Guru is …
Reflecting like a large luminous orb hanging low on the horizon
Flowing like a boundless river of heavenly beauty,
Nourishing as a reservoir of endlessness that is both purifying and sweet.
‘The root of liberation is the Guru’s grace – kripa,’ is as terse as the metaphor of a illustrious being that saves us from drowning in our own sea of suffering, as if we could elicit, manipulate or coerce grace for our own succour, and maybe we can. Equally, it is said, ‘by the grace of Guru all is revealed’, and as such is revered as a rare and precious jewel; as the one who has carved out a way by their own intensive disciplines, crystallizing and perfecting a spiritual practice or sadhana, imparting illumination of the inner workings of a path.
Satguru is ‘root guru,’ the naturally arising and fulfilling quotient, which contains all values and is the sum of all fields. As an underlying organic process, Satguru is infused within all of life, that responds right on cue and precisely to the individual’s unique situation, temperament and disposition. The Satguru principle or function is the reason and result behind becoming and the perception that all relations are actually occurring to re-cognize undifferentiated reality. Or it could be said, when the non-successive summation draws the pilgrim on the way towards a non-linear summit, Satguru appears to provide essentials for the traveler across time and space, to find the ultimate ground hidden within all landscapes. We seek to intellectualize, acquire and rack-up degrees of limited knowledge, to use the full capacity of our fleshy brain; while Satguru is the essence of knowledge itself and from whence it springs forth, and the various streams that flow. Throughout nature and speaking the language of the elements, intimately moving with the celestials, yet not constrained by any. Satguru happens and therefore is not chosen. This is indeed grace.
Grace may also show itself as ineffable awe encountered when finding Guru in a human form. As it seemingly cannot be, for how can such a primordial longing be represented in a physical body, yet also embody unlimited, unconditional love, an infinite ocean of mercy? That the disciple has seen her/himself as a spark of the light of all lights – paramjyotir reflected in the Guru’s polished mirror is to Self-recognize, if even for a glimpse. This is a natural call and response to the most profound query–a continuum of teacher and student to show up in space and time–a need for soul guidance in the greatest of all works; the spiritual quest. Yet human beings have peculiarities and are not perfect or infallible, humane qualities are human Guru essentials.
If we have attracted the favour of Guru in human form, then the circumstances of life have opened the door to allow this special connection to appear on our screen. Authentic spiritual guidance cannot be discounted when undertaking austerities as there are dangers that cannot be as yet foreseen. But Guru may only reveal the depth of our own inner richness and what lies to be discovered in hallow ground. And Guru may simply point in a direction so the student can uncover and experience for themselves. For ultimately, dependence on name and form must loosen their hold for all-pervasive modes of relatedness to be known.
Guru literally means “dispeller of darkness.” This is actually a double negative, as in ‘never not two.’ To make this more confusing, Guru is not defined as simply light, as was alluded to earlier, but the one who perhaps re-spells, transforms, or disperses darkness, casting off coverings that clouded, and maybe only after we understand the contrast of what darkness really encompasses. Looking at this in another way, leaving mental gymnastics aside, we are returning to ‘not two’. Although differentiation appears through the senses, homogeneity or shared sameness is the only constant, and where the World teacher and the teacher of the World(s) imparts knowledge. From this place of awareness (we are told), and with devotion, we may come into a fuller understanding of the Guru-disciple relationship.
Sri Anandamayi Ma eludes to such:
At times the question is asked: “How does the World-teacher give instruction? From the state of ajnana?”
“If this were so, the mind would not have been dissolved, the threefold differentiation (triputi) of the knower, the knowing and the known, could not have been merged. So what would He be able to give you? Where could He lead you? But there is a stage where this question does not arise. Is it the body that is the obstacle to Supreme Knowledge? Is there even a question of whether the body exists or not? At a certain level this question is simply not there. On the plane where this question arises, one is not in the state of Pure Being, and one thinks this question can be raised and also replied to. But the answer lies where there is no such thing as questioning and answering where there are no ‘others’, no division. And so, how can one possibly approach the Supreme Teacher and receive instruction? Similarly, the teachings of the sastras and other Scriptures have then become quite useless. This is one aspect of the matter.”
—excerpt from discourse eight, Words of Sri Anandamayi Ma, translated & compiled by Atmananda
As Gurus are often called our guides, mentors, teachers, lineage holders and wisdom keepers, many seek to immortalize and cherish them through the long line, going all the way back to the original Guru — Lord Shiva. Honouring Guru with ritual or puja is called Guru yoga, and a very special day has been reserved in the Guru-Shishya tradition, as a celebration of Guru on the most auspicious and brightest Full Moon/Guru Purnima of the entire year, occurring in the month of Ashad (July-August).
ஹૐ Sri Guru Saranam!
