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YAJNESHWAR S. SHASTRI
SAMBODHI
गर्भजन्मजरारोगाद्यनर्थपूगं निशातयति परं वा ब्रह्म गमयति अविद्यादि संसारकारणं वा अत्यन्तमवसादयति विनाशयति । इति उपनिषत् ।
(Mundaka Upanisad Introduction).
This, Sankara's interpretation of the term Upanisad leads to something that without Guru's instruction or grace, removal of ignorance and knowledge of Brahman is not possible Sankara himself states that Brahmavidyā or knowledge of Brahman is possible only through Guru's grace (59 HIGC7221 aaagnie, Mundakopanisad, I, Introduction.). In the Upanisads it is said that knowledge of Brahman cannot be attained by speech, mind, intellect (ta argi 7 -
7 agar - Katha II-III-12). It is also said that this knowledge of Brahman is not a result of action. If one desires to have such knowledge, he must approach a Guru. It is firm belief of spiritual aspirant of the Upanişads, that knowledge about the .. Ātman (self), learnt directly from teacher becomes most beneficial. Satyakāma Jābāla in Chāndogyopanişad clearly says to his guru that I have definitely heard from persons like your venerable self that the knowledge directly learnt from one's own teacher becames most beneficial (di da OGETTAZ: 30rica faen fafcal Hig yufa... Chhāndogya Upanisad IV-IX-3). The Guru in the Upanişadic literature is a realised individual, one who is intellectually digested the Vedas and experimentally dwells in the Absolute Brahman (Śrotriya and Brahmanistha).
sankarācārya, in his Vivekacūdāmani rightly describes these Vedantic Gurus : "There are beings calm and magnanimous, who as spring, are good to others. They have themselves crossed the awful oceans of life and death, and in a disinterested way, help the others to cross as well.” Entire spectrum of spiritual knowledge has been transmitted through a succession of these realised Gurus in our Vedantic tradition. Mundaka Upanisad enumerates, how this Brahmavidyā (knowledge of Brahman) is transmitted by the Gurus to disciples : "The Brahma, the creator of the universe, imparted that knowledge of Brahman, to his eldest son Atharva, which is the basis of all knowledge (A Ei hafaefagny 379afa upigi gaire YTE I Mund. I.1.1). Atharvā transmitted this knowledge to Angira, in days of Yore. Angira, passed it on to Satyavāha, and Satyavāha handed down this to Angirasa. Like this, that knowledge had been received in succession : (अथर्वणे यां प्रवदेत, ब्रह्माऽथर्वा a hala EETH I GIGIT PER YE ATGIFTSFH RI I Mund. I.I.2). The basis of Upanisadic, psychology is the possibility of perfect freedom called Mukti. The Guru is a signpost who shows the way to that state. But, real guru is not easy to find. This Brahmavidyā, or knowledge of Brahman cannot be obtained, when thought by an inferior person who is not knower of Atman. The self-knowledge
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