Guru: The Heart Of Kashmir Shaivism
A Sanskrit word that entered the A English lexicon a long time ago is 'guru'. In fact, we hear it being sad so loosely today that one wonders: hat is the traditional understanding the word 'guru'? This question becomes even more relevant when it is Onside red that guru-bhakti or lavational love for the guru' is an terga aspect of Hindu tradition. Kashmir Shaivism, in particular, a monastic philosophy, explores and articulates the role of the guru and the practice of guru-bhakti in great detail. To understand the role of the guru, ve need to first understand our own conditions. Kashmir Shaivism says the individual is 'and', an atom, essentially escribing the individual as one who eels as small as an atom, one who feels ownerless (unaware of the powerful potential within). Like Arjuna in the middle of the battlefield-helpless, wanting to change the situation but realising that he has no power to do so. But isn't this the predicament of each individual at some point in life? Everyone wants his life to take a certain course but life flows in its own way, despite our preferences. This creates much frustration. What is the solution? A hints provided in a sutra from the middle section (Gururupayah 2.6) of the 'Shiva Sutra', the foundational text of Kashmir Shaivism: Playa means solution or means, so the standard translation is 'the guru is the means'. In other words, the guru is the means by which the any can feel like Shiva, infinite, magnanimous and powerful. This sutra is even more interesting given the times we live in when most want solutions to their problems but might want to sidestep the role of a guru. The straightforwardness of this sutra leaves no room for doubt that not only is the guru essential to find solutions but that the guru is the solution. The word 'upaya' is interesting in that it doesn't simply mean a 'solution but implies a 'clever solution'. How does the guru make a powerless and finite individual feel powerful and infinite? The guru enables the individual to realise that any problem lies only in the mind, is merely a thought and thus not objective, not real. The source of the problem is not outside, not someone else, but the individual's own notions of 'me' and 'mine'. Krishna, God-incarnate, did not (and could not) change the situation that Arjuna wanted to run away from; however, being a guru, he was able to give Arjuna divine insight that changed Arjuna's outlook of the situation and made him feel at peace with it. Hence, the word 'upaya 'clever solution'-because the guru don’t change the situation, he changes tvision. The guru does not solve any problem; he dissolves all problems. Thguru does not answer any question, buin his presence, where no thought is tolerated, all questions disappear and silence alone remains. The practice of guru-bhakti is thuessentially being absorbed in this statof the guru, seeing the world from the'guru's eye'-a vision which accepts aoutcome as it is, convinced that all judgments and preferences stem fronvision limited to 'me' and 'mine (The writer, a molecularbiologistby education, is yoga philosophy instructor at Shanti Mandir, Upstate New York)
DISCLAIMER:
The views expressed in the Article above are Vivek Desai and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Vivek Desai and Speaking Tree,Times of India
Guru: The Heart Of Kashmir Shaivism
A Sanskrit word that entered the A English lexicon a long time ago is 'guru'. In fact, we hear it being sad so loosely today that one wonders: hat is the traditional understanding the word 'guru'? This question becomes even more relevant when it is Onside red that guru-bhakti or lavational love for the guru' is an terga aspect of Hindu tradition. Kashmir Shaivism, in particular, a monastic philosophy, explores and articulates the role of the guru and the practice of guru-bhakti in great detail. To understand the role of the guru, ve need to first understand our own conditions. Kashmir Shaivism says the individual is 'and', an atom, essentially escribing the individual as one who eels as small as an atom, one who feels ownerless (unaware of the powerful potential within). Like Arjuna in the middle of the battlefield-helpless, wanting to change the situation but realising that he has no power to do so. But isn't this the predicament of each individual at some point in life? Everyone wants his life to take a certain course but life flows in its own way, despite our preferences. This creates much frustration. What is the solution? A hints provided in a sutra from the middle section (Gururupayah 2.6) of the 'Shiva Sutra', the foundational text of Kashmir Shaivism: Playa means solution or means, so the standard translation is 'the guru is the means'. In other words, the guru is the means by which the any can feel like Shiva, infinite, magnanimous and powerful. This sutra is even more interesting given the times we live in when most want solutions to their problems but might want to sidestep the role of a guru. The straightforwardness of this sutra leaves no room for doubt that not only is the guru essential to find solutions but that the guru is the solution. The word 'upaya' is interesting in that it doesn't simply mean a 'solution but implies a 'clever solution'. How does the guru make a powerless and finite individual feel powerful and infinite? The guru enables the individual to realise that any problem lies only in the mind, is merely a thought and thus not objective, not real. The source of the problem is not outside, not someone else, but the individual's own notions of 'me' and 'mine'. Krishna, God-incarnate, did not (and could not) change the situation that Arjuna wanted to run away from; however, being a guru, he was able to give Arjuna divine insight that changed Arjuna's outlook of the situation and made him feel at peace with it. Hence, the word 'upaya 'clever solution'-because the guru don’t change the situation, he changes tvision. The guru does not solve any problem; he dissolves all problems. Thguru does not answer any question, buin his presence, where no thought is tolerated, all questions disappear and silence alone remains. The practice of guru-bhakti is thuessentially being absorbed in this statof the guru, seeing the world from the'guru's eye'-a vision which accepts aoutcome as it is, convinced that all judgments and preferences stem fronvision limited to 'me' and 'mine (The writer, a molecularbiologistby education, is yoga philosophy instructor at Shanti Mandir, Upstate New York)
DISCLAIMER:
The views expressed in the Article above are Vivek Desai and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Vivek Desai and Speaking Tree,Times of India