Guru–shishya tradition


The guru–shishya tradition, or parampara, denotes a succession of teachers and disciples in Indian-origin religions such as Hinduism, Jainism, Sikhism and Buddhism. Each parampara belongs to a specific sampradaya, and may have its own gurukulas for teaching, which might be based at akharas, gompas, mathas, viharas or temples. It is the tradition of spiritual relationship and mentoring where teachings are transmitted from a guru, teacher, or lama, to a śiṣya, shramana, or chela, after the formal diksha. Such knowledge, whether agamic, spiritual, scriptural, architectural, musical, arts or martial arts, 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 literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition. In the traditional residential form of education, the shishya remains with their guru as a family member and gets the education as a true learner.

History

In the early oral traditions of the Upanishads, the guru–shishya relationship had evolved into a fundamental component of Hinduism. The term "Upanishad" derives from the Sanskrit words "upa", "ni" and "ṣad" — so it means "sitting down near" a spiritual teacher to receive instruction. The relationship between Krishna and Arjuna in the Mahabharata, and between Rama and Hanuman in the Ramayana, are examples of Bhakti. In the Upanishads, gurus and disciples appear in a variety of settings. Sometimes the sages are women, and the instructions may be sought by kings.
In the Vedas, the knowledge of Brahman is communicated from guru to shishya by oral tradition. Mundaka Upanishad describes receiving spiritual knowledge in verse 1.2.12:
The disciplic succession ensures that the knowledge is preserved unaltered through a succession line of teachers.

Arrangements

Sampradaya, Parampara, Gurukula and Akhara

Traditionally the word used for a succession of teachers and disciples in ancient Indian culture is parampara. In the parampara system, knowledge is believed to be passed down through successive generations. The Sanskrit word figuratively means "an uninterrupted series or succession". Sometimes defined as "the passing down of Vedic knowledge", it is believed to be always entrusted to the Acharya|. An established parampara is often called ', or school of thought. For example, in Vaishnavism a number of sampradayas are developed following a single teacher, or an acharya. While some argue for freedom of interpretation others maintain that "Although an ' speaks according to the time and circumstance in which he appears, he upholds the original conclusion, or siddhanta|, of the Vedic literature." This parampara ensures continuity of sampradaya, transmission of dharma, knowledge and skills.
Akhara is a place of practice with facilities for boarding, lodging and training, both in the context of Indian martial artists or a Sampradaya monastery for religious renunciates. For example, in the context of the Dashanami Sampradaya sect, the word denotes both martial arts and religious monastic aspects of the trident wielding martial regiment of renunciate sadhus.

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:
  • The establishment of a teacher/student relationship.
  • Diksha : 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.
  • Shiksha : Sometimes this initiation process will include the conveying of specific esoteric wisdom and/or meditation techniques.
  • 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 instead of gotra at birth. The disciples of same guru, especially in the same cohort, are referred to as guru bhrata or guru bhagini.
In some paramparas there is never more than one active master at the same time in the same guruparamaparya, while other paramparas might allow multiple simultaneous gurus at a time.

Titles of gurus

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:
  • Guru: Refer to the immediate guru.
  • Parama-guru: Refer to the founding guru of the specific parampara, e.g. for the Śankaracharyas this is 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 mokṣa, e.g. for the Śankaracharya's this is usually depicted as Lord Śhiva, 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. Rob Preece, in The Wisdom of Imperfection, 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, 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."''

''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.

Advaita Vedanta sampradaya

requires anyone seeking to study Advaita Vedānta to do so from a guru. The guru must have the following qualities:
  1. Śrotriya — must be learned in the Vedic scriptures and sampradaya
  2. Brahmaniṣṭha — figuratively meaning "established in Brahman"; must have realised the oneness of Brahman in everything and in himself.
The seeker must serve the guru and submit his questions with all humility so that doubt may be removed. According to Advaita, the seeker will be able to attain liberation from the cycle of births and deaths.

Śruti sampradaya

The guru–shishya tradition plays an important part in the Shruti tradition of Vaidika dharma. The Hindus believe that the Vedas have been handed down through the ages from guru to shishya. The Vedas themselves prescribe for a young brahmachari to be sent to a Gurukul where the Guru teaches the pupil the Vedas and Vedangas. The pupil is also taught the Prayoga to perform yajnas. The term of stay varies. After the stay at the Gurukul the brahmachari returns home after performing a ceremony called samavartana.
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.

Shaktipat sampradaya

The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into the selves of his disciples and communicates its particular characteristic. In this process the disciple is made part of the spiritual family – a family which is not based on blood relations but on people of the same knowledge.

Bhakti yoga

The best known form of the guru–shishya relationship is that of bhakti. Bhakti means surrender to God or guru. Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapatti, which is total surrender. The bhakti form of the guru–shishya relationship generally incorporates three primary beliefs or practices:
  1. Devotion to the guru as a divine figure or Avatar.
  2. The belief that such a guru has transmitted, or will impart moksha, diksha or shaktipat to the shishya.
  3. 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.