WITH TRUST &
SHRADDHA GET CONNECTED WITH GURU
(This write up is a post-script
understanding of the Pravachan delivered by Swami Dr.Vishwa
Mitterji Maharaj, on 29th July, 2007 on the occasion of Guru Purnima)
On the auspicious occasion of Guru
Purnima, Maharajji, at the outset declared for Ram Naami Sadhaks, Guru
as a ‘being’ is not to be worshipped but the ‘persona’ beyond the
"being" with deeds and eternal wisdom must be revered. He
further elaborated that the relationship with Guru if vests on "Sharir
tattwa" then the followers are deprived of spiritual gain and
invite defeat. Towing the "Sharir Tattwa" philosophy one
may bow several times before Guru and try to have special social proximity
and engage in "showing the face to Guru" in the name of Guru
Darshan, then none will be emancipated but would continue to move in
the vicious cycle of "Birth and re-birth". Swamiji Dr.Vishwa
Mitterji Maharaj then stated on this day of Vyas Purnima one should
get connected with Guru meaning (with) the "Guru tattwa"
of the being (Guru) who is empowered by God alone to give "Naam
Daan" and process the shishya for the path of salvation.
He perhaps meant that "Guru tattwa" is also the Ishwar
Chetna tattwa". Thus having relation with Guru in terms of "Guru
Tattwa" is nothing but merging with "Ishwar tattwa",
but the pivotal hinge of this relationship is bestowing "Trust"
upon Guru, perhaps meaning complete surrender of the self including manas
and even Indriyas (sense organs).
In the Pravachan, Maharajji said,
if he is asked how he distinguishes Swami Satyanandji Maharaj and Premji
Maharaj, then he would say Swamiji Maharaj had propounded the philosophy
and Premji Maharaj had followed it in letter and spirit. Thus, he means,
by following the propounding of Swamiji Maharaj, Premji Maharaj worshipped
his Guru - the "persona" of Swamiji Maharaj and not his "Sharir
Tattwa" but his "Guru Tattwa". And the process
continues with rigorous discipline and reverence.
We find here, Swami Vishwa Mitterji
Maharaj is stressing upon the subtle relationship of Guru and Shishya
in the perspective of "Guru Tattwa" and not the
Though Maharajji had not mentioned about
the relationship of Swamiji Maharaj and Shree Ram was also "Guru
Tattwa", which Swamiji Maharaj had followed totally with deep shraddha
and complete surrender that dwelled on the horizon of deepest Trust.
At this juncture, we may recall that the
celestial appearance of non-iconized Ram in the form of Script (Devnagari)
and hallowed eternal light with the touch of eternal silence where from
the celestial aakashvani or the eternal sound
appeared both in terms of "Ram Bhaja Ram" and the
resounding Ram Dhun was the process of celestial Diksha for
Swamiji Maharaj on the auspicious day of Guru Purnima.
Thenafter, with deepest reverence and
inner reference (being antarmukhi) Swamiji Maharaj delved deep at
both the levels - Gyan Marg (knowledge path) and Bhakti Marg
as he could script Shree Amritvani in Gods own voice. But, Swamiji
Maharaj, never just wrote it and left it for others to follow because it
was no ordinary scripting of "Ishwar Guru Gaan" rather it
was a celestial revelation for him too and that ensured the eternal
healing and salvation for millions later.
For Swamiji Maharaj it was pure
interplay of absolute Trust implanted in his life by Param Guru
Himself. It is interesting to note that Swamiji Maharaj also distinguished
between "Guru Tattwa" and "Ishwar Tattwa".
He revealed the "Ishwar tattwa" or the eternal element of
Ram (beyond the Mythological icon), yet "Ram Naam Jaap"
was the "Guru Tattwa" through which he navigated his
life, discovered the mode to beget "Ishwar Tattwa" and
finally merged in the "Daivik Tattwa" – the sphere of
Thus we see with extreme shraddha
or Trust on Param Guru "Shri Ram" he discovered eternal
wisdom where ultimate is "RAM" the cosmic sound with brilliance
of light that surpasses the brightness of million Suns, who is the cause
and effect of all creation and un-creation.
So we find here two "RAMS" one
is of "Guru Tattwa" on whom if one bestows complete faith
then the "Ishwar Tattwa" or the eternal destiny can be
begotten. This remains inner dimension of Ram - the eternal destiny and
complete surrender to Ram leads to emancipation from the cyclic death and
I recall three years ago, on this Vyas
Purnima Maharajji proclaimed, there is no Guru (including him) and
"we are all shishya or sadhaks of Param Guru".
Here again he meant that for the sadhaks of Shree Ram Sharanam,
it is the "Ishwar Tattwa" that is the core aspiration.
Again the Sadhana Paddhati and Ram Naam Jaap is the Param
Guru’s "Guru Tattwa" which is the path ordained by
Shri Ram himself and again allows the merging with the "Ishwar
Tattwa" – the celestial Ram.
So we find in our Guru parampara,
right from the time of Swamiji Maharaj, Pujya Premji Maharaj and
our Maharajji, all kept and still keeping a tight hold on Ram Naam
Sadhana and Ram Naam Jaap, which are Param Guru’s "Guru
Tattwa". They kept and upkept the eternal shraddha and
"Trust" to heal millions and pave the path for salvation. They
could do it with "Trust" so why any other shishya cannot
achieve such a feat with Trust.
I recall few years back Maharajji asked
me, "Nowadays I don’t see you". I replied that, I came on that
day and you talked on that theme. And I added a bit and said "I had
your Darshan but most give Darshan to you". He smiled
then. On the Gurupurnima, he took up the issue of "Giving Darshan"
as he said that the "Sharir Tattwa" attachment (with
Guru) has no meaning in spiritual journey, and being around Guru and do
"Mattha tekna" would never allow salvation for sure.
Instead one should have complete faith on "Guru Tattwa"
the salvation can come. Here, though he has not clarified, but I felt that
he means, salvation comes when "Guru Tattwa" beams its
bliss all around. This is the subtle part of "Guru" who
is merged with "Ishwar Tattwa" and even Guru would
not know what he is speaking or doing as his conscious mind is defunct
(possessed) as Param Guru tools his "Atma Chetana".
This "Guru Tattwa" of the mortal Guru not only monitors
every sadhak and his/her deeds but also subtly warns if they are
falling from the ideal pedestal, as Maharajji refers as "Bhatakna".
Well, he means Bhatakna at two levels one is falling from the
higher virtues and other is due to mortal doubts one become "Dishaheen"
(directionless) and opt for narrow means of "quicker" gains
through lower religion undermining the pure spiritualism within.
He clearly indicated that "Sadhana"
Paddhati as devised by Swamiji Maharaj was ordain of "Guru
Tattwa" and is absolutely perfect with no need for addition and
deletion. Now here Majarajji touched upon on a sensitive chord, where shishya
somehow "doubts" the means for emancipation being a shallow
mortal and restless craver.
Maharajji may not have elaborated this
context of "mis-trust", but I felt within that he meant that we
all are part of big consumer society. Where testing or experiencing
"Variety" has become a fashion. The unending craving of consumer
society makes us slave and we opt for "other" which are not
"ours" and fall for it. Again spiritualism is also becoming
shoppers paradise with many "Guru" outlets opening up with
slogan of "Guaranteed result" and most mortal are falling victim
of this "quickly" lure and this state leads to "Bhatakna"
as one not only becomes "dishaheen" but loose out to the
very focus of spiritualism which has once brought light to us, if not
Now, we become victim of
"lures" and develop our innermost mistrust for the "Guru
Tattwa" of Guru and if it continues we all will be lost in the
desert of Trishna.
This was perhaps been read by Maharajji
and he issues the warning as a captain of the ship. He also tells that a
false "Trust" at the sociological behavioral level would also
not fetch any result. So one should not think that "Mattha tekna"
would allow salvation rather one should resort to the direction, which was
once pronounced in the "Diksha" kaksh while getting
initiated in Ram Naam.
He through out the Pravachan,
stresses upon "Guru Tattwa" and having complete trust
because it is only through "Guru Tattwa", Maharajji is
realizing that there is lack of trust amongst shishya for the
"Guru" which leads to so much pain, agony and misery. All
these do tell one thing that we are in the "watch list" of
"Guru Tattwa", and better we mend our means and Karma if
we are to be blessed and fall in the lines once again for our elevation.
Maharajji in his discourse wanted to
drive home one word - "Vishwas" or trust which only can
mend our means and we would surely get results, even if it is a delayed
Trust goes towards faith without an
element of doubt. The complete faith gives one the required confidence for
developing utmost Shraddha. This trust with Shraddha allows
complete surrender to "Guru" meaning "Guru Tattwa"
that envelops the Mantrik power of Ram Naam Jaap.
Only this complete unquestioned surrender and turning towards our
"inner world" (being antarmukhi) one does not encounter
mortal logics and anti-logics as bliss of super logic prevails. This is
possible when we realize that we need to get again connected with "Guru"
whose "Guru Tattwa" and "Ishwar Tattwa"
have merged by his deeds and its just our innermost connectivity that can
facilitate for a "Live Connection" with "Ishwar Chetna
Tattwa". So get connected with Guru to be always with most loving
Param Guru is matter of "complete trust or Purna Vishwas".
Let we all ask ourselves "Do we have it in us?".