Excerpts from HH Maharanyam Sri Sri Muralidhara Swamiji’s wonderful discourse on the Guru, on the occasion of Guru Purnima, on July 20, 2024, at Sri Sundara Anjaneya Temple, Bengaluru.
God and Guru are two eternal pillars of existence. Everyone needs God, whose grace keeps the world in motion. We seek divine intervention for the fulfillment of our desires, for piety, and for the alleviation of our difficulties. No one can claim independence from God, as everyone experiences desires, challenges, and sorrows.
However, not everyone requires a Guru, except those who aspire to attain jnana (divine knowledge) and moksha (liberation). One begins to contemplate life—a tapestry of joys and sorrows—and ponders the purpose of being caught in the cycle of birth and death. Only when we reflect on the nature of suffering, its universal impact, and how to transcend it, do we begin to yearn for liberation. This leads to the question: Is there a state free from sorrow?
Our ancient seers, through their profound experiences, gifted us with shastras that illuminate liberation as the path to permanent happiness. All shastras including the Upanishads consistently emphasize that surrendering to a Guru is the sole means to attain liberation. Both Vedantic and Bhakti texts underscore the importance of the Guru.
While karma kAnDa of the Vedas may not explicitly mention surrendering to a Guru, a spiritual guide becomes indispensable when one seeks moksha. To cultivate prema bhakti (loving devotion) and jnana, a Guru is essential. Srimad Bhagavatam highlights that one attains knowledge by being in proximity to a Guru, serving him, and pleasing him. Thus, all shastras advocate surrendering to a Guru for those aspiring to moksha.
A Guru’s disciples often come from two backgrounds: those who (over several births) have engaged in extensive sAdhana such as japa and meditation, and those whose good deeds have led them to the feet of the Guru. One should not approach the search for a Guru as one would seek employment or a spouse. Even married couples, after years together, admit to not fully understanding each other. How then can we expect to comprehend a Guru in a brief encounter? Outwardly, a Guru may not appear different from us.
“Guru” is a profound Sanskrit term. Its generic meaning is “one who is revered.” Who is worthy of reverence? Those who uphold righteousness (dharma) or truth (satya) throughout their lives are worthy of reverence. Additionally, one who ceaselessly chants a mantra or worships a particular deity needs to be revered. Finally, one who has attained jnana is worthy of reverence. Ideally, a Guru embodies all these five qualities, but possessing at least one suffices.
Is a Guru merely a teacher or an intermediary between us and the Divine? If they impart knowledge, we refer to them as a “Vidya” Guru. So, what is the true role of a Guru?
A Guru is a conductor, not a mediator. They catalyze change when we partake of their spiritual offerings. The Guru unveils the divinity within a person through the alchemical relationship between master and disciple. This dynamic intensifies when a Guru is delighted by the disciple’s actions. While scientifically inexplicable, this chemistry becomes palpable as one matures in devotion. It inspires us to chant the divine name, develop a healthy fear of rebirth, aspire for moksha, and ultimately awakens us spiritually. One who can ignite such a spiritual awakening is a true Guru.
The Divine can manifest as a Guru, as exemplified by Sri Ramana Maharishi or Sri Arunagirinathar. Even then, they refer to God as Guru. Sri Arunagirinathar sings, “GuruvAi varuvAi arulvAi GuhanE,” invoking Lord Muruga as his Guru. Even when God assumes the role of Guru, the function of Guru is exalted above that of God.
Both God and Guru are tattvAs (principles), as illustrated in the 11th canto of Srimad Bhagavatam through Dattatreya’s story, where he acknowledges 24 Gurus from nature and daily life. He reveres many entities including the sky, fire, earth, air, a snake, birds, a young girl, a bee, as Gurus. There are lessons to be learned from everything in the world.
For some, a mere word can serve as a Guru, as seen in the lives of Tulsidas Maharaj or Pattinathar, where a single phrase altered their life’s trajectory. Thus, Guru is a principle, self-evident and divine. For a true devotee, the Guru can communicate through any form, as witnessed in the lives of Chhatrapati Shivaji or Sri Yogi Ramsuratkumar.
For the most spiritually advanced, the mind itself can be a Guru. It provides guidance and directs one along the spiritual path. It prompts self-reflection, cultivates gratitude, and encourages a life dedicated to Bhagavan through practices like chanting the Lord’s name.
For every soul, it is Bhagavan who sends a Guru, and based on the prayers offered in past lives, He Himself assumes the form of a Guru to impart wisdom.
In the celestial realm, one earth year equates to a single day. The month of Ashada corresponds to evening for the celestial beings, during which they worship their Guru.
The Vedas form the foundation for all philosophical schools in our Sanatana Dharma, be it Advaita, Dvaita, or Vishishtadvaita. Were it not for Sri Veda Vyasa, who systematically divided the Vedas into four parts, our understanding of these sacred texts would be limited. Thus, we celebrate Ashada Purnima as Guru Purnima, honoring Sri Veda Vyasa, coinciding with the time when celestial beings worship their Guru.
Translated by Raman Veezhinathan, Richmond VA and Harish Raman, Boston MA
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