Guru Nanak’s Concept of Guru

An article by Surinder Singh Kohli:

The Guru-cult in India can be traced back to the Vedic period. In Yajur Beda itself, there is mention of consecration (Diksha), which a pupil obtains by a deep personal contact with the teacher. This consecration “is not merely a formal initiation… …it is the path of transition from darkness to light, from humanity to divinity, from untruth to truth”. In Upanishads, the teacher-disciple (Guru Shiskya) relationship becomes quite distinct. “The teacher is represented as indispensable to knowledge in Kath, 2.8: “Apart from the teacher there is no access here.” With the rise of various Bhakti cults and the emergence of Bhakti Movement in India the Guru became the pivot of the spiritual world.

The third chapter of The Gospel of Narada is especially written about the Teacher and the Disciple. In his Introductory note to this chapter, Duncan Greenless has given the crux of this chapter in the following words,… “The Guide must be one who lives upon…Love and can awaken it in the pilgrim’s heart; those who lead to other goals…such as worldly wealth or fame, psychic powers, pleasures of the flesh , mere ethical virtues, or self centred ‘liberation’ from desire and illusion - mislead the soul; no true guides are they, but deceivers to be avoided like a plague. The real Guru is he who step by step assimilates his pupil to the Lord through surrender and loving service and aspiring contemplation; indeed, the real Guru is himself an incarnation of that Love and Wisdom which is the Lord.”

In Tantrika Culture, the place of Guru and diksha is of vital importance. “Gurut Tattva may, and often does, operate through a human body. But the Shastra, seizing upon the kernel of the thing, forbids the sadhaka to look upon the guru as human. He is a form and embodiment of god power.” Kabir and Guru Nanak were the high priests of Indian mysticism during the Bhakti Movement. In the religious teaching of both Kabir (1440-1518) and of Guru Nanak (1469-1539), we find strong evidence of the firm hold that the doctrine of Guru had on the minds of men of their age. Both of them combine in themselves deep philosophical insight with heights of mystical experience. According to R.D. Ranade, Kabir surpasses other Hindi saints in his description of the spiritual Teacher with his moral, mystical, and social qualities, but Guru Nanak is no less emphatic about the supremacy of the Guru in the spiritual domain.

The primal Guru, according to Guru Nanak, is God Himself. There dwells in the heart of each one, the Divine (Antaryamin), who is the innate guide. There are not a few instances of the yogins, saints and mystics who have had no guru save this inner guide and by following Him, they have arrived at their destination. Guru Nanak has clearly stated that he had met his Guru, the Unfathomable Para Brahman Parama Ishvara. The one Hari also pervades as Guru and Nanak had loved Him.

We find the use of both the words Guru and Satguru in the verses of Guru Nanak. Both of them have been used for the same spiritual preceptor. Ordinarily, in Indian tradition, two types of Guru have been mentioned:

• 1. Shiksha Guru, who expounds and teaches the Shastra
• 2. Diksha-Guru, who initiates the seeker in the spiritual domain and guides him till the attainment of the destination.

The second type of Guru may be called Satguru (True Guru), who may be differentiated from a satguru or the false Guru. In Kularnava Tantra, six kinds of Gurus have been mentioned: Preraka (who inspires for the adoption of practical discipline), Suhaka (who enlightens the seeker regarding Sadhana), Vachaka (who explains the objective), Darshaka (who exhibits the objective), Shikshaka (who teaches the discipline) and Badhaka (who enlightens and illuminates the seeker). According to the Tantra; the last kind is “the prime cause of which the rest are the effects; without the lamp of knowledge lighted by the Badhaka, all other steps remain without consequence.”

When Guru Nanak uses the words Guru or Satguru, he means Diksha Guru and Bodhak Guru. According to him the Guru has twin functions to perform:

• 1. the initiation into the Name or the Word
• 2. imparting the knowledge about the Divine.

The Guru says:

• 1. By meeting such a Guru the base metal is transformed into gold,

He gives the nectar of the Name and the infructuous peregrinations (of the disciple) cease. (Maru M.I., Adi Granth, 990)

• 2. The water is contained in the pitcher; the pitcher cannot exist without water,

Similarly the mind is controlled by knowledge and there can be no knowledge without the Guru. (Var Asa M.I., Adi Granth, 469) The Guru is not meant for chosen people. He is meant for the whole of humanity. He shows the way to every one without any distinction of birth, sex, caste, colour and creed. Ordinary mortals are transformed to gods by him, in no time. Guru Nanak says: I adore that (Guru) who shows the Path I adore that (Guru) who recites the Word I adore that (Guru) who unites (with the Lord) (Gauri M.I., Adi Granth P. 226) The following moral and spiritual characteristics of the Guru have been mentioned by Guru Nanak in his bani:

• 1. There is no other benefactor like Satguru.
• 2. He gives knowledge about Truth and only Truth.
• 3. The seeker can have access to him by the grace of the Lord.
• 4. Without him none can realize the Lord.
• 5. The Lord has put His own Self into the True Guru.
• 6. Final emancipation is obtained by meeting the True Guru.
• 7. The attachment is effaced by the Guru.
• 8. The seeker remembers the Lord on meeting the True Guru.
• 9. The Guru gives the antimony of knowledge.
• 10. Through the help of the True Guru, the seeker crosses the ocean of samsara.
• 11. On meeting the True Guru the ego vanishes and the vices disappear.
• 12. On meeting the True Guru, the disciple repeats the Name.
• 13. The Guru puts the seeker on the right path.
• 14. The Guru is like the tree of Contentment whose flower is Dharma (righteousness) and whose fruit *is knowledge.
• 15. Without the Guru, the door of the mind cannot be opened, because none other has the key for it.
• 16. There is no other god or goddess except the True Guru. He is the confluence of all of them.
• 17. The Guru dispels the darkness of ignorance.
• 18. Without the service of the Guru, there can be no Bhakti.

In all the hymns of Guru Nanak, the central theme is the remembrance of the Name of the Lord, therefore, in order to accomplish this objective, the grace of the Guru is considered essential. Without the Guru, the human birth goes waste. It is only through the human body that a Jiva can realize Brahman. But only the Gurmukh (the dedicated disciple) knows the significance of human birth. If the True Guru wills his mind and body are imbued with love. He makes the best use of his life and leaves the world with merchandise of truth. With the Word of the Guru and sacred fear in the mind, he is received warmly in the Court of the Lord.

In the Vishvasara Tantra, the efficacy of human life has been depleted in the following words: “There is no birth like up to the human birth. Both Devas and Pitris desire it. For the Jiva the human body is of all bodies the most difficult to come by. For this it is said that human birth is attained with extreme difficulty. Of the Jiva’s eight-four lakhs of births the human birth is the most fruitful. In no other birth can Jiva acquire knowledge of the truth. Human birth is the stepping-stone to the path of liberation.

During his discussions with the yogis of his day, Guru Nanak gave a complete picture of his discipline, which can only be practised with the help of the Guru. Whereas in the Natha Cult “for the attainment of the state of neutrality (Sahaja), a Yogi, following his Guru’s instructions, has to check the downward flow of the semen, hold up the breath and stabilize the mind”, the disciple of Guru Nanak has to ascend the spiritual zenith through the Name-culture following his Guru’s instructions. The Guru says in Siddh Goshta: Without the Guru, one goes astray and transmigrate's Without the Guru, the effort becomes useless, Without the Guru, the mind serves furiously, Without the Guru, One is not satisfied in maya, Without the Guru, the snake of vices stings, killing midway, Without the Guru, one loses at every step, saith Nanak. (Pauri 38) Without the service of Satguru, there can be no yoga, Without meeting the Satguru, none gets final emancipation. Without meeting the Satguru, the Name is not obtained. Without meeting the Satguru, one experiences great misery. Without meeting the Satguru, one remains in severe darkness of ego. Without the Guru, one dies wasting his life, saith Nanak. (Pauri 70)

Guru Nanak says that no other action is superior to the remembrance of the Name of the Lord. The True Guru himself practises, whatever he teaches. He enables the disciple to abide in God. He shows the real home of the Lord to the disciple in the house of his heart. In this house the disciple experiences extreme ecstasy, while listening to the unstruck melody. Though Guru Nanak has used the Yogic terminology, the interpretation is his own. His path of the Name is quite different from the Yogis. he makes his self-consciousness (Surt) enter Shabda. This is the reason why his Yoga is called Surt-Shabad Yoga. The True Guru sees the light of the Lord everywhere.

Several analogies are found in the bani of Guru Nanak regarding the True Guru and his functions. The Guru has been described as an ocean, which is full of gems. The saints pick up these gems of virtues for their food. There is no holy place like the Guru. He is a tank of contentment. He has also been called a tree of contentment with flower of righteousness and fruit of knowledge. He is a banker. He is like a river with crystal clear water capable of washing away all the dirt of vices. He is like a tree of nectar with fruit full of ambrosia. He is a benefactor, a house of snow (connoting peace and patience) and a lamp for the three worlds. He is like sandalwood which fills the vegetation with its fragrance.

In the age of Guru Nanak, the traditional Guru had become mechanical and corrupt, therefore he has been described as the “Blind Guru”, “Ignorant Guru”, or “Unsound Guru”. Such Gurus went abegging. The disciples used to set the music and the Gurus danced to its tunes. It was a mere sport for the populace. They used to sing only the stories of Rama and Krishna. The Guru says:

• 1. If the Guide becomes blind, how can he show the Path? He is robbed by his conceited intellect, how can he recognize the way? (Suhi Chhant M.I, p.765)
• 2. The disciples; who have an ignorant Guru, cannot secure a position of respect. (Sri Raga M.I., p.58)
• 3. Being ignorant, if one shows the Path, he misleads the whole company, saith Nanak, He will be punished in the Lord’s Court; such will be the fate of this Guide. (Var Majh M.I., p. 140)
• 4. The final beatitude will not be attained through an unsound Guru. (Ramkali M.I., Dakhni Omkar, p. 932)

Brahman is the object of supreme quest and in this holy objective, the Guru plays a significant role. No logic can help us in any way. Only the grace of the True Guru lifts us into the spiritual domain. Through the Grace of the Lord, we meet the Guru and through the grace of the Guru we meet the Lord. The Name of the Word of the Guru enlightens our path, therefore the word of the Guru has been called the Guru himself and the self-consciousness (Surt) its disciple. The Word or bani of the Guru contains the spirit of the Guru and from it, the disciple obtains the required guidance. The Word is the sun in all the four ages and the devotee concentrates on it. This maya-ridden mind is saved by such concentration. None gets the final emancipation without the True Word. Without knowing the mystery of the Word, the death comes repeatedly. In this world, the concentration on the word is the best of the actions. Without it there is the darkness of attachment. With it the Name resides in the heart and the final beatitude is achieved.

The Guru instructs the disciple to imbibe the godly qualities, which constitute the basis for Bhakti. This is the beginning of the grace of the Guru. With love and faith in his heart, the disciple covers the stages of Shravan (hearing), Mannan (thinking constantly) and Niddyasan (meditation) when he takes a dip at the innermost holy shrine. For him the mysterious door is opened. He rises from the plane of piety and passing through the planes of knowledge, effort and grace, he finally enters the plane of Truth, where he becomes one with the Infinite. Throughout his spiritual journey the Name and the grace of the Guru and the Lord take him forward.

A Guru can only take the disciple to the plane, where he himself has been able to reach. That is why the emphasis is laid on communion with the True and Perfect Guru. In this connection, the following remarks of Shri Aurobindo are noteworthy: “It is not the human defects of the Guru that can stand in the way when there is the psychic opening, confidence and surrender. The Guru is the channel or representative or the manifestation of the Divine, according to the measure of his personality or his attainment; but whatever he is, it is to the divine, that one opens in opening to him; and if something is determined by the power of the channel, more is determined by the inherent and intrinsic attitude of the receiving consciousness, an element that comes out in the surface mind as simple trust or direct unconditional self-giving, and once that is there, the essential things can be gained even from one who seems to others than the disciple an inferior spiritual source, and the rest will grow up in the sadhak of itself by the Grace of the Divine, even if the human being in the Guru cannot give it.” But the line adopted by the Sikh Gurus about the communion with the flawless and Perfect Guru is more convincing. Total self-surrender to such a Guru will endure quick results. The Perfect Guru will carry the disciple with him, after the psychic opening to destination, but there are great chances of faltering in the way, if the Guru cannot help, due to ignorance.