Definition of guru shishya relationship trust

Trust Your Guru- The New Indian Express

definition of guru shishya relationship trust

When you say “I trust,” it means, “It doesn't matter what you do, I trust.” That is The Guru-shishya relationship is on an energy basis. A Guru is. Sishya: Sishya means a disciple. He is a person who has a desire to gain In order to become a true sishya a person requires two things Trust and Devotion. The relationship of a Guru and Sishya is such that a Sishya want to give everything. GURU DISCIPLE RELATIONSHIP - GURU DISCIPLE RELATIONSHIP` In the SIKH The word Guru means removal of darkness. There is This compassion allows the disciple to trust the Guru's teachings and to gain fuller.

So you got terrified and built walls around yourself. If your Guru can be contained within your limitations, then you better not go anywhere near that man because he will be of no help to you. He will solace you, he will comfort you, but this man is bondage.

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This man is not liberation. Trust is your quality. It is not subject to anything else, it is simply there. And both of these emotions are not allowed to cross certain lines. Within those lines, you are constantly being thrashed around so that after some time you will know, this is not a person. This is not a human being. Either he is a devil or he must be divine.

Then the guru is able to do anything because, through your total receptivity to him, you can be in communion with him. Then by and by you change. The matter is delicate, it is very sensitive. To change a living being, to change a human personality, is the greatest, most arduous, most delicate thing. The human personality is so complex, it is in so much conflict, with so much that is suppressed and perverted, that to change it and to make it flower in ecstasy, to make it a worthy present for the divine, is the greatest art or science possible.

But you must remember that what I have been talking about always comes from the disciple, never from the guru. If it comes from the guru then Krishnamurti is right: But Krishnamurti is not right really, because surrender has never been a demand of the guru; it is a basic condition for discipleship.

Without the guru or a relationship of trust, it is very difficult to progress spiritually. In fact, it is not possible. There is every possibility that a person may flower without any guru, but that person too will have to surrender, he will have to trust — if not a particular person then the whole. The basic requirements must be fulfilled. Whether they are fulfilled in connection with a person or not is immaterial.

definition of guru shishya relationship trust

It is easier to trust a person than to trust the whole. If you cannot trust a person you can never trust existence as such. If you cannot surrender in a personal relationship, you can never surrender to the impersonal divine. So the guru is a step toward the impersonal, a way to help one toward surrender to the whole, to existence itself. To the human mind, all relationships are personal. It may be love, it may be respect, it may be anything, but it is personal.

So the first step toward the realization of truth or of cosmic being is also bound to be personal. Someone will have to be used as a jumping board.

definition of guru shishya relationship trust

And there are other things also…. Words cannot communicate much that is meaningful as far as spirituality is concerned. The very phenomenon is such that it is inexpressible. If you hear some instrumental music, you cannot convey the meaning of it through words. You can use judgmental words — good, bad — but they do not convey anything.

You can only convey your feelings, and those too, very inadequately. If you have seen a flower, you can say it is beautiful.


But that does not convey anything. Your words never convey the actual realization of the moment because they can mean anything to the person to whom they are conveyed.

A person who has never seen beauty in any flower will hear your words and understand the meaning of them without understanding anything at all, because the word beauty does not mean anything to him. Even concepts such as beauty are not totally expressible — we can only try to express them. Spiritual things are so impeccable, so silent, so infinite, that language destroys them. Words confine them to such a narrow sphere that the meaning cannot be conveyed. That is why I said that religion cannot be taught.

However difficult, mathematics can be taught because it is symbolic, and symbols can be conveyed. Physics can be taught because there is nothing inexpressible about it. But the nearer you come to the human heart — for example, in poetry — the more you feel that your words have not conveyed the thing, that something has been left behind.

The container is there, but the content has been left behind.

“Guru – Disciple Relationship” – OSHO

The words have reached, but the meaning has been left behind. The flower has been received, but the perfume has died in the very giving of it.

The requirement that the shishya engage in various forms of physical demonstrations of affection towards the guru, such as bowing, kissing the hands or feet of the guru, and sometimes agreeing to various physical punishments as may sometimes be ordered by the guru. Sometimes the authority of the guru will extend to all aspects of the shishya's life, including sexuality, livelihood, social life, etc. Often a guru will assert that he or she is capable of leading a shishya directly to the highest possible state of spirituality or consciousness, sometimes referred to within Hinduism as moksha.

Guru–shishya tradition

In the bhakti guru—shishya relationship the guru is often believed to have supernatural powers, leading to the deification of the guru. In the Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and a source of inspiration on the path to Enlightenment. The guru is seen as Buddha. In Tibetan texts, emphasis is placed upon praising the virtues of the guru.

Tantric teachings include generating visualisations of the guru and making offerings praising the guru.

"Guru – Disciple Relationship" – OSHO | OshoDhara

The guru becomes known as the vajra figuratively "diamond" guru, the one who is the source of initiation into the tantric deity. The disciple is asked to enter into a series of vows and commitments that ensure the maintenance of the spiritual link with the understanding that to break this link is a serious downfall.

The guru is not an individual who initiates a person, but the person's own Buddha-nature reflected in the personality of the guru.