Pujya Dr. K.C. Varadachari was known for his belief in God
and innocence from his childhood. His grand
father in order to pacify him due to various
childish ways used to tell him to go out into
the open yard in the house and face the sky with
closed eyes and open mouth, promising him that
God would drop candy into his mouth. He it is
said would do so standing for quite long time
before he was rewarded (by the grand father) and
the young believer used to jump with joy for
having been rewarded by God. He was a pet for
all in the family as he was the only son.
A very significant event occurred at his age of
25 (in 1927). His grandfather who was getting
very old wanted him to be initiated in the
Srivaishnavite tradition called as Samashrayanam
by his guru Sri Narayanacharya of the munitraya
tradition. However the guru on seeing the young
man said he already has the marks on his
shoulders and he has the Gods’ blessings and did
not agree to initiate him saying that it would
be Bhagavadapachaara. This made many persons in
the family wonder. However his interest in the
philosophy of Sri Ramanuja flared up and he
wrote his first book Metaphysics of Sri Ramanujas’ Sri Bhashya and got it published in
1928. It was later observed by Sriman
D.T.Tatacharya, an acknowledged authority in the
tradition of Visistadvaita, that without the
grace Of Udayavar ( Sri Ramanuja), it is
impossible to unravel the intricacies of his
philosophy as was done in the book.
Pujya Dr. K.C. Varadachari’s interest in
Aurobindonian philosophy matured and he found
close links between the integral Philosophy of
Aurobindo and the Visistadvaita and expressed
them in his writings. He was one of the
acknowledged authorities in this philosophy and
Sri Aurobindo himself has endorsed his writings
as authentic in many letters to his admirers. A
very strange event occurred again in his
spiritual life. He met Sri Aurobindo and sought
initiation in 1937. When he sat with his chest
bare before the Advent, he was informed that
another person will initiate him later and Sri
Aurobindo himself is not the one to lead him in
the path. The sincere seeker in the philosopher
was totally confused and decided to seek help
from Divine at his own place, Tirupati. Never
did he seek the help from others in the path by
going to them, but waited patiently for the
Master to arrive at his doorstep.
His practice of RajaYoga which was running all
these days steadily became more intensified and
has journey inside into the deeper depths of
consciousness commenced. On 19th Oct. 1943 he
had a revelation of Agni, which he records as
his Initiation/ revelation by the Fire God. It
is pertinent to note that Agni is the lord of
aspiration and is the connecting link with the
Divine. When he referred this experience to his
maternal uncle, Y.K.Narasimhachariar known for
his spiritual way of living and also known to
possess super sensory capacity initiated him
with Prana on 14th Mar. 1944. It may be noted
that in the Srivaishnavite tradition the
maternal uncle is the most important person.
He had vision of Maha Kali in Mar. 1944 and he
got into deep Samadhi on 24th Oct. 1944 (4 A.M.
to 6 A.M). The Professor was thus moving more
and more into the realms of Spirituality.
On 9th Sept. 1950 a new turn in his life took
place in his spiritual life. He was initiated by
two sages of Tiruvengadam hills. The mantra
given was Om Vikrti swaroopaya namaha. Vikrti is
the opposite of Prakrti and that denotes the
original God or God behind the God. But this
initiation has only brought him more and more
suffering and humiliation. When this was
narrated by him to D.T.T Tatachariar swami he
advised him to do Ramayana Parayanam to which he
has agreed. On an auspicious day the Swamin
arrived and asked Pujya Dr. K.C. Varadachari to
start the Parayanam. When the sankalpam is to be
made for relief from problems and difficulties,
he however asked for Him and Him alone and
nothing short of that. D.T.Tatachariar swamin
was upset that he did not ask the relief that is
required and instead chose to seek the Param.
This reading (parayana) of complete Ramayana
went on for 7 times and every time he chose to
ask for the Param only. Desperately the Swami
left his attempts to improve the lot of the
Professor.
It was then, SriRamachandraji Maharaj of
Shahjahanpur arrived in his life. Let us now
turn to the Professor's version of his conversion
into this new system.
"Thus I found myself made to abjure the old
theoretical ways of approach. I had to remake
myself in a new way. I had to take stock of my
whole past. All sectarian and caste conceptions
had to be rethought. Philosophies help bind
people to set notions. Thus I was to meet the
challenge of the New.”
It happened that I should meet Shri RamChandraji.
Firstly his views were clearly different from my
whole past.
- The conception of the Ultimate as Zero was quite
against my philosophic inclination. Having
failed with the positive concept it is time to
experiment with this - Is it likely to be true?
The Zero has to be understood as the Beginning
or Origin of all possibilities being nothing of
what it becomes.
- The concept of Invertendo shows how the
deformation of evolution is natural and the
power inherent is Zero (Nirguna). I began
understanding the meaning of Vivarta. All flow
necessitates the inversion and it is natural.
- The formations of the descent are clearly on
this principle of inversions.
- The vast Brahman extends up to our knowledge of
it. Thus Truth, Consciousness and Bliss
themselves are attributes which get transcended
in higher approaches. Saccidananda are not the
Ultimate Reality, they too being terms of
knowing - Sankara too gets transcended.
The individual is continuous with the Universal
and the Ultimate, and is not abolished. The
Pralaya or mergence is cosmic and supracosmic
and then all are withdrawn into the Ultimate.
- The individual ray of the Ultimate has created
for itself an organic organization of
physical-vital, mental and supramental centers
and organs. These may well be the knots which
have demarcated the several systems known as the
physical, vital, mental or the bonal, muscular,
circulatory, alimentary, hormonic, nervous,
supranervous, and psychic etc. They have become
autonomous in a sense but have to be opened up
for higher control. This is possible only by
bringing down the highest power of the Centre
and not merely the higher power just above the
human. It is the necessity to mould the lower in
terms of the highest through the higher which
has also to mould itself to receive the highest.
That leads to going beyond Sri Aurobindonian
Vijnana - moulding of the mental, vital and
physical.
- This is done by means of the transmission or
descent of the highest consciousness or
condition (Zero) itself into the lowest region
of the human heart or the organism as it is.
- The yogic process is this transmission from the
Ultimate which alone can shape the entire being,
of the abhyasi for the experience and
realisation of one's own physical, vital, mental
and supramental levels - called by Shri
Ramchandraji, the Pinda, Brahmanda, Para
Brahmanda and Central Regions working under the
direct force of the Centre".
Between 1955 and 59 he has made considerable
Progress in spirituality and has crossed Pind
desh on 2nd Mar.57. His case was taken up
straight at the Para Brahmand mandal and after
entering into Para Brahmand on 17th May 57
advanced in the same region on 14th June and
finished journey in Para Brahmand mandal on 17th
Aug.1957. He entered into the Central region on
30th Aug.1959.
He wrote in his personal notes that “ It may be
necessary that those who have sought the highest
must be tested sorely in their faith and in
their utter surrender-by being granted
disease(incurable ), disgrace, disaster in their
public and social and familial life, and death
too- may be these the steps on the ladder of
ascent to divinisation. May be they have to take
place simultaneously or indeed divinisation is
marked by these centers. I do not know whether
the playground of God is developing in me and
the ‘death meeting its death’ of course it is
clear that death has occurred here. I am not
much concerned with my personal loss-it has been
of great comfort to feel that a load of anxiety
about her future has been removed from my mind…
But the manner it has happened is however very
unsatisfactory to those who claim to achieve
‘Soul’ and ‘mind’ transformations by the
transmissions. Everybody will get over this
sudden catastrophe- whom does not time heal? -
But this is a deep test for the Sahaj Marg-even
as the Master’s son’s event a few years ago-this
will be having a shattering effect. Master may
very rightly think, that all these are trivial
in the life of the abhyasi and those who seek
the refuge of this Path, but I see the
shattering effect on faith in the marga itself.”
Mark his attention to the system and his love
for the Path.
During the period he has been progressing in the
higher realms of spirituality and in fact was
traversing the rings of Splendour. He completed
his journey in the First ring of Splendor on
14th Feb. 1960, the Second ring on 3rd Feb 1961.
Entering the Third one on 22nd April 1961 he had
leaped into The State of Sayujyata on 16th Aug.
61 in the third ring. He Entered the Fourth ring
of Splendor on 18th Nov. 1961.
He was Director of the Sahaj Marg Research
Institute started at Tirupati in 1965. He
presented the system of Sahajmarg as a New
Darshana in 1966. This is the book where he
challenged others to examine the system as a
method of Raja Yoga. It is well known that apart
from the Shad Darshanas, no one ever tried to
call a system of realization or Philosophy as a
darshana. Even Advaita, Visistadvaita and Dvaita
are differences in the Uttara Mimamsa, the sixth
Darshana and are not separate darshanas.
The New Darshana discussed all conventional
topics that a system of philosophy should
address and gave his inimitable presentation in
the book. But the language is philosophical and
many who are not initiated into this realm did
not realize its importance. But the Master was
overwhelmed with joy and appreciated the book.
He coined a new word “Imperience” to express the
various feelings of the aspirant while in
meditation. For the first time ‘the looking in’
got a real term discarding the wrong word
‘experience’. To call the feelings one has
during meditation as meditational experiences is
a misnomer as they are purely inside the mind
and can be called as meditational imperiences.
The word imperience can be better understood
when we note that the feelings during
meditations are not having any sensory input
directly or through memory of such inputs and is
not of any content of consciousness but
awareness of Consciousness per se.
He was very sensitive to the spiritual states
and was capable of expressing verbally and draw
pictures of his experiences with the abhyasis
very vividly. He was instrumental in recognizing
and recording many points in the higher regions.
It was he who noted the ruby color of the Chit
lake of beloved Master Babuji Maharaj which was
acknowledged as correct by the Master in the
manual of service he gave to preceptors. He did
work out other methods of performing the yatra
of the abhyasis by adopting the anti-clock wise
rotation of the point of self in the heart
thereby unwinding the complexities one has built
around himself. The Master in consultation with
him and Sri Seshadri another close confidant of
Pujya Dr. K.C. Varadachari named even the
spiritual states of Prapanna, Prabhu and
Prapanna Prabhu...
He gave talks on the system of Sri Ramchandras’
Raja Yoga regularly at Tirupati after the
Satsanghs on every Sunday. Pujya Dr.
K.C.Varadachari’s talks on the system of Sri
Ramchandra’s Raja Yoga carry a depth of
understanding of the subject and deep concern
and commitment to the persons to whom they are
addressed. In his own words, as recorded in his
diary, his understanding of the system led him
to remake himself in a new way. They were all
published as books. The Complete Works of Pujya
Dr. K.C. Varadachari Volume I published by the
Sri Ramchandra publishers has all of them. He
did give talks on all the books of the Master
except the one ‘Towards Infinity’ for which he
wrote the Foreword. From 1965 his work for the
spread of the Sri Ramchandra Mission was his
only purpose of life. He traveled frequently not minding his
poor health and delivered lectures at
Vijayawada, Hyderabad, Madras, Madurai, Trichy,
Allahabad, Shahjahanpur and many other places. During this period he was reaching the pinnacle
of spiritual evolution and has commenced Laya
Avastha in Brahman on 21stJan 1968. He got
himself established in that condition on
15thFeb.1968 and has completed the process of
Laya Avastha in Brahman on 26th April 1968.
During this period he assisted the Master in
preparing the Manual of Spiritual service and
has suggested various spiritual methods on the
Dayal Sakti and Kaal Sakti methods of training.
In an effort to present the system of Sahajmarg
scientifically he assisted Dr. V.S.R.Murthy,
Reader in Zoology, S.V.University in writing the
book. “Neuro physiological basis of Yoga” by
providing him information and guidance based on
his research in the Yoga Psychology of the Minor
Upanishads.
However in 1968, he was invited by the
Padmavathi Women’s College to deliver lectures
in Indian Philosophy and Culture, which he
undertook as a service to the younger
generation. In 1970 he was asked by the Sanskrit
University to write a book in European
Philosophy to enable them translate the same
into Sanskrit. In 1969 and 1970 he conducted
Preceptor seminars at Tirupati and published the
deliberations. The Master considered them as
very important and useful for SRCM.
Consequent to the deliberations of the seminar
in 1969 and discussions Master had with him, a
confidential circular was issued to the
Preceptors/ Prefects of SRCM where in clear
guidelines were given regarding the spiritual
work. To quote from the circular dated 24th Feb.
1970 “It must be noted that our purpose is not
to fill the Mission with useless persons. It is
our duty to help and train the hungry souls
trying to produce hunger in others who are not
still up to the mark. Those who are totally
immune to spiritual life may not be taken into
Sahaj Marg-this pious work of Realisation. The
path is smooth but cannot be trodden by rough
persons. When it is very clear that the
prospective member is more keen in the
fulfillment of his worldly desires only and not
in the higher spiritual values, he may not be
admitted unless and until the preceptor is sure
that the person, by his labour, will take the
turn at some near future. The moral and spiritual development of the
abhyasis must be in the view of the preceptor”. Though Master felt this instruction was enough
to rectify the defects pointed out to him, these
were practiced more in breach, as already the
tendency to popularize rather than propagate the
system got established as the way to be followed
in the Mission. Pujya Dr. K.C. Varadachari was a
passive spectator to this trend and grieved more
in his heart than expressed to others.
Pujya Dr. K. C. Varadachari himself was restless
till the last day to merge in the Ultimate and
while expressing his anguish, also stated that
other senior abhyasis did not think he has
attained oneness with Ultimate as stated by the
Master. He has advanced in the path to such an
extent that the Master observed in his letter
dated 24th June 1969 “ You have written that
sometimes you feel absorbed seeking to move
swiftly to the Centre. There is no change at all
in your state. It is a changeless condition as I
say. A little bit of humanity is there as it
ought to be and so you feel the difference. In
the beginning your inclination was to reach the
Centre, a tinge of it is still there so your
inclination was to move swiftly to the Centre,
Nothingness or negation is your condition, which
will itself disappear. The Master stated again
in his letter (21st June 1970 ) to him that “ I
can say with certainty that you are in Absolute
Reality without minding what my lady student has said.” The last state of identity,
which is bound to be there till the last day of
Maha Pralaya as asserted by the Master in the
book ‘ Efficacy of Rajayoga’ was enough for him
to feel restless to have mergence that is total.
The jealous and envious unable to accept
that some one who came into the system much later
than themselves should gain such progress started
talking of him slightly. This however was rejected
by the Master. Taking advantage of the talk of
senior persons certain less advanced souls also,
however continued to talk of his not reaching the
Ultimate even after his demise forgetting the normal
etiquette of not talking slighting elders and more
so when they left the mortal coil.
His last disillusionment:
He was not happy with the remarks made by the
irresponsible and also the undue haste with
which the organization of SRCM was sought to be
spread giving away certain fundamental
principles of spirituality. In his letter to the
Master on 18th June 1970 he wrote “ I fully
realize that you require freedom from the
organizational work for the sake of spiritual
work. I trust everyone will cooperate with you.
But I must utter a world of warning if I ought
not to be misunderstood. Let us not
commercialize our Mission in our haste to secure
financial stability for the Mission, and embark
upon works which are not immediately helpful to
spiritual development of the abhyasis. We have
to imbibe the sense of Mission - spiritual and
not mix it up with other ends. If I am not to be
misunderstood, I believe some things can be
thrashed out with other seekers who also know
about the deviations that take place in
spiritual work, I trust you will not
misunderstand me.” His problem in sadhana was
more serious. He wrote in the letter. “I had
asked the question, why even in a very high
state far above the circles or rings of
splendour, there is growth of resistance to the
Ultimate dissolution or absorption or mergence”
“It has of course grave consequences in our
appraisal of the ultimate state possible under
our system” However the reply from the Master on
21st June 1970 did not address the anguish
expressed by the professor while asserting his
status as being in Absolute Reality. It was
clear to him the same problem that he faced with
the T.T.D namely promoting the penultimate and
secular as superior to the spiritual, is
recurring again and found himself too fragile to
counter. All the great systems of the past lost
their value because yoga was forgotten and their
philosophies of knowledge and love were given
importance. He was finding even in this new
system the stress is being made on the concepts
of love, remembrance and very many quasi
spiritual ideas which are also prevalent in
other systems and the uniqueness of methods of
sadhana and methods of evaluation being ignored.
He could palpably feel the lack of serious
attention to perfect the system of evaluation
and upholding the clams made by the Master.
There was no interest to study and examine the
claims of the Master regarding the various
spiritual points like A, B and the locations of
the various knots in the physical frame and
present to the world the system as a
breakthrough in spirituality. From his point of
view the location of the various points and
knots in the physical frame is the unique
practical contribution of his Master Sri
Ramchandraji Maharaj. His concern was spiritual
renaissance but what he found was expansion of
the secular and mundane however brilliant it
might be. Marketing of the SRCM, rather than
spreading the spirituality as the Mission was
perceived by him as a curvature that was
developing and he found himself helpless to
remedy or rectify. In a world that is dominated
by the glitter and gold the gaudy taken the
cake, leaving the barren spiritual that is
tasteless, odorless, colorless and plain. Yet
there are souls that seek to drink the nectar in
the dreary waste of the Divine, devoid of all
attention and ostentation. His service is
available for those who seek spirituality and
nothing else.
The last entry in his diary reads::
“O. Master! I Pray to thee
To forgive me and remove
This last barrier between me and thee”
Let my love be complete
And my Non-Being
Real!
Let me forget thy words-
Let the ORGANISATION go as
Thou wantest
Who am I, what am I??
Mergence in
Thee is All now
Let it be the True Beginning.
He was suffering from Diabetes since 1961 and
though he had the best medication available in
those days, the disease over took him and after
about one and half month sickness he attained
his Maha Samadhi on 31st Jan. 1971 on the day of
Basanth Panchami, the most memorable day of
birth of Sri Ramchandraji Maharaj of
Fategarh,U.P.India.
Master wrote in a letter to K.C. Narayana, on
11th Feb. 1971 that “ We have not prayed for his
liberation , because it would have been very
ridiculous for a man who has already attained
liberation and can give the same to other also”.
He also wrote that Pujya Dr. K.C. Varadachari is
his intimate. Those who move in the path of
spirituality know that this word is used for
Radha and Krishna and in similar conditions. |
 Sri Ramchandraji in his latest researches on the
points has presented another set of points all of
which are placed in the back on the spinal column or
adjacent to it or on it. These are called points of
Kala shakthi established by Nature and no yogi
should attempt to use them for the purposes of
liberation. It is exclusively intended for Kala
Shakti to utilize them. The number of these points
is 21.
It is well known that
the cakras spoken of in the tantrika works and
adopted by yogis who seek to raise the Kundalini and
then pass it through the six other chakras with in
the spinal cord said to be the susumna by the
tantriks are all in the back even like Kala shakthi
points. These cakras are not expounded in Rajayoga
of Patanjali nor are they mentioned by the Sri
Krishna in his compendium of all yoga - Bhagavad
Gita.
Since the stimulation
or awakening of these centres of the Kala Sakti are
entirely the province of Nature, they may have
omitted to refer to them. It is likely that the
entire flow of energy (Manas) or Nature in the
organic system established these points or centres
so as to give effect to the creation -till it ended
up in the muladhara and the svadhisthana, any efforts
to make the process reverse itself produces dangers
to the entire organism. According to the Sahaj Marg
view, these points are described by their functions
which start with the condition of prakrti-laya, and
transformation, the conversion of the Ultimate,
formation of lower levels, divine knowledge becoming
human knowledge, subtle desires, rage, habits, and
grossening tendencies, desires running loose,
thoughts moving out, Kundalini, imbalance in sex,
and sex emotions.
Control of these
centres or points removes their undesirable
functions and produces a Natural state. It is here
that one achieves the fullest power when one acts
with or in accordance with Nature.
This Natural state
however cannot be attained unless the individual has
achieved the Central Region by the path of ascent
noted by Sri Ramchandraji with the help of spiritual
transmission of the manas in its most Natural
Ultimate state. One obviates the struggle of ascent
by the same path of descent as Nature has taken in
forming the several levels of the body.
It must however by
noted in this connection that in actual practice the
ascent on the frontal path as prescribed by Sri
Ramchandraji brings about changes in the moral
capacity to control the sexual emotions as well as
the ari-sad-varga, kama, krodha, moham, madam, lobha
and matsarya all of these points are found in the
kala sakti in the back. The calmness, coolness,
devotion, purity, and contentment which develop
through the pranahuti bring about a natural
moderation in the moral nature. Yama results without
effort. In one sense it may be necessary to touch
the kalasakti points when the abnormality of the
working of these centres or points is such as to
demand direct reduction of the forces.
One another point of
inference is that the path of Kundalini through the
Susumna in the spinal cord is different from the
ascent of atma through the heart-susumna mentioned
in the Upanishads. Further it can be also perhaps
stated that the ari-sadvarga points are really the
sat-cakras which bring pravrrti into being and they
have to be upturned or put out of use in the nivrrti
path undertaken from the heart. This is possible
only by introducing the supreme transcendent Prana
or Manas or God-thought into the heart.
The contribution of Dr. K.C.V. in identifying these
points particularly those numbered 1 to 9 is
acknowledged by the Master in his letters to Dr.
K.C.Varadachari.Please
Click here to
read the Spiritual Research done by Pujya Dr. K.C.
Varadachari published as Volume -1 of "Complete
Works of Pujya Dr. K.C. Varadachari"
|
In
the system of Sri Ramchandraji Maharaj of
Shahjahanpur the importance of the place called Chit
lake is very important. In the diagram shown here it
located in the forehead. The chit lake is denoted as
Z. The flow of thought energy comes from the point Z
and at point X it diverts itself into two channels.
The one enters into the lower region of the heart
and the other into the centre of Atma. Generally its
flow is of greater force towards the lower region of
the heart instead of being towards the Atma Centre.
One can read the condition of the abhyasi by simply
looking at the current flowing in the lower region
of the heart marked L.