The Guru and the Seeker
The Sanskrit word ‘guru’ has been in use throughout India for many millennia, since the Vedic era. Translated, it means ‘teacher’, but actually represents a meaning beyond the general translation. ‘Gu’ means ‘ignorance’ and ‘ru’ means ‘dispeller’. The guru, thus, is one who dispels ignorance — of all types — and gives knowledge. The original sense in which the title ‘guru’ was used referred to the spiritually accomplished seers of Vedic times who guided the young students living and learning in their ashrams, known as gurukuls. The guru tutored his young shishyas (students) in a variety of spiritual and secular disciplines. In this way the guru fulfilled many roles: as a teacher, counsellor, father-figure, and even as a bridge to the Divine. The guru was principally all this, and more. In this sense, he is an entity which has no exact equivalent in Western culture.
Traditionally, the guru is primarily regarded as a personal spiritual mentor. He possesses not only theoretical knowledge but the experience of the spiritual heights to which he leads his shishyas. The sages of the Vedic and Upanishadic eras passed on this profound spiritual wisdom to their disciples. And the disciples, in turn, served their guru and, later, they too imparted this knowledge to their students.
In this way, the guru-shishya tradition of Hinduism has been nurtured from Vedic times right up to the present day.
THE NEED FOR A GURU
A question naturally arises: Why not directly serve God. Why is the guru required as an intermediary?
The story of Namdev provides the answer. Once, Sant Jnaneshwar, Namdev and other devotees had gathered at the home of Gora the potter. Sant Jnaneshwar, their leader, said to Gora, “Test the pots gathered here to see whether or not they are well-baked. So, Gora took a stick and began tapping it on the heads of everyone present. No one said a word, except Namdev who protested. Hence, he was declared as the only unbaked pot. This insult offended Namdev and so he went for comfort to Lord Vitthala. But the Lord sided with Gora, saying, “One who does not surrender to a sadguru is an unbaked pot.” When Namdev questioned the need for a guru, the Lord replied, that he too, in his avatars as Ram and Krishna had accepted gurus for guidance. Then, the Lord instructed Namdev to seek the refuge of the enlightened Visoba in the mandir of Mallikarjuna and serve him as his guru. Thus, by serving Visoba, Namdev became properly baked and attained enlightenment.
The following incident from the Swaminarayan Sampradaya also reinforces this point. Girdharbhai, nephew of Kothari Gordhanbhai of Vartal, was a genuine spiritual seeker. He searched throughout the Satsang to find a Satpurush, a true guru, as described by Bhagwan Swaminarayan in the Vachanamrut. However, none could quench his spiritual thirst. Eventually, he prayed before the murti of Shri Harikrishna Maharaj in Vartal, which Bhagwan Swaminarayan himself had consecrated. After one month, Bhagwan Swaminarayan appeared before him and directed, “I remain manifest in the Satsang through Pragji Bhakta. Seek his company and I shall dwell forever in your heart.”
Despite this clear instruction, Girdharbhai thought that since Pragji Bhakta was a tailor by profession this was not possible. Again he prayed to Shri Harikrishna Maharaj. Bhagwan Swaminarayan again gave him darshan and repeated his guidance. So, Girdharbhai went to Pragji Bhakta and from the very first meeting he was convinced and accepted Pragji Bhakta as his guru. Under Pragji Bhakta’s guidance, Girdharbhai became a sadhu and also attained the enlightened state.
So, to attain spiritual enlightenment, one must surrender to a guru who is similarly enlightened.
CHARACTERISTICS OF A SEEKER
First, let us discuss some of the characteristics of a worthy shishya. A shishya seeking enlightenment surrenders unconditionally to the guru, submitting to his will without question. This is possible only when the seeker understands the true glory of the guru.
The guru may sometimes respond by subjecting the seeker to harsh, stern, unfair, prejudiced or even physically harmful tasks. This is done not to harass or frighten him but to test his resolve and strengthen him spiritually. It is done with the aim of elevating him spiritually and inspiring him on the path of liberation. Those who follow the guru’s commands and tolerate such hardships earn the guru’s blessings and experience the bliss of God.
The more distinguished seekers are able to intuitively understand the guru’s wish. For example, Yamunacharya was a respected elderly guru of the Srivaishnava Sampradaya. He learnt of Ramanujacharya’s outstanding qualities and regarded him as a suitable successor. They had never met, so Yamunacharya sent a disciple to call Ramanujacharya. However, by the time they returned, Yamunacharya had passed away and his body was about to be cremated. Ramanujacharya was disappointed that he was unable to meet Yamunacharya, but accepted him as his guru and felt comfort in at least having had darshan of his physical form. Before the cremation, he noticed that three fingers of Yamunacharya’s right hand were bent into a fist. Other disciples told Ramanujacharya that the guru had three unfulfilled wishes: (1) to write a commentary on Vyasji’s Brahmasutras, (2) to promote the glory of Vyasji, Parashar and Nammalwar and (3) to spread the Srivaishnava philosophy. Ramanujacharya resolved to fulfil these three wishes. As soon as Ramanujacharya had made this pledge, the three fingers straightened. This demonstrated the inner bond between guru and disciple. Ramanujacharya later fulfilled all three wishes.
In the Swaminarayan Sampradaya, also, such intuitive understanding was frequently seen between Gunatitanand Swami (guru) and Bhagatji Maharaj (disciple). This is clearly demonstrated when Bhagatji Maharaj watered the mango trees in the orchard of Sankhdavadar and removed the dead dog to re-start the construction work of the haveli in Junagadh.
A dedicated disciple is one who is so united with the guru that he gives up his own resolves and accepts whatever the guru commands. Yogiji Maharaj often said, “I have always acted according to the wishes of Shastriji Maharaj, but not according to the calling of my own mind. So, Shastriji Maharaj has become extremely pleased. And today he gives darshan and I experience bliss.”
QUALITIES OF A GURU
Regarding the role of a guru, Shri Ramakrishna Paramhansa said, “He [the guru] brings man and God together, even as a matchmaker brings together the lover and the beloved.”
This was experienced by Swami Vivekanand (1863–1902), when, as Narendra, he first met Shri Ramakrishna Paramhansa (1836–1886) in November 1881. Overwhelmed by doubts about the existence of God, Narendra met Shri Ramakrishna at the Kali Temple in Dakshineshwar. Immediately, the bold Narendra asked a question to which he had never previously received a satisfactory answer, “Sir, have you seen God?” Without hesitation, Sri Ramakrishna replied, “Yes, I have. I see him as clearly as I see you, only in a more intense way.” This emphatic declaration convinced Narendra, who accepted Sri Ramakrishna as his guru. Expressing this conviction, Swami Vivekanand stated, “The guru must be worshipped as God, he is nothing less than that. As you look at him, gradually the guru melts away, and what is left? The guru’s picture gives way to God Himself. The guru is the bright mask which God wears in order to come to us. As we look steadily on, gradually the mask falls off and God is revealed.”
Qualifying the eligibility of a guru, Swami Shivanand (1887–1963) explains, “Mere study of books cannot make one a guru. One who has studied the Vedas and who has direct knowledge of the atman through anubhava (experience) can alone be enrolled as a guru.”
Gunatitanand Swami has also described three yardsticks by which to measure the caliber of a guru, “Before accepting him, check the guru’s purity in three ways: first, check his own behavior; second, check the capability of the one he has served (i.e. his guru); and third, know those who have attained (knowledge) through his company (i.e. his disciples).”
Another revered Hindu sadhu, Swami Muktanand (1908–1982) describes the universal comfort provided by the guru, “On the one hand, he (the guru) is adept in spiritual matters and, on the other, he is exceedingly shrewd in his worldly dealings. Those aspirants who live under the protection of such a master pass through acute crises with ease and meet the most unfavorable circumstances fearlessly.”
For the guru, exterior circumstances do not control his life, since his wisdom, strength and serenity are derived from within — due to communion with God.
The interplay between guru and shishya is well illustrated by the Gunatit guru parampara established by Bhagwan Swaminarayan. Each guru serves as disciple to his guru and is also mentor to his successor and countless other devotees.
The tradition was set by Bhagwan Swaminarayan himself, who first served guru Ramanand Swami and then, as founder of the Swaminarayan Sampradaya, led people to experience the bliss of God. He himself was revered as God and so, Gunatitanand Swami, the first guru, served him as both God and guru. Gunatitanand Swami renounced home at the wish of Bhagwan Swaminarayan, performed austerities and physical service, and served in the demanding post as Mahant of the Junagadh mandir built by Bhagwan Swaminarayan.
Under Gunatitanand Swami’s guidance, Bhagatji Maharaj experienced the highest state of God-realization. It is often said that Bhagatji Maharaj unquestioningly obeyed every command of Gunatitanand Swami, without concern for his own self or social status. Bhagatji Maharaj, for example, went to call Mt. Girnar, even though he was ridiculed by many claiming that he lacked discretion. Bhagatji Maharaj’s reply, “I have obeyed the command. Now it is up to Girnar whether he comes or not,” reveals the absolute subservience which had earned him Gunatitanand Swami’s inner blessings.
Bhagatji Maharaj, in turn, nurtured Shastriji Maharaj, who boldly proclaimed the true understanding of the Akshar-Purushottam philosophy despite much opposition and hardships.
Shastriji Maharaj, as guru, formally established the Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha (BAPS). He guided Yogiji Maharaj, who served with immense vigor to help in the construction of the initial BAPS mandirs and other foundational activities.
Pramukh Swami Maharaj, the fifth guru of BAPS, had served both Shastriji Maharaj and Yogiji Maharaj. As a newly initiated young sadhu, he served under Shastriji Maharaj, engaging in arduous physical services which were the priority at the time. Also, initially under the guidance of Shastriji Maharaj, he expertly and efficiently shouldered the administrative responsibilities of the Sanstha. Then, under the guidance of Yogiji Maharaj, he continued to manage the Sanstha’s administration and also significantly contributed to the rapidly growing Satsang activities.
Pramukh Swami Maharaj had presided over a period of phenomenal expansion of the Sanstha: the number of devotees, sadhus, mandirs, Satsang Centers worldwide, as well as, the wide range of spiritual, cultural, social, educational, environmental, medical and other activities increased manifold. Yet, amid all this, he remained unburdened by it all and attributed everything to the grace of God and guru.
The present guru, Mahant Swami Maharaj, implicitly served Yogiji Maharaj and Pramukh Swami Maharaj. He now helms the BAPS worldwide satsang and humanitarian activities.
Thus, through this uninterrupted 200-year-old Gunatit guru parampara, we see the true ideals of the guru-shishya relationship in its perfect form.
To conclude, the guru who guides the genuine spiritual aspirant on the path to God is a unique contribution of Sanatan Dharma to world spirituality. This many millennia-old guru-shishya system is so profound that it continues to flourish even today.
Sadhu Amrutvijaydas
Swaminarayan Bliss | Jul — Aug 2022
