Sanskrit Bengali Gujarati Rigveda PIE Greek Latin Jnana

1.0 INTRODUCTION: ‘Traditionally the people of India believed and trusted since unknown times.
Today they are popular everywhere. Millions of people, young and old, rich and poor, illiterate and
sophisticated, bow before them and obey without question. ‘Ever since India’s political independence
in 1947, the culural dominance of west continued. Our languages, education, politics, economy,
judiciary, science, technology, medicine, and entertainment were all heavily westernized.’ 1 ‘The
search for our cultural heritage, which had begun in the previous centuries, became more vigorous.
There are voices asking us to be indigenous. Modern guruism is an important part of this process.’ 2
‘Many gurus consciously seek to mould our culture in the light of their philsophy. Unquestionably,
they tend to incorporate indigenous culture into our social life. 3
Etymologically, ‘The word guru means "teacher" in Sanskrit, as well as in other languages derived
from Sanskrit, such as Hindi, Bengali and Gujarati. The word is attested from the Rigveda as an
adjective meaning "heavy", its opposite being laghu "light". It derives from PIE *gwrus, cognate to
Greek barus, Latin gravis, both likewise meaning "heavy."’4 ‘The word holds a special place in
Hinduism, signifying both the sacred place of knowledge (jnana) and the imparter of knowledge. The
adjective meaning "heavy, weighty" is used in the sense of "heavy with knowledge", "heavy with
spiritual wisdom", "heavy with spiritual weight", "heavy with the good qualities of scriptures and
realization", "heavy with a wealth of knowledge."’5
‘A notable esoteric etymology or interpretation of the term "guru" is based on a metaphorical interplay
between darkness and light, in which the Guru is seen as the dispeller of darkness. In some texts it is
described that the syllables gu (गु ) and ru (रू) stand for darkness and light , respectively’.6
‘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)” 7
‘A similar interpretation describes the guru as the one that "removes the darkness of ignorance" is
based on the Guru Gītā (literally "song of the spiritual teacher"), a spiritual text describing a dialogue
between Śiva and his consort Pārvatī on the nature of the guru and the guru/disciple relationship.8
1.1 ‘Reender Kranenborg a Dutch religious scholar, dismisses the etymology based on the
Upanishads, and scholars like Krishnamurti, John Grimes, Thomas Murray, and others, are stating that
the etymology of darkness and light has nothing to do with word guru and describes it is as "people's
etymology"’. 9 ‘Another etymology gu as "beyond the qualities" and ru as "devoid of form", stating
that "He who bestows that nature which trascend the qualities is said to be guru" 10 ‘International
Encyclopedia tells, “Traditionally, a spiritual preceptor who indoctrines his students in the basic tenets
of the Hindu faith & instructs. Gurus were often revered no longer as simply spirtually guides but as
avatars of the deities themselves’.11
1
Vishal Mangalwadi, The World of Gurus, (Mumbai: GLS Press, 1987), 3.
2
Ibid., 4.
3
Ibid., 4.
4
http://en.wikipedia.org/wiki/Guru. (15/7/06, 2:30 p.m. )
5
6
7
8
9
10
11
Encyclopedia International. Vol8(USA: Grolier Incorporated, 1968), 236.
1
1.2 ‘In the Western Esotericism and the Science of Religion, the author makes a distinction between
"esoteric etymologies" and "scientific etymologies" presenting as an example the etymology of "guru",
ru ("to push away") and gu ("darkness").’12
2.0 INDIA AND GURUISM: ‘The impact of the Gurus has already become a significant force
worldwide. In both the East and the West the popularity of gurus symbolizes at least two things: first,
a resurgence of the perennial spiritual quest of man; and second, a struggle for new forms of culture.
More specifically, in India it is a part of the struggle for cultural independence’.13
3.0 HINDUISM AND GURUISM: ‘Early Vedic literature does not have the word guru. Even the idea of
guru is absent because Vedic religion was chiefly sacrificial. But when the empasis is shifted from
Karma kanda to Jnana kanda, i.e. from sacrifice to liberation through knwoledge divine. Upanishadic
times the preceptor came into being. These Acharyas, later on are called as Gurus.’14
‘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. Some influential gurus in the Hindu tradition (there have been
many) include Adi Shankaracharya, Shri Chaitanya Mahaprabhu, and Shri Ramakrishna. Other gurus
whose legacy of continuing the Hindu yogic tradition grew in the 20th century were men like Shri Ram
Chandra, Shri Aurobindo Ghosh, Shri Ramana Maharshi, Sri Chandrashekarendra Saraswati (The
Sage of Kanchi), Swami Sivananda, Swami Chinmayananda, Shridi Sai Baba, and Sathya Sai Baba
etc. Usually every Guru gives his disciple 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.’15
3.1 According to professor A.L. Basham:

”The student was…………..expected to treat his master with the utmost reverence, ministering to all
his needs and obeying all his commands implicitly.”16
‘Today’s secular education has unfortunately gone to the opposite extreme-total disrespect for the
teacher. But the former Hindu concept of slavish acceptance of and obedience to the guru’s teachings
was unsatisfactory, too. It stifled both the critical faculties of students and their creative ability to
break new ground.’17
4.0 CLASS SYSTEM, BRAHMAN DOMINANCE, AND GURUISM: According to C.O. McMullen, ‘since
the Vedic times priesthood was confined to the Brahmins, who generally looked down upon the
masses and claimed a monopoly in socio-religious affairs. And this was a protest, of not revolt, against
the Brahmin supremacy and dominance. Second,…. The services of the priest in the tradtional Hindu
organization was denied. Third, the varnashrama scheme denied the right of salvation and religiosity
to those sections of society who were not twice-born. The institutions of guruship developed in
respnse to these condtions. It met the religious needs of the massed and especially in the bhakti
period.’18
‘The breakdown of the class system in our era, under the influence of Christian missions, Hindu
reformers, and the industrialization of society, has also opened the doors for the gurus to come in had
replace Brahminism with guruism. The class system has been the chief strength and an important
12
13
Op.cit.Vishal Mangalwadi, 3.
14
Ibid. , 7.
15
http:en.wikipedia,org/wiki/Guru. (15.07.06, 2:30p.m.).
16
Op.cit.Vishal Mangalwadi, 13.
17
Ibid. , 14.
18
Ibid. , 15.
2
distingiuisin g mark of traditional Hinduism. When the traditional Hinduism started weakening, an
alternative was needed, and the gurumovementbecame an alternative to it. The authority and workship
of the guru is subtly replacing the authority of scriptures and idol workship.’ 19 ‘Some traditions claim
"Guru, God and Self (Self meaning soul, not personality) are one and the same.’20
5.0 GURU AND GOD: -
‘There is an understanding in some sects 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. In
this context, saints and poets in India, have expressed their views about the relationship between Guru
and God:
 Kabir: Guru and God both appear before me. To whom should I prostrate? I bow before Guru
who introduced God to me.21
 Brahmanand: It's my great fortune that I found Satguru, all my doubts are removed. I bow
before Guru. Guru's glory is greater than God's.22
 Brahmanda Purana: Guru is Shiva sans his three eyes, Vishnu sans his four arms Brahma
sans his four heads. He is parama Shiva himself in human form.23
6.0 THE "GURU-SHISHYA" TRADITION : -
‘The guru-shishya tradition is centered around the transmission of teachings from a guru (teacher) to a
'śiṣya' (disciple). The term shishya roughly equates to the western term disciple. The principle of this
relationship is that knowledge, especially subtle or advanced knowledge, is best conveyed through a
strong human relationship based on ideals of the student's respect, commitment, devotion and
obedience, and on personal instruction by which the student eventually masters the knowledge that the
guru embodies.’24
‘The guru-shishya relationship is a practice which has evolved into a fundamental component of
Hinduism, since the beginning of 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) i.e. "sitting down
near" a spiritual teacher to receive instruction in the guru-shishya tradition. In the Vedas, the
brahmavidya or knowledge of Brahman is communicated from guru to shishya by word of mouth. The
word Sikh is derived from the Sanskrit word shishya.’25
7.0 CLASSIFICATION OF GURUS: -
‘In his book about neo-Hindu movements in the Netherlands, Kranenborg distinguishes four types of
gurus in India:
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);
19
Ibid. , 16.
20
21
22
23
24
25
3
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, for example Sathya Sai Baba and
gurus from the Sant Mat lineage;
4. A "guru" in the form of a book i.e. the Guru Granth Sahib in the Sikh religion.’26
8.0 RITUALS: -
‘Guru Purnima is the day when the disciple wakes up in his fullness and expresses gratitude. The
purpose of the Guru Purnima (or Poornima) celebration is to review the preceding year and see in how
much one has progressed in life, to renew one's determination and to focus on the progress in 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 chela, which might have lost their strength, are renewed. Guru Bhakti (literally "devotion
to the guru") is considered important in many schools and sects.’27
9.0 IN MODERN GURUISM: -
‘Gurus who have prominent since 1850 with their method of proselytization are called modern Gurus.
According to Michaels the best know representatives include Krishnamurti, Mahesh Yogi
(Transcendental Meditation), Sai Baba, Bhaktivedanta, Swami Prabhupada, Balyogeshwar (Divine
Light Mission), and Rajneesh (Sannyasis) are some among them.’28
10.0 THE UNDERSTANDING OF GURUSHIP IN NEO-GURUISM: -

‘This book examines three representative movements namely, the International Society for Krishna
Consciousness (ISKCON) the Transcendental Meditation (TM) and the Chinmaya Mission (CM) to
investigate in each of these movements how the Guru understands himself and how his followers
understand him and thus to arrive at a comprehensive understanding of Guruship in Neo-Guruism.’29
‘Jgdhari Masih the author of this book surveys in the chapters of the book that now the three Gurus,
namely His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. His Holiness Maharishi Mahesh
Yogi, and His Holiness Swami Chinmyananda, have understood the concept of Gurus and also how
the role of the Guru is understood by their followers.’30
‘The author Jagdhari’sony thomas aim was to arrive at a comprehensive understanding of Guruship as
expressed in the Neo-Guru movement. In the Ne0-Guru movement we notice two important points
regarding the very understaning of the concept Guru: (a.) The meaning of the concept Guruis
understood as the manifestation of Divinty. The Guru is sacred not because he is God but because he
being a yogi, through him, we can see the beauty of the Infinite Lord. (b.) The meaning of the concept
Guru is understood as one who is in the authoritative line of disciplic succession. But what we notice
is that the line of disciplic succession varies from movement to movement in Neo-Guruism.’31
Regarding the functions of the Guru, the Neo-Guruism movement must convey us the following
insights: (a.) The Guru enlightens hid devotes and leads them to God. (b.) The Guru delivers the
devotees from the chains of karma-samsara. (c.) The Guru acts as the mediator and teacher. (d.) The
26
27
28
29
30
Jagdhari Masih, The Understanding of Guruship in Neo- Guruism, (Delhi: ISPCK, 2004), 142.
31
Ibid., 159.
4
Guru presents himself as an ever-living example. (e.) A Guru performs the duties of a father who is
embodiment of love.’32
BIBLIOGRAPHY
Encyclopedia International. Vol8. USA: Grolier Incorporated, 1968.
http:en.wikipedia,org/wiki/Guru. (15.07.06)2:30p.m.).
Mangalwadi, Vishal. The World of Gurus. Mumbai:GLS Press, 1987.
Masih, Jagdhari. The Understanding of Guruship in Neo- Guruism. Delhi: ISPCK, 2004.
32
Ibid. , 160.

Sanskrit Bengali Gujarati Rigveda PIE Greek Latin Jnana

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1.0 INTRODUCTION: ‘Traditionally the people of India believed and trusted since unknown times.

3.1 According to professor A.L. Basham:

5.0 GURU AND GOD: -

6.0 THE "GURU-SHISHYA" TRADITION : -

7.0 CLASSIFICATION OF GURUS: -

9.0 IN MODERN GURUISM: -

10.0 THE UNDERSTANDING OF GURUSHIP IN NEO-GURUISM: -

Encyclopedia International. Vol8. USA: Grolier Incorporated, 1968.

Mangalwadi, Vishal. The World of Gurus. Mumbai:GLS Press, 1987.

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