Guru

The word '''' (Sanskrit: ), a noun, connotes "teacher" in Sanskrit, but in ancient Indian traditions it has contextual meanings with significance beyond what teacher means in English. Beyond a teacher of specific knowledge, "guru" in Sanskrit refers to someone who dispels darkness. Here, darkness denotes the ignorance in the person, due to lack of higher knowledge and because of which the person is continuously rotating in cycle of birth-death instead of getting liberated. Guru is also a "counselor, a sort of parent of mind (Citta) and Self (Atman), who helps mold values (Yamas and Niyamas) and experiential knowledge as much as specific knowledge, an exemplar in life, an inspirational source and who reveals the meaning of life." "heavy with spiritual weight," "heavy with the good qualities of scriptures and realization," or "heavy with a wealth of knowledge." The word has its roots in the Sanskrit gri (to invoke, or to praise), and may have a connection to the word gur, meaning 'to raise, lift up, or to make an effort'. Sanskrit guru is cognate with Latin gravis 'heavy; grave, weighty, serious' and Greek βαρύς barus 'heavy'. All three derive from the Proto-Indo-European root *gʷerə-, specifically from the zero-grade form *gʷr̥ə-. Darkness and light {{poem quote| The syllable gu means darkness, the syllable ru, he who dispels them, Because of the power to dispel darkness, the guru is thus named. A popular etymological theory considers the term "guru" to be based on the syllables gu () and ru (), which it claims stands for darkness and "light that dispels it", respectively. The guru is seen as the one who "dispels the darkness of ignorance." Reender Kranenborg disagrees, stating that darkness and light have nothing to do with the word guru. He describes this as a folk etymology. Joel Mlecko states, "Gu means ignorance, and Ru means dispeller," with guru meaning the one who "dispels ignorance, all kinds of ignorance", ranging from spiritual to skills such as dancing, music, sports and others. In Western Esotericism and the Science of Religion, Pierre Riffard makes a distinction between "occult" and "scientific" etymologies, citing as an example of the former the etymology of 'guru' in which the derivation is presented as gu ("darkness") and ru ('to push away'); the latter he exemplifies by "guru" with the meaning of 'heavy.' == In Hinduism ==

The Guru is an ancient and central figure in the traditions of Hinduism. In chapter 4.4 within the Chandogya Upanishad, a guru is described as one whom one attains knowledge that matters, the insights that lead to Self-knowledge. In chapter 3 of Taittiriya Upanishad, human knowledge is described as that which connects the teacher and the student through the medium of exposition, just like a child is the connecting link between the father and the mother through the medium of procreation. In the Taittiriya Upanishad, the guru then urges a student to "struggle, discover and experience the Truth, which is the source, stay and end of the universe." {{Blockquote| । He who has highest Bhakti (love, devotion) of Deva (god), just like his Deva, so for his Guru, To him who is high-minded, these teachings will be illuminating. The Bhagavad Gita also exemplifies the importance of a guru within Hinduism. Arjuna when faced with the realization of having to wage war with his kin is paralyzed with grief and remorse. Overwhelmed he lays down his weapons and refuses to fight. Despite his intellectual prowess and skill in warfare he finds himself lacking in Dharmic (moral) clarity. At this moment he turns to Krishna for guidance and in essence seeks Krishna as his guru. This interaction exemplifies the importance within the Hindu tradition for a disciple to seek guidance from an experienced spiritual guru. Additionally, other references to the role of a guru in the Bhagavad Gita include verse 4.34 – those who know their subject well are eager for good students, and the student can learn from such a guru through reverence, service, effort and the process of inquiry. Capabilities, role and methods for helping a student with Disciples'', by Raja Ravi Varma (1904) The 8th century Hindu text Upadesasahasri of the Advaita Vedanta philosopher Adi Shankara discusses the role of the guru in assessing and guiding students. In Chapter 1, he states that teacher is the pilot as the student walks in the journey of knowledge, he is the raft as the student rows. The text describes the need, role and characteristics of a teacher, as follows, {{Blockquote| When the teacher finds from signs that knowledge has not been grasped or has been wrongly grasped by the student, he should remove the causes of non-comprehension in the student. This includes the student's past and present knowledge, want of previous knowledge of what constitutes subjects of discrimination and rules of reasoning, behavior such as unrestrained conduct and speech, courting popularity, vanity of his parentage, ethical flaws that are means contrary to those causes. The teacher must enjoin means in the student that are enjoined by the Śruti and Smrti, such as avoidance of anger, Yamas consisting of Ahimsa and others, also the rules of conduct that are not inconsistent with knowledge. He [teacher] should also thoroughly impress upon the student qualities like humility, which are the means to knowledge. {{Blockquote| The teacher is one who is endowed with the power of furnishing arguments pro and con, of understanding questions [of the student], and remembers them. The teacher possesses tranquility, self-control, compassion and a desire to help others, who is versed in the Śruti texts (Vedas, Upanishads), and unattached to pleasures here and hereafter, knows the subject and is established in that knowledge. He is never a transgressor of the rules of conduct, devoid of weaknesses such as ostentation, pride, deceit, cunning, jugglery, jealousy, falsehood, egotism and attachment. The teacher's sole aim is to help others and a desire to impart the knowledge. Adi Shankara presents a series of examples wherein he asserts that the best way to guide a student is not to give immediate answers, but posit dialogue-driven questions that enable the student to discover and understand the answer. Reverence and Guru-Bhakti Reverence for the guru is a fundamental principle in Hinduism, as illustrated in the Guru Gita by the following shloka Other notable examples of devotion to the guru within Hinduism include the religious festival of Guru Purnima. Gurukula and the guru-shishya tradition Traditionally, the Guru would live a simple married life, and accept shishya (student, Sanskrit: शिष्य) where he lived. A person would begin a life of study in the Gurukula (the household of the Guru). The process of acceptance included proffering firewood and sometimes a gift to the guru, signifying that the student wants to live with, work and help the guru in maintaining the gurukul, and as an expression of a desire for education in return over several years. At the Gurukul, the working student would study the basic traditional vedic sciences and various practical skills-oriented shastras along with the religious texts contained within the Vedas and Upanishads. The education stage of a youth with a guru was referred to as Brahmacharya, and in some parts of India this followed the Upanayana or Vidyarambha rites of passage. The gurukul would be a hut in a forest, or it was, in some cases, a monastery, called a matha or ashram or sampradaya in different parts of India. Each ashram had a lineage of gurus, who would study and focus on certain schools of Hindu philosophy or trade, This guru-driven tradition included arts such as sculpture, poetry and music. Inscriptions from 4th century CE suggest the existence of gurukuls around Hindu temples, called Ghatikas or Mathas, where the Vedas were studied. In south India, 9th century Vedic schools attached to Hindu temples were called Calai or Salai, and these provided free boarding and lodging to students and scholars. Archaeological and epigraphical evidence suggests that ancient and medieval era gurukuls near Hindu temples offered wide range of studies, ranging from Hindu scriptures to Buddhist texts, grammar, philosophy, martial arts, music and painting. The guru-shishya parampara, occurs where knowledge is passed down through succeeding generations. It is the traditional, residential form of education, where the Shishya remains and learns with his Guru as a family member. Gender and caste The Hindu texts offer a conflicting view of whether access to guru and education was limited to men and to certain varna (castes). The Upanishads assert that one's birth does not determine one's eligibility for spiritual knowledge, only one's effort and sincerity matters. Kramrisch, Scharfe, and Mookerji state that the guru tradition and availability of education extended to all segments of ancient and medieval society. Lise McKean states the guru concept has been prevalent over the range of class and caste backgrounds, and the disciples a guru attracts come from both genders and a range of classes and castes. During the bhakti movement of Hinduism, which started in about mid 1st millennium CE, the gurus included women and members of all varna. Attributes The Advayataraka Upanishad states that the true teacher is a master in the field of knowledge, is well-versed in the Vedas, is free from envy, knows yoga, lives the simple life of a yogi, and has realized the knowledge of the Atman (Self). According to the Indologist Georg Feuerstein, in some traditions of Hinduism, when one reaches the state of Self-knowledge, one's own Self becomes the guru. In Tantra, states Feuerstein, the guru is the "ferry who leads one across the ocean of existence." A true guru guides and counsels a student's spiritual development because, states Yoga-Bija, endless logic and grammar leads to confusion, and not contentment. For example, in Kula-Arnava text states the following guidance: {{Blockquote| Gurus are as numerous as lamps in every house. But, O-Goddess, difficult to find is a guru who lights up everything like a sun. Gurus who are proficient in the Vedas, textbooks and so on are numerous. But, O Goddess, difficult to find is a guru who is proficient in the supreme Truth. Gurus who rob their disciples of their wealth are numerous. But, O Goddess, difficult to find is a guru who removes the disciples' suffering. Numerous here on earth are those who are intent on social class, stage of life and family. But he who is devoid of all concerns is a guru difficult to find. An intelligent man should choose a guru by whom supreme Bliss is attained, and only such a guru and none other. A true guru is, asserts Kula-Arnava, one who lives the simple virtuous life he preaches, is stable and firm in his knowledge, master yogi with the knowledge of Self (Atma Gyaan) and Brahman (ultimate reality). The attribute of the successful guru is to help make the disciple into another guru, one who transcends him, and becomes a guru unto himself, driven by inner spirituality and principles. == In Buddhism ==

In some forms of Buddhism, states Rita Gross, the concept of Guru is of supreme importance. Guru is called as Garu in Pali. The Guru is the teacher, who teaches the spiritual and religious knowledge. Guru can be anyone who teach this knowledge and not generally need to be Acariya or Upajjhaya. Guru can also be a personal teacher. Buddha is called as Lokagaru, meaning "the teacher of the world". In Vajrayana Buddhism's Tantric teachings, the rituals require the guidance of a guru. The guru is known as the vajra guru (literally "diamond guru"). Initiations or ritual empowerments are necessary before the student is permitted to practice a particular tantra, in Vajrayana Buddhist sects found in Tibet and South Asia. {{Blockquote| The guru is the Buddha, the guru is the Dhamma, and the guru is the Sangha. The guru is the glorious Vajradhara, in this life only the guru is the means [to awakening]. Therefore, someone wishing to attain the state of Buddhahood should please the guru. There are Four Kinds of Lama (Guru) or spiritual teacher (Tib. lama nampa shyi) in Tibetan Buddhism: • gangzak gyüpé lama — the individual teacher who is the holder of the lineage • gyalwa ka yi lama — the teacher which is the word of the buddhas • nangwa da yi lama — the symbolic teacher of all appearances • rigpa dön gyi lama — the absolute teacher, which is rigpa, the true nature of mind In various Buddhist traditions, there are equivalent words for guru, which include Shastri (teacher), Kalyana Mitra (friendly guide, Pali: Kalyāṇa-mittatā), Acarya (master), and Vajra-Acarya (hierophant). The guru is literally understood as "weighty", states Alex Wayman, and it refers to the Buddhist tendency to increase the weight of canons and scriptures with their spiritual studies. == In Jainism ==

Guru is the spiritual preceptor in Jainism, and typically a role served by Jain ascetics. The guru is one of three fundamental tattva (categories), the other two being dharma (teachings) and deva (divinity). In some communities of the Śvētāmbara sect of Jainism, a traditional system of guru-disciple lineage exists. The guru is revered in Jainism ritually with Guru-vandan or Guru-upashti, where respect and offerings are made to the guru, and the guru sprinkles a small amount of vaskep (a scented powder mixture of sandalwood, saffron, and camphor) on the devotee's head with a mantra or blessings. == In Sikhism ==

In Sikhism, seeking a Guru (Gurmukhi: ਗੁਰੂ gurū) is of the utmost importance, Guru Nanak writes in Ang (ਅੰਗ):751 (੫੧ of the Guru Granth Sahib:ਗਾਫਲ ਗਿਆਨ ਵਿਹੂਣਿਆ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਭਾਲਿ ਜੀਉ ॥ O foolish mind, without seeking a Guru, loving devotion with the Almighty is not possible.Guru Amar Das, the third Sikh Guru, says knowledge will have no foundation without a Guru. The Guru is the source of all knowledge which is Almighty. In Chaupai Sahib, Guru Gobind Singh states about who is the Guru: {{verse translation|lang=pa|italicsoff=y ਜਵਨ ਕਾਲ ਸਭ ਲੋਕ ਸਵਾਰਾ ॥ ਨਮਸ਼ਕਾਰ ਹੈ ਤਾਹਿ ਹਮਾਰਾ ॥੩੮੪॥ ਜਵਨ ਕਾਲ ਸਭ ਜਗਤ ਬਨਾਯੋ॥ ਦੇਵ ਦੈਤ ਜੱਛਨ ਉਪਜਾਯੋ ॥ ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥ The Temporal Lord who fashioned the entire world; I salute the same Lord. The Temporal Lord, who created the whole world; who created angels, demons and yakshas; He is the only one form the beginning to the end; I consider Him only my Guru. The Sikh gurus were fundamental to the Sikh religion, however the concept in Sikhism differs from other usages. The Punjabi word Sikh derives from the Sanskrit word shishya, or disciple and is all about the relationship between the teacher and a student. The concept of Guru in Sikhism stands on two pillars i.e. Miri-Piri (ਮੀਰੀ-ਪੀਰੀ). 'Piri' means spiritual authority and 'Miri' means temporal authority. Traditionally, the concept of Guru is considered central in Sikhism, and its main scripture is prefixed as a Guru, called Guru Granth Sahib, the words therein called Gurbani. ==In Western culture==

As an alternative to established religions in the West, some people in Europe and the US looked to spiritual guides and gurus from India and other countries. Gurus from many denominations traveled to Western Europe and the US and established followings. In particular during the 1960s and 1970s many gurus acquired groups of young followers in Western Europe and the US. According to the American sociologist David G. Bromley this was partially due to the repeal of the Chinese Exclusion Act in 1965 which permitted Asian gurus entrance to the US. 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 the Western world, the term is sometimes used in a derogatory way to refer to individuals who have allegedly exploited their followers' naiveté, particularly in certain cults or groups in the fields of hippie, new religious movements, self-help, and tantra. It is also employed more generally for wellness gurus focused on alternative medicine. According to the professor in sociology Stephen A. Kent at the University of Alberta and Kranenborg (1974), one of the reasons why in the 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 US then, was because some anti-Vietnam War protesters and political activists became worn out or disillusioned of the possibilities to change society through political means, and as an alternative turned to religious means. According to Kranenborg (1984), Jesus Christ fits the Hindu definition and characteristics of a guru. Environmental activists are sometimes called "gurus" or "prophets" for embodying a moral or spiritual authority and gathering followers. Examples of environmental gurus are John Muir, Henry David Thoreau, Aldo Leopold, George Perkins Marsh, and David Attenborough. Abidin et al. wrote that environmental gurus "merge the boundaries" between spiritual and scientific authority. Viewpoints Gurus and the Guru-shishya tradition have been criticized and assessed by secular scholars, theologians, anti-cultists, skeptics, and religious philosophers. Jiddu Krishnamurti, groomed to be a world spiritual teacher by the leadership of the Theosophical Society in the early part of the 20th century, publicly renounced this role in 1929 while also denouncing the concept of gurus, spiritual leaders, and teachers, advocating instead the unmediated and direct investigation of reality. U. G. Krishnamurti, [no relation to Jiddu], sometimes characterized as a spiritual anarchist, denied both the value of gurus and the existence of any related worthwhile teaching. 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, Indologist Georg Feuerstein writes in the chapter Understanding the Guru in 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. 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 Family International), 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. 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 is often 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 Alstad 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. Alstad 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. According to the journalist Sacha Kester, in a 2003 article in the Dutch newspaper De Volkskrant, finding a guru is a precarious matter, pointing to the many holy men in India and the case of Sathya Sai Baba whom Kester considers a swindler. In this article he also quotes the book Karma Cola describing that in this book a German economist tells author Gita Mehta, "It is my opinion that quality control has to be introduced for gurus. Many of my friends have become crazy in India". She describes a comment by Suranya Chakraverti who said that some Westerners do not believe in spirituality and ridicule a true guru. Other westerners, Chakraverti said, on the other hand believe in spirituality but tend to put faith in a guru who is a swindler. == See also ==