Introduction (Part 5 of 6)

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Introduction (Part 5 of 6)

 

A similar incident occurred in one of the incarnations

of Datta Swami as Nrusimha Saraswathi.

 

Having felt that his Guru had much anger, a practicant

deserted his Guru and approached Narasimha Saraswathi.

He reprimanded the practicant for his thoughtless

act, explained to him what kind of Guru one would get

and revealed the secret of the tests of Guru.

Ultimately, he was sent back to his old Guru.

 

The story of Trishank is another example of this type.

 

Thus under any circumstances, Guru should not be

changed and so there is no question of having two or

three Gurus.

 

But are they not great who are not your Gurus? Should

they not be served?

 

All the Great souls should be respected and you should

also serve them, if need be. But they should not be

treated as your Guru. Your Sadhana (practice) is

yours. What your Guru teaches you is the path of

practice for you. The preachings of others may be

acceptable to you if they are in line with the path

suggested by your Guru. For that matter, every

minutest particle in Nature is Guru for the

Sadhak (practicant.) According to Datta Puran, an

Avadhut (self-made god-man)has 24 Gurus. If their

preachings are not congenial to your path, you should

know it to be a different path and ignore it. Not

only that. It is the Guru who decides and initiates

His disciples into different paths which suit them.

So the line or the course of practice suggested by the

Guru should be implicitly followed.

 

Whenever you come across great people, you should

think that your Guru has come in that form and serve

them, but they should not be taken for your Guru.

 

When the Sadguru leaves the mortal coil or when He

leaves for far off places like caves in the Himalayas

or when He happens to be away for a considerably long

period or when He himself directs you to go to

another teacher, then you can approach another Sadguru

and treat Him as your Guru, but not otherwise. This

is the scriptural verdict and the revered tradition.

 

When our Guru is there for us, others are only to be

respected, but we should not get their suggestions,

initiations and yantras (seed inscriptions.) We

should not go after them in the name of sacrifices,

astrological predictions, palmistry or Vast' (science

of set rules for building constructions.)

 

Datta Swami preached all these to Devendra.

 

Some people raised another question viz., whether the

tradition of Guru is nearer Saivism or Vaishnaavism.

Indeed, the answer to this has already come in this

discussion.

 

In this Guru Gita, it is mentioned, 'Sivaya Guruve

Namah' (salutation to Guru Siva) and hence, some

suspect that it is near to Saivism, but in this book

itself in the 141st sloka--

 

"Krishnaya Klesaharine" (Krishna, the annihilator or

destroyer of sorrow) "Namo . . . Guruve" (Salutation

to Guru Krishna) is also there.

 

The occasion for preaching this Gita arose out of

Mother Parvathi's question. So this can be said as

the very basis of Sakteya, too. Why all this? Refer

to 'sloka' 131. All these doubts disappear.

 

Then why is Siva shown as Guru at several places in

this book? The first reason is that this is the

teaching to Parvathi. For women, their husband is

their chief Guru. When that husband has no capacity

to initiate, both of them should approach the same

Guru. Even then, the Guru blesses the wife through

her husband. It is to indicate this tradition, it was

said that Siva, the husband of Parvathi was her

Guru.

 

There is another reason. The Guru is the most easily

pleased giver of boons. This means that no other god

or goddess grants the grace as quickly as Guru. Among

the gods, Siva is easily pleased and grants boons very

soon. So, He is called Bhola Samkar (easily pleased

Samkar). Because of this, Guru is compared to Siva.

 

 

 

 

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