Guru (Skt., ‘heavy’). A teacher, initially of worldly skills or knowledge, hence a parent or a schoolteacher; but more often a teacher of religious knowledge or conveyor of spiritual insight and liberation (mokṣa) in Indian religions, especially among Hindus and Sikhs. The term is often synonymous with ācārya, though the latter is also used for the teacher of a skill. Guru should also be distinguished from paṇḍita, a scholar or learned man.

In Vaiṣṇavism, Śaivism, and Tantrism the guru is the means whereby the tradition is conveyed through the generations and teachings are authenticated through the guru lineage (paramparā). With the development of bhakti, devotion to the guru as a means of liberation became a central practice, especially in the Sant tradition.

Buddhism has perhaps laid less stress on the guru than Hinduism, though the idea of the teacher as the conveyor of spiritual insight is still important. The idea of the guru is now found in modern W. religious movements some of which have developed directly out of Indian traditions such as Transcendental Meditation, the Hare Krishna (International Society …), and Rajneesh movements.

Conceptions of the guru vary from that of one who is identical with God and conveys liberation (mokṣa), the sat guru, to that of the guru as a guide, showing beings the way but not actually bestowing liberation. For example, in monistic Kashmir Śaivism the guru is identical with God (parameśvara), whereas in dualistic Śaiva Siddhānta he is distinct from God (Śiva).

Among Sikhs, the term refers primarily to Gurū Nānak and his nine successors, Aṅgad, Amar Dās, Rām Dās, Arjan Dev, Hargobind, Har Rāi, Har Krishan, Tegh Bahādur, and Gobind Siṅgh. All manifested the one divine light, just as one lamp is lit from another. This belief in the essential oneness of the Gurūs is central to Sikhism. On the death of Gobind Siṅgh, Gurūship was vested in the Ādi Granth ( Gurū Granth Sāhib) and the Khālsā community. Sikhs venerate the Ādi Granth as Gurū.