Guru and the Holy Company
(Satsanga)

O Shri Rama, an aspirant should take recourse to satsanga (good association). He should nourish his intellect by receiving instruction from the sages and reflecting upon them. Gradually, he should cultivate the great qualities that manifest in enlightened personalities.
                                                                                         —Yoga Vasistha
       A guru is an integral part of Hinduism. Literally, the word guru means “one who removes darkness.” In the Hindu religion, a guru occupies a very prestigious position. It is believed that the guru may pass his knowledge and grace to his disciple in tangible and subtle spiritual ways: Danam atma jnanam—one who gives the knowledge of Self, the Divine. So did Sri Ramakrishna do to young Narendra (later, Swami Vivekananda) when he touched his forehead and pitched him into cosmic consciousness. This has been described as the phenomenon of shaktipat—the energy booster!

       A guru imparts spiritual knowledge out of love and compassion and not for any material considerations. He is also keen to make the devotee as learned as he himself is, without any bar of caste or creed. With spiritual knowledge an individual’s character is changed. When the same spreads in more people, whole societies can be transformed. A guru wields a very powerful influence on the moral values of a large population.

       A true guru is himself pure and enlightened. His own behavior is completely free from any blemish. He is above lust, anger, and greed and is forever calm and filled with wisdom. His only motivation is to uplift humanity. His lifelong interest becomes to uplift and educate his disciples, mentally and spiritually, without any personal gain. He does not build any expectations in others, including his pupils, and hence, he is free from any wrath and ill temper. He becomes the embodiment of cosmic love.

      A guru is more like a trainer than a teacher. He trains his pupil, his shishya, in all the spiritual punches, until they become spiritual champions. A guru teaches how to use the senses and the mind in a spiritual manner and in a most practical manner, almost as if he were holding his shishya’s hand. It is said that the main task of the guru is to help and guide the devotee to annihilate the ego, which is considered the biggest obstacle on the path of spirituality. As an example, he would not hesitate to admit a fault, without hesitation.

      Scriptures tell us the true worth of a guru: “Guru Vishnu, Guru Brahma, Guru Maheshwara!” Thus, a guru is elevated to the combined status of all gods. Hindu scriptures mention that even Lord Rama and Lord Krishna had to undergo training with their respective gurus, Sage Vasistha and Muni Sandipani.

       At the same time, however, utmost discretion and vigilance is also advised in walking on this path. In the Bhagavad Gita, the Lord clearly instructs Arjuna that after listening to all, he must make his own decision. This, indeed, is the core point of Hinduism. One’s own solicitude, judgment, and free will are considered the most important. In the end, we may awaken our own guru, the Divine within. In scriptures this is often called the satguru, or the true guru. This is the final destination. Hindus have an abiding faith that the Divine dwells within, and it needs to be sought with a most pure mind.

       Also, there are veiled warnings that a true guru, however learned and knowledgeable, must never be trapped in his own ego or his own arrogance. A guru’s position is well defined; his limits are clearly marked. As long as  he is in the human body, his human weaknesses and vulnerabilities are a part of him. Those gurus who defied this restraint were destroyed. A devotee may treat a guru as God; but no guru must consider himself to be so. This is the paradox of Hindu philosophy. Harnakash was a most learned guru in his own way, but no sooner did he wear the garb to become God than he was eliminated. The phenomenon of megalomania, the lust for power, is an eternal human weakness. True humility is the sign of a genuine guru. There are some gurus who are not true masters. The highly spiritual gurus do attain very advanced supernatural powers. But even among the highest, the human factor always remains. Have not the scriptures mentioned that even God in the human form falters?

       Sudhenshu Mahraj, a renowned Hindu saint of our times, has stated that a guru should always guide and lead his devotees to pray to Almighty Supreme God. He should not himself become the chief object of prayer and devotion.

       One may never defy or disrespect one’s guru, but one may not be  totally bound up with him. It is more like a child/parent relationship. The time comes in every person’s life when he may grow his own wings and learn to fly independently. We are also informed that in the present situation, it is most difficult to find a true guru. With gurus moving from one place to another, there is always a factor of time. It is not possible to give unlimited and continuous time, as the ancient guru/devotee system required. Traditionally, gurus accepted at one time only a few shishyas to whom they could personally and individually attend.

       One guru may sometimes be too limiting; this is especially so in  modern times. As one progresses in the field of spirituality, there may be a need to meet and study under different gurus, just as in the field of science. In the ancient period, it was a common practice that Hindu Rishis would recommend another guru for more advanced instruction. Hindu scriptures have also stated that a person should be like a bee, collecting honey from various flowers. In the Srimad Bhagavatam there is mention of Sri Dattatreya, who had twenty-four gurus.

       The shishya, too, has certain requirements. There are three basic conditions to be fulfilled: humility (vinamrata), true desire (jigyasa), and faith (shradha).
     When a disciple or devotee is ready for the instruction, the guru arrives instantly, or so the scriptures assure! The long hunt may be over; or rather, it is not so much required in the first place. There are many instances when the devotee recognizes the guru at the first sight. There may be, however, many a disillusionment with a quick pick-up!

    The disciple needs to have faith but not blind faith. He, too, must not be so cynical as to find faults all the time. He ought to be a genuine seeker of truth and knowledge, with an open mind and humility.

    Says Saint Morari Bapu, “A true guru must be a God-realized soul. He is fully absorbed in the Divine at all times; whatever he does, it is always for the sake of God and not for his own ego!”

      In the Hindu spiritual system, a guru is considered indispensable. Hindu scriptures considered a mother to be the first guru, Matravaan, until the child was six years old. The father would be the next guru, Pitravaan, until the child was nine years of age. Thus, parents have been endowed with the highest honor as well as the responsibility of childcare. Traditionally, every Hindu family ought to have a family guru, kulaguru, who is knowledgeable about the flow and movement of the clan in all respects. A code was thus established in Hindu society; some individual and special mentorship is essential in human development.
 

      A guru is a spiritual guide, but the main responsibility also lies with the pupil to learn as well as assimilate the knowledge. Said Sri Tapovan Maharaj, “To the worthy aspirant, the great spiritual guides impart instruction on the knowledge of truth; but it is the aspiring disciples themselves to follow those instructions and acquire the Divine qualities by strenuous effort.”108

     Hindu scriptures have also laid great importance in the holy company, the satsanga. Indeed, if we leave the holy, we may become involved with the unholy. Man is a social animal; he simply cannot do without some association and fellowship. Hindu sages have repeatedly underscored the value of satsanga, the holy company. Man is prompted to attend religious congregations and assemblies, where people talk and think of only pious and spiritual matters. They sing songs in glory of the Lord, gun gaan, and thus purify their minds and gradually transform themselves toward a divine way of living. Talking and thinking of divine virtues is considered to be the most effective way to inner transformation. In place of many complex and convoluted esoteric practices involving extended rituals, mankind is at the feet of the Supreme Lord with prayer and humility. The holy name of the Lord, uttered with faith and love, will bring more benefit to the devotee; it will cleanse his inner impurities and contaminations. Walking on the spiritual path in communion is the hallmark of satsanga. Often, people from different social strata, rich and poor, of various castes and colors, mix and join together in utmost serenity and pray together.

      The guru and the satsanga, however, each have human frailties. An individual must take the final responsibility on his own shoulders. In Hindu philosophy, discretion and righteousness are highly valued. As in many other faiths, the Hindu religion has the cult phenomenon, which may occasionally divide people into factions, placing unhealthy power in the hands of a few and compromising true spirituality for egoistical and narrow-minded pursuits.

Sri Ramakrishna’s advice is pertinent:
 Don’t accept anybody as your guru until you examine him or her  both by day and night for days together. Then, if you find he or  she can stand all these tests and is really pure, you can accept that  person as your guru.109

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