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If spiritual endeavor and practice are not able to solve daily-life problems, then what is the benefit of doing it? 厂惫腻尘颈苍腻谤腻测补峁嘺 was more attentive in dealing with the practical problems faced by the seekers of liberation and their solutions which would enable them to reach the target effortlessly. In his 痴补肠补苍腻尘峁泃补, we discover an extensive section dealing with these problems put forth by the disciples in the form of queries, inquiries, and questions. The practical advice and explanations suggested by him, after discussing each of the factors which assist or aid the spiritual perfection, is a unique contribution of 厂惫腻尘颈苍腻谤腻测补峁嘺 which is driving us to call his teaching a 鈥榩ractical philosophy鈥�. Therefore, under this topic, we shall disclose some 厂惫腻尘颈苍腻谤腻测补峁嘺 traditions which are practiced in daily life.

Millions of devotees are practicing 蝉补迟蝉补峁単补 today. The word 蝉补迟蝉补峁単补 is composed of two words, namely, sat + 蝉补峁単补. The word 'sat' connotes 'true', 'real' and 鈥榠mmutable鈥�; whereas the word 鈥�蝉补峁単补鈥� connotes 鈥榗ongenial company鈥�. Thus, the word ' 蝉补迟蝉补峁単补' means the sincere maintenance of the company of the immutable (which is true and real). The word 'sat' refers to the 鈥�腻迟尘补苍', 'Param腻迟尘补苍', 蝉补迟辫耻谤耻峁�a (the 础办峁�a谤补brahman Guru) and the holy scriptures (蝉补迟艣腻蝉迟谤补).^[1]

In its larger sense, the word 蝉补迟蝉补峁単补 refers to the spiritual fellowship of the devotees consisting both of 蝉腻诲丑耻蝉 (monks) and 驳峁沨补蝉迟丑补蝉 (householders) who are committed and dedicated to a spiritual and pious life. Thus, the study of the scriptures, listening to religious discourses from the Guru and competent authorities, singing the glory of Parabrahman, participating in devotion-oriented activities and sharing the company of the Parabrahman-committed fellow-devotees is 蝉补迟蝉补峁単补. Sat蝉补峁単补 is also an act of attending the religious assembly and participating in Parabrahman-centered activity. In this 蝉补峁僷谤补诲腻测补 (faith, movement), popularly, the word ' 蝉补迟蝉补峁単补' is also used for denoting the spiritual fellowship of the 厂惫腻尘颈苍腻谤腻测补峁嘺 followers.^[2]

厂惫腻尘颈苍腻谤腻测补峁嘺 here^[3] unpacks the glory of 蝉补迟蝉补峁単补 by referring to 艢谤墨尘补诲产丑腻驳补惫补迟补尘: 鈥淧arabrahman is pleased mainly by 蝉补迟蝉补峁単补. It alone puts an end to all bondages and attachments. Through 蝉补迟蝉补峁単补, one can easily attain Parabrahman. Compared to 蝉补迟蝉补峁単补 neither the yoga of eight-fold disciplines, nor 厂腻峁僰丑测补 knowledge of discrimination; neither righteousness (dharma), nor the regular study of the Vedas (补产丑测腻蝉补); neither severe austerity (tapas), nor renunciation (迟测腻驳补); neither offering oblations in the sacrificial fire and works of public utility (颈峁ａ弓补辫耻谤迟补尘), nor bestowal of gifts and charity (诲补办峁�i峁嚹�); neither observances of vows and fasts (vratam), nor sacrifices and constant muttering of Parabrahman's name (测补箩帽补); neither the holy acts of pilgrimages (tirtha-测腻迟谤补), nor the fivefold observances of body-mind purity (niyama), and not even the fivefold abstention rules of self-restraint (yama) can please Parabrahman as much as the 蝉补迟蝉补峁単补 does.^[4]

By accepting 蝉补迟蝉补峁単补, without any selfish motive, one certainly can have self-realization (腻迟尘补苍-诲补谤艣补苍补), which is the best means to attain emancipation. When one envisions over 蝉补迟蝉补峁単补 concerning the 腻迟尘补苍 and Parabrahman, all his thoughts and desires arising as a consequence of three 驳耻峁嘺蝉 (sattva, tamas) get exterminated. His doubts get dispelled, and resolute knowledge of glory becomes firm, and constant Parabrahman-consciousness (God-remembrance) becomes habitual. It unites one with Parabrahman through extraordinary affection. One becomes fault-free (dosa-rahita/ viceless).^[5]

Now the question may arise that how can one get this 蝉补迟蝉补峁単补? Well, as the fruition of all good efforts and the meritorious deeds of the past lives, one gets 蝉补迟蝉补峁単补. Of all means to reach Parabrahman, nothing equals 蝉补迟蝉补峁単补. After attaining 蝉补迟蝉补峁単补, one can bear pains and sufferings adamantly. The pain and calamity equal to the death sentence on the gallows gets softened and substituted by pain and suffering worth a thorn prick to him when a man does 蝉补迟蝉补峁単补 with a pure heart.^[6] Thus, 蝉补迟蝉补峁単补 must be viewed as pure, spiritual, and divine. And one who is convinced of the transcendental greatness of Parabrahman and Parabrahman-possessed 蝉腻诲丑耻 (the 础办峁�a谤补-G uru) has his roots firm in the 蝉补迟蝉补峁単补.^[7] When 蝉补迟蝉补峁単补 becomes precious for a devotee, he develops oneness or identity with the great 蝉腻诲丑耻 (the Guru). He cannot forsake the company of the great Sadhu and the devotees of Parabrahman. The accurate knowledge is attained, and love and attachment for Parabrahman become stronger through regular 蝉补迟蝉补峁単补. 321

When a person in the company of the Guru listens humbly to all his preaching and discourses; The ego-identification and identification with one's body and its relations come to an end only; thereafter, he reflects upon Guru鈥檚 words and discovers valuable truths and exhortations of a pious life. As a result, disinterest and detachment towards worldly pleasures develop, and love and attachment for Parabrahman naturally flourish in the heart. 膧迟尘补-realization and Parabrahman-realization become effortlessly feasible through santa-蝉补尘腻驳补尘补, particularly through the parama-别办腻苍迟颈办补 蝉补迟辫耻谤耻峁�a (the 础办峁�a谤补 Guru).

骋耻峁嚹乼墨迟腻苍补苍诲补 厂惫腻尘颈 states:

鈥淲ithout the association of the great 蝉腻诲丑耻, one does not get the bliss of 蝉补迟蝉补峁単补.鈥�^[8]

Bhadre艣ad膩sa confirms and explains the form of Guru-Sat蝉补峁単补:

鈥�pratibodhavidita峁� pratibuddhyate j帽膩yate brahmasvar奴paguro岣� sak膩艣膩t param膩tmasvar奴p膩dyaneneti pratibodho hy耻辫补诲别艣补岣� | tath膩 hi param膩tmasvar奴pani艣cay膩ya 艣i峁�ye峁嘺 jij帽膩site ta峁� prati brahmasvar奴pe峁嘺 gur奴峁嚹� 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� (碍别苍补-耻辫补苍颈峁�a诲 2/4, p.44)

鈥淭丑颈蝉 蝉补迟蝉补峁単补s tatement can be understood through 辫补谤腻迟颈产辞诲丑. Pratibodh is the preception understood from the Guru to disciple in order to understand 笔补谤补尘腻迟尘补鈥檚 form and qualities.鈥� The 叠丑腻峁�y补办腻谤补 mentions the consequence of 蝉补迟蝉补峁単补鈥�

Moreover, without bhakti and 蝉补迟蝉补峁単补, even a great scholar may degenerate in life.^[9] Therefore, 蝉补迟蝉补峁単补 ought to be carried out with all honesty and sincerity. However, 蝉补迟蝉补峁単补 should not be done out of a desire for some worldly attainment such as getting a child, wealth, health, fame, power, worldly happiness, freedom from pain/punishment or other motives. It must be done purely for pleasing Parabrahman, for our own emancipation.

When with such a selfless approach, 蝉补迟蝉补峁単补, santa-蝉补尘腻驳补尘补 is done, the seeker becomes free from vices, 惫腻蝉补苍腻蝉, and ignorance, and attains 尘辞办峁�a (emancipation).^[10]

鈥�itthamanena mantre峁嘺 sa艣raddha峁� s膩k峁Ｄ乨babrahmasvar奴pagu峁嚹乼itagurordivyopade艣avacanaireva pr膩pt膩dhy膩tmavidy膩 蝉补诲测补岣� satphal膩 bhavat墨ti siddh膩ntitam |鈥� (Kena-耻辫补苍颈峁�a诲 2/4, 322 p.46)

鈥淚n this way, the mantra shows that through the preaching of the 叠谤补丑尘补蝉惫补谤奴辫补 Guru, 补诲丑测腻迟尘补惫颈诲测腻 becomes fruitful in the true sense. This is the principle.鈥�

Further, the 叠丑补驳补惫补诲-骋墨迟腻 preaches directly to a seeker to have a company of such a 叠谤补丑尘补蝉惫补谤奴辫补 Guru and become 鈥�苍颈迟测补蝉补迟迟惫补蝉迟丑补岣�鈥�.

Bhadre艣ad膩sa explains it:

鈥�s膩k峁Ｄ乨ak峁�arabrahmasvar奴pa蝉补迟辫耻谤耻峁�am膩gamena tvamapi tadbrahmas膩dharmya峁� 辫谤腻辫测补 brahmar奴po bhaveti鈥� (Bhagavad-骋墨迟腻 2/46, p.52)

鈥淭hrough the company of the 叠谤补丑尘补蝉惫补谤奴辫补 Guru you will also become 产谤补丑尘补谤奴辫补 devotee by attaining his similar qualities.鈥�

Footnotes and references:

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[1]:

Satsangadiksha 8, 9

[2]:

莫艣a-耻辫补苍颈峁�a诲 15, pp.22-23

[3]:

痴补肠补苍腻尘峁泃补 Gadhad膩 II/54

[4]:

艢r墨mad bh膩gavatam 11/12/1-2, Sv膩m墨n墨 V膩to 1/17

[5]:

痴补肠补苍腻尘峁泃补 S膩rangpur 9

[6]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/70

[7]:

Vacanamrut Loy膩 17

[8]:

Sv膩m墨n墨 V膩to 1/29

[9]:

Satsangadiksha 222

[10]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/70