Guru–shishya tradition - Wikipedia
Swami Vivekananda - Bharat Me Guru Shishya Parampara ki Mashal (Hindi) . It tells the tradition and importance of Guru-Shishya relation since the ancient. In this essay I examine the interpersonal dynamics of guru-shishya relationship, whereby in the bhakti tradition the guru ascends to a deified status through. This article provides practical information on Guru Shishya relationship and how a disciple should behave with the Guru.
An easy solution to this is to do what Saints and Gurus expect and that is, practice of Spirituality, alone.
This article provides practical information on Guru Shishya relationship and how a disciple should behave with the Guru. How should one approach the Guru? One should approach Him with empty mind: Do not possess any thoughts in mind and listen to everything that He says.
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We should not hide anything from Him. The clothes should be simple. This bestows an even greater benefit. Offering something Instead of offering sweets, garlands, coconuts, etc. This is because, the Guru distributes the sweets, garlands, coconuts, etc. However, the most valuable thing that one can offer to the Guru is bhav Spiritual emotion which is the most important in Guru Shishya relationship.
One should take advantage of this phenomenon. What should one do when the Guru reprimands, abuses or beats? His Holiness Bhaktaraj Maharaj Baba: One should not force the Guru to eat One should not force Guru to eat due to the following reasons.
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Guru has no likes and dislikes of His own. Even if the Guru just touches a food item it is an expression of His acceptance. Her intention was not to celebrate Diwali joyously with Baba, instead her attention was fixed on whether Baba was following dietary restrictions like not eating oily foods.S N Goenka-Guru Shishya Sambandh(गुरू शिष्य सम्बन्ध) in hindi
Another lady disciple of His wept after Baba scolded her because she felt upset that it must have caused Him trouble to yell at her. Once at Indore at the construction site of the Ashram, Baba standing on broken bricks was beating up a disciple. The disciple however instead of paying attention to the beating was worried lest Baba lost His balance and fell injuring Himself.
The Guru does not like that. He will come whenever He wishes.
If one maintains this bhav, then the Guru Himself visits one without an invitation and even moves freely in and around the house. One should not make the Guru an invalid Bringing the car to the doorstep, keeping a toothbrush and water for brushing teeth by the bedside, fetching water to wash hands after a meal, lifting His luggage, etc.
The disciple should see that the Guru gets at least some exercise.
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Thus, He remains healthy and there are less chances of His falling ill. Though the Guru is unaffected by His illness, if He remains in good health it proves beneficial to the disciple itself. The behaviour of a disciple staying at tirthakshetra Place of pilgrimage along with the Guru Never embark on a pilgrimage to a holy place like Kashi or visit a temple without serving the Guru.
Do not go on a pilgrimage, to a temple, care for the physical body or pay a visit to someone. 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. 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.
The guru is seen as Buddha.