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There is a section on the Skanda Purana called Guru Gita, that says “Mantra mulam guror vakyam”, the word of the Guru is a mantra by itself. Therefore, the word of the Guru is flowing at the same time from the sacred roots of the Vedas, and its commentaries on the Samhitas of the Vedas are bathed within the nature of the Veda, hence His words are comparable with Om.
As Patanjali says the meditation has to be produced on the meditation, then, “Mantra mulam guror vakyam” is a very important declaration. It is not a romantic declaration that tries to eulogize the word of the Guru, but it is the revelation of the power of listening to the teaching through the Guru parampara; that is to say, learning to this through a book is not the same as listening to it directly from a siddha, because it does not have the charge of shakti pat of the rest of the Gurus in the discipular chain. The shakti pat is the spiritual strength that comes from the state of realization of everyone who has learned the sadhana. For this reason the true teaching of the advaita has to be done through the hearing learning. This is essential.
Then, “Mantra mulam guror vakyam”, is that which liberates the mind form avidya, the ignorance, and ignorance is the confussion of the mind while observing itself joined to the body and to the false I, and at the same time to that which liberates the true “I” from the mind itself. It requires a special blessing and this is conveyed through all the Gurus, who are enlightened beings who convey their dharma of enlightenment to us. Without this transmission of the Dharma, of the enlightenment towards us, we could only understand intellectually these teachings, but not from a state of realizing enlightenment.
We do a great sadhana, all the learning with the Guru, all the purification that we do with our mind doing japa, all the blessings that purify our karmas through the karma yoga in this life and past lives through the compassion. The compassion manifested in the service is to obtain the adikhara or qualification to obtain the suitable state for the nididhyasana. If we do not have the state of purity, of inner emptiness, we cannot receive the Brahman.
For this reason the revelation of the Brahman is concluded with the declaration of the Guru, Tat tvam asi. You are That. We can listen to that with our rational mind. What does Aham Brahmasmi means: I am Brahman. They are two of the mahavakyam, the great revelations of the Upanishads. In this way, it is only food for the intellectual mind, only an intellectual entertainment or maybe an absurdity, because one knows who he is. For example, he knows that he is Dr. Ambrit, and not Brahman. But the Guru says that you are Brahman, and he says no, no, I am Dr Ambrit, I am not Brahman; for this reason, thus stated, it does not have any value.
It does not have any value in the tarak, it has value in the manana, in the reflection, what is it required to have a transcendental value? The sadhana.
Purifying the mind in many ways, studying, changing the way of thinking, learning to control emotions and senses, opening the compassionate heart, doing service, burning karmas of past lives, all this is to be able to be in a moment in asana, doing asana, pranayama, prathyahara and dharana. And in that moment being able to do nididhyasana, listening to the word of the Guru.
Thus, we know that this form is not. You are in front of the Gurus, alone or with all your mates, with the eyes half open, the still posture, the calm breathing, the ear concentrated. Then the Guru begins to give declarations of the shastras with breve explanations, as if they were sentences. You are listening, and at some time the Guru says “repeat”.
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