How are we to know a teacher, then? The sun requires no torch to make him visible, we need not light a candle in order to see him. When the sun rises, we instinctively become aware of the fact, and when a teacher of men comes to help us, the soul will instinctively know that truth has already begun to shine upon it. Truth stands on its own evidence, it does not require any other testimony to prove it true, it is self effulgent. It penetrates into the innermost corners of our nature, and in its presence the whole universe stands up and says, “This is truth”.
The teachers whose wisdom and truth shine like the light of the sun are the very greatest the world has known, and they are worshipped as God by the major portion of mankind. But we may get help from comparatively lesser ones also; only we ourselves do not possess intuition enough to judge properly of the man from who we receive teaching and guidance; so there are also for the taught.
The conditions necessary for the taught are purity, a real thirst after knowledge, and perseverance. No impure soul can be really religious. Purity in thought, speech, and act is absolutely necessary for any one to be religious. As to the thirst after knowledge, it is an old law that we all get whatever we want. Hone of us can get anything other than we fix our hearts upon. To pant for religion truly is a very difficult thing, not at all so easy as we generally imagine. Hearing religious talks or reading religious books is no proof yet of a real want felt in the heart; there must be a continuous struggle, a constant fight, an unremitting grappling with out lower nature, till the higher want is actually felt and the victory is achieved. It is not a question of one or two days, of years, or of lives; the struggle may have to go on for hundreds of lifetimes. The success sometimes may come immediately, but we must be ready to wait patiently even for what may look like an infinite length of time. The student who sets out with such a spirit of perseverance will surely find success and realization at last.
In regard to the teacher, we must see that he knows the spirit of the scriptures. The whole world reads holy texts but they are only words, syntax, etymology, the dry bones of religion. The teacher who deals too much in words and allows the mind to be carried away by the force of words loses the spirit. It is the knowledge of the spirit of the scriptures alone that constitutes the true religious teacher. The network of the words of the scriptures is like a huge forest in which the human mind often loses itself and finds no way out.
The network of words is a big forest; it is the cause of a curious wandering of the mind. The various methods of joining words, the various methods of speaking in beautiful language, the various methods of explaining the diction of the scriptures are only for disputations and enjoyment of the learned, they do not conduce to the development of spiritual perception.
Those who employ such methods to impart religion to others are only desirous to show off their learning, so that the world may praise them as great scholars. You will find that no one of the great teachers of the world ever went into these explanations of the text; there is with them them no attempt at “text-torturing”, no eternal playing upon the meaning of words and their roots. Yet they nobly taught, while others who have nothing to teach have taken up a word sometimes and written a three-volume book on its origin, on the man who used it first, and on what that man was accustomed to wat, and how long he slept, and so on.
Bhagavan Ramakrishna used to tell a story of some men who went into a mango orchard and busied themselves in counting the leaves, the twigs, and the branches, examining their colour, comparing their size, and noting down everything most carefully, and then got up a learned discussion on each of these topics, which were undoubtedly highly interesting to them. But one of them, more sensible than the others, did not care of all these things. And instead thereof, began to eat the mango fruit. And was not wise?
So leave this counting of leaves and twigs and note-taking to others. This kind of work has its proper place, but not here in the spiritual domain. You never see a strong spiritual person among these leaf counters. Religion, the highest aim, the highest glory of man, does not require so much labour. If you want to be a Bhakta (devotee) , it is not all necessary for you to know whether Krishna was born in Mathura or in Vraja, what he was doing, or just the exact date on which he pronounced the teachings of Gita. You only require to feel the craving for the beautiful lessons of duty and love in the Gita. All the other particulars about it and its author are for the enjoyment of the learned. Let them have what they desire. Say Shanti, Shanti to their learned controversies, and let us eat the mangoes.
The second condition necessary in the teacher is sinlessness. The question is often asked, “Why should we look into the character and personality of a teacher? We have only to judge of what he says, and take that up”
This is not right. If a man wants to teach me someone of dynamics, or chemistry, or any other physical science, he may be anything he likes, because what the physical sciences require is merely an intellectual equipment; but in the spiritual sciences it is impossible from the first to last that there can be any spiritual light in the soul that is impure. What religion can an impure man teach? The sine qua non of acquiring spiritual truth for one’s self or for imparting it to others is the purity of heart and soul. A vision of GOd or a glimpse of the beyond never comes until the soul is pure. Hence with the teacher of religion we much see first what he is, and then what he says. He must be perfectly pure, and then alone comes the value of his words, because he is only then the true “transmitter”. What can he transmit if he has not spiritual power in himself? There must be the worthy vibration of spirituality in the mind of the teacher, so that it may be sympathetically conveyed to the mind of the taught. The function of the teacher is indeed an affair of the transference of something and not one of mere stimulation of the existing intellectual or other faculties in the taught. Something real and appreciable as an influence comes from the teacher and goes to the taught. Therefore the teacher must be pure.
The third condition is in regard to the motive. The teacher must not teach with any ulterior selfish motive – for money, name, or fame; his work must be simply out of love, out of pure love for mankind at large. The only medium through which spiritual force can be transmitted is love. Any selfish motive, such as the desire for gain or for name, will immediately destroy this conveying median. God is love, and only he who has known God as love can be a teacher of godliness and God to man.
When you see that in your teacher these conditions are all fulfilled, you are safe; if they are not, it is unsafe to allow yourself to be taught by him, for there is great danger that, if he cannot convey goodness to your heart, he convey wickedness. This danger must by all means be guarded against. He who is learned in the scriptures, sinless, unpolluted by lust, and is the greatest knower of the brahman is the real teacher.
From what has been said, it naturally follows that we cannot be taught to love, appreciate, and assimilate religion everywhere and by everybody. The “books in the running brooks, sermons in stones, and good in everything” is all very true as a poetical figure” but nothing can impart to a man a single grain of truth unless he has the undeveloped germs of it in himself. To who do the stones and brooks preach sermons? To the human soul, the lotus of whose inner holy shrine is already quick with life. And the light which causes the beautiful opening out of this lotus comes always from the good and wise teacher. When the heart has thus been opened, it becomes fit to receive teaching from the stones of the brooks, the stars, or the sun, or the moon, or from anything which has its existence in our divine universe; but the unopened heart heart will see in them nothing but mere stones or mere brooks. A blind man may go to a museum, but he will not profit by it in any way; his eyes must be opened first, and then alone he will be able to learn what the things in the museum can teach.
The eye-opener of the aspirant after religion is the teacher. With the teacher, therefore, our relationship is the same as that between an ancestor and his descendant. Without faith, humility, submission, and veneration in our hearts towards our religious teacher, there cannot be any growht of relgion in us; and it is a significant fact that, where this kind of relation between the teacher and the taught prevails, there alone gigantic spiritual men are growing; while in those countries whic have neglected to keep up this kind of relation the religious teacher has become a mere lecturer, the teacher expecting his five dollars and the person taught expecting his brain to be filled with teacher’s words, and each goin his own way after this much has been done. Under such circumstances spirituality becomes almost an unknown quantity. There is none to transmit it and none to have it transmitted to. Religion with such people becomes business; they think they can obtain it with their dollars. Would to God that religion could be obtained so easily! But unfortunately it cannot be.
Religion which is the highest knowledge and the highest wisdom, cannot be bought, not can it be acquired from books. You may thrust your head into all corners of the world, you may explore the Himalayas, the Alps, and the Causasus, you may sound the bottom of the sea and pry into every nook of Tibet and the desert of Gobi, you will not find it anywhere until your heart is ready for receiving it and your teacher has come. And when that divinely appointed teacher comes, serve him with childlike confidence and simplicity, freely open your heart to his influencer, and see in him God manifested. Those who come to seek truth with such a spirit of love and veneration, to them the Lord of truth reveals the most wonderful things regarding truth, goodness, and beauty.
The path of devotion to the Divine is Bhakti Yoga. This is the path of surrendering your ego to whatever is your perception of divinity. Through complete surrender, you start to realize the reality of self.
All Topics and Chapters on Bhakti Yoga
What is Yoga?
Yoga is often seen as a way to get physically fit through postures and breathing exercises. However, there’s much more to Yoga than asanas or breathing exercises. Yoga is one of the 6 philosophical schools of Hinduism. These include Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. The practice of yoga has been thought to date back to pre-Vedic Indian traditions; possibly in the Indus valley civilization around 3000 BCE.
What is the Goal of Yoga?
Yoga is cessation (nirodha) of the activities (vrittis) of mind (chitta) according to patanjali’s definition in the 2nd sutra in Yoga Sutras. Vrittis refer to any sequence of thoughts, ideas, mental imaging or cognitive act performed by the mind, intellect, or ego. The mind & body are one and a part of nature (prakriti), and the soul is separate. Read More on the Goal of Yoga
It is important to note that the mind & body are one and a part of nature (prakriti), and the soul is separate.
Chitta consists of 3 things i.e.
- Intelligence (Buddhi)
- Ego (Ahankara)
- Mind (Manas).
Chitta can be compared to the software and the body to hardware. Both software & hardware are useless without the presence of an observer. Only the soul (purusa) is truly alive. When the soul is uncoupled from the mind in its pure state cannot be rambled and is changeless (unlike the mind).
Other Important Topics and Chapters on Yoga
About World Yoga Forum
World Yoga Forum is a platform for Yoga, Meditation enthusiasts, practitioners, trainers, and teachers to share knowledge and experience on Yoga. World Yoga Forum’s mission is to promote better living through the wisdom of ancient spiritual knowledge and practices. Yoga is often seen as a way to get physically fit through postures and breathing exercises. However, there’s much more to Yoga than asanas or breathing exercises. Yoga is one of the 6 philosophical schools of Hinduism. These include Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta. The practice of yoga has been thought to date back to pre-Vedic Indian traditions; possibly in the Indus valley civilization around 3000 BCE.
Topics and Chapters Covered on The World Yoga Forum
- Basic of Yoga – Yoga is often seen as a way to get physically fit through postures and breathing exercises. However, there’s much more to Yoga than asanas or breathing exercises.
- Raja Yoga – It is the path of control. In this practice, you bring body, mind, and breath under control to let go of ego and realize the self.
- Bhakti Yoga – The path of devotion to the Divine is Bhakti Yoga. This is the path of surrendering your ego to whatever is your perception of divinity. Through complete surrender, you start to realize the reality of self.
- Karma Yoga – The path of selfless duty. When you follow this path, you do your duty to the best of your abilities, without attachment to results or rewards.
- Jnana Yoga – Jnana Yoga (Also read as Gyana Yoga) is the path of knowledge. In this practice, you surrender the ego through acquiring knowledge, which removes ignorance and illusion, and leads to understanding the reality of the Self.
- Hatha Yoga – Hatha Yoga focuses on Asanas and Pranayama (yoga poses and meditation) and a large part of Yoga that we see today in the form of Yoga poses and asanas are essentially Hatha Yoga.
Basics of Yoga Free Ebook pdf
Book Title – Basics of Yoga
Number of Pages: 7
Learn the basic concepts of Yoga including its origins, meaning, definitions, and goals through this simple free e-book.
The goal is to place Yoga in its correct context and bring forward the ancient practices & rich knowledge of Yoga that can help you set a strong foundation. Most schools of Yoga today have been derived from the Yoga Sutras. Yoga Sutras is a compilation of all the learnings of Yoga. Its interpretations have given rise to multiple schools in Yoga. This book is useful for beginners, practitioners, and enthusiasts in Yoga.