In Defense of the Guru, Part 1

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OM!

We hear that every act of a realized being is a teaching. Then what about these Guru controversies? The confusion arises if we regard the personality and body to be the Guru. The Guru Tattva (Guru Principle) latches onto a person for life. The human side of the Guru is never the Guru even though the Guru Tattva can radiate through each and every action like an iron statue that is red hot. The form of the statue: fingers, toes, snot, etc.
are all red but it is heat that is the real Guru.

If someone is truly a Sadguru then he is truly a non-doer. When a drop of water falls into the ocean, do we blame that drop for tidal waves, whirlpools, etc.? And if a Sadguru is an Avatar then he was the ocean to begin with.

Arjuna regarded Krishna as being something of an ordinary person until he saw His Universal Form.

The ways of the Sadguru are mysterious. Upasani Baba said:

"The invisible actions of a Satpurusha [Realized Being, Sat Guru] are seen transformed in some physical gross external actions which may look apparently good or bad; what will be their result cannot be understood by anybody; one thing is certain that they are all meant for the good of the world."

"Whatever happens near about a Satpurusha is never bad, never wrong; from the worldly point of view it appears to be so; but really it is not like that. The wheels of the sugarcane crusher always move in the opposite directions; but their opposite action gives us the sweet sugarcane juice. You have to lower a pail in a well and raise it up again, these two opposite actions give you water. The pairs of opposite are thus essential."

"Wherever lies a Satpurusha who has attained the full state of a Bemara, whether anybody approaches him or not, he always works for the good of the world in accordance with the will of the Almighty; nobody knows how and what he does; his work is always invisible--in an unrevealed state."

"In short, whether good or bad, all actions done by the Satpurusha always lead to good results--and they do those actions for the good of the world; they never act to please anybody; they never act in a way that he should be appreciated or thanked; many a time they actually behave as opposed to the canons of the world."

"The state of the Satpurusha exactly resembles the original invisible, i.e. remains unaffected by anything at all times. Just as the original invisible, the state of Sat, remains unaffected by the evolution of the world and the subsequent affairs and actions within it, in the same way, the Satpurusha remains unaffected by anything that approaches him, may it be virtuous or vicious, good or bad, beautiful or ugly, etc. For the time being it appears as if the Satpurusha is affected by them; but the moment the person and the circumstances and the actions caused by them at his hands are over, he becomes what he was or is, meaning that he remains unaffected by them. That is why I gave the simile of the river: during the rainy season, it appears as if the river is affected, but the moment the rains are over, the river reverts to its normal size, shape and behaviour."

"To a Satpurusha, both the animate and inanimate look alike, i.e. without any attributes whatever; and he enjoys that attributeless, original eternal through the whole creation."

Meher Baba said: "Perfect Masters are free of sanskaras: they have no impressions. As such, there cannot be room for actions of their own: their life is one of inaction but made active because of the prevailing environmental circumstances. Actions of Perfect Masters are prompted by the environmental atmosphere prevailing."

From I AM THAT by Nisargadatta Maharaj, pages 272-273:

Questioner: How do I find a Guru whom I can trust?

Maharaj: Your own heart will tell you. There is no difficulty in finding a Guru, because the Guru is in search of you. The Guru is always ready; you are not ready. You have to be ready to learn; or you may meet your Guru and waste your chance by sheer inattentiveness and obstinacy. Take my example; there was nothing in me of much promise, but when I met my Guru, I listened, trusted and obeyed.

Q: Must I not examine the teacher before I put myself entirely into his hands?

M: By all means examine! But what can you find out? Only as he appears to you on your own level.

Q: I shall watch whether he is consistent, whether there is harmony between his life and his teaching.

M: You may find plenty of disharmony--so what? It proves nothing. Only motives matter. How will you know his motives?

Q: I should at least expect him to be a man of self-control who lives a righteous life.

M: Such you will find many--and of no use to you. A Guru can show the way back home, to your real self. What has this to do with the character, or temperament of the person he appears to be? Does he not clearly tell you that he is not the person? The only way you can judge is by the change in yourself when you are in his company. If you feel more at peace and happy, if you understand yourself with more than usual clarity and depth, it means you have met the right man. Take your time, but once you have made up your mind to trust him, trust him absolutely and follow every instruction fully and faithfully....Half-heartedness is a serious drawback and the cause of much sefl-created sorrow. The mistake is never the Guru's; it is always the obtuseness and cussedness of the disciple that is at fault.

Nisargadatta Maharaj also said, "One's freedom lies in being free to fulfill the need of the moment, to obey the necessity of the situation. Freedom to do what one likes is really bondage, while being free to do what one must, what is right, is real freedom."

Swami (Papa) Ramdas said, "We cannot understand saints from what they talk or do. We must know them only from what they are. Only God can know them."