Guru (/??u?ru?/, UK also /???ru?,
The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism. The guru, and gurukul – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads, texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts. By about mid 1st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge. These gurus led broad ranges of studies including Hindu scriptures, Buddhist texts, grammar, philosophy, martial arts, music and painting.
The tradition of guru is also found in Jainism, referring to a spiritual preceptor, a role typically served by a Jain ascetic. In Sikhism, the guru tradition has played a key role since its founding in the 15th century, its founder is referred to as Guru Nanak, and its scripture as Guru Granth Sahib. The guru concept has thrived in Vajray?na Buddhism, where the tantric guru is considered a figure to worship and whose instructions should never be violated.
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 tantra schools, self-help, hippie and other new religious movements.
Guru is not just a person but it is considered as the divine guiding energy which helps humanity to realise its true nature. This energy works through an able person who is pure enough to hold it. This is the reason in Hinduism Guru is considered as God himself.
Contents
Definition and etymology
The word guru (Sanskrit: ????), a noun, connotes "teacher" in Sanskrit, but in Indian traditions it has contextual meanings with significance beyond what teacher means in English. The guru is more than someone who teaches specific type of knowledge, and includes in its scope someone who is also a "counselor, a sort of parent of mind and soul, who helps mold values and experiential knowledge as much as specific knowledge, an exemplar in life, an inspirational source and who reveals the meaning of life." The word has the same meaning in other languages derived from or borrowing words from Sanskrit, such as Hindi, Marathi, Punjabi, Tamil, Telugu, Kannada, Malayalam, Odia, Bengali, Gujarati and Nepali. The Malayalam term Acharyan or Asan are derived from the Sanskrit word Acharya.
As a noun the word means the imparter of knowledge (jñ?na; also Pali: ñ?na). As an adjective, it means 'heavy,' or 'weighty,' in the sense of "heavy with knowledge," heavy with spiritual wisdom, "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 ????? barus 'heavy'. All three derive from the Proto-Indo-European root *g?er?-, specifically from the zero-grade form *g?r??-.
Darkness and light
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The syllable gu means darkness, the syllable ru, he who dispels them,
Because of the power to dispel darkness, the guru is thus named.—?Advayataraka Upanishad, Verse 16
Another 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. Karen Pechelis states that, in the popular parlance, the "dispeller of darkness, one who points the way" definition for guru is common in the Indian tradition.
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. The ultimate liberation, contentment, freedom in the form of moksha and inner perfection is considered achievable in the Hindu belief by two means: with the help of guru, and with evolution through the process of karma including rebirth in some schools of Hindu philosophy. At an individual level in Hinduism, the Guru is many things, including being a teacher of skills, a counselor, one who helps in the birth of mind and realization of one's soul, who instils values and experiential knowledge, an exemplar, an inspiration and who helps guide a student's (?i?ya) spiritual development. At a social and religious level, the Guru helps continue the religion and Hindu way of life. Guru thus has a historic, reverential and an important role in the Hindu culture.
Scriptures
The word Guru is mentioned in the earliest layer of Vedic texts. The hymn 4.5.6 of Rigveda, for example, states Joel Mlecko, describes the guru as, "the source and inspirer of the knowledge of the Self, the essence of reality," for one who seeks.
The Upanishads, that is the later layers of the Vedic text, mention guru. Chandogya Upanishad, in chapter 4.4 for example, declares that it is only through guru that one attains the knowledge that matters, the insights that lead to Self-knowledge. The Katha Upanisad, in verse 1.2.8 declares the guru as indispensable to the acquisition of 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, states Mlecko, to "struggle, discover and experience the Truth, which is the source, stay and end of the universe."
The ancient tradition of reverence for the guru in Hindu scriptures is apparent in 6.23 of the Shvetashvatara Upanishad, which equates the need of reverence and devotion for guru to be the same as for god,
???? ???? ??? ?????? ??? ???? ??? ???? ?
??????? ????? ???????? ?????????? ???????? ? ?? ?
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.—?Shvetashvatara Upanishad 6.23
The Bhagavad Gita is a dialogue where Krishna speaks to Arjuna of the role of a guru, and similarly emphasizes in verse 4.34 that 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
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,
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 ?ruti 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 should also thoroughly impress upon the student qualities like humility, which are the means to knowledge.
—?Adi Shankara, Upadesha Sahasri 1.4-1.5
The teacher is one who is endowed with the power of furnishing arguments pro and con, of understanding questions , and remembers them. The teacher possesses tranquility, self-control, compassion and a desire to help others, who is versed in the ?ruti 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, Upadesha Sahasri 1.6
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.
Gurukula and the guru-shishya tradition
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