GURU-BHAKTI YOGA : 1.1 - Sri Swami Sivananda
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1.#OPINION : Wednesday, June 23 , 2021. 7:01. AM. 2426.
GURU-BHAKTI YOGA : 1.1 - Sri Swami Sivananda
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1. INTRODUCTION -1.
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1.
Knowledge is subject-object relation. It is a process, and not being. All processes are movements brought about by an interaction of external stimuli and internal condition. The rise of knowledge in an individual is a mysterious process effected through such an interaction. No doubt, knowledge in its essential nature is universal and does not admit of any process. But by the rise of knowledge what is meant is not the existence of this transcendent awareness, but the process of the manifestation of it in the relative individual the highest knowledge is called Swaroopa-Jnana, knowledge of being as such. But the rise of knowledge in the Jiva is a relative act of the expression of this Swaroopa-Jnana through the Vritti of the Manas. Hence during the process of the rise knowledge takes the form of what is termed Vritti Jnana. Ana Vritti-Jnana is definitely a spatio-temporal condition of consciousness.
2.
Vritti-Jnana is the same as psychological consciousness, whatever be the degree of its intensity, depth and expansiveness. Vritti-Jnana therefore cannot appear without the relation of the subject to an object. This relation is the coming together of the subjective and the objective processes in the universe. Every event is a commingling of two events or conditions, one acting as the subject and the other as the object. The spiritual aspirant may be considered from his point of view a subjective entity in which spiritual knowledge manifests itself by degrees. Now this manifestation of knowledge is really the reflection of the Transcendental Consciousness through the mind which gradually increases its transparency by the process of self discipline and concentration. It is the difference in the degree of transparency in the mind that is responsible for the difference that we notice in the degree of intensity of the manifestation of knowledge. As every event, in order to take place, requires an external agency, the aspirant is in need of a Guru to enable the manifestation of the knowledge within him. The disciple and the Guru are two complementary entities or bits of universal process acting on each other in a reciprocal manner. The factors that bring about the rise of knowledge in the disciple are the receptive capacity of the disciple and the consciousness-force of the Guru. There cannot be such a knowledge-interaction if the psychic condition of the disciple is not well-prepared and made ready to fit in with the nature of the entry of the consciousness of the Guru into it. This condition has to be fulfilled when any event in this universe takes place. No interaction of any kind can take place anywhere unless two complementary phases of universal process came together.
3.
That knowledge can rise of its own accord from within by self-analysis and that an external Guru is not necessary at all is not a universally acceptable tenet. History has shown that the educational process is in great need of the intense activity of teachers in any branch of learning. If knowledge can naturally rise in everyone without any aid whatsoever there would be no need for schools, colleges and universities in the world. Even those who try to propound this misleading theory of the self-competency of the individual who can act independent of teachers are persons who have been trained by teachers. Yes; the effort on the part of the disciple or student is not, in any way, a small factor in the revelation of knowledge; it is as important as the need for instruction by a teacher. In this universe the subject and the object stand on the same level of reality, which fact is proved by the possibility of a mutual interaction of the two. There is no reaction between forces of different planes of consciousness, though in the case of the action of the Guru it is possible that he may focus his higher consciousness through the medium of a lesser plane in which the disciple is placed, in order to bring about the required transformation in the mind of the latter. This process of the action of the Guru’s consciousness is called Shakti-Sanchara or the descent of movement of the power of the Guru in the disciple. There are cases where Gurus have even done Sadhana for the evolution of the disciples by bringing about the purification of the mind of the disciples through direct intervention of a higher consciousness.
4.
There are people who carp and say: “We can find out good and evil, right and wrong, truth and falsehood, by consulting our conscience. There is no need for an external Guru.” It should be remembered that the conscience will not help a person in attaining to correct understanding unless he has reached the height of purity and desirelessness. The impure conscience cannot give right suggestion. The animal conscience cannot direct a person to spiritual knowledge. One’s reason and intellectual convictions are tremendously influenced by one’s subconscious and unconscious mind. The intellect, in most cases, acts as a mere tool in the hands of buried instincts and desires. The conscience of the individual speaks in accordance with his tendencies, proclivities, inclinations, education, habits, passions and the society in which he is placed. The conscience of a savage speaks a language entirely different from that of a civilised European. The Conscience of an African Negro speaks in a manner quite different from the one in which the conscience of an ethically developed Yogi of India does. The sense of duty ingrained in a clerk, a car-driver, a scavenger, a collector and a king is not the same. There are ten different consciences in ten different persons brought up in ten different conditions. Virochana thought for himself, took guidance from his conscience, enquired for himself and came to the conclusion that body is the ultimate self. It should be remembered that the human consciousness is entangled in animal instincts, emotions and gross desires. The tendency of the mind of man is to move in this direction of sense and ego, and not towards higher knowledge. A complete surrender of personality to the Guru who is endowed with the highest realisation avoids such pitfalls on the path of Sadhana and takes the aspirant safely to the light that shines beyond the darkness of Samsara. Human reason and human conscience act in the manner in which they are trained, and as ordinarily they are accustomed to function in accordance with the laws of the appearance of the world and the objects of sense and of the cravings and the ambitions of the ego, they cannot be expected to take one spontaneously to the higher realms of spiritual knowledge.
To be continued ...
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NOTE :
### Role of parents and teachers in a child's life :
1.School, teachers and parents play vital role in holistic and the teacher is the second. Both have an immense contribution and responsibility in shaping child’s personality.
2.Role of parents : Parents are the child’s first role model. Children behave, react and imitate same as their parents. Parents play important role in encouraging and motivating their kids to learn. Good parental support helps child to be positive, healthy and good life long learner. Children acquire skills at the parent and teacher is a real secret of child’s happy learn very early stage of their life if the parents are responsive and development of the child. Parents are the first mentor of the child understanding.
3.Teacher-Parent Relationship :Trust and mutual understanding between ing. Support and Cooperativeness from parents towards teacher helps a lot to connect, understand and work towards child. Remarkable positive change is seen in a child if the parents and teacher understand and work hand in hand. A good parent teacher relationship leads child to be positive towards attending school.
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Alert & Beware of :
To be continued ....
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