{"id":6012,"date":"2022-08-26T06:22:54","date_gmt":"2022-08-26T00:52:54","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=6012"},"modified":"2023-04-21T19:47:09","modified_gmt":"2023-04-21T14:17:09","slug":"guru-tyagi-guru-bhogi-and-guru-drohi","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/guru-tyagi-guru-bhogi-and-guru-drohi\/","title":{"rendered":"Guru-ty\u0101g\u012b, Guru-bhog\u012b and Guru-droh\u012b"},"content":{"rendered":"

Most devotees are familiar with the different types of gurus described in \u015b\u0101stra<\/em>, but what many devotees are unaware of is that it also discusses different types of disciples \u2013 in particular, the sevak\u0101dhamas<\/em>, or fallen disciples.<\/p>\n

alir b\u0101\u1e47o jyoti\u1e63aka\u1e25 stabdh\u012bbh\u016bta\u1e25 kimekaka\u1e45
\n<\/em>pre\u1e63ita-pre\u1e63aka\u015b caiva \u1e63a\u1e0d ete sevak\u0101dham\u0101\u1e25<\/em><\/p>\n

\u201cThe six fallen servitors are the \u2018bee,\u2019 the \u2018arrow,\u2019, the \u2018astrologer\u2019 the dullard, the one who cannot do anything on his own, and the one who delegates his service to others.\u201d<\/p>\n

The first one described is ali<\/em> or the bee-like disciple. Such a person buzzes around the guru for a while, and just as a bee extracts pollen from a flower and flies away, this fickle-minded disciple extracts whatever he can from the guru then rejects him and goes elsewhere to extract more from others. The b\u0101\u1e47a<\/em>, or arrow-like disciple, causes pain to the heart of his guru by his words and deeds and is continuously disobedient. An arrow pierces and once release never returns \u2013 similarly, the arrow-like devotee pierces the guru\u2019s heart and when asked to do service, he disappears. The jyoti\u1e63aka<\/em>, or astrologer devotee, always procrastinates and waits for an \u2018auspicious moment\u2019 (ie. when it suits him) to offer some service. Stabdhibh\u016bta<\/em> refers to the disciple who is lethargic and dull. When asked to do service, he drags his feet because he is lazy and unintelligent. Kimekaka<\/em> literally means \u2018what? Alone?\u2019 and describes a disciple who would rather see someone else expend their time and energy serving the guru and therefore says, \u201cSo many others are here! Why can\u2019t they do this service? Why must I do it alone?\u201d Finally there is the disciple who is pre\u1e63ita-pre\u1e63aka, <\/em>or one who \u2018passes the buck.\u2019 He considers himself to be so busy or important that he delegates somebody else to do the service intended for him.<\/p>\n

All these six kinds of \u2018disciples\u2019 can be placed into three categories \u2013 guru-ty\u0101g\u012b, guru-bhog\u012b<\/em> or guru<\/em>–droh\u012b<\/em>.<\/p>\n

THE GURU-TY\u0100G\u012a<\/strong><\/h2>\n

The word \u2018ty\u0101ga\u2019<\/em> means to reject, thus a guru<\/em>–ty\u0101g\u012b<\/em> is one who rejects the guru and his teachings. We see many examples of this in spiritual institutions. Someone takes d\u012bk\u1e63\u0101<\/em> from a guru and then later, for some reason or another, decides to totally abandon that guru and his instructions and go elsewhere. Of course, if a so-called guru is fallen and has gone against the teachings of his own spiritual master, then \u015b\u0101stra<\/em> dictates that he is fit to be rejected. The term guru<\/em>–ty\u0101g\u012b<\/em>, however, refers to an errant disciple who rejects a genuine guru.<\/p>\n

THE GURU-BHOG\u012a<\/strong><\/h2>\n

\u2018Bhoga<\/em> \u2018means to enjoy or exploit, thus a guru<\/em>–bhog\u012b<\/em> is one who exploits his guru, or enjoys the facilities of the guru. A guru<\/em>–bhog\u012b<\/em> uses his guru\u2019s good name in order to gain recognition and prestige, or he may also usurp the guru\u2019s mission after his departure. The guru<\/em>–bhog\u012b<\/em> may perform some rudimentary \u2018service\u2019 so that he is not seen as lazy, but in reality, his activities mostly revolve around trying to put others down and surpass their service, Yet sometimes the guru-bhog\u012b <\/em>cannot even muster the energy to do that. Instead, he spends his days in the comfort zone of the guru\u2019s \u0101\u015brama<\/em> or temple, eating, sleeping and living off the cheap praise of others. On the Vy\u0101sa P\u016bj\u0101 day of his guru, he can speak eloquently about how his guru\u2019s external mission is all-in-all, castigate those outside the mission who disagree with him, quote many \u015blokas, <\/em>perform an extravagant p\u016bj\u0101,<\/em> offer an abundance of flowers, and compose sweet Sanskrit poetry. None of these activities however are actually meant for the glorification of his spiritual master \u2013 rather, it is all veiled self-aggrandisement or meant for propagating society consciousness. The guru-bhog\u012b <\/em>thinks that the more he tows the institutional line, the more people will join, and the more he can engage them in his \u2018service\u2019.<\/p>\n

We see that in order to enjoy the guru\u2019s facilities, a guru<\/em>–bhog\u012b<\/em> may sometimes become fearful and expel long-serving godbrothers and godsisters from their guru\u2019s mission when he deems them to be a threat to his ascending the \u2018corporate ladder.\u2019 Thus he is free to assume a position of leadership, accept the garb of a renunciant (yati-ve\u015ba<\/em>) or even sit on the seat of the guru himself.<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Deva Gosv\u0101m\u012b Mah\u0101r\u0101ja describes guru-bhoga <\/em>as \u2018a very subtle thing\u2019 –<\/p>\n

\u201cTo support exploitation by sham devotion \u2013 a very subtle thing. We should sing the glories of the Vai\u1e63\u1e47ava and that is real life, but to misuse that for one\u2019s own mundane purpose, that is not devotion. That is a plea to establish one\u2019s own self. That should be avoided. Generally, here in India, they are known as guru-bhog\u012b. <\/em> Guru-bhog\u012b \u2013 <\/em>who wants to enjoy and exploit the name of guru and Vai\u1e63\u1e47ava to establish one\u2019s own self. That is guru exploitationist, Vai\u1e63\u1e47ava exploitationist. It is exploitation in the form of praise of the Vai\u1e63\u1e47ava and guru. That is not devotion \u2013 that is apar\u0101dha<\/em>.\u201d<\/p>\n

THE GURU-DROH\u012a<\/strong><\/h2>\n

The word \u2018droha<\/em>\u2019 means to betray, therefore a guru<\/em>–droh\u012b<\/em> is one who betrays the guru. One betrays the guru by willingly rejecting his instructions and regarding oneself as more intelligent than him. Deep down, the guru-droh\u012b <\/em>distrusts everyone, including his own guru, thinking that his own intelligence alone excels everyone else’s. The guru-droh\u012b <\/em>has a Machiavellian personality and doesn\u2019t think twice about manipulating others for what he considers the \u201cgreater good.\u201d<\/p>\n

Ultimately, the guru<\/em>–droh\u012b<\/em> considers the guru to be a fallible j\u012bva<\/em> who is capable of making mistakes, thus the guru-droh\u012b<\/em> is guilty of the third offence to the Holy Name, guru-avaj\u00f1a<\/em>, or disobeying the instructions of \u015ar\u012b Guru and thinking of him as an ordinary living entity. Thus he makes ludicrous statements such as, \u201cMy guru doesn\u2019t know\u201d or \u201cI actually know what my guru really wants\u201d etc. Although he rightfully states that the guru is not omniscient, he himself conveniently develops the quality of omniscience by claiming to understand the mind of the guru!<\/p>\n

The guru<\/em>–droh\u012b<\/em> is similar to the guru<\/em>–ty\u0101g\u012b<\/em>, except that the guru<\/em>–ty\u0101g\u012b<\/em> openly rejects his guru. However, the guru<\/em>–droh\u012b<\/em> sometimes cannot discern his own anarthas<\/em> and thinks that he actually has some guru-bhakti <\/em>and may even perform some service. Yet he \u2018cherry-picks\u2019 which instructions of the guru he wishes to follow according to his own whims. This especially happens if he is a godbrother-disciple (a godbrother who has taken second initiation or sanny\u0101sa<\/em> from the guru who makes an external show of fidelity to him). However, even a direct disciple can be guilty of such an offence.<\/p>\n

THE MOST DANGEROUS OFFENCE<\/strong><\/h2>\n

Factually the guru-ty\u0101g\u012b, guru-bhog\u012b <\/em>and guru<\/em>–droh\u012b<\/em> are all guilty of guru-avaj\u00f1\u0101.<\/em> The word avaj\u00f1\u0101<\/em> is generally translated as neglect, indifference, contempt, and disregard. Avaj\u00f1\u0101<\/em> is a Sanskrit compound derived from the prefix ava<\/em> (\u2018to depreciate\u2019) and j\u00f1\u0101<\/em> (\u2018one who knows\u2019). It can also be divided into ava <\/em>(\u2018to depreciate\u2019) and aj\u00f1\u0101<\/em> (order). Thus, guru<\/em>–avaj\u00f1\u0101<\/em> means to disregard the position of \u015ar\u012b Guru, or to be indifferent or neglectful towards his instructions.<\/p>\n

When asked what was the most dangerous of all the ten offences to hari<\/em>–n\u0101ma<\/em>, \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura replied:<\/p>\n

\u201cTo consider \u015ar\u012bla Gurudeva to be an ordinary human being is the most deadly offence, the most severe n\u0101ma<\/em>–apar\u0101dha<\/em>. By maintaining a conception of him as a mere mortal, one cannot attain auspiciousness even in billions of births. A person with such a mundane conception of the guru will encounter various types of obstacles in bhakti<\/em> and will be in danger of drowning in the ocean of material desires. Besides the lotus feet of \u015ar\u012b Guru, nothing can save us from the clutches of harmful association. The j\u012bva<\/em> is unable to surrender himself at the lotus feet of \u015ar\u012b Gurudeva only because he considers \u015ar\u012b Gurudeva to be an ordinary human being.\u201d<\/p>\n

If we carefully analyse this statement, we can understand how guru<\/em>–avaj\u00f1\u0101<\/em> is the greatest threat to our spiritual life. The famous verse of \u015ar\u012bla D\u0101sa Gosv\u0101m\u012b explains the unique gifts \u015ar\u012b Guru has bestowed upon his disciple:<\/p>\n

n\u0101ma-\u015bre\u1e63\u1e6dha\u1e41 manum api \u015bac\u012b-putram atra svar\u016bpa\u1e41
\nr\u016bpa\u1e41 tasy\u0101grajam uru-pur\u012b\u1e41 m\u0101thur\u012b\u1e41 go\u1e63\u1e6dha-v\u0101\u1e6d\u012bm
\nr\u0101dha-ku\u1e47\u1e0da\u1e41 giri-varam aho r\u0101dhik\u0101-m\u0101dhav\u0101\u015b\u0101\u1e41
\npr\u0101pto yasya prathita-k\u1e5bpay\u0101 \u015br\u012b-guru\u1e41 ta\u1e41 nato \u2019smi<\/em><\/p>\n

\u201c<\/em>I bow to the lotus feet of my spiritual master, by whose mercy I have obtained the supreme Name of K\u1e5b\u1e63\u1e47a, the service of the son of \u015aac\u012b M\u0101t\u0101, the association of Svar\u016bpa D\u0101modara, R\u016bpa Gosv\u0101m\u012b and his elder brother, San\u0101tana Gosv\u0101m\u012b, the Supreme Abode of Mathur\u0101, the blissful abode of V\u1e5bnd\u0101vana, the divine R\u0101dh\u0101-ku\u1e47\u1e0da, the best of hills (Govardhana) and the desire within my heart for loving service to R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a.\u201d<\/em><\/p>\n

If we disregard and offend the guru, how can we possibly achieve any of these transcendental gems that he has give us access to? At the very beginning of this \u015bloka<\/em>, Raghun\u0101tha D\u0101sa Gosv\u0101m\u012b mentions n\u0101ma-\u015bre\u1e63\u1e6dha,<\/em> the supreme Name of K\u1e5b\u1e63\u1e47a. When we offend the Name, especially by neglecting the instructions of that personality who has awarded us the Name, then our prospect of rendering service to Gaura-R\u0101dh\u0101-Govinda is completely lost, yet we continue to live under the illusion that we are serving and pleasing \u015ar\u012b Guru.<\/p>\n

THE TWO VISIONS OF \u015aR\u012a GURU<\/strong><\/h2>\n

In Chapter 6 of Vai\u1e63\u1e47ava Siddh\u0101nta M\u0101l\u0101<\/em>, \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura gives the following explanation of guru-avaj\u00f1\u0101<\/em>:<\/p>\n

\u201cThe d\u012bk\u1e63\u0101-guru<\/em> and the \u015bik\u1e63\u0101-guru<\/em> are the two types of spiritual masters. One must believe in the words of the guru and consider him to be a specific manifestation of K\u1e5b\u1e63\u1e47a (k\u1e5b\u1e63\u1e47a-prak\u0101\u015ba<\/em>), or understand that he is an eternally beloved transcendental principle belonging to K\u1e5b\u1e63\u1e47a (nitya-pre\u1e63\u1e6dha \u015buddha-tattva<\/em>).\u201d<\/p>\n

The first aspect of guru mentioned here (k\u1e5b\u1e63\u1e47a-prak\u0101\u015ba<\/em>) specifically applies to the s\u0101dhaka<\/em> seeing the guru through the lens of vaidhi-bhakti<\/em>. Considering the guru as k\u1e5b\u1e63\u1e47a<\/em>–prak\u0101\u015ba<\/em> is also stated by \u015ar\u012bla Vi\u015bvan\u0101tha Cakravart\u012b \u1e6ch\u0101kura in the seventh verse of his Guruva\u1e63\u1e6daka<\/em> where describes the guru as sak\u1e63ad<\/em>–hari \u2013 <\/em>non-different from Hari Himself. This is also confirmed by \u015ar\u012b K\u1e5b\u1e63\u1e47a:<\/p>\n

\u0101c\u0101rya\u1e41 m\u0101\u1e41 vij\u0101n\u012by\u0101n n\u0101vamanyeta karhicit
\nna martya-buddhy\u0101s\u016byeta sarva-devamayo guru\u1e25<\/em><\/p>\n

\u201cOne should know the \u0101c\u0101rya<\/em> as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.\u201d (\u015ar\u012bmad<\/em> Bh\u0101gavatam<\/em> 11.17.27)<\/p>\n

While commenting on this \u015bloka<\/em>, \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b explains that the word as\u016by\u0101<\/em> (envy) refers to finding fault with the guru and his instructions. This is also in accordance with the Am\u0101ra-ko\u015ba<\/em> dictionary which defines as\u016by\u0101 <\/em>as \u201ca tendency to find fault where there is only virtue.\u201d<\/p>\n

The other aspect of guru mentioned by \u1e6ch\u0101kura Bhaktivinoda is nitya-pre\u1e63\u1e6dha \u015buddha-tattva<\/em>, an eternally beloved transcendental principle belonging to K\u1e5b\u1e63\u1e47a. This applies to the disciple on the path of r\u0101ga<\/em> who sees \u015ar\u012b Guru as an eternal associate of K\u1e5b\u1e63na in a particular rasa<\/em>. More specifically, this applies when the disciple cultivates the mellows of \u015b\u1e5b\u1e45gara-rasa<\/em>, and sees \u015ar\u012b Guru under the shelter of Lalit\u0101 Dev\u012b and engaged in the divine service of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b.<\/p>\n

One can only view \u015ar\u012b Guru as k\u1e5b\u1e63na-prak\u0101\u015ba<\/em> or as nitya-pre\u1e63\u1e6dha \u015buddha-tattva. <\/em>There is no third option except for guru<\/em>–avaj\u00f1\u0101 \u2013 <\/em>considering him to be a limited j\u012bv\u0101tm\u0101<\/em>. The Padma Pur\u0101\u1e47a<\/em> warns us to avoid such a mentality:<\/p>\n

arc\u0101-vi\u1e63\u1e47or \u015bil\u0101dhir guru\u1e63u naramatir vai\u1e63\u1e47ave j\u0101ti-buddhi
\nvi\u1e63\u1e47or v\u0101 vai\u1e63\u1e47av\u0101n\u0101\u1e41 kali-mala-mathane p\u0101da-t\u012brthe\u2019mbu-buddhi\u1e25
\nsiddhe tan n\u0101ma-mantre kali-kalu\u1e63a hare \u015babda-s\u0101m\u0101nya-buddhi\u1e25
\n\u015br\u012b\u015be sarve\u015bvare\u015ba tad itara sama dh\u012br yasya v\u0101 n\u0101rak\u012b sa\u1e25<\/em><\/p>\n

\u201cOne who considers the Deity of Vi\u1e63\u1e47u to be merely stone, who thinks the guru to be an ordinary man, who gauges a Vai\u1e63\u1e47ava according to the community he was born in, who regards the cara\u1e47\u0101m\u1e5bta<\/em> of Vi\u1e63\u1e47u or the Vai\u1e63navas, which removes the contamination of the age of Kali, to be ordinary water, who considers the perfect mantra<\/em> of Bhagav\u0101n (which destroys the pollution of Kali-yuga) to be an ordinary sound, who thinks that the form of \u015ar\u012bpati, the Lord of Lak\u1e63m\u012b, the Supreme Controller, and the Devas are equal\u2014such a person is a resident of the hellish regions!\u201d<\/p>\n

If our polluted mundane consciousness forces us to consider \u015ar\u012b Guru as a fallible j\u012bva<\/em> prone to making mistakes, if we do not consider him to be the pure vessel of prema<\/em>–bhakti<\/em> capable of delivering us from sa\u1e41s\u0101ra<\/em>, or if we make the offence of mary\u0101d\u0101<\/em>–vyatikrama<\/em> (impertinently thinking we know better than our guru), then we are doomed to make no advancement on the path of bhakti<\/em>. Rather we will spiral downwards.<\/p>\n

In this regard \u015ar\u012bla Pur\u012b Gosv\u0101m\u012b Mah\u0101r\u0101ja writes:<\/p>\n

\u201cA disciple\u2019s qualifications immediately disappear as soon as he starts seeing even the slightest insufficiency in his guru\u2019s appearance, virtues, learning, intelligence, eloquence, capabilities, caste, spiritual realisation, or popular acceptance, or as soon as he feels any doubt about any of these.\u201d (\u015ar\u012bla Pur\u012b Gosv\u0101m\u012b, Guru \u2013 The Universal Teacher,<\/em> Chapter 5)<\/p>\n

The Hari-bhakti-vilasa<\/em> (4.353), quoting the V\u0101mana-Kalpa<\/em> states, yo mantra\u1e25 sa guru\u1e25 s\u0101k\u1e63\u0101t <\/em>(\u2018one\u2019s mantra<\/em> should be considered to be non-different from the guru himself.\u2019). However, by the crippling influence of guru<\/em>–avaj\u00f1\u0101<\/em>, one\u2019s mantras<\/em> become ineffective.<\/p>\n

\u201cSince it is the Lord, the supreme object of worship, who is personally present as the spiritual master, if one has the deranged idea to think of him as an ordinary mortal, then whatever he has heard from him \u2013 whether it is the mantras received at the time of initiation or instructions in the scripture and devotional practice \u2013 ceases to have any effect.\u201d (\u015ar\u012bla Pur\u012b Gosv\u0101m\u012b, Guru \u2013 The Universal Teacher,<\/em> Chapter 10)<\/p>\n

THE FATE OF OFFENDERS TO \u015aR\u012a GURU<\/strong><\/h2>\n

From the above statements, we can understand the severity of the offence of guru-avaj\u00f1\u0101<\/em>. What is the destination of the guru-ty\u0101g\u012b, guru-bhog\u012b<\/em> and guru<\/em>–droh\u012b<\/em>? This is explained by \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b in Hari -bhakti-vil\u0101sa<\/em> (4.363-365) quoting the Brahma-vaivarta Pur\u0101\u1e47a <\/em>as follows:<\/p>\n

upade\u1e63\u1e6d\u0101ram \u0101mn\u0101y\u0101gata\u1e41 pariharanti ye
\nt\u0101n m\u1e5bt\u0101n api kravy\u0101d\u0101\u1e25 k\u1e5btaghn\u0101n nopabhu\u00f1jate <\/em><\/p>\n

\u201cOne who rejects a genuine guru is ungrateful. When he dies, even carnivorous animals will not devour his corpse.\u201d<\/p>\n

bodha\u1e25 \u1e63itas tena daur\u0101tmya\u1e41 praka\u1e6d\u012b k\u1e5btam
\ngurur yena parityaktas tena tyakta\u1e25 pur\u0101 hari\u1e25<\/em><\/p>\n

“One pollutes his own intelligence and displays intense weakness when he rejects his own guru. Such a person has already rejected Lord Hari.”<\/p>\n

pratipadya guru\u1e41 yas tu moh\u0101d vipratipadyate
\n<\/em>sa kalpa-ko\u1e6di\u1e41 narake pacyate puru\u1e63\u0101dhama\u1e25<\/em><\/p>\n

“One who has accepted a guru, but due to bewilderment rejects him, is considered to be the lowest amongst men. He will be cooked in hell for millions of kalpas<\/em>.”<\/p>\n

Furthermore, the Skanda<\/em> Pur\u0101\u1e47a<\/em> describes the fate of the guru-bhog\u012b <\/em>and guru<\/em>–droh\u012b<\/em>:<\/p>\n

ek\u0101k\u1e63araparad\u0101t\u0101ra\u1e41 yo gurur naiva manyate
\n<\/em>\u015bvana-yoni\u015ba\u1e41 gatv\u0101 c\u0101\u1e47\u1e0dale\u1e63uv api j\u0101yate<\/em><\/p>\n

\u201cOne who does not respect or show honour to the guru takes innumerable births in the wombs of dogs and other low-born species, and ultimately takes birth in the womb of a c\u0101\u1e47\u1e0dala<\/em>.\u201d<\/p>\n

manda-bh\u0101gya hy a\u015bakty\u0101\u015b ca ye jan\u0101 n\u0101numanvate
\n<\/em>guru-sev\u0101su-vimukh\u0101\u1e25 pacyante narake\u015bucau<\/em><\/p>\n

\u201cThe unfortunate, the weak, and those who have turned their faces away from the service of the guru and do not believe in his teachings, and must burn in a most hellish condition.\u201d<\/p>\n

guru\u1e41 tva\u1e41 k\u1e5btya hu\u1e41-k\u1e5btya guru-s\u0101nni-dhyabh\u0101\u1e63a\u1e47a\u1e25
\n<\/em>ara\u1e47ye nirjala de\u015be sa\u1e41bhaved brahma-r\u0101k\u1e63asa\u1e25<\/em><\/p>\n

\u201cOne who speaks disrespectfully to the guru or argues with him takes birth as a demon in a jungle or in an area devoid of water.\u201d<\/p>\n

So what should we actually gather from these colourful and strongly-worded \u015blokas<\/em>? Such verses basically indicate that when one rejects \u015ar\u012b Guru or finds some so-called fault in his character, teachings or instructions, one\u2019s mentality begins to devolve further and further. What may begin as a seemingly insignificant and small criticism of the guru eventually gives rise to the perception of seeing all spiritual activities and personalities as faulty and mundane. In other words, if we consider the guru and his words to be defective and open to analysis based upon our own mundane intellect and experience, then everything connected to transcendence is also open to our limited interpretation. With such a mindset one cannot see the hand of K\u1e5b\u1e63\u1e47a in anything. Thus, the so-called disciple\u2019s degraded consciousness is hurled into a hellish condition lifetime after lifetime.<\/p>\n

It thus behooves a serious s\u0101dhaka<\/em> to aspire to become a guru-sev\u012b<\/em> (a sincere servant of \u015ar\u012b Guru) and to constantly be on guard so that they never commit the offence of guru-avaj\u00f1\u0101<\/em>, spiraling down into the dark chasm of guru-ty\u0101ga, guru-bhoga<\/em> or guru-droha.<\/em><\/p>\n<\/div><\/div><\/div>

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