“Is it possible to acquire knowledge without the guru? And is it possible to acquire knowledge without renunciation? In the same way, the Vedas and Puranas sing that there is no chance of happiness and peace without devotion to Shri Hari.” (Dohavali, 137)

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बिनु गुर होइ कि ग्यान ग्यान कि होइ बिराग बिनु।
गावहिं बेद पुरान सुख कि लहिअ हरि भगति बिनु।

binu gura hō’i ki gyāna gyāna ki hō’i birāga binu
gāvahiṁ bēda purāna sukha ki lahi’a hari bhagati binu

1. Guru

The Sanskrit word is jnana. This word directly translates to “knowledge,” but within higher circles it is understood that jnana refers to transcendental knowledge. Jnana is more than knowing how to add two numbers. It is more than learning how to put up a temporary dwelling while roaming the forests.

Jnana begins with the distinction between body and spirit. In this way, jnana targets the identity of the individual, which I will otherwise always maintain a false conception of. Without jnana, I can only speculate as to my true identity.

It is certainly not that person in the picture from childhood. I am no longer a child. That period of life finished. I had a decent time. I was happy, more or less. But today I am in different circumstances. I look completely different, but I know that I am the same individual.

देहिनो ऽस्मिन् यथा देहे
कौमारं यौवनं जरा
तथा देहान्तर-प्राप्तिर्
धीरस् तत्र न मुह्यति

dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” (Lord Krishna, Bhagavad-gita, 2.13)

Jnana is for explaining the difference. Jnana is for understanding my identity as spirit soul, which is part and parcel of Brahman. Jnana is like opening an instruction manual for how to live life, in a way that is fruitful both in the near term and the afterlife, artha and paramartha.

I cannot acquire jnana without the help of a teacher. This guide is known as the guru. They carry weight because of the tradition they maintain. They are like a link in a chain of respected teachers, who trace their origin to the person who was here before everyone else.

अहम् एवासम् एवाग्रे
नान्यद् यत् सद्-असत् परम्
पश्चाद् अहं यद् एतच् च
यो ऽवशिष्येत सो ऽस्म्य् अहम्

aham evāsam evāgre
nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham

“Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.” (Shrimad Bhagavatam, 2.9.33)

Since I cannot arrive at jnana through other means, the meeting with the guru is critical. If I do happen to access their instruction, it is like I have found the greatest treasure in life. I must consider myself to be the most fortunate person, since I at least have a chance now at escaping illusion.

2. Vairagya

Receiving the knowledge is one thing, but how will it stay with me? How will it make an impact beyond allowing me to answer questions correctly on a standardized exam? How will the teachings lead to a different way of living, wherein I am no longer morose, depressed, hardened, and miserly?

The second component is vairagya. The guru is still everything, since they instill the value of vairagya along with their instruction. The spiritual master shows how to implement vairagya, which is renunciation.

At the very least, I should try for acquiring the four qualities of compassion, cleanliness, honesty, and austerity. Through this vairagya I will have a better understanding of the jnana I received. I will realize it in truth, in what is known as vijnana, or practical application.

…

Goswami Tulsidas explains that just as the guru and vairagya are necessary for acquiring jnana, so devotion to the Supreme Lord, Shri Hari, is necessary for happiness and peace. This is based on the authority of the Vedas and Puranas, which are like ever-expanding scriptural works.

In other words, this is not merely the opinion of the author. There is ample supporting evidence. There is more than enough evidence to consume for many lifetimes, if necessary. And who doesn’t want happiness and peace? Who doesn’t want to escape the dreaded misery of fear, uncertainty, and loss of valuable association?

Even the very valuable jnana and vairagya can only take me so far. They are like devoted followers of bhakti. From devotion to Shri Hari, there is no need to be overly concerned with knowledge, renunciation, good qualities, and so on. Everything necessary will be taken care of automatically, in the manner of Shri Hanuman bravely proceeding to Lanka to assist in the valuable mission on earth for Shri Hari.

In Closing:

Good qualities proceeding,
Like Shri Hanuman leading.

In travel to Lanka where,
Necessary knowledge there.

And renunciation also found,
Work for Hari’s interests bound.

By the guru showing the way,
Confirmed by Vedas to say.

Categories: dohavali 121-160, the two

Tags: god, guru, hare krishna, hinduism, poem, poems, poetry, religion