Guru

[Guest guest]

|| Aum Sri Gurubhyo Namah ||

 

Dear One

 

This is a truly touching message. Thanks a lot. Recent days I am

reading the life of Great Disciple and who turned into Great Master.

Role of guru entering into ones life really make the disciple Great

that even gods will be jealous of such disciple.

 

Rajarajeshwari_Kalpataru , Babitha Vasanth

<babitha70> wrote:

> Guruprasamsa

> ( In praise of Guru ):

>

> One such popular saying from Subhashitha Rathnakara

> is in praise of the GURU - or Guru Prasamsa.

> The word Guru in Sanskrit is

> not a mere teacher of an objective subject.

> He gives the real subjective knowledge about oneself.

> Out of the letters in the word " Guru " ,

> the letter ' Gu ' stands for darkness or ignorance;

> and the letter ' Ru ' stands for

> the one who removes it or dispells it.

> The Guru is the one who removes

> the ignorance of a seeker about his own true nature

> and gives him Jnanam or ' " Knowledge "

> with which he realises his identity

> with the Soul or the Athman.

> We are all ignorant of our real nature;

> we do not know from where we came to this world,

> where we are finally going after this life,

> what is the purpose of our life

> and whether we are fulfilling it here.

> Our knowledge about ourselves is covered

> by a thick layer of Ajnanam - ignorance

> which impairs our true vision of ourselves.

> Like a surgeon who performs a cataract operation

> on the eye to remove the cataract and

> restore the vision to the eyes, so also,

> the Guru applies the collyrium

> ( a medicinal ointment applied to eyes called Kajal)

> and removes the cataract of ignorance

> and restores our vision about ourselves

> and our purpose of life.

> Thus the Guru is more than a God,

> the one who shows the God and without him,

> we do not fulfil the purpose of life.

> Natuarally, a seeker is all praise

> of the Guru who gives a meaning to life.

>

> By praising the Guru,

> the student is not obliging or

> doing any service to the Guru,

> but is only trying to imbibe the

> Knowledge given by the Guru.

> Without the medium of the teacher,

> the student would always remain ignorant and blind.

> The Guru thus gives a new dimension

> and opens up a new bright horizon for the student.

> The particular verse says: Quote:

> Ajnanatimirandhasya Jnanjanasalakaya,

> Chakshurunmeelitam yena tasmai sri Gurave namaha.

> " Salutations to that gracious preceptor,

> by whom the eyes of one blinded by ignorance

> is opened by applying the collyrium-brush of wisdom. "

> This sloka has a very beautiful simile embedded in it.

> It throws up a graphic picture

> of a person blinded by cataract,

> is treated by a Doctor with a medicinal ointment, Anjana.

> Similarly, the ignorance of

> a true seeker Ajnanam is removed by the Guru

> by giving him Jnanam, Knowledge.

> In this way the vision of the student

> is restored by the Guru.

> Significance: The verse brings out

> the glory of Guru in our culture and shows

> how much we owe to the institution

> of Guru-sishya-parampara in our pursit of Truth.

> The Knowledge imparted by the Guru

> to his Sishyas flows from generation to generation

> like the periennial Ganga for all times to come.

>

>

> TRIPTHIH ( Contentment ):

>

> Sarpaah pibanthi pavanam na cha durbalaasthe

> Sushkaisthrinaih vanagajaah balino bhavanthi,

> Kandhaih phalaih munivaraah kshapayanthi kaalam

> Santhosha eva purushasya param nidhanam.

>

> " Serpents drink air and they are not weak;

> wild elephants sustain themselves on dried grass

> and still they are very strong;

> Great sages pass their time with fruits and roots.

> Therefore, contentment alone is the supreme wealth of man. "

> This verse is taken from Subhashita Rathnakara-

> " the Ocean of Good Sayings " .

> Many of us have a wrong notion

> that we cannot achieve success in life

> because of the various limitations

> and privations we have to

> encounter for our very existence.

> Life is too precious to be wasted

> in an eternal search for fulfillment

> of the un-ending desires.

> What makes life happy and worth living

> is a sense of contentment at all times.

> It is this contentment that makes a person strong.

> Great people are those who do not

> hanker after material comforts that

> stifle the growth of man.

> A great Vidya Sagar was happy with

> his surroundings and studied under a lamp-post

> and came up in life to new heights

> which no student of the present day

> with all his pamperings can ever dream of reaching.

> The great secret of success is,

> therefore, not wealth, comforts and luxury,

> but a sense of contentment with what one has.

> This contentment alone makes

> a person concentrate on his work,

> instead of frittering away his energies

> in brooding over his limitations in comparison to others.

> In support of this universal truth of contentment,

> the verse gives three examples.

> The first is that serpents are

> poisonous and they are strong.

> Even an army will be scattered by

> the mere mention of a serpent at hand.

> What makes the serpent so powerful?

> Certainly it does not take strong doses

> of strength-building medicines,

> nor take food that nourishes the body

> as we would like to, but they are

> fed on air ( pavana ).

> Still they are strong, hale and healthy.

> Another example given here is of the wild elephants

> who are very strong and sturdy.

> What do they eat to develop

> such extra-ordinary strength?

> They eat only dried grass and leaves

> and are purely vegetarians.

> But that does not hamper its strength or power.

> May be animals and rodents are created that way,

> but men cannot be compared to them!

> To this natuaral possible query,

> the poet gives an example of sages and saints.

> The sages, Rishis and Munis

> of yore ate only fruits and roots

> that came their way and passed

> their time with them only.

> Still, they were not weak but

> extra-ordinarily strong both physically and mentally.

> They could visualise a galaxy of

> sciences like astronomy, astrology, medicine,

> mathematics, physical sciences and above all

> the science of the Self and spiritualism.

> What made them great was not their food in-take,

> nor a comfortable living condition nor wealth,

> but a sense of contentment with what they had

> and their ability to transcend all such petty considerations.

> Significance:

> It is a sense of Contentment with what we have

> that helps us go beyond the fringes of our

> creature comforts and enables us to rise to greater heights.

> Therefore, contentment is truly the supreme wealth of man.

>

>

>

>

> Sports

> Rekindle the Rivalries. Sign up for Fantasy Football

[Guest guest]

Dear all

 

Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and

its meanings.

 

The book mentioned that its parasurAma kalpaduthra. In the list of Gurus ,

Srimadh sankarAchArya was also included.

 

My understanding is that parasurAma kalpasuthrA is a very " ancient " book and

that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya

included by the author as a later addition in the list of gurus? Or is it

because that author considers sankarAchArya as one of his guru, hence included

in the navavarna pooja.

 

I am by no means trying to question why srI sankarAchArya was included in the

guru is list. ( who else would have had the compassion to include words like

mamapisivey, inspite of his exalted status and himself being a avatar of

sAmbasivA.)

 

I only want to know if inclusions in ancient scripts are allowed and are

accepted inclusions.

 

srI gururUpiNyai namaha

 

srI harI

Gopi

 

 

 

 

 

[Guest guest]

The guru parampara of one's lineage is appropriate for nava avarana pooja.

Tripurusha gurupaduka should and must be used.

 

When gurumandala archana comes, there is no harm in including all the gurus one

knows or not, because every guru, at one time or other should merge with the

ultimate Mother.

 

Sankaracharyas name cannot be included in the tripurusha gurupaduka, and it is

my opinion.

 

S.Shangaranarayanan

 

 

 

 

antarurjas

Sun, 9 Aug 2009 23:31:13 -0700

Guru

 

 

 

 

 

Dear all

 

Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and

its meanings.

 

The book mentioned that its parasurAma kalpaduthra. In the list of Gurus ,

Srimadh sankarAchArya was also included.

 

My understanding is that parasurAma kalpasuthrA is a very " ancient " book and

that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya

included by the author as a later addition in the list of gurus? Or is it

because that author considers sankarAchArya as one of his guru, hence included

in the navavarna pooja.

 

I am by no means trying to question why srI sankarAchArya was included in the

guru is list. ( who else would have had the compassion to include words like

mamapisivey, inspite of his exalted status and himself being a avatar of

sAmbasivA.)

 

I only want to know if inclusions in ancient scripts are allowed and are

accepted inclusions.

 

srI gururUpiNyai namaha

 

srI harI

Gopi

 

 

[Guest guest]

Dear members

You are right that no one should not  be included in the any persons identity

in the Guru parambara other than one who give Deekshai/Poornabishekam. When one

get deekshai or Poornabishakam from his GURU the same GURU is to be visuvalised

as KAMESHWAR KAMESHWARI. If this visuvalisation comes there is no place for any

body in the GURUPARAMBARA.

with regards.

N.SRINIVASAN

 

--- On Tue, 11/8/09, S Sangaranarayanan <sangarsai wrote:

 

 

S Sangaranarayanan <sangarsai

RE: Guru

 

Tuesday, 11 August, 2009, 4:30 AM

 

 

 

The guru parampara of one's lineage is appropriate for nava avarana pooja.

Tripurusha gurupaduka should and must be used.

 

When gurumandala archana comes, there is no harm in including all the gurus one

knows or not, because every guru, at one time or other should merge with the

ultimate Mother.

 

Sankaracharyas name cannot be included in the tripurusha gurupaduka, and it is

my opinion.

 

S.Shangaranarayanan

 

 

 

 

antarurjas

Sun, 9 Aug 2009 23:31:13 -0700

Guru

 

 

 

 

 

Dear all

 

Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and

its meanings.

 

The book mentioned that its parasurAma kalpaduthra. In the list of Gurus ,

Srimadh sankarAchArya was also included.

 

My understanding is that parasurAma kalpasuthrA is a very " ancient " book and

that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya

included by the author as a later addition in the list of gurus? Or is it

because that author considers sankarAchArya as one of his guru, hence included

in the navavarna pooja.

 

I am by no means trying to question why srI sankarAchArya was included in the

guru is list. ( who else would have had the compassion to include words like

mamapisivey, inspite of his exalted status and himself being a avatar of

sAmbasivA.)

 

I only want to know if inclusions in ancient scripts are allowed and are

accepted inclusions.

 

srI gururUpiNyai namaha

 

srI harI

Gopi

 

 

[Guest guest]

Jnanarnava Tantra says:

 

rashmivrindam dalamidam guravastu shatadhikah

tasmat sankochayet pushpamamitah siddhihanidah

nashtasantativijneya mitah sarvasamriddhidah

pushpam sankochayenoched dwadashe nashtasantatih

 

There are several gurus of srividya remembering the vast number results in

siddha hani. Hence, pushpa sankocha paddhati has to be

adopted.

 

parabdhanpujayedadou paraparavibhaktikan

tatauaparastrividha devi gurun sampujayet priye

 

The guru mandala archana has 3 categories 1) para 2) parApara 3) apara which are

corresponding to divougha, siddhougha & manavougha guru parampara

 

parAbhyAm parAparAbhyAm aparAbhyAm trikAtmikAbhyAm /

munivEdanAgasamkhyAm gurOr jnAtvA samarchayEt //

 

(the guru pankti should be worshipped as per para, parApara, apara corresponding

to the number 7,4,8.

 

7 is the number of divougha gurus, 4 is the number of siddhougha gurus and 8 is

the number of manavougha gurus which should be learnt from guru sampradaya)

 

Extreme care should be taken in worshipping the gurumandala so that parA

gurumandala should not exceed the number of 7 gurus, parA(a)parA should not

exceed the number 4 and aparA gurumandala should not exceed the number 8. There

are 8 manavougha gurus and immediately after the 8th guru, one's swa-gurupaduka

should be contemplated so that it becomes 9. Some sampradayas are the manavougha

guru mandala becomes 9 which corresponds to Nava (9) Chakreshwara Sriyantra.

 

Even the Guru Augha Mandala in Devi Khadgamala has

 

However, for ajnata guru parampara (ie., when does not know the guru mandala

archana), the Jnanarnava tantra & Nityotsava prescribes the following paddhati:

 

ajnata gurushishyanam kathayami varanane

gurubhyo nama uccharya padukabhyo namo likhet

 

gurvante paramanto cha gurubhyo nama ityapi

etesham padukastatvadacharyebhyo namo vadet

 

acharyapadukastadvatpurvasiddhastu padukah

samanyagurushishyanam gurupankti riyam bhavet

 

ajnataguruparampara upasana kramah as per nityotsava:

 

DIVOUGHA

 

tritari (aim hrim srim) + vak bija + gurubhyo namah

tritari (aim hrim srim) + vak bija + gurupadukabhyo namah

 

SIDDHOUGHA

 

tritari (aim hrim srim) + vak bija + parama gurubhyo namah

tritari (aim hrim srim) + vak bija + parama gurupadukabhyo namah

 

MANAVAOGHA

 

tritari (aim hrim srim) + vak bija + acharyebhyo namah

tritari (aim hrim srim) + vak bija + acharyapadukabhyo namah

tritari (aim hrim srim) + vak bija + purva siddhebhyo namah

tritari (aim hrim srim) + vak bija + purva siddhapadukabhyo namah

 

However, the Jnanarnava Tantra & Nityotsava again says that

*samanyagurupanktitvat na bhavet panktivarjitah* ie., in the Ajnata

Guruparampara, even if the number 7,4,8 is not followed, there is no dosha here.

 

After this, the Umanandanatha in Nityotsava says that *evam

svasyopasyavidyoughasaparyam vidhaya svashirasi purvoktarupam srigurum

dhyatva.....* ie., one's own immeidate guru puja should be performed after the

smarana of

Ajnata Manavaougha Guru Mandala.

 

So, going by the pramana of Jnanarnava Tantra, Parashurama Kalpa Sutra &

Nityotsava of Umanandanatha, nowhere, the name of Acharya Sankara is prescribed.

Because, Parashurama Kalpa Sutra, Nityotasava & Jnanarnava Tantra mentions about

the general guruparampara of Kadi Vidya. There are also other guru mandala

kramas mentioned but it is out of context now.

 

The general manavougha guruparampara of kadi vidya is:

 

Manavaugha:

 

1. gagananandanAtha

2. vishwanandanAtha

3. vimalanandanAtha

4. madananandanAtha

5. bhuvananandanAtha

6. liilanandanAtha

7. swatmAnandanatha

8. priyanandanatha

 

SO, GOING BY THE PRAMANA OF PARASHURAMA KALPA SUTRA & NITYOTSAVA, INCLUSION OF

ACHARYA SANKARA IN GURU MANDALA IS *QUESTIONABLE* HOWEVER THERE ARE CERTAIN

AMENDMENTS MADE IN SRIVIDYARNAVA TANTRA & SRIVIDYA VARIVASYA BY SHRI KARAPATRI

SWAMIN (HARIHARANANDA SARASWAT ALIAS SHODASANANDANATHA).

 

However, it is interesting to note that in the Siddhougha Guruparampara of

Mahashodasi, we can find the sanaka, sanandana, sanatkumara, sanatsujatiya,

saunaka muni, vyasa & shuka

who fall in the guru parampara of acharya sankara.

 

SIDDHOUGHA PARAMPARA OF MAHASHODASI

 

sanakanandanatha, sanandananandanatha, sanatananandanatha,

sanatkumaranandanatha, shaunakanandanatha, sanatsujtanandanatha,

dattatreyanandanatha, raivatanandanatha,

vamadevanandanatha, vyasanandanatha, shukanandanatha respectively.

 

So, probably, some upasakas TOOK LIBERTY of adding Acharya Sankara, Govindapada

& Gaudapada in manavougha guru mandala as they follow immediately after the

Shukanandanatha of Siddhougha Mandala.

 

Entire upasaka mandali of Andhra Pradesh know who was Brahmasri Tadepalli

Raghavanarayana Sastrigal and his guruparampara. His bala mantra guru was Shri

Tadikonda Kedaralinga Ayyavaru. Shodasi was directly given by

Balatripurasundari in swapna and later the mantra samskara was done by Shri

Addepalli Somanatha Sarma. There is no parama / parameshti guru to Shri

Sastrigal as Mother herself was his guru.

 

So, when Brahmasri Tadepalli Raghavanarayana Shastrigal was approached for this

*confusion* of adding guru mandala archana by one of his direct disciples Shri

Bhogeeswara Sarma who is also very close to me and this incident was narrated to

me personally by Shri Sarma garu.

 

Shri Shastrigal's advice was *add Prakasanandanatha & Vimarshanandanatha* in the

gurumandala archana and commence navarana puja.

 

SO, ULTIMATELY, IT IS ONE'S OWN GURU-PARAMPARA WHICH IS THE FINAL AUTHORITY

AGAIN.

 

iti shrI chanDI bhakta pAda rENu....

sriram

 

 

 

 

 

 

 

 

 

, Gopi <antarurjas wrote:

>

> Dear all

>

> Recently I was reading thru a compilation ( by " Anna " )on navavarna pooja and

its meanings.

>

> The book mentioned that its parasurAma kalpaduthra. In the list of Gurus ,

Srimadh sankarAchArya was also included.

>

> My understanding is that parasurAma kalpasuthrA is a very " ancient " book and

that Sri SankarAchArya's avatara happened around 2000 years back. So is acharya

included by the author as a later addition in the list of gurus? Or is it

because that author considers sankarAchArya as one of his guru, hence included

in the navavarna pooja.

>

> I am by no means trying to question why srI sankarAchArya was included in the

guru is list. ( who else would have had the compassion to include words like

mamapisivey, inspite of his exalted status and himself being a avatar of

sAmbasivA.)

>

> I only want to know if inclusions in ancient scripts are allowed and are

accepted inclusions.

>

> srI gururUpiNyai namaha

>

> srI harI

> Gopi

>

>

>

>

>

[Guest guest]

----- Forwarded Message ----nand mugve <mugve2005devraj.sandeep; devraj.sandeepSent: Wed, December 23, 2009 2:24:18 PMGuru

Dear Sandeep, If you are searching for a Guru, look

into www.amritapuri.org, www.karunamayi.org and www.dattapeetham.com. Ammachi is Kali Devi, Karunamayi is Saraswati Devi and Swami Ganapati Sachchidananda is Bhagawan Dattatreya. Cordially, nandkumar, chicago, usa. age 58.