All beings are bound by prakriti and the three gunas that constantly draw us towards the world of senses. It is important to win over the powerful sway of the senses. That is why sastras insist on nitya naimittika karmas for individuals as a measure of self discipline which is the foundation for good habits and conduct. The traditional system of teaching and learning has always focused on the upright way of life followed by the preceptors, parents and elders in society which is sure to influence the moral calibre of their immediate successors, pointed out Swami Vidyashankara Saraswati in a discourse.
Learning is not only laukika knowledge, but also the awareness of one’s self or atma. Humanity has been in continuous search of this knowledge that culminates in realisation. Realisation is not something that can be evaluated through any examination as is the case with laukika knowledge where the learning can be assessed by certain parameters. The Gita captures the spirit and essence of guru-sishya learning when it highlights the grace of the guru who, being a realised soul, is able to inspire disciples to seek the truth. Krishna makes it clear that realisation cannot be taught and has to be caught by the sincere seeker. The realised soul, a ‘seer of Tatva,’ whose way of life conforms to his direct perception of the Truth, has to be approached by the sincere seeker with total humility.
The disciple pays obeisance to the preceptor and offers to serve him. By the guru’s blessings, his spiritual progress is steady even as he imbibes the disciplined way of life, the basis of true knowledge.
Samartha Ramdas, a great Rama bhakta and Hanuman upasaka, as guru to Shivaji influenced him to be an inspired and righteous leader who was fired with national fervour. It is claimed that he once protected Shivaji from enemy attack by his yogic power.
