Introduction to Vedas and Vedanta - Part 18

Choosing The Guru

If you find peace in the presence of a Mahatma, if you are inspired by His speeches, if He is able to clear your doubts, if He is free from greed, anger and lust, if He is selfless, loving and I-less, you can take Him as your Guru. 

He who is able to clear your doubts, He who is sympathetic in your Sadhana, He who does not disturb your beliefs but helps you on from where you are, He in whose very presence you feel spiritually elevated—He is your Guru. 

Once you choose your Guru, implicitly follow Him. God will guide you through the Guru. 

Mysterious Help From The Lord

Just see how the Lord has helped the devotees in the following instances. Ekanath heard an Akasa-Vani, a voice from the sky. It said, “See Janardhan Pant at Deva Giri. He will put you in the proper path and guide you”. He acted accordingly and found his Guru. 

Tukaram received his Mantra “Rama Krishna Hari” in his dream. He repeated this Mantra and had Darshan of Lord Krishna. Lord Krishna directed Namadev to get his higher initiation from a Sannyasin at Mallikarjuna. 

Queen Chudalai assumed the form of Kumbha Muni, appeared before her husband Sikhidhvaja in the forest, and initiated him into the mysteries of Kaivalya. 

Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in His Samadhi underneath a tamarind tree near Tinnevelly. 

Bilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama. 

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realization. The number of realized souls may be less in the Iron Age when compared with the Satya Yuga, but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament and understanding. His Satguru will meet him along that path. 

Stick To One Guru

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: “Do Soham Japa”. Another will tell you: “Do Japa of Sri Ram”. A third Guru will tell you: “Hear Anahata sounds”. You will be puzzled. Stick to one Guru and follow His instructions. 

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress. 

Guru-Parampara

Spiritual knowledge is a matter of Guru-Parampara. It is handed down from Guru to His disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to His disciple Sankaracharya; Sankaracharya to His disciple Suresvaracharya. 

Initiation—Its Meaning

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or Raja Yogi can initiate another in His particular path. 

But, a sage of perfect Realisation, a Purna Jnani or Purna Yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudhana Sarasvati can initiate a Sadhaka, in any particular path for which the aspirant is fit. 

The Guru will find out by close study of the aspirant his tastes, temperaments and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that. 

(Extract from Guru Tattva, Swami Sivananda)

Love.

Sri Nisargadatta Maharaj

Introduction to Vedas and Vedanta - Part 17

The Need For A Guru

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even so, an illumined soul alone can enlighten another soul. 

Only the man who has already been to Badrinath will be able to tell you the road leading to it. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. 

The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: “This road leads you to Moksha; this one leads to bondage”. Without this guidance, you might want to go to Badrinath, but find yourself in Delhi! 

The scriptures are like a forest. There are ambiguous passages. There are passages that are apparently contradictory and others that have esoteric meanings, diverse significance and hidden explanations. 

There are cross references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings. 

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. 

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world. 

Cases of those who had attained perfection without study under any Guru should not be cited as authoritative against the necessity for a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study and meditation practiced in previous births. They had already studied under the Guru. 

The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby. 

All great ones had their teachers. All the sages, saints, prophets, world teachers, incarnations, great men have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-Vidya from them. 

Lord Krishna sat at the feet of His Guru Sandipani. Lord Rama had Guru Vasishtha who gave Him Upadesa. Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti. 

In the previous 2 to 3 centuries also, we have seen Swami Chinmayananda learning at the feet of 2 masters, Swami Sivananda first and then Tapovan Maharaj. Swami Paramahamsa Yogananada under Sri Yukteswar, Vivekananda under Rama Krishna and so on. 

"Guru Seva Bina Nirvaan Nahin"

Love.

A. C. Bhaktivedanta Swami Prabhupada

Introduction to Vedas and Vedanta - Part 16

Dear All,

To gain the knowledge which we read in the previous post, there are two primary requirements.

One, we must find a Guru. One who is wise and has the vision of the Truth – Jnaaninas Tattva Darshinah. 

Two, we ourselves must be ready with a disciplined mind, become a purified vessel to receive this knowledge. 

In this respect, Lord Sri Krishna mentioned three (3) other secondary requirements in preparation. Reference is made here to Chapter 4, verse 34 of the Bhagavad Geeta.

Tat Viddhi Pranipaatena Pariprashnene Sevayaa

Upadekshyanti Te Jnaanam Jnaaninas Tattva Darshinah

Understand that – Tat Viddhi

By prostrating – Pranipaatena

By asking proper questions - Pariprashnena 

By doing service – Sevayaa

Approach a Guru who is wise – Jnaaninas 

One who has the vision of the truth - Tattva Darshinah 

To teach you this knowledge - Upadekshyanti te Jnaanam

1st: How to approach the Guru - By Pranipaatena

When we approach the Guru, we prostrate – we offer our salutations to the Guru. The literal meaning of pranipaatena is falling down properly – with the right attitude. 

Prostration implies certain surrender on one’s part and being ready to give up one’s ego. Surrendering to the Guru as well as the teaching is important for gaining this knowledge.

2nd: Asking Pertinent Questions- Pariprashnena

While studying, appropriate questions should be asked, at the right time taking into consideration the subject matter being taught. 

For example, when studying the Geeta we can ask: “What is bondage? How has it come about? What is released from this bondage? How does this release take place?” 

Only when bondage is clear will Moksha become clear. In this way, certain questions may arise and whenever appropriate, they should be asked because the subject matter is something that must be understood. 

This type of questioning is what is meant by pariprashnena.

3rd: Service to the Guru – Sevaya. Anything that can be done for the Guru must be done. Guru Seva is an attitude which is important for gaining this knowledge.

And what happens when these threefold means of preparation are followed? The teacher who has been won over by our devotion, our commitment, our seriousness will teach us this knowledge.

What are the qualities of those – who are wise and who have the vision of the truth? - Jnaaninas Tattva Darshinah

1.    They know the Shastra

2.  They know the methodology of unfolding the Sashtra

3.  They have a clear vision of the truth – about themselves, the world and God

4.  They themselves personify the content of these words of the Sashtra

These teachers are called “Tattvadarshis”. Only they, with their patience, kindness and compassion can unfold the Sashtra to reveal our true nature of the Atman within us which is all pervasive.

How Do They Teach?

- Upadekshyanti Te Jnanam

These teachers who are themselves the meaning of the words of the Sashtra can make us see the Atman within us by negating what the Atman is not – thus freeing us from our sense of limitation. 

They lift us up to see what they see. That we are not this limited body-mind-sense complex but We Are the Whole. 

This is how- our oneness with God and the Universe is taught – Upadekshyanti Te Jananam. 

The entry of Guru in the life a sincere seeker of Knowledge is the most crucial phase in the disciple's spiritual pursuit. Hence, we will devote more posts on this.

Hari Om Tat Sat.

Adi Shankara

Introduction to Vedas and Vedanta - Part 15

Jiva's search continued.......

Last time, we left with a question, why joy / happiness is experienced only occasionally?

The possible explanation is that happiness manifests when we are not seeking anything and are in a state of fullness. 

Hence, till the time we are not full / complete within ourselves and we are seeking Joy / Happiness elsewhere, outside us, then the joy cannot be experienced eternally.

But again, the question arises as to why our own joy should be subject to any condition for it to be experienced by us.

Our enquiry thus remains inconclusive. What is evident is that we lack some crucial knowledge about ourselves, which alone will bring consistency among the facts that now appear to disagree with each other. 

It could well be that we are actually what we are seeking to become and that only some impediment is preventing us from recognizing it. 

But we can be definite only when we know what exactly we are and as to why we are in the present condition. 

This knowledge should be like the astronomical knowledge by which we understand as to why we experience the rising and setting of the sun even though it never rises and sets. 

Therefore, our next step in our effort to become free from problem of insecurity and unhappiness is to gain the correct and comprehensive knowledge of the Self.

Knowledge of anything is gained by accessing what we want to know through the appropriate means of knowledge, which is called as pramäëa in Sanskrit. 

Now arises the big question as to why we require a means of knowledge for gaining self- knowledge. 

It becomes necessary, as our problem is not that we do not know that the Self exists, but that we are born with self-ignorance, which makes all of us know it incorrectly. 

We think that the Self, which is equated by us with the conscious being, is subject to limitations. 

Therefore, we require a means of knowledge to know the Self in its true nature as the limitless whole.

Love.

“Embodiments of Love, Students!

Whatever you have learnt here, share it with others. It is not enough if you share it with others, you too should put your knowledge into practice and derive benefit therefrom. We prepare many delicious items at home and serve them to the guests. Is it not necessary that we should also partake of them?

Likewise, we should digest the Vedic knowledge we have acquired and also share it with others. All types of knowledge have originated from the Vēdas. That is why the Vēda is extolled as sarva vijñāna sampatti (the treasure chest of knowledge). But unfortunately, we are not making proper use of such a treasure. Share your knowledge to the extent you have acquired. Never forget what you have learnt. With sincere effort, you will certainly be able to attain sākṣhātkāra. Those of you who wish to have the vision of God should digest the Vedic wisdom you have acquired and share it with others.”

Bhagavān Sri Sathya Sai Baba – Discourse on 19 October 2004

Sri Sri Ravi Shankar

Introduction to Vedas and Vedanta - Part 14

Jiva, in search of perfection/ completion

·	The first defect is the pain involved in making any effort for any fulfillment and in accepting its result. Effort involves physical and mental strain and diversion of the available material resources and time.
·	As for the results, they are unpredictable owing to impediments arising from oneself, the world and the natural and supernatural forces. As a result, we may achieve less than what we intended or something entirely different from what we sought or even the opposite of what we wanted. Even in respect of what is achieved, we have  to  exert  towards  its preservation.
·	What we gain is also not permanent as everything deteriorates and becomes unusable eventually.
·	Even when something is fulfilled and we derive enjoyment, the mind discovers monotony in objects and we get tired of the very thing that we considered pleasurable and seek fresh avenues of gratification. To desist from it as and when we want, we enjoy the freedom of either doing it or of not doing it.
·	A stage comes in life when we are not satisfied with the relationships, with our friends, without relatives, with those whom we considered as “bosom friends”.
·	We cannot explain what is going on inside us but even as we make the world believe and make ourselves also believe that we are the happiest person in this world, there is sense of vacuum/ loneliness inside us and we seem to be lost in this world.
·	The world is not divided into persons and things that are desirable and undesirable. It is we who impose such distinction on them. Owing to our personal predilections, we make similar subjective assessment of the nature of things, persons and situations all the time. We do not usually take them as they are without any personal judgement.
·	Our concern is naturally about the solution to this problem. Since we are ourselves the problem, we have to first examine as to whether the basis for our self- judgement is correct.
·	Let us also examine happiness. We do not find any object that can be called as happiness. No object can also be considered as the source of happiness since no object delights any of us, at all times.  This was dealt in detail in the first theme “Purpose of Birth” in which we started with the fundamental part of a human, “The search for happiness”.
·	In that, we learnt the following 2 things clearly:
	1. A thing that gives happiness to one person, cannot/ need not provide the same happiness to the other. We read an example of a South Indian filter coffee which is indispensable for a South Indian Brahmin where as a pathan from Kabul may hate to take that coffee. For a pathan, Tea is everything.
	2.  Even the same thing cannot give happiness to the same human throughout his life. We dealt with this in detail, citing various things which gave happiness to a human in his childhood, in his boyhood, as a student, as a college going , as youth, as a person seeking career, on getting married, on having child, on growing one’s child, on one’s child’s marriage etc. (It would be worthwhile to go back and search for these posts in Dec 2016 posts )

It means that the whole world, which consists of objects, places and time, is not the cause of happiness. If the world is not the source, then we are left with only ourselves as the source of joy. But immediately the question comes up as to how we can be ourselves the source of happiness when we are happy only occasionally.

Continued……..

Love.

“Embodiments of Love, Students!

Whatever you have learnt here, share it with others. It is not enough if you share it with others, you too should put your knowledge into practice and derive benefit therefrom. We prepare many delicious items at home and serve them to the guests. Is it not necessary that we should also partake of them?

Likewise, we should digest the Vedic knowledge we have acquired and also share it with others. All types of knowledge have originated from the Vēdas. That is why the Vēda is extolled as sarva vijñāna sampatti (the treasure chest of knowledge). But unfortunately, we are not making proper use of such a treasure. Share your knowledge to the extent you have acquired. Never forget what you have learnt. With sincere effort, you will certainly be able to attain sākṣhātkāra. Those of you who wish to have the vision of God should digest the Vedic wisdom you have acquired and share it with others.”

Bhagavān Sri Sathya Sai Baba – Discourse on 19 October 2004