Guru and Sisya

• The guru (teacher) and his pupil (sisya) are together concerned with spiritual knowledge (brahma-vidya). The guru first studies his pupil and discusses what the pupil knows, while the pupil studies the guru and the subject he is being taught. The next step for the pupil is prolonged ascetic practice (tapas) until the knowledge has been fully absorbed. In time wisdom (prajna), the fruit of first-hand experience, mature and guru and sisya explore it together.

• The sanskrit word 'guru' is derived from the two roots 'gu' meaning darkness and 'ru' light. As a teacher of sacred knowledge he removes the darkness of ignorance and leads his pupil towards enlightenment and truth. He is also one from whom we learn right conduct or under whom one studies how to lead a good life. Free from hatred, he has searched widely for truth. He puts his spiritual knowledge into practice. He is not content with the theoretical level only. He shows by example what he has experienced and lives up to what he preaches. A guru should be (a) clear in his perception and knowledge, (b) regular in spiritual practice (anusthana), (c) constant and determined in study (abhyasa), (d) free from desire for the fruits of his actions (karma phala thyagi or vairagya), and (e) pure in what he does to guide his pupils in the true essence of knowledge (paratattva). He shows them how to turn their sense and intelligence inwards, so that they learn to explore themselves and to reach the source of their own being (atma). The guru is the bridge between the individual (jivatma) and God (paramatma).

• The classical examples of the guru-sisya relationship are those mentioned in the kathopanisad and in the Bhagavad Gita. In the former, yama, the God of death, gives spiritual knowledge to the earnest seeker Nachiketa, who with unhesitating courage faces death. In the latter, Sri krsna removes the doubts and dijection of the mighty to the highest goal of life.

• The strength and energy of a robber named Ratnakara were diverted by the sage narada towards god. The robber ultimately became the sage valmiki, the aouther of the epic Ramayana. By way of parable the Ramayana compares the human body to Lanka, the island kingdom of Ravana, the ten headed demon king with an inflated ego. The ten heads are the organs of knowledge and action, whose desires have no bounds; like the ocean around the island, Sita, the individual soul or prakti, is kept confind in Ashokavana, Ravana's pleasure garden. Sita is dejected and full of sorrow at the forced separation from her lord, Rama, and thinks of him constantly. Rama sends his messenger Hanuman, son of vayu (the vital wind), console sita and raise her flagging spirit. Hanuman helps to destroy Ravana, the ego, and to reunite Sita and Rama(prakrti and purusa; jivatma and paramatma). As Hanuman brought about the reunion of Sita and Rama, pranayama brings about the reunion of the sadhaka with his Atma.

• Initially the guru brings himself down to the level of his pupil, whom he encourages and gradually lifts up by precept and example. This is followed by teaching adjusted to the pupil's fitness and maturity until the latter becomes as fearless and independent as his guru like a mother cat holding a blind and helpless kitten in her mouth, he first checks the movements of his pupil, leaving him with little initiative. In the next stage, he allows him the same freedom that a mother monkey does when her baby first releases its grip on her fur, for she keeps it close to her. In the first stage, the pupil is under the uniquestionable discipline of the guru; in the second stage he surrenders his will completely. In the third stage, like the fish with unwinking eyes he becomes both skilful and clean in thought, word and deed.

• Pupils are of three categories – dull, average, and intense or superior. The dull pupil has little enthusiasm, being sensual, unstable and cowardly. He is unwillingly to shed his negative qualities or to work hard for self-realisation. The second type of pupil is a waverer, equally attracted towards wordly matters as by the spiritual, sometimes giving weight to the one and sometimes to the other. He knows what is the highest good, but lacks courage and determination to hold on steadfastly. He needs strong treatment to correct his fickle nature of which the guru is aware. The intense or superior pupil has vision, enthusiasm and encourage. He resists temptations and has no hesitation in casting off qualities which take him away from his goal. He therefore becomes stable, skilful and steady. The guru is always alert to find a way to guide his intense pupil to realise his highest potential until he becomes a realised soul (siddha). The guru is always happy with his pupil, who may eventually surpass him.

• A worthy pupil finds his guru by the grace of god. Satyakama-jabali, who confessed that he was not aware of his parentage, was accepted as a pupil by the sage Gautama, who was impressed by his innocence and truthfulness. Svetaketu proudly returned home after years of study, but failed to answer when his father Uddalaka asked him as a pupil and gave him apiritual knowledge. A disciple should practise constantly with attention and possess great endurance.

• Spiritual training (sadhana) has nothing to do with theoretical study, but it leads to a new way of life. Just as sesame seeds are crushed to yield oil and wood ignited to bring out its latent heat, so must the pupil be unswerving in his practice to bring out the knowledge latent within him and find his own identity. When he realises that he is a spark of the Divine Flame burning throughout the universe, then all his past impressions (samskaras) are brunt out, and he becomes enlightened. He is then a guru in his own right.

References

The above mentioned information is added from the book called LIGHT ON PRANAYAMA by B.K.S. IYENGAR.