Misplaced Pages

Guru: Difference between revisions

Article snapshot taken from Wikipedia with creative commons attribution-sharealike license. Give it a read and then ask your questions in the chat. We can research this topic together.
Browse history interactively← Previous editNext edit →Content deleted Content addedVisualWikitext
Revision as of 09:52, 20 November 2005 editMiljoshi (talk | contribs)2,455 edits Guru in Hinduism - clean-up: edited and reformated the original text to make it more concise and appropriate. Removed references and names - they should belong under the appropriate title.← Previous edit Revision as of 11:08, 21 November 2005 edit undoMerishi (talk | contribs)205 edits Guru in HinduismNext edit →
(8 intermediate revisions by 2 users not shown)
Line 13: Line 13:


== Guru in Hinduism == == Guru in Hinduism ==
The word '''''guru''''' means ''teacher'' in Sanskrit, as well as in other languages derived from Sanskrit, such as Hindi, ] and ]. The word originated in a Hindu context and holds a special place in Hinduism, signifying both the sacred place of knowledge (]) and the imparter of knowledge. The word comes from the Sanskrit root "gru", literally meaning "heavy, weighty". Another etymology describes that the syllables ''gu'' (गु) and ''ru'' (रू) stand for darkness and light, respectively, meaning that the guru is someone who leads the disciple from the darkness of ignorance ('']''), to the light of knowledge ('']'') .
:''The syllable gu means shadows ''
:''The syllable ru, he who disperses them,''
:''Because of the power to disperse darkness''
:''the guru is thus named.'' +
::<small>Advayataraka ] 14--18, verse 5) </small>


The importance of finding a guru who can impart transcendental knowledge (''vidya'') is one of the tenets of Hinduism. Lord ] says to ]:
Guru (]: गुरु): The word "guru" literally means "teacher" in Sanskrit (and in other derived languages such as ], ], ], etc.). In the spiritual sense of Hinduism, "guru" means a "self-realized spiritual master". According to the popular etymology stated in the millennia old ] scriptures of ], the syllable "gu" (गु) stands for Darkness, where as the syllable "ru" (रु) indicates Light. The meaning thus derived suggests that a "guru" (a spiritual master) is someone who leads the disciples from the darkness of ignorance to the light of knowledge (''Advayataraka Upanishad 14-18, verse 5'').
:''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.'' (], c4 s34)


In the sense mentioned above, ''guru'' is used more or less interchangeably with "]" (literally: ''true teacher'') and ''satpurusha'', sometimes also refered to as ]. The disciple of a guru is called a '']'' or '']''. Often, a guru lives in an ] or in a '']'' (the guru's household) 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 '']'' or disciplic succession.
Literature, ancient and recent, is found in abundance in Hinduism that is dedicated to ''guru'', ''guru-mahima'' (importance of a guru), ''guru-bhakti'' (devotion to the guru), ''guru-puja'' (worship of the guru), ''guru-parampara'' (the linage of the guru), ''guru-dakshina'' (paying respect to the guru) and other such related aspects of guru. The roots of these can be traced back all the way to the '']''/'']'' and '']'' – also in-between and beyond. This should not present a surprise, for the Hinduism is based on the '']'' (master-disciple tradition), where the baton of knowledge is passed on through generations from the master to his/her disciples; thus creating the very backbone for sustenance of the Hindu belief system.


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 master. Some Hindu denominations like ] hold that a personal relationship with a living guru, revered as the embodiment of God, is essential in seeking ]. The guru is the one who guides his or her disciple to become ],
Owing to this tradition, one finds innumerable references of guru in all Indic scriptures, Hindu theology and mythology in the form of '']'' (divine soul), '']'' (divine master), '']'' (true master), '']'' (true or divine man), '']'' (owner of divine knowledge), '']'' (saint), '']'' (teacher), and alike; all of which can be considered as synonyms of varying degrees – differing only in the nature of the role one plays in the master-disciple tradition.
the liberated soul able to achieve salvation in his or her lifetime through God-realization.


The role of the guru continues in the original sense of the word in such Hindu traditions as the ], ], ] and ] schools. Indeed, it is now a standard part of Hinduism (as defined by the six Vedic streams and the tantric ] 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 knowledge within the pupil, known as ].
The apostolic holy Hindu saint '']'', inarguably revered as ''Jagatguru'' (Guru for the whole world), who single-handedly consolidated various denominations of Hindu sects of the time about a millennium ago, opens his "verses to the Guru" as follows:


In Hinduism, the guru is considered as a respectable person with saintly qualities who enlightens the mind of his or her disciple; an educator from whom one receives the initiatory mantra and one who instructs in rituals and religious ceremonies. The ] and ] regard the teacher, along with the mother and the father, as the most venerable gurus (teachers) of an individual.
गुरुरब्रह्मा गुरुरविष्णु गुरुरदेवो महेश्वरः।


Some influential gurus in the Hindu tradition (there have been many) include ], ], and ]. Other gurus whose legacy of continuing the Hindu ] tradition grew in the ] were men like ], ], ], ] and ]. See also the ].
गुरुरसाक्षात् परब्रह्म तस्मै श्री गुरवे नमः॥


In Indian culture someone not having a guru or a teacher (]) 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 teacher". An acharya is the giver of ''gyan'' (knowledge) in the form of ''shiksha'' (instruction). A guru also gives '']'' ''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.
Translation: The self-realized guru is the '']'' (ब्रह्मा - the Generator), the '']'' (विष्णु - the Operator), and also the Maheswara (महेश्वर - '']'' - the Destroyer). The guru is the manifested source of the Absolute (परब्रह्म - '']''). To such a guru, I offer my prayers.


The origin of guru can be traced as far back as the early ], where the conception of the Divine Teacher on earth first manifested from its early ] associations. Indeed, 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. Saints and poets have sung the glory of the guru and the God such as ] and ]:
Note here, significantly indeed, that the timeless Holy Trinity of G-O-D of Hinduism in the form of Generator (Brahma), Operator (Vishnu) and Destroyer (Siva), has been instated by the ''Jagatguru'' as the supreme and absolute Guru. Also, It's a fact of the tradition that at the moment of realisation when the aspiring disciple is finally presented with God in presence of his/her guru, the disciple pays the respects first to the guru (in honour and to show gratitude). This goes to show the depth and breadth of the significance of guru in the disciple's life and '']'' (spiritual quest). This also makes guru the single most important step of initiation for a disciple in his/her spiritual quest. It is the guru who initiates and prescribes a specific and appropriate path for the disciple for his/her spiritual quest, and guides and guards him/her through the spiritual journey.


*''']'''
Further, the master-disciple tradition puts the obligation of finding a true self-realized guru on the disciple, for which there are various methods prescribed. Albeit, the privilege rests with the guru to accept one as his/her disciple. On the other hand, there are published definitions and properties of a true guru and there are methods of identification before one accepts him/her as one's guru. Also, there are discourses and cautions advised by the self-realized gurus for the common man to aid him ward off the pretentious ones.
::''Guru and God both appear before me. To whom should I prostrate?''
::''I bow before Guru who introduced God to me.''


*''']'''
Following five have been primarily (but not limited to) termed as the properties and duties of a true guru by the Upanishads:
::''It's my great fortune that I found Satguru, all my doubts are removed.''
* Protection and uplifting of the (divine) knowledge (''Gyan Raksha'')
::''I bow before Guru. Guru's glory is greater than God's.''
* Annihilation of sorrow (''Dukha Kshaya'')
* Spring of joy in abundance without apparent or tangible cause (''Sukh Aavirbhava'')
* Prosperity of the social order at large (''Samriddh''i)
* Manifestation of all talents (''Sarva Samvardhan'')


* ''']
In accordance with the master-disciple tradition the history of Hinduism has stood witness to many divine souls in the form of gurus walking the planks with deserving disciples of the respective era for their salvation; and have liberated countless lives by showing them the path to the higher adobe of the divine and self-realization. However, to the dismay of a historian, only a few have marked their presence in overt recorded forms or transcripts for the world at large. Some of such enlightened entities are mentioned under the ].
::''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''

* ], widely considered one of the most important figures of Indian intellectual history, begins his ''Gurustotram'' or ''Verses to the Guru'' with the following ] '']'':

::''Guru Brahma Guru Vishnu Guru Devo Maheshwara''
::''Guru Sakshath Parambrahma Tasmai Shri Gurave Namaha''

::This means: ''The teacher is creator Brahma; he is preserver Vishnu; he is also the destroyer Siva and he is the source of the Absolute. I offer all my efforts to that great teacher. ''


=='''Guru Purnima'''==
'']'' is the day when the disciple wakes up in his fullness and expresses gratitude to his teacher or to his guru. The purpose of the Guru Purnima (or 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 path.

''Guru ]'' (literally "worship of the guru") is the practice of worshipping 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.

''Guru ]'' (literally "devotion to the guru") is considered important in many schools and ]s.

Gurus of several Hindu denominations, including the ] are often referred to as ]s.


=='''Guru: In Various Lights'''==
In the Upanishads, five signs of satguru (true guru) are mentioned.
<blockquote>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).</blockquote>

The ], a ] text on ], enshrines the importance of the guru for ] and asserts that the disciple is supposed to give all of his or her property and livestock to the guru upon '']'' (initiation). {{ref|Feuerstein1990}}

The ] and ] regard the Acharya (teacher/guru), along with the mother and the father, as most venerable individuals. The mother and father are the first "guru". The spiritual guru is the second.

The ] states that the true teacher is well-versed in the ], a devotee of ], free from envy, knows ] and is intent upon it, and always has the ''nature'' of yoga. The text continues by stating that he , or she , who is equipped with devotion to the teacher, has knowledge of the '']'' and who possesses the above mentioned characteristics, may be designated as a ''guru''. {{ref|Feuerstein1990}}

The ] says that, in order to realize the supreme godhead, one should surrender one's self before the guru, who knows the secrets of the ].

The ] warns against false teachers who may deceive the naive. {{ref|Feuerstein1990}}

The ] states that there are many gurus who may rob the disciple's wealth and few who can remove the disciple's afflictions. {{ref|Feuerstein1990}}

=='''Role of Guru'''==
On the role of the guru, ] 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."

Some Hindu gurus have warned against false 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:
*] 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. {{ref|Vivekananda1937}}
*Mirinalini Mata, a direct disciple of ], said that a true guru should be humble (] 1978, Cassette No 2402)
*] said in a discourse (Sathya Sai Speaks, vol I, p. 197) that the hunt for rich disciples who can be fleeced has become a ], and said in the booklet ''Sandeha Nivarini'' that the seeker should test the guru by assessing whether his words are full of wisdom, and whether he puts into practice what he preaches. {{ref|Sathyasaibaba_undated1}}

According to the ] ] (2002), the fact that some people follow false gurus is seen, in India, as due to bad ] on the part of the follower. {{ref|Kraneborg2002}}

=='''Second Thoughts'''==
In his ''Encyclopedic Dictionary of Yoga'' (1990), Feuerstein wrote that gurus occasionally exploit their followers because only a few gurus enjoy full enlightenment themselves. He further writes that many gurus in traditional Hinduism expect unquestioned obedience and constant service, and possibly request hefty remuneration for initiation.

According to the Indologist ], the preceptors were traditionally treated with great reverence , in correlation with the perceived identification of the enlightened master with the ''] Reality''. Also, that traditionally, gurus were granted excessive authority and strongly tended to be deified. He writes, probably to counterbalance this, that some Hindu schools began to emphasize that the real teacher is the transcendental '']''. {{ref|Feuerstein1990}}

Continuing the work of the skeptic ]n professor ], the Indian amateur ] ] ,(who is a former follower of several gurus) , tours around the villages of India to educate people by debunking gurus, ], and ]s whom he considers ] or ], especially if they claim to perform ] feats, or to possess ]s, or actively promote belief in ]s. The ]an ], physicist, and educationalist ] founded ''The Committee to Investigate Miracles and Other Verifiable Superstitions'' in the ] to investigate the claims of miracles performed by gurus and godmen.


{{Hinduism}} {{Hinduism}}

Revision as of 11:08, 21 November 2005

This article may require copy editing for grammar, style, cohesion, tone, or spelling. You can assist by editing it. (Learn how and when to remove this message)
This article is about the discipleship tradition in oriental religions. For other uses, see Guru.

A guru (गुरू Sanskrit) is a teacher in Hinduism, Buddhism or Sikhism. Based on a long line of philosophical understanding as to the importance of knowledge, the guru is seen in these religions as a sacred conduit, or a way to self-realization. In India and among people of Hindu, Buddhist, or Sikh belief, the title retains a hallowed meaning.

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 (vaar meaning period or day).

In contemporary India and Indonesia, Guru is widely used within the general meaning of "teacher". In Western usage, the original meaning of guru has been extended to cover anyone who acquires followers, though not necessarily in an established school of philosophy or religion. 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 importance of discerning between a true guru and a false one is explored in scriptures and teachings of religions in which a guru plays a role. The assessment and criticism of gurus and the Guru-shishya tradition are espoused in the discourse about cults and new religious movements by Western secular scholars, theologians, anti-cultists and by skeptics both in the West and in India.

Guru in Hinduism

The word guru means teacher in Sanskrit, as well as in other languages derived from Sanskrit, such as Hindi, Bengali and Gujarati. The word originated in a Hindu context and holds a special place in Hinduism, signifying both the sacred place of knowledge (vidya) and the imparter of knowledge. The word comes from the Sanskrit root "gru", literally meaning "heavy, weighty". Another etymology describes that the syllables gu (गु) and ru (रू) stand for darkness and light, respectively, meaning that the guru is someone who leads the disciple from the darkness of ignorance (avidya), to the light of knowledge (vidya) .

The syllable gu means shadows
The syllable ru, he who disperses them,
Because of the power to disperse darkness
the guru is thus named. +
Advayataraka Upanishad 14--18, verse 5)

The importance of finding a guru who can impart transcendental knowledge (vidya) is one of the tenets of Hinduism. Lord Krishna says 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)

In the sense mentioned above, guru is used more or less interchangeably with "satguru" (literally: true teacher) and satpurusha, sometimes also refered to as Swami. The disciple of a guru is called a sishya or chela. Often, a guru lives in an ashram or in a gurukula (the guru's household) 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.

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 master. Some Hindu denominations like BAPS Swaminarayan Sanstha hold that a personal relationship with a living guru, revered as the embodiment of God, is essential in seeking moksha. The guru is the one who guides his or her disciple to become jivanmukta, the liberated soul able to achieve salvation in his or her lifetime through God-realization.

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 now a standard part of Hinduism (as defined by the six Vedic 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 knowledge within the pupil, known as shaktipat.

In Hinduism, the guru is considered as a respectable person with saintly qualities who enlightens the mind of his or her disciple; an educator from whom one receives the initiatory mantra and one who instructs in rituals and religious ceremonies. The Vishnu Smriti and Manu Smriti regard the teacher, along with the mother and the father, as the most venerable gurus (teachers) of an individual.

Some influential gurus in the Hindu tradition (there have been many) include Adi Shankaracharya, Shri Chaitanya Mahaprabhu, and Shri Ramakrishna. Other gurus whose legacy of continuing the Hindu yogic tradition grew in the 20th century were men like Shri Ram Chandra, Shri Aurobindo Ghosh, Shri Ramana Maharshi, Swami Sivananda and Swami Chinmayananda. See also the list of Hindu gurus.

In Indian culture someone not having a guru or a teacher (acharya) 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 teacher". An acharya is the giver of gyan (knowledge) in the form of shiksha (instruction). 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.

The origin 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. Indeed, 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. Saints and poets have sung the glory of the guru and the God such as Kabir and Brahmanand:

Guru and God both appear before me. To whom should I prostrate?
I bow before Guru who introduced God to me.
It's my great fortune that I found Satguru, all my doubts are removed.
I bow before Guru. Guru's glory is greater than God's.
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
  • Adi 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 Sloka:
Guru Brahma Guru Vishnu Guru Devo Maheshwara
Guru Sakshath Parambrahma Tasmai Shri Gurave Namaha
This means: The teacher is creator Brahma; he is preserver Vishnu; he is also the destroyer Siva and he is the source of the Absolute. I offer all my efforts to that great teacher.


Guru Purnima

Guru Purnima is the day when the disciple wakes up in his fullness and expresses gratitude to his teacher or to his guru. The purpose of the Guru Purnima (or 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 path.

Guru Puja (literally "worship of the guru") is the practice of worshipping 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.

Guru Bhakti (literally "devotion to the guru") is considered important in many schools and sects.

Gurus of several Hindu denominations, including the Surat Shabda Yoga are often referred to as Satgurus.


Guru: In Various Lights

In the Upanishads, five signs of satguru (true guru) are mentioned.

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).

The Shiva Samhita, a late medieval text on Hatha yoga, enshrines the importance of the guru for liberation and asserts that the disciple is supposed to give all of his or her property and livestock to the guru upon diksha (initiation).

The Vishnu Smriti and Manu Smriti regard the Acharya (teacher/guru), along with the mother and the father, as most venerable individuals. The mother and father are the first "guru". The spiritual guru is the second.

The Advaya Taraka Upanishad states that the true teacher is well-versed in the Veda, a devotee of Vishnu, free from envy, knows yoga and is intent upon it, and always has the nature of yoga. The text continues by stating that he , or she , who is equipped with devotion to the teacher, has 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.

The Maitrayaniya Upanishad warns against false teachers who may deceive the naive.

The Kula-Arnava-Tantra states that there are many gurus who may rob the disciple's wealth and few who can remove the disciple's afflictions.

Role of Guru

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."

Some Hindu gurus have warned against false 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:

  • 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.
  • Mirinalini Mata, a direct disciple of Yogananda, said that a true guru should be humble (Self-Realization Fellowship 1978, Cassette No 2402)
  • Sathya Sai Baba said in a discourse (Sathya Sai Speaks, vol I, p. 197) that the hunt for rich disciples who can be fleeced has become a tragicomedy, and said in the booklet Sandeha Nivarini that the seeker should test the guru by assessing whether his words are full of wisdom, and whether he puts into practice what he preaches.

According to the religious scholar Reender Kranenborg (2002), the fact that some people follow false gurus is seen, in India, as due to bad karma on the part of the follower.

Second Thoughts

In his Encyclopedic Dictionary of Yoga (1990), Feuerstein wrote that gurus occasionally exploit their followers because only a few gurus enjoy full enlightenment themselves. He further writes that many gurus in traditional Hinduism expect unquestioned obedience and constant service, and possibly request hefty remuneration for initiation.

According to the Indologist Georg Feuerstein, 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. He writes, probably to counterbalance this, that some Hindu schools began to emphasize that the real teacher is the transcendental Self.

Continuing the work of the skeptic Sri Lankan professor Abraham Kovoor, the Indian amateur magician Basava Premanand ,(who is a former follower of several gurus) , tours around the villages of India to educate people by debunking gurus, godmen, and fakirs whom he considers frauds or self deceived, especially if they claim to perform paranormal feats, or to possess siddhis, or actively promote belief in miracles. The Ghandian rationalist, physicist, and educationalist H. Narasimhaiah founded The Committee to Investigate Miracles and Other Verifiable Superstitions in the 1970s to investigate the claims of miracles performed by gurus and godmen.

Part of a series on
Hinduism
OriginsHistorical

Traditional

Sampradaya (Traditions)
Major Sampradaya (Traditions)
Other Sampradaya (Traditions)
Deities
Absolute Reality / Unifying Force
Trimurti
Tridevi
Other major Devas / Devis
Vedic Deities:
Post-Vedic:
Devatas
Concepts
Worldview
Ontology
Supreme reality
God
Puruṣārtha (Meaning of life)
Āśrama (Stages of life)
Three paths to liberation
Liberation
Mokṣa-related topics:
Mind
Ethics
Epistemology
Practices
Worship, sacrifice, and charity
Meditation
Yoga
Arts
Rites of passage
Festivals
Philosophical schools
Six Astika schools
Other schools
Gurus, Rishi, Philosophers
Ancient
Medieval
Modern
Texts
Sources and classification of scripture
Scriptures
Vedas
Divisions
Upanishads
Rigveda:
Yajurveda:
Samaveda:
Atharvaveda:
Vedangas
Other scriptures
Itihasas
Puranas
Upavedas
Shastras, sutras, and samhitas
Stotras, stutis and Bhashya
Tamil literature
Other texts
Hindu Culture & Society
Society
Hindu Art
Hindu Architecture
Hindu Music
Food & Diet Customs
Time Keeping Practices
Hindu Pilgrimage
Other society-related topics:
Other topics
Hinduism by country
Hinduism & Other Religions
Other Related Links (Templates)

Guru in Buddhism

Part of a series on
Buddhism
History
Buddhist texts
Practices
Nirvāṇa
Traditions
Buddhism by country

The guru's blessing is the last of the four foundations in Vajrayana Buddhism. In this foundation, the disciple can continue in their experiential path on the way to the true nature of reality. The disciple regards the guru as the embodiment of Buddha, or a Bodhisattva, and he or she shows devotion and great appreciation toward the guru as such.

In the Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and is a source of inspiration on the path to Enlightenment. In the Tibetan tradition, however, the teacher is viewed as the very root of spiritual realization and the basis of the entire path. Without the teacher, it is asserted, there can be no experience or insight. The guru is to be seen as theBuddha. In Tibetan texts, great emphasis is placed upon praising the virtues of the guru. Tantric teachings include generating visualizations of the guru and making offerings praising the guru. The guru becomes known as the vajra (literally "diamond") guru, the one who is the source of initiation into the tantric deity. The disciple is asked to enter into a series of vows and commitments which ensure the maintenance of the spiritual link , with the understanding that to break this link is a serious downfall.

In tantric Buddhism, a guru is essential for initiation, practice and guidance along the path. The importance of a guru-disciple relationship is demonstrated by ritual empowerments or initiations where the student obtains permission to practice a particular tantra.

The Dalai Lama, speaking of the importance of the guru, said: "Rely on the teachings to evaluate a guru: Do not have blind faith, but also no blind criticism."

According to the Dalai Lama, the term 'living Buddha' is a translation of the Chinese word 'ho fu'. In Tibetan, the operative word is 'lama' which means 'guru'. A guru is someone who is not necessarily a Buddha but is heavy with knowledge. The term vajra is also used, meaning 'master'.

The guru plays a very special role in Vajrayana (tantric Buddhism) as the way itself. The guru is perceived as the "state of enlightenment". The guru is not an individual who initiates a person, but the person's own Buddha-nature reflected in the personality of the guru. In return, the disciple is expected to shows great devotion to his or her guru, who he or she regards as one who possesses the qualities of a Bodhisattva.


See also

Guru in Sikhism

The title Guru is extremely fundamental to the religion of the Sikhs. Indeed, the Sikhs have carried the meaning of the word to an even greater level of abstraction, while retaining the original usage, and apply it to an understanding of imparted knowledge through any medium.

Sikhism comes from the word Sikh, which means a strong and able Guru disciple. The core beliefs of Sikhism are of belief in one God and in the teachings of the Ten Gurus, enshrined in Guru Granth Sahib, the Sikh holy book.

Guru Nanak, the first guru of Sikhism, was opposed to the caste system prevalent in his time in India and he accepted Hindus, Muslims and people from other religions as disciples. His followers referred to him as the Guru (teacher). Before his death he designated a new Guru to be his successor and to lead the Sikh community. This procedure was continued, and the tenth and last Guru, Guru Gobind (AD 1666–1708) initiated the Sikh ceremony in AD 1699.

For Sikhs, the Gurus were not in the Christian sense “Sons of God”. Sikhism says we are all the children of God and by deduction, God is our mother/father.

Guru Nanak in speaking about God, says:

There is but One God, His name is Truth, He is the Creator, He fears none, he is without hate, He never dies, He is beyond the cycle of births and death, He is self illuminated, He is realized by the kindness of the True Guru. He was True in the beginning, He was True when the ages commenced and has ever been True, He is also True now.

On the importance of guru, Nanak says: Let no man in the world live in delusion. Without a Guru none can cross over to the other shore.

The Gurus of Sikhism

Template:List of Sikh Gurus

In addition to the Ten Gurus of Sikhism, the Guru Granth Sahib was made the eleventh perpetual guru of Sikhs. Together they make up the Eleven Gurus of Sikhism


Sikhism
Glossary and History
Gurus
Philosophy
Practices
Scripture
Architecture
By country
Groups, sects
and communities
Sikh Empire
Sikh Empire
Rulers
Military
conflicts
Mughal-Sikh Wars
Afghan–Sikh wars
First Anglo-Sikh War
Second Anglo-Sikh War
OthersNepal–Sikh War, Sino-Sikh war, Katoch–Sikh War, Hill States–Sikh Wars, Panchayati Revolution, List of battles involving the Sikh Empire
Military forces
Adversaries
Forts
Officials and warriors
Natives
Foreigners
Influential families
Treaties
Miscellaneous
Festivals
Other topics
Takht
Outline Category

Types of gurus

According to the Deval Smriti there can be eleven kinds of gurus and according to Nama Chintamani there are ten types. According to his function gurus are categorized as

Vaishnava traditions usually categorize gurus as:

In his book about neo-Hindu movements in the Netherlands, Kranenborg distinguishes four types of gurus in India:

  1. the spiritual advisor for higher caste Hindus who also performs traditional rituals and who is not connected to a temple (thus not a priest);
  2. 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. Westerners can even become one, as have , for example Andrew Cohen, and Isaac Shapiro.
  3. the avatar, a guru who considers himself to be an incarnation of God, God-like, or an instrument of God, or who is considered as such by his followers, for example Sathya Sai Baba and gurus from the Sant Mat lineage;
  4. A "guru" in the form of a book i.e. the Guru Granth Sahib in the Sikh religion.

Succession and lineage (parampara)

The word parampara (Sanskrit परमपरा) denotes a long succession of teachers and disciples in traditional Indian culture. The Hinduism dictionary defines parampara is "the line of spiritual gurus in authentic succession of initiation; the chain of mystical power and authorized continuity, passed from guru to guru." In Sanskrit, the word literally means: Uninterrupted series of succession.

Parampara is also known as Guru (teacher) Shishya (disciple) parampara or guru parampara, where the knowledge (in any field) is passed down (undiluted) through the succeeding generations. It is the traditional method of the residential form of education wherein the Shishya remains with his Guru as a family member and gets the education as a true learner. The domains may include spiritual, artistic (kala कला such as music or dance) or educational.

The teachings of the Vedas received through guru parampara are known as amnaya.

See also Guru-shishya tradition, Gurukula.

David C. Lane, a professor of sociology , ex-member and critic of Radha Soami Satsang Beas, argues that based on his research of the Radha Soami movement, only few gurus have a flawless well-documented lineage and that there is quite often conflict between different disciples claiming to be the only legitimate successor of their guru.

Guru in a Western culture context

As an alternative to established religions, some people in Europe and the USA who were not of East Indian extraction have looked up to spiritual guides and gurus from India , seeking them to provide them answers to the meaning of life ,and to achieve a more direct experience free from intellectualism and philosophy. Gurus from many denominations traveled to Western Europe and the USA and established followings. One of the first to do so was Swami Vivekananda who addressed the World Parliament of Religions assembled in Chicago, Illinois in 1893.

In particular during the 1960s and 1970s many gurus acquired groups of young followers in Western Europe and the USA. According to the American sociologist David G. Bromley this was partially due to the repeal of the Chinese Exclusion Act (United States) in 1965 which permitted Asian gurus entrance to the USA. According to the Dutch Indologist Albertina Nugteren, the repeal was only one of several factors and a minor one compared with the two most important causes for the surge of all things 'Eastern': the post-war cross-cultural mobility and the general dissatisfaction with established Western values. In contrast to the situation in India, these foreign gurus were unusual, new and alien for European and American societies and led sometimes to opposition against groups. One example was ISKCON/Hare Krishna founded by A.C. Bhaktivedanta Swami Prabhupada in 1966 that made demands on their followers that some considered strong. According to the professor in sociology Stephen A. Kent at the University of Alberta and Kranenborg (1974), one of the reasons why in 1970s young people including hippies turned to gurus was because they found that drugs had opened for them the existence of the transcendental or because they wanted to get high without drugs. According to Kent, another reason why this happened so often in the USA then, was because some anti-Vietnam war protesters and political activist became worn out or disillusioned of the possibilities to change society through political means ,and as an alternative turned to religious means.

See also

Gurus in the West

Gurus who established a discipleship or who were spiritual leader of notable organizations in Western countries include:

According to Kranenborg (1984), Jesus fits the Hindu definition and characteristics of a guru.

Assessment and criticism by Western scholars and writers, Indologists, theologians and apostates

  • Dr. David C. Lane proposes a checklist consisting of seven points to assess gurus in his book, Exposing Cults: When the Skeptical Mind Confronts the Mystical. One of his points is that spiritual teachers should have high standards of moral conduct and that followers of gurus should interpret the behavior of a spiritual teacher by following Ockham's razor and by using common sense, and , should not naively use mystical explanations unnecessarily to explain immoral behavior. Another point Lane makes is that the bigger the claim a guru makes, such as the claim to be God, the bigger the chance is that the guru is unreliable. Dr. Lane's fifth point is that self-proclaimed gurus are likely to be more unreliable than gurus with a legitimate lineage.
  • Highlighting what he sees as the difficulty in understanding the guru from Eastern tradition in Western society, Dr. Georg Feuerstein, a well-known German-American Indologist, and one of the most important Western authorities on Yoga writes in the article Understanding the Guru from his book The Deeper Dimension of Yoga: Theory and practice:"The traditional role of the guru, or spiritual teacher, is not widely understood in the West, even by those professing to practice Yoga or some other Eastern tradition entailing discipleship. Spiritual teachers, by their very nature, swim against the stream of conventional values and pursuits. They are not interested in acquiring and accumulating material wealth or in competing in the marketplace, or in pleasing egos. They are not even about morality. Typically, their message is of a radical nature, asking that we live consciously, inspect our motives, transcend our egoic passions, overcome our intellectual blindness, live peacefully with our fellow humans, and, finally, realize the deepest core of human nature, the Spirit. For those wishing to devote their time and energy to the pursuit of conventional life, this kind of message is revolutionary, subversive, and profoundly disturbing." . In his Encyclopedic Dictionary of Yoga (1990), Dr. Feuerstein writes that the importation of yoga to the West has raised questions as to the appropriateness of spiritual discipleship and the legitimacy of spiritual authority.
  • A British professor of psychiatry, Anthony Storr, argues in his book, Feet of Clay: A Study of Gurus, that gurus (in the new, additional meaning of the word in the West) share common character traits (e.g. being loners) and that some suffer from a mild form of schizophrenia. He argues that gurus who are authoritarian, paranoid, eloquent, or who interfere in the private lives of their followers are the ones who are more likely to be unreliable and dangerous. Storr also refers to Eileen Barker's checklist to recognize false gurus. He contends that some so-called gurus claim special spiritual insights based on personal revelation, offering new ways of spiritual development and paths to salvation. Storr's criticism of gurus includes the possible risk that a guru may exploit his or her followers due to the authority that he or she may have over them, though Storr does acknowledge the existence of morally superior teachers who refrain from doing so. He holds the view that the idiosyncratic belief systems that some gurus promote were developed during a period of psychosis to make sense of their own minds and perceptions, and that these belief systems persist after the psychosis has gone. Storr applies the term "guru" to figures as diverse as Jesus, Muhammad, Buddha, Gurdjieff, Rudolf Steiner, Carl Jung, Sigmund Freud, Jim Jones and David Koresh. The Belgian Indologist Koenraad Elst criticized Storr's book for its avoidance of the term prophet instead of guru for several people. Elst asserts that this is possibly due to Storr's pro-Western, pro-Christian cultural bias.
  • Rob Preece, a psychotherapist and a practicing Buddhist, writes in The Noble Imperfection that while the teacher/disciple relationship can be an invaluable and fruitful experience, the process of relating to spiritual teachers also has its hazards. He writes that these potential hazards are the result of naiveté amongst Westerners as to the nature of the guru/devotee relationship, as well as a consequence of a lack of understanding on the part of Eastern teachers as to the nature of Western psychology. Preece introduces the notion of transference to explain the manner in which the guru/disciple relationship develops from a more Western psychological perspective. He writes: "In its simplest sense transference occurs when unconsciously a person endows another with an attribute that actually is projected from within themselves." In developing this concept, Preece writes that, when we transfer an inner quality onto another person, we may be giving that person a power over us as a consequence of the projection, carrying the potential for great insight and inspiration, but also the potential for great danger: "In giving this power over to someone else they have a certain hold and influence over us it is hard to resist, while we become enthralled or spellbound by the power of the archetype".
  • The psychiatrist Alexander Deutsch performed a long-term observation of a small cult, called The Family (not to be confused with The Family/Children of God), founded by an American guru called Baba or Jeff in New York in 1972 ,who showed increasingly schizophrenic behavior. Deutsch observed that this man's mostly Jewish followers interpreted the guru's pathological mood swings as expressions of different Hindu deities and interpreted his behavior as holy madness, and his cruel deeds as punishments that they had earned. After the guru dissolved the cult in 1976, his mental condition was confirmed by Jeff's retrospective accounts to an author. Deutsch also visited the ashram of the guru Sathya Sai Baba in India and there noted that a group of young followers interpreted disconfirming events as tests of faith, engineered by the guru or as the guru's divine play, just as Krishna's leelas.
  • Jan van der Lans (1933-2002), a professor of the psychology of religion at the Catholic University of Nijmegen, wrote, in a book commissioned by the Netherlands based Catholic Study Center for Mental Health, about followers of gurus and the potential dangers that exist when personal contact between the guru and the disciple is absent, such as an increased chance of idealization of the guru by the student (myth making and deification), and an increase of the chance of false mysticism. He further argues that the deification of a guru is a traditional element of Eastern spirituality, but, when detached from the Eastern cultural element and copied by Westerners, the distinction between the person who is the guru and that which he symbolizes can be lost, resulting in the relationship between the guru and disciple degenerating into a boundless, uncritical personality cult.
  • In their 1993 book, The Guru Papers, authors Diana Alstadt and Joel Kramer reject the guru-disciple tradition because of what they see as its structural defects. These defects include the authoritarian control of the guru over the disciple, which is in their view increased by the guru's encouragement of surrender to him. Alstadt and Kramer assert that gurus are likely to be hypocrites because, in order to attract and maintain followers, gurus must present themselves as purer than and superior to ordinary people and other gurus.

Other uses of the word 'Guru'

The term guru has also passed into an even wider metaphorical use. In hacker culture, a guru is an expert of legendary proportions. Nearly synonymous with "wizard", but additionally implies a history of being a knowledge resource for others. Less often, used (with a qualifier) for other experts on other systems, as in VMS guru. (The definition is from Jargon file.)

Notable scandals and controversies

Some notable scandals and controversies regarding gurus or the groups that they founded are:

  • The lifestyle of Osho/Bhagwan/Rajneesh with his 93 Rolls Royces at his disposal (though as a gift from his followers), a bioterrorist attack at The Dalles, Oregon by some of his followers, and his unusual teachings that contradicted both traditional morality and Hindu norms, the group therapy sessions with little restraints, and the liberal sexual freedom that he promoted.

See also


References

  • Bromley, David G., Ph.D. & Anson Shupe, Ph.D., Public Reaction against New Religious Movements article that appeared in Cults and new religious movements: a report of the Committee on Psychiatry and Religion of the American Psychiatric Association, edited by Marc Galanter, M.D., (1989) ISBN 0-89042-212-5
  • Deutsch, Alexander M.D. Observations on a sidewalk ashram Archive Gen. Psychiatry 32 (1975) 2, 166-175
  • Deutsch, Alexander M.D. Tenacity of Attachment to a cult leader: a psychiatric perspective American Journal of Psychiatry 137 (1980) 12, 1569-1573.
  • Deutsch, Alexander M.D. Psychological perspectives on cult leadership, an article that appeared in the book edited by Marc Galanter M.D. (1989) Cults and new religious movements: a report of the committee on psychiatry and religion of the American Psychiatric Association ISBN 0-89042-212-5
  • Feuerstein, Georg Dr. Encyclopedic dictionary of yoga Published by Paragon House 1st ed edition (1990) ISBN 155778244X
  • Feuerstein, Georg Dr. The Deeper Dimension of Yoga: Theory and Practice, Shambhala Publications, released on (2003) ISBN 1570629285
  • Kent, Stephen A. Dr. From slogans to mantras: social protest and religious conversion in the late Vietnam war era Syracuse University press ISBN 0-8156-2923-0 (2001)
  • Kramer, Joel, and Diana Alstad The guru papers: masks of authoritarian power (1993) ISBN 1-883319-00-5
  • Kranenborg, Reender (Dutch language) Zelfverwerkelijking: oosterse religies binnen een westerse subkultuur (En: Self-realization: eastern religions in a Western Sub-culture, published by Kampen Kok (1974)
  • Kranenborg, Reender (Dutch language) Een nieuw licht op de kerk? Bijdragen van nieuwe religieuze bewegingen voor de kerk van vandaag (En: A new perspective on the church? Contributions of new religious movements for today's church), the Hague Boekencentrum (1984) ISBN 9023908090
  • Kranenborg, Reender (Dutch language) Neohindoeïstische bewegingen in Nederland : een encyclopedisch overzicht (En: Neo-Hindu movements in the Nehterlands, published by Kampen Kok cop. (2002) ISBN 9043504939
  • Lane, David C., Exposing Cults: When the Skeptical Mind Confronts the Mystical (1984)
  • Lans, Jan van der Dr. (Dutch language) Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland, written upon request for the KSGV published by Ambo, Baarn, 1981 ISBN 9026305214
  • Nugteren, Albertina (Tineke) Dr. (Associate professor in the phenomenology and history of Indian religions at the faculty of theology at the university of Tilburg)Tantric Influences in Western Esotericism, article that appeared at a 1997 CESNUR conference and that was published in the book New Religions in a Postmodern World edited by Mikael Rothstein and Reender Kranenborg RENNER Studies in New religions Aarhus University press, (2003) ISBN 8772887486
  • Palmer, Susan, article in the book NRMs in the 21st Century: legal, political, and social challenges in global perspective edited by Phillip Charles Lucas and Thomas Robbins, (2004) ISBN 0145965772
  • Storr, Anthony Dr. Feet of clay: a study of gurus 1996 ISBN 0684834952
  • Sathya Sai Baba Sandeha Nivarini: Clearance of Spiritual Doubts available online published by Sri Sathya Sai Books and Publications Trust (undated) ISBN 81-7208-010-7
  • Preece, Rob, "The teacher-student relationship" in The Noble Imperfection: The challenge of individuation in Buddhist life, Mudras Publications
  • Swami Vivekananda Karma-yoga and Bhakti-yoga (1937)

Bibliography

  • Arjun Dev, Guru, Guru Granth Sahib, Amritsar-1604 AD., Rag Bhairo
  • Aurobindo, Sri, The Foundation of Indian Culture, Pondicherry, 1959
  • Brown, Mick The Spiritual Tourist Bloomsbury publishing, 1998 ISBN 1-58234-034-X
  • Garden, Mary The Serpent Rising: a journey of spiritual seduction - 2003 ISBN 1-8770590-50-1
  • Gupta, Dr. Hari Ram. A Life-Sketch of Guru Nanak in Guru Nanak, His Life, Time and Teachings, Edited by Gurmukh Nihal Singh, New Delhi, 1981
  • Gurdev Singh, Justice, Perspectives on the Sikh Tradition. Patiala-1986
  • Holtje, D. (1995). From Light to Sound: The Spiritual Progression. Temecula, CA: MasterPath, Inc. ISBN 1885949006
  • Isliwari Prasad, Dr. The Mughal Empire, Allahabad-1974
  • Jain, Nirmal Kumar, Sikh Religion and Philosophy. New Delhi- 1979
  • Kapur Singh, Parasarprasna or The Baisakhi of Guru Gobind Singh (An Exposition of Sikhism), Jalandhar-1959
  • Kovoor, Abraham Dr. Begone Godmen published by Shri Aswin J. Shah Jaico Publishing House, Bombay - 1976
  • Majumdar, Dr R.C., The History and Culture of the Indian People, Vol. VI, Bombay-1960
  • Mcleod W.H. (ed.). The B40 Janam Sakhi, Guru Nank Dev University, Amritsar, 1980
  • Mehta, Gita Karma Cola: Marketing the Mystic East Simon and Schuster, New York, NY, first published in 1979 ISBN 0679754334
  • Sister Nivedita, The Master as I Saw Him, Kolkata: Udbodhan Office, 1993.
  • Olsen, G. (1999). MasterPath: The Divine Science of Light and Sound, (Vol. 1). Temecula, CA: MasterPath, Inc. ISBN 1885949014
  • Padoux, André The Tantric Guru, in: Tantra in Practice, Ed by David Gordon White, MLBD, New Delhi
  • Singh, K. (1999). Naam or Word. Blaine, WA: Ruhani Satsang Books. ISBN 0942735943
  • Singh, Jaideva, (Ed.), Ïiva Sútras, The Yoga of Supreme Identity, MLBD, Delhi, 1979
  • Swami Tejasananda, A Short Life of Vivekananda, Kolkata: Advaita Ashram Publication, 1999.

External links

Buddhism

Hinduism

Surat Shabda Yoga

Sikhism

Other sites

Sites to assess gurus

Critical sites

Categories: