ಗುರುವಿಂಗೂ ಶಿಷ್ಯಂಗೂ ಆವುದು ದೂರ? ಆವುದು ಸಾರೆ? ಎಂಬುದನು ಆರು ಬಲ್ಲರು?
ಗುರುವೇ ಶಿಷ್ಯನಾದ ತನ್ನ ವಿನೋದಕ್ಕೆ, ಶಿಷ್ಯನೇ ಗುರುವಾದ ತನ್ನ ವಿನೋದಕ್ಕೆ.
ಕರ್ಮವೆಂಬ ಕೌಟಿಲ್ಯ ಎಡೆವೊಕ್ಕ ಕಾರಣ ಭಿನ್ನವಾಗಿ ಇದ್ದಿತ್ತೆಂದಡೆ, ಅದು ನಿಶ್ಚಯವಹುದೆ?
ಆದಿ ಅನಾದಿಯಿಂದತ್ತತ್ತ ಮುನ್ನಲಾದ ಪರತತ್ವಂ ತಿಳಿದು ನೋಡಲು,
ನೀನೇ ಸ್ವಯಂ ಜ್ಯೋತಿಪ್ರಕಾಶವೆಂದರಿಯಲು,
ನಿನಗೆ ನೀನೆ ಗುರುವಲ್ಲದೆ ನಿನ್ನಿಂದಧಿಕವಪ್ಪ ಗುರುವುಂಟೆ?
ಇದುಕಾರಣ ಗುಹೇಶ್ವರಲಿಂಗ ತಾನೇ ಎಂಬುದನು ತನ್ನಿಂದ ತಾನೇ ಅರಿಯಬೇಕು ನೋಡಾ.
TRANSLITERATION
guruviMgU shiShyaMgU aavudu doora? Aavudu saare? eMbudanu aaru ballaru?
guruvE shiShyanaada tanna vinOdakke, shiShyanE guruvaada tanna vinOdakke.
karmaveMba kouTilya eDevokka kaaraNa bhinnavaagidditeMdaDe,
adu nishcayavahude?
Aadi anaadiyiMdattatta munnalaada paratatvaM tiLidu nODalu,
nInE svayaM jyOtiprakaashaveMdariyalu,
ninage nInE guruvallade ninniMdadhikavappa guruvuMTe?
idukaaraNa guhEshvaraliMga taanE eMbudanu tanniMda taanE ariyabEku nODaa
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TRANSLATION (WORDS)
guruviMgU (to the guru, to the teacher) shiShyaMgU-(and to the disciple-)
aavudu (which is ) doora? (far?) Aavudu (which is ) saare?( near?) eMbudanu (that which is asked) aaru (who) ballaru?(knows?)
guruvE (teacher himself)shiShyanaada(became disciple) tanna (his own) vinOdakke, (pleasure) shiShyanE (the disciple himself) guruvaada (became teacher)tanna(his own) vinOdakke.(pleasure)
karma(action) veMba (which is )kouTilya(hypocracy, deceit) eDevokka( has entered the mind) kaaraNa (for the reason)bhinnavaagidditeMdaDe,(if seems different)
adu (it) nishcayavahude? ( is it for sure?)
Aadi (beginning) anaadi (without beginning ) yiMdattatta (beyond) munnalaada (which existed before) paratatvaM (the ultimate) tiLidu (understanding, comprehending) nODalu,(if seen)
nInE (you alone)svayaM (your self) jyOtiprakaashavu (bright light) eMdariyalu,(if understood) ninage(to yourself) nInE(you alone) guruvallade (if not the teacher)ninniMda (to you) adhikavappa(superior ) guruvuMTe?(is there a teacher)
idukaaraNa(for this reason) guhEshvaraliMga (Guheshvara linga)taanE(oneself) eMbudanu(which is)
tanniMda(from oneself) taanE (one) ariyabEku(should understand) nODaa.(you see.)
TRANSLATION
Who knows how far apart or how close are the teacher and the disciple?
The teacher became the disciple for his pleasure, and the disciple became the teacher for his pleasure!
Deceived by the materialistic activity, if the teacher and disciple appear to be different, can it be for sure?
To really comprehend the Ultimate which existed before the idea of beginning and without beginning came in to being,
To realize that you yourself is that ever shining illumination,
You have to be your own teacher, there is no other superior guru.
As such, you yourself have to realize that you are the Guhesvara Linga, you see!
COMMENTARY
Our previous postings mention that a guru (teacher) is needed to get one started on the spiritual path for self-realization. We have also said that when an intense desire arises in the disciple, a guru appears, meaning that disciple must be ready to receive the knowledge. An intense desire to do so is a must. Allama Prabhu expands on the concept of guru further in this Vachana. He says who knows how far apart or close the guru and disciple are, essentially leading to the thought that the two are one and the same. Guru becomes a disciple for his pleasure and the disciple becomes guru for his pleasure. What is the significance of this paradox? An individual with a kindled intense desire to learn becomes a disciple, while the individual on gaining the knowledge becomes a guru. Ignorance can be considered as the characteristic of the disciple. When he realizes his state of ignorance, he might look for a guru to guide him. Even after such guidance is provided, the disciple continues to be ignorant unless he is willing to shine the light on the recently gained knowledge by himself. Neither the guru nor others around him are of any help in this regard. He himself has to become his guru. Allama Prabhu says that we tend to distinguish guru and disciple as separate because of the ignorance covering us due to the mundane materialistic activities we are involved in. If we can emerge from the grip of this ignorance, we realize that the only guru we have and need are ourselves. It is interesting that Allama prabhu concludes the Vachana saying that one has to see that he/she and the God (Guhesvara Linga) are one and he/she has to realize it by himself/herself.
In summary, a guru is essential to guide us in the right path. An intense desire and awareness is a must to seek and find such guru. Even after receiving the knowledge from a guru, internalizing it and seeing the divine through this enhanced awareness is still the responsibility of the individual. No one else can give one such power. Finally, the Lord and the individual are one and the same, there is no duality or separation. When the awareness heightens, the unity of jeevatma and paramatma becomes obvious.
Let us find the guru in us!
KANNADA COMMENTARY
ಅಲ್ಲಮಪ್ರಭುಗಳು ಈ ವಚನದಲ್ಲಿ ಗುರು ಎಂದರೆ ಯಾರು ಎಂಬುದನ್ನು ವಿವರವಾಗಿ ತಿಳಿಸಿ ಹೇಳುತ್ತಿದ್ದಾರೆ. ಗುರು ಮತ್ತು ಶಿಷ್ಯ ಇಬ್ಬರೂ ಬೇರೆ ಬೇರೆಯೆ? ಇವರಲ್ಲಿ ಯಾರು ಹತ್ತಿರದವರು ಯಾರು ದೂರದವರು? ಎಂಬುದನ್ನು ಯಾರು ಹೇಳಬಲ್ಲರು?ಎಂದು ಕೇಳುತ್ತಾರೆ. ಏಕೆಂದರೆ ಅವರಿಬ್ಬರೂ ಭಿನ್ನವಲ್ಲವೆಂಬುದು ಅವರ ಅಂಬೋಣ. ಗುರುವೇ ತನ್ನ ವಿನೋದಕ್ಕೆ ಶಿಷ್ಯನಾಗುತ್ತಾನೆ ಮತ್ತು ತನ್ನ ವಿನೋದಕ್ಕೆ ಗುರುವೂ ಆಗುತ್ತಾನೆ ಎನ್ನುತ್ತಾರೆ.ಈ ಸೋಜಿಗವನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದು ಹೇಗೆ? ಏನು ಹಾಗೆಂದರೆ? ವ್ಯಕ್ತಿಯು ತಾನು ತಿಳಿದುಕೊಳ್ಳಬೇಕೆನಿಸಿದಾಗ ಶಿಷ್ಯನಾಗುತ್ತಾನೆ, ತಿಳಿದುಕೊಂಡಾಗ ತಾನೇ ಗುರುವಾಗುತ್ತಾನೆ. ಅಜ್ಞಾನ ಶಿಷ್ಯನ ಲಕ್ಷಣವೆನ್ನಬಹುದು. ಆಗ ಆತನು ಹೊರಗಣ ಗುರುವನ್ನು ಅರಸುತ್ತ ಹೋಗುತ್ತಾನೆ. ಯಾರೋ ಒಬ್ಬ ದಾರಿಯನ್ನು ಸೂಚಿಸಬಹುದು. ಆದರೆ ಅದರಿಂದ ಅರಿವು ಉಂಟಾಗುವುದಿಲ್ಲ. ತನಗೆ ತಾನೇ ಬೆಳಕಾದಾಗ ಮಾತ್ರ ಅರಿವು ಉಂಟಾಗುತ್ತದೆ. ಆದ್ದರಿಂದ ತನಗೆ ತಾನೇ ಗುರು ತನಗೆ ತಾನೇ ಶಿಷ್ಯನೆಂದು ಹೇಳುತ್ತಾರೆ ಅಲ್ಲಮ ಪ್ರಭುಗಳು. ಹಾಗಾದರೆ “ಗುರು” “ಶಿಷ್ಯ” ಎಂದು ಏಕೆ ಹೇಳುವರು? “ಕರ್ಮ ಕೌಟಿಲ್ಯ ಎಡೆವೊಕ್ಕ ಕಾರಣ ಭಿನ್ನವಾಗಿದ್ದಿತೆಂದೆಡೆ” ಎಂದರೆ ನಮ್ಮ ಮನದಲ್ಲಿ ಕರ್ಮದ ಮೋಸ ಮನೆ ಮಾಡಿರುವುದರಿಂದ ಅವರಿಬ್ಬರೂ ಬೇರೆ ಬೇರೆಯಾಗಿ ಕಾಣುತ್ತಾರೆ. ನಮ್ಮ ಕರ್ಮವೇ, ನಮಗೆ ಮೋಸ ಮಾಡುತ್ತದೆ. ಇಲ್ಲಿ “ಕರ್ಮ” ವೆಂದರೆ ನಾವು ಹಿಂದಿನ ಜನ್ಮದಲ್ಲಿ ಮಾಡಿದ ಕರ್ಮವೆಂದರ್ಥವಲ್ಲ. ಶರಣರು ಅಂತಹ ಕರ್ಮವನ್ನು ಒಪ್ಪಿದವರಲ್ಲ. ಇಲ್ಲಿ ಅವರ ಅರ್ಥವೇ ಬೇರೆಯಾಗಿದೆ. ಪ್ರತಿಯೊಬ್ಬನಿಗೂ ತನ್ನ ಗುರು ತಾನೇ ಆಗುವ ಅವಕಾಶವಿದ್ದೇ ಇದೆ. ತನ್ನಲ್ಲಿ ಅರಿವಿಗಾಗಿ ಆಳವಾದ ಹಂಬಲವಿದ್ದಾಗ ಅರಿವು ತಾನಾಗಿಯೇ ಒಲಿಯುತ್ತದೆ. ಆದರೆ ತನ್ನ ಅಜ್ಞಾನದಿಂದಾಗಿ, ತನ್ನಲ್ಲಿ ಅರಿಯುವ ಆಳವಾದ ಹಂಬಲವಿಲ್ಲದ್ದರಿಂದಾಗಿ, ಅನೇಕ ಗೊಂದಲಗಳಲ್ಲಿ ಸಿಕ್ಕಿಕೊಂಡಿರುವುದರಿಂದ ತಾನು ಅಜ್ಞಾನದಲ್ಲಿ ಮುಳುಗಿರುತ್ತಾನೆ. ಈ ರೀತಿಯಾಗಿ ತಾನೇ ತನ್ನ ಮೋಸಕ್ಕೆ ಒಳಗಾಗುತ್ತಾನೆ ವ್ಯಕ್ತಿ. ತನ್ನದೇ ಕುಟಿಲತೆಗೆ ಒಳಗಾಗುತ್ತಾನೆ. ಹೊರಗಣ ಗುರುವನ್ನು ಅರಸಲು ಹೊರಡುತ್ತಾನೆ. ಹೀಗಾಗಿ ಗುರು ಮತ್ತು ಶಿಷ್ಯರು ಬೇರೆ ಬೇರೆಯಾಗಿ ತೋರುತ್ತಾರೆ. ಇದು ತಾನೇ ಮಾಡಿಕೊಂಡ ಮೋಸ.ಅಥವಾ ತನ್ನನ್ನು ಆ ಸ್ಥಿತಿಯಲ್ಲಿ ಇರಲು ಅವಕಾಶಮಾಡಿಕೊಡುವ ಮೂಲಕ ತನಗೆ ತಾನೇ ಮಾಡಿಕೊಂಡ ಮೋಸ. ಕರ್ಮ ಕೌಟಿಲ್ಯ. ಈ ಕಾರಣಕ್ಕಾಗಿ ಗುರು ಮತ್ತು ಶಿಷ್ಯರು ಭಿನ್ನ ಭಿನ್ನರಾಗಿ ಕಾಣುತ್ತಾರೆ. ಹಾಗೆಂದಮಾತ್ರಕ್ಕೆ ಅವರು ಭಿನ್ನ ಎಂದು ನಿಶ್ಚಯಿಸುವುದು ಸರಿಯೆ? ಎಂದು ಕೇಳುತ್ತಾರೆ ಅಲ್ಲಮರು.
ಆದಿ ಮತ್ತು ಅನಾದಿಯನ್ನು ಮೀರಿದ, ಅದಕ್ಕಿಂತಲೂ ಮುನ್ನಿನ, ಆದಿ ಅನಾದಿ ಎಂಬ ವಿಚಾರವು ಹುಟ್ಟುವುದಿಕ್ಕಿಂತ ಮುನ್ನ ಇದ್ದ ಪರತತ್ವವನ್ನು ತಿಳಿದು ನೋಡಲು ತಾನೇ ಸ್ವಯಂ ಜ್ಯೋತಿ ಎಂಬ ಅರಿವು ಮೂಡುತ್ತದೆ. ಅದನ್ನು ತಿಳಿದುಕೊಂಡಾಗ ತನಗೆ ತಾನೇ ಗುರುವಲ್ಲದೆ ತನಗಿಂತ ಹೆಚ್ಚಿನ ಬೇರೆ ಗುರು ಇರುವುದಿಲ್ಲ. ಆದ್ದರಿಂದ ತನಗೆ ತಾನೇ ಗುರುವೆಂಬುದನ್ನು ತಾನೇ ಅರಿಯಬೇಕು. ಆ ಅರಿವು ಕೂಡ ಇತರರಿಂದ ಬರಲು ಸಾಧ್ಯವಿಲ್ಲ. ಎಂದು ಹೇಳುತ್ತಾರೆ ಅಲ್ಲಮಪ್ರಭುಗಳು.
Indeed this is a beauitful translation of a verse so radical in its construct. there is nothing comment on the translation OR interpretation here . so ill share my thoughts on this . The Linga is nothing but pure light Such is the brightness that once seen , the entire darkness of the material world vanishes . TBoth the material world inside and the material world outside. In an earlier comment there was a mention of a hand emerging. This hand emerges from this linga and coinsides with the fall of the final bastion , the ego. then a strange thing begins to happen . Not only one realises the light that he is seeing ( Linga) but more importantly one begins to see an un seen world. Every single thing seems to emerge and to submerge in this light. This is quite literal and stupyfying. It is stupifying as one sees the good the bad and the ugly ALL emanate from this light and submerge in this light. The Ego that was decimated prior to the merger . re appears albeit in a completely different form. If one is able to ask the light as to what is this ? he /she is seein experiencing. ? the the light will reply with an intutive way . That which has come from me ... is YOU . That whicas come to me is YOU. This is my PLAY. I am the mortal and I am the immortal. I am the Son, The father , the brother , the mother and the sister. I am the woman . I am the man and I am the child. I am the hunter and I am the hunted. I am the very battle ground of life. It is my Will through which illusion emerges and it is through my will the illusion sublimates.
ReplyDeleteLet me further elucidate the Linga here .
The linga is pure light. it is Bright . the brighnessof which is indescribable. yet it is gentle. There is no shadow cast by this light. The perseption of the brighness of linga is not physical perception NOR it is mental . But its Supra mental. In normal human parlance it is perceived by a process called as ' intuition. Intution is a much used and much abused word. What i mean by intutuition is that it is NOT logiccal . It is NOT rational . It is Saltatory in nature. ( saltatory conduction in nerves) Because it leaps from one level to another. Since we dont utilise this routinely probably we dont realise the existance of the faculty.
The Cave is the Space in which the linga is located. There are many spaces that are seen / felt by the sadhaka. three- four of them are important . The one in the perinium , the one in heart region and the one in forehead. and then in the region of the third ventricle Within each of these spaces a different linga is situated. and the meaning of this linga will be different. Each of these apaces are connected. not physically , but by a concept that is similar to ' field ' in physics. and what happens in one field has a bearing on the other.
Depending on the grace( the hand ) either OR ALL of these lingas can be manifested.
The sadhaka who is thus dissolved his identity ... looses ALL contact with the physical guru in literal sense. There is No way to distinguisn him and his guru as in both the manifestation IS OF the unmanifest.