The Role of the Guru in Sanatana Dharma (Dr. Frank Morales, Ph.D.)

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The Role of the Guru in Sanatana Dharma

Sri Dharma Pravartaka Acharya

Founder-President

International Sanatana Dharma Society

 

tad viddhi pranipatena

pariprasnena sevaya

upadeksyanti te jnanam

jnaninas tattva-darsinah

 

" Just try to learn the Truth by approaching a spiritual master.

Inquire from him submissively and render service unto him. The self-

realized soul can impart knowledge unto you because he has seen the

Truth. "

 

(Bhagavad Gita, 4:34)

 

 

The concept of practicing spiritual life under the guidance of an

authentic and qualified guru, or spiritual teacher, has been central

to the entire Dharmic world-view from the beginning of time, down to

our present day. So important has the role of the guru always been in

Vedic culture, that there is no Hindu tradition or sampradaya (school

of thought) in all of Sanatana Dharma that does not offer the

greatest of respect to the importance of the guru. The great Vedantic

text known at the Vedanta-sara paints the following dramatic picture

in order to convey the importance of having a guru in one's spiritual

pursuit:

 

janana-maranadi-samsaranala-santapto dipta-sira jala-rasim iva

upahara-panbm sotriyam brahma-nistham gurum upasrtya tam anusarati

 

" Just as a person whose head is on fire runs to water, one who burns

from the flames of birth, death, old age, and disease in the

holocaust of material existence must run to a genuine guru for

relief. Such a guru must be fixed in the Absolute Truth and well-

versed in the scriptures. One should approach him with all that is

needed for sacrifice and submit to him as a disciple, ready to carry

out his every instruction. "

 

(Vedanta-Sara, 11)

 

 

In our present era, the term " guru " has become very well known even

throughout the non-Hindu world, in addition to being known within

Sanatana Dharma. Indeed, the very word " guru " has today become a part

of the standard English lexicon with such terms as " computer

guru " , " health guru " , " economics guru " , etc. being employed in daily

usage. While the use of the word has become widespread, however, the

sacrosanct importance of the station of guru is not as deeply

understood in contemporary society as it once was. In the following

work, I will be briefly explaining the traditional Dharmic

understanding of the importance of the guru in the life of the

spiritual practitioner, as well as dispelling some of the more common

myths often wrongly associated with the principle of guru.

 

Interestingly, the very word " guru " itself is actually a somewhat

generalized term that simply means a competent teacher of any kind.

Any skilled expert who is authorized to teach a specific subject can

be considered a guru in the most general of senses. Thus, there can

be a sitar guru, a martial arts guru, a medicinal sciences guru, or a

fine arts guru. When the word is used in the overtly spiritual sense,

however, then we are talking about a guru of a categorically

different nature. The spiritual guru is specifically designated as

a " sadguru " or a teacher of Truth. It is the sadguru, the conveyor of

Truth, who serves as the underlying model of any and all other types

of gurus.

 

It has always been universally recognized that one can only learn a

specialized field of important knowledge from a qualified and well-

trained teacher, an expert on that particular subject who has both

theoretical knowledge, as well as the acquired experience necessary

to bring that knowledge to life. If one were to study to become a

medical doctor, for example, it is understood that the only way to

truly understand medicine is to go to a recognized school, and learn

under the instruction of very experienced professors who themselves

are recognized doctors trained and authorized to teach. If we attempt

to learn to become a doctor by merely reading books on our own

without the benefit of such expert guidance, we will be doing both

ourselves and our later patients the greatest of disservices. Rather

than curing our patients, in fact, we will most likely harm them due

to our not having learned medicine from a living authority.

 

Similarly, it has been universally recognized in our Hindu tradition

since the most ancient of times that if one wishes to understand and

make progress in the realm of spirituality, one must also seek

guidance under the most able spiritual professionals available. Such

a spiritual professional is the guru.

 

According to the Bhagavata Purana:

 

tasmad gurum prapadyeta

jijnasum sreyam uttamam

sabde pare ca nisnatam

brahmany upasamasrayam

 

" One who is searching for the Ultimate Truth must surrender unto a

spiritual master, a guru. A guru knows the inner meaning of the

Vedas, is fixed in the Absolute Truth and is expert in the shastra,

the revealed scriptures. "

 

(Bhagavata Purana, 11.3.21)

 

 

Of all types of gurus, the scriptures (Shastras) of Sanatana Dharma

have recognized the Acharya as the most important form that the

principle of guru can take. Acharyavan puruso veda, " Only one who has

an Acharya can know the Truth. " (Chandogya Upanisad, 6.18.2) It is

only under the guidance of an Acharya who knows the Truth that a

seeker can in turn know Truth.

 

The sadguru is a spiritual teacher. The Acharya, moreover, is

considered to be a sadguru who has attained a much higher stage of

personal spiritual development, and who thus has more responsibility

in the realm of Dharmic leadership. An Acharya is a spiritual

preceptor who represents a living lineage (sampradaya) of Sanatana

Dharma, and who embodies the teachings of Dharma in his own life,

thus teaching the world by his own personal living example. While

every Acharya fulfills the function of a guru, not every guru can be

considered an Acharya.

 

More than merely being a teacher in the formal academic sense,

however, the Acharya guru is recognized as also being someone who

possesses divine qualities due to his own years of practice and inner

realization, and who thus perfectly personifies the fruit of

spiritual teachings in his own life.

 

acinoti yam sastrartham

acare sthapayaty api

svayam acarate yasma

acharyas tena kirtitam

 

" An Acharya is one who fully understands the conclusions of the

revealed scriptures. His own behavior reflects his deep realization,

and thus he is a living example of divine precept. He is therefore

known as an Acharya, or one who teaches the meaning of the scriptures

both by word and deed. "

 

(Vayu Purana)

 

 

The qualified and authentic guru is not merely someone who teaches

the Truth verbally, but who also lives that Truth perfectly, and who

then reflects that Truth to his students in a living and dynamic way.

 

In the present Age of Conflict (Kali Yuga), unfortunately, we often

encounter unqualified and self-anointed individuals who claim to be

gurus while often falling very far short of the true meaning of this

term. Often such unqualified persons do not possess the prerequisite

qualities, training, and characteristics necessary to call themselves

a guru in the authentic and scripturally-based sense of this term.

The scriptures of Sanatana Dharma have given us very clear and

unambiguous guidelines of many of the most important qualities

necessary in order to recognize whether or not a person is in fact an

authentic and qualified guru. Some of these guidelines are outlined

in the Bhagavad Gita:

 

duhkhesv anudvigna-manah

sukhesu vigata-sprhah

vita-raga-bhaya-krodhah

sthita-dhir munir ucyate

 

" One who is not disturbed in spite of the threefold miseries, who is

not elated when experiencing pleasantness, and who is free from

attachment, fear and anger, is called a sage of steady mind. "

 

(Bhagavad Gita, 2:56)

 

 

Thus, the sadguru (true guru) is inwardly detached and transcends the

sufferings of this world, accepting material pleasure and pain,

suffering and pleasantness with equal demeanor. It is as a result of

the true guru's transcendent status - and the consequent calm, peace,

and gravitas that the guru exudes at all times - that the true guru

has the ability to help his student to similarly transcend the

darkness of ignorance.

 

More, the true guru exhibits certain necessary inherent qualities

that are a reflection of the fact that he is presencing the Divine in

his own life. Again, the Bhagavad Gita gives us several lists of

these important transcendental qualities of the true guru, or the

liberated sage, including the following important characteristics:

 

" The Blessed Lord said: Fearlessness, purification of one's

existence, cultivation of spiritual knowledge, charity, self-control,

performance of sacrifice, study of the Vedas, austerity and

simplicity; nonviolence, truthfulness, freedom from anger;

renunciation, tranquility, aversion to faultfinding, compassion and

freedom from covetousness; gentleness, modesty and steady

determination; vigor, forgiveness, fortitude, cleanliness, freedom

from envy and the passion for honor--these transcendental qualities,

O son of Bharata, belong to godly men endowed with divine nature. "

 

(Bhagavad Gita, 16:1-3)

 

 

In this way, the guru personifies the fruit of a sattvic (spiritually

positive) lifestyle and of years of meditative practice.

 

A true guru is known, not merely by how much charisma they may

possess, or by what cheap supposed miracles they seemingly perform,

or by how popular they have become with the gullible masses due to

well-formulated PR and marketing campaigns. Rather, true gurus are

known by whether or not they personify the qualities of a guru that

are clearly outlined in the scriptures of Sanatana Dharma. Any person

who claims to be a true guru, but who does not exhibit all the

qualities of a true guru that are revealed in the scriptures of

Sanatana Dharma, is a false guru and must be immediately rejected as

a charlatan if the student is going to make any progress toward the

goal of transcendental realization.

 

It is precisely because the true guru both personifies the very

highest philosophical teachings (siddhanta), as well as the moral and

yogic behavior described in our scriptures that the guru has the

ability to deliver us from ignorance to wisdom, from darkness to the

light, and from bondage to freedom.

 

According to our scriptures, when we find ourselves in the presence

of such an authentic guru, it is almost as if we are in the very

presence of God Himself; because like God, the sadguru has the

ability to show us Truth, and to thus set us free. In the Bhagavata

Purana, Sri Krishna confirms this in His instructions to His great

devotee Uddhava:

 

acharyam mam vijaniyam

navamanyeta karhicit

na martya buddhyasuyeta

sarva-deva mayo gurum

 

[Krishna told Uddhava] " Know the Acharya as My very Self. I am the

Acharya. Never envy the Acharya; never blaspheme him or consider him

to be an ordinary man. Because the Acharya channels the infinite, He

is greater than the sum total of all the finite. Thus, he is more

important than all the gods. "

 

(Srimad-Bhagavatam 11.17.27)

 

 

Further, Sri Krishna explains in the same sacred text that to even

view the liberated Acharya as an ordinary man, and to not offer one's

due respects to such an exhalted guru, is considered by Him to be a

great offense (guru-maha-aparadha):

 

yasya saksad bhagavati

jnana-dipa prade gurau

martyasad-dhim srutam tasya

sarvam ku-jara-saucavat

 

" The guru must be considered to be like the Supreme Lord Himself,

because he bestows the light of transcendental knowledge upon his

disciples. Consequently, for one who maintains the material

conception that the guru is an ordinary human being, everything is

frustrated. His attempts to make progress in spiritual life - his

Vedic studies and scriptural knowledge, his penances and austerities,

and his worship of the deity - are all as useless as the bathing of

an elephant who rolls in the mud after his bath. "

 

(Srimad-Bhagavatam 11.20.17)

 

 

Confirmation of these Vedic instructions on the nature of sadguru is

found throughout the length and breadth of the Hindu scriptures. For

example, in the Padma Purana it is explained that: gurus nara-matir

yasya va naraki sam, " One who thinks that the guru is an ordinary man

is said to live in ignorance. " In this way, we see that the totality

of the scriptures speak in one, unified and authoritative voice on

the importance of the guru and the unique role of the guru is the

life of one who claims the desire to know Truth.

 

Later in this same conversation, Uddhava replies to Sri Krishna's

instruction in the same vein:

 

naivopayanty apacitim kavayas tavesa

brahmayusapi krtam rddha mudam smarantam

yo'ntar bahis tanu-bhrtam asubham vidhunvann

acarya-caittya vapusa sva-gatim vyanakti

 

[uddhava said to Sri Krishna] " O my Lord! Transcendental poets and

experts in spiritual science could not fully express their

indebtedness to You, even if they were endowed with the lifetime of

Brahma, for You appear in two features - externally as the Acharya

and internally as the Paramatman, the Supreme Self - to deliver the

embodied living beings by revealing to them your devotional service

and teaching them how to approach you on the path of divine love. "

 

(Srimad-Bhagavatam 11.29.6)

 

 

In addition to explaining both the nature and the qualities of the

sadguru, the scriptures also explain that it is likewise very

important to understand the important qualities that must be present

in a sincere and qualified student. In the Katha Upanishad, for

example, we read the following:

 

sravanayapi bahubhir yo na labhyam

srnvanto 'pi bahavo na vidyum

acharyo 'sya vakta kusalo 'sya labhda

acharyo jnata kushala nushishtam

 

" Many cannot even hear about the soul, and even after hearing about

the soul, many cannot understand it; this is because it is hard to

find an Acharya who is a genuine seer of the truth. Such a qualified

Acharya is a great soul and is very rare. At the same time,

realization of the truth can be had only by those disciples who

carefully follow the qualified Acharya's teachings and become expert

in the science of God. Such disciples are also very rare. Thus it is

that only a few ever come to know the soul in truth. "

 

(Katha Upanisad, 1.2.7.)

 

 

To find a sincere and worthy student is thus explained as being just

as difficult as finding a qualified and worthy sadguru. The highest

attainment of transcendent Truth, and the personal spiritual

liberation (moksha) that results from such a realization, is the most

difficult goal to realize. Thus, Krishna states in the Bhagavad Gita:

 

Manushyam sahasreshu

Kashchid yatati siddhaye

Yatatam api siddhanam

Kashchin mam vetti tattvatah

 

" Of many thousands of men, one will attempt to reach perfection; and

of the few who reach this goal, only a rare soul will perhaps know Me

as I am. "

 

(Bhagavad Gita, 7:3)

 

 

When a sincere student and a qualified sadguru finally do find each

other, and unite in the eternal process of spiritual exchange – the

guru sharing his insight, instruction, and empowering presence with

the student; and the student learning and growing spiritually with

humility, sincerity, openness and eagerness – we then witness the

perfect conditions necessary for the celebration and living of Truth.

If you are seeking Truth, then seek the guidance of one who has seen

the Truth. Seek the sadguru.

 

 

The Author:

 

Sri Dharma Pravartaka Acharya (Dr. Frank Morales, Ph.D.) is an

American who has been practicing Sanatana Dharma for over 35 years.

He has a Ph.D. in Religious Studies.

 

His primary websites are:

 

http://www.dharmacentral.com

drmoraleslist/

http://www.youtube.com/DharmaNation

http://www.dharmacentral.com/forum

© Dr. Frank Morales, 2009