Monthly Archives: July 2022

Guru Poornima ~ Swami Chinmayananda

[Excerpts from articles, letters and commentaries by Swami Chinmayananda]

GURU POORNIMA is the DAY of AWAKENING!

Guru Poornima — this full moon day is considered as the sacred day dedicated to Guru, and all seekers and disciples invoke their Masters and try to reach him. The Gurus are an institution and not an individual. On Guru Poornima Day, all the Gurus are on the Altar! Ordinary days they should be always your Guru and your Grand-Guru. 

Guru Poornima, though we celebrate on this specific day — and have glorified it as the day of Vyasa; as a sacred day to start studies of Brahma-sutra and our Upanishads; a day elected for the prayerful worship of the Teacher etc — it has a deeper significance. Guru Poornima is not a day, an occasion, a ritual, but a STATE of CONSCIOUSNESS, when the students try to tune in their minds to the Inner State of the Teacher. The darkness within gets​ lit up with the full understanding and Knowledge Supreme (Full Moon). Let us tune our mind to Sri Gurudev. Invoke Sri Swami Tapovana Grace and let us prostrate to Sri Vyasa Bhagavan.

Guru is not an individual. He is an institution. He is not a person. Guru is a personality. He lives the Essence, and we have to discover this in our direct insight. When in contemplation we merge our thoughts, there we dive into the depths of the Guru and meet there the Essence; to be one with It is the Goal. This “Awakening” is to be attained by the disciple through devotion, surrender and recognition of the Glory that is the “Guru in-depth”. That day is Guru Poornima.

The declarations​ of the scriptures, your own logical thinking, and Guru’s explanation are the main three sources of knowledge available for a spiritual seeker. All these but give an intellectual appreciation of what Truth is. It has to be confirmed in one’s own direct and personal experience that “I am this Self”. Then alone a healthy intelligent seeker’s scepticism will end. For this direct experience, the seeker will need repeated encouragement from his Guru. Hence the Guru’s impatience to spiritual seekers. The day dedicated to Guru-worship is the Guru Poornima day. Let us all prostrate to Sri Swami Tapovanam. His grace is sure and unfailing.

On this auspicious day of Guru Poornima, let us ask of the Rishis only one thing: “You have made for me a soft path and spread roses over it, solicitously removing all thorns. I walked on, in ease and comfort. Master Pioneer! Now, teach me how to pave the path and make it easy for others! You have given me a voice and lend melody to it. I sang of the Joys of the world to my heart’s content. Master Musician! Now teach me your divine music…..to pass on the harmony to all others!”

Guru Poornima offerings​ should not be ended with a mere physical expression of presenting a material thing. That which is offered​ would contribute as a symbol of the offering of the head and heart to the things expressed and sought after by your Teacher. Then alone the Guru Poornima offering has got a meaning and a message. Offer your spiritual devotion in humble surrender to Sri Gurudev and the Lord-of-the-Universe, Sri Jagadeeswara. May their blessings be upon all your spiritual efforts and reach you to the State of Pure Effortlessness. Let the words of the Guru, the ideas of the Teacher, the Truth of the scriptures, all remain with you for all times. Make the whole year an “Year of Tapas”. Every member must spend one hour each day reading scriptures, japa and attempts at meditation. Offer it all, at each day’s end as GURUDAKSHINA to Sree Gurudev.

The human GURU whispers the sacred formula into the ear! The DIVINE GURU breathes the Spirit into the soul!!

सदा शिव समारमभां शङ्कराचार्य मध्यमाम्॥
अस्मदाचार्य पर्यन्तां वन्दे गुरु परम्पराम्॥

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Sri Veda Vyasa ~ Swami Chinmayananda

[Excerpts from articles and commentaries by Swami Chinmayananda]

VYASA is the Pivotal Truth, the Substratum, the very Rock-Foundation of the entire spring of the Indian Culture based on the Vedantic Philosophy. Vyasa is a great poet-philosopher and has become an institution representing the Hindu heritage. He was a great student of the Vedas and a Man of Realisation. Not only was Vyasa’s intellect mighty, but he was completely tolerant, holding in his embrace of love the entire universe of living beings. No scriptural study or Vedic chanting is ever started without prostrations unto this greatest of Seers. If we must attribute Hinduism to any single individual there is none else to whom we can most appropriately attribute its present existence and past glories except to Veda Vyasa.

Vyasa was not merely a man of realisation and perfection, but was also one who had the spirit of adventure to serve his generation throughout his life. He was a revivalist who contributed the maximum to the Hindu Renaissance of that critical era. He was the most daring religious revolutionary that ever appeared on the horizon of Hindu cultural history. Vyasa was one of the sages who had a vast vision of the past and the great imagination to see the future both of which he brought forth in order to tackle the problems of decadence in his immediate present. 

Hinduism came to face a great crisis in its spiritual and cultural history created by a decadent society and its own misinterpretations of its great culture. A restatement of the scriptural truths, in a language and spirit understandable to the people, was the demand of the age and Vyasa came to answer this call. At such a crucial juncture in our spiritual history that we find the advent of the great revolutionary reformer, the poet-philosopher, Vyasa. He retrieved the life-giving gems of wisdom that lay almost unnoticed in the bowels of the then existing social confusions and life’s commotions. He collected the Vedic passages and for the first time edited them into four written volumes which constitute today the four great Vedas of the Hindus: the Rig Veda, the Yajur Veda, the Sama Veda and the Atharvana Veda, and thereafter gave us the dialectics of Vedanta in his Brahma Sutras. Himself a great man of realisation, this ancient seer had both the mastery in the theoretical science of religion in Hinduism and also the practical experience of the Supreme. 

Vyasa was a complete artist. Unhurriedly he works on; nowhere is he hasty. In almost every stanza, he not only exhibits his literary mastery over the use of words, but also employs them with such precision that often his simple-looking words, in their right context, talk volumes to all careful students. The versatile genius of Vyasa never left anything that he touched without raising it to​ the most sublime heights of sheer perfection with his rare capacity of composing incomparable poetry, unique prose-diction, chaste descriptions, artistic literary designs, original innovations both in thought and form. A brilliant philosopher, a consummate man of wisdom, a genius in worldly knowledge — now in the palace, now in the battle field, now in Badrinath, now among the silent snowy peaks — strode the colossus, Sri Vyasa, as an embodiment of what is best in the Hindu tradition and in the Aryan culture. Yet, Vyasa’s philosophical thought is not sectarian or creedal. It is not a philosophy only for Hindus. It is universal in its application and is addressed to all mankind. Such an all round genius has not yet been reported ever to have born, lived or achieved in the History Globe!!

व्यासाय विष्णु रूपाय व्यासरूपाय विष्णवे I
नमो वै ब्रह्मनिधये वासिष्ठाय नमो नमः II

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