गुरु / व्यास पूर्णिमा (guru / vyāsa pūrṇimā)

श्री गुरुभ्यो नमः (śrī gurubhyo namaḥ - salutations to the Divine Preceptor)

Today is the sacred गुरु / व्यास पूर्णिमा (guru / vyāsa pūrṇimā) the auspicious महा जयन्ति दिन (mahā jayanti dina - Divine Birthday) of his Holiness श्री कृष्ण द्वैपयन महऋषि (śrī kṛṣṇadvaipāyana mahaṛṣi), better known as व्यास महऋषि (vyāsa mahaṛṣi).

 

दैव गुरु वन्दनम् (daiva guru vandanam – salutations to Divine Guru)

गुरुवे सर्वलोकानां भिषजे भवरोगिणां।
निधये सर्वविद्यानां दक्षिणामूर्तये नमः॥
- श्री दक्षिणामूर्ति स्तोत्रं (1)
(
guruve sarvalokānāṁ bhiṣaje bhavarogiṇāṁ|
nidhaye sarvavidyānāṁ dakṣiṇāmūrtaye namaḥ||
He is the preceptor for all the worlds. He is the physician to the people from disease of ‘Samsara’. He is the treasure house of all knowledge. I offer my worship to that great Dakshinamurthy.
- श्री दक्षिणामूर्ति स्तोत्रं (śrī dakṣiṇāmūrti stotraṁ)
)

ज्ञानानन्दमयम् देवम् निर्मलस्फटिकाकृतिं।
आधारम् सर्वविध्यानाम् हयग्रीवं उपास्महे॥
- हयग्रीव स्तुतिः (1)
(
jñānānandamayam devam nirmalasphaṭikākṛtiṁ|
ādhāram sarvavidhyānām hayagrīvaṁ upāsmahe||
I offer my worship to Lord Hayagriva, who is the foundation of all knowledge, who possesses a body that is very pure like the purest of crystals and who is the storehouse of ‘Gnana’ or the Supreme form of Knowledge. .
हयग्रीव स्तुतिः (hayagrīva stutiḥ)
)

सरस्वती नमस्तुभ्यं वरदे कामरूपिणि।
विद्यारम्भं करिष्यामि सिद्धिर् भवतु मे सदा॥
- सरस्वती स्तुतिः (1)
(
sarasvatī namastubhyaṁ varade kāmarūpiṇi|
vidyārambhaṁ kariṣyāmi siddhir bhavatume sadā||
O Devī Saraswati I pray to You. You are the bestower of all desires. I shall begin to acquire knowledge (start studying). Please help me to acquire perfection at all times.
-सरस्वती स्तुतिः (Saraswati stutiḥ (1)
)

Significance of व्यास पूर्णिमा (vyāsa pūrṇimā)

व्यासं वसिष्ठनप्तारं शाक्तेः पौत्रमकलषम्।

पराशरात्मजं वन्दे शुकतातं तपोनिधिम्॥

व्यासाय विष्णुरूपाय व्यास रूपाय विष्णवे।

नमो वै ब्रह्मनिधये वासिष्ठायय नमो नमः॥

(

vyāsaṁ vasiṣṭhanaptāraṁ śākteḥ pautramakalaṣam|

parāśarātmajaṁ vande śukatātaṁ taponidhim||

vyāsāya viṣṇurūpāya vyāsa rūpāya viṣṇave|

namo vai brahmanidhaye vāsiṣṭhāyaya namo namaḥ||

I salute Sage Vyasa, the great grandson of Sage Vasishtha, the grandson of sage Shakti, the son of sage Parashar and the father of Sage Shuka and who is (by Himself) an abode of “tapas” and who is blemishless.

I bow to Vyaasa, who is the treasure house of Brahma Jnana, who is verily one with Vishnu, who is in the form of Vishnu and to Vishnu who is in the form of Vyaasa. Salutations to him again and again, who is an abode of the Vedas and who is of the lineage of Vasistha

) श्री विष्णुसहस्रनामं  (śrī viṣṇusahasranāmam)

As you must be aware, in Hinduism, व्यास महऋषि (vyāsa mahaṛṣi). is worshipped as one of the foremost of गुरु (guru -preceptor) because of his unparalleled contribution to Hindu spiritual wisdom. This is because, He is one of the earliest व्यास (vyāsa -compiler)'s of the अपौरुषेय वेदश्रुति (apauruṣeya veda śruti - super human Vedic wisdom) originally revealed to various ऋषि मुनि (ṛṣi muni – seer sage) who played an unparalleled role in collating, compiling and classifying the वेद संहिता (veda saṁhitā – vedic corpus) vertically into the four-fold structure viz. रृक् (ṛk), यजुर् (yajur), साम (sāma) & अथर्वण (atharvaṇa) and each of the further horizontally into मन्त्र (mantra), ब्राह्मन (brāhmana), आरण्यक (āraṇyaka) & उपनिषद् (upaniṣad).  

In fact, that is why he is popularly addressed by the title व्यास महऋषि (vyāsa mahaṛṣi - Supreme Seer-Compiler). Further, he also summarized the essence of the वेदान्त (vedānta - final conclusions of Vedic wisdom) into to simpler ब्रह्म सूत्र (brahma sūtra - divine aphorisms). The beauty of ब्रह्म सूत्र (brahma sūtra - divine aphorisms) is that it cryptic polymorphic messaging model is so masterly designed that it has paved the way for so many kinds of philosophical interpretations.  Variety is the spice of Hinduism. This formed the basis for उत्तर मीमाम्सा दर्शन (uttaramīmāmsā darśana), which forms the founding stone for all other popular वेदान्त दर्शन (vedānta darśana) further elaborated upon and formally established by eminent वेदान्तआचार्य (vedānta ācārya) including:

1.           केवलाद्वैत वाद (kevalādvaita vāda – doctrine of absolute nondualism) formally established by श्री आदि शंकराचार्य (śrī ādi śaṁkarācārya)

2.           विशिष्टाद्वैत वाद (viśiṣṭādvaita vāda – doctrine of qualified non- dualism) formally established by श्री रमानुजाचार्य (śrī ramānujācārya)

3.           द्वैत वाद (dvaita – doctrine of dualism) formally established by श्री मध्वचार्य (śrī madhvacārya)

4.           स्वभाविक द्वैताद्वैत वाद (svabhāvika dvaitādvaita vāda – doctrine of dual yet nondualism) formally established by श्री निंबार्काचार्य (śrī nimbārkācārya)

5.           शुद्दाद्वैत वाद (śuddhādvaita vāda – doctrine of pure nonduality) formally established by श्री वल्लभाचार्य (śrī vallabhācārya)

6.           औपादिक भेदाभेद वाद (aupādika bhedābheda vāda – doctrine of different yet non-different) formally established by श्री भास्कराचार्य (śrī bhāskarācārya).

                    His famous भाष्य (bhāṣya - commentary) on the योग सूत्र  (yoga sutra – yoga aphorisms) of the noble saint महऋषि पतञ्जलि (mahaṛṣi patañjali) is yet another unparalleled contribution of  व्यास महऋषि (vyāsa mahaṛṣi). Till date, it is considered as one of the best commentaries on the subject.  The contribution of व्यास महऋषि (vyāsa mahaṛṣi) does not end here, as he is also considered to be the ऋषि कवि (ṛṣi kavi - seer poet) of महाभारत (mahābhārata), the महाइथिहस काव्य (mahā ithihasa kāvya - mega historical poetry). Moreover, he is also believed to be the व्यास (vyāsa - compiler) of the अष्टदश महा पुराण (aṣṭadaśa mahā purāṇa - Eighteen supreme mythologies) 

1.     ब्रह्म पुराण (brahma purāṇa)

2.     विष्णु पुराण (viṣṇu purāṇa)

3.     शिव पुराण (śiva purāṇa)

4.     गरुड पुराण (garuḍa purāṇa)

5.     स्कन्द पुराण (skanda purāṇa)

6.     लिङ्ग पुराण (liṅga purāṇa)

7.     अग्नि पुरान्ण (agni purānṇa)

8.     भागवत पुराण (bhāgavata purāṇa)

9.     नारद पुराण (nārada purāṇa)

10. पद्म पुराण (padma purāṇa)

11. ब्रह्माण्ड पुराण (brahmāṇḍa purāṇa)

12. मार्कन्देय पुराण (mārkandeya purāṇa)

13. मत्स्य पुराण (matsya purāṇa)

14. वामन पुराण (vāmana purāṇa)

15. वराह पुराण (varāha purāṇa)

16. वायु पुराण (vāyu purāṇa)

17. कूर्म पुराण (kūrma purāṇa)

18. भविष्य पुराण (bhaviṣya purāṇa)

This forms a very vast corpus of eulogical literature (which according to an estimate is running to almost 4,06,000 verses) providing the most sacred independent yet holistically henotheistic accounts of theology, cosmology, genealogy, history etc,, of the तिरुंउर्ति (tiruṁurti - three primary Deities) of Hindu pantheon viz. ब्रह्म (brahma), वीश्णु (vīśṇu) & शिव (śiva). The beauty of these accounts is that in every पुराण (purāṇa) one of these deities is primary hero of the show, while others are supporting Him. At the same time, there is a fair share of prominence given to each of them, on the whole. In fact, that is why, the अष्टदश महा पुराण (aṣṭadaśa mahā purāṇa - Eighteen supreme mythologies) forms an integral part of the six main theological belief systems viz. षन्मट संप्रदाय (ṣanmaṭa saṁpradāya – six religious traditions) viz.

1.       शैवं (śaivaṁ),

2.       शाक्तं (śāktaṁ),

3.       कौमारं / स्कन्दं (kaumāraṁ / skandaṁ),

4.       गणपत्यं / वैनायकं (gaṇapatyaṁ / vaināyakaṁ),

5.       वैष्णवं (vaiṣṇavaṁ) &

6.     सौरं (sauraṁ) 

That is why, while there are thousands of gurus in Hindusim, yet very unique importance is given to व्यास महऋषि (vyāsa mahaṛṣi) as he is considered as the குருவின் குரு (guruvin guru - teacher of teachers).  In fact, he is considered as none other than an incarnation of Lord श्री महाविष्णु (śri mahāviṣṇu) Himself, as testified in the popular saying कृष्णद्वैपायनं व्यासं विद्धि नारायणं प्रभुम्। (kṛṣṇadvaipāyanaṁ vyāsaṁ viddhi nārāyaṇaṁ prabhum|). In fact, श्रीआदि शंकराचार्य (śrī ādi śaṁkarācārya) in the मङ्गल श्लोक (maṅgala śloka - benedictory verses) of his famous भाष्य(bhāṣya - commentary) on the sacred श्री विष्णुसहस्रनामं  (śrī viṣṇusahasranāmam) very clearly declares 

सच्चिदानन्दरूपाय कृष्णायाक्लिष्टकारिणे

नमो वेदान्त वेद्याय गुरवे बुद्धि साक्षिणे॥  

कृष्णद्वैपायनं व्यासं सर्वलोकहितैषिणम्।

वेदाबजभास्करं वन्दे समादि निलयं मुनिं॥ 

(

saccidānandarūpāya kṛṣṇāyākliṣṭakāriṇe

namo vedānta vedyāya gurave buddhi sākṣiṇe||  

kṛṣṇadvaipāyanaṁ vyāsaṁ sarvalokahitaiṣiṇam|

vedābajabhāskaraṁ vande samādi nilayaṁ muniṁ||

OM! Adoration to Krishna whose nature is Sat, Cit & Ananda

Who performs His acts without effort,

Who is cognized through the Vedanta, 

who is the teacher and who is the Witness of all Cognitions.   

I adore the sage Krishnadvaipayana Vyasa,

devoted to the welfare of all beings, 

who is the sun to the lotus of the Vedas, and who is the abode of self-control etc.  

) श्री विष्णुसहस्रनामं  (śrī viṣṇusahasranāmam)

Moreover, the Lord is called as ‘व्यास (vyāsa)’, which is His 572^nd திரு நாமம் (thirun naamam – sacred name) according to श्री विष्णुसहस्रनामं (śrī viṣṇusahasranāmam – thousand names of Lord Vishnu) wherein the Lord is glorified as “सर्वदृगव्यासः (sarvadṛgavyāsaḥ -  Omniscient compiler)”.  Further, श्रीमद् भगवत्गीता (śrīmad bhagavatgītā), none other than भगवान् श्री कृष्ण परमात्मा (bhagavān śri kṛṣṇa paramātmā) Himself very categorically declares that

 "मुनीनामप्यहं व्यासः 

(munīnāmapyahaṁ vyāsaḥ - 

among the contemplative sages, I am vyāsa)".

Again, श्री आदि शंकराचार्य (śrī ādi śaṁkarācārya), in his famous भाष्य(bhāṣya - commentary)  on the above verses, further euologizes ‘व्यास (vyāsa)’, as

मुनीनां मनन शीलानां सर्वपादार्तज्ञानिनां अपिह्ंव्यासः।

(

munīnāṁ manana śīlānāṁ sarvapādārtajñānināṁ apiahṁvyāsaḥ|।

Among professional thinkers who know about all objects, I am Vyasa.

)

Similarly, श्री रमानुजाचार्य (śrī ramānujācārya) in his famous famous भाष्य(bhāṣya - commentary)  on the above verses, further euologizes ‘व्यास (vyāsa)’, as  

मुन्यो मननेन अर्थयाथाम्य्दर्शनिः तेषां व्यसः अहम्।

(

munyo mananena arthayāthāmydarśaniḥ teṣāṁ vyasaḥ aham|

Among professional thinkers who know about all objects, I am Vyasa.

)

These are some of the reasons as to why the महाजयन्ति दिन (mahā jayanti dina - divine birthday) is commonly celebrated as गुरु पूर्निमा (guru pūrnimā) by almost all the वैदीह गुरु परंपरा (vaidīha guru parampard - orthodox Vedic Guru lineages). On this day, each tradition pays their special homages to the respective गुरु परंपरा (guru paraṃparā – preceptor lineage), and through them offer their prayers to व्यास महऋषि (vyāsa mahaṛṣi) who is rightfully regarded as the “குருவின் குரு (guruvin guru - teacher of teachers).” 

Just like in these days. the birth anniversary of Dr. Sarvepalli Radhakrishnan is celebrated nationwide as “Teachers Day”, thereby honoring the entire community of teachers as a whole, similarly on this holy occasion of व्यास पूर्णिमा (vyāsa pūrṇimā), the reverence is extended to all spiritual Gurus cutting across all the sub faiths of Hinduism – वैदीक (vaidīka – vedic), आगमिक (āgamika – agamic), तान्त्रिक (tāntrika - tantric) etc.

 गुरु वैभवं (guru vaibhavam – greatness of preceptor)

 In Hinduism celebrate this day very great religious pious. Thus, this sacred day is considered as गुरु पूर्णिमा (guru pūrṇimā) for all. With this basic historical background of the गुरु पूर्णिमा (guru pūrṇimā) celebration, let us understand why after all so much importance is given to गुरु (guru - preceptor) in Hinduism. In fact, people, who do not understand the value of a guru are considered the greatest of fools.

यज्ञो व्रतम् तपो दानम्
जपस्तीर्थम् तथैव च
गुरुतत्त्वम् अविज्ञय
मूधास्ते चरते जनाः।
(
yajño vratam tapo dānam
japastīrtham tathaiva ca
gurutattvam avijñaya
mūdhāste carate janāḥ|
Those people who blindly engage in sacrificial rites, vows, penance,
chanting, charity and also pilgrimages without
understanding the Guru principle are fools
)

According to Hinduism, a गुरु (guru – preceptor) plays an indispensable role in grooming spiritual साधक (sādhaka –seeker) by removing the तम अविद्यस्य  (tama avidyasya -  darkness of ignorance) and lighting the  ब्रह्मज्ञानस्य ज्योति (brahmajñānasya jyoti–  lamp of spiritual wisdom), as explained in the following verses of the गुरु गीता (guru gīta)

. गुकारश्चान्धकारो हि रुकारस्तेज उच्ज्यते।

अज्ञानग्रास्कं ब्रहम् गुरुरेव न संशयः॥

गुकार्स्चान्धकारस्तु रुकारस्तन्निरोधक्रुत।

अन्धकारविनाशित्वात् गुरुरित्यभिधीयते॥

गुकारः प्रथमो वर्णो मायादि गुणभास्कः।

रुकारोयस्ति परं ब्रह्म माया भान्तिविमोचकम्॥

(
gukāras tvandhakārasca
gukāraścāndhakāro hi rukārasteja ucjyate|

ajñānagrāskaṁ braham gurureva na saṁśayaḥ||

gukārscāndhakārastu rukārastannirodhakruta|

andhakāravināśitvāt gururityabhidhīyate||

gukāraḥ prathamo varṇo māyādi guṇabhāskaḥ|

rukāroyasti paraṁ brahma māyā bhāntivimocakam||

The syllable “Gu” is the darkness and the syllable “Ru” is said to be light. 
There is no doubt that the Guru is indeed the Supreme Knowledge that dispels (the darkness of) ignorance.

“Gu” Kara means the darkness and “Ru” Kara means the remover of the darkness.
 On account of the power of removing darkness, the teacher is known by the significant name “Guru”

The first syllable “Gu” represents the principles such as maya and the second syllable “Ru” the supreme knowledge that destroys the illusions of maya.
)

In fact, our scriptures very categorically declare that गुरु (guru - preceptor) is non-other than the absolute Divinity itself - குருவே திரு; திருவே குரு! (guruvE thiru; thiruvE guru! - Preceptor is God; God is preceptor!)  The famous verses from गुरु गीता (guru gīta)

गुरुर् ब्रह्म गुरुर् विष्णुः
गुरुर् देवो महेश्वरः
गुरुर् साक्शात् परब्रह्म
तस्मै श्रे गुरवे नमः
(
gurur brahma gurur viṣṇuḥ
gurur devo maheśvaraḥ
gurur sākśāt parabrahma
tasmai śree gurave namaḥ

Know the Guru to be Brahma. He is Vishnu.
He is also Shiva.
Know Him to be the Supreme Brahman,
and offer thy adorations unto that peerless Guru.
)

Moreover, as seekers of such enlightenment, it becomes necessary for us to sincerely follow their footsteps, not blindly but with a commitment to fully understand the inner meaning and purpose of their lives, the challenges they faced and overcame, they message they carry, their sacrifices for humanity, their love for God, their mystical ecstasies etc. For after all they are all our role models, and it is because of their compassion for us they have gifted us with such priceless treasure house of wisdom in the form of the scriptures about which we briefly touched upon earlier. In fact, that is why the great Saint and Guru -  திருமூலர் (thirumUlar), sings thus

தெளிவு குருவின் திருமேனி காண்டல்
தெளிவு குருவின் திரு நாமம் செப்பல்
தெளிவு குருவின் திருவார்த்தை கேட்டல்
தெளிவு குரூவுரு சிந்தித்தல் தானே.
(
theLivu guruvin thirumEni kaaNdal
theLivu guruvin thiru Naamanjeppal
theLivu guruvin thiruvaarthai kEttal
theLivu guruvuru sindhiththal thane
It is but to see the Guru’s Holy Form
It is but to chant the Guru’s Holy Name
It is but to hear the Guru’s Holy Word,
It is but to muse on Guru’s Holy Being,
That it is the soul its illumination receives.
)

But to be honest, I have not done enough homework. I have so far made very little (almost nil) progress in this regard of understanding my गुरु (guru - preceptors) and hence I do not have much to share about them, other than my awe and respects to them from the deepest of my hearts. All that, I can do at this point of time is share whatever little I have learnt about them, even if it is just knowing their names.

Having said thus, let me try now to paint a picture of my views on the spiritualists, religious leaders and philosophers. Although many of my views may not conform to theirs, I do not undermine their greatness. Their greatness has been proved over the years and the massive followings they have left behind them. I in no way deserve to comment on them. The devil does not deserve to comment on the Divine! However, I am of the opinion that the genuine spiritualists who have realized the Truth mean the same though their approaches may differ.

But please be noted that I am not referring here to the fake spiritualists and pseudo religious leaders who are exploiting our ignorance, rather than enlightening us. To hell with them! Yes, we have to neglect them. I am here considering only the genuine गुरु (guru - preceptor). But how does one identify a genuine one from the fake imitations? In other words, what qualifies a real गुरु (guru - preceptor)? Well, जगत्गुरु श्री आदिशंकराचर्य भगवत् पाद (jagatguru śrī ādiśaṁkarācarya bhagavat pāda) in his famous work विवेकचूडामणि (vivekacūḍāmaṇi)

श्रोतियोऽवृजिनोऽकामहतो यो ब्रह्मविदुत्तमः।
ब्रह्मण्यूपरतश्शान्तो निरिन्धन इवानलः॥
विवेकचूडामणि (34)
(
śrotiyo'vṛjino'kāmahato yo brahmaviduttamaḥ|
brahmaṇyūparataśśānto nirindhana ivānalaḥ||

The guru is well-versed in the Vedas; he is sinless; he is not smitten by desire; he is a knower of Brahman; he is super-eminent; withdrawing himself into Brahman, he is ever at peace; he is like a smoldering fire unfed by fuel.
)

And such an evolved गुरु (guru - preceptor) plays an unparalleled role in the life of a साधक (sādhaka - student) not only in மலபரிபாகம் (malaparibaagam – fetter removal / sublimation), but also helps in kindling the higher realms of spiritual consciousness, latent in the शिष्य (śiṣya - disciple). Thus, a गुरु (guru - preceptor) formally inducts him into the rites of spititual passage, technically called as दीक्षा (dīkṣā - initiation). In the शारद तिलक तन्त्र (śārada tilaka tantra), the concept of दीक्षा (dīkṣā - initiation) is well defined by श्री लक्ष्मन देसिकेन्द्र (śrī lakṣmana desikendra)

ज्ञानं दिव्यं यतो दद्यात् कुय्यार्त पापन्दयं यतः।

तस्माद्दीचेति सा प्रोक्ता  टोशिकैस्तन्त्तवेदिभिः॥

शारद तिलक तन्त्र (4,1)

(

jñānaṁ divyaṁ yato dadyāt kuyyārta pāpandayaṁ yataḥ|

tasmāddīceti sā proktā  ṭośikaistanttavedibhiḥ||

Since it is illuminer of knowledge and destroyer of sins, it is called Diksha by the Tantric scholars.

-translation by a board of scholars (Satguru Publications)

)

शारद तिलक तन्त्र (śārada tilaka tantra) (4.1)

According to कुलागम तन्त्र (kulāgama tantra), there are essentially six milestones in the process of such spiritual दीक्षा (dīkṣā - initiation); in other words, a गुरु (guru - preceptor) typically plays the following six roles in initiating his शिष्य (śiṣya - disciple)  

• प्रेरक (preraka - initiator):  the गुरु (guru - preceptor) urges the शिष्य (śiṣya - disciple) to the path of दीक्षा (dīkṣā - initiation)
• सूचक (sūcaka - inagurator): He then indicates / recommends the specific मार्ग (mārga - path) to be followed by the शिष्य (śiṣya - disciple)
• वाचक (vācaka - explainer): He then explains the best ritualistic practices (art) underlying the chosen मार्ग (mārga - path).     
•     दर्शक (darśaka - director): He reveals the esoteric science (wisdom) underlying these practice
•      शीक्षाक (sīkśaka - preacher): He preaches the techniques of mastering the same.   
•     बोधक (bhodhaka - illuminator):  Finally he helps in the final enlightenment the शिष्य (śiṣya - disciple) 

The next important point to understand is that there could potentially be variations in the maturity levels of மலபரிபாகம் (malaparibaagam – fetter removal / sublimation) based on the spiritual quotient of the शिष्य (śiṣya - disciple). The philosophy of शैव सिद्धान्त (saiva siththaantham), for example, refers to a three-fold classification of souls viz.

1. ·              சகலர் (śakala - commoner): These are the mundane souls bound by all the மும்மலங்கள் (mumalangaL - triple fetters) viz.  ஆணவம் (aanavam - ego), கன்மம் (kanmam -  fate) & மாயை (maayai – ignorance).   
2. ·              பிரலையகலர் (piraLyakalar - delusion): These souls have conquered their மாயை (maayai – ignorance) but are still bound by the remaining two viz. ஆணவம் (aanavam - ego), கன்மம் (kanmam -  fate)
3. ·              விஞஂஞானகலர் (viGnaanakalar – enlightened soul):  These are the शुद्धात्म (śuddhātma – pure souls) who are in the last rung of the spiritual ladder with only ஆணவம் (aanavam - ego) binding them

Obviously, the இறை அருளஂ (iRai aruL – Divine Grace) bestowed on each of these जीवात्म (jīvātma – bound souls) varies in accordance with the levels of பந்தம் (bandham - bondage), as explained by திரு அருள்நந்தி சிவாச்சாரியார் (thiru aruL nandhi sivaachaariyaar) in the following verses of சிவஞான சித்தியார் (sivaGnaana siththiyaar)

கருவியால் பொருளால் காட்டால் காலத்தால் கருமந் தன்னால்
உருவினால் அளவால் நூலால் ஒருவரா லுணர்த்த லானும்
அருவனாய் உண்மை தன்னில் அறியாது நிற்ற லானும்
ஒருவனே எல்லாத் தானும் உணர்த்துவன் அருளி னாலே.

(

karuviyaal poruLaal kaattaal kaalaththaal karumaNtannaal

uruvinaal aLavaal nULaal oruvaraa luNarththa laanum

aruvanaai uNmai thannil aRiyaadhu niRRa laanum

oruvanE ellaathtaanum uNarththuvan aruLinaalE

The one and only God graciously imparts knowledge to the soul by means of various organs of sense and sensation, by means of luminaries and time, by karma and bodies, by means of books on logic and philosophy and the words of a Guru. The Supreme One after inducing the soul to unite in bodies with senses and undergo pains and pleasures thus make it gather experience, at the right time graciously grants it the higher knowledge.        

-Translation by N.Murugesa Mudaliar

)

Thus, to the சகலர் (sakalar - commoner) who is fully engrossed in अशुद्ध माया (aśuddha māyā – impure illusion), i.e., bound within the evolutes of मूल प्रकृति तत्त्व (mūla prakṛti tattva - gross phenomenal evolutes), God out of His, infinite compassion, bestows சாதார அருளஂ (saadhaara aruL – dependent / supportive grace) by taking the role of a गुरु (guru - preceptor) guiding his शिष्य (śiṣya - disciple) in படர்கை உறவு (padarkkai uRavu – third person relationship) - viz. “He / She / It”.  Whereas in the remaining two categories of जीवात्म (jīvātma – corporeal souls), He offers நிராதார அருளஂ (niraadhaara aruL – independent grace) as गुरु (guru - preceptor) in முனஂனிலை (munnilai – second person) & தனஂமை (thanmai – first person) capacities respectively. Moreover, there are variations in the modes of दीक्ष (dīkṣa - initiation) offered by the गुरु (guru - preceptor) to his शिष्य (śiṣya - disciple) including the following channels.

•            नयन दीक्ष (nayana dīkṣa – occular / visual initiation)
•            स्रिङ्गार (sriṅgāra)
•            निग्रह (nigraha)
•            अनुग्रह (anugraha)
•            स्पर्श दीक्षा (sparśa dīkṣā – initiation by touch)
•            वाचक दीक्षा (vācaka dīkṣā – vocal initiation)
•            मानस दीक्षा (mānasa dīkṣā –  psychic initiation)
•            शास्त्र दीक्षा (śāstra dīkṣā -  scriptural initiation)
•            योग दीक्षा (yoga dīkṣā – occult initiation)
•            होतृ दीक्षा (hotṛ dīkṣā – lithurgic / symbolic initiation); This, in turn, is classified into
•            ज्ञान दीक्षा (jñāna dīkṣā – initiation based on intellectual symbolism)
•            क्रिय दीक्षा (kriya dīkṣā - initiation based on rituals), which again is further classified into
•            बीज दीक्षा (bīja dīkṣā – seeded initiation)
•             निर्बीज दीक्षा (nirbīja dīkṣā – unseeded initiation)

குருவே சரணம் (guruvE saraNam - salutations to preceptor)

Having understood thus, let us sincerely pay our humble salutations to all our गुरु (guru - preceptor) from the deepest of our hearts. I take this an opportunity to salute these great गुरु (guru - preceptor) with the deepest reverence and respects, for their noble service of helping humanity to understand its spiritual purpose and recommended strategies for achieving the same.

• ·              परब्रह्म (parabrahma - Supreme Divinity / God)
• ·              Our Beloved Parents
• ·              वेद मन्त्र ऋषि कवि (veda mantra ṛṣi kavi)
• ·              सप्त ब्रह्म ऋषि (sapta brahma ṛṣi – seven divine seer sages)
• ·              मुनि (muni - sages) of the उपनिषद् (upaniṣad)
• ·              षट् दर्शन मुनि (ṣaṭ darśana muni)
•             वेदान्त आचार्य (vedānta ācāryā)
• ·              63 சைவ நாயன்மார்கள் (saiva naayanmaargaL)
• ·              12 வைணவ ஆழ்வார்கள் (vaiNava aazhvaargaL)
• ·              24 जीन तीर्तन्कर (jīna tīrtankara)
• ·              समय आचार्य(samaya ācārya - preachers of religious faiths)
• ·              कुल गुरु (kula guru - family guru)
• ·              इष्ट गुरु (iṣṭa guru - chosen / favorite guru)
• ·              सरव भागवत गुरु (sarava bhāgavata guru - all devotees of gods as gurus)
• ·              Other Hindu saints
• ·              Hebrew Apostles
• ·              Christian Saints
• ·              Theosophists
• ·              Islamic & Sufi Saints
• ·              Sikh Saints
• ·              Buddhist Saints
• ·              Traditional Chinese Religious Saints
• ·              Zoroastrian Saints
• ·              Greek Philosopher Saints
• ·              Other Occidental Philosophers
• ·              All other teachers
• ·              Ancient medieval & modern scientists
• ·              All other spiritual influencers
• ·              Our Family: Life Partner, Siblings, Children & relatives
• ·              Our Friends & Peer to Peer Gurus next door
• ·              स्वयमात्म गुरु (svayamātma guru - own soul /self-consciousness as guru)

Before proceeding further, I would like to offer my humble servitude to all these Divine souls by reflecting here the unparalleled verses of the Saiva saint திரு நம்பி ஆருரான் (thiru nambi aarUraan) better known as சுந்தரமூர்த்தி நாயனார்(sundharamUrththi naayanaar). In his mystic state of दास भाव (dāsa bhāva) highlighting supreme modesty, outpours his gratitude to the entire of gamut of not only गुरु (guru - preceptors), but to every true பக்த்தன் (bhakthan - devotee).

பத்தராய் பனிவார்கள் எல்லார்க்கும் அடியேன்
பரமனையே பாடுவார் அடியார்க்கும் அடியேன்
சித்தத்தை சிவன் போல் வைத்தார்க்கும் அடியேன்
திருவாரூர் பிரந்தார்கள் எல்லார்க்கும் அடியேன்
முப்போதும் திருமேனி முனைவோர்க்கும் அடியேன்
அப்பாலும் அடிசேந்தார் அடியார்க்கும் அடியேன்
ஆரூரான் ஆரூரில் அம்மானுக்கு ஆளே.
(
baththaraai panivargaL ellaarkkum adiyEn
paramanaiyE paaduvaar
adiyaarkkum adiyEn
siththaththai sivan pOl vaiththaarkkum adiyEn
thiruvaarUr pirandhaargaL ellaarkkum adiyEn
muppodhum thirumEni
thInduvaarkku adiyEn
muzhunIRu pUsia munivarkkum adiyEn
appaalum adichchaarndhaar
adiyaarkkum adiyEn
aaruran aarUril ammaanukku aaLE.
I Aruran, devotee of the Lort at Arur,
am a servitor to all the devotees, paying obeisance (to the Lord);
I am a servitor to all, who sing only the Supreme, and also
to their devotees; I am a servitor to all, who fixed their consciousness
only on Siva;, I am a servitor to all, born at Thiruvarur,
I am a servitor to all who officiate worship to the sacred manifestation
thrice (a day); I am a servitor to all ascetics, who besmeared their body fully with ashes, holy;
I am a servitor to all, who attained beatitude, transcending the limits of space and time.
)

Interestingly, on an almost similar note, the revered Vaishnava saint நம்மாழ்வார் (nammaazhvaar) in his magnum opus mystical masterpiece திருவாய்மொழி (thiruvaaimozhi) also shows his modest respects to all the பாகவதர்கள் (baagavathargaL - devotees) irrespective of class, caste of creed and even to the extent of respecting the devotion of sinners – thereby giving even the devil its rightful due, as testified in the following verses

குளம் தாங்கு சாதிகள் நாளிலும் கீழிருந்து எத்தனை
நலம் தான் இல்லத சண்டால சண்டாளர்களாகிலும்
வலம் தாங்கு சக்கரத்து அன்னல் மணிவண்ணற்கு ஆள் என்று
உள்கலத்தார் அடியார் தம் அடியார் எம் அடிகளே
அடி ஆர்ந்த வையும் உண்டு ஆல் இல்லை அன்ன வசம் செய்யும்
படியாதும் இல்குழவிப் படிஎந்தல் பிரான் தனக்கு
அடியார் அடியார்தம் அடியார் அடியார் தமக்கு
அடியார் அடியார்தம் அடியார் அடியோங்களே

(
kulam thaangu saadhigaL naalilum kIzh izhindhu eththanai
nalam - thaan ilaadha saNdaaLa saNdaaLargaLaagilum
valam thaangu chakkaraththu annal maNivaNNaRku aaL enRu
uLkalaththaar adiyaar tham adiyaar em adigaLE
adi aarndha vaiyam uNdu aal ilai anna vasam seiyum
padiaadhum ilkuzhavip padiendhai piraan dhanakku
adiyaar adiyaartham adiyaar adiyaar thamakku
adiyaar adiyaartham adiyaar adiyOngaLE.

They are my masters who are the servants of servants who come together
desiring service to the Lord of saffire-hue with the discus in His right
hand, even if they ar candAlas of candAlas, without any goodness in them,
lower than the lowest of the four castes in their lineage.
We are the servants of servants of servants etc. of seven counts of the
servants of the Chief who lay as a baby of unsurpassed beauty on a banyan
leaf, having swallowed the worlds which he trod on (as vAmana)
)

Yes, all these Prophets, Messiahs, Preachers and teachers have been directly as well as indirectly influencing the whole of mankind in general, and each of one of us particularly, in one way or the other. They have been kindling the spiritual urge in us; my heartfelt respects to them. Here, I would like to specifically highlight the slow, silent and seemingly insignificant but in reality, very effective role played by the last few roles in the list above. Yes, the important point to understand, appreciate, acknowledge and reflect within each of us is that we were not only being spiritually initiated, lead or guided by the Graceful compassion of all the erstwhile saintly guru's directly from the heavens. But these compassionate Gurus, also reach us indirectly in the guides of many mortal forms of personalities - around us in our day to day lives. There could be no greater example than our own parents who were our first and foremost Gurus. - Friend, philosopher & guides.

मातापितृ देवो भव (mātāpitṛ devo bhava - salutation to parents)

Of course, our beloved parents are naturally our first and best, friend philosopher and guiding gurus  both genetically and otherwise they are constantly transmitting wisdom in various forms – language, morals, love, religion etc.  I am just reminded of the following famous verses

தாயிற் சிறந்த கோயிலும் இல்லை
தந்தை சொல்மிக்க மந்திரம் இல்லை
ஆயிரம் உறவில் பெருமைகள் இல்லை
அன்னை தந்தையே அன்பின் எல்லை

தன்னலம் அற்றது தாயின் நெஞ்சம்
தாய்மை நிறைந்தது கடவுளின் நெஞ்சம்
மண்ணுயிர் காப்பவர் மாந்தருள் தெய்வம்
அன்னையும் பிதாவும் முன்னறி தெய்வம்

  

Salutations to peer gurus & social networks

Again, there are various other, what I would like to call as the peer gurus amidst each of us who have been indirectly influencing our spiritual journey one way or the other. If we all honestly turn back and browse through the pages of our own spiritual pilgrimage so far, it would be obviously evident that we have been silently learning from many people - brothers, sisters, relatives, friends, colleagues, co-travelers, enemies etc. Many of spiritual learning, directions we would have received, unexpectedly, unknowingly from such peer gurus in a very casual manner. Many times, it is subconscious influence, and we may fail to recognize it at that point of time but realize it when we self-introspect latter. Interestingly, this is not one-way traffic; we are also silently influencing the other, from our end. Yes, that’s why i call it peer to peer influencing. But unfortunately, many times we fail to appreciate or acknowledge it openly and thank our peers for being a positive influence (a guru) to us. Many a times our stupid fetters called Ego comes in the way to openly acknowledge our learning from our own peers.

I take my opportunity on this sacred day, to extend my respects to all such direct and indirect peer Gurus, who have helped in my pilgrim’s progress. In the heart felt words of the great saint and mystic poet, திருஅருட்பிரகாச இராமலிங்க வள்லலார் (thiru arutpirakaasa iraamalinga vaLLalaar)

எவ்வுயிர்க்கும் பொது எனக் கண்டிரங்கி
உபகைகின்றார் யாவர் அதச்
செவ்வியர்தம் செயல் அனைத்தும்
திரு அருளின் செயல் எனவே அத்திருவாளர்
தமக்கேவல் களிப்பால் செய்ய
ஒவ்வைதென் கருத்தவார் சீர் ஓதிட
என் வாய்மிகவும் ஊர்வதலோ

(
evvuyirkkum podhu enak kaNdirangi
ubagarikindraar yaavar andhach
sevviyartham seyal anaiththum
thiru aruLin seyal enavE therindhEn
ingEkkavai ilaaththiru NeRi aththiruvALar
thamakkEval kaLippAl seiya
ovviathen karuththavar seer Othida
en vaaimigavum UrvadhalO

Whosoever sees all life as the effulgent abodeof my Lord,
Whosoever is compassionate and relives the suffering and sorrows of living beings,
I have come to know, my Lord that all the activities of those beautiful souls are activities of Divine Grace.
I have come to know too that their blessed souls are free from sorrow and suffering, and they are Thy loving devotees.
My Lord! My mouth earnestly longs to utter the praise of those loving devotees. I yearn to serve them and rejoice.)

In today’s digital age of Information Technology revolution, I also would like here to include the virtual non-human gurus - the World Wide Web at large and Facebook, WhatsApp, Twitter and other specific platforms which have been indirectly serving mankind as the most easily reachable source of wisdom. I honestly find Facebook for example a very powerful medium for sharing spiritual information among friends. So many friends are sharing content on these social networks which have great spiritual content. There are so many people who learn about sacred scriptures, religion, philosophies, spiritual / religious events etc. from these postings. I am myself a direct beneficiary of it. I am my own greatest proof for that. The beauty of such medium is that it helps like-minded people to collaborate, share and learn from each other. A smart seeker form whom every source is spiritual source, learns from every possible channel. To quote திருவள்ளுவர் (thiruvaLluvar)

எப்பொருள் யார் யார் வாய் கேட்பினும் அப்பொருள்
மெய்பொருள் காண்பது அறிவு
(
EpporuL yaar yaar vaai ketpinum apporuL
meipporuL kaaNbadhaRivu
From whomsoever one hears about a thing,
it is wisdom to understand the true import of it
)

Interestingly, such a learner not only learns from it but is also kind enough to share it with the rest of his friends, in the lines of what saint திருமூலர் (thirumUlar) says:

யாம் பெற்ற இன்பம் பெருக இவ்வையகம்
(yaam peRRa inbam peruga ivvaiyagam
Whatever bliss i enjoyed, let the world also experience the same
)

स्वयमात्म वन्दनम् (svayamātma vandanam – salutations to one’s own self)

Last, but (definitely) not the least, I would like to highlight one of the most neglected aspect that we are our own greatest Guru. There can be no greater teacher than your own soul. To quote Swami Vivekananda, “You have to grow from inside out, none can teach, none can make you spiritual, there is no other teacher except your own soul”. In fact, he further declares “What Jesus or Buddha or Mosses did is nothing to us unless we too do it for ourselves. It would not satisfy our hunger to shut ourselves in a room and think what Moses ate nor would what Moses thought would save us My ideas are very radical on these points, sometimes I think I am right when I agree with all the ancient teachers, at other times I think they are right when they agree with me. I believe in thinking independently. I believe in becoming entirely free from the holy teachers. Pay all references to them but look at religion as an independent research; I have to find my light just as they found theirs. Their finding the light will not satisfy us at all. You have to become the Bible and not to follow it except to pay reverence to it as a light on the way as a guide post that’s all the value it has.”

Philosophically speaking, your student and teacher are two sides of the same coin – the one absolute divinity. The जीवात्म (jīvātma – corporeal soul) is a reflection of the अन्तर्यामि परमात्म (antaryāmi paramātma – indwelling supreme divinity). The former is the student, the latter is the teacher. Both are two sides of the same coin, as testified by परमाचार्य श्री अभिनवगुप्त (paramācārya śrī abhinavagupta) in his famous work परात्रिंशिकाविवर्ण (parātriṁśikāvivarṇa)

स्वात्मा सर्व भाव स्वभावः स्वयं प्रकाशमानः स्वात्मानामेव स्वात्मा विभिन्नेन प्रश्नप्रतिविचानात् प्रष्तृ प्रतिवल्टृस्वात्मयेन अहंतयाचमत्कुर्व्न्विमर्शति
(
svātmā sarva bhāva svabhāvaḥ svayaṁ prakāśamānaḥ svātmānāmeva svātmā vibhinnena praśnaprativicānāt praṣtṛ prativalṭṛsvātmayena ahaṁtayācamatkurvnvimarśati
The Self which is present in every form and is self-luminous, does both the questioning and answering as if by dividing itself into the questioner and the answerer, both being itself at the same time.
)

Thus, there is mutual interdependency between the teacher and student and in fact, a healthy synergy between these two roles is indispensable for effective spiritual education. In fact, the famous शान्ति मन्त्र (śānti mantra – peace mantra) in the sacred तैत्तिरीय उपनिषद् (taittirīya upaniṣad) was an integral part of their regular prayers in every गुरुकुल (gurukula)

ॐ सह नाववतु ।
सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥
(

Oṁ Saha nāvavatu

saha nau bhunaktu

Saha vīryam karavāvahai

Tejasvi nāvadhītamastu Mā vidviṣāvahai

Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ

Om May both of us (student & teacher) be protected.

May both of us together be nourished.

May we work together with great energy.

May our study together be brilliant & effective.

May we not hate or dispute with each other.
Om Peace, Peace, Peace

)

Again,  His Holiness भगवान् श्री रमणमहऋषि (bhagavān śri ramaṇamahaṛṣi), one of the most enlightened जीवन् मुक्त ब्रह्म ज्ञानि  (jīvan mukta brahma jñāni) in recent centuries, very categorically declares thus, as registered by his principle disciple ஸ்ரீ முருகநார்  (Sri Mrurganaar) in his குரு கவச கோவை (guru kavas a kOvai – garland of Guru’s sayings):  “The Self-Consciousness which shines after the destruction of the [root] thought – the identification with any one of the [three] bodies as ‘I’ – is, the Almighty Power [Akila Para Shakti] who resides as ‘I’ in the hearts of all created beings. This natural Self-Consciousness of mere Existence, without any sense of duality, is the Supreme Silence, which is glorified [by the scriptures] as the perfection of Jnana, and which cannot be known by the ego, the foolish demon-nature. Know and discover that He alone who possesses such Akila Para Shakti [i.e., the Power of Supreme Silence which consumes all by remaining as mere Existence-Self-Consciousness], is the Real Guru who can by His unlimited Grace merge any soul who comes to Him into the non-dual Self, the Jnana beyond all speech. Truly, perfect discipleship – which is the steadfast Supreme Devotion that flares up with the merging of the ego into the Light of Supreme Stillness [i.e. Self-Consciousness] – is alone the right Guruship. Thus, you should know. He who turns you towards Self and reveals to you the knowledge of Self, is the Guru. In truth He is Self and He is God. Cling to Him… Since one does not love to listen to the teaching of the Supreme Self, which is ever going on in the Heart, one comes out with great enthusiastic delusion. Because of this, one needs a Guru outside… That Self-Consciousness [Sat-Chit] which shines in all, as All, is the Guru”.