passionate_freak Posted September 13, 2007 Report Share Posted September 13, 2007 <TABLE cellSpacing=0 cellPadding=0 width="100%" border=0 rowpadding="0" rowspacing="0"><TBODY><TR><TD> </TD><TD><CENTER>GURU, THE MENTOR OF ONE'S LIFE </CENTER></TD><TD> </TD></TR></TBODY></TABLE><CENTER></CENTER> How can the disciple attain perfection, and give excellence to his life? How can he accumulate the qualities of a good disciple? A reflection, study and contemplation on these points, through this article... The word "Shishya" means to come near. It also means closeness, proximity and nearness. Therefore, a disciple. in the true sense of the word, is one who comes closest to the Guru, touches the live chords of the heart of Guru and finds a place therein and becomes one with him, all with a feeling of total dedication. Virogopnishad lays down six qualities for a disciple in order to achieve perfection in this direction. A person or Sadhak attains perfection to the extent he is able to accumulate these qualities within himself. The six qualities mentioned in the Virogopnishad are as follows :- (1) The word "Shishya" also signifies dedication. The depth of dedication to the Guru determines the excellence of the disciple. Dedication admits no conditions. It has to be feeling oriented and not reason oriented. You may be a doctor, advocate or a big industrialist but the social status has nothing to do with the feeling of dedication. Those who dedicate themselves before the Guru without any pre-conditions and status considerations are really competent to become disciples. (2) A disciple has no personal desire or ambition. Before the Guru, he has to be like a simple child even though he may be holding a high post, or may be otherwise great or powerful financially. All these things are secondary, since before the Guru, a disciple is like a lump of clay without any form or size. Only with this feeling of humility can a person prove to be a good disciple. If a disciple continues to be prejudiced that he is very learned, is a professor, lawyer, industrialist or a high officer, the distance between him and the Guru continues and their, identities remain separate. It is therefore, obligatory for the disciple that whenever he appears before the Guru he should put aside all his titles and distinctions. Only then can there be a mutual accord with the Guru. (3) The disciple’s mind should basically be governed by true feelings and not by arguments, since the arguments result in ill-reasonings later on. If you have accepted someone as a Guru, it is evident that you have considered him to be more significant than your own self and that he is far advanced than you in a particular field. In such a case you have no right to argue with him unless you too achieve the knowledge in the field of his specialization and this knowledge can be gained only if you are able to win over the feelings of Guru by reverence. If the Guru gives any direction there should be no questions. His direction is above all things in life and to obey it is the main duty and function of the disciple. If you are inclined to argue things out and have ifs and buts in your mind, then it is better not to have a Guru at all. But once you have accepted a Guru there should be no ifs and huts. Only then can you achieve fusion with the Guru. (4) The disciple is not a judge and he has no right to test the Guru. If you consider it necessary, you can investigate and make inquiries, satisfy yourself by examining his individuality before accepting someone as Guru. But after becoming a disciple, the question of testing the Guru does not arise. Nor is he to be compared with any other Guru. To obey the order of the Guru should become the principle of one’s life. Any hesitation or doubt in following the orders of the Guru lessens the feeling of dedication. Therefore, whenever the disciple meets the Guru he should meet him with the feeling as if he is a mere child, irrespective of his status and position in personal life. (5) The word "Shishya" means nearness. The more near a disciple is to the Guru the greater will be the gains. You should remain physically present in the Guru s feet. If it is not possible, in the modern busy life, you should maintain proximity by correspondence or by telephonic conversation. If possible visit the Guru thrice or more times in a year and sit in his holy feet for a day or two. One should try to visit the Guru with the entire family at least once a year and try to attain something, from his divine presence. The Guru is also a member of the family. Rather he is the head of the family and it is the duty of the disciple to meet the Guru quite often and receive some guidance for the future. If you do not meet the Guru then how will you be able to receive anything from him. To remain in contact with the Guru and to identify himself with him is the duty of a disciple. (6) The direction given by the Guru is above all things. As a disciple, it is your duty to obey the directions. Something very important always lies hidden in the order of the Guru, though it may not be obvious at that time but with the passage of time, the disciple realises that the order given by the Guru earlier was for his own good. Therefore, whatever the orders of the Guru, it should not only be the duty, but the religion of the disciple to follow them. There should be no questions, no doubts or hesitations in obeying them. To obey the order of the Guru to the best of his ability and in the shortest possible time, has been considered the foremost duty of the disciple. According to Virogopnishad, the disciple who is able to assimilate the above qualities, is the real disciple. Therefore, before expecting anything from the Guru, one should introspect within, if he is a disciple in the true sense and fulfils the criterion laid down as above. If you fall short of the criterion how can you expect the Guru to fulfil your desires. The relations between the Guru and disciple are as delicate as a sheet of glass. A slight stroke causes a crack in it. Similarly, a slight difference with the Guru causes a strain in the relations, which turns into a wide gap. Therefore, the disciple should be constantly on the watch out , whether he is fulfilling all the criterion and should analyse this aspect from time to time. He should ask himself whether he has assimilated all the qualities necessary for a disciple and whether he has been able to become a perfect disciple. By such an analysis the heart becomes clear of all doubts and the chances of differences with the Guru are eliminated. The relations between the Guru and the disciple are not business like. There is no question of give and take between them. No feeling of remuneration for services done should be entertained by the disciple. There is no balance to measure or explain this exchange. The disciple has to remain as such and continue to march ahead on his path consistently. In clear words, the disciple has to remain like a child. His mental outlook should be one of dissatisfaction with sensual pleasures and evil social customs, on the same time maintaining concern and respect for the society in general. A disciple attains perfection by remaining disinterested in the outer world, by marching ahead on the path of duty, as directed by the Guru, and wishing for the general welfare of mankind. Such a disciple is always polite and without vanity and considers himself a nullity before the Guru. The most difficult Sadhana and devotion for a disciple is dedication in the feet of Guru and to assimilate the greatness of the Guru into himself. For achieving this goal, a disciple should continue to make great efforts. To be a real disciple, a man or woman has to subdue one’s ego, remain polite and face the world, remain in the feet of Guru and maintain a balance between himself and his family. Such a disciple is always prepared to sacrifice his social status, financial position and even his life to achieve the blessings of the Guru and thus to attain perfection. Complete dedication and surrender of one’s ego is the first step on the road to spiritual progress and this Shakti Sadhana (Sadhana of the Divine Energy) is possible only with the blessings of the Guru. Only with the above efforts, the disciple attains the qualities of the Guru and becomes a Guru himself. Others may address him as a Guru but he remains a disciple before his own Guru. These criterion, if maintained, bring him face to face with divinity. Only then, is he able to serve the mankind better and set an example for others to become good disciples. siddhashram.org Quote Link to comment Share on other sites More sharing options...
Murali_Mohan_das Posted September 13, 2007 Report Share Posted September 13, 2007 I especially like the bit about not comparing one's Guru with other manifestations of Sad-Guru. The whole "my girlfriend is prettier than your girlfriend" mentality into which we can find ourselves falling is off-putting, isn't it? The bit about merging with Guru is a little troublesome. While we are all part of the Organic Whole, and are thus already one with Guru in a sense, we are also all eternal sparks of free will. The key is to harmonize our will with the Divine Will of Guru, isn't it? Also, while the overall tone of the essay is to emphasize the humility of the disciple and the lack of a mercenary attitude on the part of the sincere disciple, this bit raises a red flag. If you fall short of the criterion how can you expect the Guru to fulfil your desires. Guru and the Lord are not our order-suppliers. As stated elsewhere in the essay, we must approach Guru without any calculative motivations. Quote Link to comment Share on other sites More sharing options...
Guruvani Posted September 14, 2007 Report Share Posted September 14, 2007 Looks like an ad for some guru to me. There is no such Upanisad as "Virogopnishad". Even if there was it would be spelled wrong. Here is the list of the 108 Upanisads. I don't see that Virogopnishad in the list. As Well, sisya means "disciple" Upaniti is the word they should be using instead of "sishya".(Upaniti is the term for coming closer to the guru not "sishya".) Maybe I am blind but I don't see that Virogopnishad in this list. Īṣa, (ŚYV, Mukhya) "The Inner Ruler" Kena (SV, Mukhya) "Who moves the world?" Kaṭha (KYV, Mukhya) "Death as Teacher" Praśna, (AV, Mukhya) "The Breath of Life" Muṇḍaka (AV, Mukhya) "Two modes of Knowing" Māṇḍūkya (AV, Mukhya) "Consciousness and its phases" Taittirīya (KYV, Mukhya) "From Food to Joy" Aitareya, (ṚV Mukhya) "The Microcosm of Man" Chāndogya (SV, Mukhya) "Song and Sacrifice" Bṛhadāraṇyaka (ŚYV, Mukhya) Brahma (KYV, Sannyasa) Kaivalya (KYV, Shaiva)[3] Jābāla (ŚYV, Sannyasa) Śvetāśvatara (KYV, Sannyasa) "The Faces of God" Haṃsa (ŚYV, Yoga) Āruṇeya (SV, Sannyasa) Garbha (KYV, Sannyasa) Nārāyaṇa (KYV, Vaishnava) Paramahaṃsa (ŚYV, Sannyasa) Amṛtabindu (KYV, Yoga) Amṛtanāda (KYV, Yoga) Śira (AV, Shaiva) Atharvaśikha (AV, Shaiva) Maitrāyaṇi (SV, Sannyasa) Kauśītāki (ṚV, Samanya) Bṛhajjābāla (AV, Shaiva) Nṛsiṃhatāpanī (AV, Vaishnava) Kālāgnirudra (KYV, Shaiva) Maitreyi (SV, Sannyasa) Subāla (ŚYV, Samanya) Kṣurika (KYV, Yoga) Mantrika (ŚYV, Samanya) Sarvasāra (KYV, Samanya) Nirālamba (ŚYV, Samanya) Śukarahasya (KYV, Samanya) Vajrasūchi (SV, Samanya) Tejobindu (KYV, Sannyasa) Nādabindu (ṚV, Yoga) [4] Dhyānabindu (KYV, Yoga) Brahmavidyā (KYV, Yoga) Yogatattva (KYV, Yoga) Ātmabodha (ṚV, Samanya) Parivrāt (Nāradaparivrājaka) (AV, Sannyasa) Triśikhi (ŚYV, Yoga) Sītā (AV, Shakta) Yogachūḍāmaṇi (SV, Yoga) Nirvāṇa (ṚV, Sannyasa) Maṇḍalabrāhmaṇa (ŚYV, Yoga) Dakṣiṇāmūrti (KYV, Shaiva) Śarabha (AV, Shaiva) Skanda (Tripāḍvibhūṭi) (KYV, Samanya) Mahānārāyaṇa (AV, Vaishnava) Advayatāraka (ŚYV, Sannyasa) Rāmarahasya (AV, Vaishnava) Rāmatāpaṇi (AV, Vaishnava) Vāsudeva (SV, Vaishnava) Mudgala (ṚV, Samanya) Śāṇḍilya (AV, Yoga) Paiṅgala (ŚYV, Samanya) Bhikṣu (ŚYV, Sannyasa) Mahad (SV, Samanya) Śārīraka (KYV, Samanya) Yogaśikhā (KYV Yoga) Turīyātīta (ŚYV, Sannyasa) Sannyāsa (SV, Sannyasa) Paramahaṃsaparivrājaka (AV, Sannyasa) Akṣamālika (Mālika) (ṚV, Shaiva) Avyakta (SV, Vaishnava) Ekākṣara (KYV, Samanya) Annapūrṇa (AV, Shakta) Sūrya (AV, Samanya) Akṣi (KYV, Samanya) Adhyātmā (ŚYV, Samanya) Kuṇḍika (SV, Sannyasa) Sāvitrī (SV, Samanya) Ātmā (AV, Samanya) Pāśupata (AV, Yoga) Parabrahma (AV, Sannyasa) Avadhūta (KYV, Sannyasa) Devī (AV, Shakta) Tripurātapani (AV, Shakta) Tripura (ṚV, Shakta) Kaṭharudra (KYV, Sannyasa) Bhāvana (AV, Shakta) Rudrahṛdaya (KYV, Shaiva) Yogakuṇḍalini (KYV, Yoga) Bhasma (AV, Shaiva) Rudrākṣa (SV, Shaiva) Gaṇapati (AV, Shaiva) Darśana (SV, Yoga) Tārasāra (ŚYV, Vaishnava) Mahāvākya (AV, Yoga) Pañcabrahma (KYV, Shaiva) Prāṇāgnihotra (KYV, Samanya) Gopālatāpani (AV, Vaishnava) Kṛṣṇa (AV, Vaishnava) Yājñavalkya (ŚYV, Sannyasa) Varāha (KYV, Sannyasa) Śāṭyāyani (ŚYV, Sannyasa) Hayagrīva (AV, Vaishnava) Dattātreya (AV, Vaishnava) Gāruḍa (AV, Vaishnava) Kali-Saṇṭāraṇa (Kali) (KYV, Vaishnava) Jābāla (SV, Shaiva) Saubhāgya (ṚV, Shakta) Sarasvatīrahasya (KYV, Shakta) Bahvṛca (ṚV, Shakta) Muktika (ŚYV, Samanya) Quote Link to comment Share on other sites More sharing options...
Guruvani Posted September 14, 2007 Report Share Posted September 14, 2007 I don't think the forum should be used as ad space for some guru ashram. I think that the new member here is more interested in advertising some guru than spiritual discussion. Quote Link to comment Share on other sites More sharing options...
Murali_Mohan_das Posted September 14, 2007 Report Share Posted September 14, 2007 Well, I'd advertise for myself, but I haven't yet finished writing my Upanishad. It's hard to find the time, ya know. I don't think the forum should be used as ad space for some guru ashram. I think that the new member here is more interested in advertising some guru than spiritual discussion. Quote Link to comment Share on other sites More sharing options...
passionate_freak Posted September 14, 2007 Author Report Share Posted September 14, 2007 Hi, Murli_Mohan_Das, I agree. I'm a bit not aware of upanishads, sorry. But I'll be enquiring it. WEll, Guruvani, I'm not promoting any ashram here. I just posted the things relevant to our time. Simply the discussions could make you a scholar but never could reach you to the divinity. Spiritualism is beyond this. It's up to us what we perceive from such things. We love to discuss because it's easy but, finding a Guru and go through the tests to be the best is really severe and we are afraid of the adversaries and the tests we are to go through. Simple talkings won't do anything except feeding our ego unconsciously deep rooted. Quote Link to comment Share on other sites More sharing options...
Guruvani Posted September 14, 2007 Report Share Posted September 14, 2007 Hi, Murli_Mohan_Das, I agree. I'm a bit not aware of upanishads, sorry. But I'll be enquiring it. WEll, Guruvani, I'm not promoting any ashram here. I just posted the things relevant to our time. Simply the discussions could make you a scholar but never could reach you to the divinity. Spiritualism is beyond this. It's up to us what we perceive from such things. We love to discuss because it's easy but, finding a Guru and go through the tests to be the best is really severe and we are afraid of the adversaries and the tests we are to go through. Simple talkings won't do anything except feeding our ego unconsciously deep rooted. Well, my friend, you seem to have the impression that the Gaudiya devotees of Krishna are just book readers and philosophers. You need to do some more research because Gaudiya devotees of Krishna practice serious sadhana, mantra-japa, kirtan, Sankirtan, sadhu-sanga and a strict system of pancharatrika-vidhi as well as Bhagavata-vidhi. Gaudiya devotees of Krishna are much more than book readers and philosophers. If you decide to learn more about the Gaudiya sadhana then there is plenty of resources for your research. Many devotees on this forum can help you find those resources. best wishes, Quote Link to comment Share on other sites More sharing options...
passionate_freak Posted September 14, 2007 Author Report Share Posted September 14, 2007 Well, my friend, you seem to have the impression that the Gaudiya devotees of Krishna are just book readers and philosophers.You need to do some more research because Gaudiya devotees of Krishna practice serious sadhana, mantra-japa, kirtan, Sankirtan, sadhu-sanga and a strict system of pancharatrika-vidhi as well as Bhagavata-vidhi. Gaudiya devotees of Krishna are much more than book readers and philosophers. If you decide to learn more about the Gaudiya sadhana then there is plenty of resources for your research. Many devotees on this forum can help you find those resources. best wishes, Thanks brother. Well, would you mind telling me a bit about these sadhanas??? Well, does it relate us to Kundalini Awakening too ??? Any manifestation of the divine powers ??? regards Quote Link to comment Share on other sites More sharing options...
Guruvani Posted September 14, 2007 Report Share Posted September 14, 2007 Thanks brother. Well, would you mind telling me a bit about these sadhanas??? Well, does it relate us to Kundalini Awakening too ??? Any manifestation of the divine powers ??? regards I have to take sleep now. I won't be around till tomorrow night my time, so maybe some other members here can explain to you tomorrow. there are many Gaudiya Vaishnava devotees on this forum that can explain these things to you. I am out of time for today. But, I will present some things later tomorrow if nobody else comes out to answer your questions. Most of the active members are Gaudiya devotees. Any of them can answer your questions. good-night. best wishes Nitai-Gaurahari Bolo!! Quote Link to comment Share on other sites More sharing options...
passionate_freak Posted September 14, 2007 Author Report Share Posted September 14, 2007 Dear Guruvani, Thanks for the stuffs. i'll be waiting for the words. Quote Link to comment Share on other sites More sharing options...
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