[Advaita-l] Svarita in RV and YV (was Re: SRI SUKTAM - Meaning)

[Sunil Bhattacharjya]

Dr. Bharadwajji,

Namaste,

Having selected a guru one has to learn the way the guru teaches. However one should not feel that the guru may be annoyed if clarifications are sought even in a polite and humble manner. Once the guru had accepted the disciple it is the duty of the guru also to clear the difficulties of the disciple like Lord Krishna cleared the doubts of Arjuna.

Secondly there are prescribed ways for selecting the right guru and one should follow these norms. One should not select a guru in desperation if one does not get a guru in time or in a nearby place. It is generally believed that right guru comes when the would-be disciple is ready. The would-be disciple may have to go far out to seek a guru and the great Adi Sankaracharya himself did like that.

Further one should be aware that it is also permissible to have more than one guru as and when necessary.  If one has learnt what he wanted from a guru then one can go to other guru for the sake of further learning, if he wants to.  Ramakrishna Paramhansa took lessons from Bhairavi as well as from other gurus at different times. That may also be one of the  reasons why it is said that the advaita principle applies everywhere except in case of guru.

Regards,

SunilK. Bhattacharjya

--- On Thu, 2/26/09, Dr D Bharadwaj <drdbharadwaj at gmail.com> wrote:
From: Dr D Bharadwaj <drdbharadwaj at gmail.com>
Subject: Re: [Advaita-l] Svarita in RV and YV (was Re: SRI SUKTAM - Meaning)
To: "A discussion group for Advaita Vedanta" <advaita-l at lists.advaita-vedanta.org>
Date: Thursday, February 26, 2009, 7:23 PM

Sri Ramakrishnan,

Namaste
Sorry, there were mistakes in my earlier post. I am reposting it with the
corrections.

You are absolutely right. What is learnt from the right guru,
has been coming down from generations of scholars
who lerant the same way and dedicated themselves to
the practice of this as well as the aspects of the science and art of
traditional recitation. Such a practice, learnt in the right  manner [ i.e.,
according to vidhi], is the final. What is learnt *from the muhka* of the
guru, is the final pramaana in the apaurusheya trdition.

Comparisions with other ways of rendering, which may be 'right' in
their own
tradition, is indeed 'meaningless' for the 'practical' purpose
of actually
reciting.

May be such a comparitive study may help in the compilation of treatises to
serve some purely intellectual purposes that may, as such, have some passing
value in the present age.


SrIguruBhyOnnamaha
SrIramaNArpaNamastu


sarvE bhavanthu sukhinah
sarvE santhu niraamayaah
sarve bhadrANi pasyanthu
maa kaschit duhkhabhAg bhavEt.



Regards,
Dr. D. Bharadwaj
drdbharadwaj at gmail.com


On Fri, Feb 27, 2009 at 8:42 AM, Dr D Bharadwaj
<drdbharadwaj at gmail.com>wrote:

> Sri Ramakrishnan,
>
> Namaste
>
> You are absolutely right. What is learnt from the right guru,
> has been coming down from generations of scholars
> who lerant the same way and dedicated themselves to
> the practice of this as well as the aspects of the science and art
> of traditional recitation. Such a practice, learnt in the right manner[
> i.e., according to vidhi], is the final. What is learnt *muhka of the guru
> * is the final pramaana in the trdition.
>
> Comparisions with other ways of rendering, which may be 'right' in
their
> own* *tradition, is indeed 'meaningless'
> for the 'practical' purpose of actually reciting.
>
> May be such a discussion will help in the compilation of treatises to
> serve purely intellectual purposes that may,
> as such, have some passing value in the present age.
>
> SrIguruBhyOnnamaha
> SrIramaNArpaNamastu
>
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