[Advaita-l] Re: Advaita-l Digest, Vol 19, Issue 4

[sri parasukhananda nadha]

     Guidense of guru--venkata sreenivas-message-3
Dear Mahasay,
            
            Before starting any discussion about the Guru,
we must understand that the word `Guru` does not mean teacherhood
Guru means great. greater than all in the world, including 
the god.  Gods after all
are created by the Guru only for the convenience of Saadhana.

            Everyone, however great he is, should surrender down
before one particular person, and call him as Guru. Ofcourse,
you have to ellicit  the details of that Guru, whether he belongs
to any Parampara of a recognized Sampradaaya, whether he has taken 
Poorna Acharya Deeksha from his guru, and was authorised to initiate
any one for the Vidya, whether he is an ardent follower of his Guru.
"Guru Bhakthi Samaayukthah Puraanagno ViseyShatah"
Whether he has studied at least some of the Puraanaas
Whether he is mentally and physically healthy. After knowing all
details only, one has to approach that Guru for initiation.

            You have nothing to learn from the guru, except receiving the ShakthiPatha,and just hering him only. Guru is the embodiment of the whole GuruParampara right from Naaraayana, Padmabhuva to Sankara-
charya, the ParameyStiGuru, ParamaGuru,and swaguru. Whatever the 
Guru is saying, is not other than Naraayanaa`s preaching. Then only
it becomes fruitful. Leaveaway the doubt about Quacks and cons.

            "Gurureykaha" is the principle. If you have taken initiation from one Guru, and approach another, no body, who knows the 
Sampradaaya will accept him as SiShya,but he can teach anything 
in the name of the first Guru only. It is most essential that periodical visits to the Guru and observe his routine lifeway.
Charanam means AAcharanam. Vidya cannot be taught all at a time.
But it is taught Stage by stage,since it is called Krama Vidya.
The living Guru only can guide you to read the teachings of vertual Gurus,and clear the doubts created. It is my experiance that my 
Guru is clearing all my doubts somehow or other even after his demise.

              Being a samsaari, one should not take deeksha from any 
sanyaasi, because he can teach you only vyraagya only, which one 
should never desire of. A Smsaari Should know about the Purushardhaas
only.  Any doubts on this letter may be reffered to me
  "Just pray for the Guru, he will call you to him or come to you"

Krishnarao Lanka (Sriparasukhanandanadha)
Date  09November 2004.


On Mon, 08 Nov 2004 advaita-l-request at lists.advaita-vedanta.org wrote :
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>Today's Topics:
>
>    1. Some comments on "practical" Advaita Vedanta (Jaldhar H. Vyas)
>    2. nethi nethi (Prasad Balasubramanian)
>    3. Guidance of a guru (Venkat Shrinivas)
>    4. Guru parampara (subramanian IYER sahasranamam)
>
>
>----------------------------------------------------------------------
>
>Message: 1
>Date: Mon, 8 Nov 2004 01:23:43 -0500 (EST)
> From: "Jaldhar H. Vyas" <jaldhar at braincells.com>
>Subject: [Advaita-l] Some comments on "practical" Advaita Vedanta
>To: A discussion group for Advaita Vedanta
> 	<advaita-l at lists.advaita-vedanta.org>
>Message-ID:
> 	<Pine.LNX.4.58.0411062318270.10239 at diku.intranet.braincells.com>
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>
>This is an excerpt from an introductory work by the 17th Century scholar
>Dharmaraja Adhvarindra called VedAnta ParibhaShA.  It has been published
>and translated into English by the Ramakrishna matha.  I've made use of
>this edition but in many cases the translation is my own.
>
>taccha GYAnaM pApakshayAt.h sa cha karmanuShTAnAditi paramparayA karmaNAM
>viniyogaH | ata eva tametaM vedanuvachanena brAhmaNA vividiShanti yaGYena
>dAnena tapasA.anAshakena ityAdishrutiH kaShAye karmabhiH pakve tato GYAnaM
>pravartate ityAdismR^itishcha sa~Ngachchhate |
>
>[After describing the nature of knowledge...] That knowledge comes from
>the exhaustion of sin and that happens on the basis of actions so those
>actions ordained by tradition are the cause.  Therefore Shruti says, "The
>Brahmanas seek it by means of sacrifices (yajna), charity (dana), and
>austerity (tapa), with dispassion." and also the Smrti, "when impurity has
>been burnt by action, knowledge manifests"
>
>evaM shravaNamanananididhyAsanAnyapi GYAnasAdhanAni maitreyIbrAhmaNe aatmA
>vA are draShTavyaH iti darshanamanUdya tatsAdhanatvena shrotavyo mantavyo
>nididhyAsitavyaH iti shravaNamanananididhyAsanAnAM vidhAnAt | shravaNaM
>nAma vedAntAnAmadvitIye brahmaNi tAtparyAvadhAraNAnukUlA mAnasI kriyA |
>mananaM nAma shabdAvadhArite.arthe mAnAntaravirodhasha~NkAyAM
>tannirAkaraNAnukUlatarkAtmakaGYAnajanako mAnaso vyApAraH | nididhyAsanaM
>nAma anAdidurvAsanayA viShayeShvAkR^iShyamANasya chittasya
>viShayebhyo.apakR^iShya aatmaviShayakasthairyAnukUlo mAnaso vyApAraH |
>
>In the same way, listening, understanding, and meditation are also means
>for knowledge whose purpose, the Maitreyibrahmana says, is realization
>"the Atma should indeed be realized my dear [Maitreyi]" and furthermore it
>"should be heard of, understood, and meditated upon"  Thus listening,
>understanding, and meditation, are also ordained. "Listening" (shravana)
>is defined as the mental activity that results from hearing the statements
>of the Vedanta describing Brahman as non-dual.  "understanding" (manana)
>is the logical process by which doubts and contradictions [of the truth of
>the Vedantic statements], caused by other sources of information, are
>resolved.  Meditation (nididhyasana) is the reflection [on the
>implications of the Vedantic words] which concentrates the mind on the
>atma only and away from objects which it naturally is drawn to by the
>effects of an infinite series of bad impressions (vasanas).
>
>Note even this description is somewhat vague.  There cannot be one fixed
>recipe for mukti because every seeker is the result of a different bundle
>of vasanas.  This is why one is advised to seek the guidance of a guru.
>
>--
>Jaldhar H. Vyas <jaldhar at braincells.com>
>
>
>------------------------------
>
>Message: 2
>Date: Mon, 8 Nov 2004 12:16:12 +0530
> From: "Prasad Balasubramanian" <prasad at in-chi.com>
>Subject: [Advaita-l] nethi nethi
>To: "'A discussion group for Advaita Vedanta'"
> 	<advaita-l at lists.advaita-vedanta.org>
>Message-ID: <000e01c4c55e$a47a9070$1064a8c0 at LAPTOP>
>Content-Type: text/plain;	charset="windows-1250"
>
>Namasthe,
>
>    I've one question. Does a Shaktha apply 'nethi nethi' process
>at somepoint of time to mantras and yantras too ?
>
>Namasthe
>Prasad
>
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>------------------------------
>
>Message: 3
>Date: Mon, 8 Nov 2004 07:48:41 -0500
> From: "Venkat Shrinivas" <vsh at verizon.net>
>Subject: [Advaita-l] Guidance of a guru
>To: "'A discussion group for Advaita Vedanta'"
> 	<advaita-l at lists.advaita-vedanta.org>
>Message-ID: <20041108124840.KMCT4017.out006.verizon.net at shankara>
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>Jaldhar H. Vyas wrote:
>
>Note even this description is somewhat vague.  There cannot be one fixed
>recipe for mukti because every seeker is the result of a different bundle
>of vasanas.  This is why one is advised to seek the guidance of a guru.
>
>--
>
>On the "practical" side - finding the right guru seems the first and most
>difficult thing to do, especially when there are so many quacks and cons in
>this kali yuga.
>
>What are the qualities of a guru? How does one recognize his/her guru,
>especially in the modern times and in western world? Is it necessary that
>the guru be self-realized? Does one have only "a" guru or can there be more
>than one gurus? Does the guru have to physically present in this world now -
>or can we Have a "virtual" guru through the works and teachings of saints
>and sages who are not here with us now, say as is in Adi Shankara or Ramana
>maharishi? Is it necessary to keep in regular contact with their guru - say
>as in visiting their ashram often? Is it okay to change the guru if we think
>that we are not making progress? Do we always need a guru - or is it
>necessary only when we are starting out?
>
>These are important questions - would appreciate if the members can share
>their thoughts and knowledge in this forum.
>
>Thanks.
>Venkat Shrinivas.
>
>
>
>
>------------------------------
>
>Message: 4
>Date: Mon, 8 Nov 2004 19:04:35 +0530
> From: subramanian IYER sahasranamam <ssiyer at gmail.com>
>Subject: [Advaita-l] Guru parampara
>To: advaita-l at lists.advaita-vedanta.org
>Message-ID: <2221b1ee04110805345c567a3e at mail.gmail.com>
>Content-Type: text/plain; charset=US-ASCII
>
>Namaskaram,
>
>I went to kamakoti Mutt and I saw the Guru paramapara, and it starts
> from Mahavishnu. Is Mahavishnu the first Guru for Advaitha Sampradaya.
>Now in Advaitic concept do we see mahavishnu as a GOD "REAL" or
>Unreal. I mean how come in "aham Brahmasmi" concept we can have
>Mahavishnu as our GURU.
>
>Thanks
>Subu
>
>
>------------------------------
>
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>End of Advaita-l Digest, Vol 19, Issue 4
>****************************************