Foreword
This booklet is a flower at the lotus feet of ‘The Great Masters of Himalayan Tradition’ for preserving knowledge in its purity from time immemorial. This booklet is to pay our tribute to His Holiness Maharishi Mahesh Yogi for reviving the Vedic Tradition of Great masters. And above all, this booklet is our reverence at the lotus feet of Gurudev His Divinity Brahmanand Saraswati, for integrating all phases of our lives
Jai Gurudev
(Bansi Lal Hakhu)
(Bai Sahib)
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JAI GURU DEV
OUR TRADITION
I N D E X
PARTICULARS PAGE NO.
INTRODUCTION 4-6
INVOCATION OF
HOLY TRADITION 7-32
CONCLUSION 33-37
JAI GURU DEV
INTRODUCTION TO THE HOLY TRADITION
The Holy Tradition of the custodians of the eternal wisdom of the integration of life stands as the basis of revivals of understanding about life, which arise from time to time to set man right on the speedy path of evolution, to save him from suffering and to awaken him to live a meaningful life. The Masters of the Holy Tradition have been the exponents of truth, time after time, from times immemorial; they spoke eternal truths of practical life and laid out such standards of living which would guide man to successful life in fulfillment generation after generation.
The teachers of Transcendental Meditation around the world stem from this eternal and universal tradition of great Masters. All the teaching is carried out in the name of these great Masters and on their behalf, and this links every teacher in every generation with the precious line of Masters. This link of the present teacher with the Masters of antiquity is so precious in the life of the teacher that a set system of expressing our gratitude to the Masters has arisen, to maintain the purity and preserve the vitality of the teaching.
The details of the procedure for invoking the Holy Tradition are so perfected that the whole personality of the teacher, his being, his mind, his heart, his body, his atmosphere become one-pointedly directed upon the dignity and the greatness of these great Masters and thus having become saturated in the essence of the Divine wisdom the teacher commences the teaching.
The purpose of the Invocation is to tune our active mind, through the memory of the Great Masters to the goal of their wisdom, the Absolute and from there pick up the mantra and give it to the new initiate; and through that lead his consciousness to the Absolute.
This means that the Initiator takes his awareness or consciousness to the Absolute Being, brings his awareness to the relative, leads the awareness of the initiate from the relative to the Absolute and trains him to incorporate more and more of the Absolute in his relative life.
How does the process of the Invocation help our awareness to reach the Absolute in an active manner? It is the experience of meditators that whenever there is an occasion of silence the awareness starts sinking into deeper levels of the silence. It is not enough for the initiator to let his awareness get to the Absolute. What is necessary is that while his awareness is sinking into silence, his intellect should be awake and he should be able to operate from deep levels of silence.
The traditional process of Invocation is such that automatically the mind reaches the required depth and picks up the mantra to be given to the one seeking initiation. The mechanics by which the process of Invocation succeeds in bringing the initiator’s awareness to the depth of thought, lies basically in his ability to pronounce the words of the Invocation, and also perform the necessary movements for offerings - as simultaneously the mind dwells on the meaning of the spoken word. This innocent harmony of thought, speech and action certainly increases with practice. As it increases it induces greater ability of sinking deeper into silence while maintaining speech and action.
This increasing ability of maintaining deeper awareness and at the same time, speech and action on the surface, is a direct path to the development of Cosmic Consciousness. This is how, when the initiator is leading the new initiate into Transcendental Consciousness, he himself is rising to Cosmic Consciousness. This explains why and how the initiator feels more and more surcharged with increasing degree of Cosmic Consciousness. That means more energy, more intelligence, more happiness, more freedom from bondage, more liberation and more fulfillment.
The performance of the Invocation starts with a resolution. This lays open to the intellect the clear possibility of fulfillment of life lived in Supreme Knowledge. The intention of the proclamation is to lead the mind to the supreme state of purity, which is gained permanently in the state of Supreme Knowledge, in which the Divine Unity becomes a living reality. The situation is that life as it is, is a composite of two spheres-relative and absolute. The relative is changing and the Absolute is non-changing. Therefore the Absolute is said to be pure and the relative impure. This then presents to us three spheres-relative, Absolute and the Absolute in the relative. It is present in the waking state of consciousness, the state of pure consciousness and in Cosmic Consciousness.
Whatever be the state of life, it is necessary to have life in the celestial field, * or to have activity in the celestial light for Unity to develop and become a living reality.
As the resolution is pronounced and as the hands sprinkle the water, the mind conceives the whole of the outer world and the Inner Being and the continuity of the Inner Being in the outer world. The silent calm water is scattered as drops in the atmosphere, and with that the mind, established in the meaning, dwells on Being manifesting life in all creation. The continuity of inner and outer life is conceived between the calm and the activity. It is a very pleasing and elevating feeling-between the two movements of the hand (or between the state of silence and starting) on the physical and mental planes.
The making of the offerings enriches the active atmosphere with the bliss of silence and enlivens the quietness of the area into sublime and blissful activity. The air is automatically sanctified. A calm wave of spiritual influence is generated to produce ethical and mental influences of purification described in the opening words of the Invocation. Having produced this purifying influence in the atmosphere now is the suitable time to inspire the waves of love and gratitude towards further glorification of the heart and mind. This is spontaneously brought about by the innocent recitation of the names of the Great Masters of the Holy Tradition.
* God Consciousness is the basis to Supreme Knowledge.
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INVOCATION OF THE HOLY TRADITION
Apavitrah pavitro wa sarwa wasthan gatopi wa
Yahsmaret Pundari-kaksham Sa bahya-abhyantarah shuchih
AVAHANAM
Narayanam Padma-bhawam Vashishtham Shaktim cha tat putra parasharam cha
Vyasam Shukam Gauda-padam mahantam Govinda Yogindra-mathasya Shishyam
Shri Shankaracharya mathasya Padma-padam cha Hasta-malakam cha shishyam
Tam Trotkam Vartik-ka-ramanyan asmad gurun santata-manatosmi
Shruti Smriti Purana-nam alayam karuna-layam
Namami Bhagawat Padam Shankaram loka Shankaram
Shankaram Shankaracharyam Keshawam Badarayanam
Sutra bhasya kritau vande Bhagawantau punah punah
Yad-dware nikhila nilimpa parishad siddhim vidhatte-nisham
Shrimat Shri lasitam Jagat Gurupadam natwatma triptim gatah
Loka-gyana payoda patanadhuram Shri Shankaram Sharmadam
Brahmananda Saraswatim Guruvaram dhya-ya-mi jyotir mayam
Avahanam samarpayami Shri Guru charan kamalebhyo namah
Asanam (seat) samarpayami Shri Guru charan kamalebhyo namah
Sananam (water) samarpayami Shri Guru charan kamalebhyo namah
Vastram (cloth) samarpayami Shri Guru charan kamalebhyo namah
Chandanam (sandal paste) samarpayami Shri Guru charan kamalebhyo namah
Akshtaan (rice) samarpayami Shri Guru charan kamalebhyo namah
Pushpam (flower) samarpayami Shri Guru charan kamalebhyo namah
Dhupam (incense) samarpayami Shri Guru charan kamalebhyo namah
Deepam (flame) samarpayami Shri Guru charan kamalebhyo namah
Achmaniyam (water) samarpayami Shri Guru charan kamalebhyo namah
Naivedyam (fruits) samarpayami Shri Guru charan kamalebhyo namah
Achmaniyam (water) samarpayami Shri Guru charan kamalebhyo namah
Tambulam (betel) samarpayami Shri Guru charan kamalebhyo namah
Aartikyam (Camphor Flame)
Karpura-gauram karuna-vataram samsara-saram bhuja-gendra haram sada
vasantam hridayara-vinde bhawam bhawani sahitam namami
Aartikyam samarpayami Shri Guru charan kamalebhyo namah
Achmaniyam samarpayami Shri Guru charan kamalebhyo namah
PUSHAPANJALIM
Gurur Brahma Gurur Vishnur Gurur Devo Maheshwarah
Guruh Sak-shat Param Brahma tasmai Shri Gurave namah
Akhanda mandalakaram vyaptam yena characharam
Tat padam darshitam yena tasmai Shri Gurave namah
Shri Brahmanandam paramsukhdam kevalam gyanmurtim
Vishwateetam gagana sadrisham Tatwa-masya-di-lakshyam
Ekam Nityam Vimalamachalam sarvadhi saakshi bhutam
Bhawa-teetam triguna sahitam sad-gurum tam namami
Agyana timirandhasya gyananjana shalakaya
Chakshu runmilitam yena tasmai Shri Gurave namah
Pushpanjalim samarpayami Shri Guru charan kamalebhyo namah
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INVOCATION OF THE HOLY TRADITION
Whether pure or impure or whether full of purities and impurities.
whosoever remembers the lotus eyed Lord gains inner and outer purity.
INVOCATION
To Lord Narayan, to lotus-born Brahma the Creator, to Vashistha, to Shakti and his son Parashar.
To Vyasa, to Shukadeva, to the great Gaudapada, to Govinda, ruler of the yogis to his disciple;
Shri Shankaracharya; to his disciples Padma-Padam Hasta-Malakam.
To him, Trotakacharya; to Vartik-kar, to others, to the tradition of our Masters, I bow down.
To the abode of the wisdom of the Shrutis, Smritis and Puranas, the abode of kindness, to the feet of the Lord Shankaracharya, to the emancipator of the world, I bow down.
To Shankaracharaya the emancipator, hailed as Krishna and Badarayana, the commentator of Brahma Sutras, I bow down; to the Lord I bow again and again.
At whose door the whole galaxy of gods pray for perfection day and night.
Adorned by immeasurable glory, preceptor of the whole world, bowing down to Him, we gain fulfillment.
Skilled in dispelling the cloud of ignorance of the people, the subtle emancipator, Brahmananda Saraswati, the supreme teacher, full of brilliance, on Him we mediate.
Offering INVOCATION to the lotus feet of Shri Guru Dev, I bow down.
Offering a SEAT to the lotus feet of Shri Guru Dev, I bow down
Offering a BATH to the lotus feet of Shri Guru Dev, I bow down
Offering SANDAL PASTE to the lotus feet of Shri Guru Dev, I bow down
Offering FULL, UNBROKEN rice to the lotus feet of Shri Guru Dev, I bow down
Offering a FLOWER to the lotus feet of Shri Guru Dev, I bow down
Offering INCENSE to the lotus feet of Shri Guru Dev, I bow down
Offering LIGHT to the lotus feet of Shri Guru Dev, I bow down
Offering WATER to the lotus feet of Shri Guru Dev, I bow down
Offering FRUIT to the lotus feet of Shri Guru Dev, I bow down
Offering WATER to the lotus feet of Shri Guru Dev, I bow down
Offering BETEL LEAF to the lotus feet of Shri Guru Dev, I bow down
Offering COCONUT to the lotus feet of Shri Guru Dev, I bow down
OFFERING CAMPHOR FLAME
White as Camphor, the incarnation of kindness, the essence of creation garlanded by the Serpent-King:
Ever dwelling in the lotus of my heart, Lord Shiva with Mother Divine, to Him I bow down.
Offering LIGHT to the lotus feet of Shri Guru Dev, I bow down
Offering WATER to the lotus feet of Shri Guru Dev, I bow down.
OFFERING A HANDFUL OF FLOWERS
Guru in the glory of Brahma, Guru in the glory of Vishnu, Guru in the glory of the great Lord Shiva, Guru is the Supreme Transcendent personified, therefore to Shri Guru Dev, adorned by glory, I bow down.
The unbounded as the endless canopy of the sky, the omnipresent in all creation, the sign of That has been revealed by Him who was That, therefore to Him, to Shri Guru Dev, I bow down.
Guru Dev, Shri Brahmananda, in the glory of the bliss of the Absolute, in the glory of transcendental joy, in the glory of Unity, the very embodiment of knowledge, who is beyond the universe like the sky, as the goal of “That thou art” and other (Shrutis which grant eternal unity of life).
The One, the Eternal, the Pure, the Immovable, the Witness of all intellects, whose status transcends thought-the Transcendent along with the three gunas, the true preceptor, to Shri Guru Dev, I bow down.
The blinding darkness of ignorance has been removed by the application of the ointment of knowledge, the eye of knowledge has been opened by Him, therefore to Him, to Shri Guru Dev, I bow down.
Offering a HANDFUL OF FLOWERS to the lotus feet of Shri Guru Dev, I bow down.
EXPLANATION OF THE INVOCATION OF THE HOLY TRADITION
The Holy Tradition has been kept alive from time immemorial. Time has been a factor presenting it in its light sometimes dim and sometimes bright, and it is this which accounts for revivals time after time. The achievements of the great Masters who are enumerated in the Holy Tradition have rendered them immortal-not only in the pages of religious history and in spiritual revivals all over the world, but also in the hearts of seekers and enlightened people of every generation. The hearts of seekers, and especially the hearts of those who have attained enlightenment, swell in love for those great Masters and fill with over-powering devotion for them. But for them the light of life would have gone long ago. In the galaxy of such great Masters we find Guru Dev (1869-1953) nearest to us. We cherish his memory and adore him for the great gift of knowledge that he has bestowed upon us.
The entire purpose of the ceremony we are going to describe is to tune ourselves to the source of energy and wisdom from which transcendental meditation stems. There is a set, traditional way of turning our minds to that source. Before we attune ourselves to the Holy Tradition we purify the inner and outer atmosphere.
Apavitrah -- (that which is impure)
Pavitro -- (that which is pure)
Wa -- (either)
(Either that which is impure or that which is pure)
Sarwa -- (all)
Wasthan -- (places)
Gatopi -- (permeated)
Wa -- (or)
(whether full of purities and impurities-)
Yahsmaret -- (he who remembers)
Pundari-Kaksham -- (lotus-eyed)
(The lotus-eyed Lord, who is unequalled in beauty, power and grandeur in creation, by remembering him-)
Sa -- (he)
Bahya-abhyantarah -- (outer-inner)
Shuchih -- (purity)
(-he gains inner and outer purity)
Apavitrah pavfitro wa sarwa wasthan gatopi wa Yahsmaret Poundari-kakshom sa bahya-abhyantarah Shuchih
Whether pure or impure or whether full of purities and impurities, whosoever remembers the lotus-eyed Lord gains inner and outer purity.
WE SPRINKLE A FEW DROPS OF WATER
Then we utter the Invocation of the Holy Tradition. In this Invocation we repeat the names of all the distinguished great Masters.
The Lord of Creation has to maintain all levels of creation-both gross and subtle. Therefore, he cannot be limited to any level of time or space, for the Lord is omnipresent-the omnipresent level of life in his abode. The recital of the words helps us to gain Transcendental Consciousness and establish the eternal truth of gaining purity in the inner and outer fields of individual life.
Having purified the mind, the body and the atmosphere, we are worthy and capable of invoking the grace of the Holy Tradition of the great Masters. So we begin with their names:
Narayanam -- (Lord Narayana)
Padma -- (Lotus)
Bhawam -- (born of)
Padma-bhawam -- (born of the lotus)
Lord Narayana, the embodiment of eternal and Absolute Being, is the first custodian and the eternal light house of the wisdom of integrated life, from Him it came on to Brahma, the Creator-Padma-bhawam-who is born of the lotus rooted in Absolute Being.
The truth of Brahma, the Creator, born of the lotus rooted in the eternal Being, is conventionally and traditionally depicted by a picture where Lord Narayana, lying in a restful pose, has the stem of a lotus emerging from his naval, and Brahma, the Creator, is seated on that lotus. So the wisdom of Transcendental Meditation, or the philosophy of the Absolute knowledge of integrated life came to the lotus-born Brahma from Lord Narayana.
Vashistaam -- (Vashishtha)
Shaktim -- (Shakti)
cha tat putra -- (to his son)
Parasharam -- (Parashar)
cha -- (and)
Vyasam -- (Vyasa)
From Padma-bhawam, the wisdom was handed on to Vashishta, who transmitted it to Shakti. Shakti gave it to his son, Parashar. Parashar taught the knowledge to Vyasa, the great Veda-Vyasa, as he is called. For it was he who divided the Vedas into four sections, each known as a different Veda. It was Vyasa who wrote the great classic Mahabharat, the central chapter of which forms the Bhagavad Gita. He also wrote the 18 Puranas and Bhagavatam which contains the life history of the Infinite Love Incarnate, the Absolute Bliss Incarnate-Lord Krishna. It is a textbook to guide the destiny of, and bring joy to, not only the most abjectly miserable, but also to the most highly evolved Jeevan Muktahs in God Consciousness.
Vyasa’s exposition of the Vedic teaching contained in the Upanishads has been the guiding light of intelligent seekers and profound exponents of the truth of all times.
The great strength of the Tradition which renders it useful to all people at all times, whether recluse or householder, is illustrated in Veda-Vyasa’s own family. In his life, Vyasa was an example of the way of a householder. His son Shukadeva expressed the integration of life as a recluse. Both these ways of life taken together, make this Holy Tradition of the great exponents of the wisdom of life-a universal teaching invaluable to everyone, regardless of his own mode of living-whether he likes to live in society or out of it. The truth as it is-is free from the limitations of any way of life.
So, Parashar, a householder, gave the wisdom to Vyasa, who remained within the fold of the householder’s way of living. Vyasa gave it to his son Shukadeva who deserted his home to become a recluse.
Shukam -- (shukadeva)
Gauda-padam -- (Gauda-pada)
mahantam -- (The great)
Govinda -- (Govinda)
Yogindra -- (ruler among the yogis)
mathasya -- (his)
Shishyam -- (disciple)
Shukadeva gave it (the essential teaching) to Gauda-padacharya, who gave it to his disciple Govindacharya.
Shukadeva gave the traditional wisdom to his disciple, Gauda-padacharya (the great teacher, Gaudapadam Mahantam), who is known as Mahantam, the great. He was a powerful exponent of the essence of Vedic wisdom, Vedanta. His reflections on the Mandukya Upanishad, which is known as Mandukya Karika, are very popular. It is in the Mandukya Karika that Gaudapadacharya expresses the truth that in Samadhi the mind becomes expanded and does not contract or shrink, become absorbed or drowned (as is the experience of all practicing Transcendental Meditation). So, samadhi is the expansion of the mind and not its annihilation.
The great Gaudapadacharya taught to Yogi Govinda the essential teaching of Vedanta, the philosophy of unity of life emerging from the practical field of Transcendental Meditation, which serves to be a direct means of realization of the Divine Unity in day-to-day life. Yogi Govinda is hailed as Govinda Bhagavad Pada. Bhagavad Pada is an expression of adoration. It is natural that when a direct path to enlightenment is received, the source of such knowledge inspires a sense of highest appreciation and glorification from those whose hearts are capable of flowing in such streams of adoration. This is how the seekers and exponents of Vedanta find their hearts satisfied for their expression of gratitude towards the great teacher, Govindacharya.
Yogindra is the abjective of Govinda. It means “Indra” among the Yogis, meaning as eminent as a ruler of the yogis.
SHRI SHANKARACHARYA
Such a great, enlightened and fulfilled yogi, Govinda Bhagavad-Pada, was the Master of Shankaracharya, called the Adi-Shankaracharya (the first Shankaracharya) because the successors of his disciples, who take charge of propagating the essential teaching of Vedanta to successive generations, are also called Shankaracharyas. This is to keep alive the memory and the gratitude of the nation towards the first Shankaracharya, who redeemed India from ignorance, which had completely enveloped knowledge and had rendered the nation in the grip of weaknesses and sufferings. The tragedy of knowledge, like the shadow of a man, does not leave any generation.
An answer to such a situation has already been given by Lord Krishna 5000 years ago. He says, in the beginning of the fourth chapter of the Bhagavad Gita while recounting the tradition of this knowledge of Yoga, the knowledge of Divine Union, that through the long lapse of time the knowledge is lost. Time is responsible. But there is an eternal factor, which distorts the truth of the teaching. What is that? It is the difference in the level of consciousness of the teacher and the taught. The teacher speaks from his level of enlightenment-a level of clear perception, and of faultless and precise vision of the reality of life. He speaks to those who are seekers but have not yet attained that level of consciousness. The completeness of expression of the Master, therefore, is naturally received by his pupils in incompleteness. This is what dilutes knowledge increasingly as generations pass- it is the tragedy of knowledge. That is why time, and nothing else, is held responsible for eroding the essentials of the true teachings.
It was the great genius of Adi Shankaracharya, which led him to establish, in all the four corners of India, four principal seats of learning for propagation of his teaching, at a time when he had revived the understanding of the people in the country and established the true and eternal principle of Vedic wisdom.
The success of Shankaracharya’s work does not lie only in the revival of the understanding of life. He also established a profound system whereby the teaching could be passed on to succeeding generations. Bhagwat Adi-Shankaracharya gave the knowledge to his four disciples:
mathasya -- (his)
Padma -- (lotus)
padam -- (feet)
cha -- (and)
Hasta-malakam -- (Hasta-malakam)
cha -- (and)
Shishyam -- (disciple)
Tam -- (him)
Trotakam -- (Trotakacharya)
Vartik-kar -- (The commentator Sureshwacharya)
manyan -- (and others)
In these lines Shankaracharya’s four main disciples are named:
PADMA-PADAM:
The legend goes that Shankaracharya was once to cross a small river with one of his disciples. The boat could take only one, so the ferryman took Shankara alone leaving the disciple on the bank. While the boat had not yet reached the other bank, the river rose suddenly in a flood. The devotion in the heart of the disciple rose simultaneously, thinking of his duty he hastened into the water. As he stepped in, lotuses appeared on the water under his feet. He crossed the river walking on lotuses, which rose and supported his every step as he hurried to reach his Master. When he arrived on the far shore of the river, Shankaracharya called him Padma Padacharya-the lotus foot teacher.
HASTA-MALAKAM:
Hasta-Malakam is the name of one of the four disciples of Shankaracharya. The literal meaning of the word Hasta-malakam is “the fruit on the palm of the hand”. The ultimate reality of life was as clear to him as an amalak fruit on the palm of one’s hand. The expression, which is used for his name, brings to light the clarity of his understanding and the depth of his wisdom.
VARTIK-KAR:
Sureshwacharya’s former name was Mandan-Mishra, a householder rigidly tied to the path of Karma, the School of Karma-nimansa, the fifth system of Indian Philosophy. Shankaracharya had to convince him of the validity of Vedanta, the field of unity of life beyond the enjoyment of the celestial light of God Consciousness, which is the goal of Karma-Nimansa. Realising the need for the propagation of the true principles of life, Sureshwa abandoned his home to become a sanyasi. He followed Shankaracharya and, being highly learned, wrote on the works of Shankaracharya and traveled all over the country to popularize Shankaracharya’s teachings.
TROTAKAM-TROTAKACHARYA:
Trotakacharya was one of the most outstanding of the four foremost disciples of Shankaracharya. Shankaracharya’s air was always thrilling in waves of wisdom through the conversations of the most highly learned and enligntened disciples-Padma-Padam, Hasta-Malakam and Vartik-kar. Trotakacharya was moving in that air creating pockets of innocence, presenting an ideal of uninvolved witness to the tidal waves of the ocean of wisdom, his heart and mind floating in the Divine radiance of his Master, enjoying the Presence rather than tearing it apart on the scars of logic and discrimination. Not being interested in the intellectual pursuits he was not much appreciated by the other follow disciples of giant intellect, but the one-pointedness of his heart and mind was actually unmindful of these atmospheric reflections.
These were the days when Shankaracharya was writing his commentaries in his cave at Jyotir-Math-one motive dominated Trotakacharya’s consciousness, that he should do all that he could so that the Master’s time would be saved from organizational matters of day-to-day living and he might continue to produce maximum of Himself in his commentaries. This was the great act of prudence and timely response of Trotakacharya to the need at the feet of his Master. Being a man of practical approach, he held fast to one thing-service to the Master. He did not participate in the intellectual discussions of the disciples with the Master. Being sincere in his aim he took the duties, which would justify his engagement in accordance with his nature-cleaning the floor, cooking meals and washing clothes. This freed the other learned disciples from their domestic duties to give them more time to serve their Master from their intellectual levels.
One day when Shankaracharya arrived at his cave after bathing in the Alakananda River his three learned disciples accompanied him-but Trotakacharya was left behind. That day it took him an unusually long time to wash his Master’s clothes and so he was late in arriving. In the meantime the other three disciples were uneasy about the delay in the commencement of Shankaracharya’s discourse. Shankaracharya wondered, yet continued to wait for Trotakacharya. Then there arose a whisper, “The Master is waiting for that idiotic disciple who is not interested in the discourse anyway”. Just then a melodious voice was heard from far away, thrilling the air and purifying the whole valley of Jyotir Math in praise of the Guru. It was sweet and richly melodious, sung in unheard of and so far unknown metre. There came Trotakacharya singing the praises of his Master in words overflowing with wisdom and heart-rending melody. He had gained instantaneous enlightenment and the most refined state of intellect through the instrumentality of his love for his Master and the reciprocal love of his Master towards him.
Whatever be the shape of the timber, once it comes to the door of a carpenter, he leaves no effort undone to raise its value to the maximum, whatever its quality be. This illustrates that all that is needed on the part of the aspirant is sincerity, unwavering devotion and love for the Master-then spontaneously life gains more and more fulfillment.
Trotacharya was placed in charge of Jyotir Math. He was the first exponent of Shankaracharya’s teachings in Northern India. The other three learned disciples of Shankaracharya occupied seats in three different centres; Govardhan Math, near Puri, Eastern India, Sringari Math, near Mysore, Southern India; and Dwarka Math, in Dwarka in extreme Western India.
In the tradition of Jyotir Math, the traditional wisdom thrives more on the value of the heart. The rise of the Spiritual Regeneration Movement for the whole human race is on this cradle of wisdom from the heart.
From my own experience I know that there were hundreds of very learned and capable disciples of Guru Dev, yet the task of spiritually regenerating the whole world fell to one who was like Trotakacharya-and this is spite of the presence of giant intellectuals surrounding Guru Dev. This does not detract from the recognition and appreciation of those of more highly developed intellect, because actually it is they who are more capable of comprehending and appreciating more clearly the philosophy and really enjoying the creative application of the whole philosophy in practical life. What is meant here is that even those who are not so highly developed intellectually can innocently be as tools in the hands of the Divine to work out His plan. And this seems to be the tradition in the line of Jyotir Math. Not much learning is needed-just innocent surrender to the Master. This gives us the key to success; we have simple sincere feelings, devotion and sense of service-and then the wisdom dawns. So our tradition of the Spiritual Regeneration Movement came from Trotakacharya, and through time, to Guru Dev.
Asmad -- (our)
Gurun -- (of the Gurus)
Santata -- (tradition)
Manatosmi -- (I bow down)
(To the tradition of our Masters, I bow down)
After naming the four disciples of Shankaracharya, in the last lines, we say-
Shruti -- Impulse of the Absolute
Smriti -- Code of behaviour
Purana-nam -- Ancient historic records
The Shrutis are the verses of the Upanishada. They are Divine revelations, which constitute the Vedas. The Shrutis were not formulated by anyone, neither by human beings nor by any superhuman agency. They are self-expressed Divine expressions exposed to the profound vision of the seers; they bring to light the eternal truths of existence. That is why Shrutis are the ultimate authority, which gives us the wisdom of life, the key to fulfillment of life on all levels.
From these Shruits, which are the unchallengeable and irrefutable expressions of the Truth, sages have drawn out the codes of life in different fields-individual and social. The codes they prescribed are man-made laws, but entirely based on the authenticity of the Shrutis, bringing to light all the do’s and don’ts of behaviour. The codes are called Smritis.
The third expression is Purana-nam (of the Puranas). The word Puran means ancient-ancient records of events, covering all fields of intelligent life, from man to angels and gods in the celestial field. Puranas are the history that brings to light the mechanics of nature, the mechanics of the evolution of life. They also serve as historic records of higher evolution kept alive as Indian History.
The Puranas may be said to be a record of the phenomenal phase of the applied value of the eternal truths of the Shrutis, expressed in the Smritis.
Shankaracharya is the abode of all the wisdom of the Shrutis, Smritis and Puranas. That means he is held in high esteem in his capacity of knowing, and his ability to put the knowledge to practical use for the people, and for that he is also hailed as the abode of kindness.
Alayam -- (abode)
Karuna -- (kindness)
Layam -- (abode)
(the abode of kindness*)
* Because having knowledge, he applied the wisdom of life to practical living.
Namami -- (bow down)
Bhagawat -- (Lord)
Padam -- (feet)
Shankaram -- (Shankaracharya)
Loka -- (world)
Shankaram -- (emancipator)
(we bow down to the feet of the Lord Shankaracharya, emancipator of the world).
The knowledge of the Transcendental Being so long as it remains theoretical does not help in the day-to-day practical life at all. For to be of any practical value, some practice is needed to gain experience and substantiate the abstract knowledge. That is why Shankaracharya, having succeeded in making the abstract philosophical knowledge of Eternal Being known, is also hailed as “Loka Shankaram”.
SHANKARAM SHANKARACHARYAM
(Redeemer from the bondage of ignorance, all negative influence, sufferings or failure in life, bestower of life which has no suffering.)
Why do we call Shankaracharya Redeemer? Because in his theme of revival he brought the knowledge of completeness of life and strengthened every phase of Action, Thinking, and Being. It is the harmony of these three that supplement, support and enrich every phase of life. So, naturally one who brings harmony to all the three aspects of existence is a redeemer.
The theme of Shankaracharya’s revival was the same as Lord Krishna’s. Lord Krishna also brought the teaching of the integration of the three spheres of life-Being, Thinking and Action. To lay \emphasis on Being, Lord Krishna said to Arjuna in the Gita: “Nistrai Gunye Bhavarjun”- “Be without the three gunas”, and being in this state, free from the three gunas, perform action. “Yoga Stahah Kura Karmani”. - “remain established in Being and act”.
So the theme of revival advocated by Lord Krishna was adopted by Shankaracharya and the same doctrine is being adopted by the Spiritual Regeneration Movement to bring the message of Vedanta, which has been misunderstood in terms of renunciation and detachment from the practical field of life. Activity has to be. If Transcendental Consciousness, which is the state of unity of life, fails to maintain itself during activity, then unity can never become a living reality in life. The eternal unity of existence must go hand in hand with the activity of the relative field in order that one may live unity permanently.
Keshwam -- (Lord Krishna)
Badarayanam -- (Veda Vyasa)
Sutra -- (aphorism)
Bhasya -- (commentary)
Kritau -- (created)
Vande -- (I bow down)
(Shankara is hailed as Lord Krishna and Vyasa. We bow down to him, the commentator on the Brahma Sutras)
The comparison of Shankara with Krishna and Badarayana simultaneously is significant- it is touching and revealing. Krishna, the ocean of the Absolute, finds expression in the waves of the Shrutis*’ and Badarayana’s Brahma Sutras fathom the heights and depths of these waves. In Shankara we find both the status of Krishna and the wisdom of Badarayana.
Shankaracharya has been hailed as the emancipator or the redeemer also because his teachings have the natural quality of bringing freedom to everyone, irrespective of a person’s way of life or condition of living.
Shankara is hailed as Keshawam- Lord Krishna. Another reason why he is compared to Lord Krishna is that, as we have seen, his theme of revival is the same as that of Lord Krishna. In the theme in using the term ‘of revival’ we suggest that it is not something new being coined or propagated; the same age-old wisdom of the Absolute contained in the Vedic text has been brought out in its pure form once again.
Shankara is hailed as Badarayanam, who is Veda-Vyasa. Because by his commentaries, he brought to light the real meaning and significance of the Brahma Sutras compiled by Vyasa. What are Brahma Sutras? Brahma means omnipresent and Sutras, aphorisms- the detaching of Brahma, fullness of life, in very concise yet perfect statements. As aphorism is a very short expression, but perfect in its meaning.
The Brahma Sutras explain the mechanics of transformation on the path of evolution between the last two milestones of the journey. They present authentic record of experiences to guide the aspirant and support his right experiences as he evolves from God Consciousness to the state of Supreme Knowledge*, which enables Unity of life to be lived
*Shrutis form the basis of the expression of Creation. The creation has two aspects to it- the Relative and the Absolute-and the eternal laws of life expressed in the Shrutis uphold the entire creation.
as the reality of day to day living. The subject of the Brahma Sutras starts from the state of God Consciousness and ranges up to the state of Supreme Knowledge, permanent state of Unity in life. For this end of the teaching the authentic experiences are contained in the Upanishads. ** The Upanishads express and expound the Absolute reality as the ultimate truth of existence, like the sap in a tree which forms the basis of all the different aspects-branches, leaves, flowers and fruit. As the sap is present everywhere in the tree, it can be said that the tree is nothing but sap, and the sap alone is. This is how the Upanishads establish the ultimate, absolute, eternal existence as the ultimate reality of all that was, is and will forever continue to be.
The purpose of the Upanishads is to bring the reality of this eternal oneness of life to all men at all times. Whatever the level of consciousness, the teaching of the Upanishads is there to inspire man to live that unboundedness of eternity, even in his day to day activities, and to experience joy even during the silence of deep sleep.
It should be remembered that the expression of reality in the Upanishads is from the level of Absolute Existence, because the absolute expression of truth can only be from the level of truth itself-the field of pure consciousness- the Absolute Being-and for the same reason the understanding of it also can be only from That level. This leaves the Shrutis of the Upanishads to be comprehensible and therefore useful only to men already established in Supreme Knowledge. The Brahma Sutras stand by the Shrutis to guide the realized man from the level of God consciousness to the level of Supreme knowledge.
*There are seven milestones on the whole path of evolution:
1) Deep sleep state of consciousness
2) Dream state of consciousness
3) Waking state of consciousness
4) Transcendental consciousness
5) Cosmic consciousness
6) God consciousness
7) Supreme Knowledge-in which one lives the Unity of Life.
**For their intimate connection with the Upanishads the aim of the Brahma Sutras has been widely understood to be for clarifying the teaching of the Upanishads-whereas the truth is that the Upanishads contain the expressions which formulate the highest level of teachings of the Brahma Sutras-the Supreme level of the whole Vedic wisdom.
For a revival of understanding about life it was vital that Shankara brought to light the supreme knowledge, which alone leads and maintains man in the highest state of evolution. As this supreme knowledge marks the climax of evolution and as this field of knowledge alone can establish thorough coordination between Being, Thinking and Action, which is the target of revival, Shankara’s revival would not have blossomed unless every petal of the flower of knowledge was brought to light. For this reason Shankara wrote commentaries on the Bhagavat Gita, Upanishads and Brahma Sutras.
It is interesting to recall an incident from Shankara’s life when, having completed his commentary on the Brahma Sutras, he was challenged by Vyasa himself on that commentary. From the age of 11 to 16, Shankara lived in Jyotir Math with his four disciples and wrote the commentaries on the Bhagavad-Gita, the Ten Principal Upanishads and the Brahma Sutras. Having completed his work of giving a proper interpretation to these scriptures, Shankara started his journey to the plains to establish his teaching among the people there. When he came near Kedarnath (Kedarnath is a place of pilgrimage in the Himalayas) it is said that an old man appeared before him and challenged his comprehension of the Brahma Sutras. Shankara sat down to have a discussion with him and eventually convinced him that all that he had written was nothing but the real intention of Vyasa, and that his commentary revealed the true meaning of Vyasa’s Brahma Sutras. It is said that the old man was Vyasa himself, appearing to express his joy at Shankara’s commentary and to reassure him and give him confidence that the revival would be complete if the true meaning of the Brahma Sutras was conveyed to the people.
The significance of Shankara’s commentary on the Brahma Sutras has made him a figure revered by all.
Bhagawatau -- (At the feet of the Lord)
Punah punah -- (again and again)
(bow down at the feet of the Lord again and again)
Yad-dware -- (at whose door)
Nikhila -- (the whole)
Nilimpa -- (gods)
Parishad -- (assembly)
Sidhhim -- (perfection)
Vidhatte -- (implore)
Anisham -- (day and night)
(at whose door the whole galaxy of gods pray for perfection day and night)
All those desirous of gaining the wisdom of the omnipresent eternal Absolute Brahman, are true seekers, aspirants for liberation and those desirous of perfection in life.
Shrimat -- (glorious)
Shri -- (glory)
Lasitam -- (adorned)
(adorned by immeasurable glory, adorned by glory itself)
Jagat Guru -- (the preceptor of the whole world)
Padam -- (at his feet)
Natwatma -- (having bowed down)
Triptim -- (fulfillment)
Gatah -- (gain)
(having bowed to the holy feet of the preceptor of the world, seekers of truth gain fulfillment)
Loka -- (all society)
Agyana -- (ignorance)
Payoda -- (cloud)
Patana -- (to dispel)
Dhuram -- (skilled)
Shri Shankaram -- (emancipator)
Sharmadam -- (of very gentle, harmonious and tender qualities)
Brahmananda Saraswatim -- (Name of Guru Dev)
Guruvarum -- (supreme teacher)
Dhya-ya-mi -- (I meditate-on Him)
(He who is skilled in the dispelling the cloud of ignorance of all people, the gentle emancipator, Brahmananda Saraswati, the supreme teacher, full of brilliance, on Him we meditate)
Having recited this and having filled our minds and hearts with the meaning of what we say, we complete the invocation to the great Masters from the beginning of time and fill ourselves with inspiration from their glory. Our hearts are secured in deep devotion, as our minds are held in the meaning of the recitation, hands and eyes engaged in the act of offering.
The invocation through the offerings is symbolic of our universal behaviour towards invited and honoured guests. Naturally, we offer them all the best that we have at home- flowers, fruit, light, bath, shower, towels, napkins, good things to eat, and also we greet them in loving reverence and with sweet words.
So all the ceremony of offerings is significant in the light of the expressions of gratitude on a physical level and the whole thing is done in a very natural, innocent and spontaneous manner.
Avahanam -- (invocation)
Samarpayami -- (I am offering)
Shri Guru -- (Guru Dev)
Charan -- (feet)
Kamalebhyo -- (beautiful and elevatingly pure as the lotus)
Namah -- (I bow down)
(offering an invocation to the lotus feet of Shri Guru Dev, I bow down)
Asanam -- (Seat)
(offering a seat to the lotus feet of Shri Guru Dev, I bow down)
A proper delicate etiquette and in humbleness we offer the seat. The expression of devotion starts with the offering of the seat, because it provides a basis to the action of devotion. The silent demand of this offering of the seat is for permanent establishment of life on that immortal and immovable basis of eternal being.
Snanam -- (water for bathing)
(offering a bath to the lotus feet of Shri Guru Dev, I bow down)
We offer water for bathing or washing the feet of Guru Dev. The silent demand of this offering is for a Cosmic bath in eternal Being.
Vastram -- (cloth)
(Offering a cloth to the lotus feet of Shri Guru Dev, I bow down)
After washing the feet we offer a cloth for drying. The silent demand of this offering is for the garment of immortal Being, which will forever serve as permanent armour for protection of life.
Chandanam -- (scandal-paste)
(offering sandal paste to the lotus feet of Shri Guru Dev, I bow down)
Having provided a bath and having cooled the atmosphere, we make an offering of sandal paste to maintain the coolness. The silent demand of this offering is for the permanent infusion of that ever-freshening influence of tranquility from the Transcendent.
Akahataan -- (rice-full and unbroken)
(offering full-unbroken rice to the lotus feet of Shri Guru Dev, I bow down)
When we make an offering of unbroken or full rice, we make an offering of the fullness of life, heart and mind both at the same time. The silent demand is for the unbroken state in the fullness of life.
Pushpam -- (flower)
(offering a flower to the lotus feet of Shri Guru Dev, I bow down)
Flowers are the expression of the fullness in nature. There are two aspects to a flower-the outer (beauty) and the inner (essence or honey). Offering the flower has the significance of the solicitation for outer pleasures of life and also the honey within, the Transcendental Bliss. The silent demand is for gaining 200% of life.
Dhupam -- (incense)
(offering incense to the lotus feet of Shri Guru Dev, I bow down)
Here we offer the sweet fragrance of the incense. This purifies the atmosphere and creates some pleasantness within. The offering of incense spreads in the air a silent demand for inner and outer purity of life.
Deepam -- (light)
(offering light to the lotus feet of Shri Guru Dev, I bow down)
Ghee flame is the mildest type of flame. This offering is the filling of a petition for the light of wisdom to dispel the darkness of ignorance, the light of Absolute Consciousness. It is a silent demand for pure consciousness to enable us to have that light of eternity kindled in our life.
Achmaniyam -- (water)
(offering a drop of water to the lotus feet of Shri Guru Dev, I bow down)
During the offering of the light we may have made the atmosphere warm, so we must cool it again as an apology in case we have unconsciously offended. This is before the offering of food so that the air will be pleasant and cool. The silent demand is for an eternal basis to the means of maintaining life.
Naivedyam -- (fruit)
(offering fruit to the lotus feet of Shri Guru Dev, I bow down)
This symbolizes the offering of food, presenting a silent demand for a plentiful life.
Achmaniyam -- (water)
(offering a drop of water to the lotus feet of Shri Guru Dev, I bow down)
Here we offer water for a drink after the food. The silent demand is for a continuous stream of fulfillment.
Tambulam -- (betal leaf)
(offering betel leaf to the lotus feet of Shri Guru Dev, I bow down)
Here we offer betal leaf (in India people chew betal leaf after meals in order to purify the mouth) as a means of purification. The silent demand is for achieving and maintaining a state of Absolute purity of life in pure awareness.
Shri Phalam -- (coconut)
(offering coconut to the lotus feet of Shri Guru Dev, I bow down)
The coconut represents the complete fruit presenting the fullness of life- the unmanifest abstract Absolute and the manifest field of the three gunas.
The husk (outer covering) the kernel (central portion) and the milk (inner juice or essence) present the entire field of the three gunas. This offering is a silent demand for completeness of life.
Arartikyam -- (camphor flame)
The offering of the light presents a silent demand for Supreme Knowledge, which only results from destruction of ignorance. While offering the light to the presiding deity of knowledge, the destroyer of ignorance, Lord Shiva, is upheld in mind and heart.
Camphor burns without smoke and without leaving any residue. It burns free from any stain of darkness, (neither before nor during, nor after). This signifies that celestial light of pure Satwa, which forms the basis and the material for the world of angels. It is the finest field of creation, yet in the relative sphere. The silent demand is “Give us the Celestial field of life to live”. Where? In God Consciousness. When our consciousness is infused by celestial experience, then life is lived in the light of God. The silent demand is for God Consciousness. With this as a situation, we say:
Karpura -- (camphor)
Gauram -- (white)
Karuna -- (kindness)
Vataram -- (incarnate)
Samsara -- (world)
Saram -- (essence)
Bhuja-gendra -- (Serpent King)
Haram -- (garland)
Sada -- (always)
Vasantam -- (dwelling)
Hridaya -- (heart)
Ara-vinde -- (in the lotus)
Bhawam -- (Lord Shva)
Bhawani -- (Mother Divine)
Sahitam -- (together)
Namami -- (I bow down)
White as Camphor, the incarnation of kindness, the essence of creation, garlanded by the Serpent-king; ever dwelling in the lotus of my heart, Lord Shiva with Mother Divine- To Him, I bow down.
This verse adores Guru Dev in the glory of Lord Shiva. The role of Guru Dev for individuals is the same as the role of Lord Shiva for the entire creation.
Lord Shiva has the forces of destruction at His command in order to destroy evil, so that the creation may be maintained in all its purity and the forces of evolution may work without resistance and the desire of the great Lord may be fulfilled.
Guru Dev has the light of wisdom to destroy the darkness of ignorance and lay open the field of life in purity for highest evolution in the Supreme Knowledge of Unity.
The Serpent King (Bhuja-gendra), who stands as personification of death for everyone, is found as a garland around Him (Lord Shiva’s) neck-death not only adores Him, but also serves as a means of adornment to His. As master of all the forces of destruction, even all-devouring death symbolized by the Serpent - King adorns His person. He is destroyer of all that is damaging to life.
We bow down to Lord Shiva with Mother Divine, always dwelling in the lotus of our hearts, because the essence of manifested life is duality. Duality can only signify the field of relative life, so when we petition for gaining the unity of life, we do so to the Almighty Lord and his inseparable power which is responsible for duality.
We then offer the Light (camphor flame) and after this water to cool the atmosphere again.
Arartikyam samarpayami Shri Guru Charan kamalebhve namah
(Offering light (camphor flame) to the lotus feet of Shri Guru Dev, I bow down)
Achmaniyam samarpayami Shri Guri Charan Kamalebhye namah
(Offering water to the lotus feet of Shri Guru Dev, I bow down)
Pushpanjalim -- (Offering a handful of flowers)
When we submit a petition for the supreme field of life, it is not made in the abstract. The petition is directed to someone in that sphere of life. Unto Him, the nearest to us in the Holy Tradition-unto Guru Dev, we offer a handful of flowers.
Gurur Brahma
Guru* is adored as Brahma the Creator, because he is the creator of all good, through knowledge he inspires all good qualities, greatness and eternal life. Through knowledge he inspires creation of balance between experience and understanding-mind and heart.
Gurur Vishnur
Guru is adored as Lord Vishnu, the maintainer of creation. Through knowledge he inspires the maintenance of all-good in life. Through knowledge he inspires creation of balance between experience and understanding of reality, which provides a basis to the maintenance of all-good.
*The Upanishadic criterion of a Guru is a knower of reality. Both levels of knowledge, experience and understanding are found fulfilled in him. Being a man of experience he can efficiently guide seekers to gain direct experience of reality, and being a man of knowledge (well versed in the scriptures) he can easily dispel the doubts of the aspirants and give them a clear intellectual understanding of the highest reality.
Gurur Deve Maheshwara
Guru is adored as the Great Lord Shiva the destroyer of ignorance, which offers resistance to creation and maintenance of all good. Through knowledge he inspires the destruction of all ignorance which hinders creation and maintenance of all good. Through knowledge he inspires the destruction of imbalance between experience and understanding and thereby sets the heart and mind to flow in harmony.
Having offered adoration to Guru Dev in the light of the three supreme powers of Relative life, devotion rises to adore him in the light of Brahma the Absolute.
Guruh Sakshat Param Brahma
Guru is adored as Brahma the ultimate eternal source of all. Through knowledge he inspires the supreme state of life, he inspires the oneness of the relative and the Absolute to become a living reality and brings full integration to the spheres of experience and understanding, both heart and mind flow in perfect harmony and Eternal Unity of Life.
Tasmai Shri Gurave Namah
(To the supreme, To Shri Guru Dev, I bow)
Therefore we bow to Shri Guru Dev.
Akhanda -- (unbounded, unlimited)
Mandalakaram -- (in the form of the canopy of the sky)
Vyaptam -- (pervading)
Yena -- (by whom)
Characharam -- (Living and non-living creation)
Tat padam -- (sign of That)
Darshitam -- (having cognized that unbounded Eternal Being)
Yena -- (by whom)
Tasmai -- (to Him)
Shri Gurave namah -- (I bow to Shri Guru Dev)
The unbounded as the endless canopy of the sky, the omnipresent in all creation, the sign of that has been revealed by Him who was that. Therefore to Him, to Shri Guru Dev, I bow down.
Shri Brahmanandam -- (Bliss of the Absolute)
Param-sukhdam -- (Transcendental joy)
Kevalem -- (alone)
Gyanmurtim -- (the embodiment of pure knowledge)
Vishwateetam -- (beyond the universe)
Gagna sadrisham -- (like the sky)
Tatwa-masi -- (“that thou art”)
Adi -- (etc.)
(etc. means the other* Shrutis which grant eternal unity of life.)
Lakshyam -- (the goal of -the “That thou art” etc.)
“Shri Brahmanandam”-The Bliss of the Absolute, Guru Dev’s name-Shri Brahmananda Saraswati is characterized in the meaning of “The Bliss of the Absolute”. Guru Dev is adorned as Bliss of the Absolute, Transcendental Joy and embodiment of pure knowledge. Beyond the universe like the sky, as the goal of “That thou Art” and other (Shrutis which grant eternal unity).
Ekam -- (The only one)
Nityam -- (eternal)
Vimala (m) -- (pure)
(m) achalam -- (immovable)
Sarvadhi -- (intellect of all beings)
Saakshi (only witness, nothing but witness, pure
bhutam -- awareness)
Bhawa-teetam -- (the status that transcends thought, the
Transcendent)
Triguna -- (three gunas)
Sahitam -- (together)
Sad-Gurum -- (True Preceptor Shri Guru Dev)
Tam -- (Him)
Namami -- (I bow down)
*Passages like “I am That”, “All this is That”.
The One, the Eternal, the Pure, the Immovable, the Witness of all intellects, whose status Transcends thought-the Transcendent alongwith the three gunas-the true Preceptor, to Shri Guru Dev, I bow down.
Agyana -- (ignorance)
Timirandhasya -- (blinding darkness)
Gyananjana -- (ointment of knowledge)
Shalakya -- (stick)
Chakshu -- (eyes)
Runmilitam -- (opened)
Yena -- (by whom)
Tasmai -- (to Him)
Shri Gurave -- (Shri Guru Dev)
Namah -- (I bow down)
The blinding darkness of ignorance has been removed by the application of the ointment of knowledge, the eye of knowledge has been opened by him, therefore, to Him, to Shri Guru Dev, I bow down.
Pushpanjalim Samarpayami Shri Guru Charan Kamalebhya Namah
(Offering a handful of flowers to the lotus feet of Shri Guru Dev, I bow down).
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This invocation and sequence of offerings coming on to us from ancient tradition is dear to us. It is this which inspires us to maintain the purity of the teaching of the great Masters, and to pass on the philosophy of integration of life and the practice of Transcendental Meditation in its purity and effectiveness, generation after generation. Our aim is sublime, it touches the eternity of time. We want to release the present generation from the grip of suffering and we feel that it is our responsibility to lay a solid foundation for this great teaching to be passed on in its purity to the generations to come. Therefore, it is highly important that whenever we pass on the knowledge of Transcendental Meditation, which is the key to integration of life, we, as teachers invoke the Holy Tradition, and in the name of those great Masters of antiquity, we pass this wisdom to others. This is the only way to save the teaching from becoming impure.
If every teacher in every generation continues to impart the knowledge in the name of the cherished Masters of the Holy Tradition, he will naturally pass on the teaching in its purity, as it has been taught to him by his Master. This procedure will naturally serve to keep every teacher in line with the great Masters of the past and his teaching with the pure and eternal teaching of those great Masters.
But for this simple, short ceremony of offering, there would be little in any generation to link the teacher with the Holy Tradition. This would render the teaching only as a teaching from an individual of the present generation, without any basis and security on the road of time. Upon the slightest impurity entering into the teaching its effectiveness will be lost and the whole purpose will be marred.
Therefore, this invocation is the very life of the teacher and the ceremony of offerings forms the body to maintain the spirit of the invocation. It must not be forgotten that this tradition of paying homage to the Masters of the Holy Tradition has served and will forever serve to be a means of keeping alive this precious teaching of the integration of life. The act of this traditional invocation and offerings at the time of imparting the knowledge to others is like an act of watering the root of the eternal tree of wisdom.
To understand this more clearly, picture a tree expressing the truth of existence of life, (a tree vibrates the truth of various phases of life). It is there to present its wisdom generation after generation on the corridor of time. It is a big tree with many branches growing in all directions, because the message of life has to be given in all directions, to reach all corners of the earth and to elevate every man, no matter where he may be, and this is to continue generation after generation.
The branches of this tree of knowledge extend on all sides. A branch extending in the eastern direction and another in the western direction-those in the East enjoy the teaching and glorify the eastern branch, while those in the West enjoy the teaching and glorify the branch extending to West………..
This is precisely the situation of all the different religions in the world today. It is true of every religion without exception. The followers of every religion sincerely adore their religion and are proud in locating points of distinction from others, but the truth of religions is that they represent different branches of the same tree-the tree of knowledge. The same eternal truth of 200 percent of life has been propagated by all religions. How many religions there were and how many of them have passed into oblivion even history seems to have forgotten. How many more will be born in the infinity of time? Each spring gives rise to some new branches of the tree, every age gives rise to new religions, the main trunk of the tree of knowledge naturally continues to support the births of new religions. New branches will emerge but they will be nourished by the same sap issuing forth from the main trunk.
The same truth of life will be broadcast in different names at different times in different lands, but the life of all of them will forever depend upon the strength of the sap coming from the main trunk. If the main trunk is continuously kept watered, the sap of truth will always keep alive branches of religions arising in different times. We have seen how the truth of integration of life is handed on from generation to generation in great clarity, in great completeness, in great simplicity and in a natural way, through this Holy Tradition of Masters. It is this that forms the main trunk of the tree of knowledge from which different religions take their life to guide man from time to time, from generation to generation.
When we invoke the Tradition and make offerings what we are doing is watering the tree of knowledge, watering the main trunk of the truth of life, watering the root of the tree of universal religion, which is responsible for keeping the eternal truth of life alive for all generations, at all times and
according to the need of the time manifests in the form of new religions. We feel proud to have been given the privilege to water the main trunk. We rise to bring the truth to every man, no matter what his religion or what his way of life. We water the main trunk, and supply nourishment to all the branches. We maintain the universal spirit of all religions on the platform of the Spiritual Regeneration Movement and feel happy over bringing nourishment to the people of all religions, all sects, of all faiths, even though associating ourselves with a particular branch of our own taste. We find our stand is at a point which is universal in character. If you wish to call this universal and eternal tree of knowledge a religion, call it a universal religion to support all religions. If you wish to call it a faith, call it a Universal Faith to support all faiths; if you wish to call it a sect than call it a Universal Sect to support all sects.
It may be that someone, seeing us making offerings before a picture, might argue and label us as a sect, and thereby try to overshadow the universality of the Spiritual Regeneration Movement, but these formalities, this style of offering, are ways of bowing to Guru Dev or expressing our reverence to the Holy Tradition. These are what we know to be the ties that bind us to the universality and eternity of the integrated state of life, and in order to propagate this universality of integrated consciousness, we find ourselves clinging fast to the main trunk. And if in clinging fast to the main trunk someone argues that we are lovers of the trunk, as others are the lovers of the branches, we accept their challenge and say: “Yes, we held ourselves in pride for clinging fast to the trunk which is the source of supplying nourishment to every branch, and if for this universal purpose we are labeled as a sect or an “ism” we hail that Universal Sect, we hail that Universal “ism”
This is our stand on the spiritual wing of our movement. What are we on the organizational side of our Movement? We are an international and universal organization. An organization, even though of international & universal character, but to have some specific rules governing it, rules and procedures have to be followed, but this rigidity of the organizational set up is for the purpose of safe-guarding the universal character of the previous teaching. These rules and the code of conduct of the organizers of the Movement have been framed to maintain the universality of purpose and the faultless maintenance of the universal nature of the Movement. Therefore, even though we might appear to some eyes as a rigid organization with many do’s and don’ts, we feel proud in binding ourselves to the string of discipline that enables us to hold on to this universal aspect of our purpose and achievement.
There is a proverb in India which says that a thorn (a needle) is needed to remove another thorn. Bondage is needed to come out of bondage. Rigidity is needed to hold on to the unbounded universal flexibility and thus even on the organizational level of our Movement, we are rigidly bound in eternal freedom, and with that we are to safe-guard the interests of ourselves and those of our fellowmen.
This is the all-embracing universality of the Spiritual Regeneration Movement on the organizational side and on the Spiritual side.
Glory to the lotus feet of Shri Guru Dev the light of the Holy Tradition for us.
JAI GURU DEV
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