गुरु ब्रह्मा गुरुर् विष्णुः, गुरु देवो महेश्वरः । गुरु साक्षात् परब्रह्मा, तस्मै श्री गुरवे नमः॥

Guru is the one who awakens us to the blazing resplendence hidden within us by eradicating Gu i.e. dark bliss of ignorance.

Guru is verily the Param Brhaman i.e. trinity of Brhama, Visnu and Mahesa. To such a Guru do I offer my salutations.

Enlightenment that a Guru is ordained to offer to disciples is defined as –

सा विद्या या विमुक्तये II

That alone is knowledge that liberates us from fetters of Maya towards realization of Brhama.

Only liberated ones in possession of direct experiences are eligible to be Guru.

गृणाति उपदिशति तात्त्विकमर्थम् इति गुरुः । Sivasutra Vimarsini

One who precepts mysticism of Tattva-s is a Guru.

Guru sculpts immature children to transform them into worthy natives of the world, guides them throughout his life, ensures they pursue Dharma alone and leads them to strive for higher enlightenment.

The institution of Guru or Guru–Tattva has been defined variously. Glimpses of select definitions are herein as under –

निधये सर्वविद्यानां भिषजे भवरोगिणाम् । गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥

Salutations to Daksinamurty the Guru who is preceptor of all in the world, who cures all diseases and reservoir of entire knowledge.

All Vedic, Tantric and Agama-s emanate from Bhagvana Daksinamurty manifesting in embodied Guru-s often to impart knowledge and enlightenment. That’s how Adi Samkaracarya is revered as Adi Guru i.e. Guru of all Guru-s Siva or Mahadeva who incarnated as Guru Daksinamurty in his Daksinamurty Stotram who precepted only Rsi-s through His Maun i.e. silence. Sri Ramana Maharsi too adopted precepting through Maun.

Accurate pronunciation with right accent is the foundation of Vedic learning as the chanting must engender specific waves and modulations for Vedic Mantra-s to be effective. It can be assimilated only through a Guru well-versed in Vedic Mantra-s. Guru-s are thus highly revered and indispensable for Vedic learning. Guru–Gita describes following classes of Guru-s – 

Sucaka 

वर्णजालमिदं तद्वद्बाह्यशास्त्रं तु लौकिकम्। यस्मिन् देवि समभ्यस्तं स गुरुः सुचकः स्मृतः॥

Guru–Gita 3.273

O Devi ! one who teaches words, letters and Laukika Sastra-s i.e. mundane subjects, is Sucaka.

Vacaka

वर्णाश्रमोचितां विद्यां धर्माधर्मविधायिनीम्। प्रवक्तारं गुरुं विद्धि वाचकं त्विति पार्वति॥ Guru–Gita 3.274  

O Parvati ! one who teaches Dharma-s and Adharma-s associated with Varnasrama-s, know that such a preceptor is Vacaka.

Bodhaka

पञ्चाक्षर्यादिमन्त्राणामुपदेष्टा तु पार्वति। स गुरुर्बोधको भूयादुभयोरयमुत्तमः॥ Guru–Gita 3.275

O Parvati ! one who initiates with Pancaksari and other Mantra-s, is Bodhaka.

Nisiddha–Guru

मोहमारणवश्यादितुच्छमन्त्रोपदर्शिनम्। निषिद्धगुरुरित्याहुः पण्डितास्तत्त्वदर्शिनः॥ Guru–Gita 3.276  

Those teaching Mantra-s with nefarious intentions i.e. for harming others, are Nisiddha Guru-s, must be shunned.

Vihita–Guru

अनित्यमिति निर्दिश्य संसारं संकटालयम्। वैराग्यपथदर्शी यः स गुरुर्विहितः प्रिये॥ Guru–Gita 3.277

O Priye ! Guru reveals the way to Vairagya i.e. asceticism by inspiring pupils to realize that the world is neither eternal nor infinite, rather loaded with miseries and agonies.

Karan–Guru 

तत्त्वमस्यादिवाक्यानामुपदेष्टा तु पार्वति। कारणाख्यो गुरुः प्रोक्तो भवरोगनिवारकः॥ Guru–Gita 3.278

O Parvati ! Guru-s who prevent rebirth by imparting the revelation of Tattvamasi and other Mahavakya-s are Karanaguru.

Maha–Guru

सर्वसन्देहसन्दोहनिर्मूलनविचक्षणः। जन्ममृत्युभयघ्नो यः स गुरुः परमो मतः॥ Guru–Gita 3.279

बहुजन्मकृतात् पुण्याल्लभ्यतेऽसौ महागुरुः। लब्ध्वाऽमुं न पुनर्याति शिष्यः संसारबन्धनम्॥ Guru–Gita 3.280

एवं बहुविधा लोके गुरवः सन्ति पार्वति। तेषु सर्वप्रयत्नेन सेव्यो हि परमो गुरुः॥ Guru–Gita 3.281

One who dissolves all apprehensions, entire fear of birth and death, is Parama–Guru. Guru to be attained by virtue of noble deeds in various lives, who ensures emancipation from fetters of Maya is Maha–Guru. However, one must serve the Parama–Guru.

There is yet another term for Guru too i.e. Acarya defined in Apasthamba Dharmasutra as follows-

आचिनोति च शास्त्रार्थान् आचारे स्थापयत्यपि । स्वयमाचरते यस्मादाचार्यस्तेन च उच्यते ॥

Acarya consolidates knowledge of Sastra-s and assimilates it thoroughly within.

In other words, an Acarya is an ascetic practising tenets of Dharma. Satya i.e. truth, Ahimsa i.e. non-violence, Sauca i.e. purity, Asteya i.e. abstainment from purloin, Brhamacarya i.e. continence and Aparigraha i.e. no accumulation etc. constitute principles of Dharma. Guru or Acarya could be anyone who had attained the wisdom of Brhama and in constant practice of the same. Indeed, every sacred ritual begins with adorations unto Guru followed by Ganesa.

गुरोर्लक्षणानि

Characteristics of a Guru are detailed in Guru–Gita as mentioned here as under –

ज्ञानं स्वानुभवः शान्तिर्वैराग्यं वक्तृता धृतिः। षड्गुणैश्वर्ययुक्तो हि भगवान् श्रीगुरुः प्रिये ॥१७२॥

Guru–Gita 2.172

One endowed with these six characteristics i.e. ज्ञानं i.e. erudition, स्वानुभवः i.e. direct experiences, शान्तिः i.e. tranquil serenity, र्वैराग्यं i.e. detached from possessions,  वक्तृता i.e. mellifluous speaker and धृतिः i.e. consistency is none other than the Bhagavana Guru.

चातुर्यवान् विवेकी च अध्यात्मज्ञानवान् शुचिः। मानसं निर्मलं यस्य गुरुत्वं तस्य शोभते ॥२७०॥

Guru–Gita 3.270

Strategic, intelligent, enlightened about the Supreme Absolute, virtuous and serene at heart, are characteristics of an accomplished Guru.

गुरवो निर्मलाः शान्ताः साधवो मितभाषिणः। कामक्रोधविनिर्मुक्ताः सदाचाराः जितेन्द्रियाः ॥२७१॥

Guru–Gita 3.271

Tranquil and virtuous, minimal speaker, devoid of outstanding Kama i.e. desires and Krodha i.e. anger, deporting oneself well with all senses restrained, characterise a Guru.

गुरुदक्षिणा

Guru–Daksina is a mark of acknowledgement and gratitude that every pupil is expected to submit to the Guru on completion of education before moving out of Gurukula.

न पूर्वं गुरवे किंचिदुपकुर्वीत धर्मवित् । स्नास्यंस्तु गुरुणाज्ञप्तः शक्त्या गुर्वर्थं आहरेत् II Manusmriti 2.245

Till conclusion of learning, nothing is due to the Guru. Only after Samavartana i.e. convocation, pupil may offer Guru–Daksina in commensurate with his/her capability and Gurus consent.

क्षेत्रं हिरण्यं गां अश्वं छत्रोपानहं आसनम् । धान्यं शाकं च वासांसि गुरवे प्रीतिमावहेत् II Manusmriti 2.246

Guru–Daksina may be in the form of agricultural land, gold, cow, horse, umbrella, shoes, Asana, food grain, clothes etc.

Vasudeva Sri Krsna submitted His Guru–Daksina to Guru Sandipani in the form of recovering his lost son. Similarly Arjuna humbled King Drupada in battle as a measure of Daksina unto his Guru Dronacarya. Even Bhagvadgita too, was expounded in the same Guru tradition unto Arjuna. 

गुरुकुलम्

GURUKULA is hermitage of Guru where pupils undergo Upanayana Samskara, serve the Guru and learn simultaneously. As an important feature of Bharatiya Siksana Vidhana, it was essential for every pupil to stay with Guru in Gurukula all the time for all round self-development at all planes of body, mind, intellect and Soul. Gurukula is the oldest educational institution in the world existing even today. Young learners stay as family members in a sylvan ambiance away from cacophonic turmoil of towns in resonating solitude from where emanated Guru–Sisya tradition, an ancient one and unique to Sanatana Dharma alone wherein Sisya belongs to the Guru and not to the institution. This tradition had been the cause of country-wide narration and dissemination of the wisdom of Veda-s, Purana-s, Mahabharata etc. over five millennia by generations of disciples.

Responsibility of providing education vested with Brhamana-s of every society and they used to be looked after by Kings for all their essentials as education was provided by them free for all. Since libraries and books did not exist then, teaching emphasised on memory to continue throughout pupils life. Sisya-s i.e. pupils enrolled into Gurukula-s were also known as अन्तेवासिन् i.e. Antevasin too. After completion of learning, Samavartana ceremony used to be solemnised. After the ritual of Snana i.e. bathing, Sisya used to be declared Snataka i.e. graduate in contemporary parlance.    

There have been scores of Guru–Sisya examples from Vedic era viz. Rsi Astavakra being Guru of Maharaja Janaka, Uddalaka was Guru of his son Svetaketu, Rsi Yajnavalkya of his wife Maitreyi, Yamaraja of Naciketa, Canakya–Candragupta Maurya, Gaudapada–Adi Samkara etc. Concurrently, another amazingly unique tradition of Vidya–Parampara too, came into being wherein lineage of erudite scholars spanning even upto twelve generations contributed to society. Centres such as Taxila, Kasi, Mithila, Ayodhya, Kanchi, Ujjaini etc. were thriving with Vidya–Parampara while in west, only one each Galileo, Newton Marie Curie, Einstein existed without lineage.

Mission Of Gurukula Education is underscored as under –

Asato Ma Sadgamayah I Tamaso Ma Jyotirgamayah I Mrtyurma Amrtam Gamayah II

May we move from untruth to truth, vanities to virtues.

May we move from the darkness of ignorance and delusion to the effulgence of discriminative wisdom. 

May we move from agonies of mortality to the bliss of immortality.
That is the real purpose of education.

गुरुकुललक्ष्याणि

Goals of Gurukula Guru–Sisya tradition had been a holistic mode of education in Bharata from ancient era. Gurukula-s may be located in jungles, village temples or entirely learning centres like Kasi to Kanchi, it has been intrinsic to Sanatana cultural heritage. Gurukula-s not only protected cultural heritage but also revitalised it for centuries. अग्रहारम् i.e. Agrahara, घटिका i.e. Ghatika and तोलः i.e. Tol are some of villages dedicated to Brhamana scholars only.

निर्वहणम्

Sustainment of Gurukula-s used to be supported and sustained by natives of villages in proximity even though ultimate responsibility was vested in Kings. For conducting Yajna-s, donations used to be solicited from all. Depending upon quantum of endowments received, Gurukula-s, Mutts etc. provided free education, clothes, medicines etc. 

As we observed earlier, there is absolutely no parallel to the kind of educational system that the Bharatiya genius had developed. From individual teachers to Gurukula-s to Pathasala-s to Parisad-s to breathtaking universities like Taksasila, Magadha, Odantapuri and Vikramasila, Bharata remained preeminent treasury and the knowledge-magnet of the world for centuries. Every literary man of ancient Bharata was a living library. They survived all disasters and calamities, pregrenated throughout the nation, preserved and propagated ancient wisdom and cultural heritage.

उपनयनसंस्कारः

Upanayana Samskara is a unique ritual in every Gurukula with which pupils are initiated into Brhamacarya Asrama before being ordained as Dvija-s i.e. twice born. Pupils who opted out of it on their own volition, chose to serve society instead of pursuing other three occupations of Brhamana, Ksatriya and Vaisya, were classified as Sudra-s. Varna of Brhamana was assigned to pupils endowed with entirely Sattvika, Ksatriya with entirely Rajasika and Vaisya with assortment of Rajasika and Tamasika characteristics while Sudra-s with Tamasika only. Vedic learning and performing of Yajna-s was allowed only to Dvija-s. Upanayana was equally valid for female pupils too and their marriage was regarded as equivalent to the Samskara. Teenagers with following traits alone were enrolled into Gurukula-s as detailed in Yajnavalkya Smriti –  

कृतज्ञाद्रोहिमेधावि शुचिकल्यानसूयकाः । अध्याप्या धर्मतः साधु शक्ताप्तज्ञानवित्तदाः । Yajn. Smriti 1.28

कृतज्ञः i.e. gratitude, अद्रोहिः i.e. disciplined, मेधावि i.e. intelligent, शुचिः i.e. pious and virtuous, absence of fault-finding tendency, capable, competent and inclination to share.

ऋणत्रयसिध्दान्तः

Rna Siddhanta is the emphasis laid on education by conceptualising three orders of debts that must be retired by all in their lives –

देवऋणम् i.e. Debt to Deva-s retired by undertaking Yajna-s regularly, also to perpetuate religious traditions.

ऋषिऋणम् i.e. Debt to the Rsi-s of the bygone era retired by studying and preserving their literary traditions.

पितृऋणम्  i.e. Debt to Pitr-s i.e. ancestors retired by marrying to raise next generation to preserve family traditions.

As we move into bygone eras, women enjoyed immense prestige and exalted status in society. They studied Veda-s and several of them contributed to it too. Being Seers and Seekers, they were regarded as Brhamavadini-s, conducted Yajna-s and participated in Sastrartha-s. Visvavara, Lopamudra, Apala, Urvasi, Gargi, Maitreyi, Vedavati are some of prominent Brhamavadini-s. Housewives too, used to conduct Yajna-s jointly with their husbands, were termed Patni by Panini (पत्नुर्नो यज्ञसंयोगे 4.1.88). Valmiki Ramayana too affirmed the same (Valmiki Ramayana 2.20.15) for Kausalya, Sita, Tara etc. while Kunti was proficient in Atharva Veda (3.305.20).

GURU–PURNIMA

On every Asadha Purnima, festivities of Guru–Purnima, also known as Vyasa–Purnima, is celebrated being birth anniversary of Maharsi Veda Vyasa. It is only appropriate that we recall some accomplishments of the extra-ordinary uninterrupted Guru–Shishya Parampara that has no parallel anywhere in the world. Most appropriate way to honour and adore Maharsi Veda Vyasa and Guru–Parampara is to emulate him by living a life dedicated to a truly noble goal absolutely selflessly. He classified, reorganised and edited entire corpus of Veda-s with the noble sense of Lokasamgraha i.e. for the benefit of the world. Owing to his relentless efforts we are able to identify them as Rg-, Yajur-, Sama– and Atharva–Veda. In addition to compilation of Veda-s, his authorship of Mahabharata was a monumental work to expound Sanatana cultural heritage that transcended generations to come.

 

Published @ https://medium.com/@Tattvavit/guru-gurukula-and-guru-purnima-dbae50839bf3