Vivekachudamani - Post 40

  Verse 34   

तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः ।
प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ॥ ३४ ॥

 

tamārādhya guruṃ bhaktyā prahvapraśrayasevanaiḥ |
prasannaṃ tamanuprāpya pṛcchejjñātavyamātmanaḥ || 34 ||

 

(Worshipping that Guru with deep devotion, when he is pleased with your surrender, humility and service, approach him and ask him to explain what you must know). 

 

It is clear that no amount of enquiring into or discussing with a Teacher is of any avail unless the student has taken enough time to tune himself up to the Teacher. The essence of satsariga lies in perfect attunement (at-one-ment). 

 

Spirituality is not something that we can start discussing and arguing among ourselves to while away an idle hour. It is to be understood in an atmosphere of peace and tranquility, for, this understanding is an attempt at comprehending the deep experiences of the Master, expressed not so much through his words as perhaps, through the ring of sincerity that the words carry when they come from his heart throbbing with his own nistha. 

 

Therefore, Sankara here explains how a seeker should approach the Teacher and learn first of all, to love him, trust him and later on, through love inspired acts of service, become receptive and establish an intimate rapport filled with reverence; such a relationship alone will yield results. Therefore, Vedanta is almost over emphasizing the method of approaching the Teacher. 

 

Prahva prasraya sēvanaiḥ. So there must be humility. There should be shraddha and bhakthi. And prasraya means politeness in the language, softness, gentleness, politeness. The words should reflect the internal attitude of devotion and reverence. 

 

And finally sēvanaih, sēvanam means what, service. All these are part of guru upasādhanām, as Krishna said in the Gita, tad viddhi praṇipātena paripraśnena sēvayā, upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ. Up to this we have come to. And the next stage is: paripraśnaḥ. 

 

Asking for this knowledge, because no guru will automatically teach Brahma vidya to a disciple. If the shishya comes and does namaskara, he will bless alright; but Brahma vidya cannot be and should not be given unless it is specifically asked for. And therefore, praśna is also another important step or preparation

 

A sage writes,

 

“With the help of one light you can light up several other lights. Even so, a realized soul can make several others to realize God, provided they are in a fit condition to receive the light imparted by him. 

Therefore, serve your preceptor with great devotion. Out of compassion on you, one day or other he will enlighten you. He will lift you up. Wait patiently. Surrender yourself unto him completely.

He alone who sits at the lotus feet of a preceptor, who has knowledge of the Self and who is also well-versed in scriptural knowledge is able to grasp the Truth. In the Gita also, Chap. IV-34, Lord Krishna says: "Know it by means of prostration to the Guru, interrogation and service. The wise who have cognized the Truth will instruct thee in that knowledge of the Self."

Unless you are pure, you will not be able to realize the true greatness of a liberated sage. When he appears before you, you will take him for an ordinary man only, and you will not be benefited. You will try to find out defects in him on account of your fault-finding nature (Dosha Drishti). 

 

It is quite true that mere Grace of a Guru, his touch, sight or Sankalpa can work wonders, but that does not mean that the disciple should sit idle. Guru will show the path and remove obstacles, snares and pitfalls. The student will have to place his feet on the rungs of the ladder of Yoga. The Gita says: "uddharet atmana atmanam na atmanam avasadayet-Let him raise the Self by the Self, let him not lower himself." Chap. VI. 5."

 

Love.