Contents
- 1. Participation in a bhandara
- 2. Collecting funds for the ashram
- 3. Willingness to go anywhere to render service
- 4. One should not allow the obstacle of intellect to interfere in service towards the Guru
- 5. The importance of serving the manifest [(sagun), the Guru’s physical body]
- 6. Examples
- 7. Service of the Guru after Self-Realisation (dnyanottar Guruseva)
- 8. Total surrender
- 9. The one staying in the company of the Guru
- 10. The one who respects the Guru
- 11. The one who possesses the qualities of a seeker
- 12. The one curious about Spirituality (jidnyasu)
- 13. The one who can win over the Guru
- 14. Do not emulate the Guru
- 15. The one without ‘ego’
- 16. For the sustenance of Absoluteness (Purnatva) the one remaining intensely devoted to the Guru even after its attainment
- 17. The comparative importance of some qualities of a disciple
1. Participation in a bhandara
One will understand how one can serve the Guru in different ways from the illustration of a bhandara (the festival of distributing food for a spiritual purpose) given below.
1.1 The motive behind organising a bhandara
Those who attend a bhandara for the first time observe that some cook, serve food or clean utensils while others just chat, etc. This appears just like a gathering of scouts and guides or NCC cadets at a camp. One does not feel that there is Spirituality involved in a bhandara, at all. However, after becoming aware of the following objectives behind organising a bhandara, one realises that “One should not judge a book by its cover”.
Offering of food (annadan): Although imparting spiritual knowledge (dnyandan) is superior; yet, since it is in the subtle dimension most people do not realise its importance. As against this, since “offering food to the hungry” can be easily seen with gross eyes, most people realise its importance.
Service: Seekers get the opportunity to perform various types of service, for instance making preparations for the bhandara, serving food, cleaning utensils, etc. More than eating the food oneself, the joy that one gets by serving others and seeing them eat to their heart’s content needs to be experienced by each one himself.
Sacrifice: Due to physical work done at the bhandara there is sacrifice of the body and due to the money offered to buy the groceries or due to offering of other things, etc. for the bhandara there is sacrifice of wealth. Also since at that time the only thought in the mind of a seeker performing service is to do it in the best possible way it also results in sacrifice of the mind.
Feeling love for others: One begins to experience a feeling of brotherhood for other seekers participating in the bhandara.
Thou hast shown us various relations
Whom Thou lovest equally.Assuaging the ego: No matter what one is in one’s personal life, thinking that one is a servant here helps to decrease one’s ego.
Satsang (Holy company): Whether organised by saints or seekers one gets the benefit of satsang, at the bhandara.
1.2 Preparing for the bhandara
Preparations for a bhandara begin a few weeks before the actual function. Buying groceries, cleaning the foodgrains, getting the grain ground into flour at the mill, etc.are tasks which have to be done two to three weeks in advance. Onions, potatoes, etc. are bought two to four days before while the vegetables are fetched on the eve of the bhandara. Some seekers from places other than the place where the bhandara is being organised come to help in these preparations two to four days before the event.
1.3 The eve of the bhandara
On the eve of the bhandara, seekers arrive by various means such as train, bus or car. On their arrival, they go to pay their respects (darshan) to Baba (H.H. Bhaktaraj Maharaj). If they have brought something from home, they offer it to Him. Baba too inquires affectionately about their well-being. A few words from Baba are sufficient to alleviate their fatigue from travelling and they feel very refreshed and relaxed.
Then they keep their luggage somewhere in the ashram and those interested in helping in the preparations for the bhandara, do so; while those who wish to chat, stand around the place or sit on the tea-vendor’s bench outside and chat. At night, after dinner, either Baba or His devotees sing devotional songs (bhajans). Those who are tired or those not interested in bhajans go to bed. Many seekers listening to the bhajans experience Bliss. Some, however, make preparations for the next day’s bhandara.
1.4 The day of the bhandara
Since dawn, there is great hustle and bustle as if it were a wedding. The serving of food begins by 12 noon or 12.30 p.m. This (mahaprasad) continues till 3 or 4 o’clock in the evening. There has never been an incident where there has been a shortage of food at a bhandara. Several devotees have experienced that two or three thousand people would partake food when it was prepared for only a thousand; inspite of continuous frying, the oil in the pan remained at the same level, etc. Baba sees to it that the devotees who stay for preparations of the bhandara get a variety of food for breakfast, lunch and dinner. Those leaving bid farewell to Baba and to one another and depart with a sacrament of food (prasad). Some stay behind to do the clearing up. After clearing up everything within a day or two, they too leave for their respective homes and look forward to the next bhandara.
1.5 The types of people who attend the bhandara
One can atleast see the saints who attend the bhandara but most people do not even realise when deities come and go.
Invitations were sent to all, the celestial beauties, celestial musicians, deities, sages and their attendants. (Bhajan no. 107 Sai celebrates the bhandara)People attending the bhandara behave in different ways as follows.
| Types of people attending the bhandara |
Benefit % |
The number of people attending the bhandara % |
| 1. Behaving as if on a picnic | 0 | 30 |
| 2. Behaving as if on a holiday or as a girl visiting her father’s home after marriage behaves |
0 | 20 |
| 3. Those who have come to remain in Baba’s company |
1 | 20 |
| 4. Those who have come with the intention of learning Spirituality |
2 | 5 |
| 5. Those who perform service physically to a maximum extent. |
30 | 9 |
| 6. Those who perform service to a maximum extent physically, psychologically and financially |
100 | 1 |
| 7. Others | 0 | 15 |
| Total | - | 100 |
No matter how the ones who attend the bhandara behave, Baba loves them all equally. Once we had asked Baba, “Inspite of spending thousands or lakhs of rupees on bhandaras, very few people benefit from it, spiritually. Yet, why do you continue to organise them? In response, Baba had said, “For those few only.” And that is very true. It is not possible to acquire qualities of service, sacrifice, love for others, etc. despite discussing about them in our spiritual workshops, but is possible if seekers participate even in a few bhandaras whole-heartedly. Dr. Jayant Athavale has experienced this himself and have also noticed it in many others.’(1)
2. Collecting funds for the ashram
| ‘Question : | If everything occurs according to the Guru’s wish, then if the Guru so wishes funds for the ashram will come in automatically. Why should one ask for donations? |
| Baba : | What if the Guru wishes that donations should be asked for? Everyone must keep in mind that “what one sees is his duty”.’(2) |
3. Willingness to go anywhere to render service
The disciple should be mentally prepared to go even to hell to serve the Guru, if He happens to go there. However, in reality since the Guru is The Supreme God Himself there is no question of His going to hell!
4. One should not allow the obstacle of intellect to interfere in service towards the Guru
‘One night, Baba was sleeping with the fan on. At dawn as it was chilly, a disciple (Dr. Jayant Athavale) thought of putting it off but immediately recollected that Baba liked cool weather. So he did not put it off. In the morning Baba said, “It was so cold in the morning. The fan was not necessary”.
5. The importance of serving the manifest [(sagun), the Guru’s physical body]
Since the Guru is an unmanifest (nirgun) principle one tends to neglect His physical form. In reality too service of the unmanifest principle is 70% important while that of the manifest (sagun) form is only 30% important. Most disciples start with the manifest and then go to the unmanifest. Dr. Jayant Athavale however had gone in the reverse direction. He had yet to do service of the manifest. Although it is just 30% important yet to make progress and attain Absoluteness (Purnatva) service of the physical form is also necessary. He realised the importance of serving a Guru in the physical form when in 1995 during Baba’s illness He stayed with Baba for eight months. If one is unable to serve the Guru’s physical form then one may serve one’s grandparents, parents, etc. considering them to be the Guru’s form. This too becomes service of the Guru’s manifest form. Pundalik too realised God by serving His parents alone.
5.1 Study of service of the manifest (sagun)
Buying vegetables for the family becomes a chore while doing the same for the Guru whether He directs one to do so or not becomes spiritual practice.
‘Knowing how to respect the object of faith,
Is possible only if one’s Guru is Lord Sadashiv.
- Shri Bhavarthadipika (Shri Dnyaneshvari) 12:216Meaning: The Lord tells Arjun, “If one who is intensely devoted to Me is paid respect by an individual then the Guru of that individual is none other than Lord Shankar.”
The commentary on the implied meaning: If a devotee of Mine visits some person and if that person is able to pay due respect to him then his Guru has to be Lord Shankar Himself; as only then, will he be able to honour My devotee.
In the Dasbodh (9.3.11) Samarth Ramdas Swami says - Yogeshvar (Lord of Yoga) can recognise a yogi, Dnyaneshvar [Lord of Spiritual Knowledge (dnyan)] can recognise a knowledgeable person (dnyani) just as only the intelligent one can recognise one who is very intelligent.
In other words, this means that only a knowledgeable one will recognize The Lord of Spiritual Knowledge - Dnyaneshvar and only a yogi will perceive The Lord of yoga - Yogeshvar. One requires intense spiritual practice to have faith in a saint. After worshipping God with great fervour only when the heart overflows with intense motivation for Liberation will one come across saints, that is because of God’s compassionate nature He brings one in contact with one solely devoted unto Him. (He is called a saint.) The Avadhutgita says, ‘ईश्वरानुग्रहात् पुंसां अव्दैत वासना ।’ the purport of which is the same; because God grants this true realisation through a devotee solely devoted to Him. So, that is one’s real test; because so long as the saint with whom one has been associated is not appeased with one’s service till then The Supreme God will not bestow His grace on oneself, that is, one’s target remains unaccomplished. For instance, if a wealthy man is pleased with someone and bequeaths all his wealth to him the latter continues to consider himself poor as he is unaware of this favour. Actually, the very moment the will is made he becomes rich. The same holds good here. Even if a father bequeaths his assets to his son, till the son attains the age of majority the law does not grant him its possession. Similarly here attaining majority means appeasing one’s Guru (The Lord’s devotee) with one’s service.’
- H. H. Kane Maharaj, Narayangaon
5.2 The difficulties in the service of the manifest (sagun)
Service of the unmanifest (nirgun) is easy as the unmanifest does not say anything if one makes a mistake. However, service of the manifest (sagun) is difficult. Whether one commits a mistake or not the manifest Guru reprimands. Those who have spent a day or two with Maharaj, do not realise how tedious the task of serving saints is. No matter what one does, He can never be appeased! This is what Dr. Jayant Athavale experienced when in 1995, he spent eight months with Baba, to render his services. Some examples have been cited below.
At Baba’s usual tea-time Dr. Athavale asked, “Baba will You have tea?” Baba retorted angrily, “Is this the time to have tea?” An hour later He shouted again, “No one is bothered whether I have had tea or not!”
Since it was time for His dose of medicines Dr. Athavale asked, “Baba will You take Your medicines?” Baba shouted suddenly, “Who are you to ask me? Throw away the medicines. I will take them if I wish, otherwise I will not.”
As Dr. Athavale was dressing the keloid on Baba’s chest H. H. Ramanand was flashing light with a torch. Inspite of the light falling in the right place Baba abused and shouted at Him saying, “Why are you flashing the light just anywhere?”
Seated beside Baba, Dr. Athavale used to write the volumes of the book ‘Science of Spirituality’. One day Baba shouted, “I am sick and you are busy writing! Throw away those papers.” He stopped writing, stood up and began fanning Him to prevent flies from sitting on Him. Two days later as he was fanning Him Baba shouted again, “Why are you wasting time in this useless work? Start writing.”
Noticing that Baba was asleep Dr. Athavale went to switch off the lights. Just then He opened His eyes. So, Dr. Athavale casually asked Him, “Shall I switch off the lights?” Baba responded saying, “Who has asked you to meddle in these useless things? Someone else will be paying the electricity bill.” He said, ‘O.K. Baba’ and no sooner had he left the room than Baba sent for him. On going back to Him He said, “Put off the lights.”
One should ignore such behaviour of the Guru and just keep on chanting. If one experiences Bliss from the chanting then one does not grieve.
‘A disciple named Sandipak served his blind, crippled Guru, Vedadharma afflicted with leprosy at Kashi, a place of pilgrimage, for twenty-one years. He used to clean the maggot infested wounds and the urine and stools of the Guru. Inspite of being served food the Guru would shout that He was not served. If Sandipak did not bring delicacies in the alms then He would shout as well. At times, He would even fling the plate of food. (To avoid a lapse in the service of His Guru inspite of being in Kashi, Sandipak did not even go to the temple of Lord Vishveshvar.) Pleased with his service to the Guru when Lord Shankar and Lord Vishnu manifested to bestow upon him a boon, Sandipak said, “My Guru is capable of granting me everything.” This pleased Lord Vishnu and He cured his Guru of leprosy.’ - Shri Gurucharitra, Adhyay 2.
6. Examples
A. While serving his Guru the best disciple
forgets even his hunger and thirst. - Shri Gurucharitra 1:76B. ‘Dinkar’s (H.H. Bhaktaraj Maharaj) service to his Guru is in itself an ideal lesson on service to the Guru. Some illustrations of this are given below.
Since the Guru would require hot water for His daily ablutions after waking up in the morning, Dinkar would wake up at four or four-thirty at dawn, warm the water and await his Guru’s awaking. After He woke up he would serve Him tea. Serving Him the whole day he would return home at 1.30 or 2 o’clock in the morning only after the Guru told him to leave. Thus Dinkar would sleep for only two to three hours everyday.
To prevent himself from falling asleep and from causing a lapse in his service, Dinkar would stand on his toes.
Within a few days of Mr. Haribhau Lambhate’s first meeting with Shri Saish, He came to stay with him. At that time harbouring the thought that “Since the Guru lives in this house everything should be neat and tidy”, Dinkar would wake up in the night and removing the contents such as sugar, rice, lentils, other foodgrains, etc. would clean all the containers from the kitchen, without disturbing anyone. Then he would refill the containers and keep them back in their respective places. The people in the household would realise this only the next morning. Dinkar spent many such sleepless nights. Yet he would be up to serve the following day too. Once as he was washing a pot scrubbing it with ash, he was granted a vision of Lord Shankar in the ash.
When the Guru would sit down for a meal, Dinkar would be very eager to serve Him. Even if His plate was full of various items he would not forget to add a crisp pungent wafer (papad), a preparation of rice flour resembling vermicelli (kurdaya), an exquisitely delicious pickle, etc.
After serving the Guru His meal, Dinkar would remain standing on one foot and would sing devotional songs (bhajans) till the Guru finished His meal.
Whenever the Guru told him to press His feet or to sing bhajans, etc. Dinkar would continue to do so for hours together till the Guru told him to stop. Sometimes he would press His feet or sing bhajans all night long.
Once when the Guru had gone down for His daily ablutions, as usual Dinkar dusted His mattress, cleaned it and spread out the bedsheet meticulously, without leaving a single crease. Then Dinkar went down to give the Guru water to wash His hands and feet. After the Guru had finished, he returned with Him. The Guru had the habit of chewing tobacco. On ascending the stairs, he observed that two or three tobacco leaves were stuck to the bedsheet. Dinkar was very upset about it. After a while, when he led the Guru to the bathroom for a bath the fragrance of roses emanated all over the place and Haribhau’s mother noticed that the Guru’s mattress was strewn with rose petals. So, she said to the Guru, “Baba, just see what he has done!” In reality, since Dinkar was accompanying the Guru he could not have strewn the petals. When talking about this later, Bhaktaraj Maharaj said, “The Guru must have done that realising the distress I underwent due to inefficiency in my service unto Him.”
Harbouring the feeling “How can one serve the Guru when one is impure?” Dinkar would chant The Lord’s Name as he served the Guru. (After Dinkar became Bhaktaraj Maharaj He would shout at His disciples if they did not chant during service.)
Dinkar would follow his Guru wherever He went, like a shadow. The Guru would at times stay with Dada Mujumdar at Ratlam, with Haribhau Lambhate at Tarane, in a room of the Tilbhandeshvar temple at Badhvah or in a hut at Mehtakhedi. Dinkar was always with Him.
When the Guru went out, anywhere that He took off His wooden slippers, Dinkar would stand holding them in his armpit. When it was time for Him to return he (Dinkar) would quickly place them at His feet.
Whenever the Guru travelled in a horse carriage, He would ask Dinkar to sit beside Him. But Dinkar would not, thinking “How can I sit beside the Guru?” Then the Guru would say, “Follow me”. Fearing that the Guru would reach His destination before him and to avoid any lapse in service towards the Guru, Dinkar would run behind the carriage. One can imagine how difficult it must have been for one to run after a horse carriage in a street where one has lived in dignity. But Dinkar would never pay heed to such things.
Once, soon after the Guru sat down in the horse carriage, it departed. Since Dinkar did not get time even to wear slippers he began running after the carriage, barefoot. Seeing this, the Guru threw His own slippers from the carriage, for him. Yet feeling that he could not wear the Guru’s slippers Dinkar held them close to his bosom and continued running behind the carriage, barefoot as before. The Guru reprimanded him for that too.
Once when running behind the Guru’s carriage barefoot, a thorn pricked Dinkar’s foot. However, to prevent a lapse in his service to the Guru, Dinkar continued running inspite of a bleeding foot. With every step he took the thorn pierced the foot even deeper. Yet he continued running. The Guru then felt that He was testing Dinkar far too much and was full of compassion for him. Then Dinkar stepped into cowdung and the next moment he realised that the thorn was no longer there in his foot.
Once, to prevent a lapse in service unto the Guru, Dinkar did not go to the latrine for his daily ablutions for two consecutive days. When someone told the Guru this He said, “He is a real ass. Is this something worth taking permission for? If he were to ask Me, would I ever refuse?”
Once when bathing on the banks of the Narmada at Sahastradhara, Dinkar realised that he had not brought a change of clothes for the Guru to wear after His bath. Thinking that he had failed in his service to the Guru and unable to face Him anymore, Dinkar went to end his life. Just as he was about to jump into the Narmada he heard a voice, “You fool! Do you think you will complete this destiny by giving up this body? Surrender your body unto the Guru.” Realising that Dinu was about to jump, Ramjidada, Haribhau, etc. tried to stop him. Hearing that, the Guru shouted, “Dinu what are you doing? Come here at once.” Only then did he turn back and run. He fell at his Guru’s feet and sobbed uncontrollably.’(3)
C. H. H. Anna Karandikar, a saint from Dahanu taught a lot of practical aspects of Spirituality along with its theory. In reality, His wife was His disciple. Everyone used to call her Vahini (sister-in-law). Towards the middle of 1988 Anna developed cancer of the large intestine. He was admitted to the Nanavati hospital in Mumbai. Vahini accompanied Him, so as to serve Him. Some examples given below will illustrate how much she had merged into Anna.
Anna had loss of appetite due to both, the illness and the medication. His diet consisted of about a quarter of a chapati, three or four teaspoonfuls of rice, one or two teaspoonfuls of vegetable (bhaji), one or two teaspoonfuls of curry, half a banana, one to two cups of tea and one to two biscuits. Anna was reluctant to eat even this much. However, He complied with solely due to others’ requests. Vahini too would eat the same amount of food as Anna. Yet she could manage to serve Anna energetically, day in and day out.
Anna was reluctant to take medicines. If some medicine was bitter He would refuse it. So Vahini would take that medicine first and would say, “It is not so bitter.” Then Anna too would be forced to take it.
Vahini would sleep only after Anna did and would wake up before Him.
Such blending is called ‘breathing in unison’(samashvasan). Vahini’s blending however was even beyond this, to the extent of 100%. The following instance will prove it.
Almost two months before Anna renounced His body, once when conversing with Anna and Vahini, Dr. Jayant Athavale said to Anna, “We are not worried about how Vahini will cope after You renounce Your body as she too will follow suit within five to six months.” (One does not feel inhibited about discussing anything with saints as They do not have emotions about anything.) Hearing this, Vahini responded sharply, “You are mistaken, Doctor. Only twenty-four hours!” In 1989, after Makar Sankranti in the first half of the year (Uttarayan) Anna renounced His body. True to her words, expelling the vital energy (pran) through the Brahmarandhra Vahini too left for the divine abode twenty-three and a half hours later. Those ignorant of all this, at the psychological and intellectual levels expressed the following reactions, at Vahini’s funeral.
1. She expired because she could not withstand the shock of her husband’s death.
2. She must have consumed poison and committed suicide out of despair, following her husband’s death.
Renouncing the body within twenty-four hours in this way is becoming a sati of the highest order. Such a chaste and devoted woman (pativrata) merges into her husband so much that when he breathes his last, so does she. Renouncing the body within a few months of the husband’s death is becoming a sati of the moderate type. Remaining faithful to her husband after his death, and spending the rest of her life following the ‘religious codes of conduct’ before renouncing her body is becoming a sati of the inferior type.
7. Service of the Guru after Self-Realisation (dnyanottar Guruseva)
Once one starts acquiring spiritual knowledge (dnyan) which is beyond words one should perform the service of the Guru physically by entering the state of the embodied soul (jivadasha). Generally this service is done as gratitude.
8. Total surrender
Total surrender means submitting oneself to the Guru, entirely. The table below explains the importance of surrendering oneself to the Guru totally.
| Chanting in the Madhyama mode of speech |
Service of the Guru |
Total surrender to the Guru |
|
| 1. The minimum spiritual level % of the seeker for whom it is possible? |
40 | 60 | 80 |
| 2. The importance % | 50 | 70 | 100 |
9. The one staying in the company of the Guru
9.1 The importance of staying in the company of the Guru
In spiritual practice the fastest path to make spiritual progress is staying with the Guru, sacrificing one’s own home. To feel real love for the Guru, one needs to be in His company. Only after staying with the Guru can one acquire control over desires.
The objective of the liberated souls (jivanmuktas) in keeping a disciple in Their company is to purify the disciple’s mental and desire bodies even further and to keep them in harmony with Their own. In ancient India, according to the Gurukul tradition the pupils lived in the Guru’s ashram till the completion of their education.
‘Inspite of chanting five hours everyday for twelve years once Gurudev Ranade’s mind was in a turmoil. He could not meditate. So, He went to His Guru. The Guru asked, “Ramaraya, why have you come?” He replied, “Master, You know everything.” Then the Guru asked Him to stay with Him for eight days. Simply living with the Guru for eight days was sufficient to get rid of His mental turmoil.’
It is important to remain close to the Guru till He bestows His grace. Thereafter however, this is not a necessity as the Guru’s mind is Omnipresent and the disciple gets the spiritual experience that the Guru is perpetually with him. Those with subtle vision are able to view the silvery cord connecting the Guru and His faithful disciple.
9.2 Living with the Guru sacrificing one’s own home
This is very easy to talk about in lectures but when it is actually to be put into practice it is rather difficult. In March 1995, after Baba’s health had improved, that is, after staying with Baba for two to three weeks Dr. Jayant Athavale asked Him, “Shall I return to Mumbai?” He repeated this once a week for two to three weeks. Inspite of the reasons for the return being predominantly of a sattvik (sattva predominant) nature, that is to visit all the centres of the Sanstha and to complete all the volumes of the book ‘Science of Spirituality’ by the day of Gurupournima Baba replied, ‘We will see later’. When this occurred two to three times it struck him that being with the Guru who is beyond the three components (trigunatit) was even more important than these things and no matter how sattvik these reasons were, that to be in the Guru’s company one should be able to sacrifice even one’s mission. Thereafter he never asked Him when he should return to Mumbai and He too did not talk about it. After four months had passed thus, just four days before Gurupournima Baba gave him permission to return to Mumbai.
9.3 The progressive steps in the behaviour of the disciple with regard to the Guru’s presence
A. He behaves well so long as he is with the Guru.
B. He behaves well even when away from the Guru, that is he becomes his own Guru.
10. The one who respects the Guru
When a disciple performs the spiritual practice advised by the Guru, he gets spiritual experiences and then automatically begins respecting the Guru. Jagadguru Shri Shankaracharya the one who advocated the advait (non-duality) philosophy has said, ‘One should maintain the feeling of duality only towards the Guru and honour Him accordingly’.
11. The one who possesses the qualities of a seeker
A disciple should possess most of the qualities of a seeker given in ‘Science of Spirituality : Chapter 4 - The Seeker’.
12. The one curious about Spirituality (jidnyasu)
Initially one should certainly ask the Guru questions pertaining to Spirituality. The Guru’s answers assist in increasing one’s faith in Spirituality and in the Guru. After making a considerable amount of spiritual progress asking the Guru questions proves to be unnecessary for the following reasons.
It is the Guru Himself who imparts the spiritual knowledge required for the progress of the disciple.
The aim of spiritual practice is to bring about dissolution of the mind and intellect. So long as the disciple is entrapped in questions and answers, the activity of the mind of creating questions and deriving happiness from the answers obtained through the intellect, continues. Rather than asking questions, if one devotes time to spiritual practice then progress occurs faster. That is, one begins getting answers from within. When the access to receiving answers from outside is blocked, the route to getting answers from within is opened faster.
13. The one who can win over the Guru
The states of a Guru vary from a momentary state of the embodied soul (jivadasha) to the state of the embodied soul doing spiritual practice (jivatmadasha) and the state of the God realised soul (Shivatmadasha) each lasting for sometime and the state of The Supreme God (Shivdasha) lasting for most of the time. If one is able to behave appropriately for that state, that is, one is able to fulfill His expectations then the Guru is appeased.
14. Do not emulate the Guru
The Sadguru is beyond all behavioural restrictions. On the other hand, so long as the disciple is bound by restrictions he is not liberated. A disciple has to observe restrictions till he attains Absoluteness (Purnatva); hence he should not try to emulate the Sadguru’s behaviour. (The Guru’s behaviour appearing to be unrighteous may be so only externally.) A disciple should behave as advised by the Guru. Thus if one behaves like Rama who followed restrictions one can become like Shrikrushna who was beyond restrictions. Hence, in Shrimadbhagvat Shukacharya preaches to King Parikshit that instead of imitating the behaviour of saints one should righteously follow Their teachings and that one’s welfare lies in that alone.
15. The one without ‘ego’
The one who has no ‘ego’ is a disciple and the one who is devoid of the spiritual emotion that ‘He is I’ (So’ham) is a Guru.
16. For the sustenance of Absoluteness (Purnatva) the one remaining intensely devoted to the Guru even after its attainment
‘In the Yogavasishtha, the Final Liberation (Moksha) is defined as the “destruction of desires and instincts”. Destruction of the ego also means the same. But the irony of it all according to Shri Shankaracharya’s school of Ajatvad is that since nothing has originated at all, how can desires and instincts and ego be created? Then how will something which has never been created, be destroyed? Then what does its destruction mean? The answer to this is that “the conviction that there are no such things as the ego, desires, instincts, etc. itself amounts to their destruction. Hence only the appearance of their illusion will have to be considered as their origin. Manifesting itself is the very nature of the soul, hence one cannot predict when it will manifest itself. Thus one cannot say that the ego is destroyed”. Consequently, saints preach that until the end, devotion solely unto the Guru that is, worship of the Guru is necessary for the sustenance of Absoluteness (Purnatva). Gulabrao Maharaj says, “Even if one is liberated while still embodied (jivanmukta), one should continue chanting the Omkar till one renounces the body”.’ - H.H. Kane Maharaj, Narayangaon
Gratitude: One should constantly harbour the awareness that one’s spiritual progress is occurring (mainly) because of the Guru. If that is absent then at any moment ego can manifest in oneself. A seeker used to weep out of gratitude thinking, ‘My chanting is occurring automatically because of my Guru’.
17. The comparative importance of some qualities of a disciple
| The importance % |
The minimum spiritual level % required to follow the spiritual practice |
|
| 1. Chanting with effort | 5 | 40 |
| 2. Remaining in the Guru’s company |
30 | 50 |
| 3. Obedience | 60 | 60 |
| 4. Service of the Guru | 70 | 60 |
| 5. Surrendering one’s body, mind, wealth and life to the Guru |
100 | 80 |
Obedience encompasses doing only ‘what one is told’ while service of the Guru is perceiving what is in the Guru’s mind and doing what pleases Him; hence service of the Guru is superior to mere obedience. Surrendering everything surpasses all other qualities; since, thereafter the disciple has no independent existence.
Reference:
‘The Disciple’, published by Sanatan Sanstha.
Sant Bhaktaraj Charitra, First edition: H.H. Shrimat Sadguru Bhaktaraj Maharaj’s Platinum jubilee celebrations, Magh Shukla Navami, Shake 1916 (9th February 1995), Indore. Compilers: Dr. Jayant Balaji Athavale, Dr.(Mrs.)Kunda Jayant Athavale. Publishers: Sanatan Bharatiya Sanskruti Sanstha, Mumbai.
[1]. Pg. 177- 180 [3]. Pg. 99-102The Teachings of Saint Bhaktaraj. Second edition :
H.H. Shrimat Sadguru Bhaktaraj Maharaj’s Platinum jubilee celebrations, Magh Shukla Navami, Shake 1916 (9th February 1995), Indore. Compilers: Dr. Jayant Balaji Athavale, Dr. (Mrs.) Kunda Jayant Athavale. Publishers: Sanatan Bharatiya Sanskruti Sanstha, Mumbai.
[2]. Pg. 120
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