Dr. K.C. Varadachari, Sahaj Marg and SRCM

Exerpts taken from the Life of Dr. K.C. Varadachari at his son's K.C. Narayana's sites: Imperience.org and Sri Ramchandra.org (Institute of Sri Ramchandra Consciousness-ISRC))

Exerpts taken from this file: They seem to confirm the concerns of the "bloggers" regarding the SRCM. Is Dr. Varadachari also to be seen as an "enemy of Spirituality" as Chari calls the Bloggers in his book?: "He! the Hookah and I"

http://www.sriramchandra.org/master/RevDrKCVStory.htm

(...)

It happened that I Should meet Shri Ram Chandraji. 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 The Pralaya or mergence is cosmic and supracosmic and then all are withdrawn into the Ultimate.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 organisation of physical-vital, mental and supramental centres 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, harmonic, 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 Ram Chandraji, the pinda, brahmanda, para brahmanda and Central regions working under the direct force of the Centre".

His contact with Aurobindonians and others continued. In 1957, he was invited to participate in a seminar at Calcutta organized by the Pathamandir. He had delivered the annual lectures at the Madres Study Circle in the first two years. He was again asked to deliver the annual address in 1958. He presided over the Calcutta Birthday Celebrations on 15th Aug 1959. He was invited to visit the Ashram at Pondicherry in 1960, to deliver a lecture at their International Academy. He did receive recognitions from other sides also. He was asked to deliver lectures on "Aspects of Bhakti" at Mysore University, on "Vasistadvaita" at University of Travancore and on "Progress" as part of Principal Nuller Lectures during 1954 and 1955. He was also an examiner for Ph.D at the Universities of Banares and Utkal. He was also the examiner on Samkyha and allied topics for the Indian Philosophical Congress, Medals and prizes.

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 30th Aug 1959.

His first daughter Padmini was married on 26th May 1961. This was a marriage with his cousin Y.K.Srinivasan who was totally devoted to him and his wife and who treated them as their gurus. He is the son of Sri.Narasimhachariar, his uncle. But his daughter did not like the alliance and opted for a marriage with some one outside the family tradition and culture. Master Sri Ramchandraji did send a note to Padmini and also Rs.101/-. Doctor felt that there is change in her and prayed that it be permanent. Master wrote to him that his Master remained at Tirupati with him for several days together and this he (master) could observe on 24th May and also continued to say that he left doctors house on 26th May at 10-55 P.M. He said further that he is so happy with this marriage and offered prayer again for the long life and the prosperity of the couple. But his daughter died on 23rd Nov 63. His attitude to this unfortunate incident may be seen from the following line he wrote to his Master. "Yes: God's ways are inscrutable and I had not even the inkling of this kind to come. I have had disgrace in profession, disasters in personal life but this threat to honor and now death I never thought would be my portion. Indeed this has been a shock to faith on the part of onlookers and perhaps even of abhyasis." In a letter to his son Narayana who felt that the talk of Yoga and Grace of Master are bordering on non sense he wrote " I am speaking or writing to you in all frankness and God has indeed punished us because we did not know human nature, of children, of sisters or boys and so on and friends too. We can be beguiled and misled and this is what makes one seek to arrive at that knowledge that cannot deceive and that is a gift of God. Punishment is for reformation, not retribution. It is when guided by God a real siksha, training in Divine Life. Know all as the gifts of a most benevolent guru - God. Nothing can happen without His will, and His will is just and good. We are children of Risis and I confess to having belonged to the family of Plato and so are you."

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 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.

(...)

He however considered the abhyasis who came to the bus station as those representing his son and in fact did call Parthasarathi as his son since he never missed coming to receive him.

(...)

He was Director of the Sahaj Marg Research Institute started at Tirupati in 1965. He presented the system of Sahaj Marg 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.

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. He it was 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 Dr.K.C.Varadachari named even the spiritual states of Prapanna, Prabhu and Prapanna Prabhu...

He gave talks on the system of Sri Ramchandra's Raja Yoga regularly at Tirupati after the Satsanghs on every Sunday. 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 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 21st Jan 1968. He got himself established in that condition on 15th Feb 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 Daya Sakti and Kaal Sakti methods of training. In an effort to present the system of Sahaj Marg 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.

(...)

In 1969 and 1970 he conducted Preceptors 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 realization. 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. Dr.K.C.Varadachari was a passive spectator to this trend and grieved more in his heart than expressed to others.

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 you feel seeking 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.

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 word of warning, if I ought not to be misunderstood. Let us not commercialize our Mission in out 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 claims 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 Master Sri Ramchandra 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 takes the cake, leaving the barren spiritual that is tasteless, odorless, colourless 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 forgot 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 overtook him and after about one and half month sickness he attained his Maha Samadhi on 31st Jan.1971 on the day Basanth Panchami, the most memorable day of birth of Sri Ramchandraji Maharaj of Fategarh,U.P. India.

For complete article and more on ISRC:

http://www.sriramchandra.org/master/RevDrKCVStory.htm