Guru–shishya tradition
The guru–shishya tradition, or parampara ("lineage"), denotes a succession of teachers and disciples in
, is imparted through the developing relationship between the guru and the disciple.It is considered that this relationship, based on the genuineness of the guru and the respect, commitment, devotion and obedience of the student, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies.
Etymology
Guru–shishya means "succession from guru to disciple".
Paramparā (Sanskrit: परम्परा, paramparā) literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition.[1] In the traditional residential form of education, the shishya remains with his or her guru as a family member and gets the education as a true learner.[2]
History
In the early oral traditions of the
In the
Arrangements
Sampradaya, Parampara, Gurukula and Akhara
Traditionally the word used for a succession of teachers and disciples in ancient
Common characteristics of the guru–shishya relationship
Within the broad spectrum of the Indian religions, the guru–shishya relationship can be found in numerous variant forms including tantra. Some common elements in this relationship include:
- Diksha (formal initiation): A formal recognition of this relationship, generally in a structured initiation ceremony where the guru accepts the initiate as a shishya and also accepts responsibility for the spiritual well-being and progress of the new shishya.
- esoteric wisdom and/or meditationtechniques.
- Gurudakshina, where the shishya gives a gift to the guru as a token of gratitude, often the only monetary or otherwise fee that the student ever gives. Such tokens can be as simple as a piece of fruit or as serious as a thumb, as in the case of Ekalavya and his guru Dronacharya.
- Guru gotra, refers to the practice of adopting the name of guru or the parampara as one's gotra (surname) instead of gotra at birth. The disciples of same guru, especially in the same cohort, are referred to as guru bhrata (brother by virtue of having same guru) or guru bhagini (sister by virtue of having same guru).
In some paramparas there is never more than one active master at the same time in the same guruparamaparya (lineage),[9] while other paramparas might allow multiple simultaneous gurus at a time.
Titles of gurus
Gurunath is a form of salutation to revere the guru as god.
In paramapara, not only is the immediate guru revered, the three preceding gurus are also worshipped or revered. These are known variously as the kala-guru or as the "four gurus" and are designated as follows:[10]
- Guru: Refer to the immediate guru.
- Parama-guru: Refer to the founding guru of the specific parampara, e.g. for the Adi Śankara.
- Parātpara-guru: Refer to guru who is the source of knowledge for sampradaya or tradition, e.g. for the Śankaracharya's this is Vedavyāsa.
- Parameṣṭhi-guru: Refer to the highest guru, who has the power to bestow Lord Śiva, being the highest guru.
Psychological aspects of relationship
The relation of Guru and Shishya is equated with that of a child in the womb of mother.[7] Rob Preece, in The Wisdom of Imperfection,[11] writes that while the teacher/disciple relationship can be an invaluable and fruitful experience, the process of relating to spiritual teachers also has its hazards.
As other authors had done before him,[12] Preece mentions 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". Preece further states 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".[11]
Guru–shishya relationship by sampradaya
There is a variation in the level of authority that may be granted to the guru. The highest is that found in bhakti yoga, and the lowest is in the pranayama forms of yoga, such as the Sankara Saranam movement. Between these two there are many variations in degree and form of authority.[original research?]
Advaita Vedanta sampradaya
Advaita Vedānta requires anyone seeking to study Advaita Vedānta to do so from a guru (teacher). The guru must have the following qualities:[13]
- Śrotriya — must be learned in the Vedic scriptures and sampradaya[13]
- Brahmaniṣṭha — figuratively meaning "established in Brahman"; must have realised the oneness of Brahman in everything and in himself.[13]
The seeker must serve the guru and submit his questions with all humility so that doubt may be removed.[14] According to Advaita, the seeker will be able to attain liberation from the cycle of births and deaths (moksha).
Śruti sampradaya
The guru–shishya tradition plays an important part in the
The word Śrauta is derived from the word Śruti meaning that which is heard. The Śrauta tradition is a purely oral handing down of the Vedas, but many modern Vedic scholars make use of books as a teaching tool.[15]
Shaktipat sampradaya
The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into the
Bhakti yoga
The best known form of the guru–shishya relationship is that of
- Devotion to the guru as a divine figure or Avatar.[citation needed]
- The belief that such a guru has transmitted, or will impart shaktipatto the (successful) shishya.
- The belief that if the shishya's act of focusing their bhakti upon the guru is sufficiently strong and worthy, then some form of spiritual merit will be gained by the shishya.[citation needed]
Prapatti sampradaya
In the ego-destroying principle of prapatti (Sanskrit, "Throwing oneself down"), the level of the submission of the will of the shishya to the will of God or the guru is sometimes extreme, and is often coupled with an attitude of personal helplessness, self-effacement and resignation. This doctrine is perhaps best expressed in the teachings of the four Samayacharya saints, who shared a profound and mystical love of Siva expressed by:
- Deep humility and self-effacement, admission of sin and weakness;
- Total surrender to 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 stinging his 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.
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, leading to the deification of the guru.
Buddhism sampradaya
In the Pali Buddhist tradition, magae the Bhikkus are also known as Sekhas (SN XLVIII.53 Sekha Sutta).
In the
In Vajrayana (tantric Buddhism) as the guru is perceived as the way itself. The guru is not an individual who initiates a person, but the person's own Buddha-nature reflected in the personality of the guru. In return, the disciple is expected to show great devotion to his or her guru, who he or she regards as one who possesses the qualities of a Bodhisattva. A guru is regarded as one which has not only mastered the words of the tradition, but one that with which the student has an intense personal relationship; thus, devotion is seen as the proper attitude toward the guru.[19]
The Dalai Lama, speaking of the importance of the guru, said: "Rely on the teachings to evaluate a guru: Do not have blind faith, but also no blind criticism." He also observed that the term 'living Buddha' is a translation of the Chinese words huo fuo.[20]
Order and service
In Indic religions namely Jainism, Hinduism, Buddhism, Sikhism selfless service to Guru, accepting and following all his/her orders carries very significant and valued part of relationship of Shishya (disciple) with his/her Guru.[7] Orders of Guru are referred as Guru Agya/Adnya/Hukam, Service of Guru is referred as Guru Seva.[21] In Sikhism, the scripture Adi granth is considered to be last Guru hence the book is worshiped as like human Guru.
Various sampradayas (denominations) and their parampara (lineage) are as follows:
- Hindu gurus
- Buddhist denominations and Buddhism parampara
- Jain denominations and Tirthankara parampara
- Sikhism denominations and Sikh gurus
See also
- Apostolic succession
- Dharma transmission
- Sampradaya
- Lineage (Buddhism)
- List of Hindu gurus
- List of Indian yoga gurus
References
- OL 6534982M.
- ISBN 0-912776-87-0
- ^ Bg. 4.2 evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ - This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way..
- ^ a b c
ISBN 0-912776-88-9.
- ISBN 1-934145-00-9. 243-244.
- ISBN 978-0-8239-3179-8.
- ^ ISSN 1753-0806.
- ISSN 1753-3627.
- OCLC 43441625
- ^ Mahanirvana Tantra
- ^ ISBN 1-55939-252-5, p. 155 ff. At mudra.co.uk (author's website): Part 1 Archived 2003-08-07 at the Wayback Machine, Part 2 Archived 2008-06-03 at the Wayback Machine
- ISBN 90-263-0521-4
(note: "overdracht" is the Dutch term for "transference") - ^ a b c Mundaka Upanishad 1.2.12
- ^ Bhagavad Gita 4.34
- ^ Hindu Dharma
- ^ Abhinavagupta: The Kula Ritual, as Elaborated in Chapter 29 of the Tantrāloka, John R. Dupuche, Page 131
- ISBN 1-932476-01-6.
- ISBN 0-520-23260-7.
- ISBN 0-8264-1113-4.
- ^ "The Teacher - The Guru". Archived from the original on 2008-05-14.
- ISBN 978-0-415-51019-6.
Further reading
- Neuman, Daniel M. (1990). The life of music in north India: the organization of an artistic tradition. Chicago: University of Chicago Press. ISBN 0-226-57516-0.
- Federico Squarcini, 2011, Boundaries, Dynamics and Construction of Traditions in South Asia.
- Leela Prasad, 2012, Poetics of Conduct: Oral Narrative and Moral Being in a South Indian Town.
- Monika Horstmann, Heidi Rika Maria Pauwels, 2009, Patronage and Popularisation, Pilgrimage and Procession.
External links
- Media related to Guru–shishya tradition at Wikimedia Commons