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Guru describes a spiritual teacher or master. A Guru has the power and
wisdom to dissolve spiritual ignorance in a disciple.
The most simple, true and popular definition of Guru is ‘one who
removes ignorance’. ‘Gu’ stands for ignorance and ‘ru’ means for
‘dispeller’.
2. Gurupasadana
With Gods grace wheneven a diciple found a Guru who bestows the
self – knowledge that liberates him from the cycle of birth and death.
Reaching that kind of Guru is known as Gurupasadana or
Gurupagamana. As per vedic texts ‘Guru’ means ‘teacher’ ‘upa’ means
‘near’ and ‘sadana ‘ / gamana’ means going. The knowledge of
Vedanta is to be obtained from the Guru is not to be pursued
independently.
3. Prasthana – trayi
The sun requires no torch to make him visible. We need not light a
candle in order to see him. When the sun rises, we instinctively
become aware of the fact, and when a teacher of men comes to help
us, the soul will instinctively know that truth has already begun to
shine upon it. The conditions necessary for the taught are purity,
a real thirst after knowledge, and perseverance. The second
condition necessary in the teacher is – sinlessness. The third
condition is in regard to the motive. The teacher must not
teach with any ulterior selfish motive – for money, name or
fame.
1] Srotriya
One who is well versed in Vedantic lore is a ‘srotriya’. The Guru has to
be well-versed in the Upanisads, Bhagvad Gita and Brahma-sutra,texts
in order to instruct the student. Without this qualifications, even a self
– realized master will not have the language or the expression to
convey his profound knowledge to the disciples. The scriptures are the
only available perfected tools to awaken the student from the realm of
illusion to the state of truth. Hence, the Guru to be well versed in
Vedantic lore.
2] Brahma-nistha
The Guru is the proof of knowledge as it is the Guru who creates the
trust in us that the self-knowledge and its fruits of liberation are
attainable goals. Only a Srotriya – Brahma – nishta Guru , who can
wield the Upanisads and decipher their hidden meanings and subtle
implications can give a right and coherent understanding to the student.
The Guru is the proof of knowledge – one may never come to trust the
existence of this knowledge and its promised results of liberation
without actually seeing someone abiding in it and showing us the
possibility of our attaining it. It is the Guru who creates this trust in us;
that self – knowledge and its fruits of liberation are attainable goals.
Spiritual life definitely implies turning to the one great source within, to
find all the interest, delight, inspiration, creativity and fulfillment there.
True devotion must have its relevance and focus in the mind and
intelligence, there subtle pulsations. Everything about these comes to
be observed, evaluated, improved and refined at every stage. Such
inner attunement and refinement alone will mean true seeking and a
clear means for spiritual attainment.
It is for the Teacher then to tell the seeker in very clear terms, what he
had to do, as does Krishna to Arjuna. The seeker then has to pin his
attention on whatever is heard from the teacher and imbibe it
wholeheartedly. He has to make it a full, vibrant, wholesome pursuit.
That determines the degree of his success. No desultoriness,
distraction or distrust should intercept his commitment.
III. Memories
1. What is bondage?
2. How did it arise?
3. How does it continue?
4. How can it be eradicated?
5. What is the not-Self?
6. Who is the Paramaatmaa?
7. How can we distinguish between the two?
The firm belief that one is the body, senses, etc., (the not-self) is
bondage. It is due to nescience, i.e. ignorance of one's real nature. It is
the cause of repeated births and deaths and all sorrows. Because of it
a person looks upon the unreal body as real and identifies himself with
it. He nourishes the body and protects it by indulging in sense
pleasures
But it should not be thought that the rituals laid down in the scriptures
are futile. The performance of these rituals with full faith is essential
for attaining purity of mind which is the prerequisite for the dawn of
knowledge. Release from bondage can be attained only by direct
realization and not by merely repeating the word ‘Brahman'. Without
negating the world as unreal and without knowing the truth of one's
nature, how can liberation be attained by mere repetition of words? In
order to retrieve a treasure buried under the earth one must first of all
know the exact location of the treasure from a knowledgeable person.