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

Differentiating Sama from Dama

Differentiating Sama from Dama A. Wilful control of the mind when it becomes extroverted is called  Sama. --Wilful control of the senses when they became extraverted is called  Dama. --Sama refers to mind control and Dama refers to sensory control. --Sama  refers to the mastery of the mind. It also refers to mental discipline like avoiding unnecessary greed and avoiding harmful ambition and possessiveness. -- Controlling the mind from continuous   interaction with world objects is called  Sama.  The mind always tries to extrovert.   The agitated mind becomes a hindrance to the seeker.  It affects the attention of the seeker.   --  To firmly harness the wild and restless mind is called  Sama . Desire freeness of the mind is  sama  --Mastery of the mind helps the seeker to turn within and glide easily into the higher realms of spiritual pursuit,  Dama  is the wilful control of the sens...

Vidvatvam superior to Vaidika-dharma- marga-parata ?

  Vidvatvam superior to Vaidika-dharma- marga-parata ? In order to obtain Self realization and God realization one has to build up purity of mind ( citha-sudhi) and single pointedness of the intellect ( citha-ecagrata ). This citha- sudhi can be achieved by Nishkama karmacharana. Vedas are sources of righteousness. Veda vihita karmaha, dharmaha. The karmas which are prescribed in Vedas are to be practiced. This is Vaidika-dharma- marga-parata   Spiritual practices such as study of Scriptures, doing Nishkaama karma, offering one`s duties as worship unto The Lord, practicing Japa, puja   and so on develop citta- sudhi and citta-ekagrata . These make the seeker deserve to obtain Bramha-vidya. However Vidvattvam is superior to Vaidika-dharma- marga-parata . Vidvattvam refers to an understanding of the scriptural meaning in all its depth and expanse. Vedanta is deep subtle. One cannot grasp the profound thought of Vedanta by the gross intellect.   One need...

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...