Fortunately  available  now :  The unique, rare, incomparable and Invaluable golden

opportunity + to be Free & PROOF from ALMOST all diseases + EMPOWERMENT FOR over 

all THE types OF stamina + ACHIEVEMENT OF ABSOLUTE  Enlightenment for all INDIVIDUALS

  Under the perfect & direct gracious guidance of a glorious  

BalaYogaVibhuti Paramahansa

Dr. Swami Shivapoojananda Saraswati Ji Maharaj

conducted by

Yoga health research institute, bhopal, m. p., india

   GET  GUARANTEED  CURE  FOR  YOUR  ALMOST ALL THE DISEASES  BY OUR  YOGATHEOPATHIC TECHNOLOGY.  

   The Divine GURU-Guide-Teacher-Master-Spiritual leader   

 

meaning of The 

Guru or guide

 role & types of 

the gurus 

glory of the 

Satguru

guru Poornima 

celebration

types of a chela 

or disciples 

guru's  role  to

 attain liberation 

Integrated YogaTheopathy divine spiritual Science is not just a system of physiological techniques (physical & breathing exercises) which can be practiced either by reading a few books or listening a lectures or watching an  T. V. & electronic media  on the subject or under the guidance of an instructor or demonstrator who just understands yogatheopathy science on a physical, intellectual, philosophical, religious, cultural or gross level only. As we know, the ultimate aim of any spiritual path or forms of yoga is to obtain the supreme, oneness or uninterrupted bliss or liberation. But How do we achieve it? Whether it is through study or contemplation of Brahma (Jnana & Gyana-Yoga), unconditional pure devotion to the God (Bhakti-Yoga), Classical Raja-yoga practices, Hatha-Yoga, Nada-Yoga, Laya-Yoga, Tantra-Yoga, or then through unselfish Action for welfare (Karma-yoga), etc. applied either singly or synthetically or severally, anyway this goal can be reached and attained finally. 

MEANING OF the GURU OR spiritual GUIDE or divine teacher / master 

To gain and obtain maximum benefits of transcendental knowledge and spiritual perfection safely, shortly and absolutely; it is most essential that the Yogatheopathy Sadhaka or aspirant or practitioner learns under the direct guidance of a traditional perfect enlightened Guru (spiritual leader or guide) who has mastered the trinity of (A) psycho-physical body, (B) Antahakarana (mind, intellect, memory, emotions, ego) and (C) the Soul (individual and universal consciousness). In Hinduism, the guru is considered a highly respected divine person with Saintly qualities who enlightens the mind of his or her disciple on the path of God-realization, an educator from whom one receives the initiatory mantra, and one who instructs in rituals and religious ceremonies. Also the term guru signifies one who teaches or imparts knowledge. Such knowledge, whether it be Vedic, Agamic, art, architecture, music or spirituality, is imparted through the developing relationship between guru and disciple. The principle of this relationship is that knowledge, especially subtle or advanced divine knowledge, is best conveyed through a strong human relationship based on ideals of the student's respect, commitment, devotion and obedience, and on personal instruction by which the student eventually masters the knowledge that the guru embodies.

            The Sanskrit word "Guru" originated in a Hindu context and holds a special place in Hinduism, signifying both the sacred place of knowledge (jnana) and the imparter of knowledge. The word comes from the Sanskrit root "gru", an adjective literally meaning "heavy, weighty" as in "heavy with knowledge", "heavy with spiritual wisdom", "heavy with spiritual depth", "heavy with the good qualities of scriptures and realization", "heavy with a wealth of transcendental knowledge". In a further metaphorical extension, guru is used to refer to a person who has authority because of his or her perceived knowledge or skills in a domain of expertise. The preceptors were traditionally treated with great reverence, in correlation with the perceived identification of the enlightened master with the transcendental Reality. Also, that traditionally, gurus were granted excessive authority and strongly tended to be deified. Guru also refers in Sanskrit to Brihaspati, a Hindu figure analogous to the Roman planet/god Jupiter. In Vedic astrology, Jupiter / Guru / Brihaspati is believed to exert teaching influences. Indeed, in many Indian languages, such as Hindi, the occidental Thursday is called either Brihaspativaar or Guruvaar ("var" meaning period or day).  

             The origin of concept of "Guru" can be traced as far back as the early Upanishads, where the conception of the Divine Teacher on earth first manifested from its early Brahmin associations. Another etymology is based on a metaphorical interplay between darkness and light, in which the Guru is seen as the dispeller of darkness. The syllable "gu" means shadows or darkness of ignorance and "ru" means the one who "push away" or "take away" or "take out". The guru is the one who takes us out of the darkness, he who disperses them, Because of the power to disperse darkness the guru is thus named. (Advayataraka Upanishada 14-18, verse 5). A similar etymology that describes the guru as the one that "removes the darkness of ignorance" is based on the great text Guru-Gita (literally "song of the spiritual teacher"), a spiritual text describing a dialogue between The Siva and his consort Parvati on the nature of the guru and the guru-disciple relationship. Another etymology of the word "guru" found in the Guru-Gita, includes gu as "beyond the qualities" and ru as "devoid of form", stating that "He who bestows that nature which transcend the qualities is said to be guru".

             In Indian Vedic culture, someone not having a guru or a spiritual teacher or Acharya or guide was once looked down upon as being an orphan, and as under a sign of misfortune. The word Anatha in Sanskrit means "the one without a divine teacher". An acharya or divine guide is the giver of Gyana (transcendental divine knowledge) in the form of Shiksha (teachings or instructions). A guru also gives Diksha initiation which is the spiritual awakening of the disciple by the grace of the guru. Diksha is also considered to be the procedure of bestowing the divine powers of a guru upon the disciple, through which the disciple progresses continuously along the path to divinity. 

roles and KINDS OF the GURU OR teacher or master or spiritual GUIDE               Top  

The Vishnu Smriti and Manu Smriti regards the Acharya (guru or teacher), along with the mother and the father as the most venerable first "gurus" of an individual. The spiritual guru is the next or second. According to the Deval Smriti there can be eleven kinds of gurus and according to Nama Chintamani there are ten types. According to his quality and function in Indian spiritual cultural societies, the gurus are categorized mainly as a Rhishi, Acharya,   Upadhyaya, Kulapati, Mantravetta. In addition to the Vaishnava Bhakti Traditions usually categorize gurus as : prathama-pradarshaka guru (any person who first shows one the path), Shiksha guru (acharya or teaching guide), Deeksha guru (who initiates one into a mantra and other religious rituals), Samnyasa guru (who initiates one into samnyasa order),         caittya guru (God in the heart as the Paramatman). In the Upanishada, five signs of the Satguru (true or realized guru) are mentioned such as : In the presence of the Satguru; Knowledge flourishes (Gyana Raksha);   Sorrow diminishes (Dukha Kshaya); Joy wells up without any reason (Sukha Aavirbhava);   Abundance dawns (Samriddhi); All talents manifest (Sarva samvardhan).

             According to the Hindu tradition, one has several guru. First of all, even a teacher can be called guru. Every student in kindergarten or primary school calls his teacher ' guru'. Then there is the guru who gives us our religious education., in the rituals., tradition and the dharma. Another guru gives us the specialized mantras for the different ceremonies of the life. The supreme guru is the Satguru, the eternal guru, who you choose for the guidance of your spirit. He is the one who really takes you from the darkness to the light. The divine text Shiva Sanghita distinguishes four types of the Gurus in Indian spiritual culture as: the spiritual advisor for higher caste Hindus who also performs traditional rituals and who is not connected to a temple (thus not a priest); the enlightened master who derives his authority from his experience, such as achieving enlightenment. This type appears in Bhakti movements and in Tantra and asks for unquestioning obedience, and can have Western followers." A real preceptor is one who can produce blissful sensation in the body of the disciple by their sight, touch, instructions or gift (blissful initiation)."

              Over time the guru's syllabus gradually enlarged incorporating more secular and temporal subjects related to human endeavor and intellect. Apart from usual spiritual works his sphere of instruction now included subjects like Ayurvedavidya (Herbal medicinal science), Dhanurvidya (archery), Arthashastra (economics) and even Natyashastra (dramatics) and Kamashastra (sexology), etc. Such was the ingenuity of the all pervading intellect of the ancient Acharyas that they perpetuated even shastra like thievery. Shudraka's celebrated play Mricchakatikam tells the story of Acharya Kanakashakti who formulated the Chaurya Shastra, or the science of thievery, which was further developed by the gurus like Brahmanyadeva, Devavrata and Bhaskarnandin.

               There were gurus as well as disciples of different hues to whom references were made in scriptures and literary works. The most popular legend is that of the amazing young tribal boy Ekalavya on being rejected by the ace trainer Dronacharya, raised his statue and with great dedication practised the art of archery and left behind Arjuna, the master archer, who actually learnt the art under the living guru. And the heartless guru asked for his thumb as gurudakshina or fees, and made him inferior before his royal disciple. In the Chandogya Upanishad, we meet an aspiring disciple Satyakama, who refuses to tell lies about his caste in order to get an admission in the gurukula of Acharya Haridrumat Gautam. And in the Mahabharata we come across Karna who did not bat an eyelid while telling Parashurama that he belonged to the Bhrigu Brahmin caste just to obtain the Brahmastra, the supreme weapon.

GLORY OF THE Satguru or ABSOLUTELY enlightened SPIRITUAL master                Top

The Satguru or Sadguru means true guru. literally: true teacher or true master or true guide. The title means that his students or disciples have faith that the guru can be trusted and will lead them to moksha or liberation or enlightenment or inner peace. It is based on a long line of Hindu philosophical understandings of the importance of knowledge and that the teacher, guru, is the sacred conduit to self-realization. The Hindu Sadguru is always a traditional Vedic Sannyasi or ascetic, an unmarried renunciate However, the definition of Sadguru elsewhere does not include this stricture and there are numerous counter-examples in the Vedic and Tantric scriptures. 

                There is an understanding in some sects that if the devotee were presented with the guru and God, first he would pay respect to the guru, since the guru had been instrumental in leading him to God. Some tradition claim the Guru, God and Self (soul) are one and the same. Guru is the God, say the scriptures. Indeed, the 'guru' in Vedic tradition is looked upon as one no less than a God. 'Guru' is a honorific designation of a preceptor as defined and explained variously in the scriptures and ancient literary works including epics. Saint Kabir says "Guru and God both appear before me. To whom should I prostrate? I bow before Guru who introduced God to me". Saint Brahmanand says "It's my great fortune that I found Sadguru, all my doubts are removed. I bow before Guru. Guru's glory is greater than God's". Brahman Purana says "Guru is Shiva sans his three eyes, Vishnu sans his four arms, Brahma sans his four heads. He is parama Shiva himself in human form". The great yogi Adi Guru Shankara, widely considered one of the most important figures of Indian intellectual history, begins his Gurustotram or Verses to the Guru with the following Sanskrit Shloka, that is a widely sung Bhajan: "Guru Brahma Guru Vishnu Guru Devo Maheshwaraha, Guru Sakshata Parambrahma Tasmai Shri Gurave Namaha" This means: Guru is creator Brahma; Guru is preserver Vishnu; Guru is also the destroyer Siva and he is the source of the Absolute. I offer all my efforts to the Guru.

                The Advaya Taraka Upanishad states that the true teacher is well-versed in the Veda, a devotee of Vishnu, free from envy, knows spiritual yoga and is intent upon it, and always has the nature of yoga in his entire personalities. The text continues by stating that he , or she , who is equipped with devotion to the spiritual teacher or guru, has realized knowledge of the Self and who possesses the above mentioned characteristics, may be designated as a guru. The Mundak Upanishad says that, in order to realize the supreme godhead, one should surrender one's self before the guru, who knows the secrets of the Vedas. Similarly The Kularnava Tantra (XIV/65) states, "It is very rare to find a Sadguru who can give Shaktipat (transmission of spiritual power) and rare to find a disciple worthy of receiving it. One gets such a Guru only as a result of past meritorious actions."

                 The Satguru is not necessarily only a teacher. He may beat you or he may teach you. Of course, you can learn many things from him such as the techniques of Veda, Tantra, Upanishads, the ways to progress in your spiritual life, or even the correct path to follow in life, whether as a monk or a householder. He can either live with you like any other person or he can remain thousands of miles away. Once you have made the connection to a Satguru, have chosen him for your own enlightenment and have been initiated by him, then that alone is the important thing; nothing else matters. Whether you never see him again, or you live your whole life with him; whether you gain knowledge from him or only have his memory; whether you have only the experience of that single moment all your life or you continue to interact with him physically; none of these things are important at all. 

                 What is important is the connection with the higher Self. Initiation from such a guru is like the lighting of a lamp. The lamp is within you; you just have to make the connection. Mostly, the Satguru takes the form of a person, but the guru can be a tree, an animal, a mountain, a flower, a statue or even a picture. These are all different forms or objects you can choose as your guru, which you can make the object of your enlightenment. The experience of initiation from a guru can even take place in dream. Sometimes the guru appears during a calm period of the mind  and sometimes during normal state of consciousness, why you are working, laughing, joking or seating. That occurrence, the spontaneous vision of guru, can become the guiding force for the whole of a person's life. But as we are intelligent, we cannot wait passively for a dream, a vision or any similar occurrence. You must search for your guru by exposing yourself to higher beings, and allowing your self to realize or experience the higher guru in them. Then, when you find your guru, you must maintain your relationship with him for the rest of your life.  

THE GREATEST Guru-Poornima celebration YEARLY                                                 Top

The Guru-Poornima is the day when the disciple wakes up in his fullness and expresses gratitude. Just as people around the world observe All Saints Day or All Souls Day, here in India on Guru Poornima we celebrate All Gurus Day. Poornima means the full moon, which represents the highest point of realization, when the light shines in absolute and utter darkness. So, guru is the one who shines like the full moon on a dark night. Therefore, once a year, on the full moon of July or "asharha" (as Vedic astrological calendar), we get together and celebrate Guru Poornima and rededicate everything to guru.

               We observe Guru-Poornima each year in order to remind ourselves of our spiritual heritage and to re-establish our link with the higher forces that guide our evolution. Guru is the one who has completely transformed his consciousness. He lives in this world, but his spirit is always soaring in the highest dimension beyond time and space. Having completed his evolutionary cycle, there is nothing left for him to do but help raise the consciousness level of humanity.

               The purpose of the Guru-Poornima celebration is to review the preceding year and see in how much one has progressed in life, to renew one's determination and to focus on the progress in the spiritual-sadhana path. specially on this occasion, disciples, followers, aspirants, devotees perform some religious rituals and including Guru-Puja or worship to the pious lotus feet of divine Guruji. Guru-Pooja (literally "worship of the guru") the practice of worshiping the guru through the making of offerings and requesting inspiration from the guru. Vows and commitments made by the disciple or Chela, which might have lost their strength, are renewed.

The DIVINE role and TYPES OF A CHELA OR DISCIPLE                                                    Top

An old Indian term, In archaic times more frequently spelled and pronounced chela. The meaning is "servant", a personal disciple attached to the service of a teacher or Acharya from whom he receives instruction. It is, therefore, a word used in old mystical scriptures for a disciple, a pupil, a learner or hearer or student. The relationship of guru-disciple or teacher-student and is infinitely more sacred even than that of parent and child; because, while the parents give the body to the incoming soul, the teacher brings forth that soul itself and teaches it to be and therefore to see, teaches it to know and to become what it is in its inmost being- that is, a divine thing.

               Guru is not merely a teacher. In yoga divine science, guru is known as intuitive guide & master, one who is able to give knowledge and dispel the inner darkness. Therefore, guru should not be interpreted as professor or teacher. There are two channels of acquiring knowledge - one is through the intellect and the other is through enlightenment. A professor or a teacher can give intellectual instructions and knowledge to a student, but he cannot  give enlightenment. Guru is able to give intellectual and intuitive knowledge to his disciple. The word "disciple" means a person who follows a discipline. In yoga, he is known as chela or shishya, meaning 'one who is eager to learn'. If you come to the guru to learn, you are a chela or shishya. But when you follow a certain discipline, then you are a disciple.

               Even as guru is able to give intellectual knowledge and enlightenment, in the same way, a chela should be able to learn intellectually as well as assimilate enlightenment. The most important point to remember here is that everybody is not a chela. Because most people want to have intellectual knowledge only, they do not understand enlightenment. Also their consciousness and their spirit may not be ready for enlightenment. For a disciple the guru exists outside as well as inside. The external guru is one aspect of his devotion and the inner guru is another aspect of his realization. When he meditates on his guru, he tries to communicate with his inner guru. Therefore, in yogatheopathy science, it is said that guru is the most important aspect in spiritual life. But it should be remembered that the disciple has to belong to a higher category. The higher the disciple's spirit, the quicker will be the enlightenment.

              There are three main categories of disciples :- Householders, Sannyasis and inner disciples. These three disciples are of three different dimensions, and they fulfill three different purposes. The guru teaches his lay disciples in order to give them peace of mind and right understanding in life. They still have their own business, family and children. They do not have to surrender all that to their guru, but they do have to offer him their true devotion. Then second category are the monastic disciples, or Sannyasis. They remain in the institution of the guru, and he controls their every activity fir at least twelve years. The guru then transforms the whole man; he has to change not only the ways of thinking, but even the ways of sleeping, eating, walking and talking. He even controls the way and frequency of his going to toilet and passing urine. Then the disciple can become a very good messenger of his guru's teaching. The third category is the interior disciple, and these are very few. The Guru selects these for himself. First they are tested, and those who have proved themselves worthy are accepted. Then their total life is controlled- thoughts, dreams, emotions and passions. In the same way that you control a switch, the guru controls their whole world. They become the main distribution poles of the guru's energy.

               So, the third types of disciple transmits the energy, the second type preaches the gospel or teachings, into practice. All three types practice surrender; householder disciples offer their devotion, Sannyasis offer their life, and the interior disciples offer everything. It is the choice of the disciple, and if a disciple wants to offer everything, nobody should have any objection. There are also different categories of gurus. One guru may live the household life and another many live apart but without any dedication or mission. These gurus guide their disciples, teach them some teachings and take the responsibility for their enlightenment. Yet another type of guru accepts disciple, initiates them, and makes them work as enunciates. Such guru lives in the ashram, monastery or forest hermitage together with his disciple, and guides their progress towards the supreme self. He is not interested in making them adapts for giving them Siddhis, but in purifying and reducing their karmas, samskaras and negativity.

               The chela-life or chela-path is a beautiful one, full of joy to its very end, but also it calls forth and needs everything noble and high in the learner or disciple; for the powers or faculties of the higher self must be brought into activity in order to attain and to hold those summits of intellectual and spiritual grandeur where the Masters themselves live. For that, masterhood, is the end of discipleship - not, however, that this ideal should be set before us merely as an end to attain to as something of benefit for one's own self, because that very thought is a selfish one and therefore a stumbling in the path. It is for the individual's benefit, of course; yet the true idea is that everything and every faculty that is in the soul shall be brought out in the service of all humanity, for this is the royal road, the great royal thoroughfare, of self-conquest. The more mystical meanings attached to this term chela can be given only to those who have irrevocably pledged themselves to the esoteric life.

The Guru's role In Yogtheopathic Blissful Transmission

to attain absolute spiritual Enlightenment and self-realization

                                                                                                              Top

The role of the guru continues in the original sense of the word in such Hindu traditions as the Vedanta, Yoga, Tantra and Bhakti schools. Indeed, it is a established and standard part of Hinduism (as defined by the six Vedic-philosophical streams and the Tantric Agamic streams) , that a Guru is one's spiritual guide on earth. In some more mystical traditions, it is believed that the guru could awaken dormant spiritual divine knowledge within the disciples or pupils or devotees, known as Shaktipat (The Blissful transmission of spiritual power or  divine knowledge). The importance of finding a guru who can impart transcendental knowledge (vidya) is one of the tenets of Hinduism. One of the main Hindu texts, the Bhagavad-Gita, is a dialogue between God in the form of Krishna and Arjuna a nobleman. Not only does their dialogue outlines many of the ideals of Hinduism, but the discussion and relationship between the two considered to be an expression of the ideal Guru/disciple relationship. In the Gita itself, Krishna speaks of the importance of finding a guru to Arjuna: Acquire the transcendental knowledge from a Self-realized master by humble reverence, by sincere inquiry, and by service. The wise ones who have realized the Truth will impart the Knowledge to you. (Bhagavad Gita, c4 s34)

              The Upanishads have profoundly underlined the role of the guru. Mundak-Upanishad says to realize the supreme godhead holding samidha grass in his hands one should surrender himself before the guru who knows the secrets of Vedas. Kathopanishad too speaks of the guru as the preceptor who alone can guide the disciple on the spiritual path. On the role of the guru, Swami Sivananda asks: "Do you realize now the sacred significance and the supreme importance of the Guru's role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of Guru-Tattva. It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality.

                In the traditional sense, the word "guru" describes a relationship rather than an absolute and is used as a form of address only by a disciple addressing his spiritual master. The guru is the one who guides his or her disciple to become Jjivanmukta, the liberated soul able to achieve salvation in his or her lifetime through God-realization. The Guru-Shishya relationship is a practice which has evolved into a fundamental component of Hinduism, since the beginning of the oral traditions of the Upanishads (c. millions BC). The term Upanishad derives from the Sanskrit words upa (near), ni (down) and şad (to sit)  means "sitting down near" a spiritual teacher to receive instruction in the guru-shishya tradition. A description of this dynamic can be found embodied in the relationship between The Lord Krishna and Arjuna in the Bhagavad Gita portion of the Upanishads, and between The Lord Rama and Hanuman in the Ramayana. In the Upanishads, gurus and shishya appear in a variety of settings (husband answering questions about immortality, a teenage boy being taught by Yama, or Death personified, etc.). Sometimes the sages are women and at times the instructions (or rather inspiration) are sought by kings.

               In the sense mentioned above, guru is used more or less interchangeably with "Satguru" or "Sadguru" (literally: true spiritual teacher or fully self-realized guru) and Satpurusha. Compare also Swami (means the master of the mind or spirit or soul or absolute conciseness). The disciple of a guru is called a shishya or chela. Often, a guru lives in an ashram or in a Gurukul (the guru's household or guru's ashram) together with his disciples. The lineage of a guru, spread by worthy disciples who carry on that guru's particular message, is known as the Guru-Parampara or disciplic succession. Such a traditionally authentic, real and realized guru has the spiritual ability and gravity to transmit his extra-ordinary supernatural and theopathic potentional divine force or vital life energies or transcendental knowledge to the innocent, dedicated, intuitive and aggressive devotees, followers, aspirants or disciples; and if required, to activate or generate the dormant divine Kundalini infinity energies or vital potentional life force in subtle body of the disciple. One such enlightened glorious divine personality is the Yogi Guruji (spiritual master & leader) of this welfare Mission and Institute," Dr. Swami Shivapoojananda Saraswati ji maharaj ".

                 Some scriptures and gurus have warned against false and incompetent gurus or teachers, have recommended the spiritual seeker to test the guru before accepting him, and have outlined criteria on how to distinguish false from genuine ones: The Rhigg Veda, The Maitrayaniya Upanishad, The Kula-Arnava Tantra and so many others. Swami Vivekananda said that there are many incompetent gurus and that a true guru should understand the spirit of the scriptures, have a pure character and be free from sin, and should be selfless without desire for money and fame. Swamiji said that a true guru should be humble but some of the gurus occasionally exploit their followers by many ways such as : expectation of unquestioned obedience and constant service, and possibly request hefty remuneration for initiation because only a few gurus enjoy full enlightenment themselves. 

                                                                                                                                         Top

become diseases free, proof & enlightened, And also reformat, reprogramme, upgrade and 

Update your inner mind through our Yogatheopathic Transmission within a shortest period.

Home PageOur Divine GuideSwamii's ProfileFeatures Of Yoga CoursesGoals And ActivitiesIntegrated Yoga Science

Health Aspects of YogaRole Of The GuruDeeksha & InitiationYoga Treatment MethodsYogatheopathy CoursesYogic Routine

Proposal For Yoga CampsParticipation & Co-operationYoga ProjectsOnline Apply And PaymentsInstitutional NewsContact