Who is a Guru?

The term Guru in Samskrtam throws up some very interesting connotations such as - “great, difficult, hard, important, serious, momentous, valuable, highly prized” in addition to ‘preceptor’ being the commonly understood meaning. Who then is a Guru? Or rather what is Guru-ness or Gurutva?   

The meanings indicated in the devabhAsha are indeed very useful and insightful to understand. Gurutva refers to that essence that guides us during difficult and momentous times. Gurutva refers to the vast intelligence that is like a light when we are roaming in the darkness of samsara.  

Why is a Guru essential?

If Gurutva refers to the guiding light of intelligence, would it not be critical to examine whether we ought to seek this light within us or outside of us?  

The external Guru, our Acharyas, are definitely there in the external realm. But a true Guru only facilitates the unfolding of this intelligence that is always available within us. A true Guru is he who guides us to ourselves, our highest potentials. 

In this context, the Yoga Sutra very poignantly points out: 

“निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥”

“Perceivable/external causes can only help remove obstacles, but cannot cause (and are not capable of) transformation of one’s Prakriti. This is like a farmer clearing the land and breaking bunds for water to flow.”

Here, the external causes, refer to the knowledge one receives from the books he reads or his preceptor. The Yoga Sutra categorically admits, that both of these are ‘aprayojakam’, meaning thereby, that they are only external causes that only remove obstacles from one’s path. If one has to truly transform oneself, the work has to be done by them only. There can be no substitute for that, despite having the best of Gurus.

Source: Wikimedia Commons

We can envision our life’s purpose to be similar to climbing a mountain. Our Gurus serve as milestone indicators - that guide us on this path. Whenever we are lost, they show us the light, help us course-correct and inspire us to keep moving. But to completely delegate our transformative work to the hands of the Guru is in fact very detrimental. 

Today we are witnessing several new-age Gurus that seem to assure us spiritual liberation by merely falling at their feet! This is not Gurutva but cowardice and contributes only towards soothing the ‘Guru’s’ personal ego. 

A Guru awakens one’s Viveka-buddhi (the power of discernment or the ability to discriminate that which is enlivening from that which is not) which is already present within all of us. He places great emphasis on one’s independence - that is he focuses on how  to think rather than what to think. He deeply trusts this ability of the student to be able to guide himself and is not in a state of insecurity whether the student outgrows him!

It is also pertinent to note the importance of kaala (time) and one’s peers in the learning and growing process. In this regard, the Mahabharata declares:

“आचार्यात् पादमादत्ते पादं शिष्यः स्वमेधया ।

सब्रह्मचारिभ्यः पादं पादं कालक्रमेण च ॥”

“One fourth from the teacher, one fourth from own intelligence,

One fourth from classmates, and one fourth only with time.”

The Mahabharata categorically tells us that only one-fourth of our learning is from our external Gurus. Time or one’s own life experiences is a great teacher in itself - provided one is able to reflect on the same continuously. Moreover, samvaada or seeking truth with a friend or peer is also profoundly transforming and is said to contribute to another one-fourth of one’s learning. 

Nature, or the world around us is also an important Guru for the seeking mind. This was explored in great depths by Shri Dattatreya in the Uddhava Gita. We can discover the hidden secrets of this world by observing Nature through this beautiful narration by Bhagawan Krishna. Shri Dattatreya’s 24 teachers were - Pruthvi (Earth), Vayu (Air), Akasha (Ether), Jal (Water), Agni (Fire), Chandra (Moon), Surya (Sun), Kapotha (Pigeon), Ajagar (Python), Sagara (Ocean), Pantagavat (Moth), Madhukari (Bee), Gaja (Elephant), Bee Gatherer, Hiran (Deer), Matsya (Fish), Pingala (Court Dancer), Kurura (Sparrow), Bala (Child), Kumari (Young girl), Arrow-maker, Sarpa (Snake), Spider and Wasp. Each of these led him into a profound exploration of reality by their very existence as they ignited the fire of seeking within him. 

None of this is in any way to belittle the contribution made by a preceptor in the transformation of a student. A Guru’s contribution is probably as close to the contribution made by Ishvara himself - as he is the one who channelises the daivik possibilities within us into a purposeful manifestation in this world. Definitely, this is why we consider Guru as a Deva himself (“Acharya Devo Bhava”; “Gurur Brahma, Gurur Vishnu, Gurur Devo, Mahesvara, Guruh Sakshat Param Brahma, Tasmai Shri Gurave Namaha”).

This Guru Purnima, here is an invitation to our readers to visit our Gurus - within and outside of us. Let them guide us in mundane and profound ways. Let our seeking become our greatest Dakshina (offering to the Guru). 

श्री गुरुभ्यो नमः ॥

May we stay blessed by their anugraha (grace)!