Vedic Texts On The Guru.

[13Mirch]

As per the ancient texts, the Guru is an essential component required for the subsequent liberation of an entrapped soul. Enchained in the web of 'maya' (essentially the term is an amalgamation of two simultaneous terms, 'ma'-not and 'ya'-this) the soul is mislead by the mind which provokes spasms of falsehood in it's nucleus. The Guru is an individual who is essential in the annihilation of the mind's deceitfulness, he tears the curtain of illusion aside and invokes the reality of one's purpose in life.

'Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service onto him. The self-realized souls can impart knowledge unto you because they have seen the truth.'

- Bhagvad Gita As It Is.

The mind is an essential partner of the soul. It is the simultaneous counterpart which attaches itself to creation and it's illusory precepts. Subsequently the soul is drowned in the mind's actions, rendering it's cries mute. As a result one is forced to traverse through different life forms (8.4 million via Gurmat) and re-enter the human body in order to merge with the supreme soul. One who is merged with the said supreme soul, and it's fundamental embodiment is worthy to be declared Guru as such a soul is not ensnared by the precedents of 'maya.'

'Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for this knowledge you will see that all living beings are but part of the supreme.'

-Bhagvad Gita As It Is.

Not every liberated individual is worthy to be declared Guru, subsequently the Guru of 'Kali-Yug' and beyond, as per the Khalsa ethos, is Guru Nanak Dev Ji. A fundamental embodiment and mimic of the divine lord. The Guru however does not proclaim or declare his need for disciples from rooftops. The disciple seeks the Guru and as per his efforts gains success in locating an authentic master.

'In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the absolute personality of Godhead. This taste leads one further forward to attachment for divine consciousness, which is matured in 'bhava', or the preliminary stage of transcendental love of God. Real love for God is called 'prema', the highest perfectional stage of life.'

-Bhakti rasamrta sindhu (1.4.15-16).

Despite the disciple's preliminary affection and attitude towards the Guru, post-initiation the Guru tests his disciple to the verge of excruciating torture. Mentally and spiritually the disciple is forced to forge a legendary endurance, via which he can perpetually traverse the path of his master. The path manifested by Guru Nanak Dev plausibly retains it's reputation as the most bloodiest path of liberation with an uncountable number of adherents discarding their lives for the beloved Guru. Due to it's emphasis on saintliness and simultaneously warrior-ship, Guru Nanak's ethos offers dual precincts of liberation,via meditation and militarism in defense of humanity irregardless of caste,creed and allegiance. These qualities not only speak volumes to the greatness of the Guru's path but also prove it's credible effectiveness on the spiritual spectrum, via it's dissociation with any form pf patriotism and temporal attachment.

'A human being who identifies this body made of three elements with his self, who considers the byproducts of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered like an <banned word filter activated> or a cow.'

-Srimd Bhagvatam (10.84.13).

When one follows the Guru's commands his mind transforms from his bitter foe into his beloved friend, assisting him in his journey towards liberation. The mind cannot be substituted for or excluded in this process, similar to a remote control which is incapable of performing it's intended function in the absence of proper power; simultaneously the human body cannot grant liberation without the proper assistance of the mind.

'One must deliver himself with the help of the mind, and not degrade himself. The mind is friend of the conditioned soul, and his enemy as well.'

-Bhagvad Gita As It Is.

The mind is incorporated in the pentagonal manifestation of the five vices, lust, wrath,ego, attachment and fear. Without proper restraint being practiced it evolves into one's fiercest foe.

'For him who has conquered his mind, the mind is he best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.'

-Bhagvad Gita As It Is.

The ancient texts are voluminous in their various allegories and descriptions of the perfect Guru, yet all concur one essential point. Without a genuine Guru, the point of mortal existence is pointless. For the Khalsa, the Guru is the Shabad manifested by it's creator via the medium of the latter's fundamental embodiment, Guru Nanak Dev and his subsequent successors.

http://tisarpanth.blogspot.co.nz/2013/07/the-importance-of-guru.html

Lets be mature about this guys and not turn on our f*** Hindu mentality. I am sure a few individuals will realize what we can achieve via such articles. Do check out the picture via the link.

[isingh1699]

Great post bro + the only thing I'd add is that we should also stress that as per Gurbani the ultimate Guru is God alone.

The ultimate source of all Truth is Akaal Purakh as our Guru Sahiban repeatedly stressed and stated.

[13Mirch]

Great post bro + the only thing I'd add is that we should also stress that as per Gurbani the ultimate Guru is God alone.

The ultimate source of all Truth is Akaal Purakh as our Guru Sahiban repeatedly stressed and stated.

As per Gurmat and Gurbani the Guru is the 'Sargun', attributed, embodiment of the lord. Via layman's terms this pertains the lord to be reflected in one's spiritual master. As per historic events and the execution of certain scriptural passages, the novice always viewed and served his master as he would the divine creator himself. Subsequently however with the emergence of Gurbani this norm was changed, the 'Shabad' the very essence of the Guru was bestowed with the infinite title of the 'Guru.' The discrepancies in the ethics of the past Gurus were exposed and the fraudulent masters of 'Kali-Yug' high-lighted. Thus the veracity of Gurmat was established. The latter fundamentally ingrains into the novice's psyche that he is not distinct from the primordial lord, but a specific entity enwebbed in the fog of creation.

ਜਲ ਤਰੰਗ ਭੇਦ ਕਛੁ ਨਾਹਿਨ ਜੀਵ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਲਹਿੱਯੇ ॥

ਬ੍ਰਹਮਹਿ ਜੀਵ ਪਾਰਬ੍ਰਹਮਹਿ ਸਾਗਰ ਬੂੰਦ ਬੂੰਦ ਸਿੰਧੁ ਅਹਿੱਯੇ ॥

'There is no difference between a wave and the water from which it emerges, recognize Jiva, Braham and Parmatma to be the same

Braham is indeed Jiva and Jiva is indeed Parbraham, just as the drop is the ocean and the ocean is the drop.'

-Sri Sarbloh Granth, Vol II, pg. 530.

The ancient scriptural passages tend to highlight the normality of the Guru, he is pertained to be an enlightened individual guiding others onto his path just as Kabir guided Ramanand, Ravidass, Dhana and Sain onto the universal passage of spirituality. Before enlightenment the said Guru is pertained to be an individual entrapped in the sweet joys of the illusory precepts in which he resides. Guru Gobind Singh Ji however rejects such a perspective and instead defines Guru Nanak Dev Ji as a more than fundamental embodiment of the divine lord.

ਸ੍ਰੀ ਗੁਰੁ ਨਾਨਕ ਆਪ ਪਰਮੇਸ਼੍ਵਰ ਅਵਤਾਰ ਲ੍ਯਿੋ ਸ਼ੁਭ ਵੰਸ਼ ਪ੍ਰਧਾਨਾ

'Sri Guru Nanak is Parmeshvar, taking 'Avatar' in the highest and auspicious lineage [bedi].'

-Sri Sarbloh Granth, Vol II, pg. 489.

Even before his divine reign, at the onset of the creation of the Adi Guru Granth, the 'Bhatts' or the traditional musicians employed by Guru Arjan Dev Ji identified the chain of the Gurus, from the first master to the fifth, as being divine expressions of the lord on the mortal plane.

ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਹ ਹਰਿ ॥

'So speaks Mat'huraa: there is no difference between God and Guru; Guru Arjun is the Personification of the Lord Himself.' ||7||19||

-Adi Guru Granth Sahib Ji, 'Bhatt' Bani.

Bhai Gurdass, the panth's foremost scholar and an eminent personage of the third Guru's family, as per the traditional literature available to him defined Guru Nanak Dev as being God himself. Subsequently the Guru's successors retained the latter's divine personage in their mortal frames catalyzing in Guru Nanak Dev adopting various forms to impart the multi-colored ethos of the Khalsa.

ਥਾਪਿਆ ਲਹਿਣਾ ਜੀਵਦੇ ਗੁਰਿਆਈ ਸਿਰਿ ਛਤ੍ਰ ਫਿਰਾਇਆ।

During his life time he (Guru Nanak Dev) waved the canopy of Guru seat on the head of Lahina(Guru Angad) and merged his own light into him.

ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇਕੈ ਸਤਿਗੁਰ ਨਾਨਕ ਰੂਪ ਵਟਾਇਆ।

Guru Nanak now transformed himself.

ਲਖਿ ਨ ਕੋਈ ਸਕਈ ਆਚਰਜੇ ਆਚਰਜ ਦਿਖਾਇਆ।

This mystery is incomprehensible for anybody that awe-inspiring (Nanak) accomplished a wonderful task.

ਕਾਇਆ ਪਲਟਿ ਸਰੂਪ ਬਣਾਇਆ ॥੪੫॥

He converted (his body) into a new form.

-Bhai Gurdass, Vaar 1.

We can easily conclude from the above passages that Guru Nanak Dev and his subsequent successors were the lord themselves. Thus it is hard to grasp the beleaguering claims birthed by various factions that the Guru was an ardent Hindu, Islamist or Sai Bhagat.

http://tisarpanth.blogspot.co.nz/2013/07/the-sargun-saroop-of-lord.html

[Only five]

who is the Guru of Indra that saved Indra?

Is any of the Vedanta school texts the Guru?

[13Mirch]

who is the Guru of Indra that saved Indra?

Is any of the Vedanta school texts the Guru?

Your first question, Brihaspati.

Your second question, can you please clarify a bit more.

[Only five]

1. Your first question, Brihaspati.

2. Your second question, can you please clarify a bit more.

1. Does Gurbani say it was Brihaspati. Because Gurbani speaks on who saved indra.

2. Are any of the Vedanta text Satguru?

[13Mirch]

I just got the first one of the net, and no the Vedanta texts aren't Satgur but they do emphasize the requirement of a Guru for liberation.

[Only five]

I just got the first one of the net, and no the Vedanta texts aren't Satgur but they do emphasize the requirement of a Guru for liberation.

If you got it off the net, then please give the link to the source.

Who does the Vedanta school call as the Guru?

[13Mirch]

http://www.srichinmoy.org/resources/library/stories/puranas/indra_loses_his_kingdom/

Why don't you first explain to me where you are heading with this and then maybe I can answer your parallel query.

[Only five]

http://www.srichinmoy.org/resources/library/stories/puranas/indra_loses_his_kingdom/

Why don't you first explain to me where you are heading with this and then maybe I can answer your parallel query.

The above link is from the Puranas, which you provide. The Puranas say that Brihaspati is the Guru of Indra. However Satguru Sri Guru Gobind Singh Sahib ji Maharaj through his 52 Hukams told us to keep ONLY faith in Gurbani and ONLY STUDY other religious scriptures. If you were to take the Puranas on the subject of who is Indras Guru as truth. Then you would be going against Gurbani, which states that Indra fell at the feet of Satguru Sri Guru Arjan Dev Ji Maharaj and Indra was saved.

So it goes back to the question of who does the Vedanta school call as the Guru? It cannot be Brihaspati or Puranas or Indra. Who is it?