Guru Maharaj’s 'Anugraha Bhãshãna'

“Guru and Guru Bhakti!”

What is the ‘mukhya prayojana’ (main purpose) and ‘mukhya kãrya’ (main work) of the Guru? The work of the Guru is to stop the manas that is running towards ‘prakriti’ and turn it towards Bhagavat matter. All other work is only secondary.

………….Guru Maharaj

Guru Maharaj,

“Kãshãyadanda karakãdivibhushitãngam vairãgyabhãgyajaladhe karunanidhetvam
samsãrakoopa patitasya samãkulasya Bodhendra devã mamadehi karavalambam!”

“Gandharvarãja pratimam loke vikhyãta pourusham
deerghabahum mahãsattvam matta mãtanga gãminam
chandrakãntãnanamrãmam ateevapriya darshanam!”

“Bhrãtastishta tale tale vitapinãm grãmeshu bhikshãmata
svacchandam piba yãmunam jalamalam cheerãnni kanthãm kuru
sammãnam kalaya atighoragaralam neechãpamãnam sudhãm
sri radhamuralidharou bhaja sadã brindãvanam mã tyaja!”

“Jnanavairãgyasampoornãm Haribhakti pãrãyanãm
poorva ãchãryan aham vande sampradaya pravartakãn!”

“Vasudevasutam devam kamsa chãnoora mardanam
Devaki paramãnandam Krishnam vande jagatgurum!”

“Krishnãya Vãsudevãya Devaki nandanãya cha
Nandagopa kumãrãya Govindãya namo namah!”

“ “All ‘siddhãntîs’ (Schools of thoughts) accept the existence of the two - ‘Prakriti’i and Brahman. None of the ‘siddhãntîs’ refute the fact that ‘prakriti’ and Brahman are opposed to each other. It is the question, “Is ‘prakriti’ ‘anãdi’ (one without a beginning) or not?” that brings about the differences. Dwaitîs and Visishtãdwaitîs hold the view that ‘prakriti’ is ‘anãdi’ just as Bhagavãn is. Since this is against the proclamation of the Vedas, Advaitîs do not accept this concept (of ‘prakriti’ being without a beginning).

But, what is the ‘swabhava’ (nature) of ‘prakriti’? Manas (mind) is ‘prakriti’. It is verily the manas that shows this huge ‘prapancha’ (world) and ‘vyavahãra’ (activities). Therefore, we have to call the manas as ‘prakriti’. If there is no manas then there is no ‘prapancha’. This manas is ‘jada’ (insentient). ‘Prakriti’ is also ‘jada’. Though in ‘vyavahãra’, ‘prakriti’ is insentient, it appears to act when it joins with ‘shuddha Chaitanya’ (Pure Consciousness). What work does it do? All the activities in which we are involved in the world are all ‘vyavahãra’ and ‘vyavãhãra’ is connected with ‘prakriti’, i.e. the manas.

What is the nature (‘swabhãva’) of ‘prakriti’? In Nature each creature has some unique characteristic. Now, a dog is known for its loyalty- Loyalty is its ‘swabhãva’. Thus, we find that each creature, without an exception (even animals and birds), has some special characteristic. Likewise, the nature of the mind is to move outward. When camphor is lit, the flame burns upwards - ‘urdhva mukham’. The nature of flame is to burn upwards. Water flows downwards. This is its ‘swabhãva’. Each and everything has a ‘swabhãva’. So, what is the nature of the manas? To move out towards the world.

Let us take up a child. We find that without any instigation the child is interested in worldly matters. It learns movie songs quickly, it enjoys games, it watches cricket match and such other worldly matters. Who forces the child to do all these? If a small child gets interested in such matters without being compulsorily taught by others, it only goes to show the nature of the manas. The nature of the manas is only to move towards worldly matters. Since the child has vasanas of innumerable births, the manas moves towards the world. Our manas will not come under control within a ten days or a month’s dhyana/japa or any amount of other spiritual practices. However, we cannot give up our attempts for this reason. What is the reason for the inability to bring the manas under control so easily? We have taken innumerable births in which the manas has always moved towards the world. This manas will thus not come under control in an hour or within few days or months? It will keep running towards new vasanas. That is its nature. But, we have said that while even worldly ‘vidhya’ (education) needs a Guru (spiritual Master), ‘adhyãtmika vishayas’ (spiritual matter) certainly needs a Guru. We have said that one who has no Guru is an orphan.

What is the ‘mukhya prayojana’ (main purpose) and ‘mukhya kãrya’ (main work) of the Guru? The work of the Guru is to stop the manas that is running towards ‘prakriti’ and turn it towards Bhagavat matter. This is the work of a Uttama Guru. This is the ‘prayojana’ (use) of having taken refuge under a uttama Guru. All other work is only secondary. The reason for this is that man cannot, through his own intelligence, turn his mind inward towards Bhagavãn and away from ‘prakriti’. Only the one whose manas has not even the slightest trace of ‘prakriti’, one whose manas is Pure Consciouness, only he can remove the manas from ‘prakritic’ matter and turn it ‘antar mukha’ (inward) and towards ‘Ishwara’. Why should we embrace a Guru? The only purpose (‘parama prayojana’) and use of embracing a Guru is to turn our manas inwards. The reason for this is that only when our manas moves inwards will there be spiritual progress. Otherwise, there will not be any progress.

This is reason that Grantas like Viveka Choodamani (written by Sankara) are in the form of a dialogue between a Guru and his sishya. The disciple puts forth several questions to his Master. And the Master explains every query of his disciple. The Master gives upadesa to his sishya. Through this the sishya attains jnana. When one reads the final sloka we find that the sishya, having ‘Realised’, proclaims himself to be verily the Brahman. He proclaims, ‘I am verily the Brahman! I am verily Siva! I am verily Thirumãl (Vishnu)! But am unable to say that the Guru and I are one and the same!’ Even if they become one with the Guru they are unable to proclaim, ‘Guru and I are verily one,’ though they boldly proclaim, “I am verily God!”

Thus, we see that they possess such deep Guru Bhakti. This is the reason that in Guru Ashtakam, Ãchãryal says, ‘Sarîram suroopam yatha va kalatram yashaschãru chitram dhanam meru tulyam Guror anghri padme manaschenna lagnam tatah kim! tatah kim! tatah kim! tatah kim!’ (Let one possess the most beautiful form, have the most beautiful spouse, possess wealth as huge as the mountain (‘parvatam’) and enjoy wide fame. But, all these are of no use if one’s mind does not come to rest at the Feet of the Guru?)

Likewise, Ãchãryal’s Guru Bhakti is brought to light in several of His Grantãs (Holy Texts). While speaking on Sankara it is Hastamalaka, his disciple, who comes foremost to everyone’s mind. Such was his Guru bhakti. Ãchãryal has written commentary for Hastmalaka’s Granta! The Guru writes commentary for his own sishya’s (disciple) writing! In this, the Ãchãyãl begins the dhyana sloka as ‘Prostrations unto Hastamalaka!’ Ãchãryal says, ‘If I have to comprehend the real meaning and ‘bhãva’ of this granta, I have to look upon the author as the Guru and prostrate to him. Only then can I understand the subtle matters (‘sukshma vishaya’) that it contains.’ From this we learn that only through our sincere worship (‘shraddha puja’) of our Guru can we comprehend and inherit the Chaitanya that is (with) our Guru, comprehend and inherit the matter (‘vishaya’) that is beyond us, that is beyond the ‘loka’ (world) found in the Guru.

Spiritual progress depends on our Guru Bhakti and ‘sharanãgati’ (surrender) to the Guru. Guru Bhakti and ‘sharanãgati’ is as much needed as sadhana. Otherwise there will not be any progress in our sadhana. Guru Bhakti and surrender unto the Guru is as much required as sadhana. This is the reason we find that there is no spiritual progress in many sadhaks in spite of intense sadhana. This is because they do not possess such deep Guru Bhakti or Ishwara Bhakti. They attain ‘siddhis’ (supernatural faculties) through their sadhana. Performance of ‘siddhis’ is not a sign of Godliness (‘deiviham’) but is only a sign of ego (‘ahankãra’). It only creates awe (‘bramippu’). Therefore, it cannot be said that one who has earned ‘siddhis’ has attained jnana.

What is the most difficult thing? Everybody says that Lord Rama never uttered a single lie. But, Mahans opine otherwise! They say that none has bluffed the people as Lord Rama did! He has uttered the greatest lie. What lie did he utter? He kept claiming, “I am just a human being! I am just a human being!” Is this not the greatest of all lies? Therefore, there is none who has bluffed like Rama! He has uttered the greatest lie.

What is the greatest glory of Ramayana? The most difficult thing in the world is to behave as if one knows nothing in spite of knowing everything; to remain as if powerless in spite of possessing all ‘shakti’ and to remain quiet without doing anything. This is the most impossible thing. One should just sit quietly. One should not do japa, dhyana, etc. and at the same time one should not slump into slumber! This is possible only for Jnanis. Similarly, one should have all ‘shakti’ (power) but remain ‘ashakta’ (powerless); know everything but remain as if ‘ignorant’. Only he who has no ‘ahankãra’ (ego), no ‘dwaita prapancha’ (no second) can remain in this manner. This is a very great matter, a very great work (‘kãrya’), indeed. Only Mahans can remain like this. Therefore, Guru Bhakti and surrender unto Him is as much a requirement as sadhana.

Guru is a ‘tattva’ (philosophy). This tattva that is Guru is a matter to be experienced (‘anubhava’) and is not one to be comprehended through mere word of mouth or writings or discoursing. A Mahatma by name Gnãnãnanda lived in Tirukkovilur tapovanam. None knew his ‘poorva charitra’ (past life) just as in the case of Yogiramsuratkumar who used to utter something now and then about his past life. Shirdi Saibaba’s past life is also not known. Some used to say that he (Gnãnãnanda) was from Kashmir and that he was 200 years old. Some said that he was 150 years old. But, none knew wherefrom he came and where he stayed. Everyone used to ask him, “Please tell us about your Guru!” Immediately he would shed tears and ask, “Guru! Should I speak about by my Guru?” He would choke and would not be able to speak any further. He would become silent. He would always react only in this manner when asked about his Guru. This is a kind of Guru Bhakti.

While Swami Vivekananda lectured around the western world he spoke on several subjects. But, all asked him, “You are such a great Mahan. How did you become a Mahan? Your life will be an inspiration to us. How did you go about doing your japa, dhyana? Where were you born? Please do tell us.” Swami Vivekananda avoided answering such queries. However, one evening he announced that on the morrow he was going to speak about it all. There was a huge crowd as an Indian monk was going to speak about his life. How did he begin the lecture? ‘In West Bengal is the little village of Kamãrpukur. In this village was born the Mahatma Ramakrishna Paramahamsa!’ Swami Vivekananda then went on to describe the life of Ramakrishna Paramahamsa and finally concluded the speech in a single line, “I am the useless disciple of such a great Master. This is my life story.” This is another kind of Guru Bhakti.

Bhagavãn’s glory is vast (‘anantham’) and it is said that even the thousand-tongued Ãdi Sesha (the Divine serpent on which Lord Narayana reclines) could not describe it. Guru ‘kripa’ (Grace), Guru ‘prayojanam’ (use), Guru ‘mahima’ (glory), Guru ‘gunãs’ (qualities) are only to be experienced. These should come into experience. They are not limited to words - confined to words. It is beyond all words. Therefore, Guru Bhakti and ‘sharanãgati’ unto the Guru is as much required as sadhana. Bhakti and ‘sharanãgati’ has to be in action and not in mere words. Only then will the sadhana bear fruit and the purpose of having embraced a Guru will also be fulfilled.

Guru Poornima is only for getting a ‘smãrakam’ (remembrance) of our Guru. Guru Poornima/Vyãsa poornima is only to remember the Guru - ‘Narayanam namaskritya naram chaiva narotamam
Devîm sarawatîm vyãsam tato jayamudîrayet’ - thus is the glory of Vyãsa declared.

Only the Vedas are the base for the ‘loka’. It is Sage Vyãsa who gave the Vedas to the world. We worship and glorify Vyãsa who is the Guru for all. Thus, Guru is a ‘tattva’. This ‘tattva’ of a Guru cannot be understood through mere study of some book on Guru or speaking about him. One who says that he has understood the Guru has really not understood him!

One is able to comprehend Guru tattva to the extent his manas gets fixed in Him. Only the one who is in total dhyana of his Guru can comprehend Guru’s tattva (philosophy), Guru mahima (glory) and Guru’s gunãs (qualities). External observance of the Guru and external association with Him is only human behaviour (‘manushya swabhãva’). Guru is not ‘manushya sarîra’ (human body). These (the physical acts/activities) are only the acts of the body (‘sarîra chestai’). They are all only ‘sarîra vyavahãrãs’ (work of the body). But, there is no connection between the Guru and all these. Guru is a matter (‘vastu’) beyond all these. Our understanding of this ‘vastu’ beyond everything depends on the extent our manas gets fixed in it.

This manas is a Maya/jãlam (illusion). It will trick us. How does Man behave? A blind man says that if only he had eyes he would have achieved this or that. Another says, ‘if only I had normal arms and legs I would have achieved something great.’ Yet another says, ‘if only I had lots of money even from my youth I would have achieved something great.’ But, this is only cheating ourselves. This is because we see that those who are in possession of these have not achieved anything great! Therefore, manas can deceive us in several matters.

Let us say that some danger awaits us. When some danger awaits us in life and we have not yet faced it, we are unable to comprehend the seriousness of it. As long as we have not faced it, we are indifferent to it. This manas is a ‘jãlam’ (trickster). This trickster keeps deceiving us. Much more than any sadhana it is only Guru Bhakti and steadfast (‘asanchala’) bhakti in His Lotus Feet (‘charana’) that can get us out of this ocean of life (‘samsãra sãgara’)

There is no difference in the sky (space) up. We call Madras sky or Bangalore sky. Sky is spread vast. We are sitting under a sky. A Jivan Mukhta, the Jnani who is in ‘advaita-ananda’ (joy of Oneness), sees no second - ‘manushya’ (Man), ‘pasu’ (animal), ‘pakshi’ (bird). They (Jnanis) remain verily as everything. Thus, there is no difference between two Gurus who are Jnanis. All Mahans are one and the same. Mahans are wandering about in various forms. What is the reason for wandering in various forms? This is only to liberate the different kinds of ‘adhikãrîs’ (suitable/eligible candidate). Each such Jnani is a great Guru, no doubt. But, Mahans come in various ‘roopãs’ (forms) only to liberate different category of people.

But, how should we remain? If we desire to bring our manas under control we should at first possess ‘ekãgraha chitta’ (one-pointed mind). A person once questioned Ramana Maharishi, “You speak of ‘Atma Vichara’. While one person is able to absorb it quickly and follow it there are others who are unable to. What is the reason for this?” Ramana said, “It comes easily to one whose mind has attained ‘ekãgraha chitta’ (one pointedness).”

So, worship of a single God or bhakti in a single Guru cannot be deemed as narrow mindedness. It is not so. It is only to attain ‘ekãgraha chitta’ that shastras have spoken so. Suppose, we do puja of only Krishna our mind gets one pointed. To worship several gods in several ways is not good even if it were spiritual matter. One should not be so. It is the same in the case of Guru Bhakti, too. Only He can be your Guru whom your manas seeks and feels full of love. Be devoted only to Him. One should possess such bhakti.

The other evening Swami Shantananda said very wonderfully, ‘in days past ‘swayamvara’ was held for a girl to choose her husband. Many princes and kings from various kingdoms participated in the ‘swayamvara’. The princess with the garland in her hands would look at each and every man present in the ‘swayamvara mandap’ to see if he was handsome. She can enquire everything about him - his name, about the kingdom that he comes from, his valour, etc. But, when finally she chooses a man and garlands him she should then not look at another to see if he is handsome and try to know other facts about him. It is not a ‘dosha’ (fault) for her to enquire about each and everyone before choosing. But, it is the rule (‘niyama’) that once she has garlanded a man she should follow ‘pativrata’ dharma (loyalty).

In the same way, one can try to know about a Guru before choosing him. Try to learn all that you desire - what is the mãrga I should follow? Shall I accept this one as my Guru? - One can think deeply on such lines. One can try to know what is ‘deiva sankalpa’ (Will of God). But, having once chosen a Guru, spiritual progress will come about only through ‘asanchala bhakti’ (steadfast devotion) to Him and deep faith in the ‘mãrga’ (path) shown by Him. Otherwise, we will not have any progress in spiritual matter (‘adhyãtmika vishaya’). This will only lead to disappointment. We would feel sad that having spent some 10/15 years with the Guru no progress has been made in our dhyana. If we do not desire to face such sorrow, if we desire spiritual progress we should then possess ‘ekãgraha chitta’. Spiritual progress is the (only) purpose (‘prayojana’) for embracing a Guru. Is that not so? If we desire spiritual progress, if we desire removal of all our ‘doshas’ (faults) we should have deep faith in the path shown by the Guru and steadfast devotion in the one who has shown the path. Only these two - deep faith in the ‘mãrga’ shown and ‘asanchala bhakti’ in the one who has shown the ‘mãrga’ - can bring about progress in spiritual matter.

On waking up early in the morning for dhyana, we should meditate for a while (say ten minutes) on the One from whom we have received ‘matropadesa’, one who has taught us dhyana. We should prostrate to Him mentally. Only then can we find any progress in our sadhana. Only then we will be able to do our japa/dhyana properly. Only then will it bear fruit (‘phala’). On waking up early morning we utter, “Hari Om!” and then think of the Guru. If we always remain in the dhyana of our Guru, we ourselves would become that Guru. What does it mean to become like the Guru? We would also achieve the ‘swaroopa’ (form) that the Guru really is.

But, even after such attainment, great ones like Kunju Swamigal, Muruganar (who had attained ‘Atma sãkshãtkãra’) remained submissive to their Guru (Ramana Maharishi). Many who were with Ramakrishna paramahamsa had attained the highest state of their Guru. But, all of them while in the presence of their Guru (Ramana or Ramakrishna) never exhibited themselves; they never exhibited themselves as Jnanis. They remained submissive to such great Gurus, just as Sita piratti remained submissive to Lord Rama. Sita had all the ‘shakti’ of Rama. But, she felt she had to remain submissive to Rama. Did she not have the power to come away from Asoka vana in fraction of a second? Did she not have the power to burn Ravana when he carried her away? But, she did not exhibit her power. What does it mean? It was only to remain subservient to such a great one as Rama. Similarly, these great ones (Kunju swamigal, Muruganar, etc.) also remained so. Mahans have been like this. This is their magnificence. To remain bound so is really charming.

On every Chãturmãsya/Guru Poornima one should do ‘Atma parisodanai’ (assess one’s spiritual level) - Do I have Guru Bhakti? How am I? How much japa am I doing? I should deepen my ‘vairãgya’. I should attain Moksha/Jnana. - We must take up such resolutions (‘sankalpa’). During each month of Chãturmãsya we should avoid eating a particular foodstuff. Those who go to Gaya vow to give up eating some type of dish. Even if we are unable to earn complete ‘vairãgya’ (dispassion) all at once, we can make little vows (‘sankalpãs’) of doing dhyana for certain period; do certain number of japa from this Chãturmãsya. Only such vows create deep sincerity/seriousness in the sadhana.

Every moment we must make progress in it with ‘vairãgya’. We find that Swami Shantananda had been married, had begotten children and led a householder’s life. He is now around 74 years old. He had taken up sanyasa at 63. If he has made such great spiritual progress it only goes to show his ‘teevratanmai’ (sincerity and earnestness), his ‘vairãgya’ and the deep desire to do it. Guru Bhakti is as important as sadhana. ‘Vairagya’ is as important as Guru Bhakti. We should never exhibit ourselves to the ‘loka’. No one should know us. Remaining alone, remaining quiet, we should lead a life of japa/dhyana.” "

GOPIKA JEEVANASMARANAM!
GOVINDA! GOVINDA!”

NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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