The Role of the Guru in Sanatana Dharma

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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 and is recognized by the global Hindu community as one of the leading

Hindu Acharyas (Spiritual Preceptors) in the nation. With a large international

following of both Indian and Western students, Sri Acharyaji is especially

renowned for his highly authentic approach to Dharmic spirituality, his

authoritative and scholarly method of teaching, and his clear emphasis on

serious spiritual practice and direct experience of self-realization and

knowledge of God.

 

He has lectured on Sanatana Dharma at over three dozen top American

universities, including such prestigious institutions as Harvard University,

Columbia, Rutgers, Cornell, Northwestern, as well as for such Fortune 500

companies as Ford Motor Corporation and Lucent Technology. He has also delivered

hundreds of talks and satsanghas at Hindu temples, Yoga centers, and ashrams

throughout the nation. He is the Founder and President of the International

Sanatana Dharma Society, the most dynamic and cutting-edge Dharma movement in

the world today.

 

His primary websites are:

 

http://www.dharmacentral.com

 

drmoraleslist/

 

http://www.youtube.com/DharmaNation

 

http://www.dharmacentral.com/forum

 

 

 

© Dr. Frank Morales, 2009

 

 

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