Sadhana Panchakam - Post 29

In the very first Step, our Divine Rescuer hands us a “saving aid”, and it comes to us in human form! If we succeed in using the rope to draw ourselves to the bank and come out of the water of worldliness, our due reward comes to us as the GURU! The Guru is the customized version of God for our own unique need.

On Finding the Guru

To know whom NOT to take as Guru, advertise for him in the newspaper! You will have a long queue outside your home. Even your dog will get fed up wagging its tail, and will soon start barking to drive them away!

We need not go hunting for a Guru. Our sincere seeking itself attracts him to us.

Chinmayanda says, “He in whose presence we feel inspired, elevated and peaceful, is our Guru.” Vedanta sees it as God’s responsibility to lead one to his Guru.

God arranges everything to make it happen. After all, it is God that comes in this human form, the “customized form” of God!

In Katha Upanishad, Nachiketa informs Yama that by his own statement it is not easy to understand, therefore, he needs to be instructed by him since another teacher like him is not easy to be found and no other boon could be comparable to this. Then Yama communicates to him the wisdom of the AUM, the immutable word which all vedic scriptures declare in hymns, which all austerities proclaim, desiring which people go through learning wisdom of Brahman. 

Mundaka Upanishad recommends that having scrutinized the status attained by performance of actions, a man of Wisdom (Brahmana) should arrive at non-attachment. Even so would those who having ascertained the Wisdom of the supreme Vedic Wisdom, having purified their nature through renunciation, they dwell in the world of Brahman at the end of their life being one with the supreme goal and delivered.

In Viveka chudamani, Sankara says, that having crossed over the great ocean of primordial world, living without any purpose and only for the sake of the good of the people, equanimous great persons function in life like the spring season. 

He suggests, therefore, that one should approach a Guru who is communicator, who is peaceful, sincere, without any desires, well qualified in Wisdom, dazzling like fire without fuel, compassionate without any expectations, friend of the noble ones and bowing down in respect, for Wisdom of the wise.

Bhagavat Purana too says, ‘saints are forbearing, compassionate, and composed. They are friendly to all and inimical to none. 

Following the injunctions of the scriptures, their kind disposition serves as an ornament to them. They are free from desire. Their company, therefore, should be sought for avoiding the pernicious effect of desire’. 

There is the case of Swami Tapovan Maharaj, a very good friend and contemporary of Swami Sivananda. 

(If ever Swami Tapovan Maharaj used to come down from Uttarkashi to any place, it would be to meet and be with his friend Swami Sivananda. 

Swami Chinmayananda has the unique blessings of being taught by both these masters, initially by Swami Sivananda who gave him diksha and gave him the name “chinmayananda” and then by Tapovan Maharaj, to whom Swami Sivananda Himself sent Chinmayananda for further intense study) 

To him (Tapovan Maharaj), came a lady with flowers in her hand. She did this every day. One day Swami Tapovanji looked straight into her and said, “Drop it!” The bewildered lady dropped the bunch of flowers. 

Swamiji calmly repeated, “Drop it!” She could not understand. Then Swamiji compassionately explained to her. “The first time, I asked you to drop the Ego which brought the flowers. 

The second time, I asked you to drop the same Ego which made you feel hurt about it.”

What does this tell us? It tells us the Guru is all compassionate and lovingly caring for our highest welfare.

 

Sri Ramana says on "Guru", thus:-

Disciple: What is the significance of Guru’s Grace in the attainment of liberation?         

Ramana Maharshi: Liberation is not anywhere outside you. It is only within. If a man is anxious for Deliverance, the Guru within (SELF) pulls him in and the Guru without (Chosen Guru in form) pushes him into the Self. This is the Grace of the Guru.

 

Swami describes eight types of Gurus and their functions:-

“There are eight types of gurus: (1) bodha guru, (2) Veda guru, (3) nishiddha guru, (4) kamya guru, (5) vachaka guru, (6) soochaka guru, (7) karana guru, and (8) vihita guru.

1) The bodha guru teaches the scriptures (sastras) and encourages the pupil to act up to scriptural injunctions.

2) The Veda guru imparts the inner meaning of the Vedas, establishes the pupil in spiritual truths, and turns his mind toward God.

3) The nishiddha guru imparts knowledge about rites and duties and shows how one’s welfare here and in the hereafter, can be ensured.

4) The kamya guru makes one engage oneself in meritorious deeds to secure happiness in both the worlds.

5) The vachaka guru imparts knowledge of yoga and prepares the disciple for the spiritual life.

6) The soochaka guru teaches how the senses are to be controlled through various types of discipline.

7) The karana guru reveals the unity of the individual soul (jivi) and the Atma.

8) The vihita guru clears all doubts, purifies the mind, and shows how Self-realization can be attained.

Of these eight gurus, the karana guru is the foremost. Through various teachings and practices, he helps the individual to progress from human to divine consciousness. 

Only the divine can act as such a teacher. All other gurus can be helpful only to a limited extent.”

 

Love.