Introduction: Part 1 of 6

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Introduction: Part 1 of 6

 

Sri SadguroobyOHnamah!

Jaya Guru Datta

 

Instructions to 'SAdhakas' (practicants):

 

Myriads and myriads are the desires of mankind. If

analyzed properly,all of them may be classified

chiefly under three heads as follows:

 

1) that he should excel all at all times and places.

 

2) that he should be in possession of all knowledge,

and

 

3) that he should ever be happy and cheerful.

 

Take any desire and observe it. You find it belonging

to one or the other of the above three categories.

Refer to the pages of the history, and you shall see

in every inch of it the anxiety and agony of every

being for the realization of these desires. Hence,

these may be called the 'basic desires'.

 

But had there been any who had the accomplishment of

these desires? To utter bravely and boldly that there

had been, we ought to have knowledge of our ancient

ascetic traditions. Indeed it is the very aim of our

age-long traditions that diffused in divergent ways

quite unendingly.

 

Then the question is sure to arise as to how had the

sages and saints of India attained them when the

people of the rest of the world awfully failed? The

reply for it is that they had them all because of the

highly venerated and ageless system of their tutelage

under a spiritual mentor.

 

Even children in our country know the term 'Guru'

(Mentor) according to our 'Dharma' in our country.

It is as simple and natural as knowing mother and

father for our children. But strangely, even those

who studied our classics and practice the daily

worship do not understand completely what Guru is. It

is no surprise for it was rather unknown to the Mother

of the Universe! Then who will explain? Lord Siva, the

direct image of Absoluteness can only do it out of

compassion. That is this "Guru Gita".

 

Looking into Nature, referring to the pages of the

history, reflecting upon them, and getting satisfied

with the fund of knowledge he acquires is one of the

characteristics of man. But at the same time,he feels

subdued and sorry that he has not learnt enough.

 

This shadow of discontent has been haunting man for

the past so many ages. In spite of the spread of

science and advancement of knowledge in different

branches, this shadow necessarily touches every silver

line in man's life. So, this discontent will now leave

man in this path.

 

The mentor is one who frees us from the discontent,

enables us to have the blissful vision of the

shadowless light and grants us enlightenment which is

beyond all dualities of in and out and death

and birth, and lights the path for our inward

progress. When our fortunes become fruitful and when

we are truly accepted as his disciples, we get the

true mentor.

 

This mentor can lead us on the difficult path to

enable us to attain the goal, which is otherwise

impossible for us through the development

of our intellect and acquisition of wolrldy

experience. Thus those without Guru cannot see the

aforesaid pure light and fulfill the basic desires.

So the entry of a true Guru into the life of men is

a source of great fortune and the inevitable result of

the virtues of previous births.

 

People who believe in occult power and knowledge

continue to practice spiritualism in many ways. In

India this is much in vogue. They try to attain

Saakshaatkaar, (visiting the Divine,) through the

path of Bhakti, (devotion,) Yoga, Japa,

(incantation,) and in many other ways. And these

diverse paths in course of time gave rise to

different sects like Saiva, Vaishnava, Saakteya, etc.,

in our tradition and there have been such innumerable

traditions. There are such differences amongst them

that one might see no connection at all between one

and the other.

 

Despite all these diversities and differences, has

there been at least one tradition that gnores Guru's

initiation? Not only that, is there anyone who does

not meditate upon Guru in his daily

Anushtann,(worship,) or Mantraanushtan, (ritual or

religious function?) We can decidedly say 'No' to it.

 

In the present enfeebled condition of our race, we may

fail to understand it, but those who call themselves

the initiated into the worship of Siva, Vishnu or

Devi and all who consider themselves, Yogis, or

Jnaanis are primarily worshipper of their Guru. In a

word, their worship of either Siva, Vishnu, or Devi,

the practice of Yoga or performance of Yaaga,(ritual,)

truly amounts to nothing but Guru Upaasan,(worship of

Guru.)

 

 

 

 

 

 

 

 

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