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. In these cases, even the Gurus are responsible for encouraging this overarching behaviour of their disciples. It is absolutely important that he should have attained Khecari. The path of spirituality is to annihilate the ego, even if it means to finish oneself in such pursuits. A disciple is one who is consumed by the fire of seeking. Mantra moolam Guru vakyam, moksha moolam Guru kripa. Sometimes defined as "the passing down of Vedic knowledge", it is believed to be always entrusted to the ācāryas. Sorry, your blog cannot share posts by email. Visit My 'About Page' to know more. Whatever the Guru answers falls on deaf ears and nothing gets to the heart of these pseudo-seekers. Initiation into the mysteries of Brahman will fructify only when the disciple's … for the Śankaracharya's this is, Parameṣṭhi-guru – the highest guru, who has the power to bestow mokṣa (usually depicted as, Devotion to the guru as a divine figure or, The belief that such a guru has transmitted, or will impart, Deep humility and self-effacement, admission of, Total surrender to God as the only true refuge; and, A relationship of lover and beloved known as bridal, The assignment of all or many of the material possessions of the, The strict and unconditional adherence by the, A system of various titles of implied superiority or deification which the guru assumes, and often requires the, Sometimes the authority of the guru will extend to all aspects of the, This page was last edited on 22 December 2020, at 16:42. Omniscient 1. These individuals have failed in material life and now have taken up spirituality as a means to continue from where they left off in material life. Gurur’ Vishnu: Like Lord Vishnu supports and maintains the life on the universe, the same way guru shows the path of enlightenment. Buddhism. This tradition consists of a spiritual relationship between the guru and the shishya. 2. Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapatti, which is total surrender. Both of them gave greater importance to human qualities than to political expediency. When in September 1990, Baba (His Holiness Bhaktaraj Maharaj) visited Him, He thought to Himself “Giving up custard apples etc. [5][6] In the parampara system, knowledge (in any field) is believed to be passed down through successive generations. The guru-shishya relationship has been the sacred cornerstone of our religious and educational traditions in general and music as well as dance education in particular. He also observed that the term 'living Buddha' is a translation of the Chinese words huo fuo.[16]. This doctrine is perhaps best expressed in the teachings of the four Samayacharya 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 a shishya directly to the highest possible state of spirituality or consciousness, sometimes referred to within Hinduism as moksha. There are other disciples who take to the mode of questioning or showing undue curiosity in order to keep the Guru busy. Qualities of a Disciple | Guru Disciple Relationship | Guru Shishya. are trivial matters. The rest, Providence shall arrange for. Guru Shishya relationship and How one should behave with the Guru ? Nehru recognized the heroism and spirit of defiance of Gandhi. Common characteristics of the guru–shishya relationship Ekalavya's dakshina of his right hand thumb to his guru. The guru-shishya tradition is centered around the transmission of teachings from a guru (teacher, गुरू) to a 'śiṣya' (disciple, शिष्य).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 … On the other hand, even if the Guru is not competent but the disciple has the required qualifications, Grace shall yet dawn on such a disciple and flood him with all spiritual qualities. Share this on : Twitter Facebook Whatsapp Every seeker in the primary stage has read that in Spirituality, the ultimate means of salvation is a Guru, whereas a seeker in the advanced stage actually experiences it. Therefore, for one year He stopped eating custard apples. In this process the guru both accepts the initiate as a shishya, and also agre… The guru-shishya tradition, lineage, or parampara, denotes a succession of teachers and disciples in traditional Indian culture and religions such as Hinduism, Sikhism, Jainism and Buddhism.It is the tradition of spiritual relationship and mentoring where teachings are transmitted from a guru "teacher" Sanskrit: गुरु) to a śiṣya "disciple" (Sanskrit: शिष्य) or chela. These people suck the spirit out of spirituality with their behaviour and their tendency of wasting the Guru’s time. The spiritual relationship of shishya sees the guru vocally passing on their knowledge of different aspects of life to the disciple. Common characteristics of the guru-shishya relationship Within the broad spectrum of the Hindu religion, the guru-shishya relationship can be found in numerous variant forms including tantra. Since ancient times, the guru- shishya relationship has held immense importance. A so-called Saint asked His Holiness Dr. Athavale (Sanatan’s source of inspiration) to give up eating His most favourite food item. Financially supporting the guru Rendering physical seva in the ashram Manas pooja or serving through the mind No preference as such. The seeker must serve the guru and submit his questions with all humility so that doubt may be removed. In shishya, the speaker-listener relationship must be based on the honesty of the mentor as well as the commitment, respect and devotion of the student. Instead, a guru who embodies actual lived qualities defines them. The guru becomes known as the vajra (figuratively "diamond") guru, the one who is the source of initiation into the tantric deity. In the Pali Buddhist tradition, magae the Bhikkus are also known as Sekhas (SN XLVIII.53 Sekha Sutta). 3. The disciple who after, receiving instructions from the Guru depends on self-effort, centered in the ego or looks towards other sources of help, a slave to the diktat of the mind, driven by unnecessary variety can never derive benefits from the Grace of the Guru. In that process, he is recognised without his intent, by the world, by the will of the Supreme Lord, as a Guru, One gets connected to the Guru through the desire to get liberated from bondage. That is, the centre of dhyan for a shishya is the form of his/her Guru, all the pilgrimages are made by the shishya at the feet of the Guru; Guru’s every word is a mantra (codified energy) for the shishya and he/she attains moksha only by the grace of the Guru. for the, Parātpara-guru – the guru who is the source of knowledge for many traditions (e.g. Qualities of a Guru. In the Pali Buddhist tradition, the Bhikkus are also known as Sekha's (SN XLVIII.53 Sekha Sutta). A drop of milk cannot be retained in a vessel, even if the ocean of milk were to be poured into this vessel, full of holes. 1 A. 2. This tradition consists of a spiritual relationship between the guru and the shishya. Like a friend guides through the path, like a mother caresses and loves, like a father scolds and guides to achieve the goal. When this fire is intense, he shall be automatically equipped with Truth, to be able to “See” and move ahead. Sometimes the sages are women, and the instructions may be sought by kings. At Kalariyil Dharmikam Ashram, Kalaripayattu training takes place inside the ‘Kalari,’ which is the martial arts school. 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. The guru as well as his shishya stood for the toiling humanity. There is yet another category of disciples who are liked by their Gurus and become the favourite of their Gurus in so many ways. Qualities of a disciple - To be accepted as a disciple by a Guru, one needs to gain the grace of a Saint. a husband answering questions about immortality; a teenage boy being taught by Yama, Hinduism's Lord of Death). Between these two there are many variations in degree and form of authority. In the Vedas, the knowledge of Brahman (brahmavidya) is communicated from guru to shishya by oral lore. Otherwise the normal materialistic teachers who are also Gurus can help us with our normal survival skills. 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. Only a disciple who has the required qualifications shall attain the teachings of the Guru. Convinced of his qualifications, Lord Yama goes into a deep mood reflecting on the glory of the Vedantic Guru, the glory of the qualified shishya of such a Guru, the glory of the teaching, and the misery of those people who settle for the pleasures of … This can happen only when both the guru and shishya have the requisite qualities. A Truth seeker can have only one objective and that is Truth. Within the broad spectrum of the Hindu religion, the guru-shishya relationship can be found in numerous variant forms including Tantra. The relationship between Guru and Shishya is all embracing, an all encompassing one as Yogiraj Sri Shyamacharan Lahiree Mahasaya, Fountain-Head of Kriyayoga as stated - "GURU SAMAN DATA NAHI" - ("None can equal the munificence of a Guru") because the Kriyayoga Guru is introspective, epitome of boundless love enabling the disciple to rectify his shortcomings … Such disciples are interested in hogging attention alone. Within the broad spectrum of the Hindu religion, the guru–shishya relationship can be found in numerous variant forms including tantra. "The teacher-student relationship" in, liberation from the cycle of births and deaths, The Wisdom of Imperfection: The Challenge of Individuation in Buddhist Life, Boundaries, Dynamics and Construction of Traditions in South Asia, Poetics of Conduct: Oral Narrative and Moral Being in a South Indian Town, Patronage and Popularisation, Pilgrimage and Procession, https://en.wikipedia.org/w/index.php?title=Guru–shishya_tradition&oldid=995736175, Articles with Dutch-language sources (nl), Articles containing Sanskrit-language text, All articles that may contain original research, Articles that may contain original research from May 2008, Articles with unsourced statements from May 2008, Creative Commons Attribution-ShareAlike License. Sekha 's ( SN XLVIII.53 Sekha Sutta ) being, the guru-shishya can. 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