Prasthanatrayi Swaminarayan Bhashyam (Study)
by Sadhu Gyanananddas | 2021 | 123,778 words
This page relates 鈥楾he Role of the Guru in Sadhana鈥� of the study on the Prasthanatrayi Swaminarayan Bhashyam in Light of Swaminarayan Vachanamrut (Vacanamrita). His 18th-century teachings belong to Vedanta philosophy and were compiled as the Vacanamrita, revolving around the five ontological entities of Jiva, Ishvara, Maya, Aksharabrahman, and Parabrahman. Roughly 200 years later, Bhadreshdas composed a commentary (Bhasya) correlating the principles of Vachanamrut.
Go directly to: Footnotes.
5. The Role of the Guru in 厂腻诲丑补苍腻
gurur产谤补丑尘腻 gururvi峁ａ箛urgururdevo mahe艣varo |
驳耻谤耻岣� s膩k峁Ｄ乼parabrahma tasmai 艣r墨gurave 苍补尘补岣� ||
The Guru-骋墨迟腻 adorns the Guru as Parabrahman,[1] convincingly,
鈥淭丑别 Guru-骋墨迟腻 is the celebrated 厂补峁僺办峁泃补 hymn exalting the figure of the authoritative spiritual master.鈥�[2]
Like Parabrahman, 础办峁谤补brahman also incarnates in this world with a human-like form as the Guru.[3] This is a unique principle of the 厂惫腻尘颈苍腻谤腻测补峁嘺 School of philosophy. The ultimate objective of life is the realization of 产谤补丑尘补惫颈诲测腻. This objective is attained through the association with the 础办峁谤补brahman Guru.[4] 叠谤补丑尘补产丑腻惫补 (qualitative oneness) is inevitable to offer devotion to Parabrahman.[5] That 产谤补丑尘补产丑腻惫补 is possible only by the association with the Guru.[6] Thus, it is necessary to seek refuge under such a Guru to realize 产谤补丑尘补惫颈诲测腻. That Guru must be 础办峁谤补brahman himself.
This principle is clearly elaborated within the 厂惫腻尘颈苍腻谤腻测补峁嘺-产丑腻峁补[7] :
鈥�anena 苍颈迟测补峁� param腻迟尘补苍i峁ａ弓ha岣� s膩k峁Ｄ乨 ak峁rabrahmaiva 产谤补丑尘补惫颈诲测腻y膩 vij帽膩payit膩 gururbhavitum arhati n膩nya iti siddh膩ntitam鈥�[8]
鈥淥nly one who is 础办峁谤补brahman himself has the firm conviction of Parabrahman and is the master of preaching 叠谤补丑尘补惫颈诲测腻.鈥�
We discussed earlier in the previous chapter that 础办峁谤补brahman has four forms. Out of these four, one form is incarnated on earth as the Guru. Only through this Guru, one can attain 产谤补丑尘补产丑腻惫补 and is able to offer undeviating devotion towards Parabrahman. The Guru is identified in the 痴补肠补苍腻尘峁泃补 with many names such as 蝉补迟辫耻谤耻峁, santa, 别办腻苍迟颈办补 santa, etc.
Now we will discuss how spiritual endeavors which are not possible without the Guru.
1. Ideal for 厂腻诲丑补苍腻
Bhadre艣ad膩sa explains:
驳耻谤辞谤箩帽腻苍补尘颈惫补 箩帽腻苍补峁� vartanamapi tatsamam |
deh膩rpa峁嘺峁� tath膩 bhaktau 产谤补丑尘腻tmaikya峁� taducyate ||S SSK 369 ||鈥淏ecoming one with 础办峁谤补brahman means having an understanding like that of the 础办峁谤补brahman Guru, behaving like the 础办峁谤补brahman Guru, and dedicating 辞苍别鈥檚 physical being towards bhakti as the 础办峁谤补brahman Guru does.鈥�
The Guru is first, foremost, and always the perfect devotee. Hence, he provides a model for all others to try to be like. Therefore, if 鈥榦neness鈥� with Brahman is an acquisition of the Guru鈥檚 virtues, in becoming more like him (Brahman-like, or 产谤补丑尘补谤奴辫补), it follows that these 产谤腻丑尘颈肠 qualities foster and boost the highest devotional relationship of the aspirant with Parabrahman, which is itself a mark of liberation. Nevertheless, a spiritual aspirant has an example on which to model his/her sustained endeavors and intentions and craft a spiritually pure life that leads to Parabrahman, like the Guru鈥檚. This should not, however, be demoted to understand the Guru鈥檚 role.
Bhadre艣ad膩sa corroborates by giving the example of the 莫艣腻惫腻蝉测补 principle:[9]
鈥淭丑别 莫艣腻惫腻蝉测补 principle can be easily understood through the life of the 蝉补迟辫耻谤耻峁 (Guru), since the life of the 蝉补迟辫耻谤耻峁 is a living commentary on the elusive words of 艣腻蝉迟谤补.鈥�[10]
A devotee who endeavors to offer devotion to Parabrahman faces external and internal myriad complications, hurdles, and hindrances.[11] Consequently, a number of aspirants abjure the path of spirituality. Here, the Guru comes and helps them to recover from their miseries and again inspires them to walk on the path of liberation.
2. To Attain 叠谤补丑尘补产丑腻惫补
We vastly analyzed 产谤补丑尘补产丑腻惫补 in the previous sub-topic. 厂惫腻尘颈苍腻谤腻测补峁嘺 called it 腻迟尘补产耻诲诲丑颈 or immense love towards the Guru. Such 腻迟尘补产耻诲诲丑颈 with the Guru most readily manifest itself as concentrated spiritual love, what Bhadre艣ad膩sa calls 鈥�笔谤补办峁涐梗峁乶耻谤腻驳辞诲产丑腻惫补鈥�,[12] 鈥渂ecause the aspirant of liberation is now attached to the Guru, not the body or its associates. The Guru becomes the priority, the ultimate focus of all devotion and efforts, not worldly matters or 尘腻测颈肠 pleasures. Even while assiduously fulfilling every personal and social responsibility, all actions, thoughts, and intentions of the aspirant are now instilled with a spiritual awareness of the Guru and thus take on a wholly devotional character and spirit. This releases the aspirant of his/ her karmika bondage.鈥�[13]
厂惫腻尘颈苍腻谤腻测补峁嘺 therefore confirms:
鈥淔or an aspirant who desires his own liberation, nothing in this universe is more blissful than Parabrahman and his santa. Therefore, just as a person has 腻迟尘补产耻诲诲丑颈 towards his own body, he should similarly have 腻迟尘补产耻诲诲丑颈 with Parabrahman and his santa.鈥� (痴补肠补苍腻尘峁泃补 Gadhad膩 III/7, p.593)
This is not limited to the body only but it includes relatives of the body as well and specifying the relationship as one of profound love towards the Guru. Thus, 厂惫腻尘颈苍腻谤腻测补峁嘺 states 腻迟尘补产耻诲诲丑颈 is attained through the Guru only.[14]
3. The Gateway to Liberation
厂惫腻尘颈苍腻谤腻测补峁嘺 expresses,
鈥�叠丑腻驳补惫补诲 dharma is upheld by maintaining profound love towards the 别办腻苍迟颈办补 santa or 蝉腻诲丑耻 of Parabrahman, who possesses the attributes of dharma, knowledge, detachment, and devotion coupled with the knowledge of Parabrahman鈥檚 greatness. Maintaining profound love towards such a 蝉腻诲丑耻 also opens the gateway to liberation.鈥�(痴补肠补苍腻尘峁泃补 Gadhad膩 I/54, p.129)
Bhadre艣ad膩sa also supports it while commenting on the Katha-耻辫补苍颈峁诲 He explains 鈥�adhy膩tmayog膩dhigamena har峁艣okau jah膩ti鈥� as by the company of the 叠谤补丑尘补蝉惫补谤奴辫补 Guru one is released from all his miseries and becomes a 闯墨惫补苍补尘耻办迟补.[15] Moreover, the wise sage Kapila teaches that affection (for others) firmly binds the 腻迟尘补苍. However, if that same affection is directed towards the 厂腻诲丑耻, the gateway to liberation is opened.[16]
厂惫腻尘颈苍腻谤腻测补峁嘺鈥檚 intention is clear that the Guru is the gateway to liberation. An intense and loving association with him opens that gateway.[17]
厂惫腻尘颈苍腻谤腻测补峁嘺 emphasizes in another important statement:
鈥淚ntense love for the 蝉补迟辫耻谤耻峁 Guru is itself the means to realizing 辞苍别鈥檚 腻迟尘补苍, is itself also the means to realizing the greatness of the 蝉补迟辫耻谤耻峁 and is itself also the means to having the direct realization of Parabrahman.鈥�(痴补肠补苍腻尘峁泃补 Vart膩l 11, p.553)
Outstandingly, 厂惫腻尘颈苍腻谤腻测补峁嘺 provides a doctrine here that love for the Guru not only leads to a realization of the Guru and the 腻迟尘补苍 (self), with whom the individual develops a spiritual relationship, but also of Parabrahman. It again indicates to the substantive presence of Parabrahman within the 叠谤补丑尘补蝉惫补谤奴辫补 Guru, and expounds the 艢vet膩艣vetara 鲍辫补苍颈峁诲鈥� s[18] call to offer the highest devotion to the Guru on par with that offered to Parabrahman.
The Vedaras also goes on the same principle, where 厂惫腻尘颈苍腻谤腻测补峁嘺 repeatedly explains that such 腻迟尘补产耻诲诲丑颈 with 础办峁谤补brahman leads to 箩墨惫补苍补尘耻办迟颈. For illustration, in one part of the letter, after narrating the cosmic powers of 础办峁谤补brahman, he enhances that that 础办峁谤补brahman is among us, referring to the 叠谤补丑尘补蝉惫补谤奴辫补 Guru in human form.
厂惫腻尘颈苍腻谤腻测补峁嘺 then teaches:
鈥淥 笔补谤补尘补丑补峁僺补蝉! One should develop 腻迟尘补产耻诲诲丑颈 with him 础办峁谤补brahman, and with that thought, become a 箩墨惫补苍-尘耻办迟补 (living liberated 腻迟尘补苍).鈥� (Vedarasa, p.166)
4. For the Supreme Devotion Towards Parabrahman
It is extremely difficult to attain true conviction of the form of Parabrahman.[19] Since our indriyas and 补苍迟补岣补谤补峁嘺蝉 are 尘腻测颈肠, whereas Parabrahman is not 尘腻测颈肠,[20] hence, Parabrahman is imperceptible to our 尘腻测颈肠 indriyas and inner faculties.[21]
Thus, the santa becomes the means to help us achieve the true conviction of Parabrahman and acquire the privilege to offer devotion to him. Bhadre艣ad膩sa asserts:
鈥�pratibodhavidi迟补峁� param膩tmasvar奴pani艣cay膩ya 艣i峁e峁嘺 jij帽膩site sati 迟补峁� prati brahmasvar奴pe峁嘺 guru峁嚹� 诲墨测补尘腻苍补 耻辫补诲别艣补 eva 辫谤补迟颈产辞诲丑补岣�, tena viditamiti pratibodhaviditamiti |鈥� (Kena-耻辫补苍颈峁诲 2/4, p.44)
鈥淲hen an aspirant asks the way to attain the firm conviction of Parabrahman, the 叠谤补丑尘补蝉惫补谤奴辫补 Guru gives the discoursing which is called 鈥�pratibodha鈥�. Through this preaching, he attains the firm conviction of Parabrahman and is able to offer devotion to Parabrahman.鈥�
In this manner, the Guru is the mediator between 腻迟尘补苍s and Parabrahman, making possible the personal encounter that 厂惫腻尘颈苍腻谤腻测补峁嘺 had stressed, was the reason for Parabrahman鈥檚 manifestation on earth.[22] Similarly, then, to see the Guru is to see Parabrahman; to have been blessed by the Guru is to have been blessed by Parabrahman.
5. To Understand the 艢腻蝉迟谤补蝉
The Indian ancient 艣腻蝉迟谤补s, texts or scriptures-exegesis requires one to go further than the rules of language, theoretical interpretation, and grammar, for it is the 蝉补尘腻诲丑颈 产丑腻峁. It needs non-literal interpretations for understanding many obscure passages and their sequential order, ideas, arguments and themes. The difficult philosophical and spiritual elements involve the use of figurative language, symbols, metaphors, analogical arguments and anecdotes which inevitably complicate and extend the task of the Vedic exegesis. 厂惫腻尘颈苍腻谤腻测补峁嘺 adds that understanding the scriptures without the Guru leads us in the opposite direction.[23] 252
Therefore, Bhadre艣ad膩sa discloses the ultimate fact:
鈥�gurumukh膩cchru迟补峁� 艣腻蝉迟谤补峁� sadarth膩峁僺tu prak膩艣ayet鈥�[24]
鈥淭ruth is only revealed when 艣腻蝉迟谤补 is heard from the Guru鈥檚 mouth.鈥�
Thus, human intellect, logic, speculations or hypotheses cannot do righteousness to the central theme of the Vedas and the scriptures. Only the Guru, who is in perpetual communion with Parabrahman,[25] knows the intention of Parabrahman and thereby is able to interpret the Vedic exegesis thoroughly. Consequently, the role and importance of the 础办峁谤补brahman Guru is highly extolled both for fathoming the thorough meaning and insinuations of the scriptures[26] and correctly molding 辞苍别鈥檚 thought process.
6. The Way to Serve the Guru
厂惫腻尘颈苍腻谤腻测补峁嘺 elaborates on how to serve the Guru in 痴补肠补苍腻尘峁泃补 Vart膩l 5 by directing equal service of both Parabrahman and the Guru, further establishing the full presence of Parabrahman in the Guru.
He affirms:
鈥淛ust as one implements the 尘腻苍蝉颈 辫奴箩腻 (worship by mental visualization) of Parabrahman, if one also implements the 尘腻苍蝉颈 辫奴箩腻 of the highest Bhakta along with Parabrahman; and just as one arranges an offering of food for Parabrahman, similarly, if one also arranges an offering for Parabrahman鈥檚 highest Bhakta and serves it to him; and just as one donates five rupees to Parabrahman, similarly, if one also donates money to the Santa -then, by performing with extreme affection such equal service of Parabrahman and Santa who possesses the highest qualities, even if such a person is a devotee of the lowest caliber and was destined to become a devotee of the highest caliber after two lives, or after four lives, or after ten lives, or after a hundred lives, he will become a devotee of the highest caliber in this very life. Such are the fruits of the equal service of Parabrahman and Parabrahman鈥檚 Bhakta.鈥� (痴补肠补苍腻尘峁泃补 Vart膩l 5, p.542)
The 厂奴迟谤补办腻谤补 reveals the same truth that serving the Guru is thus serving Parabrahman, the fruit of which can accelerate one spiritually a hundred-fold.[27]
The 骋墨迟腻 declares:
鈥�tadviddhi pra峁噄p膩tena paripra艣nena sevay膩 | upadek峁anti te 箩帽腻苍补峁� j帽膩ninastattvadar艣ina岣� ||[28]
The 叠丑腻峁补办腻谤补 comments:
鈥�ye hi j帽膩nina岣� 艣rotriy膩岣� 艣腻蝉迟谤补rahasyaj帽膩岣� tattvadar艣ina岣� bhagavannityadar艣an膩 sakala艣abdabodhyaparamatattvaparam膩tmas膩k峁Ｄ乼k膩ravanta艣ca s膩k峁Ｄ乨brahmasvar奴pagurava岣� te tubhya峁� 箩帽腻苍补峁� 产谤补丑尘补惫颈诲测腻m upadek峁anti |鈥� (Bhagavad-骋墨迟腻 4/34, p.110)
鈥淎cquire this Parabrahman鈥檚 knowledge from a Parabrahman -realized Guru by humble respect, by sincere inquiry, and by service. These 叠谤补丑尘补蝉惫补谤奴辫补 Gurus (plural application also includes the manifestation of the Gurus in the future) who have realized the truth will teach you.鈥�
The 鲍辫补苍颈峁诲 asserts:
鈥�tadvij帽膩n膩rtha峁� sa gurumev膩bhigacchet samitp膩峁噄岣� 艣谤辞迟谤颈测补峁� brahma ni峁ａ弓ham |鈥�[29]
鈥淚n order to understand that 产谤补丑尘补惫颈诲测腻, one must go to the 叠谤补丑尘补蝉惫补谤奴辫补 Guru, who has realized the extract of scriptures and has a firm conviction of Parabrahman.鈥�
For the attainment of knowledge and resolute understanding of Parabrahman the best faith, good spatial-temporal conditions and the best preacher with superlative knowledge and conviction of Parabrahman is required. And in the company of a true 蝉腻诲丑耻 (础办峁谤补 Guru), a person of firm faith gains all virtues, including the right knowledge. An aspirant who has trust and faith in the words of the Guru alone gains the right knowledge and resolute understanding of the nature of Parabrahman; he alone leftovers unfaltering in dharma and attains liberation. 厂惫腻尘颈苍腻谤腻测补峁嘺 invariably expresses the glory of such a 叠谤补丑尘补蝉惫补谤奴辫补 Guru in his teachings as well.[30] He discloses this in terms of: having firm association of the 蝉补迟辫耻谤耻峁, the importance of the company of a santa and the need to develop intense attachment towards such a sadhu. By becoming a pupil of a Guru, who is the manifest form of 础办峁谤补, one obtains 笔耻谤耻峁迟迟补尘补鈥檚 favor.
7. Warning
In the 厂惫腻尘颈苍腻谤腻测补峁嘺 tradition, the Guru is the key to attain liberation; he is the manifest form of 础办峁谤补, so one should beware of spiting him. 厂惫腻尘颈苍腻谤腻测补峁嘺 also firmly and repeatedly warns against hurting or maligning him, often showing dire and irreparable consequences if one does this thing.[31] By the way, 痴补肠补苍腻尘峁泃补 Vart膩l 14 is especially noteworthy for its mention of seeking the refuge of the 蝉补迟辫耻谤耻峁 and the pre-eminence of this above other forms of dharmic living.
Thus, if one is in quest of the refuge of the 蝉补迟辫耻谤耻峁, who is the manifest form of Parabrahman, regardless of how terrible a sinner a person may be, he becomes extremely pure and attains 蝉补尘腻诲丑颈. Conversely, a person who maligns the 蝉补迟辫耻谤耻峁 is still a terrible sinner regardless of how sincere he may seem to be in abiding by dharma. Moreover, he can never have the realization of Parabrahman in his heart and will be the subject of suffering in the cycle of death and birth.[32] When the Guru is pleased, the devotee experiences togetherness with Parabrahman. He realizes Parabrahman in his heart and experiences the highest joy of divine abode in an embodied state here on the earth. All his sins and stock of deeds get consumed promptly and his 惫腻蝉补苍腻 (desires) perishes. In this manner, a seeker who wants to attain ultimate liberation should always insist on harboring affection towards the Guru, and keep him in the center point of the 蝉腻诲丑补苍腻 in order to achieve the grace of Parabrahman. Thus, the Guru possesses a prominent place within 厂惫腻尘颈苍腻谤腻测补峁嘺 厂腻诲丑补苍腻.
8. Is the Guru the Ultimate Goal?
In the 厂惫腻尘颈苍腻谤腻测补峁嘺 School of philosophy, the Guru plays a vital role to accomplish any type of spiritual endeavor an aspirant engrosses in. However, the Guru is not the ultimate entity or an ultimate spiritual goal for an aspirant. The ultimate and supreme goal is only Parabrahman. Even though, when a seeker, after death, goes to the abode of Parabrahman, which is another form of 础办峁谤补brahman Guru, yet the ultimate goal is Parabrahman, who resides there with infinitive qualities. However, what then is the meaning of the 艢谤耻迟颈蝉 which say: 鈥�骋耻谤耻尘别惫腻产丑颈驳补肠肠丑别迟鈥�[33] or 鈥�lak峁am tadeva 础办峁谤补.鈥�[34] One may question that if 笔耻谤耻峁迟迟补尘补 is the ultimate goal, then why does this mantra identify Brahman (础办峁谤补brahman) as the final goal?
Bhadre艣ad膩sa explains:
鈥�ak峁r膩dhipatireva lak峁amiti tu 蝉颈诲诲丑腻苍迟补 eva tath膩pi brahmabh膩v膩ptabhakt膩nubh奴yam膩na岣� sa svadivyadh膩mni sadaiva vir膩jam膩nasti峁ａ弓hati ata tatparabrahmapr膩pt墨cchay膩 eva tadadhi峁ａ弓h膩nar奴pasya brahmalak峁atvam |鈥� (Mundaka-耻辫补苍颈峁诲 2/2/4, p.273)
鈥淭丑别 goal is Parabrahman only, who is beyond 础办峁谤补brahman; it is the principle. Obviously, Parabrahman resides in 础办峁谤补dh膩ma, so if someone wishes to achieve Parabrahman, generally means to attain 础办峁谤补dh膩ma. 鈥�
There is no doubt that 笔耻谤耻峁迟迟补尘补, the lord of 础办峁谤补, is the ultimate goal. Nevertheless, since 笔耻谤耻峁迟迟补尘补 is forever present in his divine abode, Brahmadh膩man (础办峁谤补dh膩ma), the desire to attain Parabrahman encompasses the desire to attain Brahmadh膩man.[35] He further argues that this is similar to how wanting to meet 辞苍别鈥檚 beloved in some village also includes wanting to reach or attain that village. It is also similar to how desiring to attain gold, gems, and other precious materials affixed to a casket includes wanting the casket itself. Additionally, Parabrahman 厂惫腻尘颈苍腻谤腻测补峁嘺 also confirms attaining 础办峁谤补dh膩ma, the abode form of 础办峁谤补brahman, as the goal within his teachings.[36] By analogizing 础办峁谤补brahman with the aim in this mantra, the 鲍辫补苍颈峁诲 discloses 础办峁谤补 to be distinct from the 箩墨惫补蝉 and 墨艣惫补谤补蝉, who are identified as the arrow. 痴测腻蝉补 also presents a similar discussion on this topic within the 叠谤补丑尘补蝉奴迟谤补.[37]
厂惫腻尘颈苍腻谤腻测补峁嘺 writes in his letter that he who offers 耻辫腻蝉补苍腻 to Parabrahman 笔耻谤耻峁迟迟补尘补 Param腻迟尘补苍 while realizing 辞苍别鈥檚 腻迟尘补苍 to be one with 础办峁谤补 is worthy of great honor.
However, 厂惫腻尘颈苍腻谤腻测补峁嘺 simplifies in the same passage that there should be no perception of selfhood with Parabrahman.
鈥淗e who does not have a servant-master relationship with 笔耻谤耻峁迟迟补尘补, but behaves as if one with him, is worthy of scorn.鈥� (Vedarasa 214)
Exclusively, in another part of the letter, 厂惫腻尘颈苍腻谤腻测补峁嘺 formulates reference to himself as 鈥楶arabrahman 笔耻谤耻峁迟迟补尘补 Param腻迟尘补苍鈥� before explicitly instructing:
鈥淥 笔补谤补尘补丑补峁僺补蝉! Offer 耻辫腻蝉补苍腻 to me while having 腻迟尘补产耻诲诲丑颈 with that (Brahman).鈥� (Vedarasa 158)
厂惫腻尘颈苍腻谤腻测补峁嘺 elucidates the vast difference between him and the 础办峁谤补brahman Guru in the 痴补肠补苍腻尘峁泃补:
鈥淧arabrahman 笔耻谤耻峁迟迟补尘补 狈腻谤腻测补苍补 is the controller of all, all-doer, the cause of all; He is extremely attractive, extremely radiant, and extremely powerful; also, He possesses the kartum, akartum and 补苍测补迟丑腻办补谤迟耻尘 powers. If He wishes, He can eclipse all of the liberated 腻迟尘补苍s of 础办峁谤补dh膩ma by His own divine light and prevail alone. Also, if He wishes, He can accept the devotion of the liberated 腻迟尘补苍s and reside with them. He can eclipse even 础办峁谤补, in the form of 础办峁谤补dh膩ma in which He dwells and presides alone independently. If He so chooses, He is capable of supporting the countless liberated 腻迟尘补苍s by His own power, without even needing 础办峁谤补dh膩ma.鈥� (Vacanamrut Loy膩 13, p.327) 257
It is Parabrahman鈥檚 eternal wish that 础办峁谤补brahman does its ultimate works like creating the universe etc.[38] moreover, Parabrahman eternally dwells in the 础办峁谤补brahman Guru.[39] That is why a seeker can take refuge in the Guru. At that time, that inquirer attaches with the Guru by the firm conviction that he is the manifest form of Parabrahman. This principle shows the classical appellation for the 厂惫腻尘颈苍腻谤腻测补峁嘺 School of Vedanta denoted as 础办峁谤补brahma-Par膩brahma-顿补谤艣补苍补.
Footnotes and references:
[2]:
Rigopoulos Antonio, Guru the Spiritual Master in Eastern and Western Traditions, p.169, D.K. Printworld, New Delhi, 2002
[3]:
痴补肠补苍腻尘峁泃补 Vart膩l 19
[4]:
痴补肠补苍腻尘峁泃补 Gadhad膩 III/27
[5]:
Vacanamrut Loy膩 7
[6]:
痴补肠补苍腻尘峁泃补 Gadhad膩 I/51
[7]:
Mundaka-耻辫补苍颈峁诲 1/2/12
[8]:
Mundaka-耻辫补苍颈峁诲 1/2/12, p.254
[9]:
莫艣a-耻辫补苍颈峁诲 16
[10]:
Bhadre艣ad膩sa 厂腻诲丑耻, Essence of the 鲍辫补苍颈峁诲s, 厂惫腻尘颈苍腻谤腻测补峁嘺 础办峁谤补p墨峁環a, Ahmedabad, 2012. p.20
[11]:
痴补肠补苍腻尘峁泃补 Gadhad膩 III/39, 1/44, 3/1, 3/21
[12]:
叠谤补丑尘补蝉奴迟谤补 3/3/15, p.324
[14]:
痴补肠补苍腻尘峁泃补 Gadhad膩 II/59, 痴补肠补苍腻尘峁泃补 Gadhad膩 I/54, Mundaka-耻辫补苍颈峁诲 2/2/3,4,5, Katha-耻辫补苍颈峁诲 3/2
[15]:
Katha-耻辫补苍颈峁诲 2/12, p.96
[17]:
Mundaka-耻辫补苍颈峁诲 3/1/8, Mundaka-耻辫补苍颈峁诲 2/2/7
[18]:
yasya deve par膩 bhakti岣� yath膩 deve tath膩 gurau | tasyaite kathit膩 hyarth膩岣� prak膩艣ante mah腻迟尘补苍a岣� ||Svet膩艣vatara-耻辫补苍颈峁诲 6/23 ||
[19]:
Vacanamrut Loy膩 18
[20]:
痴补肠补苍腻尘峁泃补 Gadhad膩 I/51, Vac. kar. 1
[21]:
痴补肠补苍腻尘峁泃补 Gadhad膩 I/78, Vac. Panch. 4
[22]:
痴补肠补苍腻尘峁泃补 K膩riy膩n墨 5
[23]:
痴补肠补苍腻尘峁泃补 Gadhad膩 II/13, Loya. 11, Var.12
[25]:
痴补肠补苍腻尘峁泃补 Gadhad膩 III/27
[26]:
guru艣ca pa帽camo vedastacchabda艣re峁ａ弓hat膩 迟补迟补岣� ||260 ||
蝉颈诲诲丑腻苍迟腻'苍耻驳补尘补苍测补迟迟耻 蝉补谤惫补迟丑腻 s膩mprad膩yikam |
gurupram膩峁噄迟补峁� hyeva pr膩m膩峁噛apadav墨峁� bhajet ||262 ||
艣腻蝉迟谤补艣abdo'pi no sevyo guror膩艣raya峁嘺峁� 惫颈苍腻 |
gurumukh膩cchru迟补峁� 艣腻蝉迟谤补峁� sadarth膩峁僺tu prak膩艣ayet ||271 ||
驳耻谤耻丑补谤颈产补濒补峁� 艣谤别峁ａ弓丑补峁� 艣腻蝉迟谤补vacobal膩dapi |
艣膩str膩ttu keval膩t kv膩pi na 箩帽腻苍补峁� 苍颈艣肠补测补岣� sukham ||272 ||
ata岣� 艣腻蝉迟谤补峁� bal墨yo na s膩k峁Ｄ乨 产谤补丑尘腻'k峁r膩d guro岣� |
n膩'satyad v膩rayecch膩stra峁� gurustu v膩rayet 迟补迟补岣� ||273 ||
s膩k峁Ｄ乨vedo bhaved 惫腻办测补峁� sv膩min膩r膩ya峁嘺prabho岣� |
[27]:
叠谤补丑尘补蝉奴迟谤补s 3/3/20
[28]:
Bhagavad-骋墨迟腻 4/34
[29]:
Mundaka-耻辫补苍颈峁诲 1/2/12
[30]:
痴补肠补苍腻尘峁泃补 Gadhad膩 I/27, 37, Var 11, Gadh. 3/26
[31]:
Vac. Gadh. l/1, Gadh. 1/35, Gadh. 1/53, Gadh. 1/58, Gadh. 1/73, S膩r. 18, Loy膩. 1, Gadh. 2/46, Gadh. 3/12
[32]:
Bhagavad-骋墨迟腻 9/12, p.210
[33]:
Mundaka-耻辫补苍颈峁诲 1/2/12
[34]:
Mundaka-耻辫补苍颈峁诲 2/2/3
[35]:
This is also discussed in 叠谤补丑尘补蝉奴迟谤补 3/3/24.
[36]:
"The abode of Param腻迟尘补苍 is the goal." 痴补肠补苍腻尘峁泃补 Gadhad膩 II/22
[37]:
鈥楤hedavyapadeshat鈥� 叠谤补丑尘补蝉奴迟谤补s 1/3/5
[38]:
Mundaka-耻辫补苍颈峁诲 1/1/7,
[39]:
痴补肠补苍腻尘峁泃补 Gadhad膩 I/41