Theguru–shishyatradition, orparampara ("lineage"), denotes a succession of teachers and disciples inIndian-origin religions such asHinduism,Jainism,Sikhism andBuddhism (includingTibetan andZen traditions). Eachparampara belongs to a specificsampradaya, and may have its owngurukulas for teaching, which might be based atakharas,gompas,mathas,viharas ortemples. It is the tradition of spiritual relationship and mentoring whereteachings are transmitted from aguru, teacher, (Sanskrit:गुरु) orlama, to aśiṣya (Sanskrit:शिष्य, disciple),shramana (seeker), orchela (follower), after the formaldiksha (initiation). Such knowledge, whetheragamic,spiritual,scriptural,architectural,musical,arts ormartial 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 thestudent, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies.
Guru–shishya means "succession fromguru to disciple".
Paramparā (Sanskrit: परम्परा,paramparā) literally meansan 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]
In the early oral traditions of theUpanishads, theguru–shishya relationship had evolved into a fundamental component of Hinduism. The term "Upanishad" derives from the Sanskrit words"upa" (near),"ni" (down) and"ṣad" (to sit) — so it means "sitting down near" a spiritual teacher to receive instruction. The relationship betweenKrishna andArjuna in theMahabharata, and betweenRama andHanuman in theRamayana, are examples of Bhakti. In the Upanishads, gurus and disciples appear in a variety of settings (e.g. a husband answering questions about immortality; a teenage boy being taught byYama, Hinduism's Lord of Death). Sometimes the sages are women, and the instructions may be sought by kings.
In theVedas, the knowledge ofBrahman (brahmavidya) is communicated from guru toshishya byoral lore.[citation needed]
Traditionally the word used for a succession of teachers and disciples in ancientIndian culture isparampara (paramparā inIAST).[3][4] In theparampara system, knowledge (in any field) is believed to be passed down through successive generations. TheSanskrit 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 theācāryas.[4] An establishedparampara is often calledsampradāya, or school of thought. For example, inVaishnavism a number ofsampradayas are developed following a single teacher, or anacharya. While some argue for freedom of interpretation others maintain that "Although anācārya speaks according to the time and circumstance in which he appears, he upholds the original conclusion, orsiddhānta, of the Vedic literature."[4] This parampara ensures continuity ofsampradaya,transmission of dharma, knowledge and skills.
Akhara is a place of practice with facilities for boarding, lodging and training, both in the context ofIndian martial artists or aSampradaya monastery for religious renunciates.[5] For example, in the context of theDashanami Sampradaya sect, the word denotes both martial arts and religious monastic aspects of the trident wielding martial regiment of renunciatesadhus.[6]
Within the broad spectrum of the Indian religions, theguru–shishya relationship can be found in numerous variant forms includingtantra. Some common elements in this relationship include:
In someparamparas there is never more than one active master at the same time in the sameguruparamaparya (lineage),[9] while otherparamparas might allow multiple simultaneous gurus at a time.
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 thekala-guru or as the "four gurus" and are designated as follows:[10]
The relation of Guru and Shishya is equated with that of a child in the womb of mother.[7] Rob Preece, inThe 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 oftransference 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 thearchetype".[11]
There is a variation in the level of authority that may be granted to the guru. The highest is that found inbhaktiyoga, and the lowest is in thepranayama 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 Vedānta requires anyone seeking to study Advaita Vedānta to do so from aguru (teacher). The guru must have the following qualities:[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 attainliberation from the cycle of births and deaths (moksha).
Theguru–shishya tradition plays an important part in theShruti tradition ofVaidika dharma. TheHindus believe that theVedas have been handed down through the ages fromguru toshishya. TheVedas themselves prescribe for a youngbrahmachari to be sent to aGurukul where theGuru (referred to also asacharya) teaches the pupil theVedas andVedangas. The pupil is also taught thePrayoga to performyajnas. The term of stay varies (Manu Smriti says the term may be 12 years, 36 years or 48 years). After the stay at the Gurukul the brahmachari returns home after performing a ceremony calledsamavartana.
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]
The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into theselves of his disciples and communicates its particular characteristic. 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.[16]
The best known form of theguru–shishya relationship is that ofbhakti. Bhakti (devotion) means surrender toGod or guru. Bhakti extends from the simplest expression of devotion to the ego-destroying principle ofprapatti, which is total surrender. The bhakti form of theguru–shishya relationship generally incorporates three primary beliefs or practices:
In the ego-destroying principle ofprapatti (Sanskrit, "Throwing oneself down"), the level of the submission of the will of theshishya 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 fourSamayacharya saints, who shared a profound and mystical love of Siva expressed by:
In its most extreme form it sometimes includes:
Often a guru will assert that he or she is capable of leading ashishya directly to the highest possible state of spirituality or consciousness, sometimes referred to within Hinduism asmoksha. In the bhaktiguru–shishya relationship the guru is often believed to have supernatural powers, leading to the deification of the guru.
In the Pali Buddhist tradition, magae the Bhikkus are also known as Sekhas (SN XLVIII.53 Sekha Sutta).
In theTheravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and a source of inspiration on the path toEnlightenment.[17] In theTibetan tradition, however, the teacher is viewed as the very root of spiritual realization and the basis of the entire path.[18] Without the teacher, it is asserted, there can be no experience or insight. The guru is seen asBuddha. In Tibetan texts, 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 thevajra (figuratively "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.[citation needed]
InVajrayana (tantric Buddhism) as the guru is perceived asthe 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 aBodhisattva. 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]
TheDalai 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 wordshuo fuo.[20]
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] InSikhism, the scriptureAdi granth is considered to be last Guru hencethe book is worshiped as like human Guru.
Varioussampradayas (denominations) and theirparampara (lineage) are as follows:
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