________________
Vol. XXVI, 2003
THE CONCEPT OF 'GURU' IN THE UPANISADS
11
advises rulig one's own mode of living with reference to the society and oneself; regarding one's relationship with the last generation and the present elders, relationship with teachers, attitude towards the learned, and the wise in society. One should not neglect one's own prosperity and laws of giving one has to maintain proper conduct in society. Here the teacher guides their disciples because they should not feel that they are thrown out into the world of tensions and chaos. They should feel that they are well-trained soldier to fight the battle of life and achieve the final goal of life.
Upanisadic Gurus were lovers of truth. They did not bother about origin of the qualified disciple. They were beyond discrimination of cast, creed and sex. The famous story of Satyakāma Jābāla, tells this truth. The name Satyakāma means desire for truth. His love for truth caused him to be immediately accepted by his Guru Gautama. He never hesitated to tell the truth, that his mother could not tell who his father was, because while serving in several houses, she begot him (तं होवाय किं गोत्रो नु सौम्य असीति, स होवाच नाहमेतद्वेद, भो यद्गोत्रोऽहमात् अपृच्छं मातरं सा मा प्रत्यब्रवीत बहूहं चरन्ती परिचारिणी यौवने त्वामालभे, साहमेतन्न वेद यद्गोत्रस्त्वमसि, जबाला तु नामाहमास्मि, सत्यकामो नाम auf gar HSE HRVATH HAMSA fa i Chăndogya Up. IV.III.4).
It is also important to note that, in the Upanisads even natural forces, animals and birds also take the place of Guru. In the case of Satyakāma, it is said that, being separated from his real guru Gautam for serving cause in the forest, he received spiritual instructions from a bull, fire, swan and a Kingfisher. (Chāndogya Up. IV.V.1-3; IV.VI.1-3; IV.VII.1-2; IV.VIII.1-4). And he realised the Absolute Brahman, instructed by them (स एवं ब्रह्मवित् सन् प्राप ह प्राप्तवान् आचार्यकुलम् । Chăndogya Up. Sānkarabhāsya-IV.IX.7). Upanisads are collection of dialogues between Guru and disciples. Sometimes father becomes spiritual Guru for his son, husband becomes instructor for his wife. It is not necessary that Guru is always from outside family.
In the case of Yājñavalkya-Maitreyi dialogue, it is a husband who teaches Brahmavidyā to his wife. Yājñavalkya wanted renounce this world to dedicate his time for Brahmavidyā. He decided to divide his wealth between his two wivesMaitreyi and Katyāyanī. Kātyāyani was worldly minded so, she was happy, whatever wealth she was to get. But Maitreyi was not ordinary lady. She was not happy in getting worldly wealth of Yājñavalkya. She wanted that kind of wealth, obtaining which one becomes immortal. She asks Yājñavalkya: “Venerable Sir, even if this whole earth replete with wealth be mine, will it make me immortal ?” No said, Yājñavalkya. Your life will be exactly like that of people, well provided
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
