5. The Role of the Guru in Sādhanā

gururbrahmā gururviṣṇurgururdevo maheśvaro |
guruḥ sākṣātparabrahma tasmai śrīgurave namaḥ ||

The Guru-Gītā adorns the Guru as Parabrahman,^[1] convincingly,

“The Guru-Gītā is the celebrated Saṃskṛta hymn exalting the figure of the authoritative spiritual master.”^[2]

Like Parabrahman, Akṣarabrahman also incarnates in this world with a human-like form as the Guru.^[3] This is a unique principle of the Svāminārāyaṇa School of philosophy. The ultimate objective of life is the realization of brahmavidyā. This objective is attained through the association with the Akṣarabrahman Guru.^[4] Brahmabhāva (qualitative oneness) is inevitable to offer devotion to Parabrahman.^[5] That brahmabhāva is possible only by the association with the Guru.^[6] Thus, it is necessary to seek refuge under such a Guru to realize brahmavidyā. That Guru must be Akṣarabrahman himself.

This principle is clearly elaborated within the Svāminārāyaṇa-bhāṣya^[7] :

“anena nityaṃ paramātmaniṣṭhaḥ sākṣād akṣarabrahmaiva brahmavidyāyā vijñāpayitā gururbhavitum arhati nānya iti siddhāntitam”^[8]

“Only one who is Akṣarabrahman himself has the firm conviction of Parabrahman and is the master of preaching Brahmavidyā.”

We discussed earlier in the previous chapter that Akṣarabrahman has four forms. Out of these four, one form is incarnated on earth as the Guru. Only through this Guru, one can attain brahmabhāva and is able to offer undeviating devotion towards Parabrahman. The Guru is identified in the Vacanāmṛta with many names such as satpuruṣa, santa, ekāntika santa, etc.

Now we will discuss how spiritual endeavors which are not possible without the Guru.

1. Ideal for Sādhanā

Bhadreśadāsa explains:

gurorjñānamiva jñānaṃ vartanamapi tatsamam |
dehārpaṇaṃ tathā bhaktau brahmātmaikyaṃ taducyate ||S SSK 369 ||

“Becoming one with Akṣarabrahman means having an understanding like that of the Akṣarabrahman Guru, behaving like the Akṣarabrahman Guru, and dedicating one’s physical being towards bhakti as the Akṣarabrahman Guru does.”

The Guru is first, foremost, and always the perfect devotee. Hence, he provides a model for all others to try to be like. Therefore, if ‘oneness’ with Brahman is an acquisition of the Guru’s virtues, in becoming more like him (Brahman-like, or brahmarūpa), it follows that these brāhmic qualities foster and boost the highest devotional relationship of the aspirant with Parabrahman, which is itself a mark of liberation. Nevertheless, a spiritual aspirant has an example on which to model his/her sustained endeavors and intentions and craft a spiritually pure life that leads to Parabrahman, like the Guru’s. This should not, however, be demoted to understand the Guru’s role.

Bhadreśadāsa corroborates by giving the example of the Īśāvāsya principle:^[9]

“The Īśāvāsya principle can be easily understood through the life of the satpuruṣa (Guru), since the life of the satpuruṣa is a living commentary on the elusive words of śāstra.”^[10]

A devotee who endeavors to offer devotion to Parabrahman faces external and internal myriad complications, hurdles, and hindrances.^[11] Consequently, a number of aspirants abjure the path of spirituality. Here, the Guru comes and helps them to recover from their miseries and again inspires them to walk on the path of liberation.

2. To Attain Brahmabhāva

We vastly analyzed brahmabhāva in the previous sub-topic. Svāminārāyaṇa called it ātmabuddhi or immense love towards the Guru. Such ātmabuddhi with the Guru most readily manifest itself as concentrated spiritual love, what Bhadreśadāsa calls ‘Prakṛṣṭānurāgodbhāva’,^[12] “because the aspirant of liberation is now attached to the Guru, not the body or its associates. The Guru becomes the priority, the ultimate focus of all devotion and efforts, not worldly matters or māyic pleasures. Even while assiduously fulfilling every personal and social responsibility, all actions, thoughts, and intentions of the aspirant are now instilled with a spiritual awareness of the Guru and thus take on a wholly devotional character and spirit. This releases the aspirant of his/ her karmika bondage.”^[13]

Svāminārāyaṇa therefore confirms:

“For an aspirant who desires his own liberation, nothing in this universe is more blissful than Parabrahman and his santa. Therefore, just as a person has ātmabuddhi towards his own body, he should similarly have ātmabuddhi with Parabrahman and his santa.” (Vacanāmṛta Gadhadā III/7, p.593)

This is not limited to the body only but it includes relatives of the body as well and specifying the relationship as one of profound love towards the Guru. Thus, Svāminārāyaṇa states ātmabuddhi is attained through the Guru only.^[14]

3. The Gateway to Liberation

Svāminārāyaṇa expresses,

“Bhāgavad dharma is upheld by maintaining profound love towards the ekāntika santa or sādhu of Parabrahman, who possesses the attributes of dharma, knowledge, detachment, and devotion coupled with the knowledge of Parabrahman’s greatness. Maintaining profound love towards such a sādhu also opens the gateway to liberation.”(Vacanāmṛta Gadhadā I/54, p.129)

Bhadreśadāsa also supports it while commenting on the Katha-upaniṣad He explains ‘adhyātmayogādhigamena harṣaśokau jahāti’ as by the company of the Brahmasvarūpa Guru one is released from all his miseries and becomes a Jīvanamukta.^[15] Moreover, the wise sage Kapila teaches that affection (for others) firmly binds the ātman. However, if that same affection is directed towards the Sādhu, the gateway to liberation is opened.^[16]

Svāminārāyaṇa’s intention is clear that the Guru is the gateway to liberation. An intense and loving association with him opens that gateway.^[17]

Svāminārāyaṇa emphasizes in another important statement:

“Intense love for the satpuruṣa Guru is itself the means to realizing one’s ātman, is itself also the means to realizing the greatness of the satpuruṣa and is itself also the means to having the direct realization of Parabrahman.”(Vacanāmṛta Vartāl 11, p.553)

Outstandingly, Svāminārāyaṇa provides a doctrine here that love for the Guru not only leads to a realization of the Guru and the ātman (self), with whom the individual develops a spiritual relationship, but also of Parabrahman. It again indicates to the substantive presence of Parabrahman within the Brahmasvarūpa Guru, and expounds the Śvetāśvetara Upaniṣad’ s^[18] call to offer the highest devotion to the Guru on par with that offered to Parabrahman.

The Vedaras also goes on the same principle, where Svāminārāyaṇa repeatedly explains that such ātmabuddhi with Akṣarabrahman leads to jīvanamukti. For illustration, in one part of the letter, after narrating the cosmic powers of Akṣarabrahman, he enhances that that Akṣarabrahman is among us, referring to the Brahmasvarūpa Guru in human form.

Svāminārāyaṇa then teaches:

“O Paramahaṃsas! One should develop ātmabuddhi with him Akṣarabrahman, and with that thought, become a jīvan-mukta (living liberated ātman).” (Vedarasa, p.166)

4. For the Supreme Devotion Towards Parabrahman

It is extremely difficult to attain true conviction of the form of Parabrahman.^[19] Since our indriyas and antaḥkaraṇas are māyic, whereas Parabrahman is not māyic,^[20] hence, Parabrahman is imperceptible to our māyic indriyas and inner faculties.^[21]

Thus, the santa becomes the means to help us achieve the true conviction of Parabrahman and acquire the privilege to offer devotion to him. Bhadreśadāsa asserts:

“pratibodhaviditaṃ paramātmasvarūpaniścayāya śiṣyeṇa jijñāsite sati taṃ prati brahmasvarūpeṇa guruṇā dīyamāna upadeśa eva pratibodhaḥ, tena viditamiti pratibodhaviditamiti |” (Kena-upaniṣad 2/4, p.44)

“When an aspirant asks the way to attain the firm conviction of Parabrahman, the Brahmasvarūpa Guru gives the discoursing which is called ‘pratibodha’. Through this preaching, he attains the firm conviction of Parabrahman and is able to offer devotion to Parabrahman.”

In this manner, the Guru is the mediator between ātmans and Parabrahman, making possible the personal encounter that Svāminārāyaṇa had stressed, was the reason for Parabrahman’s manifestation on earth.^[22] Similarly, then, to see the Guru is to see Parabrahman; to have been blessed by the Guru is to have been blessed by Parabrahman.

5. To Understand the Śāstras

The Indian ancient śāstras, texts or scriptures-exegesis requires one to go further than the rules of language, theoretical interpretation, and grammar, for it is the samādhi bhāṣa. It needs non-literal interpretations for understanding many obscure passages and their sequential order, ideas, arguments and themes. The difficult philosophical and spiritual elements involve the use of figurative language, symbols, metaphors, analogical arguments and anecdotes which inevitably complicate and extend the task of the Vedic exegesis. Svāminārāyaṇa adds that understanding the scriptures without the Guru leads us in the opposite direction.^[23] 252

Therefore, Bhadreśadāsa discloses the ultimate fact:

“gurumukhācchrutaṃ śāstraṃ sadarthāṃstu prakāśayet”^[24]

“Truth is only revealed when śāstra is heard from the Guru’s mouth.”

Thus, human intellect, logic, speculations or hypotheses cannot do righteousness to the central theme of the Vedas and the scriptures. Only the Guru, who is in perpetual communion with Parabrahman,^[25] knows the intention of Parabrahman and thereby is able to interpret the Vedic exegesis thoroughly. Consequently, the role and importance of the Akṣarabrahman Guru is highly extolled both for fathoming the thorough meaning and insinuations of the scriptures^[26] and correctly molding one’s thought process.

6. The Way to Serve the Guru

Svāminārāyaṇa elaborates on how to serve the Guru in Vacanāmṛta Vartāl 5 by directing equal service of both Parabrahman and the Guru, further establishing the full presence of Parabrahman in the Guru.

He affirms:

“Just as one implements the mānsi pūjā (worship by mental visualization) of Parabrahman, if one also implements the mānsi pūjā of the highest Bhakta along with Parabrahman; and just as one arranges an offering of food for Parabrahman, similarly, if one also arranges an offering for Parabrahman’s highest Bhakta and serves it to him; and just as one donates five rupees to Parabrahman, similarly, if one also donates money to the Santa -then, by performing with extreme affection such equal service of Parabrahman and Santa who possesses the highest qualities, even if such a person is a devotee of the lowest caliber and was destined to become a devotee of the highest caliber after two lives, or after four lives, or after ten lives, or after a hundred lives, he will become a devotee of the highest caliber in this very life. Such are the fruits of the equal service of Parabrahman and Parabrahman’s Bhakta.” (Vacanāmṛta Vartāl 5, p.542)

The Sūtrakāra reveals the same truth that serving the Guru is thus serving Parabrahman, the fruit of which can accelerate one spiritually a hundred-fold.^[27]

The Gītā declares:

‘tadviddhi praṇipātena paripraśnena sevayā | upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ ||^[28]

The Bhāṣyakāra comments:

“ye hi jñāninaḥ śrotriyāḥ śāstrarahasyajñāḥ tattvadarśinaḥ bhagavannityadarśanā sakalaśabdabodhyaparamatattvaparamātmasākṣātkāravantaśca sākṣādbrahmasvarūpaguravaḥ te tubhyaṃ jñānaṃ brahmavidyām upadekṣyanti |” (Bhagavad-Gītā 4/34, p.110)

“Acquire this Parabrahman’s knowledge from a Parabrahman -realized Guru by humble respect, by sincere inquiry, and by service. These Brahmasvarūpa Gurus (plural application also includes the manifestation of the Gurus in the future) who have realized the truth will teach you.”

The Upaniṣad asserts:

‘tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahma niṣṭham |’^[29]

“In order to understand that brahmavidyā, one must go to the Brahmasvarūpa Guru, who has realized the extract of scriptures and has a firm conviction of Parabrahman.”

For the attainment of knowledge and resolute understanding of Parabrahman the best faith, good spatial-temporal conditions and the best preacher with superlative knowledge and conviction of Parabrahman is required. And in the company of a true sādhu (Akṣara Guru), a person of firm faith gains all virtues, including the right knowledge. An aspirant who has trust and faith in the words of the Guru alone gains the right knowledge and resolute understanding of the nature of Parabrahman; he alone leftovers unfaltering in dharma and attains liberation. Svāminārāyaṇa invariably expresses the glory of such a Brahmasvarūpa Guru in his teachings as well.^[30] He discloses this in terms of: having firm association of the satpuruṣa, the importance of the company of a santa and the need to develop intense attachment towards such a sadhu. By becoming a pupil of a Guru, who is the manifest form of Akṣara, one obtains Puruṣottama’s favor.

7. Warning

In the Svāminārāyaṇa tradition, the Guru is the key to attain liberation; he is the manifest form of Akṣara, so one should beware of spiting him. Svāminārāyaṇa also firmly and repeatedly warns against hurting or maligning him, often showing dire and irreparable consequences if one does this thing.^[31] By the way, Vacanāmṛta Vartāl 14 is especially noteworthy for its mention of seeking the refuge of the satpuruṣa and the pre-eminence of this above other forms of dharmic living.

Thus, if one is in quest of the refuge of the satpuruṣa, who is the manifest form of Parabrahman, regardless of how terrible a sinner a person may be, he becomes extremely pure and attains samādhi. Conversely, a person who maligns the satpuruṣa is still a terrible sinner regardless of how sincere he may seem to be in abiding by dharma. Moreover, he can never have the realization of Parabrahman in his heart and will be the subject of suffering in the cycle of death and birth.^[32] When the Guru is pleased, the devotee experiences togetherness with Parabrahman. He realizes Parabrahman in his heart and experiences the highest joy of divine abode in an embodied state here on the earth. All his sins and stock of deeds get consumed promptly and his vāsanā (desires) perishes. In this manner, a seeker who wants to attain ultimate liberation should always insist on harboring affection towards the Guru, and keep him in the center point of the sādhanā in order to achieve the grace of Parabrahman. Thus, the Guru possesses a prominent place within Svāminārāyaṇa Sādhanā.

8. Is the Guru the Ultimate Goal?

In the Svāminārāyaṇa School of philosophy, the Guru plays a vital role to accomplish any type of spiritual endeavor an aspirant engrosses in. However, the Guru is not the ultimate entity or an ultimate spiritual goal for an aspirant. The ultimate and supreme goal is only Parabrahman. Even though, when a seeker, after death, goes to the abode of Parabrahman, which is another form of Akṣarabrahman Guru, yet the ultimate goal is Parabrahman, who resides there with infinitive qualities. However, what then is the meaning of the Śrutis which say: ‘Gurumevābhigacchet’^[33] or ‘lakṣyam tadeva Akṣara.’^[34] One may question that if Puruṣottama is the ultimate goal, then why does this mantra identify Brahman (Akṣarabrahman) as the final goal?

Bhadreśadāsa explains:

“akṣarādhipatireva lakṣyamiti tu siddhānta eva tathāpi brahmabhāvāptabhaktānubhūyamānaḥ sa svadivyadhāmni sadaiva virājamānastiṣṭhati ata tatparabrahmaprāptīcchayā eva tadadhiṣṭhānarūpasya brahmalakṣyatvam |” (Mundaka-upaniṣad 2/2/4, p.273)

“The goal is Parabrahman only, who is beyond Akṣarabrahman; it is the principle. Obviously, Parabrahman resides in Akṣaradhāma, so if someone wishes to achieve Parabrahman, generally means to attain Akṣaradhāma. ”

There is no doubt that Puruṣottama, the lord of Akṣara, is the ultimate goal. Nevertheless, since Puruṣottama is forever present in his divine abode, Brahmadhāman (Akṣaradhāma), the desire to attain Parabrahman encompasses the desire to attain Brahmadhāman.^[35] He further argues that this is similar to how wanting to meet one’s beloved in some village also includes wanting to reach or attain that village. It is also similar to how desiring to attain gold, gems, and other precious materials affixed to a casket includes wanting the casket itself. Additionally, Parabrahman Svāminārāyaṇa also confirms attaining Akṣaradhāma, the abode form of Akṣarabrahman, as the goal within his teachings.^[36] By analogizing Akṣarabrahman with the aim in this mantra, the Upaniṣad discloses Akṣara to be distinct from the jīvas and īśvaras, who are identified as the arrow. Vyāsa also presents a similar discussion on this topic within the Brahmasūtra.^[37]

Svāminārāyaṇa writes in his letter that he who offers upāsanā to Parabrahman Puruṣottama Paramātman while realizing one’s ātman to be one with Akṣara is worthy of great honor.

However, Svāminārāyaṇa simplifies in the same passage that there should be no perception of selfhood with Parabrahman.

“He who does not have a servant-master relationship with Puruṣottama, but behaves as if one with him, is worthy of scorn.” (Vedarasa 214)

Exclusively, in another part of the letter, Svāminārāyaṇa formulates reference to himself as ‘Parabrahman Puruṣottama Paramātman’ before explicitly instructing:

“O Paramahaṃsas! Offer upāsanā to me while having ātmabuddhi with that (Brahman).” (Vedarasa 158)

Svāminārāyaṇa elucidates the vast difference between him and the Akṣarabrahman Guru in the Vacanāmṛta:

“Parabrahman Puruṣottama Nārāyana is the controller of all, all-doer, the cause of all; He is extremely attractive, extremely radiant, and extremely powerful; also, He possesses the kartum, akartum and anyathākartum powers. If He wishes, He can eclipse all of the liberated ātmans of Akṣaradhāma by His own divine light and prevail alone. Also, if He wishes, He can accept the devotion of the liberated ātmans and reside with them. He can eclipse even Akṣara, in the form of Akṣaradhāma in which He dwells and presides alone independently. If He so chooses, He is capable of supporting the countless liberated ātmans by His own power, without even needing Akṣaradhāma.” (Vacanamrut Loyā 13, p.327) 257

It is Parabrahman’s eternal wish that Akṣarabrahman does its ultimate works like creating the universe etc.^[38] moreover, Parabrahman eternally dwells in the Akṣarabrahman Guru.^[39] That is why a seeker can take refuge in the Guru. At that time, that inquirer attaches with the Guru by the firm conviction that he is the manifest form of Parabrahman. This principle shows the classical appellation for the Svāminārāyaṇa School of Vedanta denoted as Akṣarabrahma-Parābrahma-Darśana.

Footnotes and references:

[1]:

Gurugītā–195/44

[2]:

Rigopoulos Antonio, Guru the Spiritual Master in Eastern and Western Traditions, p.169, D.K. Printworld, New Delhi, 2002

[3]:

Vacanāmṛta Vartāl 19

[4]:

Vacanāmṛta Gadhadā III/27

[5]:

Vacanamrut Loyā 7

[6]:

Vacanāmṛta Gadhadā I/51

[7]:

Mundaka-upaniṣad 1/2/12

[8]:

Mundaka-upaniṣad 1/2/12, p.254

[9]:

Īśa-upaniṣad 16

[10]:

Bhadreśadāsa Sādhu, Essence of the Upaniṣads, Svāminārāyaṇa Akṣarapīṭha, Ahmedabad, 2012. p.20

[11]:

Vacanāmṛta Gadhadā III/39, 1/44, 3/1, 3/21

[12]:

Brahmasūtra 3/3/15, p.324

[13]:

Bhagavad-Gītā 2/72, 18/54, Brahmasūtras 3/3/15

[14]:

Vacanāmṛta Gadhadā II/59, Vacanāmṛta Gadhadā I/54, Mundaka-upaniṣad 2/2/3,4,5, Katha-upaniṣad 3/2

[15]:

Katha-upaniṣad 2/12, p.96

[16]:

Śrīmad Bhāgavat 3/25/20

[17]:

Mundaka-upaniṣad 3/1/8, Mundaka-upaniṣad 2/2/7

[18]:

yasya deve parā bhaktiḥ yathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||Svetāśvatara-upaniṣad 6/23 ||

[19]:

Vacanamrut Loyā 18

[20]:

Vacanāmṛta Gadhadā I/51, Vac. kar. 1

[21]:

Vacanāmṛta Gadhadā I/78, Vac. Panch. 4

[22]:

Vacanāmṛta Kāriyānī 5

[23]:

Vacanāmṛta Gadhadā II/13, Loya. 11, Var.12

[24]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 271

[25]:

Vacanāmṛta Gadhadā III/27

[26]:

guruśca pañcamo vedastacchabdaśreṣṭhatā tataḥ ||260 ||
siddhāntā'nugamanyattu sarvathā sāmpradāyikam |
gurupramāṇitaṃ hyeva prāmāṇyapadavīṃ bhajet ||262 ||
śāstraśabdo'pi no sevyo gurorāśrayaṇaṃ vinā |
gurumukhācchrutaṃ śāstraṃ sadarthāṃstu prakāśayet ||271 ||
guruharibalaṃ śreṣṭhaṃ śāstravacobalādapi |
śāstrāttu kevalāt kvāpi na jñānaṃ niścayaḥ sukham ||272 ||
ataḥ śāstraṃ balīyo na sākṣād brahmā'kṣarād guroḥ |
nā'satyad vārayecchāstraṃ gurustu vārayet tataḥ ||273 ||
sākṣādvedo bhaved vākyaṃ svāminārāyaṇaprabhoḥ |

[27]:

Brahmasūtras 3/3/20

[28]:

Bhagavad-Gītā 4/34

[29]:

Mundaka-upaniṣad 1/2/12

[30]:

Vacanāmṛta Gadhadā I/27, 37, Var 11, Gadh. 3/26

[31]:

Vac. Gadh. l/1, Gadh. 1/35, Gadh. 1/53, Gadh. 1/58, Gadh. 1/73, Sār. 18, Loyā. 1, Gadh. 2/46, Gadh. 3/12

[32]:

Bhagavad-Gītā 9/12, p.210

[33]:

Mundaka-upaniṣad 1/2/12

[34]:

Mundaka-upaniṣad 2/2/3

[35]:

This is also discussed in Brahmasūtra 3/3/24.

[36]:

"The abode of Paramātman is the goal." Vacanāmṛta Gadhadā II/22

[37]:

‘Bhedavyapadeshat’ Brahmasūtras 1/3/5

[38]:

Mundaka-upaniṣad 1/1/7,

[39]:

Vacanāmṛta Gadhadā I/41