31ST JULY 2015 GURU ( VYAS ) PURNIMA – VYAS POOJA – BOW DOWN AND RESPECT TEACHERS AND PREACHERS

Guru Purnima

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गुरु स्तवन

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः |
गुरुर्साक्षात परब्रह्म तस्मै श्री गुरवे नमः ||
ध्यानमूलं गुरुर्मूर्ति पूजामूलं गुरोः पदम् |
मंत्रमूलं गुरोर्वाक्यं मोक्षमूलं गुरोः कृपा ||
अखंडमंडलाकारं व्याप्तं येन चराचरम् |
तत्पदं दर्शितं येन तस्मै श्री गुरवे नमः ||
त्वमेव माता च पिता त्वमेव, त्वमेव बंधुश्च सखा त्वमेव |
त्वमेव विद्या द्रविणं त्वमेव, त्वमेव सर्वं मम देव देव ||
ब्रह्मानंदं परम सुखदं केवलं ज्ञानमूर्तिं |
द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्षयम् ||
एकं नित्यं विमलं अचलं सर्वधीसाक्षीभूतम् |
भावातीतं त्रिगुणरहितं सदगुरुं तं नमामि

Vyas Purnima : A Festival of Disciples for Disciples

From Wikipedia, the free encyclopedia
Guru Purnimaj
Shukracharya and Kacha.jpg

A guru blessing a studentl
Observed by Hindu devotees/disciples andBuddhists
Observances guru puja
Date Ashadh Purnima (Shukla paksha, Bright lunar fortnightFull Moon) (June–July)
2014 date July 12, Saturday
2015 date July 31
Frequency annual

Guru Purnima (Sanskrit: गुरु पूर्णिमा, IAST: Guru Pūrṇimā) is an Indian festival dedicated to spiritual and academic teachers. This festival is traditionally celebrated by Hindus, Jains and Buddhists, to pay their respects to their teachers and express their gratitude. The festival is celebrated on the full moon day (Purnima) in the month of Ashadh (June–July) of the Shaka Samvat, which is the Indian national calendar and the Hindu calendar.[1]

Observances[edit]

The celebration is marked by ritualistic respect to the guru, Guru Puja. The Guru Principle is said to be a thousand times more active on the day of Gurupurnima than on any other day.[2] The word guru is derived from two words, gu and ru. The Sanskrit root gu means darkness or ignorance, and ru denotes the remover of that darkness. Therefore, a guru is one who removes the darkness of our ignorance. Gurus are believed by many to be the most necessary part of life. On this day, disciples offer puja (worship) or pay respect to their guru (spiritual guide). In addition to having religious importance, this festival has great importance for Indian academics and scholars. Indian academics celebrate this day by thanking their teachers as well as remembering past teachers and scholars.

Traditionally the festival is celebrated by Buddhists in honor of the lord Buddha who gave His first sermon on this day at Sarnath, Uttar Pradesh, India. In the yogic tradition, the day is celebrated as the occasion whenShiva became the first guru, as he began the transmission of yoga to the Saptarishis.[3] Many Hindus celebrate the day in honor of the great sage Vyasa, who is seen as one of the greatest gurus in ancient Hindu traditions and a symbol of the Guru-shishya tradition. Vyasa was not only believed to have been born on this day, but also to have started writing the Brahma Sutras on ashadha sudha padyami, which ends on this day. Their recitations are a dedication to him, and are organised on this day, which is also known as Vyasa Purnima.[4][5][6] The festival is common to all spiritual traditions in Hinduism, where it is an expression of gratitude toward the teacher by his/her disciple.[7] Hindu ascetics and wandering monks (sanyasis), observe this day by offering puja to their guru, during the Chaturmas, a four-month period during the rainy season, when they choose seclusion and stay at one chosen place; some also give discourses to the local public.[8] Students of Indian classical music, which also follows the Guru shishya parampara, celebrate this holy festival around the world.

Hindu legend[edit]

This was the day, when Krishna-Dwaipayana Vyasa – author of the Mahabharata – was born to sage Parashara and a fisherman’s daughter Satyavati, thus this day is also celebrated as Vyasa Purnima.[5]Veda Vyasa, did yeoman service to the cause of Vedicstudies by gathering all the Vedic hymns extant during his times, dividing them into four parts based on their use in the sacrificial rites, and teaching them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu. It was this dividing and editing that earned him the honorific “Vyasa” (vyas = to edit, to divide). “He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda.”

Yogic lore[edit]

In yogic lore, it is said that Guru Purnima was the day that saw the birth of the Adi Guru, or the first Guru. The story goes that over 15,000 years ago, a yogi[9] appeared in the upper regions of the Himalayas. Nobody knew what his origins were. But his presence was extraordinary, and people gathered. However, he exhibited no signs of life, but for the occasional tears of ecstasy that rolled down his face. People began to drift away, but seven men stayed on. When he opened his eyes, they pleaded with him, wanting to experience whatever was happening to him. He dismissed them, but they persevered. Finally, he gave them a simple preparatory step and closed his eyes again. The seven men began to prepare. Days rolled into weeks, weeks into months, months into years, but the yogi’s attention did not fall upon them again.
After 84 years of sadhana, on the summer solstice that marks the advent of Dakshinayana, the earth’s southern run, the yogi looked at them again. They had become shining receptacles, wonderfully receptive. He could not ignore them anymore. On the very next full moon day, the yogi turned south and sat as a guru to these seven men. The Adiyogi (the first yogi) thus became the Adi Guru. Adiyogi expounded these mechanics of life for many years. The seven disciples became celebrated as the Saptarishis and took this knowledge across the world.
Guru Purnima is held sacred in the yogic tradition because the Adiyogi opened up the possibility for a human being to evolve consciously. The seven different aspects of yoga that were put in these seven individuals became the foundation for the seven basic forms of yoga, something that has still endured.

Buddhist history[edit]

The Buddha went from Bodhgaya to Sarnath about 5 weeks after his enlightenment. Before Gautama (the Buddha-to-be) attained enlightenment, he gave up his austere penances and his friends, the Pañcavaggiya monks, left him and went to Isipatana (Sarnath). After attaining Enlightenment the Buddha, leaving Uruvela, travelled to the Isipatana to join and teach them. He went to them because, using his spiritual powers, he had seen that his five former companions would be able to understand Dharma quickly. While travelling to Sarnath, Gautama Buddha had to cross the Ganges. Having no money with which to pay the ferryman, he crossed the Ganges through the air. When King Bimbisara heard of this, he abolished the toll for ascetics. When Gautama Buddha found his five former companions, he taught them, they understood and as a result they also became enlightened. At that time the Sangha, the community of the enlightened ones, was founded. The sermon Buddha gave to the five monks was his first sermon, called theDhammacakkappavattana Sutta. It was given on the full-moon day of Asadha. Buddha subsequently also spent his first rainy season i.e. Varsha vassa at Sarnath at the Mulagandhakuti. The Sangha had grown to 60 in number (after Yasa and his friends had become monks), and Buddha sent them out in all directions to travel alone and teach the Dharma. All 60 monks were Arahants.

Observances by Buddhists and Hindus[edit]

Buddhists observe on this day uposatha i.e. to observe eight precepts. Vipassana meditators practice meditation on this day under the guidance of their teachers. Rainy season i.e. varsha vassa also starts with this day. During the rainy season lasting for three lunar months from July to October. During this time Buddhist monks remain in a single place, generally in their temples. In some monasteries, monks dedicate the Vassa to intensive meditation. During Vassa, many Buddhist lay people reinvigorate their spiritual training and adopt more ascetic practices, such as giving up meat, alcohol, or smoking.

A sanyasi performing Vyasa pujatraditionally held on Guru Purnima day, as a part of Chaturmas rituals

The Hindu spiritual Gurus are revered on this day by a remembering their life and teachings. Vyasa Puja is held at various temples, where floral offerings and symbolic gifts are given away in his honour and that of the cosmicsatguru. The festivities are usually followed by feast for the disciples, shishya, where the prasad and charnamrita literally nectar of the feet, the symbolic wash of Guru’s feet, which represents his grace, kripa is distributed.[10]As a day of remembrance towards all gurus, through whom God grants the grace of knowledge (Jnana) to the disciples,[10] special recitations of the Hindu scriptures especially, the Guru Gita, a 216 verse ode to Guru, authored by the sage, Vyasa himself, are held all day; apart from singing of bhajans, hymns and organising of special kirtan session and havan at many places, where devotees from all over gather at the ashrams, matha or place where the seat of Guru, Guru Gaddi exists.[11] This day also sees the ritual of padapuja, the worships of Guru’s sandals, which represent his holy feet and is seen a way of rededicating to all that a Guru stands for.[12]Disciples also recommit themselves on this day, towards following their teacher’s guidance and teachings, for the coming year.[10] A mantra that is particularly used on this day is “Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara, Guru Sakshat Parabrahmah Tasmai Shree Guru Veh Namah”. This day is also seen as an occasion when fellow devotees, Guru Bhai (disciple-brother), express their solidarity to one another in their spiritual journey.[13]

Observations in Nepal[edit]

In Nepal, Guru Purnima is a big day in schools. This day is teacher’s day for Nepalese ; mostly Students. Students honor their teachers by offering delicacies, garlands, and special hats called topi made with indigenous fabric. Students often organize fanfares in schools to appreciate the hard work done by teachers. This is taken as a great opportunity to consolidate the bond of teacher-student relationships.

Tradition in Indian academics[edit]

Irrespective of their religions, Indian academics celebrate this day by thanking their teachers. Many schools, colleges and universities have events in which students thanks their teachers and remember past scholars. Alumni visit their teachers and present gifts as a gesture of gratitude.[14]

Jainism[edit]

According to Jain traditions, it was on this day, falling at the beginning of CHAUMASAAS” , the four month rainy season retreat, Mahavira, the 24th Tirthankara, after attaining Kaivalya, made Indrabhuti Gautam, later known as Gautam Swami, a Ganadhara, his first disciple, thus becoming a Guru himself, therefore it is observed in Jainism as Guru Purnima, and is marked special veneration to one’s Gurus and teachers.[15]

Gurupoornima (Vyas Puja)

1. Tithi

Ashadh Pournima (Full moon day in the month of Ashadh)

2. Objective of Gurupoornima

To express gratitude unto the Guru.

3. Importance of Gurupoornima

A. On the day of Gurupoornima, the Guru Principle (Principle of God) is thousand times more active than on other days. Therefore, the benefit of performing seva (service unto the God-Principle) and tyag (sacrifice of wealth, body, mind, intellect and ego), that is, offering unto the Absolute Truth on the occasion of Gurupoornima, is a thousand times more beneficial than on other days. Gurupoornima is a unique opportunity for acquiring God’s grace.

B. The ‘Guru-disciple tradition’ is an age old Hindu tradition full of chaitanya. However, with the passage of time, under the influence of raja-tama predominant culture, this great tradition has been neglected. On Gurupoornima, the Guru is worshipped and the society can be taught about the greatness of this Guru-disciple tradition. In other words, this is a golden opportunity to preserve the Guru-disciple tradition.

4. Method of celebrating Gurupoornima

‘On this day, disciples of every Guru perform their padya-puja (ritualistic worship of Sri Guru’s Holy feet) and give them Gurudakshina (an offering made to the Guru to express gratitude). It is customary to perform Vyas-puja (ritualistic worship of Sage Vyas) on this day. In the Guru lineage, Sage Vyas is considered to be the greatest of all Gurus. Bharatiyas believe that all knowledge has originated from Sage Vyas. Kumbhakonam and Shrungeri (Sringeri) are famous seats of Shankaracharya’s lineage in South Bharat where Vyas-puja is celebrated with great splendour. Devotees believe that the great Sage Vyas reincarnated as Shankaracharya. Hence, ascetics worship Shankaracharya instead of worshipping Sage Vyas.

Guru-puja

Guru-puja

A. Rituals of Guru-puja during Gurupoornima

After completion of daily ablutions such as bathing, one makes a resolve – ‘गुरुपरम्परासिद्ध्यर्थं व्यासपूजां करिष्ये ।’, meaning, ‘I worship Sage Vyas in order to establish the Guru lineage.’ A washed cloth is spread on the floor and twelve lines are drawn (from east to west and north to south) on it, using gandh. That itself is the Vyaspeeth (seat of Vyas). Then Brahma, Paratparshakti (Supreme Energy), Vyas, Shukdev, Goudpad, Govindswami and Shankaracharya are invoked onto this seat and their shodashopchar-puja (worship with sixteen substances) is performed. It is also customary to worship Dikshaguru (one who has imparted initiation) and one’s parents on this day.

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Reference : Sanatan’s Holy Text ‘Holy festivals, Religious festivals and Vowed religious observances’

Dedicated to
nitya-līlā praviṣṭa oṁ viṣṇupāda

Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja
Inspired by and under the guidance of

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja


The True Meaning of Sri Vyasa-puja

by Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Spoken on the eve of Sri Guru-purnima
and the Disappearance day of Srila Sanatana Gosvami
in Sri Kesavaji Gaudiya Matha, Mathura, 16 July 2008

Translated into English for the first time

(Portrait of Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja)

Srila Vyasadeva, who is the incarnation of Lord Narayana, was born on the full moon day of the month of Asadha. In India, everyone worships their spiritual master on this day, which is celebrated with great honour and reverence as Sri Vyasa-puja, or Sri Guru-puja. It is essential, however, that we understand the true significance of Sri Vyasa-puja. Merely placing a garland on the neck of Sri Guru or offering at his feet a few flowers and fruits, some money, sweets, or cloth does not mean that real worship of the guru has been performed. The real Vyasa-puja is to surrender oneself completely at the lotus feet of Srila Gurudeva and to fulfil his desires.

This means that one should completely offer oneís independence at the lotus feet of Sri Guru in a mood of surrender: ìO Srila Gurudeva, I am offering everything that belongs to me at your lotus feet.î At the time of His initiation from Sri Isvarapuri-pada, Sri Caitanya Mahaprabhu said:

ei ami deha samarpilama tomare
krsnapadapadmera amrtarasa pana
amare karao tumi ñ ei cahi dana

Sri Caitanya-bhagavata (Adi-khanda 17.54ñ55)

O Gurudeva, I have surrendered My body and everything that is Mine at your lotus feet. I shall follow your every instruction. My only wish is to receive your merciful benediction by which you kindly make Me drink the transcendental nectar of Sri Krsnaís lotus feet.

If a person can selflessly surrender in this way, it does not matter whether or not he worships his gurudeva with flowers and so forth, for such worship is just a symbolic act meant to instruct the common people. Real guru-puja cannot be performed until the mood of selfless surrender at the lotus feet of Sri Guru appears in oneís heart. Srila Sanatana Gosvami relinquished not only his home but also his post as prime minister, his abundant opulence, his servants and so on, specifically so he could fulfil the desire of Sri Caitanya Mahaprabhu. He approached Sriman Mahaprabhu empty-handed, and feeling, ìNow I am Yours,î he completely surrendered himself to Him. This alone is real Vyasa-puja.

What is truly the most desired goal in the world? It is service unto the lotus feet of the divine couple, Sri Sri Radha-Krsna. Serving their lotus feet is undoubtedly our only purpose in life. Although it is extremely rare to achieve this, if one secures the shelter of the lotus feet of a genuine guru, this otherwise almost unattainable goal can be attained. In other words, if we surrender unto the lotus feet of the bona fide guru and practise serving the divine couple according to his teachings, instructions etc, we can attain the transcendental loving service of Sri Sri Radha-Krsna, very soon.

Although Sri Krsna Himself is the origin of bhakti, Sri Guru is His incarnation, or manifestation. Therefore, unless a person sincerely and selflessly serves Sri Guru he will not attain bhakti even if he makes millions of endeavours and even if Bhagavan Himself bestows mercy upon him. It should be understood that Sri Guru is non-different from Bhagavan:

yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah

Svetasvatara Upanisad (6.23)

The true import of the scriptures (srutis) is revealed in the hearts of those great souls who have equally the same unflinching bhakti for their guru and the Supreme Lord.

The people of Bharatvarsa (India) are indebted to Srila Vyasadeva. Srila Vyasadeva first divided the Vedas and thereafter compiled their essence in Vedanta-sutra. After that he manifested the Puranas and the Mahabharata, yet his heart still remained dissatisfied. Later, inSri Bhagavat Purana (Srimad-Bhagavatam), by the mercy of Sri Narada Muni, he described the pastimes of Sri Krsna and narrated them to Sri Sukadeva Gosvami. Srila Sukadeva Gosvamiís worship of Srila Vyasadeva, his father and spiritual master, was the first Vyasa-puja. Sri Sukadeva Gosvami was later worshipped by Srila Suta Gosvami. This was the second Vyasa-puja. In this way, the tradition of Vyasa-puja began. Therefore, Vyasa-puja, or guru-puja, has been practised since ancient times. Worship of the guru is performed even before the worship, or puja, of Sri Krsna.

Our great fortune is that we are coming in that very parampara, or succession of bona fidegurus, that is comprised of Sri Caitanya Mahaprabhu Himself, Sri Svarupa Damodara, Sri Ramananda Raya, Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Krsnadasa Kaviraja Gosvami, Srila Narottama Thakura, Srila Visvanatha Cakravarti Thakura, Srila Jagannatha Dasa Babaji Maharaja, Srila Bhaktivinoda Thakura, Srila Prabhupada and my gurudeva (Srila Bhakti Prajnana Kesava Gosvami Maharaja) and his god-brothers. Only in this succession of bona fide gurus is the conception of service to Sri Sri Radha Krsna, especially as a maidservant of Srimati Radhika, acknowledged as the topmost goal.

The son of Saci-devi, Gaurahari Sri Caitanya Mahaprabhu, who is none other than Sri Krsna but with the mood and complexion of Sri Radha, appeared in this world to bestow this most auspicious gift. Sriman Mahaprabhu Himself did not preach this doctrine but inspired it in the heart of Srila Rupa Gosvami and manifested it in this world through him. Sri Caitanya Mahaprabhuís gift ñ service to the divine couple, Sri Sri Radha-Krsna, in pursuance of the moods of Sri Rupa Manjari ñ is solely what He came to give. Although we are so fortunate to be in this parampara, to truly imbibe the concepts of Srila Rupa Gosvami requires sincere and honest effort.

Many people who come forward to perform sadhana-bhajana, to lead a life of devotional service, become trapped by the illusory potency of the Lord and become attached to maya in her feature as a woman. In this way they entrench their life in misery. We should be ever alert to this. The Gaudiya Matha is not an establishment intended to facilitate this. What is the purpose of the Gaudiya Matha? It is to sincerely and purely follow the teachings of Srila Rupa Gosvami. The Gaudiya Mathaís very existence is based on one objective alone: to follow the instructions of Sriman Mahaprabhu and Sri Rupa Gosvami by becoming acquainted with their teachings and performing bhajana accordingly.

One who leads such a life by remaining under the shelter of a genuine guru actually performs Vyasa-puja. Such conduct alone signifies fitting worship of Srila Rupa Gosvami and our entireguru-parampara. If one wishes to perform sadhana-bhajana by following such rules and regulations then one may stay in the matha, but there is no place in the matha for those nurturing worldly (asat) propensities.

You all should clearly understand that the matha is not a place for arranging and celebrating marriages. If one wants to practise bhajana in its purest form, then one should reside in thematha and serve Sri Guru and the Vaisnavas, even though one may receive chastisement from them. Sri Naradaís curse upon Nalakuvara and Manigriva proved to be extremely beneficial for them. In the same manner, the chastisement of Sri Guru and Vaisnavas is also highly auspicious. If a person tolerates their chastisement and continues to reside in the matha, then he alone can truly understand their mercy.

This Asadhi-purnima also celebrates the disappearance day of Srila Sanatana Gosvami. For us, Srila Sanatana Gosvami is like an incarnation of Sri Vyasadeva because he has written a commentary on Srimad-Bhagavatam and has manifested the great gem-like scripture, Sri Brhad-bhagavatamrta. Sri Brhad-bhagavatamrta alone is the main foundation of all the scriptures written by Srila Rupa Gosvami, Srila Raghunatha Dasa Gosvami and so on. In other words, all the other books of our Gosvamis manifested from this one book alone.

That is why Srila Sanatana Gosvami is even the guru of Srila Rupa Gosvami. On the other hand, Srila Sanatana Gosvami has accepted Srila Rupa Gosvami as his guru. Such are the considerations of guru-tattva. If someone feels proud, thinking, ìI have become guru,î then he is not a guru at all. A guru never makes disciples; rather, he transforms others into guru*. One who is a real guru does not even try to become a guru.

_____________________
*The Sanskrit word guru (spiritual master) literally conveys ìweighty with significanceî.

bharata-bhumite haila manusya-janma yara
janma sarthaka karií kara para-upakara

Sri Caitanya-caritamrta (Adi-lila 9.41)

One who has taken his birth as a human being in the holy land of India (Bharata-varsa) should make his life successful and work for the benefit of all other people. In other words, he should himself perform the sadhana ofsuddha-bhakti by accepting the shelter of the lotus feet of Sri Guru and inspire others to do the same. This alone is the highest form of benevolence.

All of the sadhakas, or practitioners of bhakti, coming in the line of Sri Caitanya Mahaprabhu should first become acquainted with the teachings of Srila Rupa Gosvami and the principles ofguru-parampara, and then they should preach to others. It is necessary to both practise and preach. And for this end, the effort of all brahmacaris and sannyasis will need to be at least a thousand times greater than the effort a householder makes to maintain his home. Throughout the day, not even a single moment can be spent making any other endeavour. One will have to engage his mind full time in the service of Sri Krsna.

It is necessary that one understand Srila Rupa Gosvamiís special contribution to oursampradaya and why Sri Caitanya Mahaprabhu appeared in this world. In essence, it was to specify our lifeís highest and most prominent goal: to become a particle of dust at the lotus feet of Srila Rupa Gosvami, to become a maidservant of Srimati Radhika under the guidance of Srila Rupa Manjari. This is the sole cherished aspiration for all our previous guruvarga.

May you all be blessed with this conception in your heart and may your life thus become successful. All those who have left their homes to perform devotional service or those who are performing it at home should perform Vyasa-puja after having become acquainted with these teachings and principles. In this way, one should try to please Srila Rupa Gosvami and Srila Gurudeva, and under their guidance try to please Sri Krsna, or Sri Caitanya Mahaprabhu, who is the original Vyasa. This alone is the true meaning of Vyasa-puja.

Gaura premanande!

Translated by the Rays of The Harmonist team

गुरु, सद्गुरु आणि परात्परगुरु

आपल्याला केवळ गुरु आणि संत हेच शब्द माहीत असतात. गुरूंच्या आध्यात्मिक स्तरानुसार गुरु, सद्गुरु आणि परात्परगुरु असे गुरूंचे तीन प्रकार आहेत. प्रस्तुत लेखात आपण त्या प्रत्येक प्रकारच्या गुरूंची व्याख्या आणि अर्थ,आध्यात्मिक पातळी(टक्के), त्यांच्यामुळे स्वतःला अन् इतरांना येणार्‍या अनुभूती, त्यांची स्वत:ची साधना, त्यांच्या बोलण्यातील विषय, ते शिष्यांकडून साधना कशी करवून घेतात, त्यांची शिकवण्याची पद्धत, त्यांचे कार्य, शब्द आणि शब्दातीत शिकवणे, त्यांच्यातील त्रिगुणांचे प्रमाण यांबरोबरच त्यांच्यात असलेले विविध आध्यात्मिक गुणांचे प्रमाण (उदा.भाव, अव्यक्त भाव, तळमळ, नेतृत्व, प्रीती अन् अहं) यांविषयीची तुलनात्मक माहिती सारणींच्या माध्यमातून पाहू. या माहितीवरून गुरूंच्या आध्यात्मिक कार्याची व्याप्ती आणि महत्त्व यांची जाणीव होऊन हिंदु धर्माची महानताही लक्षात येईल.

१. व्याख्या, अर्थ, कार्य आणि शिष्याच्या उन्नतीतील वाटा

गुरु सद्गुरु परात्परगुरु
१. व्याख्या अन् अर्थ अ. मायेचे ज्ञान अन् गुरूंतील तत्त्व यांची जाणीव करून देणारे

आ. ज्ञानगुरु

इ. देहधारी

आत्मानुभूती देणारे अन् ‘सर्वत्र ब्रह्म आहे’, याची जाणीव करून देणारे

दीक्षागुरु

नाम

अद्वैताची अनभूती देणारे

मुक्तीगुरु

अद्वैत

२. आध्यात्मिक पातळी (टक्के)

(सर्वसाधारण व्यक्ती २० टक्के )

७० ८० ९० हून जास्त
३. स्वतःला अन् इतरांना येणारी अनूभूती शक्ती आनंद शांती (टीप १)
४. स्वतःची साधना असणे असणे आवश्यकता नसणे
५. मोक्षप्राप्ती शक्य सहज शक्य झालेलीच असते.
६. कुंडलिनीचे स्थान
अ. दैनंदिन जीवनात अनाहतचक्र विशुद्धचक्र सहस्रारचक्र
आ. साधनेच्या वेळी आज्ञाचक्र सहस्रारचक्र
(साधना करत नाहीत.)
७. इतरांच्या मार्गदर्शनासाठी संप्रदायाच्या नियमानुसार वागणे असते. असते.
(संप्रदायांच्या पलीकडे गेलेले)
८. वाईट शक्ती घालवणे
अ. मोठ्या वाईट शक्ती, उदा. मोठी भूतबाधा, करणी इत्यादींचा परिहार

आ. मोठ्या वाईट शक्ती घालवण्यासाठी वापरावयाची पद्धत

शक्य; परंतु कठीण

कृती हेतूपूर्वक करावी लागते.

शक्य

संकल्प

सहज शक्य

संकल्पाचीही आवश्यकता नाही. यांच्या सहवासात आल्यावर वाईट शक्ती आपोआप जाते.

९. बोलण्यातील विषय अध्यात्म अध्यात्म कोणताही
१०. चमत्काराची पद्धत देवाची किंवा गुरूंची प्रार्थना संकल्प ऋद्धी-सिद्धी अन् देवता सेवा म्हणून यांच्यासाठी स्वतःहून चमत्कार घडवून आणतात.
११. कार्य अ. शिष्याचा साधनाकुंभ सिद्ध करणे

आ. शिष्याला सगुणातील (गुरूंतील) चैतन्याची अनुभूती करून देणे

शिष्याच्या साधनाकुंभात साधनाबीज पेरणे

शिष्याला निर्गुणतत्त्वाची अनुभूती देणे

शिष्याला अद्वैताकडे नेणे

शिष्याला ‘सगुण अन् निर्गुण एकच आहेत’, याची अनुभूती देणे

१२. किती टक्के आध्यात्मिक पातळीच्या शिष्याला प्राप्ती होते ? ५५ ७० ८०
१३. शिष्याची साधना शिष्याला साधना करायला शब्दांत सांगतात. शिष्याकडून त्याच्या नकळत संकल्पाने साधना करवून घेतात. शिष्याची साधना यांच्या अस्तित्वाने आपोआप होते.
१४. शिकवणे (टक्के)
अ. शब्दांद्वारे

आ. शब्दांतीतपणे

७०

३०

४०

६०

९८

१५. शिष्याची होणारी अधिकतम (कमाल) उन्नती (टक्के) ७० ८० १००
१६. शिष्याच्या उन्नतीतील वाटा (टक्के) ३० ४० ५०

२. सर्वसाधारण व्यक्ती, शिष्य आणि गुरु, सद्गुरु अन् परात्पर गुरु
यांची आध्यात्मिक पातळी आणि त्यांच्यातील त्रिगुणांचे प्रमाण

सात्त्विक, राजसिक आणि तामसिक हे शब्द सर्वसाधारण व्यक्तीच्या संदर्भात लागू पडतात. एकदा व्यक्तीची आध्यात्मिक पातळी५० टक्क्यांहून जास्त झाली की, तिची वृत्ती अंतर्मुख होते. मग प्रकृतीतील त्रिगुणांना महत्त्वच उरत नाही. त्रिगुणांचे प्रमाण पुढे सारणीत दिल्याप्रमाणे साधारणतः तसेच रहाते; मात्र एकूण त्रिगुण संख्यात्मक दृष्टीने घटतात, म्हणजेच त्रिगुणातीत होण्याच्या, पुरुषतत्त्वाच्या दिशेने प्रगती होते.

आध्यात्मिक पातळी (टक्के)

त्रिगुणांचे प्रमाण (टक्के)

एकूण संख्यात्मक त्रिगुण (टक्के)

सत्त्व

रज

तम

१. सर्वसाधारण माणूस
अ. तामसिक

आ. तामसिक-राजसिक

इ. राजसिक-सात्त्विक

ई. सात्त्विक

२०

३०

४०

५०

२०

३०

४०

५०

३०

३०

३०

३०

५०

४०

३०

२०

१००

७०

५०

३०

२. शिष्य ६० ५० ३० २० २०
३. गुरु ७० ५० ३० २० १०
४. सद्गुरु ८५ ५० ३० २० १/१०
५. परात्परगुरु
अ. सदेह

आ. विदेह (मोक्ष ·१०० टक्के)

१००

१००

५०

३०

२०

१/१,०००

३. विविध घटकांचे सर्वसाधारण तुलनात्मक प्रमाण

प्रमाण (टक्के)

गुरु

सद्गुरु

परात्परगुरु

१. अव्यक्त भाव ७० ८० ९०
२. तळमळ ७० ८० ९०
३. नेतृत्व ५० ७० ९०
४. प्रीती ३० ५० ८०
५. अहं १०

टीप १ – शक्तीच्या स्पंदनांपेक्षा आनंदाची स्पंदने १० लक्षपटींनी सूक्ष्म आहेत आणि आनंदाच्या स्पंदनांपेक्षा शांतीची अनुभूती अनंतपटींनी सूक्ष्मतम आहे; म्हणून सूक्ष्मातील कळायला लागल्यावर साधकाला प्रथम शक्तीच्या, पुढे आनंदाच्या आणि सर्वांत शेवटी शांतीच्या पातळीच्या गुरूंची ओळख पटते. (मूळस्थानी)

संदर्भ : सनातन-निर्मित ग्रंथ ‘गुरूंचे महत्त्व, प्रकार आणि गुरुमंत्र’

संतांचे प्रकार, त्यांची पातळी, एकूण संतांपैकी प्रमाण आणि कार्याचा उद्देश

‘ संतांचे प्रकार पातळी (टक्के) प्रमाण (टक्के) कार्याचा उद्देश
१. भोंदू संत ५० ५० स्वार्थ साधणे
२. संत नसलेले; पण आहेत असे समजले जाणारे ५० ते ६० ४५ इतरांचे व्यावहारिकदृष्ट्या भले करणे
३. खरेे संत ७० टक्क्यांहून अधिक इतरांचे आध्यात्मिकदृष्ट्या भले करणे
एकूण १००

१. खर्‍या संतांचे प्रकार, त्यांची पातळी, खर्‍या संतांपैकी प्रमाण आणि कार्याची पद्धत

यांच्या कार्याचा उद्देश एकच असतो आणि तो म्हणजे इतरांचे आध्यात्मिकदृष्ट्या भले व्हावे.

संतांची पातळी (टक्के) प्रमाण (टक्के) कार्याची पद्धत
७० ६८ इतरांना साधना सांगणे
८० २० इतरांसाठी साधना करणे
९० १० इतरांच्या भल्यासाठीचा संकल्प
१०० अस्तित्व ‘

– डॉ. आठवले (१८.६.२०१४)

संदर्भ : दैनिक ‘सनातन प्रभात’

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