[Advaita-l] Guidance of Guru.

venkata subramanian venkat_advaita at yahoo.com
Tue Nov 23 23:44:29 CST 2004

The Acharya's view that the "Brahma Nishta" implies that he must be a Samnyasi is also to be found in his lengthy argument found at the Introduction of the II Chapter of the Aithareyopanishad Bhashya.   It is also found in Chandogya Upanishad Bhashya (Treyo Dharma Skanada..."Brahma Samsthah" Amrithatvameti ...the discussion on who can be a Brahma Samsthah) and several other places also.
i DO accept that the Guru has to be both a Shrothriya and a Brahma Nishta, no doubt, thats the IDEAL, but in case that is not the available case, who is the next best.  for that i feel the Teacher should be a "Shrotriya" without a compromise.  For Inspiration we can do have a Nishta for inspiration (eg. Bhagavan Sri Ramana Maharishi).   That would be better off than trying to learn from a one not covnersant with the Tradition.

"Jaldhar H. Vyas" <jaldhar at braincells.com> wrote:
On Mon, 22 Nov 2004, Amuthan Arunkumar R wrote:

> i'd like to confirm the statements made by quoting the
> following:
> "AScaryavatpaSyati, kaScidenam AScaryavadvadati,
> tathaiva cAnya:, AScaryavaccainam anya: Sr.noti,
> SrutvApyenam veda na caiva kaScit". (SrImad bhagavad
> gItA 2.29)
> this verse clearly shows the insufficiency of a person
> who is merely a Srotriya and not a brahmanishTha in
> imparting instructions about the Atman.
> again, i'd like to quote one more Sloka from
> SrImadhbhagavadgItA with the bhAshya of SrI
> SankaracArya to prove the statements made:
> "tadviddhi praNipAtena paripraSnena sevayA,
> upadeksyanti te jn.Anam jn.AninastatvadarSina:"
> (SrImadbhagavadgItA 4.34)
> the teachers have to be "tatvadarSina:" i.e. they
> necesarily have to be brahmanishTha-s. i'd like to
> quote AcArya's bhashya:
> "....jn.Anavanto'pi kecit, yathAvat tatvadarSanaSIlA:
> APARE NA:, ata: viSinashTi tatvadarSina: iti. ye
> samyagdarSina: tai: upadishTam jn.Anam kAryakshamam
> bhavati, NA ITARAT iti bhagavata: matam."
> that the guru has to be a brahmanishTha is abundantly
> clear from the AcArya's bhAshya.

Thankyou. you have certainly given food for thought and I definately want
to take a closer look at those Gita shlokas you mentioned. However it
should be noted that atleast according to mundakopanishadbhashya it seems
Shankaracharya takes brahmanishta to be equal to sannyasi. A sannyasi can
be either a vividisha (seeker) or vidvan (knower) of Brahman. The idea of
the Guru being brahmanishta seems to be (atleast this is the impression I
get) such a one will not be distracted by worldly needs and concerns not
necessarily that he will be able to convey some special information a mere
mortal cannot. Experience is intensely personal and not easily passed on.
But unlike the animals, through the divine faculty of speech, Man has the
ability to learn and comprehend. This is why Vagdevi has always held the
highest place of honour in our civilization and why comprehension of
words of Vedanta is the key to moksha.

Jaldhar H. Vyas 
It's a boy! See the pictures - http://www.braincells.com/nilagriva/
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