Introduction
The Guru and Vishwa Guru: Guru is a popular word for a teacher who imparts knowledge to This students. In Hinduism, it has an expanded meaning as well. He imparts spiritual knowledge; he enlightens us by the transmission of his spiritual experiences. He kindles our inner spirit by his 'light leading to our psychological transformation that can be qualified as liberation. However, the question arises whether a guru is necessary in this age of online information and Zoom talks. Surprisingly, the answer is yes. Despite the YouTube talks and numerous books, the guru has been recognised as an imperative tool for spiritual growth due to the personal touch he provides. There is something special about him his inspiration, charisma and wisdom that inspires us and provides solace from the chaotic dualities of life. India has been the home of innumerable Hindu gurus. Those who are ascetics and have renounced worldly life normally wear an orange robe. They are known by various names sanyasi, sādhu, rishi, sant, āchārya, swami, and yati. He is revered wherever he goes - by all dharma traditions - Jainism, Buddhism, Hinduism as well as Sikhism and his status does not depend on his 'belongingness' to any particular denomination. Ascetics have been the preservers of ancient Vedic beliefs and are responsible for its continuous re-interpretation. People greatly desire to listen to his interpretations of scriptures, doctrines, mythological narratives as well as practical advice on how to live as a true Hindu. Examples of such great ascetics in modern times are Swami Vivekananda, Ramana Maharshi, Ramakrishna Paramahamsa, Satya Sai Baba, Swami Prabhupada. Sri Chandrasekharananda Sarasvati, Sri Bala Sivayogi, and many more. The most commonly used term for the teacher is guru. No English word can be used to translate the word guru, which has been connected only to Hindu/Buddhist and Jain traditions. The guru in the Mandukya Upaniṣad is defined as one who is well versed in the Vedas and one who is absorbed in the Brahman, while in the Upanisadic tradition, he is a realized individual; in the epic tradition, it meant ascetics, and householders with āśramas. The Bhagavad Gita (2.54) repeats that the gurus were those who were steeped in brahmavidyā (science of understanding Brahman) and who had the power to transform others. Most importantly, he was a realized being, who occupied a special place and became indispensable for the attainment of spiritual knowledge of Brahman. Thus the grace of the guru became invaluable for learning. All the scriptural traditions agreed that the term guru was one who imparted knowledge (vidyā), particularly spiritual knowledge. As vidyā (knowledge) was accorded a high place and regarded as a third eye that gave insight into life, the Guru became indispensable to the teaching tradition. The importance accorded to knowledge and education was substantiated in the commencement ritual, vidyārambha or akśara abhyāsa (commencement of studies). It was a samskara (rite of passage) (and is still) performed at the beginning or commencement of primary education in the fifth year. The first stage of student life was that of the brahmacharin which demarcated
About The Author
Nalini Rao holds a PhD in Art History (UCLA) and a PhD in Ancient History and Archaeology (Mysore University), is Professor of World Art in SUA, CA. She is the author/editor of many books, some of which include Facets of Indian Culture (ed.) (Aditya Prakashan, 2022), The Hindu Monastery in South India: Social, Religious and Artistic Traditions (ed.) (Lexington Books, 2020), Sindhu-Sarasvati Civlilization: New Perspectives (ed.) (DK Printworld, 2014) Sangama: Confluence of Art and Culture during the Vijayanagara Period (Originals, 2005), Royal Imagery and Networks of Power at Vijayanagara (Originals, 2010), Contours of Modernity (with NR and Debashish Banerji, GK Pub, 2005), Boundaries and Transformations (Texas 1997), Lothal (2018, 2024), Belur (1979,1990), and Sravanabelagola (1980).
Nalini Rao's important study establishes the history of mathas as institutional centers of spiritual and pedagogical authority stretching from Buddhism and Jainism to Saiva and Vedantic establishments. Gaining prominence post-8th c. in Hinduism due to the efforts of Adi Shankara, mathas have played a key role as centers of knowledge and power in establishing the different schools of Vedanta among their communities. Rao explores the place of celibate gurus as leaders of these institutions and honing in on Dvaita mathas, details the visual and anthropological practices related to the enshrinement of full-body relics of such guru leaders. She concludes with an excavation of the origins of such practices. Overall a fascinating read which illumines an important aspect of Hindu canonical power
About The Book
The book is a comprehensive analysis of the institonalization of the Guru during the medieval period. It provides a historical, religious and artistic background for the origin of the visual representations of the Guru in Vedanta Dvaita Madhwa mathas as vyndavanas that defy the boundaries between the Guru and God. It is indeed an example of the importance of visual culture for the study of religious studies.
Vedas (1192)
Upanishads (501)
Puranas (632)
Ramayana (746)
Mahabharata (363)
Dharmasastras (167)
Goddess (502)
Bhakti (243)
Saints (1509)
Gods (1294)
Shiva (377)
Journal (184)
Fiction (60)
Vedanta (365)
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