The Tradition of the Sadguru

[ad...@sadguru.us]

 Siddharameshwar Maharaj speaking about the teaching tradition of the Saints.

 

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There is an ancient method of expounding the teaching of Vedanta that is commonly followed in this tradition (Sampradaya) when presenting the subject matter of this text to the aspirant. According to this method, first the manifest form of the Sadguru is seen by the eyes. Then the knowledge about the teachings of the Vedanta, and value and significance of these precious teachings is extolled through the words of the Guru. Then, a Mantra (a subtle name of God or phrase) is given and the aspirant is instructed to practice meditation on the repetition of the Mantra for a short period of time (usually several weeks) to imprint its significance within. This provides a means for the aspirant to make the mind more subtle so that the teachings to follow can be more easily grasped and realized. This is the seekers initiation to the teaching and invitation to become an aspirant on the path to realization.

In accordance with the method of the Saints that has been outlined above, the Sadguru first explains about the subject that is to follow, then indicates its characteristics, and finally follows by imparting a detailed knowledge of the subject. In most schools of education, when teaching small children about any subject, the teacher first verbally informs the child about the subject matter that will be taught. This is called the kindergarten method of education. Similarly, initially the Sadguru verbally gives you a concept, or idea of Reality (such as "You are He"  or "Only Brahman Exists" or some other similar form of mantra) that is to be contemplated on. Through repetition or churning, this idea will be indelibly imprinted on the mind. This is called "The Tradition (Sampradaya) of the Sadguru." Through this preliminary method the aspirant achieves results sooner. So be it.

Afterwards, the Guru expounds the Truth (the subject matter) to an ordinarily intelligent aspirant, and he understands what the Sadguru conveys, and about "That" which He is teaching. However, the main difficulty is in experientially realizing what has been intellectually understood. Through the exposition of the subject by the Sadguru, one understands what the Self (Atman) is. However, the ghost of doubt pops up in the mind of the aspirant in the form of the question "How am I the Self?" and the aspirant's mental attitude does not become free of doubt. There is an intellectual understanding, but no realization. The remedy for this is to study with determination, and learn the teaching. Unless there is sustained and repeated study, it will not be fully absorbed and realized.

 

For example, in the instructional handwriting book, the letters presented are very beautiful. We understand this, but initially we cannot write the letters in the same way. If however the same letters are written repeatedly, then by virtue of that practice or study, the letters are beautifully formed as soon as the pen touches the paper. Here someone might ask, "How much study or practice is required to learn the subject well?" The answer is, "The study, and the practice or effort, must continue relentlessly according to each one's capacity, until it is understood or realized."

A general example can be stated here to impress upon the mind of the aspirant the importance of repeated study. An ordinarily intelligent man can understand something if it is explained to him two or three times. If he repeats it ten or twenty times, it becomes a habit. If he repeats it a hundred times, it becomes like an addiction. Once he becomes familiar with it a thousand times, it becomes inherent nature for the one practicing it. If we look at the fibers of the jute plant, they are so delicate and fine that they become scattered in all directions when blown by the wind. However, when the same fibers are entwined together to form a rope, it is so strong that it can bind even a strong and violent elephant to a small peg. Similarly great is the power the repetition of the study of this type of practice. It is indeed true that Parabrahman is All-Pervading and Eternally Free. However, the mind in the form of Wind has become so strong in us due to misdirected practice and study through birth after birth, that it has imprisoned the eternally free Brahman in the thought of identification with the body. About the tremendous result of repeated practice Saint Tukaram has said, "Whatever is unachievable, becomes achievable only by virtue of repeated study and practice." Recognizing the importance of this study, the aspirant should adore the principles symbolized by Ganesh and Saraswati. This means that he should fulfill himself by continuous meditation, and learn through repeatedly hearing the exposition of Truth.

 

- Shri Siddharameshwar Maharaj from "The Master Key to Self-Realization."

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[Richard]

"...the principles symbolized by Ganesh and Saraswati." Explanation
please?

[Ram]

This means that he should fulfill himself by continuous meditation,
and learn through repeatedly hearing the exposition of Truth.

Also from the introductory part of "Master Key to SR"...

"Shri Ganesh is the deity for meditation and contemplation, and Shri
Saraswati is the deity for the exposition of the teaching through
words. With the help of these two deities, the deity in the form of
"The Light of the Self," that arises in the heart of the aspirant, is
none other than the Sadguru. Therefore, the Sadguru necessarily has to
be adored after Shri Ganesh and Shri Saraswati. Only when the
understanding of the subject becomes firm, does "The Grace of the
Sadguru" descend. Neither the exposition of this text, nor the
contemplation on the contents of this text by themselves will lead the
aspirant to the goal. Therefore, one should reverentially adore both
Shri Ganesh and Shri Saraswati."

The words Ganesh and Saraswati are symbols, just words. What's a
deity? Just another label or symbol generally used to represent or
indicate a principle or some functioning that is going on in Illusion.
The emphasis is on reflection on the teaching that is being studied in
way that is not simply an accumulation of more knowledge.

In many Vedantic texts it is traditional at the beginning of the text,
to offer respect to the principles of meditation or reflection
(Ganesh), to the presentation and knowledge of advaitic teachings
(Saraswati) and the Self in the form of the teacher (Guru).

[Mahakali]

On Jun 11, 10:38 am, "ad...@sadguru.us" <ad...@sadguru.us> wrote:
>  Siddharameshwar Maharaj speaking about the teaching tradition of the

.... Through this preliminary method the aspirant achieves results
sooner. So be it.


Very much so. The results do become apparent very soon and I can get
into subtleties of the innermost into which, otherwise, I would have
never got into or disregarded. I started to notice many details and
events which, before meditation and studying, were not "seen" .

Thank you for the beautiful post. It resonates..

Kali

[Ram]

It also shows in your posts of late. One must go by one's own
experience as to what is the correct path.

There is classically what is called the three-fold verification when
evaluating or assessing a teaching/teacher.. The first is; is what is
being said consistent with ancient scriptures and what saints and
sages throughout the ages have said. The second is; is what is being
said consistent with the teaching of the Guru or Master, and thirdly,
and most importantly, can it be verified in one's own experience.

People who say that spiritual practice and study is not necessary are
in direct contradiction to all three of these. From the Vedas to
Shankara to Buddha to Ramana to Siddharameshwar and Nisargadatta, all
have said that spiritual practice and meditation are required for self-
realization.

From what I see it is only a handful of modern day neo-advaitans and
self-proclaimed "knowledgeable ones" (as well as lazy aspirants)who
say that no effort or practice is required.

This is where the self verification comes in. These modern day neo-
advaitans are really teaching anything, which is ok. They are
proclaiming lofty platitudes and bromides which give the aspirant a
momentary insight or glimpse of a higher (for lack of better word)
state of consciousness, but these insights usually fade away almost as
quickly as they are experiences and are for the most part far from
life transforming. The reason for this is that such teachings(if you
can call them that) don't help the aspirant to form any sort of
foundation for lasting transformation. I'm not talking about
transformation of the dream character, I'm talking about the
persistence of abidance in one's true nature instead of taking oneself
to be some transient appearance. The study and meditation are the
support that keeps the aspirant on track. Not support that is
stringing them along, but that is finishing them off.

The number one prerequisite for realization is to want it above all
else. Many teachers stop at the level of cosmic consciousness or "the
Self as active principle of all appearances" because they are still in
love with the Illusion and are addicted to being the experiencer of
sense objects and Illusion's joys and sorrows.

One who is prepared, indeed even determined, to completely give up the
Illusion, the body, the breath that moves everything, knowledge, and
being the knower is one who will surely realize the Final Reality.

[Mahakali]

Hi Ram, very kind words. And I agree with you on benefits of the
practice of Meditation and spiritual practice towards Self
Realization. Changes occur within that period during which one
internalizes teachings, contemplation or experiencies. Also, there has
to be determination whilst on this path and stop doubting as much as
possible.

Kali

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[Ram]

"stop doubting as much as possible. "

Yes, agree. As much as possible is to stop doubting completely. This
comes through understanding, and by repeatedly bringing oneself back
to abidance as the self if there is a feeling of fluctuation, as well
as by seeing that doubts are only transient passing thoughts with no
substance.

Doubts only survive with one's fascination with them and by continuing
to entertain them. Lose interest in them and they fall away by
themselves, and even if the doubt/thought appearance arises again, if
there is no interest in it, it has no power of its own. With this
approach, eventually doubts will not arise. If they do, simply
recognize that you are the seer of the doubt which is not defined by
what the doubt says, and remains ever unaffected by passing
appearances.

Cheers!

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