” A ‘Guru’ gives, without expecting anything in return …”

Swamiji said…

” God knew that man could not survive without relationships and emotional attachments ; and thus ‘He’ gave him, both, in abundance and, alongwith these cherished affinities, ‘He’ also gave him a bag of expectations and needs to be filled by all those who came within his close knit fraternity of loved ones.”

“Most relationships that we live through, experience and develop, over our lifetime, appear to be ‘transactional’ in nature. They have a ‘give’ and ‘take’ connection. Parents,too, raise children so that their bloodline lives on; continues after them.They do expect their progeny to take care of them during old age – a reciprocity for all the love and care that they had provided to them from the moment of their birth. Spouses provide each other with emotional, physical and financial support. Even pets expect food and shelter from their master, in return, for the love and loyalty that they bear for him.Thus, relationships and expectations go hand in hand; each entwined with the other, suffused with hope and assurance, that each will not let the other down, even when the shades of dawn and dusk change with age and time.”

” Out of all such relationships, it is only a ‘saccha sant’s relationship with his devotees that is not based on a two-way transaction. ‘Ek ‘saccha guru’ hamesha apne  ‘bhakt’ ke haath ko pakad kar rahega; bina kisi apeksha ke ; parantu, jab ek bhakt apne ‘guru’ ka haath pakad ta hai, tab uss mein apne ‘guru’ se thodi bohot apeksha toh hoti hi hai !’ which is understandable. In all honesty we need to accept the fact, that since we are mired in materialism, we do have certain expectations from the ‘Guru’.”

“The nature of the vagrant desires that grow within us could vary, but since a ‘Guru’ derives happiness from our happiness, He continues to ‘give’ us magnanimously; be it materialistic pleasures, academic brilliance, professional promotions; but He is happiest when He gives ‘adhyatmik gyaan’ to those who yearn to attain ‘self – realisation’.”

” An ‘adhyatmik guru’ is enlightened; is self-sufficient. He does not look for any materialistic profits or gains while blessing His devotees. He is neither swayed nor influenced by physical wants or sudden cravings as ‘He’ is completely in control of his mind and physical senses. He no longer lives for his ‘body’ or ‘mind’, as he has outgrown such ‘worldly hunger’. He has nothing left to gain for himself from this world of ‘moh maya’. Every precious moment of His existence is spent in meditating on the ‘Neeli chatriwaala’. All that a ‘Guru’ would truly like to see is the spiritual enlightenment and transformation of his disciples; an enrichment and purification of their minds and souls. A ‘Guru’s’ well-being resides in the spiritual well-being of his disciples. And, for that, he constantly shares his ‘gyaan’ ; his True knowledge with his disciples; directing them to realise the true purpose of their existence.”

” The disciples, on the other hand, nowhere close to spirituality, barely know what is good for them. Confusion in their minds while choosing between the much needed success in today’s world,or, sacrificing monetary gains to give time to ‘awakening’ of the soul, makes them look around for a ‘guru’, who can give them a new direction and suitable guidance. A few fortunate ones are blessed with the physical presence of a ‘guru’ and before long they start looking at Him as their ‘Saviour’!”

” Unfortunately a few of us look upon our ‘guru’ as a ‘wish fulfilling’ magician,
expecting all our dreams and wishes to be granted by Him. A ‘Guru’ does make us realise only those dreams that would benefit us in the long run,and, this too He does purely out of His divine love for us. Yet, He never asks us for anything in return. He only expects his disciples to tread the path of spiritual upliftment. He is not too vocal about this keen desire of His, too , but communicates it to us in the form of a silent appeal; leaving it to us to understand His subtle message. The ‘guru’ does not coerce us in any way ; but, leaves the final decision to us.’ ‘Guru’ ka kartavya hai ‘bhakton’ ko ‘gyaan’ dena…Apna ‘gyaan’ baatna ! Aagey woh ‘bhakt’ par nirbhar karta hai ki woh ‘guru-gyaan’ ke marg par chale, ya, kaan se baat ko nikaal de aur bhool jaye ! ‘Guru’ humse yeh ‘apeksha’ bhi nahi rakhte hain !’ Woh bas apne shishyon ka ‘prem’ chahte hain ! “

14 thoughts on “” A ‘Guru’ gives, without expecting anything in return …”

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  1. ॐ स्वामी श्री अजय गुरूदेवाऐ नम: 🙏🏻

  2. The only expectation that Swamiji has from us is to develop love within us and then spiritual evolution when we are able to share that love with everyone around us.
    Let’s do our best to fulfill this only expectation of Him….

    Jai gurudev 🙏

  3. I always followed and will follow the instructions, hints (इशारा) of My God ‘Swamiji’.
    Jai Gurudev

  4. Enrich and purify your minds and soul. ..thank you Swamiji for your guidance.
    Grateful as always.

  5. Swamiji always gave love to everyone and now as guided by Him ,we should also follow his teaching . Jai Gurudev.

  6. Om Gurudevo Namaha
    In several Eastern religions (such as Hinduism, Tantra, Zen and Sikhism), the Guru-Disciple relationship plays a critically important role in the process of transmitting religious teachings. This method of teaching is considered to be one of the best ways to communicate and impart sacred (and sometimes secret) religious truths. In Hinduism, the Guru-disciple relationship is called the guru-shishya tradition, involving in one-way flow of deeply important religious knowledge from a guru (teacher, गुरू) to a ‘śiṣya’ (disciple, शिष्य) or chela. Such sharing of sacred wisdom is imparted through the formal relationship between the guru and the disciple that has many requirements including extreme respect towards the guru, and unwavering commitment, devotion and obedience in the student. In some forms of Buddhism, the Guru-disciple relationship is called “dharma transmission.”
    The Guru-Disciple relationship has provided an effective mechanism for sharing the spiritual riches of Eastern religions in a deeply personal and meaningful way; however, due to the extreme devotion and loyalty toward the Guru, there is always the potential for abuse. Unfortunately, there have been many reported cases where fraudulent gurus have taken advantage of their disciples in various ways, including sexual abuse.

    Beginning in the early oral traditions of the Upanishads (c. 2000 B.C.E.), the guru-shishya relationship evolved into a fundamental component of Hinduism. The term Upanishad itself is derived from the Sanskrit words upa (near), ni (down) and şad (to sit) meaning “sitting next to” a spiritual teacher to receive instruction. Such instruction is also exemplified by the relationship between Krishna and Arjuna in the Bhagavad Gita portion of the Mahabharata, and between Rama and Hanuman in the Ramayana. In the Upanishads, gurus and shishya appear in a variety of settings (a husband answering questions about immortality, a teenage boy being taught by Yama, etc.) Sometimes the sages are women, and the instructions may be sought by kings.

    In the Vedas, the brahmavidya or knowledge of Brahman is communicated from guru to shishya by oral lore.

    Features of the Guru-disciple relationship
    Within the broad spectrum of the Hindu religion, the guru-shishya relationship can be found in numerous variant forms including Tantra. Some common elements in this relationship include:

    The establishment of a teacher/student relationship.
    A formal recognition of this relationship, generally in a structured initiation ceremony where the guru accepts the initiate as a shishya and also accepts responsibility for the spiritual well-being and progress of the new shishya.
    Sometimes this initiation process will include the conveying of specific esoteric wisdom and/or meditation techniques.
    Gurudakshina, where the shishya gives a gift to the guru as a token of gratitude, often the only monetary or otherwise fee that the student ever gives. Such tokens can be as simple as a piece of fruit or as serious as a thumb, as in the case of Ekalavya and his guru Dronacharya.
    Guru-Disciple relationship types
    Śruti tradition
    The Guru-shishya tradition plays an important part in the Shruti tradition of Vaidika dharma. The Hindus believe that the Vedas have been handed down through the ages from Guru to shishya. The Vedas themselves prescribe for a young brahmachari to be sent to a Gurukul where the Guru (referred to also as acharya) teaches the pupil the Vedas and Vedangas. The term of stay varies (Manu Smriti says the term may be 12 years, 36 years or 48 years). Following the stay at the Guruku, the brahmachari returns home after performing a ceremony called samavartana.

    The word Śrauta is derived from the word Śruti meaning that which is heard. The Śrauta tradition is a purely oral handing down of the Vedas, but many modern Vedic scholars make use of books as a teaching tool.[1]

    Bhakti yoga
    The best known form of the Guru-shishya relationship is found in the practice of bhakti (Sanskrit: “Devotion” or “surrender to God). Bhakti extends from the simplest expression of devotion to the ego-decimating principle of prapati, which is total surrender. The bhakti form of the guru-shishya relationship generally incorporates three primary practices:

    Devotion to the guru as a divine figure or avatar.
    The belief that such a guru has transmitted, or will impart moksha, diksha or shaktipat to the (successful) shishya.
    The belief that if the shishya’s act of focusing his or her devotion (bhakti) upon the guru is sufficiently strong and worthy, then some form of spiritual merit will be gained by the shishya.
    In the ego-decimating principle of prapatti (Sanskrit, “Throwing oneself down”), the level of the submission of the will of the shishya to the will of the guru is sometimes extreme. It is one of total, unconditional submission to God or guru, often coupled with an attitude of self-effacement. This doctrine is perhaps best expressed in the teachings of the four Samayacharya saints, who shared a profound and mystical love of Siva that included:

    Deep humility and self-effacement, admission of sin and weakness
    Total surrender in God as the only true refuge and
    A relationship of lover and beloved known as bridal mysticism, in which the devotee is the bride and Shiva the bridegroom
    In its most extreme form it sometimes includes:

    The requirement that the shishya engage in various forms of physical demonstrations of affection towards the guru, such as bowing, kissing the hands or feet of the guru, and sometimes agreeing to various physical punishments as may sometimes be ordered by the guru.
    Sometimes the authority of the guru will extend to all aspects of the shishya’s life, including sexuality, livelihood, social life, etc.
    Often a guru will assert that he or she is capable of leading a shishya directly to the highest possible state of spirituality or consciousness, sometimes referred to within Hinduism as moksha. In the bhakti guru-shishya relationship the guru is often believed to have supernatural powers, leading to the deification of the guru.

    Advaita Vedanta
    Advaita vedānta requires anyone seeking to study advaita vedānta to do so from a Guru (teacher). The Guru must have the following qualities (see Mundaka Upanishad 1.2.12):

    Śrotriya—must be learned in the Vedic scriptures and sampradaya
    Brahmanişţha—literally meaning established in Brahman; must have realized the oneness of Brahman in everything and in himself.
    The seeker must serve the Guru and submit his questions with all humility so that doubt may be removed (see Bhagavad Gita 4.34).

    In Buddhism
    Dharma transmission (Chinese: 傳法, Chuánfǎ or 印可, Inkě; Korean and Japanese: Inka) is the formal confirmation by a master of Zen or Chan Buddhism of a student’s awakening. This one-to-one transmission is said to trace back over 2,500 years to Gautama Buddha when he gave dharma transmission to his disciple Mahakasyapa, who is regarded as the first patriarch of Zen in India. Dharma transmission also includes permission or acknowledgment by the teacher that her or his student has now become a teacher, as well.

    Often two levels of “Teacher” are recognized in Zen. The lower level corresponds to the English phrase “Zen Teacher,” while the phrase “Zen Master” is normally reserved for a higher level. The roughly corresponding Japanese terms would be “Sensei” and “Roshi.” If someone has “received Dharma Transmission” this usually, but perhaps not always, refers to the higher level of “Master.” Sometimes the related term “Inka” (or “inga”) is used as a synonym for Dharma Transmission, but sometimes it is used to refer to the lower level of Zen Teacher as distinct from “Master.”

    If Zen can be said to have begun with Bodhidharma, then there have been women Zen Masters from the beginning of Zen. According to tradition, Bodhidharma gave transmission to a nun named Dharani (although Bodhidharma’s primary Dharma Heir was the famous monk Huike). The nun Dharani is also referred to as “the Bhikshuni Tsung-Ch’ih.” In addition to the semi-legendary Dharani, there are others. Layman Pang is a famous teacher from the “Golden Age” of Zen during the Tang Dynasty (618-907 C.E.), and according to many traditional stories his wife and daughter were both enlightened. Pang’s daughter, Ling Zhao, is sometimes credited with teaching her father a thing or two.

    During the Sung Dynasty (960 – 1279 C.E.) the famous Zen Master Ta Hui (aka Dahui Zanggao) not only gave transmission to the nun Miao-tao, but he also designated her as his primary Dharma Heir. Ta Hui was not just any “famous Zen Master.” His teacher had been Yuan Lu, the author of the Blue Cliff Record, one of the most important texts of Zen teaching. According to Zen tradition, Miao-tao is not the first woman Zen Master, but she is the first one that is historically documented. Miriam Levering has done groundbreaking research on Miao-tao and on the role of women in Chinese Zen in general.

    Dogen (1200 – 1253 C.E.), the founder of the Japanese Soto school of Zen was outspoken on the matter of women as Zen teachers. Although he did not give transmission to any of his women students, he was clear in his teaching that men and women have equal spiritual capacities—and that women can serve as teachers, and that women teachers can teach both men and women. One of Dogens’s successors, Zen Master Keizan (1268 – 1325), put Dogen’s ideas into practice and a number of Keizan’s women students became fully authorized Zen Masters.

    In the Theravada Buddhist tradition, the teacher is a valued and honored mentor worthy of great respect and a source of inspiration on the path to Enlightenment. In the Tibetan tradition, however, the teacher is viewed as the very root of spiritual realization and the basis of the entire path. Without the teacher, it is asserted, there can be no experience or insight. The guru is seen as Buddha. In Tibetan texts, emphasis is placed upon praising the virtues of the guru. Tantric teachings include generating visualizations of the guru and making offerings praising the guru. The guru becomes known as the vajra (literally “diamond”) guru, the one who is the source of initiation into the tantric deity. The disciple is asked to enter into a series of vows and commitments that ensure the maintenance of the spiritual link with the understanding that to break this link is a serious downfall.

    In Vajrayana (tantric Buddhism) as the guru is perceived as the way itself. The guru is not an individual who initiates a person, but the person’s own Buddha-nature reflected in the personality of the guru. In return, the disciple is expected to shows great devotion to his or her guru, who he or she regards as one who possesses the qualities of a Bodhisattva.

    Swamiji sada apna hath apney bachoo par Rakhna.
    Jai Gurudev.

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