Shanti Mantras
By Sri Swami Shivananda
The Divine Life Society, Rishikesh
The Divine Life Society, Rishikesh
Om sarveshaam swastir bhavatu
Sarveshaam shantir bhavatu
Sarveshaam shantir bhavatu
Sarveshaam poornam bhavatu
Sarveshaam mangalam bhavatu
Sarveshaam mangalam bhavatu
Sarve bhavantu sukhinah
Sarve santu niraamayaah
Sarve santu niraamayaah
Sarve bhadraani pashyantu
Maakaschit duhkha bhaag bhavet
Maakaschit duhkha bhaag bhavet
Meaning:
Auspiciousness (swasti) be unto all; peace
(shanti) be unto all;
fullness (poornam) be unto all; prosperity (mangalam) be unto all.
fullness (poornam) be unto all; prosperity (mangalam) be unto all.
May all be happy! (sukhinah)
May all be free from disabilities! (niraamayaah)
May all be free from disabilities! (niraamayaah)
May all look (pashyantu)to the good of
others!
May none suffer from sorrow! (duhkha)
May none suffer from sorrow! (duhkha)
Om asato maa satgamaya
Tamaso maa jyotir gamaya
Mrityor maa amritam gamaya
Tamaso maa jyotir gamaya
Mrityor maa amritam gamaya
Meaning:
Lead us from the unreal to the Real
From darkness to Light
From death to Immortality
From darkness to Light
From death to Immortality
Om poornamadah poornamidam
Poornaat poornamudachyate
Poornaat poornamudachyate
Poornasya poornamaadaya
Poornamevaavashishyate
Poornamevaavashishyate
Meaning:
That (pure consciousness) is full (perfect);
this (the manifest universe of matter; of names and forms being maya) is full.
This fullness has been projected from that fullness. When this fullness merges
in that fullness, all that remains is fullness.
- Peace invocation -Isa Upanishad
- Peace invocation -Isa Upanishad
Om sham no mitrah sham varunah sham no
bhavatvaryamaa
Sham na indro brihaspatih sham no vishnururukramah
Sham na indro brihaspatih sham no vishnururukramah
Namo brahmane namaste vaayo twameva
pratyaksham
Brahmaasi twaameva pratyaksham brahma vadishyaami
Brahmaasi twaameva pratyaksham brahma vadishyaami
Tanmaamavatu tadvaktaaramavatu
Avatu maam avatu vaktaaram.Om shantih shantih shantih!
Avatu maam avatu vaktaaram.Om shantih shantih shantih!
Meaning:
May Mitra, Varuna and Aryama be good to us!
May Indra and Brihaspati and Vishnu of great strides be good to us!
Prostrations unto Brahman! (Supreme Reality). Prostrations to Thee, O Vayu!
Thou art the visible Brahman. I shall proclaim Thee as the visible Brahman. I
shall call Thee the just and the True. May He protect the teacher and me! May
he protect the teacher! Om peace, peace, peace!
Om saha naavavatu sahanau bhunaktu
Saha veeryam karavaavahai
Saha veeryam karavaavahai
Tejasvi naavadheetamastu maa vidvishaavahai
Om shantih shantih shantih
Om shantih shantih shantih
Meaning:
May He protect us both (teacher and the
taught)! May He cause us both to enjoy the bliss of Mukti (liberation)! May we
both exert to discover the true meaning of the sacred scriptures! May our
studies be fruitful! May we never quarrel with each other! Let there be
threefold peace.
Namaste sate te jagat kaaranaaya
Namaste chite sarva lokaashrayaaya
Namaste chite sarva lokaashrayaaya
Namo dvaita tattwaaya mukti pradaaya
Namo brahmane vyaapine shaashvataaya
Namo brahmane vyaapine shaashvataaya
Meaning:
Salutations to that Being, the cause of the
universe! Salutations to that Consciousness, the support of all the worlds!
Salutations to that One Truth without a second, which gives liberation!
Salutations to that pure, eternal Brahman who pervades all regions!
Om yaschandasaamrishabho vishwaroopah
Chhandobhyo dhyamritaat sambabhoova
Chhandobhyo dhyamritaat sambabhoova
Sa mendro medhayaa sprinotu
Amritasya devadhaarano bhooyaasam
Amritasya devadhaarano bhooyaasam
Shareeram me vicharshanam
Jihwaa me madhumattamaa
Jihwaa me madhumattamaa
Karnaabhyaam bhoori vishruvam
Brahmanah Koshoasi medhayaapihitah
Brahmanah Koshoasi medhayaapihitah
Shrutam me gopaaya
Om shantih shantih shantih!
Om shantih shantih shantih!
Meaning:
May He, the Lord of all, pre-eminent among
the Vedas and superior to the nectar contained in them, bless me with wisdom!
May I be adorned with the knowledge of Brahman that leads to immortality! May
my body become strong and vigorous (to practise meditation)! May my tongue
always utter delightful words! May I hear much with my ears! Thou art the
scabbard of Brahman hidden by worldly taints (not revealed by impure, puny
intellects). May I never forget all that I have learnt! Om peace, peace, peace!
Om aham vrikshasya rerivaa
Keertih prishtham gireriva
Keertih prishtham gireriva
Urdhwapavitro vaajineeva swamritamasmi
Dravinam savarchasam
Dravinam savarchasam
Sumedhaa amritokshitah
Iti trishankor vedaanu vachanam
Om shantih, shantih, shantih!
Iti trishankor vedaanu vachanam
Om shantih, shantih, shantih!
Meaning:
I am the destroyer of the tree (of samsar;
worldly life). My reputation is as high as the top of the hill. I am in essence
as pure as the sun. I am the highest treasure. I am all-wise, immortal and
indestructible. This is Trishanku’s realisation. Om peace, peace, peace!
Om aapyaayantu mamaangaani vaak
Praanashchakshuh shrotramatho
Praanashchakshuh shrotramatho
Balamindriyaani cha sarvaani sarvam
brahmopanishadam
Maaham brahma niraakuryaam maa maa brahma niraakarod
Maaham brahma niraakuryaam maa maa brahma niraakarod
Niraakaranamastva niraakaranam me astu
Tadaatmani nirate ya upanishatsu dharmaaste
Tadaatmani nirate ya upanishatsu dharmaaste
Mayi santu te mayi santu.
Om shantih, shantih, shantih!
Om shantih, shantih, shantih!
Meaning:
May my limbs, speech, Prana, eye, ear and
power of all my senses grow vigorous! All is the pure Brahman of the
Upanishads. May I never deny that Brahman! May that Brahman never desert me!
Let that relationship endure. Let the virtues recited in the Upanishads be
rooted in me. May they repose in me! Om peace.
peace. peace!
Om vaang me manasi pratishthitaa
Mano me vaachi pratishthitam
Mano me vaachi pratishthitam
Aaveeraaveerma edhi vedasya ma aanisthah
Shrutam me maa prahaaseer anenaadheetena
Shrutam me maa prahaaseer anenaadheetena
Ahoraatraan samdadhaami ritam vadishyaami
Satyam vadishyaami tanmaamavatu tadvaktaaramavatu
Avatu maam avatu vaktaaram avatu vaktaaram
Om shantih, shantih, shantih!
Satyam vadishyaami tanmaamavatu tadvaktaaramavatu
Avatu maam avatu vaktaaram avatu vaktaaram
Om shantih, shantih, shantih!
Meaning:
Let my speech be rooted in my mind. Let my
mind be rooted in my speech. Let Brahman (Supreme Reality) reveal Himself to
me. Let my mind and speech enable me to grasp the truths of the Vedas. Let not
what I have heard forsake me. Let me spend both day and night continuously in
study. I think truth, I speak the truth. May that Truth protect me! May that
Truth protect the teacher! Let peace prevail against heavenly, worldly and
demoniacal troubles. Om peace, peace, peace!
Om bhadram no apivaataya manah.
Om shantih, shantih, shantih!
Om shantih, shantih, shantih!
Meaning:
Salutations! May my mind and all these (the body, senses,
breath etc.) be good and well! Om peace, peace. peace!
Salutations! May my mind and all these (the body, senses,
breath etc.) be good and well! Om peace, peace. peace!
Om bhadram karnebhih shrunuyaama devaah
Bhadram pashyemaakshabhiryajatraah
Bhadram pashyemaakshabhiryajatraah
Sthirairangaistushtuvaamsastanoobhih
Vyashema devahitam yadaayuh
Vyashema devahitam yadaayuh
Swasti na indro vridhashravaah
Swasti nah pooshaa vishwavedaah
Swasti nah pooshaa vishwavedaah
Swasti nastaarkshyo arishtanemih
Swasti no brihaspatir dadhaatu.
Swasti no brihaspatir dadhaatu.
Om shantih, shantih, shantih!
Meaning:
Om, O worshipful ones, may our ears hear
what is good and auspicious! May we see what is auspicious! May we sing your
praise, live our allotted span of life in perfect health and strength! May
Indra (who is) extolled in the scriptures, Pushan, the all-knowing Trakshya,
who saves from all harm, and Brihaspati who protects our spiritual lustre,
vouchsafe prosperity in our study of the scriptures and the practice of the
truths contained therein! Om peace, peace, peace!
Om yo brahmaanam vidadhaati poorvam
Yo vai vedaanshcha prahinoti tasmai
Yo vai vedaanshcha prahinoti tasmai
Tam ha devmaatma buddhi prakaasham
Mumukshurvai sharanamaham prapadye<
Mumukshurvai sharanamaham prapadye<
Om shantih, shantih, shantih!
Meaning:
He who creates this entire universe in the
beginning, and He about whom the Vedas gloriously praise and sing, in Him I
take refuge with the firm faith and belief that my intellect may shine with
Self-knowledge. Om peace, peace, peace!
Om vishwaani deva savitar duritaani paraasuva
Yad bhadram tanma aasuva
Yad bhadram tanma aasuva
Meaning:
O all pervading, Supreme Lord, the
effulgent Creator, we place our faith and trust entirely in Thee. Keep away
from us all that is evil and bestow upon us all that is good.
Om agne naya supathaa raaye asmaan
Vishwaani deva vayunaani vidvaan;
Vishwaani deva vayunaani vidvaan;
Yuyodhyas majjuhu raanmeno
Bhooyishthaam te nama-uktim vidhema.
Bhooyishthaam te nama-uktim vidhema.
Meaning:
O Supreme Lord, who art light and wisdom,
Thou knowest all our thoughts and deeds. Lead us by the right path to the
fulfilment of life, and keep us away from all sin and evil. We offer unto Thee,
O Lord, our praise and salutation.
Tvamekam sharanyam tvamekam varenyam
Tvamekam jagatpaalakam svaprakaasham;
Tvamekam jagatpaalakam svaprakaasham;
Tvamekam jagatkartu paatruprahartru
Tvamekam param nishchalam nirvikalpam.
Tvamekam param nishchalam nirvikalpam.
Meaning:
O Thou my only refuge, O Thou my one
desire, O Thou the one protector of the world, the radiant One. O Thou the
creator, sustainer and dissolver of the whole world, O Thou the one great
motionless Being, free from change and modification.
Vayam tvaam smaraamo vayam tvaam bhajaamo
Vayam tvaam jagat saakshiroopam namaamah;
Vayam tvaam jagat saakshiroopam namaamah;
Sadekam nidhaanam niraalambameesham
Bhavaambhodhi potam sharanyam vrajaamah.
Bhavaambhodhi potam sharanyam vrajaamah.
Meaning:
O Thou eternal all-pervading witness of the
whole universe, we meditate on the one Truth. We silently adore Thee and offer
Thee our salutation. We take complete refuge in that one Almighty Being, the
basis of everything, self-supporting and supreme, a vessel in the stormy sea of
li
Om dyauh shaantih Antariksham shaantih
Prithivee shaantih Aapah shaantih
Prithivee shaantih Aapah shaantih
Oshadhayah shaantih Vanaspatayah shaantih
Vishvedevaah shaantih Brahma shaantih
Vishvedevaah shaantih Brahma shaantih
Sarvam shaantih Shaantireva shaantih
Saamaa shaantiredhih Om shaantih, shaantih, shaantih!
Saamaa shaantiredhih Om shaantih, shaantih, shaantih!
Meaning: (two interpretations)
By Swami Shivananda, Rishikesh
O Supreme Lord, Thy celestial regions are
full of peace and harmony; peace reigns on Thy earth and Thy waters. Thy herbs
and trees are full of peace. All Thy forces of nature are full of peace and
harmony. There is peace and perfection in Thy eternal knowledge; everything in
the universe is peaceful, and peace pervades everywhere. O Lord, may that peace
come to me!
Meaning:(By Swami Abhedananda, Ramakrishna
Vedanta Math, India)
May peace radiate there in the whole sky as
well as in the vast ethereal space everywhere. May peace reign all over this
earth, in water and in all herbs, trees and creepers. May peace flow over the
whole universe. May peace be in the Supreme Being Brahman. And may there always
exist in all peace and peace alone.
Om peace, peace and peace to us and all
beings!
Cows are Sacred
From the Mahabharata, Anusasana
Parva,
Sections LXXXIII - LXXVII - LXXVI
Sections LXXXIII - LXXVII - LXXVI
Bhishma said:
No sacrifice can be performed
without the aid of curds and ghee (clarified butter). The very character of
sacrifice which sacrifices have, depends upon ghee. Hence ghee (or, the cow
from which it is produced) is regarded as the very root of sacrifice.
Cows have been said to be the limbs of sacrifice. They represent
sacrifice itself. Without them, there can be no sacrifice. With their milk and
the Havi produced therefrom, they uphold all creatures by diverse acts. Cows
are guileless in their behaviour. From them flow sacrifices and Havya and
Kavya, and milk and curds and ghee. hence cows are sacred.
( Sacrifice ) (Mantras-Sacred Fire)
Afflicted by hunger and thirst, they bear diverse burdens.
Cows support the Munis (sages).
Cows support the Munis (sages).
Among all objects mobile and immobile, the mobile are
superior. Among mobile creatures Brahmanas are superior.
superior. Among mobile creatures Brahmanas are superior.
The sacrifices are all established upon them. It is by sacrifice that
Soma (nectar) is got. Sacrifice has been established upon cows. ( For without
ghee or clarified butter, which is produced from milk, there can be no
sacrifice). The gods become gratified through sacrifices. It is from the cows
that the means have flowed of the sustenance of all the worlds. They yield Soma
(nectar) in the form of milk. Cows are auspicious and sacred, and grantor of
every wish and givers of life.
They who make gifts of cows, and who subsist upon the remnants of
things offered as libations on the sacred fire, are regarded, as always
performing sacrifices of every kind.
Of all kinds of gifts, the gift of cows is applauded as the highest.
Cows are the foremost of all things. Themselves sacred, they are the best of
cleansers and sanctifiers. People should cherish cows for obtaining prosperity
and even peace. Cows are said to represent the highest energy both in this
world and the world that is above. There is nothing that is more sacred or
sanctifying than cows.
One should never feel any repugnance for the urine and the dung of the
cow.
[Note: The following comments are by the scholar and translator of The
Mahabharata Sri Kisari Mohan Ganguli: The Rishis (ascetic seers) discovered
that the magnetism of the cow is something that is possessed of extraordinary
virtues. Give the same kind of food to a cow and to a horse. The horse-dung
emits an unhealthy stench, while the cow-dung is an efficacious disinfectant.
There can be little doubt that the urine and dung of the cow possess untold
virtues.]
Vyasa said:
Cows are sacred. They are embodiments of merit. They are
high and most efficacious cleansers of all.
high and most efficacious cleansers of all.
One should for three days drink the hot urine of the cow. For the next
three days one should drink the hot milk of the cow. Having thus drunk for
three days hot milk, one should next drink hot ghee for three days. Having in
this way drunk hot ghee for three days, one should subsist for the next three
days on air only.
Vasishtha said:
By bathing in water mixed with cow-dung, people shall become
sanctified. The deities and men, shall use cow-dung for the purpose of
purifying all creatures mobile and immobile. One can sit on dried cow dung. One
should never eat the flesh of cows.
One should never show any disregard for cows in any way. If evil
dreams are seen, men should take the names of cows. One should never obstruct
cows in any way. Cows are the mothers of both the Past and the Future. Cows
have become the refuge of the world. It is for this that cows are said to be
highly blessed, sacred, and the foremost of all things. It is for this that
cows are said to stay at the very head of all creatures. Every morning, people
should bow with reverence unto cows.
Cows are the best Havi for the deities. The Mantras called Swaha and
Vashat are forever established in cows. Sacrifices are established in the cows.
Cows constitute the fruit of sacrifices.Cows are the future and the past, and
Sacrifices rest on them. Morning and evening cows yield unto the Rishis, Havi
for use in Homa (sacred fire ceremony).
Cows are always fragrant. The perfume emanated by the exudation of the
Amytis agallochum issues out of their bodies. Cows are the great refuge of all
creatures. Cows constitute the great source of blessing unto all. (Swastayana
is a ceremony of propitiation, productive of blessing and destructive of misery
of every kind). Cows are the source of eternal growth.
Cows are sacred. They are the foremost of all things in the world.
They are verily the refuge of the universe. They are the mothers of the very
deities. They are verily incomparable.
Cows are the mothers of the universe.*
There is no gift more sacred than the gift of cows. There is no gift that produces more blessed merit.
There is no gift more sacred than the gift of cows. There is no gift that produces more blessed merit.
Vyasa said:
Cows constitute the stay of all creatures. Cows are the refuge of all
creatures. Cows are the embodiment of merit. Cows are sacred and blessed and
are sanctifiers of all.
One should never, in even one's heart, do an injury to cows. One
should, indeed, always confer happiness on them.
Living in a pure state, in the midst of cows, one should mentally
recite those sacred Mantras that are known by the name of Gomati, after
touching pure water. By doing this, one becomes purified and cleansed.
Brahmanas of righteous deeds, who have been cleansed by the knowledge, study of
the Vedas, and observance of vows, should, only in the midst of sacred fires or
cows or assemblies of Brahmanas, impart unto their disciples a knowledge of the
Gomati Mantras which are every way like unto a sacrifice (for the merit they
produce). One should observe a fast for three nights for receiving the boon
constituted by a knowledge of the import of the Gomati Mantras.
The man who is desirous of obtaining a son may obtain one by adoring
these Mantras. He who desires the possession of wealth may have his desire
gratified by adoring these Mantras.
The girl desirous of having a good husband may have her wish fulfilled
by the same means. In fact, one may acquire the fruition of every wish one may
cherish, by adoring these sacred Mantras. When cows are gratified with the
service one renders them, they are, without doubt, capable of granting the
fruition of every wish. Even so, cows are highly blessed. They are the
essential requisites of sacrifices. They are grantors of every wish. Know that
there is nothing superior to cows.
Cows are endued with the elements of strength and energetic exertion.
Cows have in them the elements of wisdom. They are the source of that
immortality which sacrifice achieves.
They are the refuge of all energy. They are the steps by which earthly
prosperity is won. They constitute the eternal course of the universe. They
lead to the extension of one's race.
Bhishma said:
One should not, by imparting a knowledge of this ritual, benefit a
person that is not one's disciple or that is not observant of vows or that is
bereft of faith or that is possessed of a crooked understanding. Verily, this
religion is a mystery, unknown to most people. One that knows it should not
speak of it at every place. There are, in the world, many men that are bereft
of faith.
There are among men many persons that are mean and that resemble Rakshasas. This religion, if imparted unto them, would lead to evil. It would be productive of equal evil if imparted to such sinful men as have taken shelter in atheism.
There are among men many persons that are mean and that resemble Rakshasas. This religion, if imparted unto them, would lead to evil. It would be productive of equal evil if imparted to such sinful men as have taken shelter in atheism.
Cows are the mothers of the universe
The human infant is fed breast milk by its human mother for under three years. After weaning, the cow acts as the surrogate mother providing milk for the rest of the human life-through childhood, adult age and old age. Cow is verily the mother of the world. One would be filled with repugnance at the ungrateful idea of killing mother, whether surrogate mother or otherwise.).
The human infant is fed breast milk by its human mother for under three years. After weaning, the cow acts as the surrogate mother providing milk for the rest of the human life-through childhood, adult age and old age. Cow is verily the mother of the world. One would be filled with repugnance at the ungrateful idea of killing mother, whether surrogate mother or otherwise.).
From The Mahabharata
Santi Parva, Section CCCXXVII
Translated by Sri Kisari Mohan Ganguli
Addressing Suka,
Janaka said: Without the aid of an
understanding cleansed by study of the scriptures and without that true
conception of all things which is known by the name of Vijnana, the attainment
of Emancipation is impossible. That cleansed understanding, again, it is said,
is unattainable without one’s connection with a preceptor. The preceptor is the
helmsman, and knowledge is the boat (aided by whom and which one succeeds in
crossing the ocean of the world). After having acquired that boat, one becomes
crowned with success.
_______________
_______________
The Guru
By Sri Ramana Maharshi
Preamble by David Godman
By Sri Ramana Maharshi
Preamble by David Godman
Preamble
God and Guru are in truth not different.
Just as the prey that has fallen into the jaws of a tiger cannot escape, so
those who have come under the glance of the Guru’s grace will surely be saved
and will never be forsaken; yet one should follow without fail the path shown
by the Guru.
From Bhagavan’s (Sri Ramana’s) point of
view there are no disciples but from the point of view of the disciple the
grace of the Guru is like the ocean. If the disciple comes with a cup he will
only get a cupful. It is no use complaining of the niggardliness of the ocean;
the bigger the vessel the more he will be able to carry. It is entirely up to
him.
The term Guru is often loosely used to
describe anyone who gives out spiritual advice, but in Sri Ramana’s vocabulary
the word has a much more restricted definition. For him, a true Guru is someone
who has realised the Self and who is able to use his power to assist others
towards the goal of Self-realisation.
Sri Ramana often said that God, Guru and
the Self are identical; the Guru is God in human form and, simultaneously, he
is also the Self in the Heart of each devotee. Because he is both inside and
outside, his powers work in two different ways. The outer Guru gives
instructions and by his power enables the devotee to keep his attention on the
Self; the inner Guru pulls the devotee’s mind back to its source, absorbs it in
the Self and finally destroys it.
It is a basic tenet of Sri Ramana’s
teaching that a Guru is necessary for almost everyone who is striving towards a
permanent awareness of the Self. The catalytic role of the Guru in spiritual
development is therefore crucial; except in rare instances, ignorance of the
Self is so deeply rooted that individual seekers are unable to escape from it
by their own efforts.
Although Sri Ramana taught that a Guru is
indispensable for those seeking Self-realisation, he also pointed out that the
Guru has no power to bring about realisation in those who are not energetically
seeking it. If the individual seeker makes a serious attempt to discover the
Self, then the grace and power of the Guru will automatically start to flow. If
no such attempt is made, the Guru is helpless.
The Teachings of Sri Ramana Maharshi
Question: What is Guru’s grace? How does it lead to
Self-realisation?
Sri
Ramana Maharshi: Guru
is the Self. Sometimes in his life a man becomes dissatisfied and not content
with what he has, he seeks the satisfaction of his desires through prayer to
God. His mind is gradually purified until he longs to know God, more to obtain
his grace than to satisfy his worldly desires. Then, God’s grace begins to
manifest. God takes the form of a Guru and appears to the devotee, teaches him
the truth and, more over, purifies his mind by association. The devotee’s mind
gains strength and is then able to turn inward. By meditation it is further
purified and it remains still without the least ripple. That calm expanse is
the Self.
The Guru is both external and internal. From
the exterior he
gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru’s grace. There is no difference between God, Guru and the Self.
gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru’s grace. There is no difference between God, Guru and the Self.
Questioner: In the Theosophical Society they meditate
in
order to seek masters to guide them.
order to seek masters to guide them.
Sri
Ramana Maharshi: The
master is within; meditation is meant to remove the ignorant idea that he is
only outside. If he is a stranger whom you await, he is bound to disappear
also. What is the use of a transient being like that? But so long as you think
you are separate or that you are the body, an external master is also necessary
and he will appear to have a body. When the wrong identification of oneself
with the body ceases, the master will be found to be none other than the Self.
Question: Will the Guru help us to know the Self
through initiation?
Sri
Ramana Maharshi: Does
the Guru hold you by the hand and whisper in the ear? You may imagine him to be
what you are yourself. Because you think you are with a body, you think he also
has a body and that he will do something tangible to you. His work lies within,
in the spiritual realm.
Question: How is a Guru found?
Sri
Ramana Maharshi: God,
who is immanent, in His grace takes pity on the loving devotee and manifests
himself according to the devotee’s development. The devotee thinks that he is a
man and expects a relationship between two physical bodies. But the Guru, who
is a God or the Self incarnate works from within, helps the man to see the
error of his ways and guides him on the right path until he realises the Self
within.
Question: What are the marks of a real teacher
(sadaguru)?
Sri
Ramana Maharshi:
Steady abidance in the Self, looking at all with an equal eye, unshakable
courage at all times, in all places and circumstances.
Question: There are a number of spiritual teachers
teaching
various paths. Whom should one take for one’s Guru?
various paths. Whom should one take for one’s Guru?
Sri
Ramana Maharshi:
Choose that one where you find you get shanti (peace).
Question: Should we not also consider his
teachings?
Sri
Ramana Maharshi: He
who instructs an ardent seeker to do this or that is not a true master. The
seeker is already afflicted by his activities and wants peace and rest. In
other words he wants cessation of his activities. If a teacher tells him to do
something in addition to, or in place of, his other activities, can that be a
help to the seeker?
Activity is creation. Activity is the
destruction of one’s inherent happiness. If activity is advocated the adviser
is not a master but a killer. In such circumstances either the Creator (Brahma)
or death (Yama) may be said to have come in the guise of a master. Such a
person cannot liberate the aspirant; he can only strengthen his fetters.
Question: How can I find my own Guru?
Sri
Ramana Maharshi: By
intense meditation.
Question: If it is true that the Guru is one’s own
Self, what is the principle underlying the doctrine which says that, however
learned a disciple may be or whatever occult powers he may possess, he cannot
attain Self-realisation without the grace of the Guru?
Sri
Ramana Maharshi:
Although in absolute truth the state of the Guru is that of oneself (the Self),
it is very hard for the self which has become the individual (jiva or embodied
soul) through ignorance, to realise its true state or nature without the grace
of the Guru.
Question: What are the marks of the Guru’s grace?
Sri
Ramana: It is beyond words or
thoughts.
Question: If that is so, how is it that it
is said that the disciple
realises his true state by the Guru’s grace?
realises his true state by the Guru’s grace?
Sri
Ramana Maharshi: It is
like the elephant, which wakes up on seeing a lion in his dream. Even as the
elephant wakes up at the mere sight of the lion, so too is it certain that the
disciple wakes up from the sleep of ignorance into the wakefulness of true
knowledge through the Guru’s benevolent look of grace.
Question: What is the significance of the saying
that the nature of the real Guru is that of the Supreme Lord (Sarvesvara)?
Sri
Ramana Maharshi:
First, the individual soul, which desires to attain the state of Godhood, or
the state of true knowledge, practises incessant devotion. When the
individual’s devotion has reached a mature stage, the Lord, who is the witness
of the individual soul and identical with it, manifests. He appears in human
form with the help of Sat-Chit-Ananda (Existence, Consciousness and Bliss
Absolute), his three natural features, and form the name, which he also
graciously assumes. In the guise of blessing the disciple he absorbs him in
Himself. According to this doctrine the Guru can truly be called the Lord.
Question: How then some great persons attain
knowledge without a Guru?
Sri
Ramana Maharshi: To a
few mature persons the Lord shines as the formless light of knowledge and
imparts awareness of the truth.
Question: How is one to decide upon a proper Guru?
What is the swarupa (nature or real form) of a Guru?
Sri
Ramana Maharshi: He is
the proper Guru to whom your mind is attuned. If you ask, "How to decide
who is the Guru and what is his swarupa?", he should be endowed with
tranquillity, patience, forgiveness and other virtues; he should be capable of
attracting others even with his eyes just as a magnet attracts iron; he should
have a feeling of equality towards all. He who has these virtues is the true
Guru, but one wants to know the swarupa of the Guru, one must know one’s own
swarupa first. How can one know the real nature of the Guru if one does not
know one’s own real nature first? If you want to perceive the real nature or
form of the Guru you must first learn to look upon the whole universe as Guru
rupam (the form of the Guru). One must see the Guru in all living beings. It is
the same with God. You must look upon all objects as God’s rupa (form). How can
he who does not know his own Self perceive the real form of God or the real
form of the Guru? How can he determine them? Therefore, first of all know your
own real form and nature.
Question: Isn’t a Guru necessary to know even that?
Sri
Ramana Maharshi: That
is true. The world contains many great men. Look upon him as your Guru with
whom your mind gets attuned. The one in whom you have faith is your Guru.
Question: What is the significance of Guru’s grace
in the attainment of liberation?
Sri
Ramana Maharshi:
Liberation is not anywhere outside you. It is only within. If a man is anxious
for deliverance, the internal Guru pulls him in and the external Guru pushes
him into the Self.
This is the grace of the Guru.
This is the grace of the Guru.
Question: Some people reported you to have said
that there was no need for a Guru. Others gave the opposite report.
What does Maharshi say?
What does Maharshi say?
Sri
Ramana Maharshi: I
have never said that there is no need for a Guru.
Questioner: Sri Aurobindo and others refer to you as
having had no Guru.
Sri
Ramana Maharshi: It
all depends on what you call a Guru. He need not be in a human form. Dattatreya
had twenty-four Gurus including the five elements- earth, water, etc. Every
object in this world was his Guru.
The Guru is absolutely necessary. The
Upanishads say that none but a Guru can take a man out of the jungle of intellect
and sense perceptions. So there must be a Guru.
Questioner: I mean a human Guru- Maharshi did not
have one.
Sri
Ramana Maharshi: I
might have had one at one time or other. But did I not sing hymns to
Arunachala? What is a Guru? Guru is God or the Self. First a man prays to God
to fulfil his desires.
A time comes when he will no more pray for the fulfilment of material desires but for God Himself. God then appears to him in some form or other, human or non-human, to guide him to Himself in answer to his prayer and according to his needs.
A time comes when he will no more pray for the fulfilment of material desires but for God Himself. God then appears to him in some form or other, human or non-human, to guide him to Himself in answer to his prayer and according to his needs.
Question: When loyal to one master can you respect
others?
Sri
Ramana Maharshi: Guru
is only one. He is not physical.
So long as there is weakness the support of strength is needed.
So long as there is weakness the support of strength is needed.
Questioner: J.Krishnamurti says, "No Guru is
necessary."
Sri
Ramana Maharshi: How
did he know it? One can say so after realising but not before.
Question: Can Sri Bhagavan help us to realise
truth?
Sri
Ramana Maharshi: Help
is always there.
Questioner: Then there is no need to ask questions. I
do not feel the ever-present help.
Sri
Ramana Maharshi:
Surrender and you will find it.
Questioner: I am always at your feet. Will Bhagavan
give us some upadesa (teaching) to follow? Otherwise how can I get help living
600 miles away?
Sri
Ramana Maharshi: The
sadguru (the Guru who is one with Being) is within.
Questioner: Sadguru is necessary to guide me to
understand it.
Sri
Ramana Maharshi: The
sadguru is within.
Questioner: I want a visible Guru.
Sri
Ramana Maharshi: That
visible Guru says that he is within.
Question: Is success not dependent on the Guru’s
grace?
Sri
Ramana Maharshi: Yes,
it is. Is not your practice itself due to such grace? The fruits are the result
of the practice and follow it automatically. There is a stanza in Kaivalya
which says, ‘O Guru! You have been always with me, watching me through several
incarnations, and ordaining my course until I was liberated.’ The Self
manifests externally as the Guru when the occasion arises, otherwise he is
always within, doing what is necessary.
Question: Some disciples of Shirdi Sai Baba worship
a picture of him and say that it is their Guru. How could that be?
They can worship it as God, but what benefit could they get by worshipping it as their Guru?
They can worship it as God, but what benefit could they get by worshipping it as their Guru?
Sri
Ramana Maharshi: They
secure concentration by that.
Question: That is all very well, I agree. It may be
to some extent an exercise in concentration. But isn’t a Guru required for that
concentration?
Sri
Ramana Maharshi:
Certainly, but after all, Guru only means guri (concentration).
Questioner: How can a lifeless picture help in
developing deep concentration? It requires a living Guru who could show it in
practice. It is possible perhaps for Bhagavan to attain perfection without a
living Guru, but is it possible for people like myself?
Sri
Ramana Maharshi: That
is true. Even so, by worshipping a lifeless portrait, the mind gets
concentrated to a certain extent. That concentration will not remain constant
unless one knows one’s own Self by enquiring. For that enquiry, a Guru’s help
is necessary.
Question: It is said that the Guru can make his
disciple realise the Self by transmitting some of his own power to him? Is it
true?
Sri
Ramana Maharshi: Yes.
The Guru does not bring about Self-realisation. He simply removes all the
obstacles to it. The Self is always realised.
Question: Is it absolutely necessary to have a Guru
if one is seeking Self-realisation?
Sri
Ramana Maharshi: So
long as you seek Self-realisation the Guru is necessary. Guru is the Self. Take
Guru to be the real Self and your self as the individual self. The
disappearance of this sense of duality is the removal of ignorance. So long as
duality persists in you the Guru is necessary. Because you identify yourself
with the body, you think that the Guru is also a body.
You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-realisation.
You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-realisation.
Question: How can one know whether a particular
individual is competent to be a Guru?
Sri
Ramana Maharshi: By
the peace of mind found in his presence and by the sense of respect you feel
for him.
Question: If the Guru happens to turn out
incompetent, what will be the fate of the disciple who has implicit faith in
him?
Sri
Ramana Maharshi: Each
one according to his merits.
Question: May I have Guru’s grace?
Sri
Ramana Maharshi: Grace
is always there.
Questioner: But I do not feel it.
Sri
Ramana Maharshi:
Surrender will make one understand the grace.
Questioner: I have surrendered heart and soul. I am
the best judge of my heart. Still I do not feel the grace.
Sri
Ramana Maharshi: If
you had surrendered the question would not arise.
Questioner: I have surrendered. Still the questions
arise.
Sri
Ramana Maharshi: Grace
is constant. Your judgment is the variable. Where else should the fault lie?
Question: May one have more than one spiritual
master?
Sri
Ramana Maharshi: Who
is a master? He is the Self after all. According to the stages of development
of the mind the Self manifests as the master externally. The famous ancient
Dattatreya said that he had more than twenty-four masers. The master is one
from whom one learns anything. The Guru may be sometimes inanimate also, as in
the case of Dattatreya. God, Guru and the Self are identical.
A spiritually minded man thinks that God is
all pervading and takes God for his Guru. Later, God brings him in contact with
a personal Guru and the man recognises him as all in all. Lastly the same man
is made by the grace of the master to feel that his Self is the reality and
nothing else. Thus he finds that the Self is the master.
(Continued below)
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(Continued)
Question: It is said in the Srimad Bhagavad Gita:
"Realise the Self with pure intellect and also by service to the Guru and
by enquiry." How are they to be reconciled?
Sri
Ramana Maharshi:
‘Iswaro Gururatmeti’- Iswara, Guru and Self are identical. So long as the sense
of duality persists in you, you seek a Guru, thinking that he is different from
you. However, he teaches you the truth and you gain the insight.
He who bestows the supreme knowledge of
Self upon the soul by making it face towards Self alone is the supreme Guru who
is praised by sages as the form of God, who is Self. Cling to him. By
approaching the Guru and serving him faithfully, one should learn through his
grace the cause of one’s birth and one’s suffering. Knowing then that these are
due to one’s straying from Self, it is best to abide firmly as Self.
Although those who have embraced and are
steadfastly following the path to salvation may at times happen to swerve from
the Vedic path either due to forgetfulness or due to some other reasons, know
that they should not at any time go against the words of the Guru. The words of
sages assure that if one does a wrong to God, it can be rectified by the Guru,
but that a wrong done to a Guru cannot be rectified even by God.
For one who, due to rare, intense and
abundant love, has complete faith in the glance of grace bestowed by the Guru,
there will be no suffering and he will live in this world like Puruhuta (a name
if Indra, the king of the gods).
Peace, the one thing which is desired by
everyone, cannot be attained in any way, by any one, at any time or in any
place, unless stillness of mind is obtained through the grace of the Sadguru.
Therefore, always seek that grace with a one-pointed mind.
Question: There are disciples of Bhagavan who have
had his grace and realised without any considerable difficulty. I too wish to
have that grace. Being a woman, and living at a long distance I cannot avail
myself of Maharshi’s holy company as much as I would wish and as often as I
would. Possibly I may not be able to return. I request Bhagavan’s grace. When I
am back in my place, I want to remember Bhagavan. May Bhagavan be pleased to
grant my prayer.
Sri
Ramana Maharshi: Where
are you going? You are not going anywhere. Even supposing you are the body, has
your body come from Lucknow
to Tiruvannamalai? You simply sat in the car and one conveyance or another
moved. And finally you say that you have come here. The fact is that you are
not the body. The Self does not move, the world moves in it. You are only what
you are. There is no change in you. So then, even after what looks like
departure from here, you are here and there and everywhere. These scenes shift.
As for grace, grace is within you. If it is
external it is useless.
Grace is the Self. You are never out of its operation. Grace is always there.
Grace is the Self. You are never out of its operation. Grace is always there.
Questioner: I mean that when I remember your form, my
mind should be strengthened and a response should come from your side too. I
should not be left to my individual efforts, which are after all only weak.
Sri
Ramana Maharshi: Grace
is the Self. I have already said, if you remember Bhagavan, you are prompted to
do so by the Self. Is not grace already there? Is there a moment when grace is
not operating in you? Your remembrance is the forerunner of grace. That is the
response, that is the stimulus, that is the Self and that is grace. There is no
cause for anxiety.
Question: Can I dispense with outside help and by
my own effort get to the deeper truth by myself?
Sri
Ramana Maharshi: The
very fact that you are possessed of the quest for the Self is a manifestation
of the divine grace. It is effulgent in the Heart, the inner being, the real
Self. It draws you from within. You have to attempt to get in from outside.
Your attempt is the earnest quest; the deep inner movement is grace. That is
why I say there is no real quest without grace, nor is there grace active for
him who does not seek the Self. Both are necessary.
Question: How long is a Guru necessary for
Self-realisation?
Sri
Ramana Maharshi: Guru
is necessary so long as there is ignorance. Ignorance is due to the
self-imposed but wrong limitation of the Self. God, on being worshipped,
bestows steadiness in devotion, which leads to surrender. On the devotee
surrendering, God shows his mercy by manifesting as the Guru. The Guru,
otherwise God, guides the devotee, saying that God is within and that he is not
different from the Self. This leads to introversion of mind and finally to
realisation.
Question: If grace is so important, what is the
role of individual effort?
Sri
Ramana Maharshi: Effort
is necessary up to the state of realisation. Even then the Self should
spontaneously become evident, otherwise happiness will not be complete. Up to
that state of spontaneity there must be effort in some form or another.
There is a state beyond our efforts or
effortlessness. Until it is realised effort is necessary. After tasting such
bliss, even once, one will repeatedly try to regain it. Having once experienced
the bliss of peace no one wants to be out of it or to engage in any other
activity.
Question: Is divine grace necessary for attaining
realisation, or can an individual’s honest efforts by themselves lead to the
state from which there is no return to life and death?
Sri
Ramana Maharshi:
Divine grace is essential for realisation. It leads one to God realisation. But
such grace is vouchsafed only to him who is a true devotee or a yogi. It is
given only to those who have striven hard and ceaselessly on the path towards
freedom.
Question: Does distance have any effect upon grace?
Sri
Ramana Maharshi: Time
and space are within us. You are always in your Self. How do time and space
affect it?
Question: On the radio those who are nearer hear
sooner.
You are Hindu. We are American. Does it make any difference?
You are Hindu. We are American. Does it make any difference?
Sri
Ramana Maharshi: No.
Questioner: Even thoughts are read by others.
Sri
Ramana Maharshi: That
shows that all are one.
Question: Does Bhagavan feel for us and show grace?
Sri
Ramana Maharshi:You
are neck deep in water and yet cry for water. It is as good as saying that one
who is neck deep in water feels thirsty, or that a fish in water feels thirsty,
or that water feels thirsty.
Grace is always there. Dispassion cannot be
acquired, nor realisation of the truth, nor inherence in the Self, in the
absence of Guru’s grace.
But practice is also necessary. Staying in
the Self by one’s efforts is like training a roguish bull confined to his stall
by tempting him with luscious grass and preventing him from straying.
Quetioner: I have recently come across a Tamil song
in which the author laments he is not like the tenacious young monkey that can
hold on to its mother tightly, but rather like a puling (weak) kitten that must
be carried by the neck in its mother’s jaws. The author therefore prays to God
to take care of him. My case is exactly the same. You must take pity on me Bhagavan.
Hold me by the neck and see that I don’t fall and get injured.
Sri
Ramana Maharshi: That
is impossible. It is necessary both for you to strive and for the Guru to help.
Question: How long will it take for one to get the
grace of the Guru?
Sri
Ramana Maharshi: Why
do you desire to know?
Questioner: To give me hope.
Sri
Ramana Maharshi: Even
such a desire is an obstacle. The Self is ever there; there is nothing without
it. Be the Self and the desires and doubts will disappear.
Grace is the beginning, middle and end.
Grace is the Self. Because of the false identification of the Self with the
body the Guru is considered to be a body. But from the Guru’s outlook the Guru
is only the Self. The Self is one only and the Guru tells you that the Self
alone is. Is not then the Self your Guru? Where else will grace come from? It
is from the Self alone. Manifestation of the Self is a manifestation of grace
and vice versa. All these doubts arise because of the wrong outlook and
consequent expectation of things external to oneself. Nothing is external to
the Self.
Guru
By Swami Vivekananda
The foremost disciple of Sri Ramakrishna Paramhansa
By Swami Vivekananda
The foremost disciple of Sri Ramakrishna Paramhansa
Every soul is destined to be perfect, and
every being, in the end, will attain a state of perfection. Whatever we are now
is the result of our acts and thoughts in the past; and whatever we shall be in
the future will be the result of what we think and do now. But this, the
shaping of our own destinies does not preclude our receiving help from outside;
nay, in the vast majority of cases such help is absolutely necessary. When it
comes, the higher powers and possibilities of the soul are quickened, spiritual
life is awakened, growth is animated, and man becomes holy and perfect in the
end.
This quickening impulse cannot be derived
from books. The soul can only receive impulses from another soul, and from
nothing else. We may study books all our lives, we may become very
intellectual, but in the end we find that we have not developed at all
spiritually. It is not true that a high order of intellectual development
always goes hand in hand with a proportionate development of the spiritual side
in man. In studying books we are sometimes deluded into thinking that thereby
we are being spiritually helped; but if we analyse the effect of the study of
books on ourselves, we shall find that at the utmost it is only our intellect
that derives profit from such studies, and not our inner spirit.
This inadequacy of books to quicken
spiritual growth is the reason why, although almost every one of us can speak
most wonderfully on spiritual matters, when it comes to action and the living
of a truly spiritual life, we find ourselves so awfully deficient. To quicken
the spirit, the impulse must come from another soul.
The person from whose soul such impulse
comes is called the Guru – the teacher; and the person to whose soul the
impulse is conveyed is called the Shishya – the student. To convey such an
impulse to any soul, in the first place, the soul from which it proceeds must
possess the power of transmitting it, as it were, to another; and in the second
place, the soul to which it is transmitted must be fit to receive it. The seed
must be a living seed, and the field must be ready ploughed. And when both
these conditions are fulfilled, a wonderful growth of genuine religion takes
place.
"The true preacher of religion has to
be of wonderful
capabilities, and clever shall his bearer be."
capabilities, and clever shall his bearer be."
And when both of these are really wonderful
and extraordinary, then will a splendid spiritual awakening result, and not
otherwise. Such alone are the real teachers, and such alone are also the real
students, the real aspirants. All others are only playing with spirituality.
They have just a little curiosity awakened, just a little intellectual
aspiration kindled in them, but are standing on the outward fringe of the
horizon of religion.
There is no doubt, some value even in that,
as it may, in course of time, result in the awakening of a real thirst for
religion; and it is a mysterious law of nature that, as soon as the field is
ready, the seed must and does come; as soon as the soul earnestly desires to
have religion, the transmitter of the religious force must and does appear to
help that soul. When the power that attracts the light of religion in the receiving
soul is full and strong, the power that answers to that attraction and sends in
light does come as a matter of course.
Dangers in regard to the Student
There are, however, certain great dangers
in the way. There is, for instance, the danger to the receiving soul of its
mistaking momentary emotions for real religious yearning. We may study that in
ourselves. Many a times in our lives, somebody dies whom we loved. We receive a
blow. We feel that the world is slipping between our fingers, that we want something
surer and higher, and that we must become religious. In a few days that wave of
feeling has passed away, and we are left stranded just where we were before.
We are all of us often mistaking such
impulses for real thirst after religion; but as long as these momentary
emotions are thus mistaken, that continuous, real craving of the soul for
religion will not come; and we shall not find the true transmitter of
spirituality into our nature. So whenever we are tempted to complain of our
search after the truth, that we desire so much, proving vain, instead of so
complaining, our first duty ought to be to look into our own souls, and find
whether the craving in the heart is real. Then, in the vast majority of cases
it would be discovered that we were not fit for receiving the truth, that there
was no real thirst for spirituality.
Dangers in regard to the Guru
There are still greater dangers in regard
to the transmitter, the Guru. There are many, who, though immersed in
ignorance, yet, in the pride of their hearts, fancy they know everything, and
not only do not stop there, but offer to take others on their shoulders; and
thus the blind leading the blind, both fall into the ditch.
From Katha Upanishad, I.ii.5: "Fools
dwelling in darkness, wise in their own conceit, and puffed up with vain
knowledge, go round and round staggering to and fro, like blind men led by the
blind."
The world is full of these. Every one wants
to be a teacher. Every beggar wants to make a gift of a million dollars! Just
as these beggars are ridiculous, so are these teachers.
Qualifications of the Aspirant and the
Teacher
How are we to know the teacher then? 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. Truth stands on its own evidence. It
does not require any other testimony to prove it true; it is self-effulgent. It
penetrates into the innermost corners of our nature, and in its presence, the
whole universe stands up and says, "This is truth".
The teachers whose wisdom and truth shine
like the light of the sun are the very greatest the world has known, and they
are worshipped as God by the major portion of mankind. But we may get help from
comparatively lesser ones also; only we ourselves do not possess intuition
enough to judge properly of the man from whom we receive teaching and guidance.
So there ought to be certain tests, certain conditions, for the teacher to
satisfy, as there are also for the taught.
The conditions necessary for the taught are
purity, a real thirst after knowledge, and perseverance.
No impure soul can be really religious. Purity in thought, speech and act is absolutely necessary for any one to be religious. As to the thirst after knowledge, it is an old law that we all get whatever we want. None of us can get anything other than what we fix our hearts upon. To pant for religion truly is a very difficult thing, not at all so easy as we generally imagine. Hearing religious talks or reading religious books is no proof yet of a real want felt in the heart. There must a continuous struggle, a constant fight , an unremitting grappling with our lower nature, till the higher want is actually felt and the victory is achieved. It is not a question of one or two days, of years, or of lives. The struggle may have to go on for hundreds of lifetimes. The success sometimes may come immediately, but we must be ready to wait patiently even for what may look like an infinite length of time. The student who sets out with such a spirit of perseverance will surely find success and realisation at last.
No impure soul can be really religious. Purity in thought, speech and act is absolutely necessary for any one to be religious. As to the thirst after knowledge, it is an old law that we all get whatever we want. None of us can get anything other than what we fix our hearts upon. To pant for religion truly is a very difficult thing, not at all so easy as we generally imagine. Hearing religious talks or reading religious books is no proof yet of a real want felt in the heart. There must a continuous struggle, a constant fight , an unremitting grappling with our lower nature, till the higher want is actually felt and the victory is achieved. It is not a question of one or two days, of years, or of lives. The struggle may have to go on for hundreds of lifetimes. The success sometimes may come immediately, but we must be ready to wait patiently even for what may look like an infinite length of time. The student who sets out with such a spirit of perseverance will surely find success and realisation at last.
In regard to the teacher, we must see that
he knows the spirit of the scriptures. The whole world reads Bibles, Vedas and
Korans; but they are all only words, syntax, etymology, philology, the dry
bones of religion. The teacher who deals too much in words, and allows the mind
to be carried away by the force of the words, loses the spirit. It is the
knowledge of the spirit of the scriptures alone that constitutes the true
religious teacher. The network of the words of the scriptures is like a huge
forest, in which the human mind often loses itself and finds no way out.
"The network of words is a big forest;
it is the cause of a curious wandering of the mind."
"The various methods of joining words,
the various methods of speaking in beautiful language, the various methods of
explaining the diction of the scriptures are only for the disputations and
enjoyment of the learned. They do not conduce to the development of spiritual
perception."
Those who employ such methods to impart
religion to others, are only desirous to show off their learning, so that the
world may praise them as great scholars. You will find that no one of the great
teachers of the world ever went into these various explanations of the texts.
There is with them no attempt at "text-torturing", no eternal playing
upon the meaning of words and their roots. Yet they nobly taught, while others
who have nothing to teach, have taken up a word sometimes and written a
three-volume book on its origin, on the man who used it first, and on what that
man was accustomed to eat, and how long he slept, and so on.
The
second condition necessary in the teacher is – sinlessness
The question is often asked, "Why should we look into the character and personality of a teacher? We have only to judge of what he says, and take that up." This is not right. If a man wants to teach me something of dynamics, of chemistry, or any other physical science, he may be anything he likes, because what the physical sciences require is merely an intellectual equipment; but in the spiritual sciences it is impossible from first to last that there can be any spiritual light in the soul that is impure. What religion can an impure man teach? The sine qua non of acquiring spiritual truth for one’s self, or for imparting it to others, is the purity of heart and soul. A vision of God, or a glimpse of the beyond, never comes until the soul is pure.
The question is often asked, "Why should we look into the character and personality of a teacher? We have only to judge of what he says, and take that up." This is not right. If a man wants to teach me something of dynamics, of chemistry, or any other physical science, he may be anything he likes, because what the physical sciences require is merely an intellectual equipment; but in the spiritual sciences it is impossible from first to last that there can be any spiritual light in the soul that is impure. What religion can an impure man teach? The sine qua non of acquiring spiritual truth for one’s self, or for imparting it to others, is the purity of heart and soul. A vision of God, or a glimpse of the beyond, never comes until the soul is pure.
Hence with the teacher of religion we must
see first what he is, and then what he says. He must be perfectly pure, and
then alone comes the value of his words, because he is only then the true
""transmitter". What can he transmit if he has not spiritual
power in himself? There must be the worthy vibration of spirituality in the
mind of the teacher, so that it may be sympathetically conveyed to the mind of
the taught. The function of the teacher is indeed an affair of the transference
of something, and not one of mere stimulation of the existing intellectual or
other faculties in the taught. Something real and appreciable as an influence
comes from the teacher and goes to the taught. Therefore the teacher must be pure.
The third condition is in regard to the
motive. The teacher must not teach with any ulterior selfish motive – for
money, name or fame.
His work must be simply out of love, out of pure love for mankind at large. The only medium through which spiritual force can be transmitted is love. Any selfish motive, such the desire for gain or for name, will immediately destroy this conveying medium. God is love, and only he who has known God as love, can be a teacher of godliness and God to man.
His work must be simply out of love, out of pure love for mankind at large. The only medium through which spiritual force can be transmitted is love. Any selfish motive, such the desire for gain or for name, will immediately destroy this conveying medium. God is love, and only he who has known God as love, can be a teacher of godliness and God to man.
When you see that in your teacher these
conditions are all fulfilled, you are safe. If they are not, it is unsafe to
allow yourself to be taught by him, for there is the great danger that, if he
cannot convey goodness to your heart, he may convey wickedness. This danger
must by all means be guarded against.
"He who is learned in the scriptures,
sinless, unpolluted by lust, and is the greatest knower of the Brahman (Supreme
Reality)" is the real teacher."
From what has been said, it naturally
follows that we cannot be taught to love, appreciate and assimilate religion
everywhere and by everybody. The "books in the running brooks, sermons in
stones, and good in everything" is all very true as a poetical figure; but
nothing can impart to a man a single grain of truth unless he has the
undeveloped germs of it in himself. A blind man may go to a museum, but he will
not profit by it in any way; his eyes must be opened first, and then alone he
will be able to learn what the things in the museum can teach.
This eye-opener of the aspirant after
religion is the teacher. With the teacher, therefore, our relationship is the
same as that between an ancestor and his descendant. Without faith, humility,
submission, and veneration in our hearts towards our religious teacher, there
cannot be any growth of religion in us; and it is a significant fact that,
where this kind of relation between the teacher and the taught prevails, there
alone gigantic spiritual men are growing; while in those countries which have
neglected to keep up this kind of relation, the religious teacher has become a
mere lecturer, the teacher expecting his five dollars and the person taught
expecting his brain to be filled with the teacher’s words, and each going his
own way after this much has been done. Under such circumstances spirituality
becomes almost an unknown quantity. There is none to transmit it, and none to
have it transmitted to. Religion with such people becomes business. They think
they can obtain it with their dollars. Would to God that religion could be
obtained so easily! But unfortunately it cannot be.
Religion which is the highest knowledge and
the highest wisdom, cannot be bought, nor can it be acquired from books. You
must thrust your head into all the corners of the world, you may explore the
Himalayas, the Alps, and the Caucasus, you may sound the bottom of the sea, and
pry into every nook of Tibet and the desert of Gobi, you will not find it
anywhere until your heart is ready for receiving it and your teacher has come.
And when that divinely appointed teacher comes, serve him with childlike
confidence and simplicity, freely open your heart to his influence, and see in
him God manifested. Those who come to seek truth with such a spirit of love and
veneration, to them the Lord of Truth reveals the most wonderful things
regarding truth, goodness and beauty.
_______________
_______________
Guru and disciple - An episode
from real life
Narendra and Sri Ramakrishna Paramhansa
(Narendra was Swami Vivekananda’s name before taking sanyas)
Narendra and Sri Ramakrishna Paramhansa
(Narendra was Swami Vivekananda’s name before taking sanyas)
One day when Narendra was on the ground
floor, meditating, the Master (Sri Ramakrishna Paramhansa) was lying awake in
his bed upstairs. In the depths of his meditation Narendra felt as though a
lamp were burning at the back of his head. Suddenly he lost consciousness. It
was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the
embodied soul realises its unity with the Absolute.
After a very long time he regained partial
consciousness but was unable to find his body. He could see only his head.
"Where is by body?" he cried. The elder Gopal entered the room and
said, "Why, it is here, Naren!" But Narendra could not find it.
Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said:
"Let him stay that way for a time. He has worried me long enough."
After another long period Narendra regained
full consciousness. Bathed in peace, he went to the Master, who said: "Now
the Mother has shown you everything. But this revelation will remain under lock
and key, and I shall keep the key. When you have accomplished the Mother’s work
you shall find the treasure again."
Some days later, Narendra being alone with
the master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt
the penetration of a subtle force and lost all outer consciousness. Regaining
presently the normal mood, he found the Master weeping.
Sri Ramakrishna said to him: "Today I
have given you my all and I am now only a poor fakir, possessing nothing. By
this power you will do immense good in the world, and not until it is
accomplished will you return."
Henceforth the Master lived in the
disciple.
_______________
_______________
Guru
From The Mahabharata
Santi Parva, Section CCCXXVIII
Translated by Sri Kisari Mohan Ganguli
From The Mahabharata
Santi Parva, Section CCCXXVIII
Translated by Sri Kisari Mohan Ganguli
Vyasa the son of Parsara, after the arrival
of his puissant son, continued to dwell there on the Himavat (Himalayas)
engaged in teaching his disciples and his son. One day, as he was seated, his
disciples, all well skilled in the Vedas, having their senses under control,
and endued with tranquil souls, sat themselves around him. All of them had
thoroughly mastered the Vedas with their branches. All of them were observant
of penances. With joined hands they addressed their preceptor in the following
words:
The disciples said: We have through thy
grace, been endued with great energy. Our fame also has spread. There is one
favour that we humbly solicit thee to grant us.
Hearing these words of theirs, the
regenerate Rishi answered them, saying: Ye sons, tell me what that boon is
which ye wish I should grant you!
Hearing this answer of their preceptor, the
disciple became filled with joy. Once more bowing their heads low unto their
preceptor and joining their hands, all of them in one voice said these
excellent words: If our preceptor has been pleased with us, then, O best of
sages, we are sure to be crowned with success! We all solicit thee, O great
Rishi, to grant us a boon. Be thou inclined to be graceful to us. Let no sixth
disciple (besides us five) succeed in attaining to fame! We are four. Our
preceptor’s son forms the fifth. Let the Vedas shine in only us five! Even this
is the boon that we solicit.
Hearing these words of his disciples,
Vyasa, the son of Parsara, possessed of great intelligence, well conversant
with the meaning of the Vedas, endued with a righteous soul, and always engaged
in thinking of objects that confer benefits on a person in the world hereafter,
said unto his disciples these righteous words fraught with great benefit: The
Vedas should always be given unto him who is a Brahmana, or unto him who is
desirous of listening to Vedic instructions, by him who eagerly wishes to
attain a residence in the region of Brahman! Do ye multiply. Let the Vedas
spread (through your exertions). The Vedas should never be imparted unto one
that has not formally become a disciple. Nor should they be given unto one who
is not observant of good vows. Nor should they be given for dwelling in one
that is of uncleansed soul. These should be known as the proper qualifications
of persons that can be accepted as disciples (for the communication of Vedic
knowledge).
_______________
The
Message of the Guru
Reproduced from our page 'Stories and episodes (32)'
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
Reproduced from our page 'Stories and episodes (32)'
Taittiriya Upanishad
Paraphrased- simplified- abridged
By R.R.Diwakar
[The span of ashrama life for students was
usually twelve years. The students lived with their preceptors and served them
and the ashrama during that period. They learnt the Vedas, maintained the
sacrificial fire and studied whatever the guru taught them. Below is given a
model message from a guru to a departing disciple at the end of the period.
This might be said to be a ‘Convocation Address’ if we liken the ashramas of
old to the ‘residential universities’ of today. This occurs in the Taittiriya
Upanishad.]
Young boys eight or more entered the ashramas
and were entrusted to the care of the guru or the preceptor. They spent twelve
long years in study and sport, in service and sadhana or spiritual discipline.
They were called brahmacharis, that is, those who adopt a particular discipline
in order to know Brahman. Brahmacharya is not mere continence, but a whole code
of disciplined conduct which aims at the conservation, development and
concentration of physical, mental and moral energy, in order to attain the
highest spiritual goal.
The twelve strenuous years thus spent by
the youngsters in the very home of the guru in close association with him,
built up very affectionate relations between them. The gurus were expected to
take almost parental interest in their charges, while the disciples were to render
filial obedience to the gurus.
Let us imagine in one such ashrama, a day
dawns when a disciple or a group of them is about to depart and plunge into the
wide world. He is leaving the charmed circle of the ashrama to battle with the
currents and cross-currents of life. He is to transfer himself from the
cloister to the market place. He is now to test in the world of experience what
he has learnt within the precincts of the academy. He is to cut off his
moorings in the sheltered bay and launch the boat of his life into the open
sea. Fears and thrills of anticipated adventures fill the young man as he
contemplates the prospect before him. The guru too feels the wrench and his
heart is full of emotion. He has some anxiety about the future of his young disciple.
But the separation is inevitable- it has to come one day. In fact, by that
separation alone can the future development of his student be ensured.
Such are the mixed feelings that surge in
the heart when the Vedic guru gives the parting message to the brahmachari
after his study of the Vedas is over.
“My dear child, your study of the Vedas is
over. Now go forth into the wide world.
“Speak the truth and practise the Dharma or
the Law. Never fail nor falter in the study of that part of the Veda that has been
assigned to you. Study more but never less than thy portion.
“Give to your preceptor such wealth and
such things as are dear to him. Never allow your line of life to lapse. Behind
you, you must leave children.
“Never falter from the truth nor from the
Law (Dharma). Never stint nor make mistakes in doing good. Never neglect to do
that which would lead to prosperity.
“Do not give up your studies and do not
stop teaching.
“You ought not to omit to do your duties
towards your gods and ancestors; commit no mistakes in performing them.
“Revere your mother and your father as much
as you revere god. Let your guru (preceptor) be looked upon as god. Let your
guest get the same respect as is due to god.
“Be thou faultless and pure in thought and
action. Only such of your qualities and actions as are clearly good should be
cherished by you, and not others. Such knowers of Brahman as are greater than
ourselves ought to be highly respected by you.
“Whilst giving, give with faith; never
without it. Give richly. Give with humility. Give with fear, lest you give too
little. Give with feeling and with full knowledge.
“At times you may be in doubt about the
wisdom of a certain course of action. At such a time you should act in a manner
in which thoughtful and virtuous knowers of Brahman who are desirous of
following the Law, do act.
“So also, as regards your conduct towards
men of ill fame; it should be like that of a thoughtful, virtuous knowers of
Brahman who follow the Law.
“This is the message. This is the advice.
This is the knowledge. This is the command. Thus should you live and act in
life.”
Om Tat Sat
(Continued...)
(My humble salutations to Sree Ramana Maharshi, Sree Vivekananda and Brahmasri Sreeman K M Ganguly for the collection)
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