Skip to main content

The Guru indispensible in spiritual pursuit


1.       The Guru indispensible in spiritual pursuit

1.        The knowledge has to be revealed: A real spiritual seeker requires a Guru to guide him/her In order to reach the ultimate goal. Spiritual path is a very difficult one.  Self-knowledge is not an easy endeavor. Too many obstacles arise in the path. One does not arrive at it by chance.  Ephemeral worldly objects can be perceived by the senses or the mind.  It becomes an experience.  The Self is not an object.  It can`t be experienced like worldly objects. The Self is the SUBJECT. It can`t be revealed by the senses and the mind.  A competent Guru only can reveal The Self to the seeker.  He acts as a sign board. He shows the path to the student. He leads the student towards the ultimate reality.

2.       The Guru is the proof of knowledge: The individual Self illuminates the body, mind and intellect. And also it is being one with the Universal Self.  Guru acts as an embodiment of self knowledge.  Sishya trusts the existence of the Self knowledge by observing the Guru . Guru creates the trust on sishya about Self knowledge. With the help of Guru the sishya understands that Self- knowledge and liberation are attainable goals.

3.       Mere knowledge of Sanskrit is insufficient: To understand the profound thoughts of Upanishads, mere bookish knowledge of vyakarana, niruktha, chandas are not adequate.  The Upanishads are full of seeming contradictions.  They are quite elusive. They are impossible to understand without proper guidance. There are so many contradictory declarations about many terms and concepts in Upanishads.  Without proper guidance of the Guru one cannot understand them comprehensively.  Even an intellectual brilliant Sanskrit scholar can get confusion in understanding them properly.  Only a Guru who is sotriya and Brahms-nistaonly ean explains the profound truths and hidden meanings of Upanishadic concepts.

Vedas and Upanishads and the Guru are compared to the ocean and the clouds respectively.  The Ocean water being it salty can`t quench the thirst of the seeker. The Guru is supposed to absorb salt water like a cloud and quenches the thirst of the spiritual student

III. The sishya approaches the guru with utmost humility and questions in order to clarify his doubts regarding spiritual enquiry.  The questionnaire is presented as follows.
 My lord
1.       What is bondage?
2.       How has it come to individual self?
3.       How does it continue to exist?
4.       How one can get rid of bondage?
5.       What is Anathma (not-self)?
6.       Who is the Supreme –Self ?
7.       What is the discriminating process to differentiate Atma to Anathma?
 
 The answer to these seven questions covers the whole essence of Vedanta. 

Dr A. Tara Lakshmi,
Srikalakasti

Comments

Popular posts from this blog

The four elements of Anubandha Chatustaya?

 The four elements of Anubandha Chatustaya?                   Not only Prakarana grandhas all Vedantic and Spiritual texts at the very beginning explain the ‘anubandha-catustaya.   Anubandha- catustaya means the requisite qualities or considerations with respect to the text.   They are four in number. They are common to all Vedantic texts.   Usually they serve as a foreword or introductory note to the texts. Anubandha-catustaya are as follows: 1.         Adhikari:    The deservedness of an aspirant to study and receive the knowledge enshrined in the text. 2.       Vishaya:    The subject matter of the text. 3.       Prayojana:   Prayojana or phala is the result which acquires from studying the text.   4.       Sambandha :   Relationship between the text and the sub...

mangalacarana- its purpose?

1.        mangalacarana- its purpose? Ans. Mangalacaram is a tradition,. Whenever a text begins the author starts with an invocatory verse called mangalacarana. Literally it means an auspicious observance. Sage patanjali while commenting his Mahabhashyam on Panini’s Stotras explains mangalacaranam as “a noble author starts his discourse with an invocation and has even an invocation for the middle. His words alone shall stand the test of time and surely the readers would be fulfilled. Mmagalam is of three types. “Aa seerna maskriya vasthhu nirdeso vapi tanmukham”. 1.       Namaskaram 2.       Aseevvadam and 3.       Vasthu nirdesam In Mangalacaranam the invocation is usually offered to 1.       Ista devata- deity of one’s personal worship. 2.       Guru- Teacher 3.       Both the Ista- d...

The difference between ‘Sastra- grantha’ and ‘ Prakarana- grandha?

1.     T he difference between ‘Sastra- grantha’ and ‘ Prakarana- grandha? Sastra- grantha contains a set of texts. There are many Sastra grandhas in different fields lik,e Medicine, Economics, Astrology and Vedanta.   Aurveda,     Ardhasastra, Astrology and Vedanta are examples of Sastra grandhas.    These Grandhas cover a complete range and series of topics related to their subject matter. The term ‘Prakarana- grantha’ means topical texts. Etymologically the word is derived from prakarana + grantha. Prakarana means topic and grantha means text. These prakarana – granthas deal only with select topics. They give comprehensive picture of a few identified topics. They analyse the topics in detailed manner. These texts are very helpful to spiritual students who have no capacity to access the ideas and concepts and who are unable to draw their own findings and conclusions. Moreover they study only few topics. There is a chance of avoiding extraneo...