We come across a story in the Vedas.

Two disciples were studying under a guru. They were nearing the completion of their education. In those days, the disciples had to do any work entrusted to them by their guru. One day, these disciples were entrusted the work of taking the herd of cattle to the fields to graze.

After taking the herd to the fields, the disciples sat under the shade of a tree and began discussing. They always discussed subjects pertaining to scriptures. Gradually, they started discussing who between them was superior. One said that he could reproduce the scriptures from memory without any difficulty. The other said that he could do that and more. He said he could reproduce it backwards. The argument went on for a while. Finally, they devised a method to find out who was greater. According to this, each one should pile a heap of firewood and light it up by chanting the “Saamidheni” mantras. The one who does it first is the winner. This was the agreement.

Saamidheni mantras are used for invoking Fire God into Samit (special sticks used in Homa). There are many scholars who can chant these mantras accurately. There are some who can explain meaning of these mantras. But the real test for having achieved Siddhi (accomplishment) in that mantra lies in being able to light up fire by chanting them. Many scholars fail to realize this. At least, these disciples were aware of this aspect.

The competition began. Both of them chanted the Sasmidheni mantras. After sometime, smoke started emanating from the heap of the first disciple. On the other hand, the firewood heap belonging to the second disciple started burning.
The first disciple said, “Friend, you won. But, I have a doubt in my mind. Please clarify it. Generally, I am known as a more intelligent student. Even our Guru likes me more. Still, you have achieved greater accomplishment. How is this? Please don’t hide anything from me”

The disciple who had won may have given some answer. What is the guarantee that he doesn’t hide anything? The losing disciple may not have got this doubt. But, the students of the present generation would certainly have this doubt. As our discussion is for the benefit of the present day generation, let us try to figure out as to how many different kinds of answers are possible, and let us try to figure out which among them is the real answer.
Generally speaking, the defeated disciple in the above story is more intelligent. Apparently his Guru likes him more. However, devotion towards Guru is same in both of them. Therefore, intelligence, devotion towards the Guru or the ability to grasp and retain knowledge does not seem to be the clinching factors. If none of the attributes – that are generally considered to be the ingredients for success – are responsible for the success of the second disciple, was it a mere co-incidence that he succeeded? We all know that in the divine scheme of the Almighty, nothing happens by chance. Nothing happens by co-incidence. Therefore, it means that we have missed something very important. What is that? The following Sookti comes to the rescue of those who are stuck here.

Guroopadesheshu sadaadhikaara
vanto yathaiva shwasane samastaah
Uchchirgatim tatra bhajanti kechit
Ghanaah paraartha pravanaa ivaabhre

Just as everyone is entitled to the air for breathing, everyone has the right to receive teachings from the Guru. But it is only the clouds (that strive for the benefit of others) that are able to float to greater heights in the air. Similarly, only a few great souls that are inclined towards striving for the welfare of others can achieve greater heights.

It may appear as though this Sookti has no relevance to our present question. Be that as it may. The above Sookti goes to the extent of saying ‘everyone is entitled to receive teachings from the Guru’. It implies that it is quite easy to receive teachings from a Guru. Is it not exaggeration? If it is so easy, what about Guru Pareeksha? (Various tests that a guru poses to his disciple to verify the latter’s ability). What about the different eligibility criteria said to be essential for a true disciple?

There are many books in a library. We have obtained membership of that library. The librarian will give us any book we ask for. We are familiar with the language. What else do we require? Do all these qualities automatically ensure that we can absorb all the knowledge contained in the books? No. So is the case with the teachings of a Guru.
Those who argue “if everyone has the right to receive guru’s teachings, why should the Guru test anyone before imparting knowledge?” fail to appreciate an important aspect. The Guru does not pose tests to discourage the disciple. Neither it is for competing with the disciple nor to deprive him of his privilege. In fact, it is no fun for the Guru to watch his disciple struggling. Guru has his own methods. The disciple has some inadequacies. The guru has to create such situations whereby the disciple realizes his shortcomings. Such situations may even be unpalatable. But the Guru has no choice but to subject his disciple to such situations.

Let us take an example from our day-to-day life to understand this aspect better. A child that has just learnt to walk wants to go out of the house. He doesn’t have the fear that if he goes out on to the road, he may meet with an accident. The mother sits near the door and whenever the child crosses the door, punishes him by beating him with a stick. The boy sooner or later learns that if he crosses the door, he will be punished. After the boy learns this, the mother encourages him to cross the door again. Confused, the boy tries to cross the door once again, and once again his mother punishes him. Now the boy has reached a stage when, even if encouraged, he will not cross the door. Guru Pareeksha is like the last punishment that brings about firm realization of the mistake.

Do we ever think that the mother has hatred for her child? Never! Also, we may object if a mother doesn’t punish her child and is always pampering him. Similarly, a Guru will point out the mistakes of his disciples in various ways. If the disciples do not understand, he will have to punish them. Punishment should not be interpreted as a deterrent posed by the Guru to conceal knowledge.

In fact, the stage of testing comes only after the Guru feels that the disciple has not realized the axiom-like teaching that he has imparted on his disciple. The Guru finds out as to why the disciple was not able to understand the teaching and, tries to remove the obstacles from the path of the disciple. Posing different tests is but a part of this exercise. If we realize this truth, we will understand that the Guru will have made the teaching – albeit in axiom-form – much before he subjects the disciple to any tests. That is, the Guru imparts instruction with love and compassion, to everyone who approaches him with a desire to learn. He cannot stop it even if he wants to. He will not stop either. This is the nature of pure love. Therefore, the above Sookti compares to Guru’s instruction to the freely available air.
The baby in mother’s womb does not breath. Still, it continues to survive. It continues to grow. However, if it continues to be there forever, it will not have complete growth. Therefore, when the appropriate time comes, the mother’s womb will try to expel the foetus. The moment the foetus comes out of the womb, it starts breathing independently. It is an in-built mechanism in nature. Even without anybody’s guidance, it will learn how to breathe. It will even develop desire to breath. Everything takes place automatically.

Later in life, that being will realize that there is some relation between the breath and the feelings in the mind. That is, he will observe that when the mind is tranquil, the breathing is slow, rhythmic and peaceful. When there is agitation in the mind, the breathing becomes erratic and heavy. If such a person approaches a proper Guru, he can learn Pranayama and regulate his breath. Although there is air, and there is the person endowed with the respiratory apparatus such as nose, lungs etc., unless a Guru teaches the technique of Pranayama, it will not be possible to harness the benefits of Pranayama.

Similarly, although we have access to spiritual knowledge by virtue of the elders in our family or because of association with noble men, they will not ensure that we will achieve Siddhis (accomplishments). Even the teachings of the Guru will only show the path. The disciple must put in proper Sadhana (spiritual practice) if he wants to achieve the goal. Therefore, the above Sookti has likened Guru’s teaching to the air that we breathe.

However, the real question – why does knowledge culminate in Siddhi (accomplishment) only in a few persons? – has not been addressed. The last part of the Sookti answers this question. It says, “Just as only the clouds (that strive for the benefit of others) manage to achieve greater heights, only those who strive for the welfare of others can achieve Siddhi.”

It is hard to believe this theory. There does not seem to be any relation between achieving accomplishment and striving for the benefit of others. We started this discussion because we were not prepared to accept the answer given by the disciple who had won the contest. So, we set out to find out all possible answers. When none of the answers could satisfy us, we reverted to the Sookti. Does it mean that we should accept some vague theory, which claims that something that is not connected with knowledge can impart Siddhi? How can we believe such a theory?

All right, let us turn our attention to worldly knowledge. Majority of those who have achieved accomplishment in worldly knowledge are selfish. Even in a normal household, the parents inculcate selfishness in their children. They give some convenient name to that selfishness. Whatever it may be, when so many selfish people are able to achieve great heights in worldly life, why should selfishness be considered a hindrance in achieving success in the spiritual field? This is one question. Can we say that in the case of worldly achievements, selfishness is not a hindrance, but when it comes to spiritual accomplishment, selfishness acts as a hindrance? Is this the purport of the Sookti? – this is another question.

Before we seek answers to these questions, let us try to understand what Siddhi means. Let us revert to the story where the disciples were required to ignite fire by chanting Saamidheni mantras. Is it worldly knowledge or spiritual knowledge?

Today, whatever the human brain can easily grasp is generally referred to as materialistic knowledge. Spiritual knowledge is generally referred to as beliefs that have no relevance to either meaning or experience. But, our ancient Maharshis did not have such classifications. Whatever they experienced is spiritual knowledge. Worldly knowledge was but a branch of spiritual knowledge. Therefore, in every branch of science – be it medicine, aeronautics, geology or any other branch, the Rishis have always ensured that there is synergy and homogeneity with spiritual knowledge. They extended such synergy to all branches of knowledge. Therefore, it would be wrong to assume that the above Sookti applies only to spiritual accomplishments.

Those who argue that selfish people are able to achieve Siddhi in worldly affairs do not seem to have analyzed the real meaning of Siddhi. If any knowledge is capable of creating wealth, they consider that wealth as Siddhi (accomplishment). In other words, they are getting mixed up. They are not able to understand the difference between Labdhi (earning) and Siddhi (accomplishment). According to our ancient culture, Siddhi is the ultimate result of education. This ultimate result cannot be different for different branches of knowledge. All branches of knowledge have the same ultimate result. What is that ultimate aspect? It is THAT from which all branches of knowledge have descended. To be able to reach THAT is the ultimate Siddhi (accomplishment).

That is, irrespective of whether one is a doctor, or an engineer, or an economist, everyone should reach the same ultimate place. Reaching there itself is Siddhi.

This argument might seem strange. It might look like an emotional song of an imaginary world. But it must be remembered that out ancient seers realized this truth in their laboratories – i.e., in their spiritual realm. They followed what they experienced. They handed down their experience. To understand this, we must understand as to how knowledge descends to the world. Let us not brush this aside as some mythological story. Let us think scientifically.
When the child is born, the knowledge of breathing will have descended. What is meant by the word descend here? It means being able to understand even without being taught. How did that descent take place? From where did it descend? It descended from the same Almighty who sent the beings on to the world. The knowledge of breathing descended on the child from the same source. Similarly, different kinds of knowledge descend on different beings, depending on what those beings are destined to become. For instance, if a particular being is destined to accomplish Siddhi in Yoga, the knowledge of Yoga will descend on that being. If hundreds of lives are destined to be lost at the hands of a particular being, the knowledge of warfare descends on that being.

The noble beings who streamline this process of descending are the Maharshis. They serve the Moola Chaitanya (the Almighty) by streamlining the natural process of descent of knowledge form above. They also serve the beings down below by simplifying the knowledge that has descended. By serving on either side, they become even more sublime and achieve still greater heights and finally achieve oneness with the Almighty. Who are they? They are the Sadgurus. They are the Sadgurus for all branches of knowledge. They are the masters of the worldly knowledge also.
The knowledge that has thus descended through the Sadgurus reflects and displays their understanding of the Almighty. If the beings down below see this reflection properly, they will be able to absorb it. When this happens, it is called Siddhi (spiritual accomplishment). If they hang on to something else in the middle, it is Labdhi (materialistic accomplishment).

There is divine energy above. From there, the knowledge flows. There are Jeevis here below. They are the recipients. Where is the necessity of Sadgurus? Sadgurus are necessary because only they are capable of helping those down here. They have no other purpose to serve. They are already higher beings. They do not need to bother about beings here below. However, as they travel higher and higher and become nearer and nearer to the Divine Energy, the purity of that Divine Energy spreads to them also. Because of this, they develop immense compassion. Because of this, they always think about the welfare of other beings even if there is nothing in it for them. Therefore, out of compassion, they streamline and simplify the knowledge so that lesser mortals can comprehend. They do so because they have imbibed the nature of the Divine Energy and in doing so, they go even more near to that divine energy and soon they become one with it. This is not the fruit of their action. Instead, it is a natural transformation brought about by their nature.

By this we can understand that the knowledge that the Sadgurus impart are manifestation of their unselfish love that has become their very nature. We can also appreciate that it is their nature of helping others that is responsible for making the knowledge simple understandable to us. This is the relation that exists between knowledge and selfless service.

Therefore, one who disregards the welfare of others and becomes selfish, can, at best accumulate information and not knowledge. He will never be able to imbibe the essence. He may, however, earn different things. But he will not be able to achieve true accomplishment, i.e., Siddhi.

Any branch of knowledge will have some subject matter. To understand it and to memorize it constitutes information. With the help of this, if one is able to comprehend as to where this knowledge came from, one will have grasped its essence. What can be easily seen is information. It is more evident. Essence is dormant and subtle. Therefore it appears as though it is distant. By merely discarding information one cannot grasp the essence. After acquiring the information, one should try to understand where it came from and who was responsible for them to gain that information. As one thinks on these lines, one will develop selflessness. Devotion for Guru will also increase. Such a disciple will never think ‘how much does my guru like me?’ Instead, he will think if he is showing enough love to his Guru or not. This is where the unsuccessful disciple had erred. He boasted that his Guru liked him very much. He never questioned himself about his love for his Guru.

The lineage of Gurus will reveal itself to one who turns his thinking towards the mechanism of descent of knowledge. In other words, he will understand the nature of those noble beings, who engaged themselves in selfless service in the form of transmitting knowledge. Gradually, the person also becomes devoid of selfishness and will realize that the love he has for his guru is in fact meager compared to what the Guru has for this world. This makes him even more humble and increases the feeling of gratitude. When this happens, he will get over mean mindedness and turns unselfish. By this, he will reach higher levels and becomes one with his Guru. In doing so, he will move from the realm of information to the realm of essence of knowledge. He will move from the level of Labdhi to the level of Siddhi. In other words, he will move from the domain of mortals to the realm of divinity.

This is reflected in the first part of the above Sookti in the simile of clouds. What are clouds? They are the transformed forms of drops of water. As long as those drops of water are on earth, they flow downwards. It mixes with mud and becomes dirty. On the other hand, when these drops of water come in contact with the sun, they will give up dirt, they will stop flowing downwards and will follow the sun’s rays and travel upwards. After some time, they assume the form of clouds, and again come down to earth in the form of rains – thereby enriching the crop fields and nurturing life on earth. However, all the water on earth will not become cloud all at once. Only that water which has the ability to be of use to others and the eligibility to travel upwards will become clouds.

Similarly, even among the beings, those who enhance their purity and those who strive to develop selflessness alone will be able to scale great heights.

Thus, the above Sookti reflects the relation existing between knowledge and helping nature, between devotion for one’s Guru and spiritual accomplishment. With this in mind, if we try to analyze the question posed by the losing disciple, we can easily make out as to what answer the successful disciple gave.

The successful disciple said that it was his devotion towards his Guru that was responsible for his accomplishment. We have understood during the course of the above discussion that merely offering physical service to the Guru does not constitute true devotion. Gratitude and helping nature are more important.

By the divine grace of Lord Dattatreya, may you all understand the essence of this Sookti and achieve Siddhi by practicing true Guru Bhakti.
Jaya Guru Datta.
Sri Swamiji.

Jaya Guru Datta.

Sri Swamiji