These Saptdha (Septuple/Sevenfold characteristics) only represents the seven different energies (Powers). Paramparā (Sanskrit: परम्परा, paramparā) literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition. In the Pali Buddhist tradition, the Bhikkus are also known as Sekha's (SN XLVIII.53 Sekha Sutta). [original research? Unless the disciple who is guided somewhat, by his noble intentions a true Guru-disciple relationship can never blossom. Such disciples are interested in hogging attention alone. 1 B. A Truth seeker can have only one objective and that is Truth. There are many reasons as to why Nehru was drawn towards Gandhi. A. The guru–shishya tradition, or parampara ("lineage"), denotes a succession of teachers and disciples in traditional Vedic culture and religions such as Hinduism, Jainism, Sikhism and Buddhism (Tibetan and Zen tradition). 2. Sometimes defined as "the passing down of Vedic knowledge", it is believed to be always entrusted to the ācāryas. The ideal shishya defers to his guru, modeling his exemplary behavior and demeanor, and deferring to the guru’s judgment without skepticism. 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. The Guru also gets influenced by the so-called docile behaviour of the disciple. When the disciple is ready to die for Truth, even if it means to die penniless, in one’s search for Truth, such seeking can be called true seeking. Which type of devotional service do you prefer? Guru is energy, the medium through which jnana or knowledge flows to the shishya or disciple. This quality helps them in handling … Their hearts bled for the poor and down trodden. For the 1997 film, see, Abhinavagupta: The Kula Ritual, as Elaborated in Chapter 29 of the Tantrāloka, John R. Dupuche, Page 131, Preece, Rob. I am settled in Sri Dham Goverdhan, Mathura after retiring from active service. [10] According to Advaita, the seeker will be able to attain liberation from the cycle of births and deaths (moksha). Within the broad spectrum of the Hindu religion, the guru-shishya relationship can be found in numerous variant forms including tantra. However even such Guru Disciple relationships are driven by ego-massaging intentions and hence this can never be a true relationship based on Truth. Do not analyze the Guru’s directives … In this process the guru both accepts the initiate as a shishya, and also agre… Today, I will talk to you about the qualities of a great Guru in the context of present day teaching. It is separated from the socio-political structure and spans across social/political divisions since such knowledge is beyond those divisions. Helps us Create better Content. In the video Niruma addresses the question based on the importance of a guru in one's life. If one is chit-chatting about spirituality, it should be clear that he cannot be a seeker and he is only seeking newer avenues of satisfying his ego. 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. The disciple should be a Truth seeker and should be driven by the goal of becoming a Truth seeker and nothing else. In the early oral traditions of the Upanishads, the guru–shishya relationship had evolved into a fundamental component of Hinduism. It has never been the case with our sages of the bygone years, nor shall it be the case for the sages who are yet to make their appearance. 2. The bhakti form of the guru–shishya relationship generally incorporates three primary beliefs or practices: In the ego-destroying principle of prapatti (Sanskrit, "Throwing oneself down"), the level of the submission of the will of the shishya 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. The Vedas themselves prescribe for a young brahmachari to be sent to a Gurukul where the Guru (referred to also as acharya) teaches the pupil the Vedas and Vedangas. He describes this as a folk etymology. If this does not happen, the Supreme Lord shall appear directly before such a sincere soul and present Himself as the Guru. [citation needed], In Vajrayana (tantric Buddhism) as the guru is perceived as the way itself. Initiation into the mysteries of Brahman will fructify only when the disciple's … Buddhism. Like a friend guides through the path, like a mother caresses and loves, like a father scolds and guides to achieve the goal. The guru becomes known as the vajra (figuratively "diamond") guru, the one who is the source of initiation into the tantric deity. Some common elements in this relationship include: In the Upanishads, gurus and disciples appear in a variety of settings (e.g. "[6], 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. ], Advaita Vedānta requires anyone seeking to study Advaita Vedānta to do so from a guru (teacher). In Tibetan texts, emphasis is placed upon praising the virtues of the guru. Sometimes the sages are women, and the instructions may be sought by kings. 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 a Bodhisattva. Delineated as affection and submission, the guru-shishya practices of the Vaisnavites and Saivite sects show how guru-deification and worship was constructed and authorized in the Bhakti Cults (Mlecko 1982:46). 1 A. Smriti (memory), Mati (insight), Medha (intelligence), Uha (wisdom), Apoha (willpower), and Shishya – Nishpadana (production of good disciples).. Kindly fill out surveys in the Posts and Home page. "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. | Valmiki Ramayana-4. A Guru Parampara may well be needed. The rest, Providence shall arrange for. Qualities like – magnetic glow of an awakened personality, absolute mastery of technique integrating the body and soul of the dance art, a live sense of rhythm and tempo in … The Kriyayoga Guru inevitably has to be sadhana-oriented. There is another lot of disciples who feel that they maintain the Guru with their money. Since ancient times, the guru- shishya relationship has held immense importance. This can be done through stories, songs or any other form of oral communication. [3], In paramapara, not only is the immediate guru revered, the three preceding gurus are also worshipped or revered. The Hindus believe that the Vedas have been handed down through the ages from guru to shishya. Guru is not a physical form. January 1, 2020 July 19, 2015. When someone is committed to Truth and Truth alone, then by the Will of the Lord one is selected by Him, to guide other people. The seeker must serve the guru and submit his questions with all humility so that doubt may be removed. [14] Without the teacher, it is asserted, there can be no experience or insight. Some common elements in this relationship include: 1. While some argue for freedom of interpretation others maintain that "Although an ācārya speaks according to the time and circumstance in which he appears, he upholds the original conclusion, or siddhānta, of the Vedic literature. It is the guru’s greatest responsibility to help their disciples’ progress and build a strong guru shishya relationship. 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. He should be compassionate, devoid of anger, conquereror of the sensory vices, be replete with love for mankind. Instead, a guru who embodies actual lived qualities defines them. Visit My 'About Page' to know more. It is important that disciples should seek and ask the right questions. They take undue advantage of their closeness to the Guru to dominate others who are trying to get access to the Guru. After the stay at the Gurukul the brahmachari returns home after performing a ceremony called samavartana. Between these two there are many variations in degree and form of authority. The gurus inculcate all good habits and personality traits in students and make them good students. The students are molded under the guidance of their mentors. Delineated as affection and submission, the guru-shishya practices of the Vaisnavites and Saivite sects show how guru-deification and worship was constructed and authorized in the Bhakti Cults (Mlecko 1982:46). 2. Guru–shishya means "succession from guru to disciple". This is the problem in today’s world. In Tibetan texts, emphasis is placed upon praising the virtues of the guru eventually the. 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