu atšķirību starp divām cilvēciskām būtnēm, un kastu diskriminācijai nav jēgas.
Ir teikts, ka Keralā, kur Adi Šankara kastu vārdā pieļāva milzīgu kļūdu, pirmatnējais Kosmiskais Spēks vēlreiz inkarnējās kā Šri Narajana, lai atdarītu un labotu kaitējumu, ko radīja Adi. Indijas kultūrā reinkarnācijas teorija ir vairākumam pieņemama – arī Buda un Šankara tiek uzskatīti par inkarnācijām. Tādēļ Guru reiz sacīja: “Ja jūs mani uzskatāt par inkarnāciju, tad stāstiet visiem cilvēkiem, ka šīs inkarnācijas uzdevums ir likvidēt kastu atšķirības”.
Šri Narajana Guru inkarnācija radīja cilvēkos vienojošu sajūtu, ka VISS IR VIENS, jo visas būtnes ir Kopīgās Apziņas izpausmes, tādējādi kliedējot visas kasteisma uzturēšanas vārdā radītās idejas. Viņš teica: “Cilvēce pieder vienai kastai“.
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