When God was distributing the full moon...

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Dear Members,

 

 

 

When God was distributing the full moon, He gave the most perfect one to the Guru...

 

GURU POURNAMI is sacred for many reasons: this day; the seeker who suffers from identification with the false objective world is initiated into the reality of the 'unseen motivator' within him; this day; those who have no urge to tread the spiritual path are inspired to seek the bliss which that path will confer; this day, aspirants are helped to achieve the consciousness of the One, which is known by many Names and through many Forms, in various languages and lands. With the rise of the Sun, the world is bathed in light and heat. So too, with the oncoming of Guru pournami the human heart is bathed in peace and security. Guru pournami is not just one day

in the year, marked out in the calendar. It is all days when the Mind of Man (whose presiding deity is the Moon) becomes full of pleasant coolness, fully illumined with the light from the Sun, (intelligence, discrimination).

 

 

 

The contemplation of death is the very foundation of spiritual discipline. Without it, man is certain to fall into falsehood, pursuing the objects of sense-pleasure, and trying to accumulate material, worldly riches. Death is no ominous calamity; it is a step into the auspicious brightness beyond. It is inescapable; it cannot be bribed away, adjourned by certificates of good conduct, or testimonials from the great. Once born, death is the inevitable end. But, it is possible to escape birth and thereby, escape death. For, birth is the consequence of karma. Do Karma which breeds no consequence, no after-effects which have to be lived through---and you need not be born again. Engage in activity, as duty; or engage

in activity, as 'offering of worship to God'---then, such activity will breed no after-effects. This problem of escaping death, achieving immortality, Amrithathwam, is the very core of inquiry.

 

 

 

Guru scatters darkness through light

 

When acts are done as offering to God, one will not be elated at success or disheartened by failure, for, He prompts, He helps, He grants joy or grief as He wills, as He cares. The doer will

have no attachment to the fruit of the deed; so, he will not be bound to its consequence; it will leave no trace on his personality which will shape him beyond death.

 

Gu means darkness and ru means light. Guru scatters darkness through light; he imparts wisdom which roots out ignorance. Render unto him as much homage as he deserves, but, not more.

 

 

 

You repeat the shloka

 

Guru Brahma gurur Vishnuh,

Gurur dhevo Maheswarah

Gurussaakshaath Parabrahma

Thasmai Shri Gurave namah

 

which is usually interpreted as indicating that the Guru is Brahma, Vishnu and Maheshwara and that he is the visible Parabrahma. But, it is capable of a nobler interpretation: "Brahma is the Guru, Vishnu is the Guru, Maheshwara is the Guru, really Parabrahma is the Guru."

 

Do not seek human Gurus, however great their reputation. They are not gu (gunaatheetha--- beyond the Gunas); they are bound by the qualities they have developed. They are not ru (beyond Form); they are still in need of Form, so that they may conceive of Reality. Themselves limited, how can they communicate to you the Unlimited? Pray to the God within you, the Maheshwara, the Vishnu, the Brahma, or Parabrahma Principle to reveal Itself.

 

 

 

 

Accept that as the Guru and you will be illumined.

Subordinate the mind to the pure intelligence.

 

When the Guru is himself struggling in the dark, how can he lead others on? When he is himself a beggar, in search of moneyed men, how can he be free and strict as a teacher? When moha (infatuation) predominates, moksha is a will-o'-the-wisp. You may eat a tiny grain of sugar like an ant and be contented with the gain; but, you must grow into an elephant that will eat with relish a whole bundle of sugar-cane!

 

 

 

The Gaayathri manthra is a prayer for the progressive upsurge of intelligence so that Truth may be grasped by the seeker. Subordinate the mind to the pure intelligence which is but a reflection of the God within. Then, you have the Guru of Gurus,as Guide.

 

The full-moon day in the month of Ashad (July-August) is the extremely auspicious and holy day of Guru Poornima. This day is dedicated to the memory of the great sage, Bhagavan Sri Vyasa who edited the four Vedas, wrote the eighteen Puranas, the Ma-habharata and the Srimad Bhagavata. In honour of Him, all spiritual aspirants and devotees perform Vyasa Puja on this day, and disciples worship their spiritual preceptor. Saints, monks and men of God are honoured and enter-tained with sincere acts of charity by all the householders. The period Chatur-mas (the "four months") begins from this day, when Sannyasins stay at one place during the ensuing four rainy months, engaging in the study of the Brahma Sutras and the practice of meditation.On this day, generate fresh waves of spirituality. Allow all that you have read, heard, seen and learnt to transform you, through Sadhana, and express a

continuous outpouring of universal love, ceaseless loving service, and continuous prayer and worship of the Lord seated in all beings. Devotees should take only milk and fruit on this day, study the Brahma Sutras, meditate and practise rigorous Japa of their Guru Mantra during the four months following the Guru Poornima.

 

 

The day of worship of one’s preceptor, should be a day of pure joy to the sincere spiritual aspirant. Thrilled by the expectation of offering his reverent homage to the beloved Guru, aspirants should await this occasion with eagerness and devotion as it is the Guru alone that breaks the binding cords of attachment and releases the aspirant from the trammels of earthly existence.The Srutis say: “To that high-souled aspirant, whose devotion to the Lord is great and whose devotion to his Guru is as great as that to the Lord, the secrets explained herein become illuminated”. The Guru is Brahman, the Absolute, or God Himself who guides and inspires aspirants from the innermost core of being. He is every-where. They should transform their spiritual vision and behold the entire universe as the form of the Guru, and see the guiding hand, the awakening voice, the illuminating touch

of the Guru in every object of creation.

 

 

 

Sri Swami Sivananda says, “they who will look and listen, will learn. Become a personification of receptivity. Empty yourself of your petty ego and all the treasures locked up in the bosom of Nature will become yours. You will progress and attain perfection in an amazingly short time. Become pure and unattached as the mountain breeze. As the river flows continuously, steadily and constantly towards its goal, the ocean, so also let your life flow ceaselessly towards the supreme state of absolute Existence-Know-ledge-Bliss, by letting all your thoughts, all your words and all your actions be directed only towards the goal. The moon shines by reflecting the dazzling light of the sun. It is the full moon on the Poornima day that reflects in full splendour the glorious light of the sun. It glorifies the sun. Purify yourself through the fire of selfless service and Sadhana, and like the

full moon, reflect the glorious light of the Self. The Supreme Self alone is real. He is the Soul of all. He is all-in-all. He is the essence of this universe. He is the unity that never admits of a duality under all the varieties and diversities of nature. Thou art this immortal, all-pervading, all-blissful Self. Thou art That! Realise this and be free.”

 

 

 

 

Remember these four important lines of the Brahma Sutras:

 

1. Athatho brahma jijnasaa - Now, therefore, the enquiry of Brahman.

2. Janmasya yathah - From which proceed the origin.

3. Sastra yonitwat - The scriptures are the means of right knowledge.

4. Tat tu samanvayat - For, That is the main support (of the universe).

 

Jaya Guru Shiva Guru Hari Guru Ram;Jagad Guru Param Guru Sat Guru Shyam.

It is through the medium of the preceptor that the individual can raise himself to Cosmic-Consciousness. It is also through that medium that the imperfect can become perfect, the finite can become infinite and the mortal can pass into the eternal life of blessed-ness. The Guru is a link between the individual and the Immortal. He is a being who has raised himself from this to That and thus has a free and unhampered access to both realms. He stands, as it were, upon the threshold of immortality, and, bending down, he raises the struggling individuals with his one hand, and with the other, lifts them up into the kingdom of everlasting joy and infinite Truth-Consciousness.Do you realise now the sacred significance and the supreme importance of the Guru’s role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of

Guru-Tattva.

 

 

 

 

It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality.

 

 

 

 

 

The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message. Remember and adore Sri Vyasa and the Gurus who are fully established in knowledge of the Self. May their blessings be upon you! May you cut asunder the knot of ignorance and shine as blessed sages shedding peace, joy and light everywhere!

 

Yours yogically,

 

Shreeram Balijepalli

 

 

 

Appendix: Guru Charitra Chapter: 16

 

 

Namadharaka wished to know what Sree Guru did after sending away his disciples on pilgrimage. So, Siddha went on: “Oh Namadharaka, Sree Guru stayed at Vaidyanath for one year. As I already told you, I stayed away with Him. One day, a Brahmin who was dull-witted came to him, prostrated in reverence and submitted thus: ‘I strove hard for spiritual perfection. But I could gain neither perfection nor even a capable guru. So I now take refuge in you. Please teach me the way to liberation.’ Hearing these words, Sree Guru said, ‘Son, first of all tell me, who had taught you the way to perfection? Else, how could you have ever tried for it?’ The Brahmin replied, ‘Swami, I first resorted to a guru. But he was very hard-hearted. He went on extracting my services and put me in much hardship. So I

deserted him.’ Sree Guru was shocked at his words and berated him: ‘Alas, what have you done! It can never be for your good. It is a sin even to look at the face like you, who has deserted his guru. Get away! Indeed, one who is unwilling to bow before his guru in humility, serve him with love or wait on him for instruction with patience and implicit obedience will never win the grace of the guru.’ The visitor felt miserable and said, ‘Sir how am I to recognize a genuine guru? How to serve him? I betrayed my guru out of my ignorance. Please save me!’

 

Sree Guru was moved at his helpless petition and said, ‘The Guru is one with Brahma, Vishnu and Shiva. He is incomparable. His true nature cannot be realized by an ignorant one like you. Nor can those blinded by ignorance like you, ever know what it is to serve him. I shall recount an ancient legend which will enlighten you:

 

During the age of Dwapara, there was a sage by name Dhoumya. He had three disciples with him viz., Baida, Aruni and Upamanyu. In order to test their devotion, one day, Dhoumya said; “The rice crop in my farm is withering lack of water. One of you should go and water it”. At once Aruni rushed to the farm and dug a canal from a pool for the water to flow into the field, but the bund would not hold despite all his exertions. He did not despair. He then resolved to give up his life in his efforts and lay down in place of the bund and made the water flow into the field. After some time, Dhoumya arrived on the seen, saw his field watered and lovingly called out to his disciple. Aruni heard the call, but was unable to reply. So he made a mild noise. Following the sound, Dhoumya came to him, raised him

up and was touched by his devotion. Through the power of his blessing, he made his disciple wise and enlightened like himself. He then declared the term of Aruni’s discipleship as completed and sent him home, where he became very famous as a man of wisdom.

 

Later, one day, Dhoumya said to Baida, “You watch over my field and when it is ripe, bring it home”. Baida agreed, watched over the field day and night, harvested it and piled the grain in a heap on the farm. He then went to his Guru and asked him for a cart to fetch the grain. Dhoumya gave him a bullock cart. When Baida was returning with the produce, the cart got stuck up in soft mud on the way. When the bullocks could not pull the cart out, he dragged it out with his own mighty effort. Suddenly, Dhoumya arrived there and, pleased with baida’s devotion, blessed him too with enlightenment.

 

Later, the sage ordered the third disciple, Upamanyu, to tend his cattle. Eating only a spare meal every day, Upamanyu tended the herd with the utmost care. Dhoumya who usually sent lunch to his disciple at noon suddenly stopped doing so. Upamanyu had nothing to eat and he was very hungry. Henceforth, he started begging his food. Dhoumya noticed this and asked: ‘How could you manage to be so strong and active?’ Upamanyu submitted that he was sustaining himself with the food he begged from the houses of Brahmins. Then Dhoumya demanded that the food thus obtained should be delivered to him. Henceforth, Upamanyu gave away what he obtained from his first round of begging to his guru and subsisted on what he got from a second round of begging. The guru learned of it and demanded that he be given that also.

Upamanyu did so and quenched his hunger by drinking the milk that was left in the udders of cow after their calves had drunk their fill. Dhoumya learned of that and reprimanded him, saying, ‘If you do so you will become blind as stupid as any of those dumb creatures’.

 

The poor Upamanyu reflected that the latex of the calotropis plant is not the left over of any calf and hence a harmless substitute for milk. He did so and the poisonous oozing at once made him totally blind. Groping for his way home, the poor youth fell into a well on the wayside. The cattle returned home but without their herdsman. Dhoumya went out in search of his disciple and found him in the deep well. His heart was moved at Upamanyu’s ungrudging obedience and he told him to chant Vedic mantras in praise of the Aswini gods. Upamanyu did so and thereby regained his sight. The sage was pleased with him and blessed him with all knowledge. Thus Upamanyu realized his goal. Even the disciples of Upamanyu became as great as he.

 

Udanka, one of his disciples of Upamanyu, once performed the holy sacrifice of Sarpayaga (the snake sacrifice) and thereby caused the destruction of countless serpents. He was able to summon even the great Indra, the king of the gods, at the behest of King Janamejaya, the master of the ritual. It was only by pleasing the guru thus that his grace could be won. Therefore, Oh Brahmin, serve your former guru himself with all your heart. Through his grace alone you will be able to attain peace and liberation’. The Brahmin submitted, ‘Lord! It is possible to weld

a broken metal vessel, but it is not possible to weld a broken heart. So too, it’s impossible for me to win back the heart of the former guru, once it has been broken by my stupid conduct. So I cannot hope to approach him again. I shall pay for my sin by giving up my life in your very presence!’ Seeing that he was really repentant, Sree Guru kept his boon-bestowing hand on the Brahmin’s head in a gesture of blessing and told him to think of his former guru. When the Brahmin did so, he at once realized that Sree Guru was not different from his former guru and fell at his feet. Sree Guru said, ‘Son, you shall work out the fruits of your previous actions and soon attain perfection. Incessantly meditate on my true form which I shall show you now and perform all your ordained acts, surrendering the fruits thereof to

me’. So saying, the Lord blessed the Brahmin with the vision of his divine form. Later, Sree Guru went to the bank of the river Krishna. There he restored the tongue of a Brahmin who lost it.”