1

Personal Details

Principal Investigator Prof. A. Raghuramaraju Department of Philosophy,

University of Hyderabad
Paper Coordinator Prof. A. Raghuramaraju Department of Philosophy,
University of Hyderabad
Dr. C. Bharath Kumar School of Humanities and Social
Sciences, IIT Indore
Content Writer Dr. Pratima P. Joshi Former Director,
Himgiri Spiritual Research
Training Institute, Pune
Content Reviewer Prof. T. K. Nizar Ahmed Retired Professor,
SSUS, Kalady
Language Editor Udaya B.L. Freelancer, Bengaluru

Description Module

Subject Philosophy
Paper Philosophy of Education
Module Name/Title The concept of Guru Shishya in Indian Educational Tradition.
Module ID 12.16
Prerequisites None

Objectives To develop a philosophical understanding of India’s ancient guru-

shishya tradition of educational system
Key Words guru-shishya, Gurukulas, Pratyaksa Guru, traditional educational
system in India
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The concept of Guru Shishya in Indian Educational Tradition

The Guru-Shishya relationship, lineage or parampara was the core of ancient Indian
educational system. The Guru or the teacher was the preceptor of knowledge who loved and looked
after his pupils as his own sons. The pupils also known as Shishyas stayed in the residence of the
Guru- gurukul- learning the Vedas, preserving the vicinity and serving the Guru like their own father.
‘School was home and home was school’, and thus the Gurukulas served as centers of residential
learning as well as windows of life assisting in the process of character building by teaching sharing,
caring and holistic development.

This tradition of experiential learning was revered irrespective of religion- Hinduism,

Sikhism, Jainism and Buddhism- and was applicable whether it be Vedic, agamic, architectural,
musical or spiritual knowledge. Even as this ancient Indian education system has declined, it still
thrives in traditional sectors like spiritual education, yoga/physical & mental training & relaxation,
traditional song (sangeet), music (instruments training) & dance (nritya) education. Although formal
education model has tried to make in-roads into such sectors, the practitioners of these streams of
knowledge continue to prefer the “Guru-Shishya model”. The reason behind such a stance is that it is
through the parampara that the Shishya eventually masters the knowledge the guru embodies. The
genuineness of the guru, and the respect, commitment, devotion and obedience of the Shishya is a
salutation to the very natures of these knowledge streams. The Guru-Shishya model is considered the
best way to convey subtle or advanced knowledge.

While the same might be said for the formal education model, the dynamics of the Guru-
Shishya parampara does not quiet follow the dynamics of the modern educational system. The Guru’s
role is directive and at the same time rooted in interactive negotiation. In other words, the Guru helps
a Shishya construct knowledge rather than reproduce it. He is like a drill master, demonstrating the
values of life before asking the Shishyas to follow and practice whatever they profess. He transfers his
own thinking, the discipline of mind and refinement of taste to his Shishyas. Tending his house is
training for the Shishya in self-help and dignity of labour. Thus the system is not just education but
imparting of knowledge, survival skills, self-sufficiency, character building and good conduct and
behavior which is the reason the Guru was also called an acharya meaning the one who demonstrates.

When Lord Buddha said “atmodipo bhava” meaning ‘be a lamp to yourself’, he was referring
to the acquisition of experiential knowledge, the reflection of which takes one to beyond the “know
about” to “knowing how” and “being able to do”. The Guru teaches this process of making a lamp—
he will not hand over an already made one. The lamp will have to be made by the Shishya. And so
each Shishya has to figure out wisdom on his own terms and his own pace. The Guru provokes
moments of insight and the desire to learn. Ultimately it is the Shishya’s responsibility to learn. The
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Guru is like a river that the Shishya comes to when thirsty. Guru is just a path finder, he helps the
student to find a path and journey is undertaken himself/herself on the path.

Etymologically, the word education comes from “EDUCE” which means to “draw out”.
Hence, education is the process of bringing out perfection in men. So, going to its roots, the word
education may now be understood as that training, which helps in sprouting and growth of moral
values in man thereby helping in inner transformation of man. This aim of education was achieved in
ancient Gurukul System.

Before we speak of Gurukul, let us first understand the definition of Guru, characteristics of
Guru and working of Guru and Guru element.

Characteristics of Guru

The word ‘Guru’ is composed of two alphabets ‘gu’ meaning darkness ‘ru’ meaning
dispeller”1. Guru is the one who dispels darkness. What is darkness? Ignorance or avidya is darkness.

Kularnava Tantra describes characteristics of Guru in great detail. In brief, they are: “genuine
Guru is one who is clean of apparel, charming, endowed with all features, full limbed, knowing the
truth of all Agamas; the application of all mantras. He is the one who dissipates delusion and doubt,
knows the meaning of gestures, one who is wise and knows the pros and cons; whose attention is
directed within, though his look is outward, who knows all, knows place and time, in whose command
lies siddhi, one who knows the past, present and future. He is capable of check and sanction; capable
of piercing inwardly, instructing and quiet, compassionate to all creatures, to whose control are
subject the movement of his senses, conqueror of the six enemies of desire, anger, greed, delusion,
jealousy, pride, foremost, highly solemn and is equal minded; discriminative, steadfast, merciful, ever
generous, selfless, with a feeling of oneness with all” 2. These are the qualities of genuine
Brahmanistha Guru. A Brahmaistha Guru is one who is well versed in supreme consciousness, he is
‘liberated while living’. He is totally immersed in his knowledge and experience of the Absolute. His
life is an example for his followers.

“Such realized Guru is declared in unmistakable terms as the lord himself, as discussed in
Kularnava Tantra. It is further discussed that, Siva is all pervading, subtle, above the mind, without
features, eternal, infinite, how can such a one be worshipped? That is why out of compassion for his
creatures, he takes the form of Guru and when so worshipped in devotion, grants liberation and
fulfillment. Hence, the Guru is none other than the supreme siva in human form. To approach the
Guru, to worship the Guru, is to approach lord, worship the lord”3.

This discussion reveals the supremacy of Guru. Guru can also be considered as physical
personification of Nature; as Nature is all pervading, subtle, eternal, imperishable, so to help its own
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creation, to understand it and guide man on right path, Nature sends help in the human form of Guru.
As Nature is selfless, Guru is also selfless and giver of true knowledge. Guru like Nature, is full of
mercy and compassion for his disciple. As Nature accepts dirt and creates new thing out of it, Guru
also works to alter negative qualities of disciples into positive ones.

From the above discussion of characteristics, Guru is eternal, imperishable all pervasive. To
understand these characteristics, discussion of working of Guru as an element called “Guru Tattva” is
essential.

The Guru Tattva signifies the Guru element. “This element is the highest and purest element
existing in each one of us”4. This inner Guru keeps guiding everyone on the path of knowledge. “In
the physical body, the Guru Tattva is represented by the Ajna Cakra or mid-eyebrow center”5. Mid-
eye brow center is the center of wisdom. That is why at the time of confusion or difficulty, one’s hand
instinctively goes to the the forehead, the center of wisdom.

Then the question arises, if guiding Guru is within us then why Guru in physical form is
necessary?

There is a common argument that Guru in physical form or pratyaksa Guru is not necessary as
real Guru is within us which is true. But it is very difficult for a common man to hear the voice of
“inner Guru and to understand and follow it because of his ego. This ego blocks the avenues by which
he can arrive at the perception that is needed. It is the pratyaksa Guru who destroys man’s ignorance
with the resplendent light of his knowledge. Pratyaksa Guru helps man realize his egoistic attitude
when man bows down to another human form with the belief and respect for his divinity, subtle ego
of man is automatically lowered in degrees and gradually disappears with the increasing degree of
love, devotion and surrendering to Pratyaksa Guru. To seek blessings of Pratyaksa Guru, man needs
to be a good disciple. So, let us discuss the characteristics of discipleship.

Characteristic features of the path of Discipleship.

Sankara, in Viveka Cudamani has narrated certain basic qualities for a seeker who wants to
walk along the path of discipleship. He states:

Vivekino Viraktasya

Samadhi – gunasalinah;

Mumukso revahi Brahma,

Jijnasa – yogyatamata
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That means he alone is considered qualified to enquire after the supreme reality, who has
discrimination, detachment, quality of calmness and a burning desire for self-redemption” 6

Let us discuss them in brief.

Viveka (Discrimination);

It is the capacity to discriminate between the real and unreal, between the true and the false,
between the permanent and the temporary.

Vairagya (Detachment)

Here, detachment does not mean denying all physical necessity and running away from life.
At this stage, one most train oneself to do action as a duty without looking for any personal gain.

Sama (Calmness of mind)

It also means the regulation of thoughts. Here, a spiritual aspirant has to withdraw the mind
from wandering in the field of finite objects. As it becomes more and more equanimous, peaceful and
serene, this condition of calmness of mind consciously brought about by discipline is described as the
state of sama.

Dama (Control of the senses)

To withdraw one’s mental rays, that shoot out through the sense organs for the perception of
their independent sets of objects and to absorb these rays of perception within the sense organs is
dama, self-control.

Uparti (Tolerant Attitude)

It means tolerance for all different forms of religions, customs, varying traditions of men, it
means self- withdrawal, which happens automatically when one has gained a degree of proficiency in
both Sama and Dama.

Titiksa: (Endurance)

This is the capacity of the mind to accommodate and endure all its vicissitudes cheerfully and
suffer patiently any obstacles that might come its way. The disciple can develop this attitude because
he sees the truth and justice in the natural law, therefore, he cannot be angry with anything, for
nothing can affect him, which he does not deserve. Meek surrender and silent suffering are the watch
words in all religious discipline.
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Samadhana (Tranquility):

It is the condition (experienced within) when the mind is constantly engaged in the contemplation
of the Supreme Reality in all conditions. It means balance composure, peace of mind, that equilibrium
and steadiness which results from the attainment of the foregoing qualities.

Mumuksa (Desire for emancipation):

It is the impatient and burning desire to release oneself from all bondages created in oneself
through one’s ignorance of one’s real nature. The inner evolution cannot be accomplished as a half-
hearted hobby, but it can only be the result of a lifelong dedication and a full- time endeavour. Such a
seeker who is ready to live every moment of his wakeful life in diligent pursuit of the real is the one
who is described here as mumuksu.

Now, let us discuss the fundamental characteristics of Guru- disciple relationship. These are:
Faith in Guru, obedience, devotion and total surrender to Guru.

Faith in the Guru:

Faith is the greatest asset of a disciple. Faith is not the result of external observances, it comes
through constant inner awareness, not of the senses, or the turbulence or disturbance of mind, but it is
the quality of the consciousness.

Faith is the internal belief. It is the first and foremost quality of a disciple on the foundation of
which Guru-disciple relationship is built.

Obedience to Guru:

An essential feature of the discipleship is obedience to the Guru. Total obedience to Guru
comes only when there is a strong conviction in the heart of the disciple that his Guru is selfless and
whatever he is doing is only for his betterment.

“Through complete and unwavering obedience to Guru, the disciple trains his conscious, sub-
conscious and unconscious mind to receive the Guru’s instructions. At a higher stage of spiritual
sadhana, the disciple does not have any control over his experiences. It is at that time that he needs the
guidance of the Guru to show him the way. The disciple must remember that, if he cannot obey the
Guru on the conscious plane, he cannot do so on the unconscious plane. Factually, speaking, that
higher stage of advancement on the spiritual path is not possible to achieve without developing the
quality of total obedience to Guru.”7
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Devotion to the Guru:

Devotion to the Guru is the underlying principle of Guru-disciple relationship. “The disciple
can utilize one of the four bhavas or attitudes through which he can express his feelings and
sentiments for his Guru easily. These are: dasya bhava, vatsalya bhava, Isvara bhava and sakha
bhava”8.

Dasya means ‘Servant’; thus, the disciple is the loyal, obedient servant and the Guru is the
master. Here, disciple channelizes his energy in dedicated service for his master.

The second is vatsalya bhava. This attitude is expressed in the parent-child relationship. When
disciple meets his Guru for the first time, Guru treats him with Vatsalya bhava only because the newly
initiated disciple is like a child just learning to walk on a new path.

The third bhava is Isvara bhava. Here, the relationship between the disciple and Guru is like
the relationship between the devotee and the God. Here, the disciple takes on the role of a devotee and
practises bhakti yoga towards the Guru.

The fourth bhava is sakha bhava. It is the feeling between two friends who have attained
complete unity due to their love and attachment for each other. Such is the case of Arjuna and lord
Krsna, Radha and Krsna, Krsna and Gopis.

The disciple utilizes a particular bhava or attitude, which is suitable to his personality and
develops to its highest peak. He utilizes it as a tool to strengthen the Guru- disciple relationship.

In the Uttarakhand section of Skanda Purana, the following verse is given, which serves as a
guideline for a disciple to express his devotion for the Guru.

Dhyanamulam Gurormurti

Pujamulam Gurorpadam

Mantramulam Gurorvakyam

Moksamulam Gurorkripa

It means that the Guru’s form is the object of meditation. Real worship is that of the Guru’s
feet. The basis of all mantras is the word of the Guru. The bestowal of liberation is the Guru’s grace
alone.9 It gives a practical guideline for a disciple as to how to carry out spiritual sadhana.
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Surrender to the Guru:

The most important barrier in the Guru-disciple relationship is the disciple’s ego. Disciple can
get rid of this ego only by his total submission to the Guru. Sri Aurobindo emphasizes on the
surrender to the Guru manifesting divinity in human form. He states that “surrender to impersonal,
formless divine existence does not help in the total elimination of ego, one may get the feeling of
egolessness but the subtle ego of the person remains. Thus, surrender to the Guru is said to be
surrender beyond all surrenders”10 . Hence, it is easy to get the feeling of “Aham Brahmasmi,” but to
be total egolessness is not possible without total submission to the Guru.

With the disciple’s total submission, Guru-disciple relationship symbolizes the Guru as the
source of knowledge and disciple becomes the expression of that knowledge.

For total elimination of ego, the disciple has to stay in Gurukula. (Abode of spiritual
learning).

Gurukula is an abode of humanity and human values. Guru works incessantly to transform a
man into a tranquil, morally transcendental human being as Guru himself is personification of same.
In Gurukula, Guru resorts to various techniques like initiation, purification of internal consciousness,
through seva to achieve this aim, let us contemplate over them.

Initiation:

Initiation is spiritually charged energy communication between Guru and the disciple. Guru
initiates disciple depending upon his state of internal consciousness. Through the process of initiation
the Guru removes superfluous thoughts from the mind of the disciple.

“Guru gives diksa (initiation) in different ways; of these “verbal diksa” is mantradiksa, caksu diksa is
the initiation administered through eyes, sparsa diksa is initiation by touch and pada diksa is by the
touch of Guru’s feet”11. In all types of diksas, Guru transfers his power to bless his disciples.

Most commonly used technique is mantra diksa. Depending upon the internal state of the
disciple, a particular mantra is given to the disciple, through mantra the Guru plants the seeds of
virtues in the disciple and him in turn has to nourish this seed through constant practice and use of
fertilizers of faith, devotion and obedience to the Guru. Regular chanting of mantra expands the
horizon of disciples’ consciousness from the limit of individuality to an ocean of universality. Regular
chanting of mantra helps to control emotions and purifies the feeling of the disciple.
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Purification of internal consciousness of disciples:

Guru mainly works at the inner world of the aspirant. In Gurukula, a disciple is exposed to
pious, serene and natural atmosphere living in that atmosphere helps the disciple to remain away from
the material world. Naturally, it helps in pacifying the mind of the disciple and carrying out his
sadhana with deep concentration.

Prasada, which is served at Gurukula plays a vital role in purifying the mind of the disciple
and reviving good virtues in him. The system of prasada according to the western researches,
O’Flaherty & Doninger Wendy is “The transfer of power to the worshipper by God or Guru to whom
food is offered and then it is consumed by the worshipper as prasada. Through prasada, Guru transfers
his power and grace to the disciple. It is a practical and ethical exchange.” 12. Hence, what Patanjali
says, ‘citta vritti nirodha’, the most important requirement of spiritual sadhana is easily achieved at
gurukula.

Seva (Selfless Service):

In worldly life, an individual usually works for personal gain. Even if he does charitable
work, there is a hidden desire in the mind of the individual for name and fame. But, service done by
the disciple in Gurukula is in the true sense is selfless. The important aspect of seva is that, it is being
performed with the order of the Guru. Naturally, the disciple becomes free from the doership of that
karma and just becomes an instrument in implementing the instructions of the Guru. Thus, seva
becomes the karmayoga. This karmayoga helps the disciple to break the ongoing chain of reactions of
self-motivated actions.

The principle behind service in Gurukula is work without attachment or desire for rewards.
Since service is done with selfless motive, one’s ego is not involved and one can bypass one’s
tensions and conflicts easily. This act of seva balances the flow of energy in the body and directs
energy towards the higher centers. In the course of time, the higher centers are activated and begin to
function Thereby, one becomes creative, intuitive, and introspective.

In Gurukula, all types of work are executed by disciples as part of seva. This helps them to
nurture latent virtues and talent in them. Hence the main motto of seva, being performed at Gurukulas
is to achieve overall development of the disciple. In Gurukula, all types of students, rich or poor,
strong or weak, everybody stays together, which revives the feeling of flexibility, adjustment and
discipline. They learn to live in harmony with every one, which is an important virtue to live happily
and peacefully. Various virtues like maitri, karuna, mudita, upeksa are not only discussed, but the
effort is being made by the Guru to invoke these virtues in the sadhaka. As all types of work are done
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by disciples themselves, they realize the value of hard work and they overcome the feeling of
hesitation and sense of shame for any manual work.

Selfless service at Gurukula, brings out suppressed emotions and desires of disciples and
helps in purifying their antahkarna. “Selfless-service alone can purify the inner personality and bring
about its total integration. Through selfless action, concentration increases and helps to evolve a
personality that has a greater share of concentration regarding finer antahkarna.13

Guru is full of mercy and compassion. By assigning seva, guru helps the disciple to
channelize his energy in proper direction i.e. direction of selfless service to break the bondage of
karma. Guru has to resort to various techniques to make disciple free from ego and other negative
feelings. For this purpose, he has to become very strict at times and work as a carpenter. Carpenter
cuts and chops a piece of wood down to size, not showing least mercy until he had made something
useful out of it. Before he starts his work, the carpenter has a clear vision of what he wants to create.
Similarly, the Guru chops, saws and cuts the disciples’ ego with a clear vision of what he is trying to
achieve and shows no mercy until he has completed the process. As the carpenter transforms the wood
into an object of utility, purpose and beauty, the Guru transforms the disciple into a liberated being to
be the guiding light for others. But to receive Guru’s total grace, the disciple has to show his sincerity
and total submission to him.

The Way Forward

Today’s educational system is responsible for the mass production of specialized job hunters
to satisfy their material needs, but has restricted the growth of creative minds. It takes care of one’s
career aspects and fulfillment of their materials needs but moral and spiritual development of students
are not valued much. Now a days students pay their fees for their education, with the result that they
feel pride in the thought that their teacher is maintained out of the payment they make. This results in
diminished devotion and respect for their teachers. Tranquility and humility are absent from the life of
a student.

At present, no system of values guides the movement of knowledge towards a higher ethical
order. Morality has gone down at all levels of life. Corruption at all levels of public life has become
an accepted factor. Economies of most the counties have failed. Inflation is increasing and purchasing
power of common man has gone down. Reason behind all this is the centralization of power and
money in the hands of a small section of society. This situation has occurred because of self-centered
attitude of mightier people who are in the governing body and occupying decision-making position in
the society.
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In today’s scientific era, professional attitude dominates man’s action and life. As a result of
this, pay-n-smile attitude is prevailing in the society, which has made possible for a man to purchase
any scientific technological inventions with the power of money, irrespective of his deservingness.
This is against natural law, which states that, “deserving should get”. This has led to improper
utilization of achievement.

Favorable transition, which can shower peace and happiness on human race, is possible by
reviving gurukul system of education. Education should become a vehicle of man’s moral and
spiritual transcendence and at the same time it should serve as a means of evolution of human
consciousness. This aim of education can be achieved only by reestablishing Gurukul system of
education.

References:

1) KULARNAVA TANTRA – Tr. Arthur Avalon, Madras: Ganesh & Co. Pvt. Ltd., 1965,
P.101.
2) Ibid, PP-90-100
3) Ibid, P.91
4) Saraswati, Swami Satyasangananda, Light on guru disciple relationship, Bihar, Bihar school
of Yoga, 1984. P.26
5) Ibid, P.28.
6) Sankara’s Viveka Cudamani, Tr. Swami Chinmayananda, New Delhi Mrs. Sheila Puri, 1958,
P.44.
7) Sarasvati Swami Sangananda, Light on the guru – disciple relationship, Bihar, Bihar School
of Yoga, 1984, P.65.
8) Ibid, PP 90-92.
9) Ibid – P:298
10) Sri Aurobindo on Yoga – II Tome II, Pondicherry, Sri Aurobindo Ashram, 1958, PP. 590,
591.
11) Pujya Sri. Chandrasekharendra Saraswati Swami, “The Guru Tradition,” Mumbai, Bhartiya
Vidya Bhavan, 1991, P41.
12) “Karma and Rebirth in classical Indian Traditions” Ed. O’Flaherty & Deninger Wendy, Delhi
– Motilal Banarasidass Publishers, 1983, P12.
13) Sankara’s Vivek Chandamani, tr. Swami Chinmayananda, New Delhi, Mrs. Sheila Puri, 1958,
P.44