"You have been told; why have you not realized?": The Guru-shishya Relationship
Mystic experiences: Guru shishya Relationship - Further, here's a story of Dada Tapeshvarananda:In I was a Central worker. During a few. Rishi: “We are celebrating Guru Purnima on that day”. to you the other part called the Guru-Sishya parampara or Guru-Sishya tradition. A guru is more than a teacher--he's an instructor who passes on all his knowledge. If you have one, Delivering you the best in inspirational articles, life stories, quotes and more. Bible Reading I saw the Indian guru-shishya relationship as vaguely hypocritical. In my new . 6 Misconceptions About the Bible · You've read.
Shaktipat The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into the selves of his disciples and communicates its particular characteristic. In this process the disciple is made part of the spiritual family kula - a family which is not based on blood relations but on people of the same knowledge.
Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapattiwhich is total surrender. The bhakti form of the guru—shishya relationship generally incorporates three primary beliefs or practices: Devotion to the guru as a divine figure or Avatar. 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: Deep humility and self-effacement, admission of sin and weakness; Total surrender to God as the only true refuge; and A relationship of lover and beloved known as bridal mysticismin which the devotee is the bride and Siva the bridegroom.
In its most extreme form it sometimes includes: The assignment of all or many of the material possessions of the shishya to the guru. The strict and unconditional adherence by the shishya to all of the commands of the guru.
Spirit of guru bhakti - The Hindu
An example is the legend that Karna silently bore the pain of a wasp stinging his thigh so as not to disturb his guru Parashurama. A system of various titles of implied superiority or deification which the guru assumes, and often requires the shishya to use whenever addressing the guru.
The requirement that the shishya engage in various forms of physical demonstrations of affection towards the guru, such as bowing, kissing the hands or feet of the guru, and sometimes agreeing to various physical punishments as may sometimes be ordered by the guru.
Sometimes the authority of the guru will extend to all aspects of the shishya's life, including sexuality, livelihood, social life, etc.
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. In the bhakti guru—shishya relationship the guru is often believed to have supernatural powers, leading to the deification of the guru. In the Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and a source of inspiration on the path to Enlightenment.
I was barely 18 when I moved to America, and I was shocked by the way students treated their teachers. American students called their teachers by first names.Bible Stories for Sleep: Ruth and Naomi
American students joked around with their gurus. American professors expected it--enjoyed it even. Fifteen years in America changed me: I bought into the American teaching method.
In my new frame of mind, Indian gurus demanded respect while American professors earned it. Indian gurus expected deference. American teachers on the other hand, were much more straightforward.
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They were able to handle a questioning mind; they catered to it even. Many winds have passed since then. I am back in India now. He lives here in Bangalore and is a renowned singer. Twice a week I visit his home. There, in his tiny book-lined study amidst portraits of various Hindu gods, we practice music. I sit on the floor and sing to him.
He sits on his wooden armchair and corrects my notes. Through these hour-long music sessions, I am finally beginning to understand what a guru is.
Sitting on the floor, I look up to him, literally and figuratively. At the end of each class, I prostrate myself on the floor and touch his feet to receive blessings.
In him, I see a man who lives for his art. He is a musician who seems untouched by the rampant consumerism that is slowly overtaking India. My guru cares only about one thing: Sangeeta Shastra The science of music. He spends his day practicing his music and teaching others.
In his devotion to music and his disdain for most other worldly things, he seems other-worldly, somehow eternal. To paraphrase Mahatma Gandhi, his life is his message, and he leads by example.
He is a strict teacher. A wrong note brings an automatic frown on his face. He expects me to sing to the rhythm of the song without fudging it. He spots errors in the tonality of my voice immediately. Most Hindu rituals are started with a sankalp. The first thing my guru asked me was: What did I want from our music lessons.