4.H.1 Culled from standard Vedanta texts like Vedanta Sara, Vivekachudamani, Shankaracharya's commentaries on the Upanishads, etc.
Hindu Contribution by Swami Atmapriyananda
The essential qualifications of a Shishya (disciple) and a Guru (spiritual teacher) coming together in their spiritual quest:
Four essential qualifications of a Sishya (disciple) seeking spirituality from an illumined Guru (teacher):
(1) Discrimination between the permanent (unchanging) and the evanescent (ephemeral), between the real and the unreal. (Sanskrit phrase: nityaaanitya vastu-viveka)
(2) Dispassion for (renunciation of) the enjoyments here and hereafter (in this world and in the higher worlds or heavens), or dispassion for the enjoyments seen and heard (unseen), tangible and intangible. (Sanskrit phrase: ihaamutra phala bhoga virago or drishtaanusravika vishaya vitrishna)
(3) Six treasures: (i) control of the inner senses, (ii) control of the outer senses, (iii) calmness, (iv) forbearance, (v) faith or conviction, (vi) absorption in higher truths. [Sanskrit phrases: (i) shama, (ii) dama, (iii) uparati, (iv) titiksha, (v) shraddha, (vi) samadhana].
(4) Intense aspiration or yearning or longing for liberation. (Sanskrit phrase: mumukshutva).
Five essential qualifications of a spiritual teacher (Guru):
A spiritual teacher or Guru should be
(1) Well versed in the scriptures and aware of the inner, subtle meanings, born of his own realization. (Sanskrit phrase: shrotriya)
(2) Devoted to constant cultivation of higher knowledge. (Sanskrit: brahma-nishtha).
(3) Sinless (that is, without any commercial or selfish motive). (Sanskrit: avrijina, apaapaviddha).
(4) Free from petty, demeaning desires. (Sanskrit: akamahata).
(5) Supremely compassionate and loving towards the disciple and eager to impart knowledge with infinite patience, overlooking the limitations of the disciple, (Sanskrit: parama karunika).
4.H.2 Exhortation to the Graduating Students, Delivered by the Acharya at the Time of Convocation (Taittiriya Upanishad 1.11)
Hindu Contribution by Swami Atmapriyananda
At the time of completion of the study (that is, at the time of the convocation), the Acharya exhorts the student as follows:
Speak the truth. Practise dharma. Do not neglect study [for the rest of your life]. After offering to the teacher whatever gifts he might like [as an expression of your gratefulness to him, see that] the line of progeny [or the line of discipleship] remains unbroken. Do not swerve from truth. Do not swerve from dharma. Do not neglect welfare. Do not neglect prosperity [that is, development]. Do not neglect study and teaching [for the rest of your life].
Do not neglect your duties to the gods and the Manes [that is, forefathers]. Look upon your mother as God, [the veritable embodiment of Divinity]. Look upon your father as God. Look upon your teacher as God. Look upon your guest as God. You should perform actions which are faultless, not others. You should follow [and perform] only those of our actions which are virtuous and good, not others.
Those teachers who are superior to us—you should comfort [and honour] them by offering them seats. Whatever [gifts] you give away, should be given with faith [that is, with joy and the courage of conviction], and not without faith. Give according to your plenty. Give with modesty. Give with fear [lest ‘your left hand should know what your right hand gives’]. Give with a feeling of friendliness and harmony.
Now, if there arises in your mind any doubt concerning any act, or any doubt concerning your conduct, you should conduct yourself in such matters as wise men [who are venerated in society for their impeccable character] would conduct themselves—wise men who are capable of [impartial] judgment, who [of their own accord] are devoted [to virtuous deeds] and not urged [for their performance] by others, who are not too severe, but are lovers of dharma.
Now, with regard to persons who are spoken against [that is, those who are accused for some lapse]—you should conduct yourself in such matters as wise men [who are venerated in society for their impeccable character] would conduct themselves—wise men who are capable of [impartial] judgment, who [of their own accord] are devoted [to virtuous deeds] and not urged [for their performance] by others, who are not too severe, but are lovers of dharma.
This is the rule [or law regarding conduct etc]. This is the teaching [or instruction]. This is the Upanishadic wisdom. This is the commandment.
You should rule yourself in this manner [as stated above]. Indeed, you should conduct yourself in this manner [continuously till the very last].
Om Peace, Peace, Peace.
4.H.3 Shanti mantra - sahanavavatu
Hindu Contribution by Swami Atmapriyananda
Peace Chant from Yajur-Veda
Original Sanskrit Mantra:
Om. Sahanaavavatu. Sahanau bhunaktu. Saha veeryam karavaavahai. Tejasvinaavadheetamastu, maa vidvishaavahai. Om shantih, shantih, shantih.
English Translation of the above Mantra:
Om. May the Supreme Being (Brahman) protect us both [the teacher and the disciple, by revealing to us the true nature of Knowledge]. May He protect us both [by further revealing to us the application of this Knowledge in life]. May we both struggle and strive together [for the acquirement of Knowledge and Wisdom]. May our learning become vitalized and energized [by the power of the Supreme Spirit]. May there be no disharmony between us [the teacher and the disciple]. Om Peace, Peace, Peace.
Lesson by Swami Atmapriyananda
Lesson Summary
The second lesson was led by Swami Atmapriyananda. He began with chanting the mantra designed to be chant by the teacher and the disciple at the beginning of each their educational exercise. Having sung the manta Swami explained its meaning. The chant contain the prayer that the Supreme Being protect both of them from any possible obstacles on the way to knowledge and wisdom. The main such obstacle is disharmony between the teacher and the disciple stemming from mutual disrespect.
During the discussion which followed this part of the presentation it turned out that there is a difference between Hindu and Jewish conception of knowledge with respect to the harmony between the teacher and the disciple. While Hindu tradition seems to view disharmony as external obstacle to the body of knowledge which is the fruit of spiritual experience and transcends reason, and which should be handed down properly, Jews conceive the very knowledge as argumentative thus as generating tension and disputation, even disharmony, between the teacher and the disciple. Despite this difference, both traditions allow the process of learning to be innovative and creative. In both traditions it is not only the disciple who learns during the learning process, but the teacher also.
In the discussion there also turned out that Hindu tradition, stresses the uniqueness of every disciple and her/his freedom to choose her/his own guru, being in this respect similar to Christianity.
In the second part of his presentation, Swami Atmarpiyananda was talking about the essential qualifications of the disciple and those of the guru, as these are described in standard Vedanta texts, Vedanta Sara, Vivekachudamani, Shankaracharya’s commentaries on the Upanishads. As regards the former these are: the ability to discriminate between what is changing and what is unchanging, dispassion for both mundane and spiritual enjoyments, so called six treasures, i.e. (i) control of the inner senses, (ii) control of the outer senses, (iii) calmness, (iv) forbearance, (v) faith or conviction, (vi) absorption in higher truths, and, finally, intense yearning for liberation. As regards the latter the essential qualifications are the following: the deep understanding of sacred writ, constant cultivation of higher knowledge, lack of selfish motives, lack of desires, and, finally, compassion for the disciple.
During the following discussion Alon Goshen-Gottstein remarked that contemporary Hindu gurus are much more charity oriented that those from the classical period.
There also emerged a couple of questions which remained open. The most important concerns the nature of knowledge/wisdom to be learned, the problem of merging with the Infinite and with the guru as medium of the Infinite, and the universality of the need for having a teacher.
