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A Guru (, Gurmukhi: ਗੁਰੂ, ) is a spiritual guide who is considered to have attained complete insight. Many Gurus train certain followers to become a teacher. Based on a long line of philosophical understanding as to the importance of knowledge, the guru is seen in Hinduism, Buddhism, and Sikhism as a sacred conduit, or a way to self-realization. In contemporary India and Indonesia, "guru" is widely used within the general meaning of "teacher". In modern usage, the original meaning of guru has been extended to cover anyone who acquires profiency or 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. "Guru" also refers in Sanskrit to Brihaspati, preceptor of the gods, foremost in all branches of learning, venerated alike by the gods and the asuras. In Vedic astrology, Guru or Brihaspati is believed to exert teaching influences and is linked with the planet Jupiter. Indeed, in many Indian languages such as Hindi, the occidental Thursday is called either Brihaspativaar or Guruvaar (vaar meaning day of the week). The importance of finding a true guru is described in the scriptures and teachings of religions in which a guru plays a role. Etymologies The word means "teacher" in Sanskrit, as well as in other languages derived from Sanskrit, such as Hindi, Marathi, Kannada, Bengali and Gujarati. The word is attested from the Rigveda as an adjective meaning "heavy", its opposite being "light". It derives from PIE , cognate to Greek barus, Latin gravis, both likewise meaning "heavy". The word holds a special place in Hinduism, signifying both the sacred place of knowledge (jnana) and the imparter of knowledge. The adjective meaning "heavy, weighty" is used in the sense of "heavy with knowledge" , "heavy with spiritual wisdom", "heavy with spiritual weight" , "heavy with the good qualities of scriptures and realization" , "heavy with a wealth of knowledge". A notable esoteric etymology or interpretation of the term "guru" is based on a metaphorical interplay between darkness and light, in which the Guru is seen as the dispeller of darkness . In some texts it is described that the syllables gu () and ru () stand for darkness and light , respectively. 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) A similar interpretation describes the guru as the one that "removes the darkness of ignorance" is based on the Guru Gītā (literally "song of the spiritual teacher"), a spiritual text describing a dialogue between Śiva and his consort Pārvatī on the nature of the guru and the guru/disciple relationship. Reender Kranenborg a Dutch religious scholar, dismisses the etymology based on the Upanishads, the Guru Gītā, the Sikh scriptures, the writings of Krishnamurti, and other scholar's opinions such as those of John Grimes, Thomas Murray, and others, by stating that the etymology of darkness and light has nothing to do with word guru and describes it is as "people's etymology". In the Western Esotericism and the Science of Religion, the author makes a distinction between "esoteric etymologies" and "scientific etymologies" presenting as an example the etymology of "guru", in which the former is presented as ru ("to push away") and gu ("darkness"), and the latter as "guru" as "heavy". Another etymology of the word "guru" found in the Guru Gita, includes gu as "beyond the qualities" and ru as "devoid of form", stating that "He who bestows that nature which trascend the qualities is said to be guru". Guru in Hinduism
Guru and God 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. Gurus are said to be greater than God because they lead to God. Some traditions claim "Guru, God and Self (Self meaning soul, not personality) are one and the same. In this context, saints and poets in India, have expressed their views about the relationship between Guru and God: 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 Guru Brahma Guru Vishnu Guru Devo Maheshwara Guru Sakshath Parambrahma Tasmai Shri Gurave Namaha This means: Guru is creator Brahma; Guru is preserver Vishnu; Guru is also the destroyer Siva and he is the source of the Absolute. I offer all my salutations to the Guru. The "guru-shishya" tradition The guru-shishya tradition is centered around the transmission of teachings from a guru (teacher, ) to a 'śiṣya' (disciple, ). The term shishya roughly equates to the western term disciple. The principle of this relationship is that knowledge, especially subtle or advanced knowledge, is best conveyed through a strong human relationship based on ideals of the student's respect, commitment, devotion and obedience, and on personal instruction by which the student eventually masters the knowledge that the guru embodies. The guru-shishya relationship is a practice which has evolved into a fundamental component of Hinduism, since the beginning of the oral traditions of the Upanishads (c. 2000 BC). The term Upanishad derives from the Sanskrit words upa (near), ni (down) and şad (to sit) — "sitting down near" a spiritual teacher to receive instruction in the guru-shishya tradition. An example of this dynamic can be found embodied in the relationship between Krishna and Arjuna in the Bhagavad Gita portion of the Mahabharata, and between Rama and Hanuman in the Ramayana. In the Upanishads, gurus and shishya appear in a variety of settings (husband answering questions about immortality, a teenage boy being taught by Yama, or Death personified, etc.). Sometimes the sages are women and at times the instructions (or rather inspiration) are sought by kings. In the Vedas, the brahmavidya or knowledge of Brahman is communicated from guru to shishya by word of mouth. The word Sikh is derived from the Sanskrit word shishya. Classification of gurus In his book about neo-Hindu movements in the Netherlands, Kranenborg distinguishes four types of gurus in India: Attributes of Guru Gurus of several Hindu denominations, including the Surat Shabda Yoga are often referred to as Satgurus. 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). 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. Feuerstein, Georg Dr. Encyclopedic dictionary of yoga Published by Paragon House 1st ed edition (1990) ISBN 1-55778-244-X 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. 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." Testing the guru Some scriptures and 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: Rituals Guru Purnima is the day when the disciple wakes up in his fullness and expresses gratitude. 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") the practice of worshiping 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. In modern Hinduism The German Indologist Axel Michaels in his 1998 book about Hinduism, called "guruism" a form of modern Hinduism (since 1850) that is Western-oriented and especially active proselytizing form of Hinduism that has recently emerged, founded by charismatic persons with a corpus of esoteric writings of gurus predominantly in English. According to Michaels the best know representatives include Krishnamurti, Maharishi (Transcendental Meditation), Sai Baba, Bhaktivedanta, Swami Prabhupada, Balyogeshwar (Divine Light Mission), and Rajneesh (Sannyasis). Guru in Buddhism 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 the Buddha. 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, being told 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 (Gurmukhi: ਗੁਰੂ) 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 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 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: 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. David C. Lane, a professor of sociology, and as of 2005 an ex-member and critic of Radha Soami Satsang Beas, argued in 1997 that based on his research of the Radha Soami movement that 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.* See also Guru-shishya tradition, Gurukula. Gurus in Europe and North America and views of "Guru" from a Western culture perspective
Gurus in the West Gurus who established a discipleship or who are/were spiritual leaders of notable organizations in Western countries include: Assessment and criticism 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. 2) Giving much care to the appearance. 3) Taking credit for healing powers or miracles. 4) Telling people what they want to hear. 5) Taking sexual privilages over his devotees. 6) Having many angry X-followers. Notable scandals and controversies Some notable scandals and controversies regarding gurus or the groups that they founded are: See also Further reading Video Buddhism Hinduism Surat Shabda Yoga Sikhism Other sites | |||||||||||
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