Saturday, June 23, 2012

GURU POORNIMA CELEBRATION

GURU POORNIMA CELEBRATION
(DISCOURSE BY N. R. SRINIVASAN, JUNE, 2012)

Guru Poornima is the birthday of Krishna Dwaipaayana, popularly known as Veda Vyaasa. It falls on the full moon day in the Hindu calendar month of Aaashaadha. It is an auspicious day not only for Hindus but also for Buddhists and Jains. It is on this day Buddha gave his first sermon in Saranath in India after enlightenment. After the nirvana of Mahavir Vardhamana, Indrabhuta Gautama was born as first Ganaadhara on this day. In India this day heralds the eagerly awaited rainy season so important to the crops. The period of Chaaturmaasa (Four months) begins on this day. Sanyasins (recluses) in India stay at one place for four months for the next four months and study Brhama Sootra of Veda Vyaasa practicing meditation refraining from their routine of wandering as mendicants.
Veda Vyaasa hails from a family known for its famous Gurus. His great grand-father was Vasishtha. His grand-father was Sakti Rishi. His father was Paraasara who married Satyavati, a fisher woman to whom he was born. Veda Vyaasa was an avatar of Vishnu and a famous teacher who even taught Datttreya, Guru of all Gurus, another incarnation of Vishnu. He had also an illustrious son Sage Suka. Before going into further details let us consider the important role of a Guru to whom our scriptures pay lot of importance and deeper significance of the word Guru:
Our Saastras say:
Dhyaana moolam guror moortih | pooja moolam guror paadam ||
Mantra moolam guror Vaakyaa | Moksha moolam guror kripaa ||
The Guru's form should be meditated upon; the feet of the Guru should be worshiped; his words are to be treated as sacred Mantra; his grace ensures final liberation.
Taittareeya Upanishad says: "Respect your teacher as God" (Aachaarya Devo bhava)
You are all quite familiar with the most popular hymn glorifying Guru:
Gurur Brahmaa gurur Vishnu | gurur devoe Mahesvarah ||
Gurur Saakshaat Param Brahma | Tasmai sree Gurave namah||
Know the Guru to be verily Brahma himself; He is Vishnu; He is Siva; know him to be verily the Supreme Spirit (Brahman); and, offer thy adoration unto the Guru.
It is said by Manu that a person wins this world with his devotion to the mother; he wins heaven with his devotion to father (for he is the one who performs his last rites); and the Brahmaloka (salvation) with his devotion to Guru. Guru in Hindu tradition is looked upon as an embodiment of God himself like mother and father. It is through his grace one reaches the highest state of wisdom and bliss. In all these, Guru is the one who imparts Para-Vidya or temporal knowledge for spiritual evolution.
The general meaning of the word Guru is known to all as it is also found in English dictionary. The word Guru in Sanskrit consists of two syllables--"Gu" and "Ru". Gu stands for darkness (ignorance) and Ru stands for its remover. "Gukaaroe andhakaarasya rukaaroe-tan-niroedhakaha"— A Guru is so called because he removes the darkness (of ignorance).
Veda Vyaasa compiled and edited all the four Vedas and so he is respectfully called as Veda Vyaasa. The word Vyaasa means compiler. According to Vishnu Puraana, Vyaasa was helped bu four of his disciples in the compilation of the Vedas. Paila helped him to compile the Rigveda; Vaismpaayana, the Yajurveda; Jaimini, the Saamaveda; and Sumantu, the Atharva Veda. He is the author of eighteen Puraanas, the Mahabharata and Srimad Bhagavta. But for him we would have had no clue as to the Sanatana Dharma, knowledge of Upanishads and Bhagavad-geeta. He is the author of Brahmasootra. Sometimes he is also called Baadaraayana.
Gurupoornima day is dedicated to the ancient sage Veda Vyaasa who is an avataara of Vishnu. He is the living Guru for all the times as he is considered to be immortal (Chiranjeevi) and presumed to be living in high ranges of Himalayan Mountains. Madhvacharya, the founder of Dvaita philosophy is said to have met him in Himalayas during his North Indian trip. His service to humanity is priceless. On this day it is fitting and proper to pay our respect and deep debt of gratitude to this ancient sage.
In honor of this divine sage all spiritual aspirants and devotees perform Vyaasa Pooja on this day. It is customary to honor saints, monks and gurus on this day with customary charity with deep gratitude and sincerity. All temples irrespective of their leanings celebrate his birthday. He is venerated by all the six religious groupings, Shanmatas established by Adi Sankara—Saiva, Vaishnava, Soorya, Sakta, Ganapatya and Kaumaara. It is but proper to dedicate this day of Guru Vyaasa to all teachers as Teacher's Day, especially those that impart temporal knowledge (paravidya). But India being a secular country celebrates Teacher's Day on the Birthday of the Philosopher–President Sarvapalli Radhakrishnan who was an eminent teacher and philosopher.
Vast majority of people in India have moved away from Paravidya and it is hard to find a Guru for imparting Paravidya. There are few institutions available in India in big cities and religious centers. There timings often clash with regular schooling (Apara Vidya) which is vital for all bread earners and to make a career in life. In migrant countries pains are taken to impart basics in Paravidya by special Sunday School Programs in Temples and religious and spiritual organizations. They have the problem to find knowledgeable teachers. For a long time learned parents undertook this responsibility to teach this to their children but this clan is fast vanishing.
It is also customary to direct the prayers on this day to Lord Dattatreya, who is Guru of all Gurus. He is also an avatar of Vishnu. He considered the Nature itself as his Guru. He took pride in saying that he learnt a number of lessons from twenty-four living creatures and hence he is said to have had twenty-four Gurus.
The four important Sootras from Brahmasootras are remembered and chanted on this day:
  1. Athaatoe Brahma-jigjnaasaNow therefore the enquiry of Brahman. [After an enquiry into Karma, on account of that reason only, one should make an enquiry into Brahman]
  2. Janmaadyasya YatahFrom which proceed the origin etc. [Brahman is that from which the origination and others of this world happen]
  3. Saastra-yonitvaat--Scriptures are the source of right knowledge. (See Geeta; "Tasmaat saastrm pramaanam te"—Saastras are your final authority). [The Statements of the Upanishads such as "whence the creatures are born" etc., has to be accepted as defining Brahman because the Saastra is the source of the knowledge of Brahman]
  4. Tat tu samanvayaatThat ONE (Brahman) is the Main support (of the Universe). [But that (the authoritativeness of Saastra regarding Brahman) happens because it is having connection or relationship (as the ultimate Purushaartha, goal with all scriptures).]
    {*The explanations within [ ] are according to Ramanuja, the great philosopher.}
One of the most important things repeatedly quoted in our Upanishads and religious scriptures is that no intellectual progress is ever possible in any field of life without the active help and guidance of a teacher, more so in the field of spiritual education. A thorough knowledge of the religious works, practical experience, a sinless life and a loving concern for the welfare of the disciple are the qualifications expected of a Guru. Humility, eagerness and earnestness to learn and devoted service to Guru are the desired qualities in a disciple. When then disciple advances to great heights in religious-spiritual life, the disciple is required pass on that knowledge to worthy disciples thus keeping alive a great tradition for the benefit of humankind. This has been the guiding principle by which our culture has been preserved and propagated over several thousand years. Vedavyaasa started this tradition. It will be fitting and proper to dedicate this day to Vedavyaasa and to our teachers who are striving hard to carry on his mission by tireless and selfless service for our intellectual and spiritual progress.
Om sahanaavavatu | saha nau bhunaktu | saha veeryam karavaavahai || tejasvi naavadheetamastu maa vidvishaavahai || Om saantih! Om santih! Om santih!
[Om! May he protect us both (teacher and the taught)! May He cause us to enjoy! May we strive together! May our study become brilliant! May we not become disputatious! Om Peace! Peace! Peace!]

 
Considerable assistance has been taken in preparing this discourse from the following literary sources which is gratefully acknowledged:
  1. Swami Sivananda, Hindu Festivals and Rituals, Sivananda Ashram, Hrishikesh, India.
  2. Swami Harshananda, Hindu Culture, Ramakrishna Math, Bengaluru, India.
  3. Swami Bhaskarananda, The Essentials of Hinduism, Ramakrishna Math, Mylapore, Chennai, India.

     



    VEDAVYASA

    Compiled by N.R. Srinivasan

    Vyasa appears for the first time as the compiler of, and an important character in, the Mahabharata. It is said that he was the expansion of the god Vishnu who came in Dwaparayuga to make all the Vedic knowledge available in writing which was available in only in spoken form at that time. He was the son of Satyavati, daughter of the fisherman Dusharaj,  and the wandering sage Parashara. He is credited with being the author of the first Purana, (Vishnu Purana). Vyasa was born on an island in the Yamuna River. There are two different views regarding the place of his birth. One of the views suggests that he was born in the Tanahun district in western Nepal. Another view suggests that he was born on Island in Yamuna River near Kalpi, Uttar Pradesh, India. Vyasa had a dark complexion and so was called by the name Krishna (black), and also the name Dwaipayana, meaning 'island born”. enly nlyIONLY WITH HISHe was instrumental for the birth of Dhritarashtra, Pandu and Vidura

    Dhritarashtra was born blind because Ambika, having been frightened of Veda Vyasa's appearance, shut her eyes completely during copulation with Veda Vyasa. So Veda Vyasa had to repeat the performance with Ambalika. Everything went well here, but, again on seeing the fearsome appearance of Vyasa, Ambaalikaa turned pale during the niyoga act. So the conceived child was born pale and he was named Pandu. Now the person behind all these arrangements was none other than Satyavati (royal mother, mother of the deceased Vichitraveerya and mother-in-law of Ambika and Ambalika,  whose first son was Veda Vyasa who too was illegitimate. Now Satyavati had summoned Veda Vyasa to impregnate the issueless two widowed queens (of Vichitraveerya) Ambika and Ambalika in order to obtain a legal heir to the Hastinapura throne. Since the previous two processes did not produce the desired result, that is one normal healthy heir to the throne, Veda Vyasa was summoned for the third time by Satyavati.

    Ambika agreed to go through the ordeal again. But, at the last moment, she could not muster sufficient courage to face Veda Vyasa. So, she sent her maidservant in her place. The maid had intercourse with Veda Vyasa in full attention and with full devotion. The result was the birth of a normal child with no disability. That child was named Vidura who grew up to be a replica of Dharma (righteousness) as predicted by Veda Vyasa. Now both Dhritarashtra and Vidura did not qualify for the throne of Hastinapura because the former suffered from the physical disability of blindness, and the latter, being the son of a maid-servant.

    According to Sattvata and Paushkara Samhita Vedavyasa is an incarnation of Vishnu. Vishnu Dharmottara requires him to be represent as emaciated in body (krisah) and dark-complexioned (Krishna tanuh); his tawny hair is done up as a crest. He is surrounded by  

    We also hear from the life-story of Madhvacharya he did meet him in the Himalayas and had the discussions about his philosophy. But we are not Madhvacharya who was a Jeevanmukta likje Sankara and Ramanuja. So we can only see his idol in Vyasagufa in Bhadrinath that I too visited.

    VEDAVYASA IS A LEGEND AND MYSTIC EVEN TODAY
    I have suitably extracted details available on Vedavyasa from the book on Dharma by   Jagadguru Chandrasekharendra Saraswathi  which  not only throws light on the monumental work of Vedavysa but also hints at Tamil Vedic Culture that existed before him and the predated  to Tamil Vedas stored in the memory of several sages as detailed below.

    Vyasa divided the Vedas 5000 years ago. This has been established to some extent historically and archeologically. Instead of accepting this date arrived sat according to our Sastras and planetarium software studies, modern historians maintain that the date of Mahabharata must be 1500 B.C. But of late opinion is veering to the view that the epic dates back to 5000 years ago

    “When Krishna departed from this world, grim darkness enveloped the world. Krishna means dark. He was also born in darkness.in the dungeon of a prison at midnight. But He was the radiance of knowledge for all the world, the light of compassion. When He departed much harm was done to Jnaana, and darkness descended into the world Kali, who is evil incarnate, acceded to authority. All this is Lieela or sport of Paramatman that is inscrutable.  Sri Krishna came as flash of light but later created a state in which the fear of darkness lifted its head everywhere. After every Pralaya there is always deluge. Then, urged by compassion, he decided that the world must not go waste. He thought that it could be saved by administering an antidote against the venom of Kali. This antidote was Vedas.  It would be enough if precautions were taken to make sure that Kali Man did not devour them--the world would be saved. In the darkness surrounding everything Vedas  would serve purpose of a lamp lighting the path of  mankind. In the age of Kali they would not shine with the same brilliance as in the previous ages.  But the Lord resolved that they must burn at least the minimum of luster to be of benefit to mankind and this he ensured through Vedavyasa who was partially his incarnation and somewhere in Himalyas still lives as confirmed by none other than Madhvacharya whose history is well known!

    The sage who was to carry out Bhagavan Krishna’s resolve was not then called Vedavyasa, His name too was Krishna and since he was born in an island he had the appellation “dvaipayana” (Islander). Badarayana is another name of his. Krishna Dvaipayana knew all the 1180 sakhas (recensions) of the Vedas revealed to the world by various sages. They were mingled together in one great stream.   Being remarkably gifted, our ancestors could memorize all of them. For the benefit of  weaker people like us. Vyasa divided them into four Vedas and subdivided them into Shakas. It was like damming a river and taking water through various canals. Vyasa accomplished the task dividing the Vedas easily because he was a great Yogi with vision and because he had the power gained by Tapas or austerities.
    The Rigveda Sakhas contain hymns to invoke the various deities; the Yajurveda Sakhas deal with the conduct of sacrifices; the Samaveda Sakhas contain songs to please the deities; and the Atharvaveda Sakhas, besides dealing with sacrifices, contain mantras to avert calamities and to destroy enemies.

    Krishna Dvaipayana came to be called Vedavyasa for having divided the Vedas into four and then having subdivided them into 1180 recensions. Classifying objects is known as Vyaasa.

    The Tolkappiyam is the creation of Tirunadumakkini, a disciple of sage Agastya of Tretayuga. In the excellent preface (paayiram) to it, by Paramparanaar, occurs this line in Tamil--aranganai naanmarai mutriya adangottu aasan. In his commentary on this Naachinaarkiniyaar says: “Here by naanmarai (the four Vedas) is not meant the Rig, Yajur, Sama and Atharva Vedas because Tolkappiyam was composed before the Vedas got divided to four by Vedavyasa.” He further observes that at the time of this work on grammar the four Vedas were known as--Taittariya, Paudikam,  Talavakaaram,  and Samam.  In the Divyaprabandam occurs the term “ Pauzhiya Chandoga”. Chandoga refers to Samaveda. The Kasusitki Brahmana belongs to one of the Rigvedic recensions and it is this “Pausyam”, that is known as “Pauzhiyam” or ”Paudikam”.  Talavakaaram, Taittariyam, and Pauzhiyam are the recensions of the Samaveda, Krishna-Yajurveda and Samaveda respectively. Samam is the only full-fledged Veda mentioned in the above reference.
    Rigvedins predominate among Naputaris of Kerala. In one of their palm-leaf manuscripts we find that the Rigveda is referred to as “Pauzhiyam”--it is the same as the”Paudikam’ mentioned by the  commentator on Tolkappiyam.

    It should now be crystal clear that anyone claiming a separate, pre-Aryan or secular Dravidian or Tamil  culture has no evidence to show for it, except his own ignorance of archaeology, numismatics and ancient Tamil literature. Not only was there never such a culture, there is in fact no meaning in the word Dravidian except either in the old geographical sense or in the modern linguistic sense; racial and cultural meanings are as unscientific as they are irrational, although some scholars in India remain obstinately rooted in a colonial mindset.

    The simple reality is that every region of India has developed according to its own genius, creating in its own bent, but while remaining faithful to the central Indian spirit. The Tamil land was certainly one of the most creative, and we must hope to see more of its generosity once warped notions about its ancient culture are out of the way.









    SANATANA DHARMA THROUGHOUT THE WORLD IN ANCIENT TIMES


    I have been talking to you about the importance of celebrating Teachers' Day in Hindu temples and as SRE (Special Religious Events Day)   in Hindu American Temples that suits all traditions in One temple for Many Traditions. Please go through the details of its celebration in a Buddhist country  Thailand that should be an eye opener to American Hindus  too.

    Thailand Teachers’ Day Wai Khru Shiva Vishnu Akshatha on  Guru Vaara 
    Written by ramanan50
    That Sanatana Dharma was spread throughout the world in ancient times.

    This can be known if one understands ancient geography,when the landmass was different from what we see today,the excavations of Hindi Deities, Symbols from around the world.

    From the descriptions of different parts world,geographical in nature,by Valmiki in Ramayana in detail in the Sundarakanda, Description of lands during Rama’s Aswamedha Yaaga in Yuddha Kanda; similar descriptions in eighteen Puranas.


    Evidence of Rama in the middle East,

    Rama, Dasaratha anEditd Bharatha’s name in the Kings’List of Sumria,

    Shiva Lingam in Mecca,

    Hanuman, Makaradwaja in Central America,

    Vatican design as Shiva lingam with Avudayaar.

    Trinetra Dance of Shiva in Australia,

    Pharohs with Thiruman,Vishnu Marks, (Gokulashtami and Gulam Khader)

    Rama Sita Festival is conducted. In Mexico.
     
    The spread of Sanatana Dharma towards middle East was more ancient and widespread.Korean queen was from Ayodhya,India  The four Vedas are called Chatur Vedas there.The customs of Hinduism are present in the Far East even today.

    Teachers’ Day is conducted every year in Thailand as Guru Vandana Day. It is called ‘Wai Khru’ .Student representatives present their teachers with offerings during the wai khru ceremony at Wachirawit School, Chiang Mai.

    Despite Buddhism shadowing over Hinduism there,the Wai Khru Festival refers to Shiva, Narayana and uses Akshatha,puffed rice on the occasion.
    And this festival is celebrated on Thursday, Guru Vaara, which is the day of Guru,Brihaspathi.
    The wai khru ceremony (Thai: พิธีไหว้ครู, pronounced [wâːj kʰrūː]) is a Thai ritual in which students pay respects to their teachers in order to express their gratitude and formalize the student–teacher relationship. It is regularly held near the beginning of the school year in most schools in Thailand. Wai khru has long been an important rite in the traditional martial and performing arts, as well as in astrology , Thai Massage and other traditional arts; students and performers of Muay Thai and Krabi Krabong, as well as Thai dance and classical music, will usually perform a wai khru ritual at their initiation as well as before performances to pay respect and homage to both their teachers and the deities who patronize their Arts.
    The ceremony.

    The rituals of wai khru are believed to have derived from ancient animistic beliefs, influenced by the spread of Brahmanism from India. This is evident in the wai khruceremonies of traditional dance and music, where specific mention is made to Ishvara in Thai Message, where specific mention is made to Shivaga Komarpaj and Narayana, along with other Vedic deities. Wai khru has for most of history existed as a folk tradition, passed on from generation to generation throughout the years.

    The wai khru ceremony in its modern form, which is held in most schools today, originated at Triam Udom Suksa School in 1941. The sarabhañña chant was written by Thanpuying Dussadee Malakul Na Ayutthaya (the wife of ML Pin Malakul, director of the school at the time)…

    The wai khru ceremonies which take place in most educational institutions in Thailand today generally follow the same form. The ceremony usually begins with a Buddhist prayer ritual in institutions where Buddhism is observed as the official religion, followed by the students’ recitation of the wai khru chant, which expresses respect for and gratitude to the teachers, and asks for the teachers’ blessing of their studies. Following this, a select number of students, usually the representatives of each class, will present the teachers with offerings of flowers, candles and joss sticks arranged on phan (traditional Thai pedestalled trays). This is usually followed by a speech by the headteacher offering the students guidance in their academic career. Many institutions also present student awards and honors during the ceremony.

    The traditional offerings for wai khru represent a symbolism of student qualities, namely:
    ·         Ixora (khem, เข็ม) flowers, which while closed form pointed buds, symbolizing sharp wit,
    ·         Cynodon dactylon (ya phraek, หญ้าแพรก or Bermuda grass), the rapid growth and resilience of which symbolize perseverance and the ability to learn,
    ·         Popped rice (khao tok, ข้าวตอก), which symbolizes discipline, and
    ·         Eggplant flowers, which bow low when nearing fruiting, symbolizing respect and humility.

    The ceremony is usually held shortly after the beginning of the first term, on a Thursday, as Thursday is traditionally the day of Brihaspati, Vedic god of wisdom and teachers.


    --E-Mail to HR Participants in December 2018





    GURU PURNIMA DAY GREETINGS FROM SWAMI CHIDANANDA


    Dissatisfaction and the sense of incompleteness mark the life of everyone. Even the very accomplished people are not at peace with life, strictly speaking. Whether we like it or not, we have to accept the fact that humanity, by and large, is caught in some form of attachment or prejudice. Numerous dimensions of ‘egoism’ hijack us at different times. Spiritual awakening frees us from such a psychological bondage. The person who facilitates such a waking up in us is GURU. The Geeta (chapter 4, verse 34) advises us to reach men (or women) of wisdom, serve them, ask them our doubts. They will then surely open our eyes to the spiritual reality. That is enlightenment. If we are highly mature, ready to receive the highest knowledge, the journey to freedom takes no time. Otherwise we receive from the GURU such guidance that prepares us for the leap beyond the shell of ego.

    |उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनः तत्त्व-दर्शिनः |
     upadekshyanti te jnānam jnāninah tattva-darshinah |


    BEST WISHES TO ALL ON THIS AUSPICIOUS DAY OF GURU PURNIMA!


    GURU PURNIMA MESSAGE 2016 BY NRS


    Bhagavad Gita is not a battle-field emergency production as many think it to be! It is a well thought out compilation of all Upanishads. Bhagawan in my opinion is none other than Vedavyasa himself whose name appears more often than not and seldom Krishna in Bhagavad Gita. Many of us even may not know he is an avatar of Vishnu though pushed to the back-ground. Probably Puranas did not want to embarrass him as he was very modest Guru who sought no fame or lime-light. Mahabharata contains a great Gospel of Life--The Bhagavad Gita, whose author is Vedavyasa that is another memorable episode in that vast drama, dramatically presented. William Von Humboldt regards it as “the most beautiful, perhaps the only fine philosophical song in any known tongue”. It is a gospel of life exhorting us to strive constantly for the control of the senses, sincere but unselfish performance of our duties, cultivation of equanimity of mind with the elimination of passions like lust, anger, greed, silent meditation, and finally surrender to Supreme will and grace leading to supreme peace. Vedavyas continue to teach us with these maxims even to-day. Puranas say he is Chiranjeevi whom Madhva met in the Himalayas and received further Gospel for Humanity whch he preached as Dwaita Philosophy.
    The choice to earmark a day to honor divine Guru among divines falls on Hayagrieva, Dattatreya, Subhramanya and Vedavyasa. No wonder Vedavyasa is considered the Guru of all times among these divines and today, July 18, 2016 is dedicated to him, and this Poornima is called Vyasa Poornima or more popularly Guru Poornima. It is unfortunate this day is not considered as Special religious Event Day by Hindu Temples in America though they rush to celebrate American Mother’s day, Father’ day and others but no Teacher's Day. It is also no surprise that Swami Chidananda has picked up a message from the wisdom thoughts of Gita itself to honor the great Guru who is an incarnation of Vishnu.



    Tadviddhi pranipaatena pariprasnena sevayaa |
    Upekshyanti tay Jnaanam jnaaniastattvadarsinah
     



    This wisdom (Brahmajnyaanam) is to be acquired by reverentially approaching the teachers,questioning with humility the learned masters and by offering service to the sages. The wise men who see things as they really are will no doubt instruct and enlighten What better day is there to honor our teachers and dedicate a day to the Guru of all Gurus by way of temple worship.  Moreover he is an Avatar of Vishnu.



    PARAMARTHA NIKETAN SWAMI CHIDANANDA'S MESSAGE FOR GURUPURNIMA DAY

    It is the sacred time of the year in which we give thanks and offer our humble gratitude, love and devotion to our Gurus. What is a Guru? A Guru is one who removes our darkness. In Sanskrit, Gu means “darkness” and “ru” is that which removes,” so a Guru is one who removes the darkness in our lives, who shines the light of Truth on the illusions in which we live which cause our agony, our pain, and our grudges. The Guru brings the light of true understanding through which our egos, our insatiable desires, our fulfilling expectations and our illusions dissipate.

    Guru Purnima is celebrated on the full moon day in the month of Ashadha and marks the beginning of the holy period of Chaturmas. After the long, hot, dry months of summer in which innumerable people, animals and crops have perished, the rains come coinciding typically with the time of Guru Purnima, quenching our thirst and bringing us life. And, in India, when the rains come it is not a mere drizzle which lasts for 10 minutes. Rather, the rains are downpours of heavenly nectar, completely saturating the land which has been parched for months.

    Similarly, on this day, as we find ourselves dying of thirst for knowledge, as we find our hearts and minds have become dry due to ignorance, anger and darkness, the Guru comes, pouring forth upon our lives the rain of wisdom, of love, of light and of life. Just as the flowers which have wilted and yellowed in the never-ending heat of summer, suddenly stand erect and succulent as soon as the rains come, so we, who have become ignorant and “dead” to the divinity within us are immediately born anew due to His grace in our lives.
    Yet, just as the soil must allow the rain to penetrate its depths in order to reap the benefits of this life-giving nectar, so we must become porous vessels into which the divine nectar of the Guru can flow.

    Guru Purnima is a day of renewing our faith, our shraddha, in He who bestows the light upon our lives. It is a day of re-opening our hearts, our souls and our lives to His divine presence and letting it penetrate and saturate every aspect of our being.

    There is a beautiful story told about a man who wanted to walk on water. He begged his guru to give him a secret mantra or a special boon so he could complete this remarkable feat. The man was extremely pious and devoted, and he had been in his guru’s service for many years. Therefore, the guru gave him a leaf, folded many times until it was very small. He told his disciple, “Within this leaf is a secret formula which will enable you to walk on water. However, you must not open it because the formula inside is a secret.”
    So the man agreed, and he takes the folded leaf carefully in his hands and begins his journey across the river. He is walking fine on the surface of the water, when suddenly he is overcome by curiosity. What could be this secret formula that has permitted him to accomplish this feat? Is there really a secret inside? Is it a powder or a stone or some holy mantra printed? Where did his guru get it? His doubts get the best of him and he begins slowly to open the leaf as he walks, careful lest any of the secret formula should spill out into the water. As soon as he unfolds the last piece to unveil the secret, he suddenly sinks into the water and drowns. Inside the leaf was written the simple word, “faith.”

    It was not the leaf, nor any secret powder or mantra that enabled the devotee to accomplish a miracle. It was the strength of his faith in his guru and in the “boon” his guru had given him. As soon as that faith wavered and doubt crept in, his life was lost. This is the power of faith.

    At this time of Guru Purnima, we must look at what really makes up the Guru-Disciple relationship – what makes it so special, so unique, so powerful and life-transforming? That answer is faith. Faith can work true miracles and without it, much of life is futile. The guru might be of infinite power, knowledge and compassion. Yet, without the faith of the disciple, the guru can do very little for him. There is a beautiful poem that says:
    As children bring their broken toys with tears for us to mend
    I brought my broken dreams to God, because He was my friend.
    But, instead of leaving Him in peace to work alone,
    I hung around and tried to help with ways that were my own.
    At last I snatched them back and cried, “How could you be so slow?”
    “My child,” He replied. “What could I do? You never did let go.”

    That “letting go” is the faith. If we can surrender to the guru with complete faith, the guru will transform our lives. However, if we “hang around” with doubt and suspicions, then we gain nothing. So at this sacred time let us renew our faith, let us replant the seeds of devotion in our hearts and allow them to grow into beautiful blossoming fragrant flowers of love and devotion.

    This year let us make our Guru Purnima a Green Guru Purnima. Just as the rain which falls brings greenery and life in the land, let our faith in our Guru bring greenery and life in our own hearts and lives. We are told in the Upanishads that the Divine pervades everything in the universe. So at this time in which we offer our love, our lives, our devotion to our divine gurus, let us remember that that same divine lives also in all of creation – all of the plants, the animals, the rivers, the mountains, the air and the earth. Therefore, let us tend and protect Mother Earth and Mother Nature with the same love and devotion that we prepare the flowers to offer our Guru on this day. The best gift we can give our Guru, the best way to show our devotion is to protect, preserve and serve the Guru’s reflection in all of creation.

    As our Guru has brought us life, let us plant trees in the name and love of our Guru which will bring life to others. As our Guru has quenched our thirst for knowledge, understanding and light, let us work to ensure that all of our brothers and sisters on earth have safe and sufficient water to drink to quench the thirst of their bodies. As our Guru has brought us a new, divine life, let us work to help all of our family on earth – of all colors, all countries, all cultures and all creeds – have a life that is free from hunger, thirst and oppression.

    Then, not only will we see the Light that our Guru shines on our lives but we will become reflectors of that light, bringing our Guru’s light, life, blessings and grace to so, so many on this earth.
    My love and blessings are always with you.

    In the service of God and humanity,
    Swami Chidanand Saraswati





    “VAMADEVA SASTRI DAVID FRAWLEY ON GURUPURNIMA

    Many religions honor their founder or great teacher in various ways. Hindu dharma is perhaps unique in honoring the guru or spiritual master as a principle in itself beyond any particular personality, philosophy or revelation.
    The true guru is a position of spiritual guidance, the illuminating presence of a higher awareness. The guru is not limited to any physical person, however exalted he or she may be.
    The guru is an inner institution, an authority rooted in an experiential wisdom, not in any mere human convention. The guru works to awaken us to our own Divine potential beyond the limitations of time and space, fear or desire.
    Great souls who hold the position of the guru have a special honor and immense responsibility that can only be served in a selfless manner. The true guru is not conscious of being a guru to others, but of simply sharing the light of truth to dispel the darkness of ignorance.
    The guru is a powerful conduit to the universal flow of knowledge. As such, there is only one true guru in all gurus. The guru is the guiding intelligence of the universal and eternal dharma that assumes many names and forms.
    The importance of having a guru resides in being able to connect with the transcendent realm through a human representative. We should emphasize the guru’s teachings, rather focusing on outer appearances.
    It is the ability to surrender the human mind and its opinions that makes for a true guru. The true guru teaches a path of self-realization, giving us back our own true nature, not making us weak or dependent.

    Guru Purnima – The full moon of the universal guru

    Guru Purnima is the day of the Hindu lunar calendar established for honoring the guru in every form, all the teachers, educators and teachings that help us in life, through various rituals, mantras and meditation performed in their honor.
    Yet it is the spiritual master as the cosmic guru that is the main focus. On this day, one should dedicate oneself to following the guru’s instruction and putting it into practice. The guru principle is most active at this time, and we can more easily connect with notable gurus past or present.
    Guru Purnima marks the birthday of Veda Vyasa, who structured the four Vedas, composed the epic of the Mahabharata, and created the foundation for the many Puranas, the vast encyclopedias of Hindu sacred lore.
    As such, Veda Vyasa developed the foundation for Hindu dharma as it endures to the present day, with its main deity forms, philosophies and yogic paths. Yet Veda Vyasa stayed the background and never made himself into an object of worship.
    Veda Vyasa is said to have used Ganesha as his scribe. What this means is that his teachings were embedded in the cosmic mind, not simply composed at a human level. Ganesha rules over the organization of all higher knowledge.
    Guru Purnima represents the date on which Lord Shiva as the Adi Guru or original guru taught the seven rishis who were the seers of the Vedas. This reflects the fact that Shiva is Omkara and all the higher teachings arise out of Om as the Divine Word and cosmic sound vibration.
    In the Yoga Sutras, Ishvara as Pranava or Om is said to be the Adi Guru of Yoga. Lord Buddha was said to have delivered his first sermon on this day at Sarnath, reflecting the power of this sacred time.
    India’s most important gift to the world is its many great gurus. Since Swami Vivekananda in the late 19th century, a galaxy of monumental teachers has inspired humanity, and awakened India to its true role as the guru among nations.
    Today, a new generation of gurus is arising to continue the process of sharing the universal knowledge in this new era of global communication.
    While not all gurus are great, great gurus are always present, particularly in India, some prominent in public activities, others known only to a few.”


    GURU STOTRAM

     
    Gururbrahmaa gurur vishnuh gururdevo mahesvarah |
    Gurureva param brahma tasmai sreegurave namah ||1 ||
    [Guru is Brahma, Vishnu and the great Easwara. Guru is the Omnipresent Brahman and so I pay my obeisance to the Guru]

     
    Ajnaana timiraandhasya jnaananjana-salaakayaa |
    Chakshur-unmeelitam yena tasmai sreegurave namah|| 2 ||
    [I pay my obeisance to the Guru who opens my eyes with his teachings, which are not able to differentiate between ignorance and knowledge, blinded by ignorance.]

     
    Akhanda-mandalaakaaram vyaaptam yena charaacharam |
    Tatpadam darsitam yena tasmai sreegurave namah || 3 ||
    [I pay mu y obeisance to the Guru who helps me in visualizing the feet of the Lord spread all over the world in all beings.

     
    Aneka-janma–sampraapta-karmabandha-vidaahine |
    Aaatmajnaana_pradaanena tasmai sreegurave namah || 4 ||
    [I pay my obeisance to the Guru who by enlightenment of self-knowledge relieves me from the bondages of Karma accumulated over several births.]

     
    Mannaathah sreejagannaatho madguruh sreejagadguruh |
    Mamaatmaa sarva-bhootaatmaa tasmai sreegurave namah || 5 ||
    My master is the Lord of the Universe: my teacher is the teacher of the Universe; my
    Self (aatman) is the same as in all beings; and so I pay my obeisance to that Guru.]

     
    Brahm-aanandam parama-sukhadam kevalm jnaana-moortim |
    Dvandvaateetam gagana-sadrisam tatvam-asyaadi-lakshyam || 6 ||
    Ekam nityam vimalam-achalam sarvadhee-sakshibhootam |
    Bhaavaateetam trigunarahitam sadgurum tam namaami || 7 ||
    [I pay my obeisance to my Guru, who is immersed in Divine Bliss; who is untainted wisdom; who is beyond all that is duplicated; who is comparable to the blue sky; whose description is 'I am That"; who is one; who is pure; who is immobile; who is witness for everything; who is beyond emotions and, who is beyond the three qualities of Satva (noble), Rajas (ego), and Tamas (ignorance).]

     
    Dhyaana moolam guror moorti | Poojaa moolam guror paadam |
    Mantra moolam guror vaakyam | Moksha moolam guror kripaa ||8 ||
    [The foundation of my meditation is the form of my Guru; the foundation of my worship are the foot-steps of my Guru; the foundation of my holy recital (chanting) are the words of my Guru; and, the foundation for my salvation is the blissful grace of my Guru!]












  4. Top of Form
      
    Introduction
    A Rishi is one who flows or is in tune with the rhythmic movement of the universe

    इदं नम ऋषिभ्यः पूर्वेभ्यः पूर्वजेभ्यः पथिकृद्भ्यः||
    || ida nama ṛṣibhya pūrvajebhya pūrvebhya pathikdbhya || (Rigveda, 10.14.15)
    “We offer our obeisance to the Rishis, born of old, the ancients, the path-makers.”

    India, indeed, is the land of the Rishis. Therefore, the culture of India is often called as the culture of the Rishis. The tradition of the Rishis in India seems to be perennially flowing, like a stream, to enrich the mind and imagination of her common people. So in India the Rishis are revered as supreme personalities. Living a true life was to be learnt from the Rishis.

    A Rishi is the one through whom the secret words of the Vedas are revealed, the one who has the inner sight to see the Mantra. Therefore, the Rishis are known as the seers of the Mantra - ṛṣayah mantradraṣṭāra. Sri Aurobindo says that a Rishi "sees or discovers an inner truth and puts it into self-effective language - the Mantra." He further elucidates that a Rishi is the seer. He has seen the Mantras (mantradraṣṭā). According to Sri Aurobindo,
    "The Rishi was not the individual composer of the hymns but the seer (draṣṭā) of an eternal truth and an impersonal knowledge."

    He does not merely see, he also hears. He possesses a supernatural faculty of hearing. To his inner audience 'the divine word came vibrating out of the Infinite'. So he is called Kavi satyashruta, the hearer of Truth. He is the possessor of great spiritual and occult knowledge, the complete inner knowledge. The Rishis "were seers as well as sages, they were men of vision who saw things in their meditation in images, often symbolic images, which might precede an experience and put it in a concrete form." So it was possible for the Rishis "to see at once the inner experience and in image its symbolic happenings." In the words of Yaskacharya, "the Mantra came to the Rishis who were doing tapas, therefore they became Rishis, in that lies the Rishihood of the Rishis." tadenān tapasyamānān brahama svayamabhyanārat | tadṛṣayo 'bhavan| tadṛṣinā ṛṣitvam|  Elsewhere he observes that the purport of the Mantras has to be reached by tapas alone'  tasyāstapasā pāramīpsitavyam. Shaunaka supports Yaskacharya's viewpoint when he says in his Brhaddevata, "The Mantra is not perceptible to one who is not a Rishi" na pratyaksamanṛṣḥiāmasti mantram.

    He further declares "He knows the gods who knows the Riks. The Mantras to be approached through Yoga with self-control and skill, understanding, general knowledge and above all tapasya."

    Rishis are men of vision who during their meditation see images and put these in a concrete form. So, it is possible for the Rishis to experience at the same time the inner Truth as well as see in image its symbolic happenings.

    The Rishis, the seers of the Mantra devoted to a life of Spirit, discover a certain line of development beyond the range of sensory perception by means of their strength of self-discipline and achieve a many-sided inner progress.

    The word ‘Rishi’ comes from the root ‘Rish’ which in Sanskrit means, ‘to go’, ‘to move’ and ‘to flow’. Thus, a Rishi is the ‘one who flows or moves or is in tune with the rhythmic movement of the universe’. He is one with the movement. He vibrates with the vibration of the movement. He knows the truth of the whole, of the movement.

    A Rishi is also known as kavi, the poet; satyadraṣṭā, the seer of the truth; satyasrotā, the hearer of the truth; krāntadarī, of transcendental vision; mantradraṣṭā, the seer of the Mantra; krāntadarī, of transcendental vision. In India, Rishis have always been given the highest reverence. Their words always held an authority greater than those of kings and other leaders of the society. Throughout the ages, India has thrown up a long line of Rishis of various orders and there is hardly any period in her history where there have not been at least a few seers and sages.

    In the words of Sri Aurobindo:“Ours is the eternal land, the eternal people, the eternal religion, whose strength, greatness, holiness may be overclouded but never, even for a moment, utterly cease. The hero, the Rishi, the saint, are the natural fruits of our Indian soil; and there has been no age in which they have not been born… The Rishi is different from the saint. His life may not have been distinguished by superior holiness nor his character by an ideal beauty. He is not great by what he was himself but by what he has expressed. A great and vivifying message had to be given to a nation or to humanity; and God has chosen this mouth on which to shape the words of the message. A momentous vision had to be revealed; and it is his eyes which the Almighty first unseals. The message which he has received, the vision which has been vouchsafed to him, he declares to the world with all the strength that is in him, and in one supreme moment of inspiration expresses it in words which have merely to be uttered to stir men’s inmost natures, clarify their minds, seize their hearts and impel them to things which would have been impossible to them in their ordinary moments. Those words are the mantra which he was born to reveal and of that mantra he is the seer.”

    In India, the Rishi was always, recognized, as it is even now, as the real teacher, the guru. He is all-powerful to intervene between the seeker and the highest object of seeking. He knows the right word of instruction and the right mantra of initiation. He himself is the living example of the ideal that he places before the seeker. His power flows directly from within to the innermost being of the seeker.
    The Rishis devoted the maximum time of their lives to self-study, to composition of various literary works, imparting knowledge to the disciples, propagating knowledge to the masses and doing tapas for the good of the world. The Rishi is the friend of all and does well  to all. His message is oneness in which he lives all the time and he knows nothing of division.

    In the words of Sri Aurobindo, "The seer, the freed & illuminated soul hates none, condemns nothing but loves all and helps all; he is sarvabhutahite ratah, his occupation & delight are to do good to all creatures. He is the Self seeing the Self in all, loving the Self in all, enjoying the Self in all, helping the Self in all. That is the ethics & morality of the Vedanta."

    Rishis of the Veda
    The Rishis of the Veda were great mystics whose first concern was spiritual - not the spiritual as divorced from the temporal and the secular, but as both the high point and sustaining base of all that is in the universe.
    According to Sri Aurobindo, the Rishis, the poet-seers of the Veda, were men ‚"…with a great spiritual and occult knowledge not shared by ordinary human beings, men who handed down this knowledge and their powers by a secret initiation to their descendant and chosen disciples."  

    The contributions of the Rishis can be experienced/observed through the verses of the four Vedas, of which the Rig Veda is considered the oldest. The Rigveda has ten mandalas or sections. Out of the ten sections, the first and the last were the contributions of various Rishis. From second to the ninth each section is the contribution of the Rishis of a particular family. In Rigveda, the second Mandala is credited to the family of Bhrigu; the third Mandala is to the family of Vishvamitra; the fourth to the family of Gautama and the fifth to the family of Atri; while the sixth Mandala is by the family of Bharadvaja the seventh is accredited to the family of Vasishtha; the seers of the eighth Mandala belong to the family of Kanva and the ninth Mandala to the family of Angirasas.

    It must not be understood that all those who lived in the Vedic age were Rishis, or all the Rishis and common people of that time had attained an all-round prosperity – spiritual and material. Rather it has to be understood thus: The Rishis, the seers of the Mantra, devoted to a life of Spirit, discovered a certain line of development beyond the range of sensory perception by means of their strength of self-discipline and achieved a many-sided inner progress. Whatever they achieved by their tapasya, they then cast into a veiled language which they called ‘Mantra’.

    Types of Rishis
    These Rishis of Vedic period were of two types: those who perceived the Mantras directly by the power of their tapas and the others who were incapable of direct perception but had an intense aspiration to go deep into the Mantras perceived by the superior Rishis. The first kind of Rishis were called sākātktadharmā and the second type of Rishis were called asākātktadharmā. Later the sense of the term Rishi got expanded and we come across several types of Rishis mentioned in our Shastras: śrutari, kāṇḍari, tapari, satyari, devari, mahari, paramari, brahmari, rājari, janari etc. The role of the Rishis as seers is prominent in the Vedic literature, while their role as teachers is emphasized in the epics and Puranas. In the epics we find mention about various categories of these Rishis: the Rishis who were householders (ghāśtasramīs), Rishis who had no wives and children or never thought of women (ūrdhvaretās), Rishis who were hermit dwellers (āśramavāsins), Rishis who were continuous wanderers (yāyāvaras), Rishis engaged in priestly duties (purohitas), Rishis constantly engaged in imparting sacred knowledge to the disciples (śāstrādhyāpakas), Rishis engaged in imparting training in warfare (śastrādhyāpakas), Rishis who were constantly engaged in intense tapas (ugratapasvins) etc.
    When we look at the lives of these Rishis, we find that the majority of them were householders. They lived in their hermitages with their families, chanted Vedic hymns, imparted sacred knowledge to the disciples, practiced tapas, performed daily rituals and other sacrifices.

     Rishikas or the Women Seers
    In the Vedas as well as in the other Vedic scriptures we find mention about several women seers. These women seers or Rishikās were mostly the family members of the Rishis, either wives or daughters. In the Rigveda we find mention of about twenty-one Rishikās. During the Vedic period the women were free to live the life of a brahmacharini or sannyasini. We find mention in our scriptures about Shrutavati, a daughter of Rishi Bhardwaj who remained a brahmacharini all her life and entered into deep study of the Vedas; Shrimati, a daughter of Shāndilya, who led a similar life; Sulabhā who was an authority on the Vedas and entered into Vedic arguments with King Janaka; and about many other women who were given entirely to the study of the Vedas.

    The wives and daughters of the Rishis were not just Veda learners but many of them were seers of mantras. So, we see Lopāmudrā (Rigveda, 1:179), Romashā (Rigveda, 1:126:7), Aditi (Rigveda, 4:18:7), Nadyā (Rigveda, 3:33), Ghoshā (Rigveda, 10:39), Apālā (Rigveda, 8:91.1 to 7), Visvavārā (Rigveda, 5:28), Indrāni (Rigveda, 10: 86 and 145), Godhā (Rigveda, 10:134:6,7) and few others like Shraddhā, Maitreyi, Urvashi, Vāgambhrini and Gārgi.

    We find in the Brihadaranyka Upanishad (Chapter 3, section 6) Gārgi questioning to Yajnyavalkya. This shows the Rishikās were actively participating in various conferences on brahmavidyā. We see Maitreyi’s aspiration for attaining immortality. The kings and princes of the Vedic age preferred to marry the daughters of the Rishis in order to bring home the most illumined persons as their spouses. At the same time we see that many princesses, deeply interested to lead a spiritual life, married the Rishis and lived in the Ashrams.

     Conclusion
    Since time immemorial, we have seen the tradition of Rishis in India. They were creators, educators, guides of men and the life of the Indian people in ancient times was largely developed and directed by their shaping influence.  It  is important to note that there has always been a continuity of this tradition of Rishis and there has not been any time when they have not taken birth in this land. If India had a glorious past, it was because of the seers and sages and saints of this land. Though engaged primarily in a tapasyä of knowledge and self-discipline, the Rishis always did well to the world. The following words of Swami Sivananda Saraswati, the founder of Divine Life Society, Rishikesh, which he wrote in the introduction to his book on the Lives of Saints of India, present the magnanimous nature of the seers, saints and sages of India:

    “Saints and sages are a blessing to the world at large. They are the custodians of superior divine wisdom, spiritual powers and inexhaustible spiritual wealth… Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them… Their glory is indescribable. Their wisdom is unfathomable. They are deep like the ocean, steady like the Himalayas, pure like the Himalayan snow, effulgent like the sun…To be in their company is the highest education. To love them is the highest happiness. To be near them is real education.”
    But, instead of merely singing the glories of the past by remembering the names of the Rishis and worshipping them, what is demanded of every human being now is to rise and attain the state of Rishihood. In the words of Swami Vivekananda: “In ancient times there were, no doubt, many Rishis and Maharshis who came face to face with Truth. But if this recalling of our ancient greatness is to be of real benefit, we too must become Rishis like them. And, not only that, but it is my firm conviction that we shall be even greater Rishis than any that our history presents to us.”

    GURU PURNIMA, JULY 2021

    Guru Puja, is observed on the full moon day (Purnima) in the Hindu month of Ashada or Ashara (June – July). Guru Purnima 2021 date is July 24 in North India. It is marked on July 23, 2021 in calendars followed in Maharashtra, Goa and Gujarat The day is dedicated to the Guru – one who dispels darkness. Guru is honored and given due respect on Guru Charan Pujan day. Sage Vyasa is considered the Adi Guru or the first Guru in Hindu religion and therefore the day is also known as Vyasa Poornima.

    Importance of Guru Purnima

    The Guru Gita in the Skanda Purana hails guru in this famous verse:


    Guru brahma Guru vishnu Guru Devo Maheshwara
    Guru sakshat Param Brahma tasmai Shri Gurave namaha


    ‘Guru is Brahma, Vishnu and Shiva,
    Veneration to the Guru who has manifested as Parabrahman.’


    While venerating the Guru we must also be cautious as the world today is filled with fake gurus and swamis – who make a living out of spirituality.


    The true Guru is a transmitting medium, a transporting agent and transparent embodiment of the divine grace and compassion, the focal point of the timeless eternity and finite time.

     

    A real Guru not only points the direction to the goal but takes the consciousness of the surrendered disciple into his consciousness and makes the inflow of the Higher into the lower continuously, till the three consciousness of the Isvara, the Guru and the Atman of the disciple become one undifferentiated whole.

    (Extract from the preface of Prabodha Sudhakara published by Samata Books.)

    While honoring and following the Guru we must also be cautious as the world today is filled with fake gurus and swamis – who make a living out of spirituality.

    Ramakrishna Paramahamsa says about true guru like this

    He alone is the true teacher who is illumined by the light of true knowledge.,Bees come of themselves to the full-blown flower when the breeze wafts its fragrance all around. Ants come of themselves to the spot where sweets are placed. No one needs to invite the bee or the ant. So when a man becomes pure and perfect, the sweet influence of his character spreads everywhere, and all who seek the Truth are naturally drawn towards him. He need not go in search of an audience to listen to him.

    It is very hard to find a true and real Guru in the modern day but luckily the great Saints of Sanatana Dharma stored their wisdom in the Upanishads, Yoga Vasistha and Gita.

    Guru Purnima day is rightly termed as Vyasa Poornima because Guru Vyasa is the greatest editor and compiler of holy texts in Hinduism. He has provided all the necessary elements needed to understand the Truth and to lead a happy and peaceful life; only we need to have patience and time to read and digest the unparalleled wisdom treasured in the Holy Scriptures in Hinduism.

    A Guru need not always be a person clad in saffron or white, it can be a book, an incident, a small child or any aspect in nature. Any person or incident that removes darkness and fills with light or Brahman realization is a Guru.

    Special pujas and rituals are held on the day. Satsangs and meetings are held to honor Saints. Eminent speakers and scholars present articles on Sage Vyasa and his contribution towards Sanatana Dharma on the day.

    Guru Purnima Mantra

     श्री सच्चिदानंद गुरवै नम: (Om Shri Sachidanand Guruvai Namah)

    श्री गुरुभ्यो नम:  (Om Shri Gurubhyo Namah)

    Vyasa Purnima – Vyasa Puja or Guru Pooja

    The teachings of Sanatana Dharma were orally transmitted from Guru to Shishya (student) for thousands of years. The oral knowledge was first compiled and written down by Sage Vyasa. It is believed that Veda Vyasa completed the compilation of the four Vedas on the Ashadha Purnima day and therefore the day is referred as Vyasa Poornima.

    व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे।
    नमो वै ब्रह्मनिधये वसिष्ठाय नमो नम:

    Sage Vyasa is an incarnation of Lord Vishnu. I Salute the great Guru who was born in the family of Sage Vasishta. 

     

    Not only the Vedas, but Sage Vyasa is believed to have compiled numerous other important scriptures and it would not be wrong to call Him as the great editor of Hindu scriptures. Pujas, satsangs and cultural programs are organized on the day. Students perform Guru Puja on the day.

    Dakshinamurti Puja on Guru Purnima

    Dakshinamurti is a manifestation of Hindu God Shiva. In this form he is the primordial Guru who blesses his students with the knowledge of liberation. Dakshinamurti Puja is annually held on Guru Purnima in North India. 

    Guru Purnima which falls on Ashada Purnima is dedicated to the true  Guru – who dispels darkness and ushers in the light of knowledge.

    Dakshinamurti means one facing the South. He is the teacher of yoga, music, all arts and sciences and holds the key to the knowledge of spiritual truths.

    On Dakshinamurti Puja the primordial Guru is worshipped and his blessings are sought.

    Naimisharanya Mela

    Naimisharanya is believed to be the holy spot where Sage Vyasa divided the Vedas into four and compiled 18 Puranas. The annual mela here is held on Ashada Purnima day.

    Naimisharanya is located in Uttar Pradesh and is around 90 km northwest of Lucknow and is 34 km from Hardoi.

     

    The most important holy spots in the area are the Chakra Tirthi, Hanuman Garhi, Pandav Qila, Lalitha Devi Temple, Vyas Gaddi, Havan Kund, Dadhichi Kund and Sita Kund.The annual mela observed on Guru Purnima day attracts thousands of people.

    Thoughts On Guru Purnima

    The term Guru is split as ‘Gu’ and ‘Ru’. Gu denotes ignorance and Ru means that which helps one to overcome ignorance. According to the established traditions, the parents are instrumental in giving birth to a child in this material world but it is the Guru who enlightens one and helps one to overcome the material bondage and become liberated from this transmigratory existence of birth, death, old age and disease.

    Therefore the scriptures advocate that one should worship one’s guru as god. Skanda Purana says, “guru is Brahma, Vishnu and Maheshwara, guru is the personification of supreme brahman therefore I adore him.’’ The Svethaswara Upanishad says that one will not get liberated unless one worships one’s guru as god.

    Guru Poornima is also called as Vyasa-Poornima because all the schools of theistic philosophy that have originated in the country have their source in the scriptures classified or compiled by Veda Vyasa. Veda Vyasa classified the Vedas into four, based on their content and the purpose for which they are recited, compiled eighteen Puranas, authored Brahma Sutras and Mahabharata, which is considered to be the essence of all Vedas, for the benefit of people who are not knowledgeable in the Vedas.

    Like parents only a true guru can selflessly think of the welfare of his disciples at the cost of his own interests. In the fifth canto of Srimad Bhagavatam, Vrishabha Deva says that one should not become a guru unless he has the ability to liberate his disciple. Therefore an ideal guru should also be well versed in the knowledge that leads to Brahman. A selfish person cannot realize Brahman. Therefore, unless one has overcome his selfishness and is interested in the welfare of his disciples one cannot become a true guru even if he is well versed in all the scriptures.

    AbhilasA

    Other Articles on the same topic

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    The words ‘guru’ and ‘goru’ sound only a little different. The guru sees to the happiness of the shishya (disciple) and the goru (cattle) are only connected with nourishment and comfort.  (read more)

    How Sri Ramakrishna Taught Swami Vivekananda the Need of a Guru?

    When Swami Vivekananda first visited Ramakrishna Paramahamsa he asked ‘I have read the Bhagavad Gita and other scriptures several times, I lecture and give discourses on the Gita and Ramayana. Do I still need harbor of a saint; do I still need a guru?’ (read more)

    Washing The Feet Of Guru – Swami Chinmayananda 

    Just as a Shivling represents Shiva, a Saligrama represents Vishnu, in the same way, the feet of the teacher represent to the student not the feet, but the concept behind. (read more)

    Qualities of a True Guru - 23 Qualities by Sri Krishna in Uddhava Gita

    1.   They have no grudge against anyone.

    2.   They have endurance, patience, fortitude.

    3.   They are free from scandals.

    4.   They take pleasure and pain in the same vein. (read more)

    --Abhilash Rajendra, Hindu Blog, July 2021

    Gurus are the ones who are immersed in the darkness of attraction, ignorance and ignorance, enlighten the lamp of knowledge, education discretion, strengthen people with the power of devotion, make them unique, and make their birth successful. 

    In Sanskrit, Guru Word is made up of two root words Gu and Ru. Gu means darkness, and Ru means remover. Thus, guru stands for the teacher who is the remover of darkness and is the harbinger of enlightenment. 

    The auspicious mantra recited and chanted on teacher’s day and Guru Purnima is "Guru Brahma, Guru Vishnu, Guru Devo Maheshwara; Guru Sakshat Param Brahma, Tasmai Shri Guravay Namah". 

    Guru Brahma - Guru is Brahma, who is the Lord of Creation, also called as Generator, Guru Vishnu means Guru is Vishnu (Vishnu is the Lord who is called organizer), Guru Devo Maheshwarah means Guru is the Maheshwara (Shiva or the destroyer), Guru Sakshat Parabrahma means Parbrahma viz. the supreme god or almighty. 

    Since Guru leads to a path of light, Guru is that Para Brahma. Tasmai Shree Guruve Namah means we bow to that Guru the guru referred to earlier. 

    Thus, as a realized soul, Guru is the embodiment of Para Brahma, the ultimate Godhead

    Good gurus are the ones who remove evil association, provide good company, walk in the right path, give God's grace, and improve. 

    Teachers are the ones who give good motivation to not grow the mind in sinful deeds, but to grow the mind in good deeds, as the path of salvation, as the superpower of devotion and become the pillars of his disciples' life. 

    Teachers are the ones who teach the values of living like an ideal family, parents, couples, children, elders, young, relatives in every house with love-trust, uniqueness, harmony. 

    Teachers are the ones who put their meditations for the welfare of the people and the students. 

    Teachers are the power to enlighten the lamp of knowledge of crores of disciples, to make a unique pallava of education, humility, and discretion. 

    Devadundubhi is the teacher who spreads the tension of awareness 'Wake up, get up, don't stop until you reach the goal'. 

    Gurus are the great people who have always sacrificed themselves to build a civilized society through the preaching of religion. 

    Guru is the greatest power that spreads love-affection, trust, washes the intuition of crores of disciples and makes them pure souls.

    Guru is the Sanjeevini power needed for the continuous health of the society.

    Teachers are the sages who strip all the energy needed for the disciples to build courage, self-confidence and inner self-powers. 

    Teachers are the great people who can play God like a child who is not angry, anger, anger, jealousy, intolerance, sadhu, sweet to Madhuryam, who loves all equally, peaceful, devotional treasure, who can play like a child. 

    Guru means light, knowledge, brightness. That is why Guru is called Jnana Surya. Darkness melts naturally when the sun sets, ignorance will be eradicated automatically with the grace of the Guru. Knowledge will pay off. 

    Courage, self-confidence, hope, belief comes automatically when you talk to him is the teacher. 

    Guru is the one whose advice you listen to, you will feel the happiness of your soul. 

    In whose eyes of kindness, love, kindness and kindness are flowing continuously, he is the teacher. 

    In whose presence the environment of selfless, selfless and unnecessary love will be created is the teacher. 

    Gurus, curiosity, good people, wise people, who rush to think that they will give peace to life, meaning to life, comfort, are the teachers. 

    Those who have the desire to build a good cultured, religious society daily by teaching, discourse, lecture, yajnayaga, havana, homa, charity, bhajan, sankirtane, music, literature, ethos , are the teachers who have the desire of building a civilized, religious society by immersed in cultures. 

    Gurus are the ones from whose remembrance the knowledge formation, temple establishment, goddess abode, social welfare, programs go on like a flower. Those who can lead their disciples to the shrine of knowledge, devotion and enmity are the teachers.

     

    Teachers are the ones who build Muttamanya, temples, Ashrams, schools and work continuously for the development of society. 

    Gurus are the names like Acharya, teacher, teacher, upadhyaya etc. who light the lamp of knowledge and build hundreds of Paranjyotis

    Teachers are the ones who bring the coolness of sacrifice and penance to their disciples. 

    Gurus are the ones who erase the smell of senses, suppress anger, eliminate anger and anger, remove the bond of karma, leave the hope, tear the vanity and solve the sorrows of disciples. 

    Teachers are those who are settled in virtue, immersed in philosophy, look at all disciples equally, and give the glowing hints of God's experience. 

    Teacher is the star, Karaka, Motivator, awareness is its custody and will be there. Guru is the power that gives light of thought-minded discretion. 

    Guru is the one who makes you feel inside from inside. 

    Guru is the one who tells the inner story. 

    Guru is the one who makes you see the Lord through your eyes.

    Guru is the waterfall of the new spirit which throws knowledge and knowledge.

    Guru is the one who exposes the deep meaning and truth of Veda Upanishads. 

    Teachers are the ones who are not expressing their senses, as an introvert, as a self-knowledgeable and experience the comfort of the soul. 

    A disciple who bows down to Sirasa, pray vachasa and serve will prosper in such teachers. For such disciples, ethos, culture, equality, happiness, celebration, fun, satisfaction, prosperity come by the grace of the Guru. 

    Collection courtesy: Aralumallige Parthasarathi