Guru–shishya tradition
The guru–shishya tradition, or parampara ("lineage"), denotes a succession of teachers and disciples in Indian-origin religions such as Hinduism, Jainism, Sikhism and Buddhism (including Tibetan and Zen traditions). Each "parampara" belongs to a specific "sampradaya", and may have its own "gurukulas" for teaching which might be based at "akharas", "gompas", "mathas", "viharas" or temples. It is the tradition of spiritual relationship and mentoring where teachings are transmitted from a "guru" "teacher" () or "lama" to a "śiṣya" (, disciple), "shramana" (seeker), or "chela" (follower) after the formal "diksha" (initiation). Such knowledge, whether agamic, spiritual, scriptural, architectural, musical , arts or martial arts is imparted through the developing relationship between the guru and the disciple. It is considered that this relationship, based on the genuineness of the guru, and the respect which is not based on age or how old one looks, commitment, devotion and obedience of the student, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies. Etymology. "Guru–shishya" means "succession from guru to disciple". "Paramparā" (Sanskrit: परम्परा, "paramparā") literally means "an uninterrupted row or series, order, succession, continuation, mediation, tradition". In the traditional  residential form of education, the shishya remains with his or her guru as a family member and gets the education as a true learner. History. In the early oral traditions of the Upanishads, the "guru–shishya" relationship had evolved into a fundamental component of Hinduism. The term "Upanishad" derives from the Sanskrit words ""upa"" (near), ""ni"" (down) and ""ṣad"" (to sit) — so it means "sitting down near" a spiritual teacher to receive instruction. The relationship between Krishna and Arjuna in the Mahabharata, and between Rama and Hanuman in the Ramayana, are examples of Bhakti. In the Upanishads, gurus and disciples  appear in a variety of settings (e.g. a husband answering questions about immortality; a teenage boy being taught by Yama, Hinduism's Lord of Death). Sometimes the sages are women, and the instructions may be sought by kings. In the Shastras The Vedas, Upanishads, Puranas are considered as "brahmavidya." It is communicated from guru to "shishya" by oral lore. Arrangements. Sampradaya, Parampara, Gurukula and Akhara. Traditionally the word used for a succession of teachers and disciples in ancient Indian culture is "parampara" (' in IAST). In the "parampara" system, knowledge (in any field) is believed to be passed down through successive  generations. The Sanskrit word figuratively means "an uninterrupted series or succession". Sometimes defined as "the passing down of Vedic knowledge", it is believed to be always entrusted to the "". An established "parampara" is often called ', or school of thought. For example, in Vaishnavism a number of "sampradayas" are developed following a single teacher, or an acharya. While some argue for freedom of interpretation others maintain that "Although an "" speaks according to the time and circumstance in which he appears, he upholds the original conclusion, or "", of the Vedic literature." This parampara ensures continuity of "sampradaya", transmission of dharma, knowledge and  skills. Akhara is a place of practice with facilities for boarding, lodging and training, both in the context of Indian martial artists or a "Sampradaya" monastery for religious renunciates. For example, in the context of the Dashanami Sampradaya sect, the word denotes both martial arts and religious monastic aspects of the trident wielding martial regiment of renunciate sadhus. Common characteristics of the "guru–shishya" relationship. Within the broad spectrum of the Indian religions, the "guru–shishya" relationship can be found in numerous variant forms including tantra. Some common elements in this relationship include: In some "paramparas" there is never more  than one active master at the same time in the same "guruparamaparya" (lineage), while other "paramparas" might allow multiple simultaneous gurus at a time. Titles of gurus. Gurunath is a form of salutation to revere the guru as god. In paramapara, not only is the immediate guru revered, the three preceding gurus are also worshipped or revered. These are known variously as the "kala-guru" or as the "four gurus" and are designated as follows: Psychological aspects of relationship. Rob Preece, in "The Wisdom of Imperfection," writes that while the teacher/disciple relationship can be an invaluable and fruitful experience , the process of relating to spiritual teachers also has its hazards. As other authors had done before him, Preece mentions the notion of transference to explain the manner in which the guru/disciple relationship develops from a more Western psychological perspective. He writes, ""In its simplest sense transference occurs when unconsciously a person endows another with an attribute that actually is projected from within themselves"". Preece further states that when we transfer an inner quality onto another person we may be giving that person a power over us as a consequence of the projection, carrying the potential for great insight  and inspiration, but also the potential for great danger, ""In giving this power over to someone else they have a certain hold and influence over us it is hard to resist, while we become enthralled or spellbound by the power of the archetype"". Section::::"Guru–shishya" relationship by sampradaya. There is a variation in the level of authority that may be granted to the guru. The highest is that found in bhakti yoga, and the lowest is in the "pranayama" forms of yoga such as the Sankara Saranam movement. Between these two there are many variations in degree and form of  authority. The 4 Sampradayas of Bhakti Yoga (The 4 Genuine Sampradayas of Kali Yuga). In the Age of Kali (Kali Yuga), the best way to attain liberation from the Material World (Maya) is through Bhakti of the Superior expansions of Lord Vishnu (Krishna, Rama, Venkateshwara). It requires surrendering to Vishnu or any of His Superior expansions which Includes Krishna, Rama, Venkateshwara, Narsimha and more. Yet it excludes the Inferior expansions of Vishnu such as Shiva, Brahma, Shakti, Kali, Durga, Ganesha, and other demigods. Bhakti extends from the simplest expression of devotion to the ego-destroying principle of prapatti and Realizing  that they are the eternal Servitor of Lord Krishna, Vishnu Rama etc. which should be a total surrender. The bhakti form of the "guru–shishya" relationship generally incorporates three primary beliefs or practices: And in the Puranas of the Puranas (Bhagwad Mahapurana/Srimad Bhagavatam [4.17.05]), it clearly states that There are Only 4 Genuine "guru–shishya" Sampradayas in Hinduism as they origin from Vishnu. Wherein each one of the four Sampradaya has many variants/offshoots. The 4 Genuine "guru–shishya" Sampradayas of Hinduism are: And all of the 4 Sampradayas have originated from Lord Vishnu because Lakshmi, Brahma, Shiva, Sanat  Kumars got Knowledge about Bhakti From Lord Vishnu (Narayana). In fact the Supreme Brahman is none other than the Effulgence of Narayana. Therefore, any Sampradya with no trace or origin from Vishnu (Narayana) is not considered to be Bona Fide. However, there are other Forged Sampradayas in Hinduism such as Advaita Vedanta, Prappati, Shaktipaath and Sruti Sampradyas which have gained popularity since the Age of Shankracharya but they are not considered to be a Genuine Sampradya as they do not have an Origin from Lord Vishnu. These are just external factors of Kaliyug. Advaita Vedanta sampradaya. Advaita Vedānta also known  as the Mayavada School, is a non-bonafide Sampradaya Established by Adi Shankaracharaya in the early 8th Century AD. By Quoting, "Aham Brahmasmi," (Translation: I am Brahman), many unqualified and defamed gurus declare themselves to be gods. Notable Impersonators include, Meher Baba, Kesava, Gurmeet Ram Rahim Singh, and Sri Ravi Shankar etc. It is often doubted that as the guru and students declare themselves as gods (Brahman), then how can the be stuck in the cycle of Births and Deaths (Maya) if they are Brahman. Narayana's Effulgence (Brahman) is thus known as Brahman and this Non-Bona-Fide Sampradaya  does not arrive to the Conclusion of realizing Narayana's Effulgence is the Brahman. The seeker must serve the guru and submit his questions with all humility so that doubt may be removed. According to Advaita, the seeker will be able to attain "liberation from the cycle of births and deaths" ("moksha"). However, there have been several cases of Abandoning their Guru Post their Brahman realization. Śruti sampradaya. Another Non-Bonafide Sampradya, This "guru–shishya" tradition plays an important part in the Shruti tradition of Vaidika dharma. The Hindus believe that the Vedas have been handed down through the ages  from guru to "shishya". The Vedas themselves prescribe for a young brahmachari to be sent to a Gurukul where the Guru (referred to also as acharya) teaches the pupil the Vedas and Vedangas. The pupil is also taught the "Prayoga" to perform yajnas. The term of stay varies (Manu Smriti says the term may be 12 years, 36 years or 48 years). After the stay at the Gurukul the brahmachari returns home after performing a ceremony called samavartana. The word Śrauta is derived from the word Śruti meaning that which is heard. The Śrauta tradition is a purely oral handing  down of the Vedas, but many modern Vedic scholars make use of books as a teaching tool. Shaktipat sampradaya. The guru passes his knowledge to his disciples by virtue of the fact that his purified consciousness enters into the selves of his disciples and communicates its particular characteristic. In this process the disciple is made part of the spiritual family (kula) - a family which is not based on blood relations but on people of the same knowledge. Prapatti sampradaya. In the ego-destroying principle of "prapatti" (Sanskrit, "Throwing oneself down"), the level of the submission of the will of the  shishya to the will of God or the guru is sometimes extreme, and is often coupled with an attitude of personal helplessness, self-effacement and resignation. This doctrine is perhaps best expressed in the teachings of the four "Samayacharya" saints, who shared a profound and mystical love of Siva expressed by: In its most extreme form it sometimes includes: Often a guru will assert that he or she is capable of leading a "shishya" directly to the highest possible state of spirituality or consciousness, sometimes referred to within Hinduism as moksha. In the bhakti "guru–shishya" relationship the guru is  often believed to have supernatural powers, leading to the deification of the guru. Buddhism sampradaya. In the Pali Buddhist tradition, magae the Bhikkus are also known as Sekhas (SN XLVIII.53 Sekha Sutta). In the Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and a source of inspiration on the path to Enlightenment. In the Tibetan tradition, however, the teacher is viewed as the very root of spiritual realization and the basis of the entire path. Without the teacher, it is asserted, there can be no experience or insight. The guru is seen as  Buddha. In Tibetan texts, emphasis is placed upon praising the virtues of the guru. Tantric teachings include generating visualisations of the guru and making offerings praising the guru. The guru becomes known as the "vajra" (figuratively "diamond") guru, the one who is the source of initiation into the tantric deity. The disciple is asked to enter into a series of vows and commitments that ensure the maintenance of the spiritual link with the understanding that to break this link is a serious downfall. In Vajrayana (tantric Buddhism) as the guru is perceived as "the way" itself. The guru is not  an individual who initiates a person, but the person's own Buddha-nature reflected in the personality of the guru. In return, the disciple is expected to show great devotion to his or her guru, who he or she regards as one who possesses the qualities of a Bodhisattva. A guru is regarded as one which has not only mastered the words of the tradition, but one that with which the student has an intense personal relationship; thus, devotion is seen as the proper attitude toward the guru. The Dalai Lama, speaking of the importance of the guru, said: "Rely  on the teachings to evaluate a guru: Do not have blind faith, but also no blind criticism." He also observed that the term 'living Buddha' is a translation of the Chinese words "huo fuo". Order and service. In Indic religions namely Jainism, Hinduism, Buddhism, Sikhism selfless service to Guru, accepting and following all his/her orders carries very significant and valued part of relationship of Shishya (disciple) with his/her Guru. Orders of Guru are referred as Guru Agya/Adnya/Hukam, Service of Guru is referred as Guru Seva. In Sikhism, the scripture Adi granth is considered to be last  Guru hence the book is worshiped as like human Guru. Various "sampradayas" (denominations) and their "parampara" (lineage) are as follows: