Our spiritual heritage has no parallel in the world. Some of our learned forefathers had realized the essence of life and knew the path of fulfillment. They developed a number of techniques by which one can attain supreme bliss, happiness, joy in life. The aim of all the jiva is said to be material progress (artha) and fulfilling all desires (kamane) based on righteousness(dharma) with a view to attain liberation, emancipation (moksha) from the chain of repeated births and deaths. many plans (tantra or upaya) have been designed towards this purpose. Tantraraja-tantra is a beautiful text that gives us some interesting techniques. Bhavanopanishad is another text. Srividya gives a number of techniques in this regard and some of these techniques are narrated here, quoting from the text presented by my Rev. Guru. Prof. S.K. Ramachandra Rao inn his book- "The Tantra of Sri Chakra".
Shree guruh sarvakaranabhuta shaktih |
"The auspicious Master is the all-causative power"
Guru (derived from the root 'gri') is one who instructs Veda to his disciples- 'grinati upadishati vedadi shastrani | The 'guru' is adored as the knowledgeable person, a person of great wisdom and austerity. He removes or destroys ('ru') the ignorance or darkness ('gu') of the student. girati ajnyanam antrayami rupena, avidyam nashayati | Here, 'gu' is reality and 'ru' is knowledge.
Who is this 'guru' who helps us to destroy our ignorance, avidya, maya and clears our 'darkness' and leads us to 'Light'?
The Veda recognizes the preceptor or 'guru' as Manu and, also include the parents as guru. However, scholastic wisdom is imparted by the shiksha-guru. In the traditional Vedic perspective, it is the one who imparts the secret power (shaktipaat) like an electricity board linesman who gives connection of electric power from the electric pole to our meter board. Rather, the 'guru' is like a fire-pot (agnikunda prepared for homa) where we offer our ego with other ari-shadvarga and all karma kleshas as 'purnahuti'. There are a number of scriptures like the Taittiriya-samhita, Yagnyavalkya-smruti, Aitareya-brahmana that elucidate further details in this regard. Rk Veda lays special stress on the sacred word, 'mantra'. This imparting 'mantra shakti' by a guru is of tantra texts, but there is nothing non-Vedic, avaidika, here.
Thus a real guru is one who imparts (upadesha) the secret power of the sacred word (mantra-shakti). This is common to China, Tibet, and Japanese traditions, too. There cannot be moksha or release from bondage without the help of mantra deeksha from an attained guru. This 'diksha' (derived from 'dah' meaning 'to burn') from a guru is considered to be a rebirth! Once the guru touches the disciple and imparts the 'mantra', transfers his spiritual power through the power of the sacred word (mantra-shakti), the physical and mental impurities (karma klesha) are burnt away and the jiva is purified and made fit enough to enter the spiritual realms. such a guru who transforms his disciple and initiates him/her to spiritual realms is a 'Sri-guru'. All other efforts may seem futile when we consider this aspect seriously.
The tantra shastra, particularly, tantraraja-tantra and bhavana upanishad, prescribe synchronization- "the unison of the manas (Mind) and the prana (vital-forces) in order to realize the Self (Atma sakshatkara)". Purity of mind (chitta shuddhi) of the highest order through practice of laya yoga like manolaya or manonasha is called for here. The state of equilibrium of mind (stitaprajnyata) has to be attained. in fact, half the battle is won with the conquest of mind since mind is the stumbling block in spiritual progress.
Now, the physical master as a guru is meant only to purify the mind of the disciple and fortify the disciple's desire and aspiration towards spirituality. The guru as the preceptor plays a very important role since the disciple has to be initiated into the spiritual realm of pure consciousness drawing him/her away from the sensuous worldly indulgences, But the master, the guru, in reality is his own 'self', dhruti, determination to pursue spiritual path. It is with this view the aspirant is advised to sit in contemplation, dhyan, meditation focusing attention on 'ajnya chakra'- the point between the eyebrows (bhru). The guru is the regulating principle located here. Awakening takes place here.
Hence, a guru initiates a disciple and kick him out asking him/her to attain Atmasakshatkaar (realization of the self) sitting in contemplation on brahmn in a secluded life. No guru wants his disciples to pester him time and again!
The tantra shastra, particularly, tantraraja-tantra and bhavana upanishad, prescribe synchronization- "the unison of the manas (Mind) and the prana (vital-forces) in order to realize the Self (Atma sakshatkara)". Purity of mind (chitta shuddhi) of the highest order through practice of laya yoga like manolaya or manonasha is called for here. The state of equilibrium of mind (stitaprajnyata) has to be attained. in fact, half the battle is won with the conquest of mind since mind is the stumbling block in spiritual progress.
Now, the physical master as a guru is meant only to purify the mind of the disciple and fortify the disciple's desire and aspiration towards spirituality. The guru as the preceptor plays a very important role since the disciple has to be initiated into the spiritual realm of pure consciousness drawing him/her away from the sensuous worldly indulgences, But the master, the guru, in reality is his own 'self', dhruti, determination to pursue spiritual path. It is with this view the aspirant is advised to sit in contemplation, dhyan, meditation focusing attention on 'ajnya chakra'- the point between the eyebrows (bhru). The guru is the regulating principle located here. Awakening takes place here.
Hence, a guru initiates a disciple and kick him out asking him/her to attain Atmasakshatkaar (realization of the self) sitting in contemplation on brahmn in a secluded life. No guru wants his disciples to pester him time and again!
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