Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. The chanting for the
oncoming posts was given last week - use the TattvabodaH label to access all
posts relevant to this text.
We are currently studying the text on the shamaadhi-shatka sampatti.
You may wish also to review the chanting of this section, which you will find here. Picking up from titiksha we now
move on to shraddha.
श्रद्धा कीदृशी गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा। /shraddhaa
kiidR^ishii? Guru-vedaanta-vaakya-adiSu
vishvaasaH shraddhaa. What is the nature of shraddhaa? Faith in the words of the guru and
Vedanta (scriptures) is shraddhaa. In this stanza, we see
immediately that the Guru is given prominence. Certainly the scriptures are of
great importance to the spiritual aspirant, however, to truly get to the kernel
of their meaning and influence, it is equally, indeed more important, that we
have correct guidance in the matter. The key point for either of these things
though, is that the sadhak must have faith.
There are more explorations of shraddha in its fullest to come, but
here at novice level, Shankaraacharya emphasises the simple, straight-forward
idea of faith in the form of trust.
We all have basic faith. Faith that when we go to sleep, we will
awake. That when we go to the hairdresser, they will treat only our hair not
cut our ears. Faith underpins so much that we do each and every day. When we
live in doubt, we are living without faith. To have a predominance of doubt in
life leads to disturbance and stress within us. When it comes to faith of the
spiritual kind (or any higher ideal) it is important that it is not 'blind'
faith. To follow an ideal or leader without at all questioning and enquiring
deeply into the benefits of such following, simply to act as if a puppet, is
blind faith. True faith in anything
means that we have applied our intellect, assessed and understood it clearly, so
that when the wind blows, our bough does not break! Blind faith causes trouble
as it breeds fanaticism and superstition. True faith frees us to be open to all
whilst remaining firm in our own ideals.
 |
| Sw. Advaitananda, Chinmaya Vibhooti (c) Yamini Ali MacLean |
In the stanza under study we find that if we attempt to travel too
deeply into Vedanta without the light of guidance which comes from a true Guru
it is entirely possible to become bogged down in some detail or other and make
our own interpretation (which may or may not be correct) and run the risk of
damaging our own progress.
Of course this brings up the issue of 'who is सत्गुरु /sat-guru (true
teacher)? There is a proliferation within India (and now globally) of false
gurus. Anyone can put on a the saffron robes or shake a Bible around and spout
scripture… but many of these types (even if they started out with true hearts
and fine ideas) then seek material compensation and exaggerate the mystical and
magical aspects for their own benefit only. Their own ego blinds them and they lead their followers astray. So many folk fall into the traps of
such superstitious and controlling behaviours. Cults form. Folk who become
entrapped in such as these have not truly asked questions and thought things
through - they are simply looking for others to provide the answers (and many
other complex things are involved which are to do with praraabdha; not on topic
for this post.)
However, it is said (and this holds in all traditions) that when the
student is truly ready for the teacher, that teacher will appear before them.
When we are in their presence and hear their words, if at all we have any
concept of the scriptures from our own study of the essence of truth, then we
will feel the underlying vibration of Brahman/OM. We will feel the Love which
binds us.
For the modern and particularly for the Western mind, the idea of
submission and trust in a teacher is not just 'foreign' but, because ego is
strong, anathema! This does not pertain to the bending before elders and
betters of Eastern tradition. Due to the misuse and enforcement in Indian
culture of the touching of feet, many now will rebel against it. Prostration
and submission to a Guru does not have to
be external expression - indeed, to bow before such without at all feeling that
submission within our heart is nothing more than show. It is the submission of
our ego-selves and acceptance that such a teacher will only have our genuine
interests at heart which is being spoken of here.
There comes a point when one has become fully convinced - not merely
because we are captured by the words but because we have thought about them ,
meditated upon them, matched them to our experience and so on - that to fall to
the feet of the Guru not only becomes easy, it seems the only right thing to
do. That sense of surrender within and the feeling of being lifted up along the
path as we struggle with our inner hurdles is as strong a bond as with any
parent; in some ways stronger! When we have faith in the Guru, faith in the
scriptures becomes relatively simple. Even when we do not understand at first,
our faith will carry us through correct enquiry in order that we do understand. At the time of full
understanding, it can be said that our knowledge has been added to. This in
turn brings greater faith.
Thus, this line asks us, having found a teacher of some worth, who
has a proven 'track record' and who exemplifies what they teach, that we honour
them with our faith and service, with Love in our own hearts for the Guru's
teachings and the words upon which s/he expounds, the scriptures of Vedanta.
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