Guru sishya tradition

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Guru-shishya tradition

The guru-shishya tradition (also guru-shishya parampara or lineage) is a

 

spiritual relationship found within traditional Hinduism which is centered

 

around the transmission of teachings from a guru (teacher,

& #2327; & #2369; & #2352; & #2370;) to a 'œi & #7779;ya'

 

(disciple, & #2358; & #2367; & #2359; & #2381; & #2351;) . The term shishya roughly

equates to the western term

 

disciple, and in some parts of India is synonymous with the term chela. In

 

a Hindu context, the term guru signifies one who teaches or imparts

 

knowledge. Such knowledge, whether it be Vedic, Agamic art, architecture,

 

music or spirituality, is imparted through the developing relationship

 

between guru and 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 ºad (to sit) — " sitting down

 

near " a spiritual teacher to receive instruction in the guru-shishya

 

tradition. A description of this dynamic can be found embodied in the

 

relationship between Krishna and Arjuna in the Bhagavad Gita portion of the

 

Upanishads, 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 brahmavidy or knowledge of Brahman is communicated from

 

guru to shishya by word of mouth, bringing about the traditional guru-

 

shishya parampara, or lineage.

 

The word Sikh is derived from the Sanskrit word shishya.

 

See also Gurukula.

 

Guru-shishya tradition - Common characteristics of the guru-shishya

 

relationship

Within the broad spectrum of the Hindu religion, the guru-shishya

 

relationship can be found in numerous variant forms. Some common elements

 

in this relationship include:

 

The establishment of a spiritual teacher/student relationship between the

 

guru and shishya.

A formal recognition of this relationship, which usually assumes the form

 

of a somewhat structured initiation ceremony. In this process the guru both

 

accepts the initiate as a shishya, and also agrees to assume some level of

 

responsibility for the spiritual well-being and progress of the new

 

shishya. During this initiation process a meditation mantra is often taught

 

to the new shishya.

Sometimes this initiation process will also include the teaching of other

 

esoteric wisdom and/or meditation techniques.

Gurudakshina - The shishya giving a valuable to the guru as a token of

 

gratitude, often, apart from his services, the only monetary or otherwise

 

fees that the student gives. Such tokens can be as simple as a fruit to as

 

serious as a thumb as given by Ekalavya to his guru Dronacharya.

 

Guru, Hinduism, Sikhism, Satguru

Guru-shishya tradition - Guru-shishya relationship types

Amongst Guru-shishya relationships, there is a certain range of variation

 

of the levels of authority that may be attributed to the guru. This level

 

of authority ranges from the highest levels of authority as most often

 

found in bhakti yoga, such as the Sathya Sai Baba movement, to the lowest

 

levels, as found in the Pranayama forms of yoga such as in the Sankara

 

Saranam movement. Between these two ends of the spectrum there are

 

innumerable variations in degree and form of that authority.

 

 

Guru-shishya tradition - In bhakti yoga

The most well known form of the Guru-shishya relationships is the bhakti

 

guru-shishya relationship. Bhakti (Sanskrit) " Devotion " means surrender to

 

God, gods or guru (sanskrit guru bhakti = devotion to the teacher). Bhakti

 

extends from the simplest expression of devotion to the ego-decimating

 

principle of prapati, which is total surrender. The bhakti form of the

 

guru-shishya relationship generally incorporates three primary beliefs or

 

practices:

 

Devotion to the guru as a divine figure or avatar

The belief that such a guru has transmitted, or will eventually impart

 

moksha, diksha or shaktiput to the (successful) shishya

The belief that if the shishya's act of focusing his or her devotion

 

(bhakti) upon the guru is sufficiently strong and worthy, then some form of

 

spiritual merit will be gained by the shishya

Within the bhakti form of the guru-shishya relationship, a certain type of

 

fixed dependency sometimes develops between the guru and the shishya, that

 

may in some ways be similar to the relationship between a parent and a

 

child.

 

 

In the ego-decimating principle of prapati (Sanskrit, " Throwing oneself

 

down " ), the level of the submission of the will of the shishya to the will

 

of the guru is sometimes extreme. It is one of total, unconditional

 

submission to God or guru, often coupled with the attitude of personal

 

helplessness, self-effacement and resignation. This doctrine is perhaps

 

best expressed in the teachings of the four Samayacharya saints, who all

 

shared a profound and mystical love of Siva that included:

 

deep humility and self-effacement, admission of sin and weakness

total surrender in God as the only true refuge and

a relationship of lover and beloved known as bridal mysticism, in which the

 

devotee is the bride and Siva the bridegroom

In its most extreme form it sometimes includes:

 

The assignment of all or many of the material possessions of the shishya to

 

the guru

The strict and unconditional adherence by the shishya to all of the

 

commands of the guru. An example is the legend that Karna silently bore the

 

pain of a wasp drilling into his flesh on the thigh so as not to disturb

 

his guru Parashurama.

A system of various titles of implied superiority or deification which the

 

guru assumes, and often requires the shishya to use whenever addressing the

 

guru

The requirement that the shishya engage in various forms of physical

 

demonstrations of affection towards the guru, such as bowing, kissing the

 

hands or feet of the guru, and sometimes agreeing to various physical

 

punishments as may sometimes be ordered by the guru

Sometimes the authority of the guru will extend to all aspects of the

 

shishya's life, including sexuality, livelihood, social life, etc.

In exchange for such absolute submission to the direction of the guru, the

 

shishya usually expects the guru to provide the spiritual guidance

 

necessary for the shishya to achieve some sort of meaningful spiritual

 

progress. Often a guru will assert that he or she is capable of leading a

 

shishya directly to the highest possible state of spirituality or

 

consciousness, sometimes referred to within Hinduism as moksha. In the

 

bhakti guru-shishya relationship the guru is often believed to have

 

supernatural powers, which would be consistent with the deification of the

 

guru that is usually a part of this relationship.

 

 

Guru-shishya tradition - Other

Even though bahkti yoga has traditionally been practiced by the large

 

majority of Hindus, a small minority spiritual teachers have for some time

 

advocated non-bahkti forms of the guru-shishya relationship. Amongst these

 

is Lahiri Mahasaya who refused many of the popular devotions proffered to

 

him by those who wished to deify him, and who retained his regular job as a

 

clerk, living as a regular householder, meanwhile being acclaimed as a

 

great spiritual teacher by many of his shishyas. Lahiri also refused to

 

allow his shishyas to organize any kind of a religious institution centered

 

upon himself. Also amongst these is Sankara Saranam, a former shishya of

 

Paramhansa Yogananda. Saranam insists that the guru may only act as a

 

teacher that is more akin to a common academic teacher[1]. As such, it is

 

only the shishya who can accomplish his or her own spiritual advancement

 

via his or her own learned ability to look within. As such, just as within

 

academics, it is ultimately only the student who can actually advance him

 

or herself by his or her own efforts, while such advancement is merely

 

enhanced by the fertile learning environment that is created by the worthy

 

teachings and insightful observations provided by a suitable guru.

 

Some elements that are common to most non-bahkti guru-shishya relationships

 

are:

 

The guru is self-supporting, and does not accept supporting donations from

 

shishyas

The guru is unwilling to assume responsibility for, or give specific advice

 

regarding the life decisions of the shishya

The guru insists on a fundamental equality with his or her shishyas, and

 

refuses to accept any honorific titles from his or her shishyas

 

Guru-shishya tradition - In Buddhism

In the Theravada Buddhist tradition, the teacher is a valued and honoured

 

mentor worthy of great respect and 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 and

 

insight. The guru is to be seen as Buddha. In Tibetan texts, great emphasis

 

is placed upon praising the virtues of the guru. Tantric teachings include

 

generating visualisations 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 that ensure the

 

maintenance of the spiritual link with the understanding that to break this

 

link is a serious downfall.