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by Jayaram V
What the followers think about their gurus
1. Gurus are dispellers of darkness. They help people with
their spiritual knowledge and influence in society.
2. Gurus have extraordinary powers. They can transform people
with a mere glance or touch.
3. Gurus play a vital role in the continuation of Hindu
tradition. They uphold its tenets and act as its protectors and
spokesmen.
4. A guru is God in human form. Meeting him is equal to
meeting God.
5. Gurus have miraculous powers. They can read minds, heal
people and revive the sick and the disabled. They are omniscient
and omnipresent and can help people remotely.
6. A guru can neutralize the ill effects of karma, transfer
their spiritual energy to others or hasten a disciple's spiritual progress.
7. Gurus often indulge in erratic, outrageous
and abnormal behavior to discourage people coming to
them. One should never judge them on
the basis of their appearance or behavior.
What the critics say
1. There are many bogus gurus who do immense harm to the
public through fraud and deception.
2. The bogus gurus misuse their status to collect money,
abuse children or
exploit women purely for sexual activity.
3. The deceptive gurus indulge in self-promotion, criminal activities and anti-
social behavior. Cases of murder, land grabbing and accounting
fraud are not uncommon against them.
4. Some become gurus on account of herdeity, family status or
connection with the original guru.
Once they succeed, they misuse their power and position.
5. There is nothing new in what most gurus teach. The
information is already there in the scriptures. They just add
their personal touch and a brand name and pass it on as their own.
6. Many gurus encourage
personality cult and blind following. They do not clarify rumors
and stories about their miraculous powers or clear people's
doubt. They deliberately distort their past achievements and
allow people to engage
in rumors and gossip to let their past remain a mystery.
7. Many gurus seek wealth and political power to promote
themselves and their interests, showing undue favors to questionable characters, while the
common people are limited to general audience. They also take
undue interest in people coming from abroad and travel
frequently to foreign countries to extend their power base.
8. The movement initiated by the gurus usually degenerate
after their demise. Their followers quarrel among themselves and
start their own movements, each claiming their legitimacy to the
succession. Such power struggle among the close confidents of
gurus shows lack of discretion and personal failure on their
part in choosing their disciples.
What this article is about
According to Hindu tradition, a guru is an enlightened
master, a perfect being who appears among people, out of
unconditional love, to help them return to their source. He is
like a bodhisattva, who sets aside his own priorities for the
welfare of the world. Those who come into contact with an
enlightened master are deemed ripe for salvation, who gives them an
unique opportunity to hasten their liberation. A true master comes to this world
rarely. He becomes a guru after prolonged practice over several
lives. His mere presence
in the world electrifies the atmosphere and inspires millions of
people
to turn to spiritualism. Slowly but surely he transforms the people
who come into contact with them through his teachings and
techniques.
This article acknowledges that there are both true and false
gurus and distinguishing one from the other is not easy. Therefore people ought to be careful in selecting their
spiritual mentors. Choosing a wrong guru can seriously diminish
one's
chances of salvation. Having trust in God is always
helpful, but taking certain precautions about one's own
spiritual life is prudence, especially in a
world where truth is not what it seems to be. Spiritual journey is
far more riskier and
arduous than
crossing the Himalayas. Much depends upon whom you select as
your guru and what is your equation with him. There is no apparent
advantage in going to a capable guru if he or she is too busy
to pay you any attention. This articles
helps you know what to look for and what to avoid in selecting a
spiritual
guru, without emotion and confusion, using the faculties of
reason and common sense.
God comes to us in many forms, but He comes especially in the form of a guru to show us the way. He
speaks to us through him to address our spiritual needs.
When you are empty, God fills in the vacuum. Gurus are such
because they are empty in themselves and are filled with the
presence of God. In Kashmiri
Saivism, a guru is considered to be the primary source of
liberation. Abhinavagupta, one of the chief proponent of the
sect, suggests that of the three means available for liberation,
the grace of Siva in the form of a spiritual guru (sambavopaya)
is the most effective. It stands well above the other two,
namely the use of spiritual energy such as kundalini (saktopaya)
and the use of personal effort (anavopaya). Some followers of the
school also believe that a guru can transfer his or her
own spiritual energy (shakti) to their followers and enlighten
them instantly, using a special
technique called shaktipatha.
There are some gurus in India who claim to awaken the kundalini
en masse
in a group of people by their mere presence or a gentle touch.
Since gurus enjoy such regard in our tradition, it is
very easy to fall into the trap of bogus gurus. Therefore when
we are looking for a guru, we have to be careful and make sure
that we are not taking any chances.
Use your buddhi or common sense
Selecting a guru for your spiritual salvation is not easy.
Our world is complex, where
it is difficult to discern truth behind the facade of
appearances. There is falsehood and and there are fake gurus.
Some times we come into their grip because of our previous
karmas. The
false gurus interfere with our spiritual progress. They create
confusion in our minds and lead us astray. In this world things
are not what they appear to be and not what they are.
The world is created to cause distraction and so we cannot
expect it to be different. With our limited
knowledge and faculties, it is difficult to know who is who. It
is not difficult for charlatans and impostors to pose as
virtuous gurus, especially when we have such stereotypic images
of gurus and sadhus in our minds. Outwardly they all look the
same except for small details such as the manner in which they
tie their hair or wear a robe. The diversity of Hinduism and
its antiquity coupled with the absence of an regulating body, provide
ample
opportunities to the pretentious and the dubious to
pose as spiritual gurus, claiming connection with an ancient master or
a forgotten tradition.
A guru should be chosen with caution, just as
you would select a
lawyer, doctor or tax consultant. In case of a guru you may have to be
even more careful because of the consequences and their lasting
effect. A fake doctor may endanger your life or health, but a
pretentious guru will delay your
salvation for many lives to come. Many lives are wasted by fake
gurus, playing upon others' religious sentiments and misleading
them into total submission. Imagine spending your whole
life with a spiritual master only to realize in the end that all
the while you were chasing a mirage! Many who surrender to the
whims of false gurus are destroyed for ever. Some persist on the
path even after they come to know about them. They
refuse to acknowledge truth even after seeing inconsistencies and disturbing signs in the
conduct of their masters. But as if propelled by fate, they willingly follow a perilous path
that culminates in their
self-destruction.
The help of a genuine guru is vital for your salvation
Salvation is a difficult process of
self-transformation. It demands many personal sacrifices on your
part both physically and mentally, as it is essentially a
self-cleansing process without guarantees. It is a journey through a
treacherous course of unknown risks and destabilizing
forces, in which the path appears and disappears as you step
forward, filled with snares of
distraction and demons of deception, which is why we need a guru
in the first place. Only a guru can show us the way
through the dense forest and
protect us from harm by taking responsibility for our lives and
actions. He
neutralizes our karma and saves us from evil.
A fake guru
does the opposite. He throws us to the demons of doubt and
despair and leaves us to
our fate. With his ignorance and incompetence he compounds our
problems and leads us into dark tamas.
According to Hindu beliefs, a guru comes to us by the will of
God, according to our preparation, readiness, aspiration, karma
and faith. Just as the aspirants are eager to find
their gurus, the gurus are eager to find their flock. Their
coming together is said to be an event of great significance for
both of them
and also the world in general, as it happened in case of Sri
Ramakrishna and Swami Vivekananda, because their association
has the potential to elevate the entire earth consciousness by
suffusing it with powerful vibrations.
The difference between a guru and a teacher - money
In ancient India there was a clear distinction between a
spiritual master (guru)
and an ordinary teacher (adhyapak). A guru commanded more respect in
society than the teacher because he selected students on merit
and assumed responsibility for their lives for the duration of their
stay with him. They lived in his household, receiving
knowledge from him directly, mastering the scriptures, while he took care of
them, without expecting
or insisting any
monetary benefit or rewards in return. He taught them as he
pleased provided they stood up to his standards and expectations.
The teacher on the other hand,
taught the students by charging money, without taking responsibility for their personal
care. Further, the guru was an enlightened master, who lived in
a forest, while the teacher, who was usually an erudite and
virtuous scholar, lived amidst people and helped his students excel in their
chosen professions. At the end of their education, it was
customary for the students to reward their gurus with a a gift (dakshina), without
their asking, while the
teacher received remuneration regularly for his services. The teachers were mostly
this worldly, while the gurus were other worldly. The teachers
taught the way to live in the world and succeed, while the gurus
helped their students to transcend themselves and become
self-aware. The teachers focused on the knowledge of rituals
(karmakanda) while the gurus on the knowledge of the Self
(atma-jnanam).
As is evident from the Isa Upanishad, in ancient
India both the above mentioned approaches were deemed necessary for the
continuation of dharma. The lower knowledge helped people live
in the world, while the higher knowledge led them to liberation.
Over the centuries the traditional roles of both the gurus and teachers
underwent considerable change. The gurus now act more as
self-appointed spokesmen of dharma and messengers of
faith, wielding considerable power and authority, while the teachers have become degraded into
mere
working class with a limited role and diminished prestige.
The gurus now show no discomfort in accepting money and donations
from their followers
and prefer to live amidst people rather than in the forests. This
development has the potential to
corrupt and disrupt the very institutions and ideals they
establish and promote. At the height of their popularity, some
gurus become embroiled in controversies and court cases because
of the petty jalousies and rivalries among his own followers.
Surrender to God and seek His help
You can either let things happen to you or make things happen. The
former is the way of the spirit and the latter is the way of the
world. In spiritual matters, the former is the recommended
option. So choose your guru passively. Let him come to you through the
will of God, according to your deepest aspiration. Often in our eagerness
and out of impatience, we try to regulate our lives. It may
not always be the best course, since we have many limitations.
Problems are better resolved when we seek the help of
the higher intelligence that resides in us. Place your trust in God and allow Him
to introduce you to a right master. If you do not believe in God,
seek the help of your
inner Self. If you do not believe in
it either, follow your deepest and most genuine aspiration
and let it
create the right conditions for you. In any case wait for a
master to manifest himself in your life and help you reach the other
shore. Till such time wait with passive aspiration, reading the scriptures,
practicing yoga and meditation and cultivating virtues.
Know why you are looking for a guru
People seek gurus for various reasons, ranging from purely
selfish and materialistic to highly spiritual. It is important
for you to do some honest soul searching and know why you seek a
guru in the first place. Are you looking for him because you
need a mental crutch? A guru is not a substitute for your parents, children or
spouse. A guru is not to be sought because you are trying to
fill some emptiness in your life. You seek a guru because you
want to be liberated. You seek a guru because you want to
escape from the consequences of your actions and find stability
in yourself. You do it because you want to be
free from all the distracting and disturbing events in your
life.
You should not go to a guru unless you are seeking moksha
(liberation). A guru is not a replacement for a shrink or a life
coach. You will not go to him because you have problems in
your life and you want him to use his powers to
resolve them for you. You will not rush to him because you are
bored with your life and looking for some excitement. A guru may
do all this on his own, but it is not why people should seek a
guru. Spiritual practice is a serious endeavor. It demands a hard
life and uncompromising discipline. Unless you are serious about
it, you should remain confined to worldly activities, pursuing
the other three aims: religious practice (dharma), wealth (artha)
and sensuous pleasure (kama).
There should be also no illusions in your mind about your relationship with your guru
and what you can expect from him. A true guru is a detached
person, free from all desires (vasanas) and latent impressions
(samskaras). He has no relationship with anyone or anything in
particular,
because he should have renounced all before he embarked upon his
spiritual journey. In his enlightened mind all are equal
to him. Otherwise he cannot be truly an enlightened person. A
true master may at times show annoyance and deference, but it is
mostly to accomplish some transformation. Strictly, an enlightened guru has no personality of his own.
It is replaced either by the higher Self or by the presence of
God. Although he lives amidst the world, he is not part of it.
So when you are seeking a guru, examine your own intentions.
Be honest with yourself. There is nothing wrong with seeking a
guru's help to resolve some personal issues. People do it
all the time. But it should not be the only reason why you go to him.
A guru is a dispeller of illusions, not their perpetuator. He
may help you in resolving some worldly matters, not because he
wants you to get stuck deeper and deeper in desires but because
he knows that it is critical to your life and further progress
on the path. If your intentions are mixed, you will eventually
become disappointed and leave him or go to another master to
repeat the same story. We often hear stories about people who turn
against their own gurus and become their bitter enemies and worst critics.
It happens because either the gurus are dishonest or their
disciples are deluded.
A guru is not a substitute for good conduct and inner purity
You cannot be insincere in you conduct and impure in your
thoughts and expect your guru to take care of you. Spiritual practice demands a high degree
of commitment on your part. There is a reason why in the Ashtanga yoga the
yamas and niyamas (rules and restrictions) come first while samadhi
(self-absorption) comes in the end. There is also a reason why
dharma (religious observances) is placed before the other three
aims of human life, which are already mentioned in a previous
paragraph. Virtue or righteous conduct
is the foundation of spiritual life. Without it the doors of
enlightenment remain shut. One should cultivate the divine
qualities and stay clear of the demonic qualities mentioned in the Bhagavadgita.
Many entertain the false notion that if you do some
worship (pooja) and pay some respects to the divinities, it
would be alright. But it is not sufficient. Without virtue the
gates of enlightenment never open. Some may argue that with
simple devotion one can please God and ascend to His abode
(either Vaikuntha or Kailasa or Brahmaloka). But true devotion to God (iswara pranidhana) is
possible only for a devotee who is virtuous and whose the mind and body
are filled with the
brilliance of purity (sattva). Do not be under the impression
that as a rule your guru will overlook your insincerity and
grant you liberation because you have become his close follower. He may do
it sometimes for some, for reasons completely beyond our grasp. But it is not
the usual norm. A guru looks for people who are innerly sincere
and pure and who strive to overcome their imperfections. He
prefers them to the millions, who are caught in the web of
worldly pursuits and go to a guru to assuage their fears and
feelings of guilt.
A guru is not a substitute for God
A guru channels the very energy and wisdom of God. But he is not a
substitute for Him. You may have reverence and respect for your
guru, but also should remember that he is but an intermediary. A
television or a radio is not the actual source. The source is
somewhere. You will not worship them simply because they are
transmitting a highly spiritual message. So should be the case
with a guru. A guru brings you in
contact with God. He connects you with the source. But as a
person he is not the source. We should never lose sight of this
fact and mistake one for the other. You can have all the love
and respect for your guru, but should not end up stuck with his
personal charm or physical form.
Attachment with one's guru is also an obstacle on the path
and sometimes a great source of delusion. It is a pity to
see people groveling in front of their gurus or vying with each
other to invite him to their homes. In the Brihadaranyaka
Upanishad, Yajnavalkya says to his wife Maitreyi very aplty, "It
is not for the love of a wife that wife is dear but for the love
of the Soul in wife that wife is dear." And he extends the same
concepts to several things. It as well applies to the spiritual
teachers whom we love and respect. We respect them not because
they are great in themselves but because of the presence of God
in them.
Find a guru who can guide you personally and regularly
What is the use of a guru whom you cannot meet personally for
guidance? What is the benefit of seeking the help of a guru who has
no time to talk to you or enquire about your progress? Is it
prudent to follow someone who takes on a million followers and
keeps adding more without paying attention to those who have
already
been enlisted? Traditionally a guru should only have that many as his
disciples whom he can personally guide on day to day basis.
Imagine how much your children will learn if they happen to see their teachers once in a while
from a podium, on a television, at an airport or in a
helicopter? Spiritual learning requires a much closer attention. Will
you go to a doctor whom you can hardly meet and who wants you to
cure yourself with the help of his talks, tapes, videos
and books? A guru should be able to spend time with his
disciples and guide them personally on a regular basis. Some may argue that
a real guru can guide his disciples remotely with his spiritual
power. It may be true, but the question is how many people one can
guide at a time in this manner? Besides if a guru is so omniscient
and omnipresent, where is the need for him to travel all over
the world and enlist more? He can as well sit in his
ashram and materialize things.
In the present day world it is very difficult to find a
genuine guru who pays individual attention to the spiritual needs of
his followers. Most of them are interested in reforming
the world or transforming the masses with their messianic appeal.
They engage in multitasking, travelling most of the time or
meeting influential people, delegating the primary
responsibility of spiritual practice to the little avatars, their
trained
disciples. By focusing on the mass transformation of the world rather than
individuals, they are breaking away from a long known tradition
of Hinduism, which is to guide individual aspirants
according to their merit and teach only those who qualify. In the ancient world a guru
parted with his secrets only if the students were ripe for spiritual
knowledge, a concept which is expressed in the Bhagavadgita and
many Hindu scriptures. Now a days, for reasons unfathomable, our gurus
are focused on
reforming not individuals, but entire communities and nations. They are acting
more like prophets and messengers of God, rather than spiritual
guides and healers. They do not mind to be treated as incarnations
of God and
put on a higher pedestal and worshipped with all fanfare. By
reaching out to a large number of people on a global scale and
establishing spiritual empires that span across nations, they may
be elevating the collective consciousness of the mankind, but
their global approach to spiritual communism and collective
mysticism is unlikely to help either Hinduism or the serious seekers of
truth in the long run.
So if a guru thinks he or she is born for the world and lives
in an ivory tower, let it be.
You do not have to join the circus. You can look for
alternatives or another guru who is also eagerly waiting for
genuine aspirants. In the land of the Vedas and the Upanishads,
you will find someone who can help you. Some effort may be
required because they usually shun publicity and hide in remote
places, away from the humdrum of public life.
Spiritual practice is not a social activity or the means to
philanthropy.
You do not go to a guru because you are looking for some
excitement or want to become a sycophant. You seek him because you think
he has the right means for your liberation. If you think your guru
can communicate with you supernaturally or clairvoyantly while
jet setting in some remote part of the world, first check with
him before you delude yourself. Otherwise stay clear of the
chosen one. Why to use a router that is always busy and
remotely connected, when you can reach the
very power within you that he also channels? God is the source
of all. He resides in everyone. If you seek Him sincerely you
will find Him more easily than catching the glance of an
otherwise busy guru.
Conclusion
In line with the teachings of the Brihadaranyaka Upanishad, it is not for the love of a guru that a guru is dear but for the love of Self in
the guru that a guru is dear. We live in an uncertain world. Our
lives are unpredictable. We have limited abilities in coping
with the problems of our lives. So is the case with using our perceptions, knowledge,
intelligence and discretion. We also live under many illusions about
ourselves, others and the world in general. We do not know
clearly what we know and what we can do. We are a mystery to
ourselves and others. In these
circumstances it is natural for people to seek the wisdom of
gurus, who seem to know all answers to our problems and
unravel the mysteries surrounding our existence. It is comforting
to know that some one can provide clarity and certainty in an
uncertain world and watch our backs as we are engaged in our
daily battles. But gurus are not another means to pursue our
worldly goals and fulfill our desires. They are here to
disentangle us from worldly activities and provide guidance to
those who are serious about their liberation. If you are not
serious about it, you should better do something else and if you
are serious you should better focus on what the guru teach
rather than joining his admiration society for the thrill of
seeking his approval.
Suggested Further Reading
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