Goulet.pdf

Denise Nuttall
The relationship between guru and disciple is highly personal, close,
and tightly bound. Just as the master gives of his time, love, and ded-
ication, so, too, the disciple must give of herself or himself in similar
ways. Ideally, in a guru-kula context the shishya’s learning necessi-
tates a deep devotion to the craft or art form as well as to the mas-
ter. This devotion often translates into service such as making tea or
chai, running errands, and the like. The tradition is based on two
central concepts, implicit faith and unquestioned obedience, found
in Hindu religious texts such as the Upanishads (Mlecko 1982 ). It is
crucial that the guru is seen to hold and pass on absolute knowledge
accumulated throughout his career. My teachers have told me that the
shishya must believe without question in the tradition, style, and dis-
cipline of the master (Hussain 1995 , 1996 ). This emphasis on blind
faith and unquestioned obedience serves to create a distinct type of
student–teacher relationship. Disciples often struggle physically and
emotionally as they learn a tradition in this way.
The attitude to the guru in Indian cultures is one of extreme rever-
ence. Respect for the guru has evolved into a kind of devotional form
similar to that held toward God. Touching the feet of the master sym-
bolizes the disciple’s complete submission and service to the master.
As gurus are the mediums through which God speaks, or communi-
cates, there exists a belief that the guru provides a path to spiritual or
divine knowledge and experience. The gods said, “We can give you
the knowledge... but only the teacher can show the way” (Mlecko
1982 , 37 , from Chandogya Upanishad). As Mlecko states, “To be
near the guru and reverently serve and obey him is to find, to know
and to experience the way” (Mlecko 1982 , 37 ). However, while the
guru is supposed to provide this kind of knowledge to a shishya, the
Upanishads also suggest that it is not so much that the teacher shows
the path but that he embodies the path (Gupta 1994 , 27 ). Experienc-
ing this pathway to knowledge relies upon the shishya’s ongoing co-
operation, respect, and unquestioned obedience.
Among disciples in tabla communities, the guru is often described
as divine, as being similar to a holy man. His life is held as the ideal
way of being in every aspect from how he creates his image as a per-
former to how he walks, talks, and generally lives his life. The follow-