Guru Purnima

The day of full moon, Purnima, in the month of Ashadh of the Hindu calendar is traditionally celebrated as Guru Purnima (IAST: Guru Pūrṇimā, sanskrit: गुरु पूर्णिमा) by Hindus. On this day, devotees offer puja (worship) to their Guru.

This was the day when Krishna-dwaipayana Vyasa – author of the Mahabharata – was born. Veda Vyasa, did yeoman service to the cause of Vedic studies by gathering all the Vedic hymns extant during his times, dividing them into four parts based on their use in the sacrificial rites, and teaching them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu. It was this dividing and editing that earned him the honorific "Vyasa" (vyas = to edit, to divide).

"He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda."
- Brahmanda Purana 1.4.21

The spiritual Gurus are revered on this day by remembering their life and teachings.

About Guru Purnima

Devotional worship of the Guru - the preceptor - is one of the most touching and elevating features of the Hindu cultural tradition. The auspicious moment of Vyaasa Poornima, chosen for observing this annual festival, is no less significant. It was the great sage Vyasa, son of a fisherwoman, who classified the accumulated spiritual knowledge of the Vedas under four heads - Rig, Yajur, Saama and Atharva. To him goes the credit of composing the authentic treatise of Brahma-sootras to explain the background of Vedas. He also wrote the eighteen Puranas, the stories of our great heroes and saints, to carry the spiritual and moral precepts contained therein to the common masses.

The greatest of epics of all times and of all climes - Mahaabhaarata - embodying the immortal song of God, the Bhagavad Geeta, also in it, is also the priceless gift of Vyasa. The Bhaagavata, the thrilling and devotional story of Sri Krishna, was also his contribution. It is in the fitness of things that Vyasa should be looked upon as the supreme preceptor of mankind. Offering of worship to him signifies the worship of all the preceptors of all times.

The Guru in the Hindu tradition is looked upon as an embodiment of God himself. For, it is through his grace and guidance that one reaches the highest state of wisdom and bliss. "My salutations to the Guru who is Brahma, Vishnu and Maheswara. The Guru is Parabrahma incarnate"

Gururbrahmaa gururvishnuh gururdevo Maheswarah |
Guruh-saakshaat parabrahma tasmai shrigurave namah ||

Various have been the great sages and saints who have been the spiritual and religious preceptors to countless individuals down the centuries. But is there any one who can be looked upon as the preceptor for the entire Hindu people - for all their past, present and future generations? Obviously, no individual can play that role. A human being is after all mortal and, however great, has his own limitations. He cannot be a permanent guide for the entire nation for all time to come. The preceptor for a whole society should be able to act as a perennial source of inspiration to the people, embodying the highest and the noblest national values and ethos. To the Hindu people, such a Guru can be no other than the sacred Bhagava Dhwaj.

No one knows when and how this flag came into being. It is an ancient as the Hindu people themselves. It has flown over the hermitages of the seers and sanyaasins and also over the celestial palaces of emperors. It ha flown triumphantly over the battlefields of freedom struggle and has symbolized the immortal spirit of freedom in the Hindu mind. It is the one supreme symbol held in universal reverence by all sects and castes, and all creeds and faiths of the Hindu people. It is in fact the greatest unifying symbol of the entire Hindu world.

The color of the Bhagava Dhwaj - the saffron, depicting renunciation and service, epitomizes the culture of Bharat. The flames rising from the yajna are saffron in color and indeed reflect this spirit. The concept of yajna is extraordinarily unique to Hindu culture and tradition. Yajna is not merely a physical ritual. That is only symbolic. The Bhagavad Geeta describes the concept of yajna as the sacrificial offering of one's self to the good of all beings. "Not mine, but thine" is the true message of yajna. Whatever one achieves in this life in terms of physical prosperity and knowledge, one has to offer them back to the society. The Ishaavaasya Upanishad declares:

Ishaa Vaasyamidam sarvam, yatkincha jagatyaam jagat |
Tena tyaktena bhunjeethaah maa gridhah kasyaswiddhanam ||

"God is the lord of all creation. After offering to Him, enjoy only that which is left over by Him. Do not rob what belongs to others."

Acquiring of wealth is no sin but utilizing all of it for one's own self and one's own family is very much so. In the Bhagavad Geeta Sri Krishna warns: "He who eats all by himself without first offering to others eats only sin". However much one may earn, only the minimum things necessary for one's physical sustenance have to be utilized and the rest offered in service to the society. This is the Hindu way of tackling the challenge of harmonizing economic progress with social justice. This attitude, even while giving full scope to individual initiative, effectively neutralizes the evils of individual capitalism. Also, while it ensures social justice for the lowliest in society, the tragedy of state capitalism of the communist type is obviated and the sanctity of individual freedom upheld.

The superiority of the concept of individual freedom implied in this trusteeship principle lies in its freedom to sacrifice for the social good with a high spiritual motivation, along with the commonly understood freedom to earn and acquire wealth. How is this transformation in individual's attitude to be effected?

Says Sri Golwalkar Guruji: "Herein comes the genius of the Hindu viewpoint which prepares the individual's mind for this adjustment. He is educated and enlightened with regard to the true nature of happiness. The goal that is kept before him is not merely one of physical enjoyment; that is not going to give him lasting happiness. For that, he has to rise beyond his dependence on the physical objects and plunge into the depths of his own being and discover the eternal and boundless ocean of joy and bliss within. He will then realize that the people around him are also manifestations of the same spirit and the enjoyment of the fruits of his labor by them is equivalent to his own enjoyment. It is against the background of this life-attitude that a balance could be achieved."

The pride of place given to men of sacrifice in the Hindu tradition was reflected in every stratum and aspect of life. The sages and saints, who had kept themselves away from the portals of pelf and power and had solely and wholly dedicated themselves to the temporal as well as spiritual enlightenment of the people, were looked upon as the leaders of par excellence of the society. They were in fact the lawgivers and the king was only the executive head to carry out those laws. This was how the political authority was held in check, and the moral and spiritual held sway in the affairs of the life of people.

The Upanishads declared -

Na karmanaa, na prajyaa dhanena tyaagenaike amritatwamaanashuh.

It is not through actions, progeny or wealth but through renunciation alone that immortality is attained. Needless to say, it is not the physical abandonment of these aspects of human life that is advocated here. It is mental detachment and a spirit of considering his family life, his wealth and all his actions as so many means of worshipping God in the form of society that is set forth as the ideal. It is this unique philosophical trait of renunciation and service which can form the basis for the highest evolution of the individual combined with the happiness, harmony and progress of the society as a whole.

The Bhagawa Dhwaj is the most resplendent emblem of this sublime philosophy. And, worship of this holy flag on this Guru Poornima Day is intended to instil in us this positive Hindu attitude towards life. The ceremonial worship of the flag through flowers accompanied by monetary offering is just an external expression of this attitude of surrender to the ideal. Real worship, for a Hindu, lies in becoming an image of the idea himself. Shivo bhootwa shivam yajet - one has to become Shiva Himself if one has to worship Shiva.

The annual function of Sri Guru Pooja presents a moment of introspection for us to check up how far we have progressed in this path over the last one year, and take lessons from it and resolve to march faster in the current year.

Guru Purnima - Bhagwan Ved Vyas

The day of full moon, Purnima, in the month of Ashadh is traditionally celebrated as Guru Purnima by Hindus. Also known as Vyas Purnima, the day is celebrated in remembrance and veneration to sage Ved Vyas. He is the Adi (original) Guru of the Hindu Dharma, who classified the Vedas, wrote the eighteen Puranas and the Mahabharat. On this day, the Guru is offered Pujan (worship)by the disciples. First we shall consider the role of a Guru in life.


The Need of a Guru

The Sanskrit root "Gu" means darkness or ignorance. "Ru" denotes the remover of that darkness. Therefore one who removes darkness of our ignorance is a Guru. Only he who removes our ultimate darkness, known as Maya, and who inspires and guides us on to the path of God-realization is the true Guru. Students also refer to their school teacher or college lecturer as guru. The connotation of the word guru in this case is one who imparts temporal knowledge (Apara Vidya) and is thus accordingly offered respect.

A spiritual aspirant, no matter how brilliant, can never attain such knowledge by his own endeavor. This is stipulated in the Shrimad Bhagwatam in which Jadbharat reveals to king Rahugan:
"O Rahugan! One cannot attain knowledge of Atma and Paramatma by performing penance, sacrifices, renunciation, Vedic study or worshipping deities of water, fire or the sun. But when the dust from the feet of a satpurush (God-realized Guru) sprinkles on our heads, then we can surely attain this knowledge."

In essence, one can only attain salvation by serving the satpurush. Treading the path to God-realization by one's own efforts is likened by the Katha Upanishad as walking on a razor's edge. Adi Shankaracharya echoes a similar injunction: "If a person, despite possessing: a handsome, disease-free body, fame, a mountain of wealth, and even if he has studied the Vedas and all other scriptures, and has himself composed many scriptures, but has not surrendered himself at the feet of a Guru, then he has achieved nothing, nothing, nothing, nothing."

The Guru plays a vital role in boosting the aspirant frequently, when he loses track, becomes despondent or simply runs out of steam. The aspirant is thus better able to obey the Guru if he understands the Guru's glory.

Glory of the Guru

The Hindu shastras have hailed such a Guru immeasurably:

Skanda Purana - Guru Gita
A famous verse known by heart by all Hindu children glorifies the Guru:

Gurubrahma Guruvishnu Gururdevo Maheshwaraha |
Guruhu sakshaat Parambrahman tasmai Shrigurave namaha ||

"The guru is Brahma, Vishnu and Mahesh (Shiva), veneration to the Guru who is Parabrahman manifest."
The second line of the couplet does not literally mean that the Guru becomes Parabrahman - God, rather he is venerated as if God is manifesting through him.

This is subtly illustrated by another famous verse known to all Hindus:

Guru Govind donu khade, kisko laagu paay,
Balihari Gurudevaki jinhe Govind diyo bataay.

The Guru and Govind -God, are present before me, to whom shall I bow down first? Glory to the Guru since he showed me Govind.

Apart from guiding the aspirant on the path to God-realization, the Guru throws light on the profound meanings of the vast array of scriptural knowledge. Hence the Mundaka Upanishad calls such a Guru "Shrotriya" - knower of the true meanings of the scriptures. Adi Shankaracharya forbids an aspirant in endeavoring to decipher the meanings without a Guru. In his commentary on a Mantra (1/2/13) of the Mundaka Upanishad, he says: "Even if one possesses knowledge of the scriptures, he should not attempt to delve into their meanings by himself. He should obtain the knowledge of Brahman only through the Guru."

In their treatises, other Acharyas, such as Ramanuj and Nimbark have considered the Guru mandatory in God-realization.

The Guru in the Swaminarayan Sampradaya
In accordance with the injunctions from shastras of Hindu Dharma cited above, Bhagwan Swaminarayan too considers the Guru as foremost; to be venerated as one venerates God. In His Vachanamrutam He uses the terms Sadhu and Satpurush synonymously for the true Guru.

Gadhada III.27:
"The scriptures advocate five attributes of: Nishkam, Nirlobh, Nirman, Niswad and Nisneha for a sadhu. The sadhu in whom one observes such attributes has a constant rapport with God. Therefore one should have immutable faith in his words, and by his words should realize the knowledge of God."

Gadhada III.26:
"The sadhu who lives in a way in which he subdues his indriyas and antahkaran, but is not subdued by them, who engages in God-related activities only, strictly observes the Panch Vartamans, believes himself as being Brahman and worships Lord Purushottam, can be known neither as a human being nor a deva, since neither man nor deva possess such attributes. Therefore such a sadhu, though a human being, deserves to be worshipped at par with God."

Finally, how should an aspirant serve such a Guru?

Serving the Guru
Again the scriptures guide the aspirant:

(1) Shvetashvatara Upanishad (6/23) :
Advocates worship to the Guru in the same manner as the deity - God, to attain all there is to attain on the path of God-realization:

Yasya deve para bhaktir yatha deve tatha gurau |
Tasyaite kathitaa hi arthaaha prakashante mahatmanaha ||

(2) Bhagavad Gita (4/34) :
The disciple should humbly pose questions to the Guru and please him by serving him. He will then impart the knowledge of God, so ordain the wise sages.

(3) Shrimad Bhagvatam :
Bhagwan Rushabhdeva advocates his sons: Obeying the Anuvrutti - unvoiced wishes - of God and Guru is devotion.

(4 ) Vachanamrutam (Vadtal 5) :
The aspirant should offer equal and intensely loving service to God and His sadhu. Then, despite being the lowest type of devotee who is destined to become a great-devotee after either two births or four births or ten births or even a hundred births, he can become a great devotee in this birth. Such is the fruit of serving God and His sadhu equally."

The phrase "great devotee" signifies moksha-salvation.

Therefore on the day of Guru Purnima, disciples introspect, and resolve to offer pujan and reverence to the Guru in mind, action and speech; implicitly obey his unvoiced wishes, commands, serving him as one would God and lauding his glory and redemptive attributes.

Every year, the Guru Purnima Festival, in the presence of Pramukh Swami Maharaj is celebrated with devotion and enthusiasm at Bochasan Mandir. An assembly from 8.30 am to 12.00 noon is held wherein bhajans and discourses by senior sadhus emphasize and sing the glory of the Guru. The festival is finally crowned with Swamishri's blessings and darshan - where thousands offer their reverence by filing past Swamishri.

The Guru Purnima

Hindus attach paramount importance to spiritual gurus. Gurus are often equated with God and always regarded as a link between the individual and the Immortal. Just as the moon shines by reflecting the light of the sun, and glorifies it, all disciples can dazzle like the moon by gaining from their Gurus.

What is Guru Purnima?
The full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima, a day sacred to the memory of the great sage Vyasa. All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus.

Significance of Guru Purnima

On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.

This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.

The period 'Chaturmas' ("four months") begins from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras composed by Vyasa, and engage themselves in Vedantic discussions.

The Role of the Guru

Swami Sivananda asks: "Do you realize now the sacred significance and the supreme importance of the Guru's role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of Guru-Tattva. It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality."

At the Sivananda Ashram, Rishikesh, the Guru Purnima is celebrated every year on a grand scale.
1. All aspirants awake at Brahmamuhurta, at 4 o'clock. They meditate on the Guru and chant his prayers.
2. Later in the day, the sacred worship of the Guru's Feet is performed. Of this worship it is said in the Guru Gita:

Dhyaana moolam guror murtih;
Pooja moolam guror padam;
Mantra moolam guror vakyam;
Moksha moolam guror kripa

"The Guru's form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra; his Grace ensures final liberation".
3. Sadhus and Sannyasins are then worshipped and fed at noon.
4. There is continuous Satsang during which discourses are held on the glory of devotion to the Guru in particular, and on spiritual topics in general.
5. Deserving aspirants are initiated into the Holy Order of Sannyas, as this is a highly auspicious occasion.
6. Devout disciples fast and spend the whole day in prayer. They also take fresh resolves for spiritual progress.

The Guru's Advice

Swami Sivananda recommends: "Wake up at Brahmamuhurta (at 4 a.m.) on this most holy day. Meditate on the lotus feet of your Guru. Mentally pray to him for his Grace, through which alone you can attain Self-realisation. Do vigorous Japa and meditate in the early morning hours.

"After bath, worship the lotus feet of your Guru, or his image or picture with flowers, fruits, incense and camphor. Fast or take only milk and fruits the whole day.
In the afternoon, sit with other devotees of your Guru and discuss with them the glories and teachings of your Guru.

"Alternatively, you may observe the vow of silence and study the books or writings of your Guru, or mentally reflect upon his teachings. Take fresh resolves on this holy day, to tread the spiritual path in accordance with the precepts of your Guru.

"At night, assemble again with other devotees, and sing the Names of the Lord and the glories of your Guru. The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message."