guru - god is the only sadguru: god, guru-shishya and the significance of guru poornima

7/28/2019 Guru - God Is The Only Sadguru: God, Guru-Shishya and the Significance Of Guru Poornima

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G URU P OORNIMA - G OD IS THE ONLY SADGURU

GOD, GURU-SHISHYA AND

THE SIGNIFICANCE OF

GURU POORNIMA

COMPILED BY

TUMULURU PRABHA


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G URU - G OD I S T HE O NLYSADGURU : GOD , GURU -SHISHYA AND THESIGNIFICANCE OF GURUPOORNIMA

Compiled byTumuluru Prabha


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Cover Design : Varun Tumuluru

Tumuluru Krishna MurtyAnsuya C-66 Durgabai Deshmukh ColonyHyderabad - 500 007Mobile: +91 9391087255E-mail:[email protected]

Typeset and Formatted by :

Desaraju Sri Sai Lakshmi


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"Grant me, O Lord,So ready to reward rigorous self-control!

Grant me, O Lord,The adoration of Thy Lotus Feet

The comradeship of those who adoreThy Lotus Feet

And give me compassion, Deep, vast, unlimited,

Towards all beings in all the worlds.

- Bhagawan Sr i Sathya Sai B aba


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TABLE OF CONTENTS

FOREWORD ......................................................................................... 11

Introduction ........................................................................................... 13

Vidya or Education .............................................................................. 14

Education has to open the doors of the mind ................................... 19

Youth must be full of yearning to know .......................................... 20

The teacher's task ............................................................................. 24

Who is a Guru? ...................................................................................... 27

Who is a Guru? ................................................................................... 27

Guru Dispels The Darkness Of Ignorance ....................................... 27

A Guru is God Himself .................................................................... 28

Eight types of Gurus and their functions ......................................... 31

Guru and Pupil Acharya and Shishya ............................................... 32

Eliminate the "I" to experience the Ananda ..................................... 34Who is a genuine guru? ....................................................................... 37

Who is fit to be a Guru? ................................................................... 38

The signs and qualities of a true Guru ............................................. 38

Guru-shishya relationship a cherished tradition of Bharatiya culture:......................................................................................................... 41


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Examples of Guru-shishya Relationship ............................................. 45

The story of Ekalavya .......................................................................... 45

The Unique Guru Bhakti of Ekalavya ............................................. 45

Example of Shivaji - revere the preceptor as God ............................... 48

Examples form Ramayana ................................................................... 48

Significance of Guru Poornima lessons to be learnt ........................ 53

Guru Poornima .................................................................................... 53

Vyasa is the greatest of spiritual doctors ............................................. 55

The greatest of Gurus was Sage Vyasa ........................................... 55

Keep the heart cool, pure, soft as the moonlight ............................. 56

Man allows the mind to dominate him ............................................ 57

Vyasa helped mankind to earn peace ............................................... 58Vyasa and Narada Are like Man and God ....................................... 59

Significance of Guru Poornima ........................................................... 65

The message and lesson of Guru Poornima Day ............................ 66

The prayers to be offered daily ........................................................ 67

Four directives for sanctifying life .................................................. 68The five points of spiritual discipline .............................................. 69

Wrestle with your own errors in solitude ........................................ 71

If you see only the One, your vision is clearest ............................... 72

Guru worship can be done all days of the year ................................ 73

God within is the Guru of Gurus ..................................................... 75

The scholar is polluted by ego ......................................................... 77


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"God is"--the powerful five-letter mantra ........................................... 78

Keep the five-letter mantra as constant companion ........................ 79

Sai Words and Sai Path ....................................................................... 80

Become truly human ........................................................................ 81

Shiva is all Graciousness, ever Auspicious ......................................... 82

Stand up for truth ............................................................................. 83

Acknowledgments .................................................................................. 87

Index ....................................................................................................... 89

Bibliography ........................................................................................... 91


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Verily, he, who does not have All the virtues in full, is no Guru at all!

How can one be held high unless he is humble? Education fosters good traits, good thoughts,

Strong faith in Truth, in God, and devotionTo discipline and to duty.

The real guru is onewho teaches these

And the real pupils are those who learn them.

- Bhagawan Sri Sathya Sai Baba


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FOREWORDAs Guru Poornima is approaching on 22 July 2013, my mind goes

back to the years between 1974 to 2010 to Puttaparthi whereBhagawan Satya Sai Baba lived. I used to visit Prashanti Nilayamto have the Darshan, Sparshan and Sambhashan of Baba. We usedto go to Baba to see and celebrate festivals when Baba used to giveDivine Discourses. Those were the days when we used to enjoy allthat glory.

I recall the Guru Poornima I spent in Babas presence once and amgiving details of that here.

- Tumuluru Prabha


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Introduction

Every country, wherever it may be and whatever its stage of progress, must have three requisites: material resources, protective power and a proper educational system (producers, security personnel and teachers or gurus ). The peace and prosperity of theworld depend on the work of these three classes of people. Theyform the legs of a tripod. Even if one leg is weak, the other twocannot sustain. When production is plentiful, it has to be guardedagainst loot and plunder. When soldiers and security men become

powerful, they turn into a menace to the country while productiondeclines. When production and protection are adequate, if theeducational system takes a wrong track, the country is weakened.The development of material resources and the defence of thecountry ultimately depend on the kind of education that isimparted.

But a tripod has only 'three legs'! How can one sit on three legs?There should be a plank, resting on them--the plank of LOVE, thatis to say, Love of the Country. "Country" does not mean a specificarea on the map, the soil. It means the human communityinhabiting the territory.

And 'Love' means the sense of inter-relationship and involvementof the individual with that community.


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Guru - God is the only Sadguru: the significance of Guru Poornima

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This degree of love is absent now in many highly educated, highly placed persons. As a result, the process of education too is

suffering from misuse, and crores of rupees, set aside for it, go towaste. And since education affects the other two sections too, eventhe money spent on the producers and protectors does not yield fullfruit. (SSS Vol.15) Sathya Sai Auditorium, 29-8-1981

Vidya or Education That which has no origin knows no beginning. It was beforeeverything or anything was. There was nothing prior to It. For thatvery reason, It has no end. It expands as far as It wills, progressesas diverse as It feels, and through Its Fullness, It fills the Universe,too. Knowledge of this supreme Principle is known as Vidya ,Knowledge, Wisdom, Awareness.

All forms of Vedic literature form the most ancient body ofknowledge, Vidya. Upa -nishad the word is formed by the rootSad getting two syllables Upa and Ni as prefixes. Sad meanssitting. It has also another meaning destroying. Ni meanssteady, disciplined. Upa means near. The pupil has to sit

near the Guru ( Acharya ) or Preceptor, paying steady attention towhat is being communicated to him. Then only can he learn thefund of knowledge and the skill of discrimination.

If man has to attain salvation, he requires Vidya and thapas . Vidyais of two kinds. One is the Vidya relating to the external situation.The other is the Vidya relating to the internal situation. The first


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Introduction

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one enables you to eke out a living and the second enables you toreach your destination.

What constitutes true Vidya ? The kind of education that we aregetting today in the schools and colleges cannot be called trueVidya . This will only lead you to occupy some kind of a positionand lead your daily life without too much trouble. This may also bedescribed as education that enables you to eke out your livelihood.It relates to the material world. From the sweeper upwards to thePrime Minister, they will all be working to eke out a livelihood.There may be a difference in position and status, but what all these

people do will be related to the material world.

Brahma Vidya is something that will take man to his ultimatedestination. In this world and in the spiritual world, in your lifenow, and after this life, what gives you happiness and bliss is the

Brahma Vidya . What we call Brahma Vidya is superior to all othertypes of education. All types of education are like the rivers whilethe Brahma Vidya is like the ocean. All the rivers go and merge inthe ocean, all types of education lead us to Brahma Vidya . What wecall Brahma Vidya demonstrates the aspects of Para Brahma . Thisteaches you about Para Brahma . But, thapas takes you and merges

you in Para Brahma . The ability of an individual to convey themeaning of Atma and Para Brahma to the seekers makes him a

guru . A guru really means a great person. When we talk of thegreatness of the guru , we mean the capacity of the guru toexperience the aspects of Brahman and teach them to others. So,when we talk of the position of the guru , it cannot mean what wegenerally talk of today. Here the gukara is something that isabove gunas and rukara signifies something which is above a


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form. The guru must thus be able to experience creation without being affected by the form and the gunas in the creation. We

should try, through Sadhana , to acquire the position of such a guru .

Thapas does not mean running away from a home and a family andliving in a forest by eating leaves. This cannot be the true meaningof thapas . It also does not constitute thapas if you stand upsidedown like bats. One aspect of real thapas refers to our ability to

bring your thought, word and action into harmony. You should beable to unify your work, mind and talk. Thapas gives you theability by which you can do this.

Vidya , which we have identified with Brahma Vidya and thapaswill enable one to experience Brahman . To a guru , both thesethings should be like his two eyes. If we want to clean a cloth thathas gathered dirt, we need clean water as well as soap. Similarly, ifwe want to get rid of the dirt that has gathered in our mind, we need

Brahma Vidya as well as thapas .

Generally, we think that an ordinary person cannot acquire BrahmaVidya . Brahma Vidya gives you the ability to control your mindand action and turn them toward God. It has been established that

this creation is filled with Easwara . It is not a great sacrifice to giveaway ones material possessions. It is truly great to be able to giveup ones self. Bhagavatha is sacred in teaching these aspects. The

guru that comes in this story and the disciples that sit at the feet ofsuch a guru are good examples; and if we can understand them, itwill lead us to the right path. Krishna is the central figure for

Bhagavatha .


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Source acknowledgement:

Realized One Media http://realizedone.com/


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You must endeavour to please the Guru and win his favour by obeyinghis orders and serving him lovingly. You should have no other thoughtthan his welfare and happiness. Give up all else and win his Grace. Then,Jnaana is yours. Instead, if you are disobedient and critical throughegoism and want of faith, you cannot be blessed by the vision of theTruth. You will be plunged in gloom. As the cow takes her calf nearwhen it sees it, so the Guru will draw the Shishya (disciple) to his

presence and give him the milk of Grace. The Shishya ought to be ofsterling character. Then, just as a clean piece of iron will be attracted by

the magnet, he will receive the immediate attention of the Teacher.

The qualification of the Guru can be inquired into by the Shishya; infact, he ought to. For, he needs a Teacher. Arjuna! I shall describe thecharacteristics which a Teacher should possess. He must have not merely

book-knowledge, but the wisdom derived through direct experience. Hemust be established in the Reality, that is, in Brahmanishta (steady

contemplation of Brahma). Mere Shastra Jnaana is incompetent to grant Mukti (Self-realisation). It can at best help in gaining Bhukti (a living).Why, there are some who by sheer Anubhava Jnana (knowledge gainedthrough your own experience) have won Mukti, without a grain of SastraJnana. The Guru must study the virtues and qualities of the aspirant whoseeks his guidance. He must not be moved or prejudiced by his wealth, or

position. He must be able to judge the aspirants heart, his real nature.The Guru must act as the alarm clock to the disciples who are caught inthe sleep of Ajnana. If the Guru is a miser and the disciple is a sloth, woe

be to both.

Thus Krishna taught Arjuna very clearly the qualifications of both theGuru and the shishya, their conduct, scholarship, virtues and weaknesses,

activities and characteristics. These valuable gems of advice wereaddressed not only to Arjuna, but to the whole world. All who seek to

become either Gurus or Shishyas must pay attention to these preciouswords. Bhagawan Baba


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Arjuna was also a principal character in this play. Arjuna is an idealexample of a disciple. Krishna is an ideal guru . Here, the best of

human beings, Arjuna, is the disciple; and the greatest of Gods,Krishna, is the Guru . Arjuna holding the Gandiva is the disciple.Krishna the Yogeswara is the guru . It is not easy to find another

parallel to such a confluence of a guru and a disciple. Bringingsuch a disciple and a guru together and teaching the sacredness ofthis confluence to the people of Bharat is the basis of Gita . Guru isa person, who can wake up a sleeping and ignorant devotee, by thealarm bell of prajnana . The guru keeps saying, Awake, arise,wake up to the fact that you are not an ordinary human being butthat you are divine. This is the work of a true guru . One who iscalled a guru should have himself had the experience of Para

Brahma . (SSB 1978, pp. 49-51)

Education has to open the doors of the mindEducation, today is being confused with the acquisition of verbalscholarship. This is wrong. Education has to open the doors of themind. Many describe science today as a powerful acquisition, but,science holds before mankind a great opportunity, that is all. Itcannot be as great a power as it is imagined to be. If it is devoid of

character, it brings disaster. It can then cause evil and wickedness.Intelligence can be found to be very high among clever thieves. So,too, scientific knowledge can be misused for destructive purposes.

To enter Heaven, man must transform himself into an innocentinfant. This is the Truth. To enter the heaven of science, man has tomould himself into a humble, unselfish seeker. This is as true as the

former statement. Mankind is caught in the mire of egotism, self-


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seeking and envy and, as a consequence, it is wandering in therealm of demon-kind.

Education is not merely the gathering of scientific knowledge; itshould endow man with heroism in action. It should instruct man todecide on what has to be done and how. It must make manrecognise the kinship that exists between himself and others. Onthe other hand, scholarship or punditry pores over many tomes andtexts and devises many wonders, witticisms and feats.

This is just a fanciful rut into which the intellect falls. True beautylies in true education. Vidhya is the hidden treasure. It guards useven while we are in foreign countries, like an intimate kinsman,standing by us, behind, beside, before.

Youth must be full of yearning to knowThe system of education prevalent in India is antagonistic to the

progress of the people. It appears to be a system which teachesstudents to live without dirtying their hands with the soil. The

process ignores the human traits of man. It is not right to do so.Education must aim at enlarging the heart and awakening the latent

intelligence and skills of man, and inspiring him to calmlywelcome physical labour and exhausting work.

How can education shine in man if he does not attain these fruits?Gandhi once said, "Knowledge without character is a powerfulevil." Today, there is knowledge but character is seldom seen withit. Practice promotes Vidya. Experience is the Guru. But he is not

visible at all. Teaching ends with the school, but learning ends onlywhen life ends. Vidya does not mean mere attendance at school or


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college, mere study of some books, or mere mastery of a fewsubjects.

Living, not for the sake of food but for the sake of an ideal, that isthe goal of education. The human personality must blossom intoenthusiasm for work, into eagerness to raise society to the highestlevel. Without character, man becomes the plaything of every

passing whim, a kite whose string has broken, or a counterfeit coin,without benefitting any one.

In order to manifest genuine human excellence and instruct othersto do the same, spiritual sadhana alone can equip one withnecessary qualifications and authority. Education is now solelymaterialistic. The Governor quoted in his speech the axiom, "SaaVidyaa Yaa Vimukthaye." (That is, Vidya which liberates). Vidhyais that process which makes us aware of the bondage we are in, thesuffering we live through and the darkness within. The Upanishadexhorts us: Utthishtatha, Jaagratha, Praapya Varaan Nibodhatha(Arise, Awake, Approach the wise and learn).

Teachers decide the future of a countryEducation has become mechanical today. The spirit of inquiry is

absent. That alone can enable one to discover Truth. For this, youthmust be full of yearning to know, and to shine through thatknowledge. Success begets success. Success will encourage andensure success at a higher level.

Students must learn more about persons who have achieved successdespite obstacles of every kind. Their examples have to be of theheroic mould. Even failure is commendable, if it befalls one while


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pursuing a high ideal. "Better far to fail in bagging a tiger thansucceed in killing a lame jackal," says a Telugu proverb. Aim high

and strive for grand victories1

.

When one's interest is rooted in some field of knowledge, attentionon it becomes firm and memory will enshrine it in the mind.Students now remember the trivial details of the lives of film stars,since they are victims of a barren fascination. Steady interest isessential in order to master worthy knowledge.

Education is now oriented more for earning a living than leading aworthy life. As soon as they secure degrees, they succumb to thelure of money and run off to Iran or Iraq. Education must beoriented towards the attainment of character for leading cleansimple lives. Rivers are dammed and the waters are stored inreservoirs. Of what earthly use are these if the waters are kepttherein? Through canals, they have to be taken to the fields to feedthe crops in order to appease the hunger of millions. So too, westore the knowledge available in libraries in our heads as reservoirs,But, is that enough? Can this be the end of education? It has to beutilised through canals of service in order to fertilise and feed theminds of one's fellowmen and make them more intelligent, more

skilled and more loving. The nation will thus become more prosperous and happy.

1 Thomas Carlyle says,"Not to aim high is a sin, but after having worked forit if you failed to achieve is not a crime A life spent making mistakes is not only more honourable but more usefulthan a life spent doing nothing. George Bernard ShawSuccess is not final, failure is not fatal: it is the courage to continue that

counts. - Winston Churchill


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Character is the best qualification for a job

Vidya or education is a penance, a thapas; but it is being reducedinto a dull routine, thamas. Teachers decide the prosperity or

poverty of a country. Theirs is the most responsible profession.Tilak declared that when India achieves Swaaraj, he would preferto be a teacher in a High School rather than be the Prime Ministerof free India. Teachers have the task of sculpturing the leaders of

peoples. Teachers should not descend into politics; their status isfar too high. They have to do service to the sacred, the innocent, thetender minds of the children of the land.

Politics breeds selfishness; their task is to live unselfishly and promote the spirit of unselfish service on the young. Even if mandoes not elevate himself to divinity, he must at least be at the levelof man! But, he does not live in a human way now. He has becomean inhuman inhabitant of the earth. Science has brought him to thevery brink of total disaster. The duty of science is to promote love,sympathy, brotherhood and charity. In Bangalore, many haveknown Sir C.V. Raman. He is known all over India, too. He was agreat scientist. When he was the Director of the Indian Institute ofScience he had to interview candidates for jobs. One young man

did not give the correct answers to some of his questions and so,Raman, told him not to have hopes of securing the job. He advisedhim to try his luck somewhere else and asked him to leave. Thecandidate left the room slowly with a broken heart. He descendedthe steps and stood alone in the foyer.

After sometime, when Raman came down, he noticed that he wasstill hanging around! He rebuked him and told him once again that


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he should give up all hopes of being taken for the job. The youngman replied, with folded hands: 'Sir! I am only waiting for the

office to open. I have been paid five rupees extra by them as fareand daily allowance through wrong calculation. I shall return thatamount and leave." On hearing this, Raman's heart melted; he

patted the candidate on his back; accepted him and gave him a job.Character is the best qualification.

The teacher's taskMan's feelings and activities move along three courses: theemotional, the actionable and the rational, otherwise denoted asbhakthi, karma and jnaana paths. The first type does everything ina dedicatory spirit of worship, which promote purity and goodness.The second type does actions which are service-oriented, eithertowards the individual, or the society or the nation. They derive joythrough such activity and realise their life-goals therefrom. Theyfeel that activity is the purpose of living, its justification, its goal.The third type is moved by the spirit of inquiry into the basic

principles governing life and nature, or as Vedanta states, into thethathwa. Thatthwa is a word of two syllables---thath and thwa.Thathwa means the highest and the fullest knowledge.

These three types are actually three strands intertwined into onerope. They cannot be untwined. A house is built of brick, mortarand wood. So too, for the mansion called human life, bhakti, karmaand Jnaana are essential, just as heart, hand and head. For spiritualsuccess one should possess the heart of Buddha, the hands ofEmperor Janaka and the head of Sankaracharya.


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Teachers and students must develop constructive companionship.The teacher must share the sorrows and joys of the pupils as keenly

as if they were his own. He must identify himself with them as milkdoes with water. When the water with which milk has beenassociated goes off as vapour when boiled, the milk is so saddenedthat it rises over the edge of the vessel and tries to fall into the fire.Seeing its plight, you add a little water and the milk is quietenedand pacified when the companion rejoins it.

Teachers have to identify their role and their responsibility. Theyhave to bear a major share in fostering and preserving the mentaland physical health of their tender, innocent wards.

Poornima is the day on which the spotlessly clean and unblemishedmoon sheds his cool and steady light on the world. Whatever issaid or taught with a pure heart i s Gods own word. Peoplecelebrate Guru Poornima as a Guru puja day, the day on whichthey worship their guru and offer some money or presents in returnfor some mantra or other sacred words taught to them by him. Infact, ones own heart is ones Guru . Whatever comes from thedepth of ones own heart is the real teaching of Guru (GuruVakya ). (SSS Vol.41, p. 124)


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The secret of liberation lies, not in the mystic formula that is

whispered in the ear and rotated on the rosary; it lies in the stepping out into action, the walking forward in practice the pious pilgrim route, and the triumphant reaching of theGoal.

The best Guru is the Divine in you; yearn for hearing HisVoice, His Upadesh .

If you seek wordly gurus , you will have to run from one toanother, like a rat caught inside a drum, which flees to theright when the drummer beats on the left and to the left whenhe beats the right.

- Bhagawan Sri Sathya Sai Baba


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Who is a Guru?

Who is a Guru?Who is a Guru? Is one who teaches a "mantra" a Guru? No.

Gukaaro Gunaatheetham, Rukaaro Ruupavarjithah(one who is attributeless and formless is a true Guru)Gukaaro Andhakaarascha Rukaaro Thannivaaranah.

Guru Dispels The Darkness Of Ignorance "Gu" stands for Gunateeta (one who transcends the three Gunas)while "ru" stands for Rupavarjita (one who is formless). Also "Gu"means the darkness of ignorance. What can dispel the darkness?Only light can do it. Therefore Guru is one who dispels thedarkness of ignorance. Guru is not the one who gives a Mantra orteaches you Vedanta. Those whom we call Gurus in the common

parlance are not real Gurus! You may call them teachers. Thosewho practice and teach the same to others are called Acharyas.

Acharya is one who demonstrates through practice. Today we haveneither Acharyas nor Gurus. Today the so-called Gurus whisper a

Mantra in the ear and stretch their hands for money. Such peopleare not fit to be called Gurus. (SSS Vol.25) 14 Jul 1992


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A Guru is God HimselfThen who is a Guru? A Guru is necessary to make you understand

the formless and attribute-less Divinity. Since it is difficult to getsuch Gurus, consider God as your Guru. Consider Guru as youreverything. In this world, everything is a manifestation of Divinity.Sarvam Khalvidam Brahma (verily all this is Brahman).

All are embodiments of Divinity. In fact, all that you see is nothing but the Divine Cosmic Form ( Viswa Virat Swarupa).

Sahasra Seersha PurushaSahasraksha Sahasra Padh(With thousands of heads, thousands of feetand thousands of eyes, Divinity pervades everything).

This means all the heads, all the feet and all the eyes that we see inthis world belong to God. When the Vedic statement, SahasraSeersha... was made, the population of the world was only a fewthousands, but now it runs into a few hundred crores. In those days,

people considered everyone as Divine. They believed in the Vedicdictum,

Sarva Bhuta Namaskaram Kesavam Pratigachchati(salutations to all beings reach God).

Easwara Sarva Bhutanam(God is the indweller of all beings)

Isavasyam Idam Sarvam(the entire universe is permeated by God).


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Divinity is not restricted to a particular place. God is here, God isthere and He is everywhere. You are developing differences out of

delusion, but Divinity is One and only One. It is the duty of a Guruto propagate such principle of oneness. (SSS Vol.33, pp. 188-189)

Gurur Brahma Gurur VishnuGurur Dhevo MaheswarahGuruh Sakshath Para Brahma ThasmaihSri Gurave Namaha.

(Guru is Brahma, Guru is Vishnu, Guru is Maheswara. Guru isverily the supreme Brahman . So, salutations to the Guru .)

Who is a guru ? The sloka mentioned above states that a Guru isverily Brahma (the creator), Vishnu (the sustainer) and Maheswara(the destroyer). These are the different facets of God and henceGuru means God, verily. (SSS Vol.41, p. 123)

Guru is Brahman. He is the Creator. He Himself is the creation andHe is the One that exists in the creation. The universe is filled withBrahman. It becomes clear that the One who Himself has becomethe universe is the Guru.

Guru is Vishnu. Who is Vishnu? Is He the one with conch, discus,mace and lotus in His hands? No. Vishnu is one who has thequality of pervasiveness. He is the Doer and also what is done. Theuniverse is the action, God is the Doer. God is the consciousness

behind the cause and effect. The whole universe is the form ofVishnu. This Vishnu is the Guru.


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Guru is Maheswara. Who is Maheswara? He is the one who rulesall beings in the Universe. He commands and ordains everything in

the universe in the right manner. Sunrise and Sunset go onaccording to His command. Seasons, rain, the day and night are Hiscommands. Easwara is one that makes everything follow itsdiscipline without any lapse. Guru is not one who merely teaches.A Guru is omnipotent, omniscient and omnipresent, He is Godhimself. Guru is Brahma, Vishnu and Easwara. Some people maysay that Vishnu and Easwara do not go together. But it is ignoranceto think so. It is only the narrow-mindedness of these devotees.(SSS Vol.25) 14 Jul 1992

These three gu's are reminders of the three-pronged bilva (wood-apple tree) leaf, which is placed in reverence while adoring Shiva,symbolising the three gunas (qualities), the three prongs of time(past, present, future) held as a spear by Shiva, and the threeattributes which man has to overcome, the Thamas, Rajas andSathwa (inertia, passion and equanimity). (SSS Vol.11) , 8- 7-1971

Some call themselves Vaishnavites (the worshippers of Vishnu)and some others namely Shaivites (worshippers of Shiva orEaswara). But Vishnu and Shiva are one and same.

Vishnu holds in the four hands the Conch, the Discuss, the Maceand the Lotus. The Conch is the symbol of sound, the Discuss oftime, the Mace of power and the Lotus of the heart. He is themaster of sound, time, power and the hearts of all beings. SimilarlyShiva holds in the hands Damaru (the drum), and Thrishula(trident). Here Damaru stands for sound and Thrishula for a three-

pronged time. He is the master of time and sound. Thus both are


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the same, only names and forms are different. (SSS Vol.25) 14 Jul1992

Eight types of Gurus and their functionsBharatiyas have held the view that one should try to sublimateone's life by seeking a Guru and acting according to his teachings.There are eight types of Gurus:

1. Bodha Guru;

2. Veda Guru;3. Nishiddha Guru;4. Kaamya Guru;5. Vaachaka Guru;6. Soochaka Guru;7. Kaarana Guru;8. Vihita Guru.

Bodha Guru teaches the Sastras and encourages the pupil to actupto sastraic injunctions.

The Veda Guru imparts the inner meaning of tie Vedas, establishesthe pupil in spiritual truths and turns his mind towards God.

The Nishiddha Guru imparts knowledge about rites and duties andshows how one's welfare here and in the hereafter, can be ensured.

The Kaamya Guru makes one engage himself in meritorious deedsto secure happiness in both the worlds.

The Vaachaka Guru imparts knowledge of Yoga and prepares thedisciple for the spiritual life.


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The Soochaka Guru teaches how the senses are to be controlledthrough various types of discipline.

The Kaarana Guru reveals the unity of the jivi and the Atma.

The Vihita Guru clears all doubts, purifies the mind and shows howSelf-realisation can be attained.

Of these eight Gurus, the Kaarana Guru is the foremost. Throughvarious teachings and practices, he helps the individual to progressfrom the human to the divine consciousness. Only the divine canact as such a teacher. All other Gurus can be helpful only to alimited extent.

There are, moreover, persons who claim to be Gurus, but who arereally after the disciple's money. They trade in mantras and tantras.Self-realisation is not to be got through mantras or tantras. Only bythe purification of the mind can the Omni-self be realised. (SSSVol.19), 11-7-1987.

Guru and Pupil

Acharya and Shishya Brahmaanandam Paramasukhadam Kevalam Jnaanamurthim Dvandvaathitham GaganasadrsamThathwamasyaadi Lakshyam

Ekam Nithyam Vimalam AchalamSarvadhee Saakshibhutham

Bhaavaatheetham TrigunarahithamSadgurum Tham Namaami (SSS Vol.18, p. 72)


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THE Rishis of ancient times were revered with the utterance of thislaudatory verse as gurus by those who approached them for

spiritual guidance. When aspirants for spiritual illumination payhomage to the gurus who lead them to the goal, the implications .ofthis authentic summary of the credentials attributed in this verse, tothe Sad-Guru or Proper Preceptor can be probed.

Brahmaanandam: The Guru is the embodiment of Brahma-Bliss,since he is merged in the Ananda which Brahman is. It is notimported or acquired or attained. It is inherent in every heart.

The world, the cosmos, every particle, is Ananda itself but beingever in it, with it, of it and for it, man is unable to be It, on accountof the darkness that misleads him and deludes him.

Brahmaananda a nd manThe Upanishads attempt to give men a faint idea of the measure ofthat Brahma-ananda. The Taithireeya Upanishad assumes theheight of human ananda as the unit for estimation. A person havingall the wealth he desires, all the renown man can earn, all thelearning that can be gained, perfect health, perpetual youth, andundisputed sovereignty over the entire globe---his Ananda is anunderstandable base from which to proceed. A hundred times this

Maanushi-ananda is the Ananda of celestial singers (Gandharvas);a hundred times that is the Ananda of the souls of departed beingsdwelling in heavenly regions. Hundred-fold of this is the Ananda ofthe divine entities ( Ajanma-ja ). A hundred times is the Ananda ofthe gods (Deva); the Lord of the Gods, Indra, is ever in Ananda thatis a hundred times more than that of the Gods, Brhaspathi, the

preceptor of Indra, has Ananda a hundred times more than Indra;and Prajapathi, the Lord of Creatures, has a hundred-fold Ananda


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when compared to Brhaspathi. Hiranyagarbha (the Cosmic GoldenManifestation) is the source of a hundred times more Ananda. The

Supremest Ananda, the Brahma-Ananda, which is the characteristicof the Guru, is that of Hiranyagarbha.

Eliminate the "I" to experience the AnandaMan has the potency to elevate himself to this Ananda. Only he hasto get rid of the obstacles that deny this experience. He is Brahmamand so his nature is Brahma-anandam. But, he does not know that

all he believes he knows is known only as distorted or deluded. Hiswaking experiences are as unreal and self-contrived as his dreamexperiences.

The I-sense, the ego, constructs the world it is after. It shatters theOne into many and takes pride in deceiving itself. It reduces the

Ananda by resorting to polluting desires and actions. When 'I' iseliminated, Ananda is experienced fully. One becomes truly andgenuinely One's Self when this 'I' does not intrude. 'I' sets one apartand establishes Dwaita ( Duality). No 'I' brings together andestablishes Unity, One-without-a-second, A-dwaitha ( Non-dualism). 'I' sense arises, persists and disappears. It is Kshara,liable to deteriorate. The One-without-a-second is A-Kshara, it is

symbolised by O M, the Pranava, the Ever-alive. The Guru who isever in this consciousness has Brah ma-ananda. Such a one is theGuru to be sought.

Parama-sukhadam: The Guru grants the highest joy. What exactlyconstitutes this joy? Is it physical well-being? Mental poise?Intellectual alertness? Sharpness of the senses? No. The rishis

declare that words return crestfallen after attempting to describethat state. Even the mind with its fast-moving wings of imagination


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cannot reach that state. The highest joy has its source and spring inthe Atma, the spark of the Cosmic Splendour. The person who is

ever aware of the Atma in him and in all is therefore the Sadguru.

Kevalam: Beyond all limitations of time and place the guru is purechaithanya, Is-ness; his consciousness is all pervasive; that is tosay, God alone is the Sad-Guru.

Jnaana Murthim: What is meant by Jnaana? "Advaitha Darsanam

Jnanam": the awareness of the One, without a second, is Jnanam(the supreme wisdom). And the sadguru is the embodiment of thatwisdom, having unbroken experience of the One. Those who arecommonly known as gurus are signposts, name boards. They havenot travelled the entire journey and reached the goal. But theJnaanamurthi is with you right through, beside you and before you,smoothing the path until the journey ends in him.

Dvandvaathitham: The Sadguru is unaffected by the inevitabledualities of life: joy and grief, profit and loss, ridicule and respect.

Gaganasadrsam : Untouched by happenings and incidents butforming the perennial base, like the sky enveloping the nature.

Thath-thwam-asyaadi-Lakshyam: The living exponent andexperiencer of the four crucial axioms of the Vedic thought--That-thwam-asi (That Thou Art), Ayam Atma Brahma (The Self is verily

Brahman), Aham Brahmaasmi (I am Brahman) and Prajnaanam Brahma (Consciousness is Brahman).


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Ekam: The One; though apparently passing through variedexperiences and even no experience

while awake or dreaming and in deep sleep, The One is unaffectedand remains as One--the guru is firmly established in the One.

Nithyam: Eternal, untouched by time, the Sadguru is eternally pure,aware, serene.

Vimalam: Faultless, nothing can tarnish its purity. The Guru has nodesire or sense of want. He is perfect.

Achalam: The Sadguru, which is another name meant for God,knows no change in his primal perfection, whatever form he mayassume. The motion picture film projects 16 pictures a second onthe screen in the cinema but they give transitory and counterfeitexperiences. The Achalam is the unmoving screen.

Sarvadhee: All-pervasive, all-activating intelligence.

Saakshi Bhutham: That which has become the witness ofeverything, everywhere, like the sun which activates but is onlywitness of the activity.

Bhaavaatheetham: He is beyond all urges, emotions, feelings andthoughts.

Trigunarahitham: Not bound by the three modes of qualities thatdivide living beings into categories--the serene mode, the activemode and the dull. When bound, you are human, when you are freefrom entanglements and limiting characterisations, you are divine.


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Sadgurum: The worthy Guru.

Tham: To Him

Namaami: I offer my reverential homage. (SSS Vol.18)

Who is a genuine guru?The Guru who deserves homage must possess these attributes. This

is only another way of saying that God alone can be the guide, the path and the goal. Gurus available for aspirants are themselvesdeluded into foggy paths and faltering faith. The genuine Gurumust have overcome Maya and the ego; he must be free from desireand need. When a person yearns for some benefit or profit and isengaged in sadhana with that view, he cannot be accepted as Guru.The verse which speaks of Guru as Brahma, Vishnu andMaheswara is quoted often. But, the One has not broken into three,one part in charge of creation, another who fosters and maintainsand the third who dissolves and destroys. The Pranava mantra OMis symbol of the One; it is composed of three sounds A (as in far),U (as in push) and M (as in hum). Brahma is A, Vishnu is U andShiva is M and all three are indivisibly united in OM.

The problem this verse poses is whether Guru is God or God isGuru. The answer is--God is Guru, the ever-present, evercompassionate, the Witness who resides in the heart. (SSS Vol.18)


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Who is fit to be a Guru?Without a preceptor, all learning is blind. 2" To see your own eyes,

you need a mirror; to see yourself in your native grandeur, youneed a guru (preceptor). (SSS Vol.6, p. 22)

Who is fit to be a Guru and who is fit to be a shishya (disciple)? Ifwe examine the Gita, we will know whether we are the ideal

shishyas (disciples) or not. In the Bhagavath Gita, the shishya is Narotthama (the highest among men), the Guru is Purushothama(the Supreme Person); the shishya is a Mahatma (high-souled), theGuru is Paramatma (the Over-soul); the shishya is Aadarsha-murthi (an ideal person), the Guru is an Avatara-murthi(incarnation of the Divine); the shishya is a Patradhara (an actor),the Guru is Sutradhara (the director of the play); the shishya is a

Dhanurdhara (wielder of the bow), the Guru is Yogeshwara (the

Lord of Yoga). It is this type of Guru-Shishya relationship whichillustrates the ideal combination. (SSS Vol.17, p. 90)

The signs and qualities of a true GuruThe true Guru 3 is one, who has no ego or selfishness, and who canraise the shishya to his own level. Donning the saffron robe,

2 (Divine Di scourse on 29/7/1969 Gur upur ni ma day Prashanthi N ilayam) 3 An authentic Gurus, have the double qualification of gu and ru : gu. (Divine

Discourse on 29/7/1969 Gurupurnima day Prashanthi Nilayam) Guru(spiritual preceptor), who knows the Truth by experience and whose dailyactivities, words and thoughts reflect this realisation. The Guru is called so

because the letter GU signifies Gunaatheetha---one who has transcendedthe three gunas (qualities)---the Tamasic, the Rajasic and even the Satwic

(ignorant passionate and virtuous); and the letter RU signifies one who isRoopa Varjitha (one who has grasped the formless aspect of God-head(SSS Vol .1 p.26) and [who have transcended Form and Flavour, those who


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mouthing a few mantras (sacred formulas) and expounding sometexts are the signs of many Gurus these days. The signs of a true

Guru are large-heartedness, absolute selflessness, purity in living,freedom from acquisitiveness, absence of envy, and equalmindedness in his conduct towards everyone. Freedom from envyis an essential quality in a Guru or shishya, because envy is the rootcause of many evils 4. The Guru's role is to lead the shishya on theGodward path. He must teach the true purpose for which each ofhis sense organs is to be used--his eyes, his tongue, and his limbs.

All the senses are to be used for discovering and experiencing theDivine. (SSS Vol.17, p. 90)The pupil ( shishya) has to sit near theGuru ( Acharya ) or Preceptor, paying steady attention to what is

have merged in God, or the Atma Itself. It is only these who can help you to

attain. (Divine Discourse on 29/7/1969 Gurupurnima day PrashanthiNilayam) Of course, he could come to that stage only through thesublimation of the lower into the higher qualities and the steady andconscious ignoring of the part played by mere name and form. In the

preliminary stages of spiritual Sadhana, name, form and quality all havetheir part to play in the moulding of the spirit. The Guru destroys theillusion and sheds light; his presence is cool and comforting. (SSS Vol .1p.26-27)

4 If you do not come across such preceptors, do not get downhearted; pray

for guidance and from your own heart you will receive the Geetha that youneed from the Charioteer who is there. You can easily get plenty of preceptors the moment you seek; for, it has now become a profession, fullof competing practitioners, each one trying to collect as many disciples, asmuch money, and as wide a reputation as he can. There are some who havedeveloped swollen heads, while others suffer from short sight or bitternessor itching palm. How can persons challenging each other for drydisputations be revered as Gurus? When they do not possess, along with theelation of scholarship, the ecstasy of Divine Experience, they are not

entitled to that holy mission He who seeks a Guru can find him in everyword spoken within his hearing, in every incident that happens around him.(SSS Vol .9 p.76-77)


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being communicated to him. Then only can he learn the fund ofknowledge and the skill of discrimination. (Vidya Vahini, p. 3)

The great one who has the Atmic truth imprinted on the heart isalone to be accepted as the Guru. The individual who can welcomethis Truth and is eager to know it, he alone is to be accepted as thePupil. The seed must have the life principle latent in it. The fieldmust be ploughed and made fit for the sowing. The spiritual harvestwill be plentiful if both these conditions are fulfilled. The listenerhas to possess a clear receptive intellect, or else the philosophical

principles that form the basis of Jnana will not be comprehended.The guru and the pupil both have to be of this stature. Others whohave no such qualification or authority can only dabble and playabout purposelessly in the spiritual field.

There are Gurus with far higher stature and far deeper capabilitiesthan these learned and cultural masters. They are the Avatars , theHuman Incarnations of God. They confer, by mere willing, the

blessing of spiritual strength.

They command and by the very force of that command, the lowestof the low rises to the status of One who has attained the goal of

spiritual sadhana ( Siddhapurusha ). Such persons are the Gurus ofall gurus. They are the highest manifestations of God in the humanform. . (Vidya Vahini)


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Guru-shishya relationship a cherished tradition ofBharatiya culture:

The sacred relationship between the guru (teacher) and the shishya(pupil) has been idealised in Bharat as in no other country. It hascome down to us over the aeons as a cherished tradition. The wordsof the preceptor, at the time the pupils left the gurukulam (school inwhich shishyas live with their guru , serving him and learning fromhim) for their homes, were vibrant with meaning. Worship yourmother and father as God. Regard your teacher as God and receiveyour guest as God Himself, ( Matru Devo bhavah, Pitru Devobhavah, Acharya Devo bhavah, Athithi Devo bhavah ), the guruwould say.

Sathyam vada, Dharmam chara (speak the truth and practisedharma ). This is also one of the important aphorisms enunciated by

the ancient guru s of India. It emphasises the importance of sathyaand dharma . Sathya is the eternal, absolute and unchanging truth.

Dharma is often translated as righteousness, but it is much morethan that. Dharma is a power-packed term epitomising an entire

philosophy and a way of life. It is the summum bonum of Indianethics. A shishya or disciple is one who has grasped the content of

sathya and dharma by constant sadhana or spiritual practice.

Sathya and dharma sum up the code of conduct and scale of valuesexplicated in the immortal scriptures of India. (SSB 1979, p. 170)

In the ancient hermitages ( Gurukulams ), after the pupil hadfinished his studies under the guru, the guru gave him such exaltedadvice as no pupil in any other country received from his master: Mathru Devo Bhava (May the mother be your God), Pithru Devo

Bhava (May your father be your God) Aacharya Devo Bhava (May


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your preceptor be your God), Sathyam Vada (Speak the truth), Dharmam chara (Act righteously), No Itharaani (Do not adopt

other ways). These were the commands. Stop all acts that areunrighteous. Engage yourselves only in such activities as would

promote your progress. This was the advice. The Vedas and theUpanishads refer to these commands only when they lay down thatwe should utter Shaanthi, Shaanthi, Shaanthihi, praying for peaceon earth.

The advice given to the pupils is, every bit of it, highly powerful.By his devoted service to his mother and father, Dharmavyadhawon eternal fame. Through consistent adherence to Truth, Ramaand Harischandra made themselves immortal. By means of rightconduct, mere men rose to the position of Mahapurushas. Buddhadesisted from harm to living beings. He spoke of Ahimsa (non-violence) as Paramo dharmah (the highest morality). So, he wasrevered as a world teacher. (Vidya Vahini)

Faith in the Guru:The Sastras say:

Have faith in the doctor, so that you may get cured of illness;

Have faith in the mantra (holy formula) with which the preceptorinitiates you, for then alone can your sadhana be fruitful;

Have faith in the sacredness of the temple, for then alone is your pilgrimage profitable; Have faith in the astrologer's predictions, for, without it, whybother yourselves with him and his abracadabra?

Have faith in the Guru, for then alone will your steps be steady and firm, on the path to self-realisation.


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Faith in the Guru should bring faith in the Atma (true Self), or else,the Guru is a handicap. (SSS Vol.7, p. 79)

The Guru has very often to tell you that you have forgotten yourreal name or that you have lost the most precious part of yourselfand yet are unaware of the loss. The Guru is the physician for theillness which brings about the suffering of alternate birth and death.He is an adept at the treatment needed for the cure. If you do notget such a Guru, pray to the Lord Himself to show you the way and

He will surely come to your rescue. (SSS Vol.1, p. 27)

The guru is the person who discovers that you have fallen into awrong road that leads to further and further darkness. For, heknows the fight road and he is full of love for all who strive toescape the travails of the night, without lamps to light their steps.This is a day when the First of Gurus is remembered with gratitude.He is called Narayana, because Narayana is the reality and if youdo not get a Guru from outside yourself, if you pray, the Narayanainside you will Himself reveal the road and lead you on. It isalways preferable to be prompted by that inner Guru, because mostof those who claim to that status are themselves rolling in objective

pleasure or are bound by greed, envy or malice. Guru also means

'heavy'; many have only the qualification of physical weight, not ofspiritual height! (SSS Vol.5, p. 22)


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When devotion shines full, the sky in the heartbecomes a bowl of

beauty and life is transformed into acharming avenue of

Ananda (bliss). That beauty of heart, that

Ananda in life canbe won through the mind, if the lessons ofGuru Poornima day is

remembered and realised.

- Bhagawan Sri Sathya Sai


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Examples of Guru-shishyaRelationship

The story of Ekalavya

Ekalavya approached Dronacharya and prayed to teach archery.Dronacharya turned down his request saying that the sacred skillsof archery must be taught to a valiant hero and not to a wanderingtribal youth engaged in hunting animals. Ekalavya, however,considered Dronacharya as his Guru and installed him in his heart.Even though Dronacharya did not give any instructions to him, hewent and made a clay image of his Guru and started worshipping itdaily. He learnt all the skills of archery, constantly contemplatingon Dronacharya as his Guru . He became an expert archer in notime.

The Unique Guru Bhakti of EkalavyaOne day, the Kaurava and Pandava boys were playing, near a well.Dronacharya happened to pass that way along with his wife andson, Aswatthama. Observing that the young boys were going roundand round the well making a big noise, Dronacharya went nearthem and enquired, My dear boys, what are you searching for?The boys said that they were actually playing with a ball and it hadfallen into the well. Then, Dronacharya took out an arrow from hisquiver and shot it into the well. It went straight and stuck to the

ball. Next, he released some more arrows one after the other andwith the help of the chain of arrows he pulled the ball out. The boys


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were wonderstruck at the skill of Dronacharya and reported thematter to their parents. Then Dronacharya was called to the royal

court by Bhishmacharya and was made the Guru of Pandava andKaurava boys to teach them archery.

One day, the Pandavas along with their Guru Dronacharya weregoing on a hunting expedition in a forest. They had taken somehunting dogs also along with them. Meanwhile one of the dogsstarted barking. Immediately, an arrow released by someone fromsomewhere came like a bullet and stuck to the mouth of the dog.When they started searching for the person who shot that arrow,they came across Ekalavya who confessed to shooting that arrow.Arjuna then realised that Ekalvaya employed the technique of sabdabhedi (shooting an arrow at a target, sensing the directionfrom which the sound was coming). Arjuna became jealous at theextraordinary skill in archery of Ekalavya, particularly his ability touse the technique of Sabdabhedi . Ekalavya prostrated beforeDronacharya, whom he had considered as his guru . Arjuna,seething with anger and jealousy looked at Dronacharya and said,You had promised me that you would not teach this technique ofSabdabhedi to anyone except me. I implicity believed yourwords. Dronacharya replied, I am not the guru of Ekalavya nor

did I teach this technique to him. You can ascertain the fact if youwish, from him. Then Ekalavya was questioned. He replied, It istrue that Dronacharya refused to teach me archery. But, constantlycontemplating on him, as my guru , I learnt archery including the

sabdabhedi technique. Ekalavyas reply fann ed the flames of jealousy in Arjuna. He wished that there should be none in theworld who could excel him in the skills of archery. He wanted tosubdue Ekalavya somehow and make him powerless. He therefore


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prompted Guru Dronacharya to ask for guru dakshina (an offeringto Guru made by a disciple as a token of his gratitude for teaching

skills) from Ekalavya. Bowing to the wishes of Arjuna,Dronacharya enquired of Ekalavya, What guru dakshina youwould offer to me? Arjuna then made a subtle suggestion toDronacharya saying, Ekalavya informed just now that he hadlearnt the skills from you, treating you as his guru . Hence, it must

be you again who should frustrate his efforts to excel in archery.Dronacharya then asked for an unusual guru dakshina from h isdisciple Ekalavya, that is, the right thumb of Ekalavya should beoffered to him.

Immediately, Ekalavya cut off his right thumb and offered it toDronacharya as his guru dakshina .

As he has offered his right thumb to his Guru, he could no longerwield a bow in his hand. Thus, Ekalavya s skill of archery wascontained and Arjuna s ego satisfied.(Telugu poem)

Arjuna felt very happy, for he knew now that there was none whocould excel him in archery, particularly in the technique of

sabdabhedi . Right from that moment, Ekalavya never touchedhis bow and arrow. He did not at all feel sad for losing his skills inarchery. On the other hand, he felt extremely happy that he couldfulfil the wishes of his Guru . Thus, a great archer was permanentlyincapacitated due to the jealousy of another great archer. Arjunamoved about freely with puffed-up ego that he was invincible.(SSS Vol.41, pp. 125-127)


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Example of Shivaji - revere the preceptor as GodSamartha Ramadas appeared before Shivaji, with his usual call for

alms: Bhavati Bhikshaam Dehi. Shivaji realised that the Guru isGod; so, he wrote something on a piece of paper and deposited itreverentially in the alms bag of Ramadas. "For the relief of hungerhow can paper suffice?" asked Ramadas. Shivaji prayed that the

paper may be read. The paper recorded a gift of the entire kingdomand all that Shivaji owned to the Guru. Samartha Ramadas replied:"No, My dharma is Dharmabodha, the teaching of dharma,instructing the people in the right way of life; Kshatriyas like youmust follow the dharma of ruling the land, ensuring peace andcontent to the millions under your care."

Examples form RamayanaSage Yajnavalkya too once refused a kingdom, because he caredmore for the Kingdom of Moksha, the realm of eternal freedom.Sage Vasishta is also said to have renounced a kingdom, offeredhim by Rama.

That was the ideal in the past; it is only now that men pursue pathsthat lead them away from Dharma. You have allowed the treasure

that the sages gave you to drop from your grasp. Though themedicinal root that you so badly need is lying across your path andhas actually tripped your step, you have no eyes to recognise it andrealise the value. What a pity, this!

Look at the way Rama refused to accept the kingdom out of whichhe had willingly come, to carry out the wish of his mother, and the

plighted word of his father, when Bharatha entreated him piteously


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to take it from him. Rama taught that artha and kama should not beallowed to over-rule dharma and the discipline of moksha. For,

fundamentally, the objects of the world are incapable of conferring joy. (SSS Vol.4, pp. 289-290)

Rama- the ideal student:The world is becoming more and more deeply immersed inirreverence and cruelty. Codes of decent behaviour are beingignored and laughed at. The material is receiving greater attentionthan the moral and spiritual. Faith in the victory of truth, justice andgoodness is fast disappearing; the distinction between good and badis seldom recognised. The child Rama, when he was brought intothe hall where Dasaratha, Kausalya and Vasishta were together,touched the feet of Kausalya first, of Dasaratha next and ofVasishta last---thereby demonstrating that it was aware of theancient discipline: "Revere the mother as God, revere the father asGod; revere the preceptor as God." Gratitude for these three isabsent only among animals which soon ignore the parents, oncethey are weaned. Keeping them as well as the preceptor in grateful

Their affection and selfless attitude to serve peopleIt is very necessary for you to recognise the affection that was

shown between the brothers in the Ramayana and the sacredness ofsuch affection. At no time and on no occasion did the brothers ofRama exhibit any selfishness. With a selfless attitude, they wereregarding that service to the people was the main concern of theirlife .

All these good qualities were acquired by them from their GuruVasishta, even while they were young and they shaped themselves


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so as to be ideals for others in the world. It is only when we canrecognise and understand the true nature of satya and dharma, even

while we are young that we can the most beneficial results out ofsuch understand when we grow older. (SSB 1977, pp. 54-55)

Sages guided the monarchs of ancient kingdom This consideration goaded the monarchs in the ancient kingdoms ofIndia to seek counsel from some sage, who had no affiliations and

prejudices, who therefore knew what best to do, in any crisis. Theywere men full of love for humanity, compassion for the distressed,and understanding of the motives of the wrong-doers. They were offive grades of spiritual greatness: Pundits, Rishis, Rajarishi,

Maharishis and Brahmarishis. They were free from any trace ofambition, or avarice to amass land, wealth or fame. Sage Vasishta,the Preceptor and Counsellor of Emperor Dasaratha, initiated Ramainto the mystic formula, called Adhithyahridhaya, the 'Heart of theSun,' directing him to recite it whenever victory appeared to slipout his grasp! These counsellors steered the kingdom safe. (SSSVol.7, p. 143)

Vasishta gives lessons of liberation to the Avatar as part of thegame:

Rama learnt from Vasishta (it is part of the game of the Avatar to bestow on the preceptor Vasishta the merit of having taught theway of liberation) the method of conquering desire and hedemonstrated by his equanimity that he could go into long exile,with as much exaltation as he could go towards the throne for hisCoronation. 'Rama' means the Joy that comes of Love. He loved

bird and beast, demon and sage, to prove to the world that Godsaves those who love His children. (SSS Vol.7, p. 433)


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When Vasishta observed Rama raising profound philosophical problems, he noticed also a halo of bright rays of spiritual

splendour that emanated and surrounded his face! He knew that theLight was an indication of Divinity, attempting to surge outwards!So, he wanted Rama himself to provide the answers to thequestions that Rama put forward. And the replies and explanationsRama gave were verily the Voice of God. The dialogues betweenRama, (the pupil) and the Preceptor form the text of Yoga-Vasishta ,5 a treatise which is meaningful and mellow. It is alsoreferred to as the Ramagita . (RKRV Part I, p. 79)

Viswamitra imparts the knowledge of archery:When we look at the story of the Ramayana, we find that at acertain point, Viswamitra comes to Dasaratha and requests him tosend his sons for the specific purpose of protecting his yagna in theforest. (SSB 1977, p. 136) During the journey 6, he said, I shallteach 7 You two mantras : Bala and Athibala . Come and sit near meand receive the instruction. The sage taught the two mantras .(SSB 2000, p. 215)Not only did he teach Mantras , but he also gavethem all the weapons 8 that were in his possession and taught themhow to use those weapons. (SSB 1977, p. 136)

5 Yoga-Vasishta: S acred work in the form of dialogue between Vashishtaand his pupil Rama, teaching the way to eternal bliss. (Dharma Vahini

p.139 - Glossary) 6 SSB 1977 p.136 7 After teaching the mantras to the children, he regretted his audacity to teach

mantras to the very embodiments of Divinity! (SSB 1996 p.24) 8

Viswamitra gave to Rama powerful arrows like Gandaka, Dharamaja, Dharmaka, Vishnukula, Bhramaku, etc., for he was a master of archery.(SSB 1996 p.26)


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WHEN I was at Uravakonda studying in the High School, youknow I came away one day and threw off my books and declaredthat I have My work waiting for Me. Well, that day when I cameout publicly as Sai Baba, that first song I taught the gathering in thegarden to which I went from the Telugu Pundits house was:

"Maanasa bhajare guru charanam Dhusthara bhava saagara tharanam"

I called on all those suffering in the endless round of birth anddeath to worship the Feet of the Guru (spiritual preceptor), theGuru that was announcing Himself, who had come again for takingupon Himself the burden of those who find refuge in Him. Thatwas the very first Message of Mine to Humanity."Maanasa

bhajare."

"Worship in the mind!" I do not need your flower garlands andfruits, things that you get for an anna or two; they are not genuinelyyours. Give Me something that is yours, something which is cleanand fragrant with the perfume of virtue and innocence, and washedin the tears of repentance! Garlands and fruits you bring as items in

the show, as an exhibition of your devotion; poorer devotees whocannot afford to bring them are humiliated and they feel sorry thatthey are helpless; they cannot demonstrate their devotion in thegrand way in which you are doing it. Install the Lord in your heartand offer Him the fruits of your actions and the flowers of yourinner thoughts and feelings. That is the worship I like most, thedevotion I appreciate most. (SSS Vol.1), 1953

- Bhagawan Sr i Sathya Sai


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Significance of GuruPoornima lessons to belearnt

Guru PoornimaGuru Poornima is celebrated by people as Thanksgiving Day fortheir spiritual preceptors, those who initiated them into spiritualdisciplines, mantra recitals, meditation, japa and the study ofsacred texts. We have a popular saying, "Without a preceptor, alllearning is blind." (SSS Vol.9) 29. 7.1969

This day is celebrated as Vyasa Poornima, the full moon daydedicated to the memory of sage Vyasa. (SSS Vol.18) 2-7-1985. This day is also called Vyasa Poornima, a day when mankindoffers him the gratitude he deserves. 'Vyaaso Naaraayano Harih':

Vyasa is the Lord Narayana, Hari. Narayana, the Lord Himself,came as a man called Vyasa, to collate the Vedas and teach man the path towards God. He has made the path plain and easy to climb.(SSS Vol.14) , 9-7-1979

There is nothing specially related to Sage Vyasa which makes thisday attached to his name. He was not born on this day nor did he

'leave' on this day; it is just dedicated to his memory and to theworship of all Gurus. For Vyasa is the Aadiguru, the Mulaguru


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(the. first and the source of all spiritual teachers). He recognisedand declared the Truth in a variety of ways and helped in opening

the inner eye of man. He described in beautiful simple, clear termsthe Glory of the Lord and of the means of attaining Him. He sawthat unless the Mind is negated or destroyed, the Lord will not bemanifest. He prescribed the paths by which this could be done. Sohe is the Lokaguru (world teacher), the Paramaguru (greatestteacher). He collected the hymns, collated them and put them intothe Four Vedas; he assembled the later Vedic literature andcomposed the Brahma Sutras (aphorisms on Supreme Reality) toexpound the philosophy that was inherent in it. He wrote theMahabharata, which includes the universal specific, the BhagavadGeetha.

Then, when he was sunk in sadness, in spite of all this knowledgeand scholarship and teaching, Narada advised him to sing the gloryof the personalised aspect of Godhead, to waken the emotions andguide them Godward through bhakti. That gave him and the worldgreat joy and peace, for Vyasa then wrote the Bhagavata. (SSSVol.2) 17-7-1962

There are four full moon days holier than the rest in the Hindu

calendar--the full moon which occurs in the month of Vaisaakha, Ashaada, Sraavana and Magha. Guru Poornima is in the month of Ashaada. On this day, the day when the moon (the presiding deityof the mind) is full circle and the moonlight cool, pleasant andclear, Sage Vyasa completed the composition of the immortalscripture, the Brahma Sutra. Sutra means string. He revealed thatthe Brahma principle interpenetrates and holds together the manyin the ONE. That principle does not wax or wane, it is Poorna and


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it projects Poorna, in spite of that projection. The passing cloudcannot act on that fullness. This was what Vyasa, the Guru taught

mankind. (SSS Vol.18) 2-7-1985.

Vyasa is the greatest of spiritual doctorsGuru Poornima is a day when mankind pays homage to thegreatest of spiritual doctors, Sage Vyasa. Vyasa is the greatest ofsuch doctor; for he put together the Vedas and composed the

Puranas and the Mahabharata and gave humanity the Bhagavatha.He is the primal Guru for all who walk in the Path of God. He

planted the seed of theism and nurtured it, through Sruthi, Smrthi,Shastras and the Mahabharata. He gave the world the Geetha andthe Brahma Sutras, the idea of the immanent Atma, the story of theDivine Leela, the secret of this changeful Creation. He belonged toabout 3800 B.C.; he was the great-grandson of the sage Vasishta,the son of Paraasara and the father of that celebrated gem amongrishis, Suka. His life-story is a series of miracles, a Divine saga. Hecame from Vaasudeva, announced the Leela of Vaasudeva to alland finally, got merged in Vaasudeva. He established the era of

Naamapaaraayana (repeating and discoursing, on Lord's Name)and made all aware of the sweetness of the Name of the Lord,

which evokes His Form and His Grace. (SSS Vol.2) 27-7-1961

The greatest of Gurus was Sage VyasaThe Yadavas were attached to Krishna through a sense of worldly

belonging. He was their kinsmen, they felt, and this feeling did notsave them from total destruction. The gopis felt they were His, not

that He was theirs. So they were recipients of His Grace. When theideas of 'I' and 'mine' disappear, man's only thoughts are of 'Thee'


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and 'Thine.' He then finds only 'Thee' everywhere and thus achievesthe Vision of Unity.

The fully worth-while Guru must facilitate that Vision of Unitywithout the discords and divisions that 'mine' and 'thine' engenderin the mind of man. Such a Guru was the sage Vyasa. (SSSVol.14) , 9-7-1979

Keep the heart cool, pure, soft as the moonlight

Each religion emphasises one name and one Form of andrecommends them for acceptance. Some even insist that God hasno other Name or Form. But, the Reality is beyond name and form,

Akshara (the indestructible, eternal) as the characteristic and Om asthe Form. You reach the Akshara stage---the stage of attributelessunity---in three steps of Sadhana: (i) I am Thine, (ii) Thou art mine,and (iii) Thou art myself. Through Sadhana, one must transcend theduality of I and You. I is only the reflection of You in this body.The consummation is reached when duality is superseded. That iswhy it has been declared, "It is good to be born in a church; but, itis not good, to die in it." That is to say, before life ends one must go

beyond the limits set by institutionalised religion and reach the vastlimitless expanse of the Atman, which pervades all.

Ramadas of Bhadhraachalam used to write on palm leaveshundreds of songs on his favourite Deity, Rama; the leavesaccumulated into a gigantic pile.

One day, Ramadas stood by its side and wondered, "Am I thefellow who wrote all this? Did I write them for my satisfaction or

for pleasing Rama?" He carried the whole pile and threw them intothe Godavari River; only 108 songs floated above the waters; the


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rest sank and were lost for ever. Those 108 came forth from theheart; the rest were products of intelligence, cleverness.

They rose from the head. God does not reside in the head; He is Hridhayavaasi, the Dweller in the Heart. Keep the heart cool, pureand soil---as the moonlight is on this day---the Guru PoornimaDay.

For this, your mind has to be cleansed by the mind only. Just as youshape an iron sickle or axe with an iron hammer, the mind is theshaper and shaped, both. The power behind the mind which helps itto shape it well, is Faith in God. That is why it is declared that onemust have faith in God, holy places, the scriptures, the mantra, thesoothsayer, the drug and the teacher. Cultivate that Faith andeverything else will be added unto you. (SSS Vol.9) , 29. 7.1969

Man allows the mind to dominate himMan has also to contend with afflictions from five Kleshas(afflictions). These are: Avidya, Abhinivesha, Asmitha, Raaga and

Dhvesha.

Avidya (lack of true knowledge) renders a man feel weak and

imbecile, incapable of recognising his inherent divine nature.

Abhinivesha makes a man attached to samsara (worldly concerns)and to forget his real destiny. He allows the mind to dominate him.As a result, he is subject to sorrow and depression.

Asmitha is the trouble that arises out of ego and excessive greed.

When the desires are not fulfilled, there is distress. When they are


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fulfilled, Ahamkara (self-conceit) grows. In this process genuinehuman qualities wither away.

Raaga Klesha is the distress caused by the insatiable desire forhouses, vehicles, wealth, etc.

Dhvesha Klesha is the feeling of bitterness that arises when onedoes not get what he seeks from others. In due course he becomes alow and pitiable creature.

The scriptures have declared that among birds, the crow is themeanest; among animals, the donkey is the meanest and amongmen, the one who indulges in slander is most despicable. The crowis mean because it does not relish good food and prefers only rottenthings. The donkey carries only dirty clothes and is always dirty.The slanderer has a foul tongue and is the meanest among human

beings. (SSS Vol.20), 11-7-1987

Vyasa helped mankind to earn peaceVyasa is the first Guru who demarcated the path and the goal.Vyasa means the person who has elaborated and expandedknowledge of truth, that is to say, the universal eternal energy.

Vyasa helped mankind to earn peace and happiness, and to learnways of fruitful adoration of God. Vyasa has also narrated storiesof the human incarnations of Godhead. The three Gunas---Satwa,rajas and Tamas (purity, passionately active and ignorant)---havedifferentiated all beings into divine, human and demonic persons.Men are intelligent, curious and full of wonder, full of awe and theattitude of reverence. They are the only beings who have the

longing to know themselves and to succeed in that effort.


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There is a legend about the Truth. The Gods approached Eswaraand pleaded with Him to keep the knowledge of Truth away from

men and demons, for it would make them irresistible. So, itwashidden in the unreachable heights of the Aakaasha (the sky). Thedemons lost interest in this kind of knowledge but men sufferedagony in its absence. So, Eswara hid it in the Ocean and finally,when human yearning became overwhelming, Eswara planted it inthe heart of every human being. But even there, it was not easilyavailable for man. He had to penetrate through the evils of the fiveelements that comprise the gross body, the sheaths of the subtle

body and the causal body, to have a vision of the indwelling Atma.

Vyasa and Narada Are like Man and GodVyasa wrote the sacred Bhagavatha which is often referred to asthe fifth Veda . Vyasa was a great individual who could overcomeall human weaknesses like anger, greed and lust; and so, he couldwrite, this great text. Vyasa was given to yogic practice in life, andone day he was sitting on the banks of a river and was in a verydepressed mood. He was thinking about time which was fleetingaway and was feeling that his life span was melting away like a

block of ice without any worthwhile achievement. He was trying tounderstand how he should lead his life. Although he had studied

and understood all the Vedas and Puranas , he was worried that hiswritings and teachings were not giving peace and happiness to the people in the world. He realised that all his knowledge should have been used to give peace and prosperity to the world, and he feltunhappy that it was not being utilised for this purpose. At thatmoment, Narada entered the scene. Narada was the son ofSaraswati, and Vyasa was sitting on the banks of river Saraswati

and thinking of these problems. Saraswati signifies the form of thelatent unspoken word. This Saraswati is like the traditional river


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which is believed to be flowing in an unmanifested form. Narada asan individual was representing Saraswati.

There is an inseparable connection between the manifested and theunmanifested aspect of Saraswati. Ordinarily, in the mind of ahuman being, thought processes are generated and he then speaksout. The words that we hear are the manifested words representingthe unmanifested Saraswati. The stream of thoughts, that arise inhis mind are given the shape and form of the spoken word.

Bhagavatha has been proclaiming the inseparable connection between the manifested and the unmanifested forms. The twoaspects, namely the manifested and unmanifested are closelyrelated like the object and its image.

Narada taught Vyasa that all the texts and scriptures which do notcontain a praise of the leelas of the Lord are hollow and have nolife in them. They will not attract people at all. Acquaintance withall the books and the scholarship that one might possess are meantfor attracting the world, but they will not be able to attract and

purify your own mind. If what one writes can give him purity ofthought and liberation from worldly attachments, that can beregarded as a proper text.

Sweetness is a natural quality of sugar; but if we just have aknowledge of this fact, we will not know that sugar is indeed sweet.This experience relates only to the palate, and your tongue alonecan identify the sweetness of sugar. The sweetness of sugar is notknown to sugar itself. It is only when there is an individual who,through his palate, has experienced the sweetness of sugar, can thesweetness of sugar be realised. As in the analogy, the ananda or


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bliss associated with God will be known only to the individual whoseeks such ananda and bliss.

It is the devotee who seeks and enjoys the experience of anandaand not God. Narada told Vyasa that he had only written aboutsuch happiness, but he had not experienced it. Narada then toldVyasa that from that day he would have the capacity to sing theglory of God and advised that Vyasa should do this and derive blissand joy. (SSB 1978, pp. 19-20)

Singing of a bhajan is usually associated with singing with arhythm. In reality, if we can give a form to what is contained inSama Veda , that itself can be described as bhajan . All types oftunes have their origin in Sama Veda . Narada also told Vyasa thatif such a sacred song is sung with proper feeling and devotion, thenthe significance of the song will also be clear. The sacredness ofdivine nature that is present in each individual can be experiencedin the form of a song. There is a small example for this. When twoindividuals are talking with each other, one individual enters theother in the form of sound. This concept of an individual enteringanother in the form of sound is not clearly understood today. Whenyou are face to face with God and think of His name and glory, the

form of God will enter you. It is in this context that the Shastrasand Puranas advise you to spend all your time in the thought ofGod and in singing His glory. We are, therefore, told that God is

present in all living things, and that all living things in their turn are p

guru - god is the only sadguru: god, guru-shishya and the significance of guru poornima

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