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SUMMARY:Symposium On The Significance Of Guru In Hindu Traditions
DESCRIPTION:Guru\, the untranslatable : The word and concept of Guru holds a matchless significance in Indic culture and traditions. The word being borrowed into English shows its global significance\, though as an English word it may not carry the same meaning\, significance and the wide\, deep and intricate scope as in various Indic cultural traditions. It is used in English as just a word to describe a great exponent of a skill or knowledge area. The word as used in Sanskrit and various Indian languages\, is one of the untranslatables. \nParent\, the Guru\, Initiator and trainer : In the Vedic tradition\, Guru is the one who initiates a Vedic person into Vedic learning\, i.e.\, into the learning of the Vedas and Vaidika shaastras through a ritual process considered to be a second birth for the initiated learner s’ishya and hand holds and walks with the learner throughout the learning upto its successful completion.to become an independent practitioner of the Veda or shaastra. ‘Aachaarya’\, ‘adhyaapaka’ and ‘upaadhyaaya’ are a few other words that are used in the context of the passer on of IKS\, Indian knowledge Systems .In all the Indic traditional knowledge and skill systems outside this Veda and shaastra learning tradition too\, the initiator and teacher/trainer holds a similar significance to the initiated learner throughout the learning process and beyond upto the point of making the learner an independent practitioner of the knowledge or skill system.It is usually the father or a fatherlike elderly member of a family who initiates the child and hand holds the child throughout the learning of the knowledge or skill system which is usually hereditarily acquired by the family. So \, parents or parental family members being Guru is a widespread phenomenon in the traditional knowledge and skill systems in India. \nGuru-s’ishya paramparaa\, the tradition of learning continued through a lineage of gurus to sishyas and these s’ishyas again becoming gurus to their s’ishyas\, through an intimate\, affectionate \, to the degree of a supernatural bond between the guru and s’ishya is a very important concept and process in the creation and sustenance of all IKS\, Indian Knowledge Systems. This word Gurus’ishyaparamparaa is used by contemporary Indians as a label to describe a precolonial\, premodern or traditional pedagogy of Bhaarat.Particularlyin the fields of medicine like Ayurveda\, in the fields of folk and classical performing arts like music\, dance and theatrical arts and in the sculptural and architectural arts like sthaapatya\, the system of gurusishyaparamparaa is continuing as the most preferred system. \nGurukulam: The system of learning in a gurukulam \, the residence of a guru or a hamlet of hermitages of various gurus\, is what is seen throughout the narrations in the Vedic texts like Upanishads and the classical Sanskrit texts like Itihasas\, puranas and kavyas. Gurus running these gurukulas are rishis\, maharshis and brahmarshis. These rishi-gurus are tapasvis\, i.e.\, those absorbed in intense and deep meditation\, having deep aesthetic\, meditative\, experiential connection of different degrees with different truths of nature called devatas. These gurus are also called munis\, engaged in a kind of ‘research’ into different aspects of truth. Brahmacharis meaning celibates\, also called vidyaarthis\, seekers of vidyaa i.e.\, knowable or knowledge are described to live a celibate and austere life in the hermitages located inside deep forests approaching and living with the gurus seeking knowledge through their own tapas guided by the gurus.There are historical documentations of gurukulams from several centuries in different parts of India\, continuing vibrantly even today. The personalities\, life styles and teaching and learning methods in the gurukulas are all viewed and followed as continuities from and replicas of their counterparts in the rishi gurukulas. Gurus in these gurukulams are seen and live as the replicas of the rishis and munis of these Vedic and classical texts. Before colonization of education in Bhaarat\, it is these gurus who sustained millennia old pursuit and development of and innovations in different vidyaas in this civilization. Even today\, it is these gurus who are preserving the vidyaas not to be affected by the colonial dangers. \nDevaguru\, Raakshasaguru: Puranas mention Brihaspati as the Guru of all Devataas or Suras. Interestingly Guru is the other name of Brihaspati. Guru and Brihaspati are the names of a graha (planet) that is a member of the nava graha \, often translated as Jupiter in English. Nava graha\, ‘nine planets’ system has Sukra also which is translated as Venus. Sukra\, interestingly\, occurs in Puranas as the guru of the Daityas or Asuras or Raakshasas. The name sukraachaarya is mentioned with great respect in Vedic textual sources\, though he is looked at as the guru of Asuras \, the negative\, demonical supernatural entities in the Puranas. \nKulaguru and Raajaguru: The word kula refers to lineage. In itihaasas and puraanas we see certain Rishis like Vashishtha being the guru of lineages like the surya vamsha or ikshvaaku lineage of Sri Rama. Both in Itihaasas and historical sources we come across a role called Raaja guru which is viewed as modelled after Devaguru and Kula guru concepts of itihaasas and Puranas. \nAadhyaatmika Guru: The significance of Guru reaches an exponentially higher level and reaches its unparalleled zenith in the traditions of spiritual practice.Interestingly\, it is this concept or aspect of guru that has the widest prevalence among people as it is prevalent in all the traditions\, Yogic\, Taantric\, Bhakti \, Vedantic \, folk and vanavaasi (forest dweller’s) traditions of spiritual practice. In many of these traditions \, Guru is held in such a greatly venerated position that he is equated with the ultimate entity that is the goal of the practice. In many Yogic\, Taantric and Bhakti traditions\, both classical and folk\, the word Guru is used interchangeably for the words denoting the ultimately attainable supreme deity\, state or entity in the respective traditions. That is\, in these traditions\, Guru is both the means and the goal. Even in the other spiritual traditions where such an identification does not exist\, Guru is compared to the ultimately attainable supreme deity\, state or entity in the respective traditions.In certain Yogic and Bhakti mystic traditions\, guru is described as greater than the ultimately attainable supreme deity\, state or entity though rhetorically arguing that without Guru the knowledge and understanding of the concept and the path towards the ultimately attainable supreme deity\, state or entity would have been impossible. . Because many Yoga and Tantra practices involve many vital\, delicate and vulnerable body and mind parts and functions\, without close and expert guidance from a deeply learned person in the system\, some aspects of the practice may not be safe to the practitioner. Guru in these systems plays the role of such a supervisory guide for safe practice too. In Tantra and other traditions\, where mantrasaadhana\, the spiritual practice through the japa or repeated meditative chanting of a certain sequence of syllables or words or phrases is followed\, the upadesha or passing on of the siddhi\, the attainment of power of that sequence from a previous siddha\, attainer of that power is the essential requirement in the tradition\, the passer on is called the mantraguru or simply Guru. The japa in such traditions is done everytime beginning with a japa of obeisance to the Guru and the Guruparamparaa\, i.e.\, all the sequence of gurus up to one’s immediate Guru. \nNara naaraayana\, the ideal or archetypal guru-sishya pair:: Puranas have the names of Nara and narayana described as performing tapas in Badarikaashrama. Their aashrama is described as an ideal gurukulam to which other rishyaashrama gurukulams are expected to look up to as an ideal to be emulated and followed. Sri Krishna and Arjuna of Mahabharata itihaasa and Maha Bhagavata puraana are viewed and described as avataaras or incarnations of Naaraayana and Nara respectively. Bhagavadgita presents Sri Krishna and Arjuna as the eternal guru and sishya pair. Sri Krishna of Bhagavadgita is adulated as Jagadguru \, eternal and universal guru. \nGuru-form deities: There are certain deities of Hindu tradition that are viewed as Guru-form deity. For example\,Dakshina Murti is one such deity who is described as Guru murti -Guru-form. His description in the Dakshina Murti Stotra of advaita tradition\, is in the form of an abstract adulative description of one’s own self as the inner guiding self in all individuals that guides itself to realize its own unlimited reality of Ishvara. Even general Hindu devotees worship Dakshina Murti as guru murti\, guru-form and view \, visualize and represent the deity as a form of Shiva\, sitting under a Banyan tree as a young guru teaching old age sishyas just through his silence.\nAnother guru-form deity is Dattatreya who is viewed \, visualized and represented as the combined form of the trimurti Brahma \, Vishnu\, Maheswara. His pictures and sculptures are in the form of three headed Vedic scholar standing with the background of a cow and with four puppies viewed as the four Vedas.playfully moving around him. \nIndica is organizing a symposium on this significant and rich concept of Sanatana Dharma \n##SCHEDULE## \n\n\n\n\nTimings\nScholar\nTitle\n\n\n9.00-9.15\nDr. Nagaraj Paturi\nDean\, INDICA\nConcept of the Symposium\n\n\nDr.Yogini Deshpande\nCo-Founder & Chief Editor\, IndicA Today\nOpening Remarks\n\n\n9.15-10.00\nProf. Dr. C. S. R. Prabhu\nFounder Chairman of Vishwa Yoga Vidyapeeth\nSignificance Of Guru In Yoga\n\n\n10.00-10.45\nDr. Sushumna Kannan\nScholar-in-Residence\, INDICA\nGuru In The Siddhanta Shikhamani Of Shivayogi Shivaacharya\n\n\n10.45-11.00\nShivakumar GV\nDirector – Guru-Sadhaka Sachiva\, INDICA\nBriefing On Grateful2Gurus\n\n\n11.00 – 11.45\nSubrahmanian Chidambaran\n Chief Strategy Officer with a reputed MNC in India\nWorship Of Subrahmanya As A Guru-form Deity\n\n\n11.45-12.30\nDr. Ketu Ramachandrasekhar\nProgram Manager\, Siddhanta Knowledge Foundation\n\nGuru-Diksha-Moksha: The Triad in Tantragama\n\n\n12.30-1.15\nP.P. Dr. Shri Shamsundar Deshpande Maharaj\nGuru\, Anantakoti Brahmanda Nayak\n\n\n1.15-2.00\nDr. Jammalamadaka Srinivas\nDirector\, School of Shastric Learning\, Kavikulaguru Kalidas Sanskrit University\, Ramtek\nSignificance Of Gurubhakti In Statecraft As Per Artha Shastra Commentaries\n\n\n2.00-2.45\nDr. Srinivasa Acharya Bellamkonda\nFounder\, Gauranga Vedanta Arts and Life Academy\nRasikopaasanaa\, The Upaasanaa Of Rasik Guru In Rasopaasanaa\n\n\n2.45-3.30\nSmt. Amara Sarada Deepthi Director\, Eduact Innovation Labs\,\nCo-Author & Content Strategist for Thavaasmi\, Manasvi and Thapasvi\nConcept Of Guru In Tiruppaavai\n\n\n3.30-4.15\nSri Prabhav Paturi\nVedic Psychologist and Cross Cultural Researcher @ Manoloka Holistic Wellness\n“Adesh\, Adesh And Saranaagatulu”  Guru In Natha And Telugu Folk Traditions\n\n\n4.15-5.00\nAbhinav Kadambi\nĀcāryalakṣaṇa From Vedāntadeśika’s Nyāsaviṃśati And The Way Forward\n\n\n5.00-5.45\nDr. Nagaraj Paturi\nDean\, INDICA\nGurus In Vedic Scriptures\n\n\n5.45-6.00\nDr. Yogini Deshpande\nCo-Founder & Chief Editor\, IndicA Today\nConclusion & Vote of Thanks\n\n\n\n 
URL:https://indica.events/event/symposium-on-the-significance-of-guru-in-hindu-traditions/
CATEGORIES:Symposiums
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