[Advaita-l] Swami Nithyananda

[Anbu sivam2]

Please read it as Vidhyaranya.  Sorry for the typo.

On Mon, Mar 22, 2010 at 11:07 AM, Anbu sivam2 <anbesivam2 at gmail.com> wrote:

> Subrahmanianji,
>
> I entreat you to tread into common parlance.  That is what we are talking
> about.  In fact you did talk about before. In that domain the Guru is seen
> as the guiding light and people flock to him.  In dhaarmic world the false
> Guru cannot survive.  In the adharmic world such as we have today the real
> Gurus are hounded apart from punishing false Gurus *if* they do not fall
> in line and pay tribute to the secularists.
>
> Can we afford to be blind to this reality and live in peace and continue
> talking as if the world has not changed?
>
> We should follow Vedharanya on this.
>
> DharmO rakshathi rakshitha:
>
>
>
> On Mon, Mar 22, 2010 at 5:34 AM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:
>
>> One crisp answer to this question is provided by Shankaracharya:
>>
>> को गुरुः ?  [Who is a Guru?]
>>
>> अधिगततत्त्वः, शिष्यहिताय उद्यतः सततम् [He who has Realized the Truth and
>> always strives for the supreme welfare of the disciple.] (The opening
>> question-answer in His प्रश्नोत्तररत्नमालिका 'A jewelled necklace of
>> questions and answers')
>>
>> This definition is so crisp and deep in meaning that none can improve upon
>> it.
>>
>> Mahasannidhanam, HH Sri Vidyatirtha SwamigaL of Sringeri Peetham has
>> rendered a benedictory talk, अनुग्रहभाषणम्, on the theme of the Ideal
>> Guru.
>> He takes up a verse composed by Sri Vedanta DeshikaH and expounds on it
>> word
>> by word for a full hour.  The verse and the meaning, in brief, is:
>>
>> सिद्धं सत्संप्रदाये स्थिरधियमनघं श्रोत्रियं ब्रह्मनिष्ठं
>> सत्त्वस्थं सत्यवाचं समयनियतया साधुवृत्त्या समेतम् ।
>> दम्भासूयादिमुक्तं जितविषयगणं दीर्घबन्धुं दयालुं
>> स्खालित्ये शासितारं स्वपरहितपरं देशिकं भूष्णुमीप्सेत् ॥ (न्यासविंशतिः १)
>>
>> It is such an elaborate and involved description of an ideal guru that the
>> Jagadguru delves into its meaning giving examples for each of the traits.
>> Below are enumerated the various traits that Sri Vedanta Deshikar has
>> stated
>> there:
>>
>> 1. सिद्धं सत्संप्रदाये - He is established in a lofty sampradAya.
>> 2. स्थिरधियं - He is endowed with a firm mind.
>> 3. अनघं - He is sinless; the tendency to sin are absent in him.
>> 4. श्रोत्रियं ब्रह्मनिष्ठं - He is well versed in the ShAstram and is
>> established in Brahman, owing to his realization of the Supreme.
>> 5. सत्त्वस्थं - His sattva guNa is very strongly developed.
>> 6.  सत्यवाचं - He is committed to speaking the truth.
>> 7. समयनियतया साधुवृत्त्या समेतम्  - His conduct is dictated by the demands
>> of the occasion and the confines of the scripture-prescribed rules and
>> regulations.
>> 8. दम्भासूयादिमुक्तं - He is free from the common defects of ostentatious
>> display, envy, etc.
>> 9.  जितविषयगणं - He is a master of his senses; not a slave of the
>> sense-organs/objects.
>> 10.  दीर्घबन्धुं - He is an all-time friend/relative/support/solace (to
>> those who relate to him)
>> 11.   दयालुं - He is compassionate
>> 12.  स्खालित्ये शासितारं  - When there is a slip, he is quick to correct
>> it.
>> Here the 'slip' is with reference to the disciple; going by the qualities
>> described above, a slip in his case is ruled out.
>> 13. स्वपरहितपरं - He is always intent upon the supreme welfare of himself
>> as
>> well as the others (disciples, etc.)
>>
>> देशिकं भूष्णुमीप्सेत् - One  aught to (I) reverentially worship such an
>> exalted Guru.
>> There appears to be a पाठभेदः or an error while rendering the Speech in
>> print:
>> For the last word भूष्णुमीप्सेत् there is another rendering:
>> भूष्णुरीप्सेत्.  It looks like, going by the 'I ....worship' meaning, it
>> has
>> to be ...ईप्से.  If it is 'One aught to...', then the existing reading
>> seems
>> alright.  Suggestions/corrections are welcome.
>>
>> One can see the verse to be a 'total' definition of an Ideal Guru.  All
>> the
>> various qualities that some members suggested with regard to a 'good' Guru
>> are eminently incorporated in this Master Definition.  One can also
>> appreciate that Shankaracharya's crisp definition stands expatiated in
>> this
>> verse with great sincerety and imagination.  Our humble Pranams to the
>> Great
>> Acharyas.
>>
>> [At the end of the discourse, the Acharya asks a question: This verse is
>> that of Sri Vedanta Deshika.  Is he not a VishiShTAdvaitin?  And He
>> replies:
>> For Me whatever is in accordance with the Shruti is agreeable/acceptable.]
>>
>> This speech is transcribed in the Tamil book: Mukti Neri முத்தி நெறி
>> publshed by Sri Vidyatirtha Foundation, Chennai. Rs.30, containing 16 of
>> His
>> speeches with copious quotations and appropriate references in Sanskrit
>> and
>> Tamil.
>>
>> श्रीसद्गुरुचरणारविन्दार्पणमस्तु
>>
>>
>> On Sun, Mar 21, 2010 at 8:25 PM, Anbu sivam2 <anbesivam2 at gmail.com>
>> wrote:
>>
>> > "A person who acquires Yoga siddhis is not necessarily a good guru."
>> >
>> > Who is a good Guru?  I would like to know how you certify a Guru as
>> Good,
>> > bad and neutral - both Yogic and otherwise.
>> >
>> > Regards,
>> > Anbu
>> >
>> > On Fri, Mar 19, 2010 at 12:33 PM, Vidyasankar Sundaresan <
>> > svidyasankar at hotmail.com> wrote:
>> >   > Hi,
>> > > >
>> > > > This is was a nice and neutral article....
>> > > >
>> > > > Though one thing that has always perplexed me...
>> > > >
>> > > > Why do all these gurus, who have achieved all these siddhis fall
>> into
>> > > > this trap....
>> > > >
>> > > > One of the biggest thing that a yogi is said to accomplish is strong
>> > > > intuition, and a developed third eye, which means he can kindof look
>> > > > into the future.... that is one of the biggest power all spiritual
>> > > > gurus claim..
>> > > >
>> > > > If that is so, why do they fall into such trap...
>> > > >
>> > > > I am very curious to discuss this... any comments are most welcome.
>> > > >
>> > > > Thanks
>> > > > Hitanshu
>> > > >
>> > >
>> > >
>> > > Without commenting on the particular instance of the scandals
>> currently
>> > > associated with this Swami Nityananda, let me just make a few general
>> > > comments.
>> > >
>> > >
>> > >
>> > > 1. A person who acquires Yoga siddhis is not necessarily a good guru.
>> > > 2. A person who acquires some Yoga siddhis is not necessarily a master
>> > >   of all Yoga siddhis.
>> > > 3. Even a person who has mastered all the powerful Yoga siddhis is not
>> a
>> > >   role model if he has not given up attachment to sense objects.
>> > > 4. The powers that gurus claim and the powers that they actually have
>> > >   can be very different things! It is up to those who are looking for
>> > > gurus,
>> > >   to check for the gap between what is claimed and what is actually
>> > there.
>> > > 4. A person who wears saffron robes, but does not have a time-tested
>> and
>> > >   authentic guru-paramparA behind him/her, has to be treated with
>> > caution.
>> > > 5. My own thumb-rule: if some person amasses a lot of material wealth
>> and
>> > >   fame within a few years of arriving in public as a guru, or if some
>> > guru
>> > > has
>> > >   a penchant for being in the news all the time, it is suspicious, to
>> say
>> > > the
>> > >   least. Guru-dom is not a tradeable commodity to be marketed and
>> > > publicized
>> > >   via media outlets.
>> > >
>> > >
>> > >
>> > > I am engaging in this thread not because this topic of is worthy of
>> > > discussion
>> > > here, but only because this list has a lot of sincere seekers after
>> > truth,
>> > > who
>> > > may have similar questions in their minds.
>> > >
>> > >
>> > >
>> > > Regards,
>> > >
>> > > Vidyasankar
>> > >
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