GURUS AND GODMEN

The Sanskrit word for “orphan” (anaath) literally means “the one without a guru”. This in itself is evidence of the importance a number of South Asian religions attach to finding a teacher or guru. Hinduism in particular stresses that one who wishes to undertake serious study of the Vedas and experience liberation of the soul from the cycle of samsara or rebirth needs the help of a guru who can dispel spiritual ignorance and impart spiritual illumination.

Gurus may even be considered mini-gods, avatars and intermediaries of gods. In the Tibetan tradition, the guru is seen as a reincarnation of the Buddha. Sikhism teaches that gurus are the doorway to the divine, which is why a Sikh temple is called a gurudwara, or gateway to the guru, for at its heart is the text known as the Guru Granth Sahib, the ultimate guru.

A person can only become a guru after many years of discipleship to another guru. For much of this time, the shishya (student) will live with the guru in an ashram or a gurukula, together with other disciples.

In some respects, the relation between a guru and a disciple is similar to the Christian concept of having a pastor or spiritual advisor, and the ashram may be seen as similar to a monastery. There have in fact been Christians like Jules Monchanin (Swami Paramarubyananda), Henri Le Saux (Swami Abhishiktananda) and Bede Griffiths (Swami Dayananda) who have worked to establish Christian ashrams.

But while there are similarities, there are also marked differences. One of the most important relates to the authority of the guru. In Hinduism, the guru is the authority for his disciples. But Jesus warned his disciples: “You are not to be called “Rabbi”, for you have one Teacher, and you are all brothers … Nor are you to be called instructors, for you have one Instructor, the Messiah” (Matt 23:8-10).

He is truly the only Sanatan Satguru, our Eternal True Teacher, and his truth is mediated to us through the Holy Spirit and the Bible. We do not need to rely on any human guru.

Jesus is, in fact, greater than any guru, for none of them can accomplish what he did when he died for our sins and brought us true salvation, not by releasing us from samsara but by restoring us to a relationship with God through justification by faith. Moreover, although many Hindu gurus claim to have escaped from the cycle of birth, death and rebirth, Jesus did something greater when he died and rose from the dead, never to die again. This resurrection is not something that has to be taken on faith, like a guru’s claim that he will not be reincarnated. Jesus’ resurrection was an historical event.

He was seen by many witnesses (1 Cor 15:6), and the reality of his resurrection is documented in the Gospels and borne out by the history of the early church. He is the one to whom every knee wil bow (Phil 2:10).

Some may ask whether the relationship between a guru and his disciples is similar to that between a pastor and his flock. There is a similarity, for in both cases the leader offers teaching. But a pastor is called to serve those he leads, just as Jesus served his disciples, saying that “even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45; see also John 13:12-16). What a contrast with human gurus who expect to be served by their disciples!

Whereas gurus normally operate within the context of a religious community, those who claim to be godmen normally emerge on their own, although they may claim to accept the authority of a guru. They are charismatic Hindu ascetics who capture the attention of the public and claim supernatural spiritual attainments, including paranormal powers such as clairvoyance and the ability to heal. Godmen tend to live in their own ashrams rather than in those belonging to a religious order, and they do not necessarily act as teachers of others. The spiritual austerities or sadhanas they perform are for their individual moksha, whereas gurus tend to be more concerned about others.

Some godmen have been shown to be fraudsters, but many others enjoy popular support and are regarded as having attained particular holiness or enlightenment. They may be referred to as Mahatma, Paramahamsa or Swami or addressed using titles such as Sri or Srila.

Within the Christian church, a similar phenomenon may exist, particularly when some preachers develop personality cults focused on themselves and on the miracles they claim to perform. All such leaders must be judged by the standard of God’s word. Are they truly pointing people to Christ or to themselves? And do their lives show evidence of the righteousness and love of God? Before blindl following them, we need to remember Jesus’ words:

Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?” Then I will tell them plainly, “I never knew you. Away from me, you evildoers!” (Matt 7:21-23) These words clearly indicate that the ability to perform amazing spiritual feats is not in itself evidence of one who is right with God.

Only Jesus, the true God-Man, the one who is both divine and human, can truly deal with our sins, impart spiritual illumination and lead us to life.

Abraham Christdhas