Guru (Devanagari गुरु) is a Sanskrit term for "teacher" or "master", especially in Indian religions. The Hindu guru-shishya tradition is the oral tradition or religious doctrine transmitted from teacher to student.

In the United States, the meaning of "guru" can be used to cover anyone who acquires followers, especially by exploiting their naiveté, due to the inflationary use of the term in new religious movements.^[1]

Etymology[link]

The syllable gu means shadows
The syllable ru, he who disperses them,
Because of the power to disperse darkness
the guru is thus named.

— Advayataraka Upanishad 14—18, verse 5

The word guru, a noun, means "teacher" in Sanskrit and in other languages derived from or borrowing words from Sanskrit, such as Hindi, Tamil, Telugu,Kannada, Malayalam, Marathi, Bengali, Gujarati and Nepali.The malayalam term Acharyan or Asan are derivered from the Sanskrit word Acharya. It is transliterated in different ways such as Asaan, Ashan, Aasaan etc.

As a noun the word means the imparter of knowledge (jñāna; Also Persian: Dāna). As an adjective, it means 'heavy,' or 'weighty,' in the sense of "heavy with knowledge,"^[2] heavy with spiritual wisdom,^[3] "heavy with spiritual weight,"^[4] "heavy with the good qualities of scriptures and realization,"^[5] or "heavy with a wealth of knowledge."^[6] The word has its roots in the Sanskrit gri (to invoke, or to praise), and may have a connection to the word gur, meaning 'to raise, lift up, or to make an effort'.^[7]

Sanskrit guru is cognate with Latin gravis 'heavy; grave, weighty, serious'^[8] and Greek barus 'heavy'. All three derive from the Proto-Indo-European root *gʷerə-, specifically from the zero-grade form *gʷr̥ə-.^[9]

A traditional etymology of the term "guru" is based on the interplay between darkness and light. The guru is seen as the one who "dispels the darkness of ignorance."^[10][11][12] In some texts it is described that the syllables gu (गु) and ru (रु) stand for darkness and light, respectively.^[13]

Reender Kranenborg disagrees, stating that darkness and light have nothing to do with the word guru. He describes this as a folk etymology.^[14]

Another etymology of the word "guru" found in the Guru Gita, includes gu as "beyond the qualities" and ru as "devoid of form", stating that "He who bestows that nature which transcend the qualities is said to be guru".^[15] The meanings of "gu" and "ru" can also be traced to the Sutras indicating concealment and its annulment.^[10]

In Western Esotericism and the Science of Religion, Pierre Riffard makes a distinction between "occult" and "scientific" etymologies, citing as an example of the former the etymology of 'guru' in which the derivation is presented as gu ("darkness") and ru ('to push away'); the latter he exemplifies by "guru" with the meaning of 'heavy'.^[16]

Guru in Hinduism[link]

Ram and Lakshman perform "guru-seva" by pressing Vishvamitra's feet and legs

The importance of finding a guru who can impart transcendental knowledge (vidyā) is emphasised in Hinduism. One of the main Hindu texts, the Bhagavad Gita, is a dialogue between God in the form of Krishna and his friend Arjuna, a Kshatriya prince who accepts Krishna as his guru on the battlefield, prior to a large battle. Not only does this dialogue outline many of the ideals of Hinduism, but their relationship is considered an ideal one of Guru-Shishya. In the Gita, Krishna speaks to Arjuna of the importance of finding a guru:

Acquire the transcendental knowledge from a Self-realized master by humble reverence, by sincere inquiry, and by service. The wise ones who have realized the Truth will impart the Knowledge to you.^[17]

In the sentence mentioned above, guru is used more or less interchangeably with satguru (literally: true teacher) and satpurusha. Compare also Swami. The disciple of a guru is called a śiṣya or chela. Often a guru lives in an ashram or in a gurukula (the guru's household), together with his disciples. The lineage of a guru, spread by disciples who carry on the guru's message, is known as the guru parampara, or disciplic succession.

The role of the guru continues in the original sense of the word in such Hindu traditions as the Vedānta, yoga, tantra and bhakti schools. Indeed, it is now a standard part of Hinduism that a guru is one's spiritual guide on earth. In some more mystical traditions it is believed that the guru could awaken dormant spiritual knowledge within the pupil. The act of doing this is known as shaktipat.

In Hinduism, the guru is considered a respected person with saintly qualities who enlightens the mind of his or her disciple, an educator from whom one receives the initiatory mantra, and one who instructs in rituals and religious ceremonies. The Vishnu Smriti and Manu Smriti regard the teacher and the mother and father as the most venerable influences on an individual.

In Indian culture, a person without a guru or a teacher (acharya) was once looked down on as an orphan or unfortunate one. The word anatha in Sanskrit means "the one without a teacher." An acharya is the giver of gyan (knowledge) in the form of shiksha (instruction). A guru also gives diksha initiation which is the spiritual awakening of the disciple by the grace of the guru. Diksha is also considered to be the procedure of bestowing the divine powers of a guru upon the disciple, through which the disciple progresses continuously along the path to divinity.

The concept of the "guru" can be traced as far back as the early Upanishads, where the idea of the Divine Teacher on earth first manifested from its early Brahmin associations.

The guru-shishya tradition[link]

The guru-shishya tradition is the transmission of teachings from a guru (teacher, गुरू) to a 'śiṣya' (disciple, िशष्य). In this relationship, subtle and advanced knowledge is conveyed and received through the student's respect, commitment, devotion and obedience. The student eventually masters the knowledge that the guru embodies.

The dialogue between guru and disciple is a fundamental component of Hinduism, established in the oral traditions of the Upanishads (c. 2000 BC). The term Upanishad derives from the Sanskrit words upa (near), ni (down) and şad (to sit) — "sitting down near" a spiritual teacher to receive instruction. Examples include the relationship between Krishna and Arjuna in the Mahabharata (Bhagavad Gita), and between Rama and Hanuman in the Ramayana. In the Upanishads, the guru-disciple relationship appears in many settings (a husband answers a wife's questions about immortality; a teenage boy is taught by Yama, who is Death personified, etc.) Sometimes the sages are female, and sometimes the instruction is sought by kings.

In the Vedas, the brahmavidya or knowledge of Brahman is communicated from guru to shishya orally.

The word Sikh is derived from the Sanskrit shishya.^[18]

Assessing a disciple[link]

At the beginning of the Upadesasahasri Samkara provides a list of criteria by which the guru assesses prospective disciples. It is clear that Samkara did not regard the examination of candidates as a mere formality. The guru assesses the applicant using the following criteria: the candidate is not attached to anything impermanent; he has renounced the desire for a son; he has no desire for wealth; he is at peace with himself, master of his senses and compassionate. In addition, the guru checks the applicant's caste, behaviour, knowledge of Veda and even earlier generations of his family.

Knowledge was not regarded as a universal right, as it often is today. Access to knowledge via the guru was the privilege of a very small minority. It was the norm to transmit knowledge in the erudite language of Sanskrit without translation. Mastery of Sanskrit was therefore essential. What was taught by guru was the universal reality of Brahman, but access to this knowledge was highly restricted.^[19] Ultimate knowledge was founded on the Veda, and the guru followed the instruction of the texts: no one belonging to the sudra caste was allowed access.^[20] Women and foreigners were also excluded.

Classification of gurus[link]

In his book about neo-Hindu movements in (for example Wilmer) the Netherlands, Kranenborg distinguishes four types of gurus in India:^[14]

1. the spiritual advisor for higher caste Hindus who also performs traditional rituals and who is not connected to a temple (thus not a priest);
2. the enlightened master who derives his authority from his experience, such as achieving enlightenment. This type appears in bhakti movements and in tantra and asks for unquestioning obedience, and can have Western followers. Westerners can even become one, as have, for example Andrew Cohen, and Isaac Shapiro.
3. the Avatar, a guru who considers himself to be an incarnation of God, God-like, or an instrument of God, or who is considered as such by others.
4. A "guru" in the form of a book i.e. the Guru Granth Sahib in the Sikh religion;

Attributes of guru[link]

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Gurus of several Hindu denominations are often referred to as Satgurus.

In the Upanishads^{[citation needed]}, five signs of satguru (true guru) are mentioned.

In the presence of the satguru; Knowledge flourishes (Gyana raksha); Sorrow diminishes (Dukha kshaya); Joy wells up without any reason (Sukha aavirbhava); Abundance dawns (Samriddhi); All talents manifest (Sarva samvardhan).

According to the Indologist Georg Feuerstein, the preceptors were traditionally treated with great reverence, granted excessive authority, and identified with the transcendental Reality. He writes that partly to counterbalance this deification, some Hindu schools began to emphasize that the real teacher is the transcendental Self.^[21]

The Shiva Samhita, a late medieval text on Hatha yoga, enshrines the figure of the guru as essential for liberation, and asserts that the disciple should give all his or her property and livestock to the guru upon diksha (initiation).^[21]

The Vishnu Smriti and Manu Smriti regard the Acharya (teacher/guru), along with the mother and the father, as the most venerable individuals. The mother and father are the first "guru," the spiritual guru is the second.

The Mundaka Upanishad says that in order to realize the supreme godhead, one should surrender one's self before the guru who knows the secrets of the Vedas.

On the role of the guru, Swami Sivananda asks: "Do you realize now the sacred significance and the supreme importance of the Guru's role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of Guru-Tattva. It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality."

Some scriptures and gurus have warned against false teachers, and have recommended that the spiritual seeker test the guru before accepting him. Some have given criteria on how to distinguish false from genuine ones:

• The Advaya Taraka Upanishad states that the true teacher is well-versed in the Vedas, is a devotee of Vishnu, is free from envy, knows yoga and is intent upon it, and always has the nature of yoga. Also that a person who is equipped with devotion to the teacher, has knowledge of the Self and possesses the above characteristics may be designated as a guru.^[21]
• The Maitrayaniya Upanishad warns against false teachers who may deceive the naive.^[21]
• The Kula-Arnava-Tantra states that there are many gurus who may rob the disciple's wealth but few who can remove the disciple's afflictions.^[21]
• Swami Vivekananda said that there are many incompetent gurus, and that a true guru should understand the spirit of the scriptures, have a pure character and be free from sin, and should be selfless, without desire for money and fame.^[22]
• Mirinalini Mata, a direct disciple of Yogananda, said that a true guru should be humble (Self-Realization Fellowship 1978, Cassette No 2402)
• Sathya Sai Baba said in a discourse (Sathya Sai Speaks, vol I, p. 197) that the hunt for rich disciples who can be fleeced has become a tragicomedy, and said in the booklet Sandeha Nivarini that the seeker should test the guru by assessing whether his words are full of wisdom, and whether he puts into practice what he preaches.^[23]
• Saibaba The Master by Acharya Ekkirala Bharadwaja an in depth study of Shirdi Sai as a guru insists that one must follow the way of reading life histories of saints and it is the saints which will show us the correct guru when we are ready and capable of serving a guru. In Sufi-ism which revolves around Aulias(Saints), a disciple prays a Sufi-saint at his tomb, until the saint appears in a dream to the disciple and shows him the correct and living guru to go and serve. This is claimed as the Most secure way of entering a Guru-Shishya Parampara. Guru Charitra by Acharya Ekkirala Bharadwaja explains it in more detail.

Rituals[link]

Guru Purnima is the day when the disciple wakes up and expresses gratitude. The purpose of the Guru Purnima (or Poornima) celebration is to review the preceding year to see how much one has progressed in life, to renew one's determination, and to focus on one's progress on the spiritual path.

Guru Puja (literally "worship of the guru") the practice of worshiping the guru through the making of offerings and requesting inspiration from the guru. Vows and commitments made by the disciple or shishya, which might have lost their strength, are renewed.

Guru Bhakti (literally "devotion to the guru") is considered important in many schools and sects.

In modern Hinduism[link]

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Some Hindu denominations like BAPS Swaminarayan Sanstha hold that a personal relationship with a living guru, revered as the embodiment of God, is essential in seeking moksha. The guru is the one who guides his or her disciple to become jivanmukta, the liberated soul able to achieve salvation in his or her lifetime.

There is an understanding in some forms of Hinduism that if the devotee were presented with the guru and God, first he would pay respect to the guru, since the guru had been instrumental in leading him to God.^[24][25][26] Some traditions claim "Guru, God and Self" (Self meaning soul, not personality) are one and the same. Saints and poets in India have expressed the following views about the relationship between Guru and God: