GURU AND DISCIPLE

Greatness of Guru 

l. The eye that sees not the beauty of the Guru’s Lotus-Feet is really blind. 
2. The ear that hears not the glory of the Guru’s Leela is really deaf. 
3. Life without a Guru is death. 
4. There is no treasure like the wealth of Guru’s grace. 
5. There is no safe boat like Satsanga of Guru to cross the ocean of Samsara. 
6. There is no friend like the spiritual teacher. 
7. There is no abode like Guru’s Lotus-Feet. 
8. Remember the Guru at all times. 

Devotion to Guru 

9. Worship the Guru with the flowers of faith and devotion. 
10. Satsanga with the Guru is the first pillar in the temple of Self-realisation. 
11. Grace of God takes the form of Guru. 
12. To see the Guru is to see God. 
13. Blind is the man who has not seen the divine Master. 
14. There is but one religion, the religion of devotion and love to Guru. 
15. Devotion to Holy preceptor arises when you have no worldly hope. 
16. The company of spiritual teacher will simplify your struggle. 
17. Rest in Guru and do the right. 
18. Have faith in your Guru’s grace and do your duty. 
19. Disobedience to Guru is digging your own grave. 
20. A Satguru is a continuous blessing for a disciple. 
21. The heart of a Jagad Guru is a shrine of beauty. 

Service to Guru 

22. Goal of life is Service to Guru. 
23. Every unpleasant incident in life is a test of your trust in Guru. 
24. Disciple considers the actions; Guru weighs the intentions and motives. 
25. Doubt in the Guru’s action is the greatest sin. 
26. Never try to appear before your Guru what you are not. 
27. Obedience is the law of life for a disciple. 
28. Don’t miss any opportunity to serve your Divine Teacher. 
29. Be sincere and earnest when you serve your Divine Preceptor. 
30. To love Guru is to serve Guru. 
31. To live is to serve the Divine Master. 
32. Obedience to Guru is better than reverence. 
33. Obedience to preceptor is better than sacrifice. 
34. Adapt, adjust, accommodate with your Guru under all circumstances. 
35. Don’t talk much before your preceptor. 
36. Pure love to Guru is true obedience to Guru. 
37. Give the best things to your teacher first. 

Thanks
http://www.dlshq.org/download/gurubhaktiyoga.htm#_VPID_25

Understand about the Eyes

Eyes are the most non­ bodily part in the human body, the least bodily. 
If matter can become non­matter, then such is the case with eyes. Eyes are material, but simultaneously they are also non­ material. 

Eyes are a meeting point of you and your body.
Nowhere else in the body is the meeting so deep.
The human body and you are much separated, a great distance is there. 

But at the point of the eyes you are nearest to your body and the body is nearest to
you. That is why eyes can be used for the inner journey. A single jump from the eyes can lead you to the source. That is not possible from the hand, not possible from the heart, not possible from anywhere else in the body. From elsewhere you will have to travel long; the distance is great. But from the eyes a single step is enough to enter into yourself. That is why eyes have been used continuously in religious yogic and tantric practices.

The first reason is because you are nearest from there. That is why, if you know how to look into someone’s eyes, you can look into his depths. He is there. He is not so present anywhere else in the body, but if you can look into his eyes you will find him there. It is a difficult art to look into someone else’s eyes, and it comes to you only when you have taken a jump from your own eyes within; otherwise you cannot look. If you have not looked within beyond your own eyes, you cannot have a look into someone else’s eyes. But if you know how to look into the eyes, you can touch the depth of the person.

That is why only in love can you look straight and stare into another’s eyes. Otherwise, if you stare into someone’s eyes he will feel offended. You are trespassing; this is a trespass. You can look at the body ­ there is no trespass. But the moment you stare into somebody’s eyes, you are trespassing his
individuality, you are trespassing his individual freedom, you are entering him without any invitation. 

That is why there is a limit, and now the limit can be measured. At the most you can be allowed to look for three seconds. You can be allowed just a casual look and then you have to move your eyes; otherwise the other will feel offended. This is violent, because you can have a glimpse of his inner secrets, and that cannot be allowed. - - Osho


Learn to meditate on lotus feet of God with eyes open - Gnana sarguru sivaselvaraj
www.vallalyaar.com

Eighty percent of your life moves out through the eyes. Osho

You move into the world almost only through the eyes; they say eighty percent. Those who have been working with eyes, the psychologists, they say that eighty percent of contact with the world is through the eyes. Eighty percent of your life moves out through the eyes.

That's why whenever you see a blind man, you feel pity. You never feel so much pity and sympathy when you see a deaf man, but when you see a blind man, suddenly you feel sympathy and compassion. Why? -- because he is eighty percent non-alive. A deaf man is not so non-alive. Even if your feet are cut and your hands are cut, you will not be so unalive, but a blind man is eighty percent closed; he lives only twenty percent.

Through your eyes eighty percent of your energy moves out. You are moving into the world through the eyes. So when you get tired, the first thing is the eyes. Later on, other parts of the body will be affected; the eyes will be the first to be drained of energy. If you can refresh your eyes, you can refresh your whole body, because they are eighty percent of your energy. If you can revitalize your eyes, you have revitalized yourself.

In a natural surrounding you never feel as tired as you feel in an unnatural city, because in a natural surrounding your eyes are continuously fed. The greenery, the fresh atmosphere -- everything relaxes your eyes and feeds them. In a modern city everything exploits your eyes and nothing feeds them. So move to a remote village, or to a hilltop where nothing artificial is in the milieu, where everything is natural, and you will see a different type of eyes. The twinkling, the quality, will be different -- fresh, animal-like, penetrating, alive, dancing.

In a modern city, eyes are dead; just living on the minimum. They don't know what festivity is. They don't know what freshness is. The eyes are unaware of any life flowing through them; they are just being exploited. Eighty percent of your energy moves from your eyes, so you have to be perfectly aware, and you have to learn an art about this movement, this energy, and the possibility of the eyes.

In India we have been calling blind men PRAJNA-CHAKSHU -- wisdom-eye -- for a particular reason, because every misfortune can be transformed into a great opportunity. Eighty percent of the energy moves through the eyes, and when a person is blind, he is eighty percent not alive; with the world eighty percent of his contact is lost.

He is very poor as far as the world without is concerned, but if he can use this opportunity -- this opportunity of being blind -- then he can use this eighty percent of his energy for his inner world; this eighty percent that you cannot use ordinarily unless you know the art. So eighty percent of his energy is with him, it is a reservoir, and the energy that normally moves out can move within. If he knows how to allow it to move within, he will become a wisdom-eye.

A blind man is not a PRAJNA-CHAKSHU, a wisdom-eye, just by being blind, but he can be. He doesn't have ordinary eyes, but he can get the eyes of wisdom. The possibility is there. We named him PRAJNA-CHAKSHU just to make him aware that he should not be sorry that he doesn't have eyes. He can create an inner eye, and eighty percent of energy is with him which is not with those who have eyes. He can move it. He can use it.

Even if the blind man is not aware, he becomes more silent than you are. He becomes more relaxed. Look at a blind man. He is more silent. His face is more relaxed. He seems to be at ease with himself; no discontent. This will not be the case with a deaf man. He will be more restless than you, and he will become cunning. But a blind man is never cunning, never restless, never calculative; basically trusting, in a deep faith with existence.

Why does this happen? -- because the eighty percent of energy, even if he doesn't know anything about it, is moving within. It becomes a constant fall, just like a waterfall. Even unaware, it goes on falling on his heart. The same energy that moves out, goes on falling on his heart -- that changes the quality of his being. In ancient India the blind man was very much respected -- very much respected. In deep respect we called him PRAJNA-CHAKSHU, wisdom-eye.

The same you can do with your eyes, and this technique is for that: to help your energy which moves out to fall back upon yourself, upon your own heart center. If it falls on the heart, you become as light as possible. You feel as if the whole body has become a feather; as if gravitation has absolutely no effect on it. And immediately you are connected with the deepest source of your being, which revitalizes you.

http://www.oshoworld.com/tantra_medi/otantra.asp?news_id=90

Eye the abode of the gods - The Brihadaranyaka Upanishad

Eye the abode of the gods - The Brihadaranyaka Upanishad

The Brihadaranyaka Upanishad

by Swami Krishnananda

The Vital Force Embodied in a Person


tam etaḥ saptᾱkṣitaya upatiṣṭhante. tad yᾱ imᾱ akṣan lohinyo rᾱjayaḥ, tᾱbhir enaṁ rudro'nvᾱyattaḥ; atha yᾱ akṣann ᾱpas tᾱbhiḥ parjanyaḥ; yᾱ kanīnakᾱ, tayᾱ ᾱdityaḥ; yat kṛṣṇam, tena agniḥ; yat śuklam, tena indraḥ; adharayainaṁ vartanyᾱ pṛthivy anvᾱyattᾱ; dyaur uttarayᾱ; nᾱsyᾱnnaṁ ksīyate ya evaṁ veda.

This Prāṇa is manifest through the sense-organs. It is actively manifest through the senses particularly because of their desire for objects. One of the senses through which it is predominantly active is the organ of sight. The eyes are supposed to be indicative, to some extent, of the entire personality of the individual. There are certain physicians who can diagnose the disease of a person merely by looking at the eyes.

The iris of the eye is an indication of what the entire system is. (An extra scientific info - as our palm is unique for every human, the iris is also unique for every being in this world)

That's what it's said rightly as "Iris is the greek goddess of speech and rainbows" symbolically. Rainbows symbollically means the 7 colours inside our pupil as seven layers which you will identify once you go deeper in the meditation.....

The same is said in hinduism symbolically as "Nama", so the nama japam became famous, but the inner meaning is very deep towards silence not chanting.... or the holy word in other religions.

In Deuteronomy 32:10, God tells us He watches us as “the apple of His eye.” 

Meaning of the phrase, “apple of the eye.” This term, taken originally from Scripture, means to be a reflection and in Psalm 17:8, David asks God to keep him as the “apple of His eye.”The Old English says this is the pupil of the eye for some felt that an apple and thepupil look alike.

The pupil, we know, is the clear center part of our eye where light enters. So we might say David wanted God to keep him as the core or center of His focus.

"Thou art like unto the pupil of the eye
which is dark in colour,
yet it is the fount of light
and the revealer of the contingent world."
-`Abdu'l-Bahá

`Abdu'l-Bahá, inThe Advent of Divine Justice, p. 31

The pupil is said in singular, reason, the light glowing from inside the atmastanam(our geocentre where our soul is) till the pupils is one and only one, it glitters inside and is reflected in the pupils, so pupil is mentioned as one..... so this pupil is the gate ( as symbollically told as entrance of the vaikunda also.....)

The Pupil
The pupil of the eye is a portal which admits and regulates the flow of light to the retina.Without this passage, no images are perceived. At the retina, our consciousness is intimately in contact with physical reality, for the brain's cells themselves flow out to the retina to receive information through the illumination modulated by the pupil.

The pupil has the dual function of light gathering and modulation. Light, which unites all colors and is composed of all colors, illumines physical reality, but at the same time its intensity can destroy the delicate structures of the eye. When light levels are high, it constricts to protect the retina from intense and even damaging exposure. Since sight is often described as our most precious sensory ability, we can say that the pupil helps to protect this most precious gift. On the other hand, when there is very little light the pupil admits more light through dilating, thus permitting sight even in very dark places.


The black appearance of the pupil is deceptive. The pupil appears black only until the inside of the eye is illumined. Then it becomes radiant, filled with a warm, reddish-orange glow. With this reflection from the inside of the eye, the pupil itself becomes a source of illumination. This is why the pupil(after ignited/illuminated state, not in the normal condition) is called as the "Apple of his Eye".


A person whose pupil is in this colour can be told the real sanyasi who wears saffron colour.... this is the real saffron cloth worn by a sanyasi, not the physical body's dress.... kindly understand............

The most remarkable quality of the pupil is that despite its vital service, it is the embodiment of "the hollow reed from which the pith of self hath been blown," for it is the absence of physical structure that permits it to facilitate the harmonious functioning of all the other components of the eye that make sight possible.
-Dr. May Khadem Czerniejewski and Dr. Richard Czerniejewski

 There are others who can study the entire personality by looking at the soles of the feet. And there are occult teachers who tell us that the Cakras, or plexuses, studied in the Kundalini-Yoga system, are within the skull only; they are inside the head of a person, and not in the trunk of the body, as usually held. 

The idea is that the whole system above the neck is regarded as a centre for the operation of the other activities, as if it is the main switchboard for the entire activity of the total personality. Everything that is in us is microscopically and subtly present in the head. Here a special mention is being made of the action of the eye as the abode of the gods. How it is the abode of the gods is stated further.

Seven indestructible powers wait upon this Prāṇa. The seven gods are the seven powers. Seven superhuman energies are guarding this Prāṇa that is lodged in the individual. They take care of it – tam etaḥ saptᾱkṣitaya upatiṣṭhante.

What are these seven energies? (The saptha rishis)

Yᾱ imᾱ akṣan lohinyo rᾱjayaḥ, tᾱbhir enaṁ rudro'nvᾱyattaḥ: The red streaks in the eye are the passage of the action of Rudra. This divinity is supposed to be presiding over, superintending over, or acting upon, or lodged in that particular psychic manifestation in the eyes which is visible outside as the red streaks. 

Atha yᾱ akṣann ᾱpas tᾱbhiḥ parjanyaḥ: The liquid portion that is visible in the eyes is presided over by Parjanya, Varuṇa, as the deity. 

Yᾱ kanīnakᾱ, tayᾱ ᾱdityaḥ: The pupil of the eye is presided over by Āditya (Sun). 

Yat kṛṣṇam, tena agniḥ: The black spot in the eye is presided over by Agnī (Fire). 

Yat śuklam, tena indraḥ; adharayainaṁ vartanyᾱ pṛthivy anvᾱyattᾱ; dyaur uttarayᾱ: What is white in the eye is presided over by Indra. (this is why we say, indra has the white elephant, so understand where the devas are)

The lower eyelid is presided over by the principle of Prithivi (earth), which pulls it down.

The upper eyelid is presided over by Dyaus, the atmospheric region. 

All these are the food, as it were, of the Prāṇa, food because they wait upon it for their own sustenance. They protect it as long as it is inside the body. 

The cosmic divinities are minutely present as hidden forces even in this little organ of the eye. One who knows this is filled with abundance of every kind. 

Nᾱsyᾱnnaṁ ksīyate ya evaṁ veda: One who knows the secret, as to how the divinities themselves are waiting upon the individual in this manner, draws all sustenance from everything in this world, and everything waits upon this individual. The quarters of the world, the deities of the heaven, the divinities that preside over the different manifestations in creation, perpetually take care of such a person. 

It is on account of the action of these divinities that this body is existing at all. Thecementing force, as we may call it, which keeps the various parts of the bodily personality intact, is the divinity that is presiding over us. It is God that is working through us, finally. 

One who knows this in deep meditation, one who realises this secret in one's life, does not lack anything. Everything comes to that person automatically, as a food and support. 

Saptha rishis:

1.    tad eṣa śloko bhavati: arvᾱg-bilaś camasa ῡrdhva-budhnaḥ, tasmin yaśo nihitaṁ viśva-rῡpam: tasyᾱsata ṛṣayaḥ sapta-tīre, vᾱg aṣṭamī brahmaṇᾱ saṁvidᾱna iti. 'arvᾱg-bilaś camasa ῡrdhva-budhnaḥ' itīdam tac chiraḥ, eṣa hy arvᾱgbilaś camasa ῡrdhva-budhnaḥ, tasmin yaśo nihitaṁ viśvarῡpam' iti, prᾱṇa vai yaśo nihitaṁ viśva-rῡpam, prᾱṇᾱn etad ᾱha. 'tasyᾱsata ṛṣayaḥ sapta-tīre' iti, prᾱṇᾱ vᾱ ṛṣayaḥprᾱṇᾱn etad ᾱha. 'vᾱg aṣṭamī brahmaṇᾱ samvidᾱnᾱ' iti, vᾱg aṣṭamī brahmaṇᾱ saṁvitte.

There is a saying in this connection, an old maxim quoted by the Upaniṣhad, a mystical comparison of the head of the individual to the abode of divinities, for the purpose ofmeditation. 



This passage describes a bowl whose mouth is below and which is bulging on the top. The rotundity of this bowl is on the top; its opening is at the bottom. In this is hidden immense magnificence (yaśo viśva-rūpam). All the glory of the heavens is hidden within this bowl. 



The seven great sages also have their abode inside this. Not only the seven sages, the powers in us, including speech, the eighth, which is an embodiment of Vedic knowledge; are this little cup whose building part is on the top, whose mouth is below. 



This is a mystical passage, as is the one we have already studied just prior to it. The Upaniṣhad itself tells us what is this mystery, what are the seven sages and what is this bulging cup, etc.


This head of ours, in this body, is the bowl, the cup. Its round part is on the top; its mouth is at the bottom. We know very well what this means. 

Tasmin yaśo nihitaṁ viśvarῡpam' iti, prᾱṇa vai yaśo nihitaṁ viśva-rῡpam, prᾱṇᾱn etad ᾱha:Inside this skull, inside this head, is all the energy of the universe. Here is the force of all creation in the form of understanding, thinking and sensation. Whatever value we have in us is due to the understanding that we exercise, the way in which the senses act, and the manner in which the mind thinks, etc. All this is the action that is taking place within the head only. So, it is the glory of the individual; it is all glory, indeed. 



The entire magnificence of creation, in a sense, is present within the head of man.


Here, the seven sages of yore also have their abode. The sages were masters who plumbed the depths of being, realised the cosmic reality, and were acclaimed as the seven great adepts in all creation. These sages are mentioned here. 



And the Upaniṣhad says that they are not far away; they are not living in the forest; they are not in the higher regions in space and time; they are not in Mahar-Loka, Jana-Loka, Tapo-Loka, or Satya-Loka, as the Purāṇas may tell us, as if they are far off somewhere. No, they are inside this head; they are within us. Where they are will be mentioned. The different sense functions themselves are the working of these sages. 



And the speech in us is capable of manifesting the Vedas as knowledge. This is connected with the highest wisdom because the energy of the Prāṇa that is manifest through speech is capable of the highest expression for which it is competent, and the loftiest expression of speech is the recitation of the Vedas. Every other woe, every other chant, any other speech, is secondary it.

1.    imᾱv eva gotama-bharadvᾱjau, ayam eva gotamah, ayam bharadvᾱjaḥ; imᾱv eva viṣvᾱmitra-jamadagnī, ayam eva viśvᾱmitraḥ, ayam jamadagniḥ; imᾱv eva vasiṣṭha- kaśyapau, ayam eva vasiṣṭhaḥ, ayaṁ kaśyapaḥ; vᾱg evᾱtriḥ, vᾱcᾱ hy annam adyate, attir ha vai nᾱmaitad yad atrir iti; sarvasyᾱttᾱ bhavati, sarvam asyᾱnnam bhavati, ya evaṁ veda.

The great sages, Gotama and Bharadvᾱja, two of the seven masters, are seated in the two ears the person. 



Inside the right ear is Gotama, and in the left ear is Bharadvᾱja.


So, if you want to contact these sages, you can contact them through the ears themselves by concentration on the divinities of these ears. This right ear is the abode of Gotama, and the left ear is the abode of sage Bharadvᾱja. 



The sage Viśvamitra and Jamadagni, two others out of seven, are also here in us. You can invoke them, if you want, within your own personality. They are inside the two apertures of sight. In the right eye we have Viśvamitra's abode; in the left eye there is the abode of Jamadagni. This right eye itself is Viśvamitra; the left eye is Jamadagni.


The secret of the gayathri manthra is kaya + thiri mantra.... meaning of kayam - immortal, thiri - which helps to ignite fire absorbing the oil/ghee..... what we do.... we twist 3 thiris together to lit lamp? Why? the light from the soul part, the light that is reflected in the pupils, altogether - 3, our duty in this birth is to unite these 3 lights within, this is called as "Mukthi" - muthi , 3 kinds of fire, 3 kinds of light , joining and making them to one is termed as mukthi, immortality and it is given to us by Viswamitra, so understand, why it's told Viswamitra is the one who gave the Gayathri mantra, only he can give..... that's the greatness of our right pupil and the light that shines there...... Kindly understand......



The sages Vasiṣṭha and Kaśyapa also are inside us. The right nostril is the abode of Vasiṣṭha; the left nostril is the site of Kasyapa. So, I have mentioned to you, says the Upaniṣhad, you need not go in search of Vasiṣṭha or Kaśyapa somewhere. They are here in the right nostril and the left nostril. By contemplation you may invoke them. 



The sage Atri, who is the seventh, is the tongue. As a matter of fact, the Upaniṣhad says the word Atri has come from the word Atti, to eat, to consume, to take, to swallow, which is done by the organ of the tongue. So, Atti has become Atri. The seventh sage is Atri; he is in the tongue. So, he can be invoked through this particular organ – 


vᾱcᾱ hy annam adyate, attir ha vai nᾱmaitad yad atrir iti; sarvasyᾱttᾱ bhavati, sarvam asyᾱnnam bhavati, ya evaṁ veda. 



One who knows this secret of the presence of cosmic energies, such as the sages and the wisdom of all the Vedas as present in one's own being, becomes an embodiment of all the powers of the sages, and of the wisdom of the Vedas.


The strength that the ancient masters had through practice of penance can be invoked in our own self by similar meditations, because all the secrets of the cosmos are hiddenly deposited, as it were, in our own internal personality. They do not manifest themselves ordinarily, because our individuality has taken possession of us. 



We have not yet become catholic enough to embrace, within our personality, the different forces which work outside the body, though it is true that even the existence and the function of this body is due to the operation of these forces. Even the physical body cannot exist if the five elements do not cooperate. Little portions of the five elements – earth, water, fire, air and ether – have been put together into the formation of this body, and they are held together in union by a force that is inside. 



If this cementing element in is withdrawn, the components of the body go back to their sources. But this is not the whole story. Everything in us, inside the physical body, the subtle body, and what is in the mind, what is in the intellect and everything inside us – all this, also, is finally controlled by higher forces. 



The various realms of being, the different planes, the various degrees manifestation of reality, are all located, in one way or other, in our own body. So, it is rightly said that this body of ours is the Pindānda, and the whole universe is Brahmanda. It is called Pindānda because it is a small universe, while the outer one is the larger universe in comparison with it. Whatever is outside in the larger universe is also within the small universe. It is a universe by itself. The sun and the moon and the thunder and the clouds and the rain and the wind that blows, and everything that we see outside in space is also in the inside space, says the Chhāndogya Upaniṣhad. Thus, here is a meditation to commingle the inward personality with the outer cosmos, so that the powers of the universe get realised in one's own being in meditation.