the subject he adopted and the relation between Guru and Shishya should The relationship is pious and devotional at the same time it for the whole world. This will lead to strengthening of devotion in the disciple unto the Guru and he will be able to Guru Shishya relationship and How one should behave with the. A true disciple is concerned only with the divine nature of the Guru. faith in the Guru, and devotion to God are the necessary equipment with.
Whatever one's station in life, if he be devoted, he is dear to the Lord and adorable as the Lord Himself Pandit Furthermore, the Tantras reveal the greatness of the guru whose powers can save a disciple even from the wrath of Shiva himself, but underscores that a guru's fury is the most powerful of all.
Even when God Shiva is wroth, the Guru is the saviour; but when the Guru himself is angered, there is none to save Pandit Lastly, the Tantras are explicit in that offering bhakti to one's guru as an easier alternative path to salavation, knowledge and liberation.
Why the pains of long pilgrimages? Why the observances that emaciate the body?
All the fruit anticipated from such austerities can be easily obtained by motiveless service to the Guru. The Sruti declares that for those who seek for fulfilment and liberation, who aspire to attain to Brahma, Vishnu and Isha, devotion to the Guru is the Path and no other Pandit How does guruhood continue to influence, grow and adjust to modernity?
What tensions exist between the spirituality of the East and the technological innovations of the West? By highlighting the roles of both guru and shishya, and how their interconnected relationship has evolved through Hindu history from that of a respected teacher, who initiated pupils into the duties of a householder, to being revered and worshipped as God himselfI will show, through an examination of contemporary gurus such as, Ramakrishna, Swami Shivananda and Sathya Sai Baba and their unique personal histories, how the construction of modern guruhood, which rests on a long tradition of guru reverence, is shaped by charismatic identities as saviours, brokers with God, rehabilitators of souls, and performers of miracles functions in modernity.
Ramakrishna was the precursor to the modern guru—a guru for the emerging urban middle class of early 20th century India. His rustic, rural brahman demeanor and peasant wisdom had much appeal to the over-worked, under-paid urban chakris who had little time for religious ritual and sought salvation from the tedium of the impersonal time-clock Sarkar His simple form of playful bhakti, his childlike surrender to the Shakta divine mother-like that of kitten clinging helplessly to its mother, offered an emotionally satisfactory escape for many seeking relief from the failed promises of urban clerical life Sarkar Furthermore, the lure of Ramakrisha's message was that it promised salvation through the inner world of bhakti even while carrying out one's duties as a householder Sarkar In many ways, much like most modern gurus of today who embrace spirituality rather than religion, Ramakrishna's catholicity was attractive to wider audiences.
Furthermore, his relationship with devotees was relaxed and informal. He claimed no magical powers nor did he perform miracles or give initiation rites or mantras or insist upon absolute obedience. These practices and perspectives separated Ramakrishna from the more traditional gurus of his time Sarkar Moreover, the printing press and the power of the printed word, leveraged by many modern gurus today, certainly played a crucial role in spreading the word to wider audiences, thus increasing his exposure and reputation Sarkar Thus, we see Ramakrishna embracing a new kind of guruhood.
A bhakti guru who is more spiritual than religious, who expects nothing from his devotees, and capitalizes on the modern muscle of mass media to help set a template for constructing the modern guru of today.
No longer is it sufficient for today's guru to have a limited number of qualified shishyas.
Devotion to the Guru - Amma, Mata Amritanandamayi Devi
Instead, the modern guru seems to require mass audiences with allegiances from around the world, where devotees express their devotion in terms of money and volunteerism in a wide range of community projects across the planet.
Contemporary gurus or religious leaders have become "brokers with God" who rehabilitate souls and act as saviours. Some new movements such as Shivanada's yoga revival movement, blend the old traditional ways with the new—wearing robes and using symbols of older lineages, vows of celibacy and claims of living the renouncer's wandering lifestyle.
But, but unlike the renouncer of the old religion who left the duties of a householder for the ascetic life in the jungle, this guru uses transcontinental flights to instruct the masses abroad in homes, offices, factories, businesses and governments around the world, only to return to India and find refuge in the ashram, which today resembles more of retreat centre or hotel for upwardly mobile devotees Falk Gurus, instead of meditating and instructing devotees on the finer nuances of achieiving the Ultimate reality, are busy scrambling to meet the demands of millions of devotees struggling with the everyday challenges of rapidly changing modern world.
Capitalizing on the Western society's interest in all things spiritual coming out of the East, the profile of today's revival movement guru is an English speaking, well-educated, born into an upper-caste, well-to-do family who is very savvy at exploiting new forms of communication. Like most guru movements, the ashram has a publishing office—printing presses to meet the demand of millions of newsletter and magazine subscriptions, volumes of books, as well as mass reproduction CD-ROM recordings.
Moreover, modern guru movements are leveraging their exposure with multiple communications and networking channels, including radio, television, films and the World Wide Web Falk Another element that adds to the charisma and reverence for the modern day guru movements are their ability to attract and mobilize large work forces of devotees with the financial resources to build and maintain hospitals and clinics, vocational training centers for low caste women, colleges and universities, as well as schools to teach armies of swamis who will serve as Hindu missionaries to constantly replenish and build the ever-increasing need for more devotees Falk Lastly, these international gurus, positioning their organizations as spiritual movements rather than religious orders, have provided an all inclusive recruitment attraction.
By distancing themselves from religion, they side step sectarian loyalties, prejudices and conflicts Falk I conclude this paper with an examination of the epitome of contemporary bhakti-guruism, Sathya Sai Baba. This is the guru, who has built an organization, which rests on the foundation of a year old history of reverence and worship in the guru-shishya institution supported by copious scriptural references, passages, and dissertations that span many Hindu traditions, sects and denominationsthat numbers some 20 million devotees in nations with branches in almost every Indian city Falk Godman, Satya Sai Baba needs no guru, no initiation, no esoteric practice to unlock inner secrets for he knows he is the "guru who is God," as opposed to the "guru who is god-like," due to spiritual realization Falk Sathya Sai Baba, clad in his orange robe gives his darshan to millions of devotees who seek to recharge their spiritual batteries while he openly performs miracles such as materializing ash, rings, gems, watches cameras and other objects from the ethereal realm in public displays of his powers Warrier As a living-god guru, Sathya Sai Baba leads an immense world-wide organization that uses vast numbers of adoring devotees to build and run medical clinics, research hospitals, free schools, as well as massive community projects to bring fresh drinking water to hundreds of villages Falk Viewed through prejudice, Sathy Sai Baba is considered a guru for the rich; he heralds the most broad-based following of any contemporary guru, with devotees summoned mostly from transnational middle-class ranks, including young and old alike.
Furthermore, his devotees write books of testimony about his miraculous deeds, and can be found working on film and publicity projects Falk Critics of today's mega-gurus—whose emergence seems to have capitalized on the growth of Western new age fads and fetishes for everything spiritual from the East—believe the guru-shishya institution has fallen into disrepute Raina Devotees will hasten to possess a guru whom they believe can intervene to miraculously to solve various life crises.
Thus, the efficacy of guru's power is embodied in his remedies to meet the demands of modernity. Sathy Sai Baba gives his devotees, who are consider participants, "not members," freedom and autonomy with his teachings and recommends spiritual practices which they can embrace or decline—a kind of "pick-and-mix" approach to spiritual life Warrier Regardless, Sathy Sai Baba channels both money and labour of devotees into productive Indian national projects.
He tells devotees not rely on government to solve their problems, but rather take charge themselves by working together to change the world Falk Similar to what Ramakrishna found with lacking in the chakris, the appeal of the modern guru to India's urban educated middle-classes can be explained by way of a perceived gap in their lives which can be bridged by attaching to a guru who can provide salvation and liberation from modernity's oppression Warrier The guru principle seems to permeate many spheres of society including games, arts, dance, music and especially sports, all of which can be found under the influence of the guru principle Vaidyanathan Perhaps the vast worldwide attraction to having a guru correlates to modernity and its entire myriad of communication networks in making gurus far more accessible to devotees.
Devotees can now even connect anywhere, at anytime, with a virtual online guru. Some might argue that the bond between the guru and the shishya has been weakened in the course of modernity and all of its distractions, but guru devotionalism seems to be stronger and more widely accepted and practiced, around the globe than ever before.
I believe this is primarily due to a long history of recorded devotional practice to one's true guru as an answer to all of life's problems. Sadhu Ashram, Hoshiarpur accessed March 20, https: HTM accessed March 20, Hari Bhakt Vilasa last accessed April 3, http: Poona Oriental Book Agency. Mundaka and Mandukya Upanishads. Published by Sri Ramakrisha Math. Doctrine and Practice Among the Vaisnavas of Bengal. In History of Religions.
The Guru and the Professional: The Guru in Hindu Tradition. As Good as God: The Guru in Gaudiya Vaisnavism.
Guru-Shishya Relationship in Indidan Culture: The Possiblility of a Creative Resilient Framework. Ramakrishna and His Times. In this process the disciple is made part of the spiritual family kula - a family which is not based on blood relations but on people of the same knowledge. Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapattiwhich 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. 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 mysticismin 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. There are certain indicators of a shishya too. The faith and surrender of the shishya is absolute, a single doubt is enough to keep one off the path. A shishya never hides things from the Guru and the relationship between the shishya and the Guru is barrier-less.
While the domain of Guru is gyan for the shishya, the seva of Guru is the domain of shishya. Such is the mahima of Guru-shishya relationship, it cannot be undermined by tying it to a physical give and take.
What is Guru Shishya Parampara? - Definition from Yogapedia
If anywhere in the world this relationship is rested upon physical or monetary favours from either side, be rest assured it is a tamasha, a business deal, not Guru-shishya relationship. After studying the being for decades, spending years in silence and having interacted with the Himalayan masters, Yogi Ashwini propounded the Sanatan Kriya, an assimilation of the eight limbs of Patanjali Ashtang Yog.
The sheer magnetism of his persona and radiance he exudes, even at 50, and the experiences one gets just by being in his presence, are enough proof of the efficacy of practice. The Indian Medical Association in certified the supernatural abilities of this yogi, the power of Sanatan Kriya and the science of clairvoyance after a live demonstration by students of Yogi Ashwini.