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)
A submission by Gautam Chatterjee
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
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 "Sharir Tattwa".
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
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 eternal bliss.
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 birth.
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
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
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 enlightenment.
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
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 one.
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?"