It is always the innocent, those who come to “surrender” and “trust,” who end up being deceived. As the saying goes, “Are the people mad or is the fair mad?”—millions of people rush to discourses and compete to perform various services in ‘Ashrams’ and ‘Mutts.’ As the Kali Yuga strengthens, the accumulation of stains—ranging from ancient major seats of power to local caste-based institutions—has become excessive. Court cases, lustful antics, obsession with money, moneylending, cases of rape and POCSO, drug trafficking, Communist-Naxalite activities, ‘business’ links with politicians, land grabbing, poisoning, homicide, suicide—all kinds of stains are being witnessed. Due to the misdeeds of a few, the very dignity of the position of a ‘Guru’ has faded. We are in an era where being a ‘Swamiji’ has become a ‘profession’ just like any other job in the world.
A few years ago, a series of cases involving Catholic missionaries sexually abusing children hit the courts in several Western countries and became major global news. The Pope had to issue public apologies several times. Later, colorful stories of ‘saffron-clad’ individuals began making headlines in India as well. In matters of money and sex, this is a time when one does not know whom to trust. The argument that “no one should be fully trusted; self-protection awareness must increase” is gaining strength. Although this might seem like an “overly-cautious mindset” or “unnecessary suspicion,” precautionary doubts are inevitable in these times of increasing sexual offenses.
This is the era of Guru-abundance! The number of self-proclaimed Gurus is greater than the number of disciples! There are many worthy individuals. However, this is a time when the unworthy are outgrowing the worthy. The reason Bapus, Babas, Avatars, Gurujis, and Swamijis are mushrooming in every village is that being called a ‘Guruji’ is now a highly profitable industry—a business to earn dollars!
This is the era of Guru-abundance! The number of self-proclaimed Gurus is greater than the number of disciples! There are many worthy individuals. However, this is a time when the unworthy are outgrowing the worthy. The reason Bapus, Babas, Avatars, Gurujis, and Swamijis are mushrooming in every village is that being called a ‘Guruji’ is now a highly profitable industry—a business to earn dollars! Consequently, setting spirituality aside, consultants who talk nonsense about astrology and Vastu on TV channels apply all sorts of things prominently on their foreheads and have started calling themselves ‘Guruji’ or ‘Brahmarshi’ with grand words as they please. Those who tell stories of ghosts and spirits, and hypnotherapists, roam around carrying the weight of terrifying jewelry, making people tremble. It is becoming common for such people to promote themselves as ‘Gurujis.’ It has also become a ridiculous development that people do not address them by their real names but show fear and devotion by calling them ‘Guruji.’
Do we call the lawyers, doctors, or Chartered Accountants who provide us with needed advice and services ‘Gurujis’? Why do we mentally surrender to those who predict the future? If an ‘Architect’ is not a Guruji, how does a ‘Vastu’ consultant become one? There are examples of people who had ‘Architect’ signs until yesterday and then changed them to ‘Vastu Guruji’! Is the discretion of our people truly decreasing? Is the level of innocence increasing instead of the level of understanding? One must not forget that as innocence increases, those who exploit it also increase. Whenever people’s ‘Common Sense’ decreases, the ‘Commerce Sense’ of some becomes sharp!
The ‘Guru principle’ (Guru-tattva) is very profound. A true knower of Brahman (Brahma-jnani) does not even have the feeling that they are a Guru. The position of a Guru is distinct from proselytization. Preachers, missionaries, and businessmen are not Gurus. Not everyone who wears saffron, white clothes, strange costumes, or has vermilion, sacred ash, Nama, Angara, or sandalwood on their forehead is a Guru. There is no need to become slaves to self-proclaimed ‘Gurus.’ Theism and religiosity do not mean surrendering to everyone you meet.
According to the Bhagavad Gita, a wise devotee (Jnani-bhakta) with discretion is superior to an innocent or distressed devotee (Arta-bhakta). Distressed devotion has more frenzy. For those in helplessness, even a blade of grass feels like a refuge. It is the tragedy of our times that the “blades of grass” themselves are marketing themselves as “the refuge.” Just as there is distressed devotion, there is also ‘delusional devotion’ (Bhrama-bhakti). For some, rushing to various institutions or discourses and falling at the feet of anyone they see is an addiction. They feel they are on a spiritual path only if they do such things. This is delusional devotion. Such people are self-proclaimed disciples! In the stained individuals (this does not apply to everyone) who prepare themselves with facial makeup, hairstyling, and body adornment to give ‘Darshan’ to such disciples, can there be ‘renunciation’ (Vairagya)? The self-proclaimed disciple commits self-deception; the self-proclaimed Guru commits deception of others.
Renunciation is not the rejection of the world, nor the rejection of social service (Loka-sangraha). It is not an excess of sorrow, nor a feeling born out of disgust. Wailing “What is permanent in this world, Swami?” when in grief is not true renunciation. Nor is it renunciation to think “This is all the world is; mortals fight for this much” because someone cheated you. True renunciation is actually a peaceful and permanent state free from attachment and aversion (Raga-Dvesha). It is an equanimity without dualities—a steadiness undisturbed by dualities or sensory objects. The awareness of what is eternal and what is not is called ‘Nityanitya-viveka’ (discrimination between the eternal and the ephemeral). It is wisdom, not emotional intensity. It is found only in people at the highest level of the spiritual foundation.
The mind is very flickering. Everyone experiences that it is difficult to conquer. The teaching of the Bhagavad Gita is that such a flickering mind can be controlled only through firm practice (Abhyasa) and renunciation (Vairagya). It is easy to read all this. It is also easy to preach it to others. Achieving it oneself is not easy. Those who have achieved such a feat are rare in history. This being the case, what can be said about the naive belief that such people exist in every village?
Many people live with childish, cinematic imaginations like: “When one is about to jump from a mountain with intense devotion, the Supreme Being comes and catches them”; or, “If one bangs their head with a single-minded plea of ‘Are you not hearing your devotee’s cry?’, God will appear before the head breaks.” Many entertaining stories supporting these were born in the medieval period. This is not devotion; it is madness! The climax of such emotions only leads to tragedies.
Speaking from the background of the Indian tradition of knowledge, becoming obsessed with a Guru is also not true spirituality. The guidance of a Guru is very important; for that, Guru-devotion and service to the Guru are mentioned. Path of knowledge (Jnana-yoga) is as important as the path of devotion (Bhakti-yoga). As mentioned earlier, according to the Gita, among the distressed, the seeker of wealth, and the seeker of knowledge, the devotee who is a knower (Jnani) is most dear to God. That is, after a certain stage, even obsession with a Guru becomes a hindrance to spirituality. An overly obsessed person is both distressed and ignorant. Excessive dependence on a Guru becomes ‘spoon-feeding.’ The Upanishads say that spirituality is the path of the brave, because in a form beyond the unmanifest, there is only perfection.
This does not mean that no one needs Gurus. In the Indian tradition, the Guru holds a supreme position. Only those who have attained liberation can indicate the path to others to attain it as well (yes, they can only ‘indicate’); they cannot ‘make’ you get liberation. You must achieve liberation yourself. How? Through good deeds, renunciation, knowledge, awareness, experience, the guidance of a Guru, and the grace of the Supreme Being—this is the ancient stance of the Indian tradition. ‘True disciples’ need ‘true Gurus.’ In this age, finding both of those who are ‘true’ is difficult!
Nowadays, many so-called Sannyasis do not have as much spiritual understanding as householders. It is better if only those with intense desire for liberation (Mumukshutva) wear saffron clothes. Renunciation is not fully attained nor is knowledge gained the moment one wears saffron. There is no meaning in wearing saffron without primary levels of knowledge, devotion, and renunciation. Even with primary knowledge, ignorance will not haunt. Once the respect and honor of people start coming after wearing saffron, the new ‘status’ becomes a habit. They get caught in a situation where they cannot leave it. Or, those in large Mutts face the danger of being lured by the grandeur of the ‘head’ position. The possibility of the ego growing—”Even the rulers hold my feet”—is high. There are those who conquer it, but they are rare.
The Gita says one should practice in a secluded place without the company of sensory objects. One can establish Mutts and teach, but it is difficult to practice there. The reality is that what is not possible at home is not possible in Mutts either. If any spiritual achievement is possible in institutions always submerged in crowds and bank transactions, one might as well think it is possible even better in houses with fewer people!
That said, not all heads of Mutts can be weighed on the same scale. There are several examples of many ascetics at higher stages of practice who have done and are doing work for the collective good through Mutts, solely for social welfare (Loka-sangraha) and without expecting results. That must be respected.
The Guru-disciple relationship is personal, not collective. The concept of ‘Jagadguru’ (Universal Guru) is not Indian; it does not belong to the ancient Indian tradition. The idea that one must rule all followers of their own faith arose in the ‘Popedom’ of the Catholics, the ‘Lamaism’ of Tibetan Buddhists, and the ‘Caliphate’ concept of Islam. This is a method of controlling from the top that grew in organized religions. This method did not exist in societies or nations with spiritual freedom. However, after seeing other religious officials flaunting themselves like emperors, the desire for power sprouted in many within communities having spiritual freedom as well. As a result, a new system emerged seeking the surrender of all. A new hierarchy of Gurus, Maha-Gurus, and Jagadgurus was established. Where there is spiritual freedom, a Guru is merely a guide—a person who knows more than us, who is generous enough to do the favor of showing the goal. Because they are so helpful, they are considered worthy of worship. Avadhootas do not even fall under the Sannyasa system; they do not ask anyone to give them initiation (Deeksha).
This does not mean that no one needs Gurus. In the Indian tradition, the Guru holds a supreme position. Only those who have attained liberation can indicate the path to others to attain it as well (yes, they can only ‘indicate’); they cannot ‘make’ you get liberation. You must achieve liberation yourself. How? Through good deeds, renunciation, knowledge, awareness, experience, the guidance of a Guru, and the grace of the Supreme Being—this is the ancient stance of the Indian tradition.
‘True disciples’ need ‘true Gurus.’ In this age, finding both of those who are ‘true’ is difficult!
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