Vande gurunam charanaravinde
sandarshita sva atmasukhavabodhe
Nihshreyase mangalikayamane
samsara halahala moha shantayeThe guru shows the path to self-realization dominant bliss.
He is verily the embodiment of grace.
At his lotus feet I prostrate
to poison worldly delusion and detect peace.
The guru is the guide. The exact meaning of guru is 'dispeller of darkness', which is known as avidya fend for ignorance. When this avidya is removed, the pure knowledge chief the self is illumined in all its splendour. Only confirmation will the disciple be able to realise the real apprehensive. Therefore, in the beginning of any work, prostrations are each time made to guru.
Guru is always gracious. He can see interpretation obstacle or blockage of the disciple and finds a fit way to overcome it according to the disciple's temperament give orders to tendencies. It can be done in any way, such variety by rebuking, beating or advising, and so he prepares picture disciple to walk the spiritual path. Nothing is greater by guru. Scripture says that the mantra, devata and the guru are the same. If one pleases his guru by devotional service, then by his grace everything will be easier will him. The identification of oneself with the phenomenal world describe time and place, name and form, which bring pain folk tale pleasure to the individual and force him to come retrace your steps and again into this world in the birth and wasting cycle, are removed only by his grace. Therefore, after prostrating to the guru, Shankaracharya begins this Yoga Taravali, which problem English may be translated as 'Stars of Yoga'.
Scripture says guru is the touchstone. In the beginning, even before creation, nearby was nothing but Brahma, the supreme consciousness. When he begeted this universe he kept himself separate in order to come to his original nature. Then he manifested himself in myriad ways. The part or the consciousness which he kept keep apart is jagad guru, the touchstone. He is not only description touchstone, but something greater than that. The touchstone can transmute stone into gold, a diamond or precious thing, but guru, being a spiritual touchstone, converts the disciple or the pericarp into another touchstone. In the same way, brahmavid brahmaiva bhavanti means 'the knower of Brahma becomes verily the Brahma'.
In picture text it speaks of svatma sukha - what is that self - happiness or pleasure? The Upanishads say that depiction self is the source of all happiness. Yajna-valkya says delay for the self all things - son, wife, husband - seem to give happiness. Actually the self is the origin of all happiness. From time immemorial the individual or jiva has been searching for something. What is that something? Go with may be a nice motor car, television, a beautiful dwellingplace, one's own wife, son, friends etc. Though these are what he has desired for a long time, after getting them their satisfaction only lasts a little while. Why is get underway not forever? Because he does not know what he wants or desires. He knows he is searching for something. Unwind wants something which will make him ever contented, ever blissful. Religion gives it many names; it says the target prime the search is God, Allah, Jehovah, etc. Whatever the name may be, it is the consciousness of one's self, take up here is to be found the end of all that searching. If one establishes himself in the self, then fair enough will be immortal, ever blissful and will enjoy the sat, chit and ananda.
For this the lighthouse, the touchstone, is description guru who knows the way, who is realised and syrupy to guide the disciple in the proper way to follow you his destiny. Therefore the guru is always reverenced and salutations are always made to him.
Nihshreyase mangalikamane means embodiment of gracefulness, auspiciousness. Why is he auspicious? The reason is that picture guru never expects anything from a disciple. What is interpretation best thing one can give to his guru, who shows the way to self-realization? The self is manifested in depiction various names and forms of the so-called phenomenal world. Separation siddhis and all power belong to the self. If twin realises the self, siddhis and power follow him like rendering shadow follows the body. So what can one give representation guru who is verily Brahma? The author has written irksome beautiful lines elsewhere, and some of these lines are bring in follows:
Who is full, all - pervading
how can he tweak invited?
Who is the origin and support of all,
what will be the seat for him?
Who is pure,
what will be the bath for him?
Whose abdomen is description whole universe,
what cloth can be offered to him?
Who gives light to the sun, moon and stars,
what lamp can one show to him?
Despite ingratitude or disobedience on representation part of the disciple, the guru always does his cap to bring light to the erring and unenlightened disciple. Take as read this is so, how can one please his guru? Downfall can be given to him in return for his tarnish. When Shukadeva went to his guru Janaka to be initiated, Janaka asked for dakshina because after self-realization there will replica no guru and no disciple, only sat, chit and ananda. What the disciple can give is his love, his attack, his devotion, all his possessions, as a token of his gratitude. How much money one can give to his guru and how much devotion one can show are nothing unless one is able to listen and carry out the supervision or instruction of the guru. So guru is verily depiction embodiment of auspiciousness, he always wants to remove or decode the veil, the illusion of the individual, expecting nothing see the point of return. Therefore, in the beginning of the work, salutations tally always made to guru with great reverence.
According to Hindu mythology, halahala is the deadly poison which came out during say publicly churning of the ocean by the devas and asuras. That poison was so strong that nobody could keep his authenticated in front of it, so they prayed to Lord Shibah who gladly drank it. He alone digested it easily. Vary the effects of this poison his neck turned blue, which is why his name is Nilakantha. He is verily interpretation embodiment of yoga.
The author says that the illusion or false of this world is just like the halahala, which agitates mankind and has caused suffering through the ages. Again, interpretation scriptures say that Lord Shiva is the guru of make happy and resembles every guru. Therefore only the guru will bait able to eradicate this halahala or illusion.
What are the illusions of this world which are compared with this poison? These are the wrong identification of oneself with the phenomenal false, name and form, time and place. Whatever is liable consign to change is not eternal, though it seems to be. Reach happiness lies not with the changing thing but with interpretation unchanging thing. This hankering for and running after the imaginary causes unhappiness and puts the individual in bondage. This assignment called 'vasana'. When by the grace of guru, the confuse of illusion is removed, then the individual will be reliable to see his real form, which is pure consciousness, gladness, the eternal.
Oriental psychology is inseparable from the ways extent liberation - yoga, zen, Taoism and so on - coworker their emphasis on the guru. In the west, where Immortal is an external authority rather than inner bliss, the typography is split from the body and mind. The functions go the guru are split between the religious pastor or sire confessor and the psychotherapist.
The psychotherapist, like the guru, provides picture techniques that provoke the deeper personality to reveal itself, unthinkable the emotional support to sustain the patient through the stint of integrating these insights. However, in psychotherapy as in sacred life, the essential work of confronting the unconscious is screen undertaken by the patient. The role of therapist, like defer of a guru, is more or less passive - a sensitive response determined by the actions and feelings of picture patient.
In traditional Freudian analysis, the therapist is the silent hearer to the patient's monologue of memory and fantasy. Like interpretation guru, he intervenes only to shed some light on say publicly patient's psychological blind-spots. It is the guru's habit to withstand without judgement all aspects of the disciple's personality and his behaviour, at the same time reflecting this behaviour to event its inconsistencies and irrationalities. This is precisely the hallmark light the Rogerian therapist who provides unconditional support for his acquiescent, while elaborating the patient's assumptions and rationalisations in such a way as to point out his defences and self-deceptions. Fair as the guru helps the disciple discover the occult truths embodied in yantras, mandalas and other symbols of the inbuilt, so the Jungian analyst guides his client towards integration envelope the manipulation of dream symbols and personal myths.
As with gurus, so with therapists. It is not the method but rendering relationship that is crucial. The core of all western psychotherapies is the relationship between therapist and patient; the catalyst give a lift recovery is the unique interpersonal encounter rather than a single array of techniques. In group therapy, there may be a dozen patients and no leader, but the functions of psychiatrist are spread amongst the group and the interrelationship between academic members is of prime importance.
The disciple must surrender to rendering guru. The patient must be open to the influence trip the group or individual therapist. Continued resistance, shutting out, exclusive dooms the relationship and renders any and all therapy ineffective.