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The Nature Of Guru-Atman
Thus I feel that my Atman undergoes changes in different changed states of mind. Nonetheless that 'I' exists throughout in all states. If that 'I' is considered so changeable then who is it that experiences the changes? If the knower itself suffers so many changes it shall fail to remain steady in its true nature. Therefore there should be a knower who shall experience all the changes, a witness to the changes. It is verily the true Atman.
'Sakshi cheta kevalo nirgunashcha.' Like the piece of thread that passes through all the flowers in a garland, the Atman remains inherent through all the changes. Mayi sarvamidam protam sutre manigana iva 'in Me all this is strung like gems in a string' (Gita, 7.7). Atman is vyapaka. Vyapaka means He remains pervaded in selfsame form in us throughout all changes. He is beyond the comprehension of the ordinary people. Only the Jnanis (Illumined souls) can realize Him. 'The deluded do not see Him departing (from this body) or residing (in it) or experiencing (objects), being associated with the senses; but they who have the eye of knowledge see Him (Gita 15.10).' If we analyze this Atman de-recognising the changeable variables being not tts true nature, but is a witness to the changes, then the Atman is indeed birthless and deathless. 'Yatanto yoginashchainam pashyantyatmanyavasthitam—The Yogis striving (for perfection) behold Him dwelling in themselves (Gita 15.11).'
Atman associated with body is subject to birth and death. Thus what we mean by Prarabdha bhoga (Enjoying or suffering the accrued fruits of Karma) has no physical relationship with the body of the previous incarnation. Thus the present body does not even have the memories of Diksha (spiritual initiation) nor the physical impressions of the previous birth. Then how does the relationship with the Guru sustain? We should therefore understand here that Guru is not an embodied individual. It is because every embodied individual is subject to birth and death.
In our scriptures Guru is said to be eternal. Nityam shuddham nirabhasam nirakaram niranjanam (Gurugita, 50). With this understanding Guru can be said to be Nityam (Eternal) and his relationship with the Jivatma (Individual being) is never alienated. Nityaguru is omnipresent in the same sense as God is omnipresent. Thus this Nityaguru is one with God.
Scriptures
ordain
to
pay
obeisance
to
Guru:
Gururbrahma
Gururvishnuh
Gururdevo
Maheshvarah,
Gurureva
param
Brahma
tasmai
Sri
Gurave
namah.
(Gurugita,
26)
It
is
further
said:
Mannathah
Sri
Jagannatho
madguruh
Srijagatguruh,
Mamatma
sarvabhutatma
tasmai
Sri
Gurave
namah
(Gurugita,
37)
Guru
is
Brahma,
Vishnu,
Maheshvara;
indeed
he
is
Param-brahma.
This
Guru
is
my
Guru
as
much
as
he
is
Guru
of
everybody
else,
because
he
is
not
many—he
is
One.
Failing
to
comprehend
this
we
take
the
embodied
individual
as
Guru.
No
eternal
relationship
is
possible
with
an
embodied
individual.
So
scriptures
do
not
call
an
embodied
individual
as
Guru,
whereas
our
relationship
with
the
Nityaguru
is
never
severed.
Thus
the
question
comes
how
should
we
view
our
Guru?
To Be Continued
About the author
Swami Bhuteshananda
Revered Maharaj was the twelfth President of the Ramakrishna Math and Ramakrishna Mission. The translation of the Bengali article that was published in the 6th Issue of 98th year of Udbodhan—Asada 1403 BS, on the occasion of Guru Purnima. Translator is Sri Dharitri Kumar Das Gupta.
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