Guru

Guru (/ˈɡuːruː/, UK also /ˈɡʊruː, ˈɡʊər-/; Sanskrit: गुरु, IAST: guru) is a Sanskrit term for a "teacher, guide, expert, or master" of certain knowledge or field.[1] In pan-Indian traditions, guru is more than a teacher. In Sanskrit, guru means the one who dispels the darkness and takes towards light, traditionally a reverential figure to the student, with the guru serving as a "counselor, who helps mold values, shares experiential knowledge as much as literal knowledge, an exemplar in life, an inspirational source and who helps in the spiritual evolution of a student".[2] A guru is also one's spiritual guide, who helps one to discover the same potentialities that the guru has already realized.[3] In the Tagalog language, Indonesian[4] and Malay the word means teacher.

For other uses, see Guru (disambiguation).

The oldest references to the concept of guru are found in the earliest Vedic texts of Hinduism.[2] The guru, and gurukul – a school run by guru, were an established tradition in India by the 1st millennium BCE, and these helped compose and transmit the various Vedas, the Upanishads, texts of various schools of Hindu philosophy, and post-Vedic Shastras ranging from spiritual knowledge to various arts.[2][5][6] By about mid 1st millennium CE, archaeological and epigraphical evidence suggest numerous larger institutions of gurus existed in India, some near Hindu temples, where guru-shishya tradition helped preserve, create and transmit various fields of knowledge.[6] These gurus led broad ranges of studies including Hindu scriptures, Buddhist texts, grammar, philosophy, martial arts, music and painting.[6][7]

The tradition of guru is also found in Jainism, referring to a spiritual preceptor, a role typically served by a Jain ascetic.[8][9] In Sikhism, the guru tradition has played a key role since its founding in the 15th century, its founder is referred to as Guru Nanak, and its scripture as Guru Granth Sahib.[10][11] The guru concept has thrived in Vajrayāna Buddhism, where the tantric guru is considered a figure to worship and whose instructions should never be violated.[12][13]

In the Western world, the term is sometimes used in a derogatory way to refer to individuals who have allegedly exploited their followers' naiveté, particularly in certain tantra schools, self-help, hippie and new religious movements.[14]

Definition and etymology

The word guru (Sanskrit: गुरु), a noun, connotes "teacher" in Sanskrit, but in ancient Indian traditions it has contextual meanings with significance beyond what teacher means in English.[2] The guru is more than someone who teaches specific type of knowledge, and includes in its scope someone who is also a "counselor, a sort of parent of mind and soul, who helps mold values and experiential knowledge as much as specific knowledge, an exemplar in life, an inspirational source and who reveals the meaning of life."[2] The word has the same meaning in other languages derived from or borrowing words from Sanskrit, such as Hindi, Marathi, Punjabi, Tamil, Telugu, Kannada, Malayalam, Odia, Bengali, Gujarati and Nepali. The Malayalam term Acharyan or Asan is derived from the Sanskrit word Acharya.

As a noun the word means the imparter of knowledge (jñāna; also Pali: ñāna). As an adjective, it means 'heavy,' or 'weighty,' in the sense of "heavy with knowledge,"[Note 1] heavy with spiritual wisdom,[16] "heavy with spiritual weight,"[17] "heavy with the good qualities of scriptures and realization,"[18] or "heavy with a wealth of knowledge."[19] The word has its roots in the Sanskrit gri (to invoke, or to praise), and may have a connection to the word gur, meaning 'to raise, lift up, or to make an effort'.[20]

Sanskrit guru is cognate with Latin gravis 'heavy; grave, weighty, serious'[21] and Greek βαρύς barus 'heavy'. All three derive from the Proto-Indo-European root *gʷerə-, specifically from the zero-grade form *gʷr̥ə-.[22]

Female equivalent of gurus are called gurvis. The wife of the guru is the guru patni or guru ma. The guru's son is guru putra, while the guru's daughter is the guru putri.

Darkness and light

गुशब्दस्त्वन्धकारः स्यात्‌ रुशब्दस्तन्निरोधकः।
अन्धकारनिरोधित्वात्‌ गुरुरित्यभिधीयते॥ १६॥

The syllable gu means darkness, the syllable ru, he who dispels them,
Because of the power to dispel darkness, the guru is thus named.

— Advayataraka Upanishad, Verse 16[23][24]

A popular etymological theory considers the term "guru" to be based on the syllables gu (गु) and ru (रु), which it claims stands for darkness and "light that dispels it", respectively.[Note 2] The guru is seen as the one who "dispels the darkness of ignorance."[Note 3][Note 4][27]

Reender Kranenborg disagrees, stating that darkness and light have nothing to do with the word guru. He describes this as a folk etymology.[Note 5]

Joel Mlecko states, "Gu means ignorance, and Ru means dispeller," with guru meaning the one who "dispels ignorance, all kinds of ignorance", ranging from spiritual to skills such as dancing, music, sports and others.[29] Karen Pechelis states that, in the popular parlance, the "dispeller of darkness, one who points the way" definition for guru is common in the Indian tradition.[30]

In Western Esotericism and the Science of Religion, Pierre Riffard makes a distinction between "occult" and "scientific" etymologies, citing as an example of the former the etymology of 'guru' in which the derivation is presented as gu ("darkness") and ru ('to push away'); the latter he exemplifies by "guru" with the meaning of 'heavy'.[31]

In Jainism

Guru is the spiritual preceptor in Jainism, and typically a role served by Jain ascetics.[8][9] The guru is one of three fundamental tattva (categories), the other two being dharma (teachings) and deva (divinity).[32] The guru-tattva is what leads a lay person to the other two tattva.[32] In some communities of the Śvētāmbara sect of Jainism, a traditional system of guru-disciple lineage exists.[33]

The guru is revered in Jainism ritually with Guru-vandan or Guru-upashti, where respect and offerings are made to the guru, and the guru sprinkles a small amount of vaskep (a scented powder mixture of sandalwood, saffron, and camphor) on the devotee's head with a mantra or blessings.[34]

In Hinduism

The Guru is an ancient and central figure in the traditions of Hinduism.[29] The ultimate liberation, contentment, freedom in the form of moksha and inner perfection is considered achievable in the Hindu belief by two means: with the help of guru, and with evolution through the process of karma including rebirth in some schools of Hindu philosophy.[29] At an individual level in Hinduism, the Guru is many things, including being a teacher of skills, a counselor, one who helps in the birth of mind and realization of one's soul, who instils values and experiential knowledge, an exemplar, an inspiration and who helps guide a student's (śiṣya) spiritual development.[29] At a social and religious level, the Guru helps continue the religion and Hindu way of life.[29] Guru thus has a historic, reverential and an important role in the Hindu culture.[2]

In Buddhism
Part of a series on
Buddhism
Further information: Tibetan Buddhism

In some forms of Buddhism, states Rita Gross, the concept of Guru is of supreme importance.[35]

In Vajrayana Buddhism's Tantric teachings, the rituals require the guidance of a guru.[12] The guru is considered essential and to the Buddhist devotee, the guru is the "enlightened teacher and ritual master", states Stephen Berkwitz.[12] The guru is known as the vajra guru (literally "diamond guru").[36] Initiations or ritual empowerments are necessary before the student is permitted to practice a particular tantra, in Vajrayana Buddhist sects found in Tibet and South Asia.[12] The tantras state that the guru is equivalent to Buddha, states Berkwitz, and is a figure to worship and whose instructions should never be violated.[12][13][37]

The guru is the Buddha, the guru is the Dhamma, and the guru is the Sangha. The guru is the glorious Vajradhara, in this life only the guru is the means [to awakening]. Therefore, someone wishing to attain the state of Buddhahood should please the guru.

— Guhyasanaya Sadhanamala 28, 12th-century[12]

There are Four Kinds of Lama (Guru) or spiritual teacher[38] (Tib. lama nampa shyi) in Tibetan Buddhism:

  1. gangzak gyüpé lama — the individual teacher who is the holder of the lineage
  2. gyalwa ka yi lama — the teacher which is the word of the buddhas
  3. nangwa da yi lama — the symbolic teacher of all appearances
  4. rigpa dön gyi lama — the absolute teacher, which is rigpa, the true nature of mind

In various Buddhist traditions, there are equivalent words for guru, which include Shastri (teacher), Kalyana Mitra (friendly guide, Pali: Kalyāṇa-mittatā), Acarya (master), and Vajra-Acarya (hierophant).[39] The guru is literally understood as "weighty", states Alex Wayman, and it refers to the Buddhist tendency to increase the weight of canons and scriptures with their spiritual studies.[39] In Mahayana Buddhism, a term for Buddha is Bhaisajya guru, which refers to "medicine guru", or "a doctor who cures suffering with the medicine of his teachings".[40][41]

In Sikhism
Part of a series on
Sikhism
Main articles: Sikh gurus and Sikhism

In Sikhism, Guru is the source of all knowledge which is Almighty. In Chopai Sahib, Guru Gobind Singh states about who is the Guru:[42]

ਜਵਨ ਕਾਲ ਜੋਗੀ ਸ਼ਿਵ ਕੀਯੋ ॥ ਬੇਦ ਰਾਜ ਬ੍ਰਹਮਾ ਜੂ ਥੀਯੋ ॥
ਜਵਨ ਕਾਲ ਸਭ ਲੋਕ ਸਵਾਰਾ ॥ ਨਮਸ਼ਕਾਰ ਹੈ ਤਾਹਿ ਹਮਾਰਾ ॥੩੮੪॥
ਜਵਨ ਕਾਲ ਸਭ ਜਗਤ ਬਨਾਯੋ॥ ਦੇਵ ਦੈਤ ਜੱਛਨ ਉਪਜਾਯੋ ॥
ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥

The Temporal Lord, who created Shiva, the Yogi; who created Brahma, the Master of the Vedas;
The Temporal Lord who fashioned the entire world; I salute the same Lord.
The Temporal Lord, who created the whole world; who created gods, demons and yakshas;
He is the only one form the beginning to the end; I consider Him only my Guru.

—Dasam Granth, 384-385

The Sikh gurus were fundamental to the Sikh religion, however the concept in Sikhism differs from other usages. Sikhism is derived from the Sanskrit word shishya, or disciple and is all about the relationship between the teacher and a student.[43] The concept of Guru in Sikhism stands on two pillars i.e. Miri-Piri. 'Piri' means spiritual authority and 'Miri' means temporal authority.[44] Traditionally, the concept of Guru is considered central in Sikhism, and its main scripture is prefixed as a Guru, called Guru Granth Sahib, the words therein called Gurbani.[11]

In Western culture

As an alternative to established religions, some people in Europe and the USA looked to spiritual guides and gurus from India and other countries. Gurus from many denominations traveled to Western Europe and the US and established followings.

In particular during the 1960s and 1970s many gurus acquired groups of young followers in Western Europe and the USA. According to the American sociologist David G. Bromley this was partially due to the repeal of the Chinese Exclusion Act in 1965 which permitted Asian gurus entrance to the USA.[45] According to the Dutch Indologist Albertina Nugteren, the repeal was only one of several factors and a minor one compared with the two most important causes for the surge of all things 'Eastern': the post-war cross-cultural mobility and the general dissatisfaction with established Western values.[46] According to the professor in sociology Stephen A. Kent at the University of Alberta and Kranenborg (1974), one of the reasons why in the 1970s young people including hippies turned to gurus was because they found that drugs had opened for them the existence of the transcendental or because they wanted to get high without drugs.[47][48] According to Kent, another reason why this happened so often in the USA then, was because some anti-Vietnam War protesters and political activists became worn out or disillusioned of the possibilities to change society through political means, and as an alternative turned to religious means.[48] Some gurus and the groups they lead attracted opposition. One example of such group was the Hare Krishna movement (ISKCON) founded by A. C. Bhaktivedanta Swami Prabhupada in 1966, many of whose followers voluntarily accepted the demandingly ascetic lifestyle of bhakti yoga on a full-time basis, in stark contrast to much of the popular culture of the time.[Note 6]

According to Kranenborg (1984), Jesus Christ fits the Hindu definition and characteristics of a guru.[50]

Viewpoints

Gurus and the Guru-shishya tradition have been criticized and assessed by secular scholars, theologians, anti-cultists, skeptics, and religious philosophers.

  • Jiddu Krishnamurti, groomed to be a world spiritual teacher by the leadership of the Theosophical Society in the early part of the 20th century, publicly renounced this role in 1929 while also denouncing the concept of gurus, spiritual leaders, and teachers, advocating instead the unmediated and direct investigation of reality.[51]
  • U. G. Krishnamurti, [no relation to Jiddu], sometimes characterized as a "spiritual anarchist", denied both the value of gurus and the existence of any related worthwhile "teaching".[52]
  • Dr. David C. Lane proposes a checklist consisting of seven points to assess gurus in his book, Exposing Cults: When the Skeptical Mind Confronts the Mystical.[53] One of his points is that spiritual teachers should have high standards of moral conduct and that followers of gurus should interpret the behavior of a spiritual teacher by following Ockham's razor and by using common sense, and, should not naively use mystical explanations unnecessarily to explain immoral behavior. Another point Lane makes is that the bigger the claim a guru makes, such as the claim to be God, the bigger the chance is that the guru is unreliable. Dr. Lane's fifth point is that self-proclaimed gurus are likely to be more unreliable than gurus with a legitimate lineage.
  • Highlighting what he sees as the difficulty in understanding the guru from Eastern tradition in Western society, Dr. Georg Feuerstein, a well-known German-American Indologist, writes in the article Understanding the Guru from his book The Deeper Dimension of Yoga: Theory and practice:"The traditional role of the guru, or spiritual teacher, is not widely understood in the West, even by those professing to practice Yoga or some other Eastern tradition entailing discipleship. [...] Spiritual teachers, by their very nature, swim against the stream of conventional values and pursuits. They are not interested in acquiring and accumulating material wealth or in competing in the marketplace, or in pleasing egos. They are not even about morality. Typically, their message is of a radical nature, asking that we live consciously, inspect our motives, transcend our egoic passions, overcome our intellectual blindness, live peacefully with our fellow humans, and, finally, realize the deepest core of human nature, the Spirit. For those wishing to devote their time and energy to the pursuit of conventional life, this kind of message is revolutionary, subversive, and profoundly disturbing.".[54] In his Encyclopedic Dictionary of Yoga (1990), Dr. Feuerstein writes that the importation of yoga to the West has raised questions as to the appropriateness of spiritual discipleship and the legitimacy of spiritual authority.[55]
  • A British professor of psychiatry, Anthony Storr, states in his book, Feet of Clay: A Study of Gurus, that he confines the word guru (translated by him as "revered teacher") to persons who have "special knowledge" who tell, referring to their special knowledge, how other people should lead their lives. He argues that gurus share common character traits (e.g. being loners) and that some suffer from a mild form of schizophrenia. He argues that gurus who are authoritarian, paranoid, eloquent, or who interfere in the private lives of their followers are the ones who are more likely to be unreliable and dangerous. Storr also refers to Eileen Barker's checklist to recognize false gurus. He contends that some so-called gurus claim special spiritual insights based on personal revelation, offering new ways of spiritual development and paths to salvation. Storr's criticism of gurus includes the possible risk that a guru may exploit his or her followers due to the authority that he or she may have over them, though Storr does acknowledge the existence of morally superior teachers who refrain from doing so. He holds the view that the idiosyncratic belief systems that some gurus promote were developed during a period of psychosis to make sense of their own minds and perceptions, and that these belief systems persist after the psychosis has gone. Storr notes that gurus generalize their experience to all people. Some of them believe that all humanity should accept their vision, while others teach that when the end of the world comes, only their followers will be saved, and the rest of the people will remain unredeemed. According to him, this ″apparently arrogant assumption″ is closely related and other characteristics of various gurus. Storr applies the term "guru" to figures as diverse as Jesus, Muhammad, Buddha, Gurdjieff, Rudolf Steiner, Carl Jung, Sigmund Freud, Jim Jones and David Koresh.[56] The Belgian Indologist Koenraad Elst criticized Storr's book for its avoidance of the term prophet instead of guru for several people. Elst asserts that this is possibly due to Storr's pro-Western, pro-Christian cultural bias.
  • Rob Preece, a psychotherapist and a practicing Buddhist, writes in The Noble Imperfection that while the teacher/disciple relationship can be an invaluable and fruitful experience, the process of relating to spiritual teachers also has its hazards. He writes that these potential hazards are the result of naiveté amongst Westerners as to the nature of the guru/devotee relationship, as well as a consequence of a lack of understanding on the part of Eastern teachers as to the nature of Western psychology. Preece introduces the notion of transference to explain the manner in which the guru/disciple relationship develops from a more Western psychological perspective. He writes: "In its simplest sense transference occurs when unconsciously a person endows another with an attribute that actually is projected from within themselves." In developing this concept, Preece writes that, when we transfer an inner quality onto another person, we may be giving that person a power over us as a consequence of the projection, carrying the potential for great insight and inspiration, but also the potential for great danger: "In giving this power over to someone else they have a certain hold and influence over us it is hard to resist, while we become enthralled or spellbound by the power of the archetype".[57]
  • According to a professor of religious studies at Dawson College in Quebec, Susan J. Palmer, the word guru has acquired very negative connotations in France.[58]
  • The psychiatrist Alexander Deutsch performed a long-term observation of a small cult, called The Family (not to be confused with Family International), founded by an American guru called Baba or Jeff in New York in 1972, who showed increasingly schizophrenic behavior. Deutsch observed that this man's mostly Jewish followers interpreted the guru's pathological mood swings as expressions of different Hindu deities and interpreted his behavior as holy madness, and his cruel deeds as punishments that they had earned. After the guru dissolved the cult in 1976, his mental condition was confirmed by Jeff's retrospective accounts to an author.[59][60]
  • Jan van der Lans (1933–2002), a professor of the psychology of religion at the Catholic University of Nijmegen, wrote, in a book commissioned by the Netherlands-based Catholic Study Center for Mental Health, about followers of gurus and the potential dangers that exist when personal contact between the guru and the disciple is absent, such as an increased chance of idealization of the guru by the student (myth making and deification), and an increase of the chance of false mysticism. He further argues that the deification of a guru is a traditional element of Eastern spirituality but, when detached from the Eastern cultural element and copied by Westerners, the distinction between the person who is the guru and that which he symbolizes is often lost, resulting in the relationship between the guru and disciple degenerating into a boundless, uncritical personality cult.[Note 7]
  • In their 1993 book, The Guru Papers, authors Diana Alstad and Joel Kramer reject the guru-disciple tradition because of what they see as its structural defects. These defects include the authoritarian control of the guru over the disciple, which is in their view increased by the guru's encouragement of surrender to him. Alstad and Kramer assert that gurus are likely to be hypocrites because, in order to attract and maintain followers, gurus must present themselves as purer than and superior to ordinary people and other gurus.[63]
  • According to the journalist Sacha Kester, in a 2003 article in the Dutch newspaper De Volkskrant, finding a guru is a precarious matter, pointing to the many holy men in India and the case of Sathya Sai Baba whom Kester considers a swindler. In this article he also quotes the book Karma Cola describing that in this book a German economist tells author Gita Mehta, "It is my opinion that quality control has to be introduced for gurus. Many of my friends have become crazy in India". She describes a comment by Suranya Chakraverti who said that some Westerners do not believe in spirituality and ridicule a true guru. Other westerners, Chakraverti said, on the other hand believe in spirituality but tend to put faith in a guru who is a swindler.[64]
  • Teachings of Shri Satguru Devendra Ghia (Kaka) are in his hymns and the broadness of his thoughts is in the variety. "Religion is nothing but a path towards God. Different religions have evolved over different times and in different places based on the need of that era. However, the basic concept in each religion remains the same. Each religion talks of a universal God, who is eternal and infinite." [65]
gollark: <@261243340752814085> PotatOS.
gollark: * GNU/Heretic, or GNU *plus* Heretic.
gollark: <@319753218592866315> = heretic.
gollark: Besides, it's actually quite good.
gollark: Didn't you READ the docs?

See also

Notes
  1. "Guru: a spiritual master; one who is heavy with knowledge of the Absolute and who removes nescience with the light of the divine."[15]
  2. "[...] the term is a combination of the two words gu(darkness) and ru (light), so together they mean 'divine light that dispels all darkness.'" [...] "Guru is the light that disperses the darkness of ignorance."[25]
  3. "The etymological derivation of the word guru is in this verse from Guru Gita: 'The root gu stands for darkness; ru for its removal. The removal of the darkness of ignorance in the heart is indicated by the word "guru'" (Note: Guru Gita is a spiritual text in the Markandeya Purana, in the form of a dialog between Siva and Parvati on the nature of the guru and the guru/disciple relationship.) [...] the meanings of gu and ru can also be traced to the Panini-sutras gu samvarane and ru himsane, indicating concealment and its annulment."[26]
  4. "Guru: remover of darkness, bestower of light'"[26]
  5. Dutch original: "a. De goeroe als geestelijk raadsman Als we naar het verschijnsel goeroe in India kijken, kunnen we constateren dat er op zijn minst vier vormen van goeroeschap te onderscheiden zijn. De eerste vorm is die van de 'geestelijk raadsman'. Voordat we dit verder uitwerken eerst iets over de etymologie. Het woord goeroe komt uit het Sanskriet, wordt geschreven als 'guru' en betekent 'zwaar zijn', 'gewichtig zijn', vooral in figuurlijk opzicht. Zo krijgt het begrip 'guru' de betekenis van 'groot', 'geweldig' of 'belangrijk', en iets verdergaand krijgt het aspecten van 'eerbiedwaardig' en 'vererenswaardig'. Al vrij snel word dit toegepast op de 'geestelijk leraar'. In allerlei populaire literatuur, ook in India zelf, wordt het woord 'guru' uiteengelegd in 'gu' en 'ru', als omschrijvingen voor licht en duister; de goeroe is dan degene die zijn leerling uit het materiële duister overbrengt naar het geestelijk licht. Misschien doe een goeroe dat ook inderdaad, maar het heeft niets met de betekenis van het woord te maken, het is volksetymologie."
    English translation "a. The guru as spiritual adviser: If we look at the phenomenon of gurus in India then we can see that there are at least four forms of guruship that can be distinguished. The first form is that of the "spiritual adviser." Before we will elaborate on this, first something about the etymology. The word guru comes from Sanskrit, is written as 'guru' and connotes philosophically 'being heavy' or 'being weighty'. In that way, the concept of guru gets the meaning of 'big', 'great', or 'important' and somewhat further it also gets aspects of 'respectable' and 'honorable'. Soon it is applied to the 'spiritual adviser'. In various popular literature, in India herself too, the word 'guru' is explained in the parts 'gu' and 'ru', as descriptions for light and darkness: the guru is then the person who bring the student from the material darkness into the spiritual light. A guru may indeed do that, but it has nothing to do with the meaning of the word, it is folk etymology."[28]
  6. "Devotees don't have such an easy time. They who choose to live in the temples – now a very small minority -chant the Hare Krishna mantra 1,728 time a day. […] Those living in an ashram – far fewer than in the 1970s – have to get up at 4am for worship. All members have to give up meat, fish and eggs; alcohol, tobacco, drugs, tea and coffee; gambling, sports, games and novels; and sex except for procreation with marriage […] It's a demanding lifestyle. Outsiders may wonder why people join."[49]
  7. "Wat Van der Lans hier signaleert, is het gevaar dat de goeroe een instantie van absolute overgave en totale overdracht wordt. De leerling krijgt de gelegenheid om zijn grootheidsfantasieën op de goeroe te projecteren, zonder dat de goeroe daartegen als kritische instantie kan optreden. Het lijkt er zelfs vaak eerder op dat de goeroe in woord, beeld en geschrift juist geneigd is deze onkritische houding te stimuleren. Dit geldt zeker ook voor goeroe Maharaji, maar het heeft zich -gewild en ongewild ook voorgedaan bij Anandamurti en Maharishi Mahesh Yogi. [..] De vergoddelijking van de goeroe is 'een traditioneel element in de Oosterse spiritualiteit, maar, losgemaakt, uit dit cultuurmilieu en overgenomen door Westerse mensen, gaat het onderscheid vaak verloren tussen de persoon van de goeroe en dat wat hij symboliseert en verwordt tot een kritiekloze persoonlijkheidsverheerlijking' (Van der Lans 1981b, 108)"
    Partial literal English translation "The deification of the guru is a 'traditional element in Eastern spirituality but, detached from this cultural environment en used by Westerners, the distinction between the person of the guru and that what he symbolizes is often lost en it degenerates into an uncritical glorification of the personality.'(Van der Lans 1981b, 108)"[61][62]

References
  1. Stefan Pertz (2013), The Guru in Me - Critical Perspectives on Management, GRIN Verlag, ISBN 978-3638749251, pages 2-3
  2. Joel Mlecko (1982), The Guru in Hindu Tradition Numen, Volume 29, Fasc. 1, pages 33-61
  3. Guru, Encyclopædia Britannica (2013)
  4. "Arti kata guru - Kamus Besar Bahasa Indonesia (KBBI) Online".
  8. Jeffery D Long (2009), Jainism: An Introduction, IB Tauris, ISBN 978-1845116262, pages 110, 196
  9. Christopher Partridge (2013), Introduction to World Religions, Augsburg Fortress, ISBN 978-0800699703, page 252
  10. William Owen Cole (1982), The Guru in Sikhism, Darton Longman & Todd, ISBN 9780232515091, pages 1-4
  11. HS Singha & Satwant Kaur, "Sikhism, A Complete Introduction", Hemkunt Press, ISBN 81-7010-245-6, pages 21-29, 54-55
  12. Stephen Berkwitz (2009), South Asian Buddhism: A Survey, Routledge, ISBN 978-0415452496, pages 130-133
  13. William Johnston (2013), Encyclopedia of Monasticism, Routledge, ISBN 978-1579580902, page 371
  14. Forsthoefel, T. and C. Humes (2005), Gurus in America
  15. Tirtha Goswami Maharaj, A Taste of Transcendence, (2002) p. 161, Mandala Press. ISBN 1-886069-71-9.
  16. Lipner, Julius J.,Their Religious Beliefs and Practices p.192, Routledge (UK), ISBN 0-415-05181-9
  17. Cornille, C. The Guru in Indian Catholicism (1991) p.207. Peeters Publishers ISBN 90-6831-309-6
  18. Hopkins, Jeffrey Reflections on Reality (2002) p. 72. University of California Press. ISBN 0-520-21120-0
  19. Varene, Jean. Yoga and the Hindu Tradition (1977). p.226. University of Chicago Press. ISBN 0-226-85116-8
  20. Lowitz, Leza A. (2004). Sacred Sanskrit Words. Stone Bridge Press. p. 85. 1-880-6568-76.
  21. Barnhart, Robert K. (1988). The Barnhart Dictionary of Etymology. H.W. Wilson Co. p. 447. ISBN 978-0-8242-0745-8.
  22. The American Heritage Dictionary of the English Language (4th ed.). Houghton Mifflin. 2000. p. 2031. ISBN 978-0-395-82517-4.
  23. Advayataraka Upanishad with Commentaries Archived 2015-09-24 at the Wayback Machine, Verse 16, Sanskrit
  24. G Feuerstein (1989), Yoga, Tarcher, ISBN 978-0874775259, pages 240-243
  25. Murray, Thomas R. Moral Development Theories - Secular and Religious: A Comparative Study. (1997). p. 231. Greenwood Press.
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Further reading
  • Mick Brown The Spiritual Tourist, Bloomsbury publishing, 1998, ISBN 1-58234-034-X
  • André van der Braak (2003). Enlightenment Blues: My Years with an American Guru. Monkfish Book Publishing. ISBN 0-9726357-1-8
  • Jacob Copeman and Aya Ikegame (2012), The Guru in South Asia: New Interdisciplinary Perspectives, Routledge, ISBN 978-0415510196
  • Thomas Forsthoefel and Cynthia Ann Humes, Eds. Gurus in America. Albany, New York: SUNY Press, 2005, ISBN 978-0-7914-6573-8
  • Sister Nivedita, The Master as I Saw Him, Kolkata: Udbodhan Office, 1993.
  • André Padoux (2013), The Tantric Guru, in Tantra in Practice (Editor: David Gordon White), Motilal Banarsidass, ISBN 978-8120817784
  • Karen Pechelis (2004), The Graceful Guru: Hindu Female Gurus in India and the United States, Oxford University Press, ISBN 978-0195145373
  • Swami Satyananda, Devi Mandir, "Shree Maa: Guru and Goddess" (ISBN 1-887472-78-9 )
  • Alex Wayman (1987), The Guru in Buddhism, Studia Missionalia at Google Books, Volume 36, Universita Gregoriana Roma, pages 195-214
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