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Narayana Gurukula E-Magazine 0 | G u r u k u l a E - M a g a z i n e 1 | Gurukula E-Magazine Contents 1 Gurukula Convention 2 Editorial A keynote address 5 Guru Muni Narayana Prasad Education, Root & Fruit 31 Educational Psychology in the Light of Narayana Guru’s Philosophy Dr. Peter Oppenheimer Himalaya by Kālidāsa 58 Nataraja Guru Gurukula News 60 2 | G u r u k u l a E - M a g a z i n e Gurukula Convention The annual Narayana Gurukula Convention will be held from 23rd to 29th of +December at the Narayana Gurukula, Varkala. Preparations are already underway. What is Gurukula Convention all about? The Convention is an occasion for those who are interested in studying the philosophy of Narayana Guru or his vision of life, including its value in living terms. For perusals and discussions to this end, people gather together every year for week. All participants are expected to spend the whole week at the Gurukula if they can. To understand the nature of the Guru’s philosophy in all its deeper and broader implications, an attempt is also made to evaluate all the prevailing philosophies and religions; and these in turn to be understood in the light of the unique non-dual vision of the Guru. For this purpose, a group of scholars present papers covering a set of specially chosen topics, which then can be subjected to detailed discussions. These papers are delivered in seminars spread out through the period of the Convention. Over and above the seminars, Muni Narayana Prasad will give talks based on the Vedānta Sūtras of Narayana Guru every morning after the customary and symbolic fire sacrifice is made. Prayer gatherings and discourses are given every evening. Finally, there will be light entertainments given at night. The studies made in the seminars are intended not merely to compare the various philosophies and religions of the world. It is crucial to realize in doing so that Reality Itself is always one, in spite of the variety of theories, philosophies and beliefs that concern It. This Reality can be but one because it concerns the world which itself but one. One world can only have one Reality underlying it. Of course comparative studies are regularly being held in most universities and some āśrams in India. Such studies should help us develop clearer ideas about the teachings of each religion or school of thought, and yield an understanding of what realms of life they respectively deal with, where they find common ground, and where they differ. Yet Narayana Guru’s vision is unique in that it has another dimension. It goes beyond the bounds of all existing religions and schools of thought, as it perceives the one Reality as the Reality within oneself, as the Self. It gives no room for any difference of opinion about what Reality is. The Guru reveals the nature of this vision in his most important philosophical poems Ātmopadeśa Śatakam (One Hundred Verses of Self- Instruction), Darśana Māla (Garland of Visions), Aṛivu (Consciousness Examined), Advaita Dīpika (Lamp of Non- Duality), Vedānta Sūtras (Aphorisms on Vedanta), Brahmavidyā Panckam (Science of the Absolute in Five Verses), and also various hymns, which altogether number sixty-two. 3 | G u r u k u l a E - M a g a z i n e Narayana Guru’s vision is avowedly of the non-dual Reality. But it is not the philosophy of non-dualism we see in the traditionally available Vedanta text books about non-dualism, where it is treated as one among the various schools of thought. All of them attempt to condemn the stands of the other schools, and try to prove that advaita alone is the genuine philosophy. Such text books also are meant to help us develop a clearly conceivable notion about the ultimate Reality, as can also be seen done in the textbooks of other schools, of both the East and West. But quite different is the vision we arrive at upon when pondering contemplatively over the words of the Guru. A clear and definite understanding is not what these words take us to. Though the method resorted to is clear, distinct, conceivable, and rather scientific, the conclusion we land upon is the mahas (mysterious and charming Brightness) that is Reality. The seeker finds himself lost in the being of that Brightness-Reality; finding himself speechless to express It. Thus the words of the teaching reach him and resound within him in a state brimming of meaningful Silence. Similar expressions of this unique non-dual vision can be found in a few of the Upaniṣads and also in certain Tamil Vedantic texts like Oḻuvil Odukkam (The Remainder after Negating), as well as in the words of certain mystics. When the Bible expresses God’s name with the statement, “I am That I am”, the meaning of that Great Silence could be heard re- echoed. The Guru himself states conclusively towards the end of his Ātmopadeśa Śatakam, “Without directly experiencing, this cannot be known, the stuff of pure consciousness, the Silence-filled ocean of immortal Bliss.” This experiential level of understanding, or no understanding, is beyond the reach of any recognized method of thinking and pramāṇas (valid means of knowledge), and is even beyond the bounds mental conception and verbal expression. Upon reaching there, we will perceive intuitively how all the theories of Reality taught by various schools of philosophy and sciences, and by the various religions, do find together their non-difference in the all- inclusiveness of this non-dual vision. Put otherwise, even the multiplicity of religions and schools of thought lose their discreetness in the non-dual Consciousness-Reality. This one Consciousness-Reality in its functional state, as we know, finds expression as the world’s various theories, philosophies, arts, sciences, religions, and all other disciplines. As such, this Consciousness-Reality is merely experienced in oneself as pure Brightness in essence. It is by keeping this always in mind that the scheme of studies for the Seminars is formulated and how the studies progress. Anyone interested in such a study is welcome to join this programme. The only conditions are that they should find time to participate in the studies themselves, and regularly participate in the three series of seminars conducted every year—one at Ooty in April, one at Kanakamala (Thalassery) in October, and one in December at Varkala. As the seminar is primarily meant to be a learning experience, there is no 4 | G u r u k u l a E - M a g a z i n e point in a person merely presenting a paper and immediately leaving. Listening to the papers of others and holding discussions, formally or informally, are also what is meant by participation. Anyone from the public who is interested in being present during these deliberations is also welcome to participate in the Gurukula Convention. Of course, there will be certain inconveniences natural with the camp-style life that will be going on during the week. Food and meagre accommodations will be available at the Gurukula premises. Food from the kitchen of the Gurukula during these days will be shared with the local people in the hundreds. Those who prefer to have more convenience can arrange for hotel accommodation in the Varkala Town. For greater ease, we would greatly appreciate that everyone informs us in advance of their arrival. Contact numbers for doing so are: 0470-2602398; 9037755310; 9446708545. Muni Narayana Prasad 5 | G u r u k u l a E - M a g a z i n e A keynote address (Delivered by Guru Muni Narayana Prasad at The Indian Institute Of Advanced Study Conference on ‘The Philosophy, Vision And Work Of Narayana Guru’ as An Instrument of an Egalitarian Society at Shimla on 7th June, 2011.) Introduction Himalayas, the top of the world, is where we are gathered together now. This land is traditionally well known as the abode of ṛṣis. Ṛṣis, means “seer”, a ṛṣi is a seer of Reality. The ṛṣis and their eternally valuable words of wisdom are wherein India’s hoary culture is firmly rooted. The great poet Kālidāsa poetically imagines this land to be the boundless source of gems (ananta-ratna-prabhāva). What was in his mind could be the gems of wisdom, which in no way was scare in this fertile land. The words of the sage-bards Vyāsa and Vālmiki are of that order. Narayana Guru, born in South India in 1854, was more than a continuator of this glorious tradition. He re-polished this wisdom-gem and presented it to the world in all its pristine brightness, beauty and value. The purpose of this gathering is to probe the extent and nature of this cleansing of the wisdom-gem done by Narayana Guru, and to see how he applied this wisdom in finding remedies to the social evils then existing in Kerala, and to explore the possibility of applying the same wisdom to deal with the social problems presently prevalent in India and the world. 6 | G u r u k u l a E - M a g a z i n e Narayana Guru is now well known all through Kerala, but is usually categorized as a social reformer. This has happened because most of the learned people who speak and write about the Guru are simply socially or politically minded. Even among those who vehemently stick to honouring him as a social reformer, there are some who think that he was not radical enough as a social activist.
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