A Seminar Paper On

Jesus as Satguru: Engaging with Thoughts of M Thomas Thangaraj

Subject: Introduction to Indian Christian Theology
Submitted By: Danies Wilson Submitted To: Rev. Bobby S Mathew

Introduction
This seminar paper delves into the exploration of Jesus as Satguru, drawing insights from
the perspectives of M. Thomas Thangaraj. The analysis encompasses a comprehensive
understanding of the guru concept in Indian religious and social contexts, Thangaraj's view on
Jesus as Satguru, reflections from Hindu thinkers, insights from Christian theologians, and
concludes with a critical evaluation.

1. Understanding the Concept of Guru

The term 'Guru' is a common one in Indian languages. It has become common today even
in other languages. It is used popularly to refer to a teacher. More properly I think that it should
refer to a guide. Used in a spiritual context, it refers to a person who has walked along the way
and has experienced, or at least has had a glimpse of, the goal one is looking for. In India, when
we speak of a guru, we have many images. One of them is a sannyasi. A sannyasi is someone
who has renounced the world and has got out of the social order so as to pursue single-
mindedly the final goal of human life, namely moksha or liberation.1

1.1. Etymology
The word 'Guru' is derived from Gur 'to raise, to lift up, to hurt, to kill, to make effort, to
eat, to go'² and secondly, Guru is derived from or 'to sing, or to swallow. Therefore, ‘a person
is called guru because he preaches dharma to his disciples, or swallows his ignorance.’

1.2. Different Understanding of Guru

The word guru does not always convey the same meaning to all. According to one
interpretation, he is 'the venerable'. According to another, it gives the idea of one who
enlightens. To one person he is an ideal teacher, to another, he is a self-realized soul and is the
goal of human experience. So the different understanding of guru are as follows:

1.2.1. Shiksha Guru

The guru who teaches the knowledge of worldly arts is the Shiksha Guru. The place of guru
in Hinduism is primarily considered as a religious teacher. Shiksha Guru is one who makes his
livelihood by giving instruction from the Vedas.

1
Michael Amaladoss, The Asian Jesus (Delhi: ISPCK, 2019), 84, 103.

1
 1.2.2. Diksha Guru
The guru who shows the path of realisation is Diksha Guru. Diksha Guru is one who imparts
the transcendental truths (para- vidya) to his disciples.

1.2.3. Guru as God

The idea of guru as God is the development of the Upanisadic Brahman-Atman
identification. Another idea is that the Guru should be learned in the scriptures and should be
established in Brahman.2

2. Guru Concept In Indian Religious And Social Setting

“Guru” is a Sanskrit term and is transliterated in most of the Indian Language. As Suggested
by Joel D. Mlecko, it has three layers of meaning. The first layer has to do with the idea of the
guru as the dispeller of ignorance. The second is that the guru is powerful and holy. The third
is that the guru is one who is called by God.3
A Guru in Indian tradition, stands in the place of God as his representative. For the Indian
Christians, Jesus Christ is the ‘Daivya Guru’ (Divine Master).4

2.1. Guru in Hindu Sastras

The Hindu scriptures provide us with ample of sources from which we can reconstruct the
development of guruism in Hindu religious tradition. Some of the scriptural records concerning
guruism from Vedic Literature are as follows:
2.1.1. Guru in Sruti Literature
The concept and practice of guruism was not found explicitly in the highly ritualistic early
Vedas and the word ‘guru’ is also missing in early Vedic lore. But in Rg Veda there is a word
‘Sakta’ which denotes ‘teacher’. In Atharva Veda we see another word ‘acharya’, which is still
popular today, also refers to ‘teacher’. However, towards the end of Vedas, during the time of
the time of Upanisads, we see concept of guruism fully developed. The prominence of Jnana
(knowledge) as the way for human salvation and the development of Asrama Dharma increased
the need for a competent guide and teacher, The Guru.
2.1.1.1. The Necessity of Guru
Upanisadic ideal is that a student must learn not by himself/herself but by sitting at the feet
of a Guru. As a matter of fact, ‘Upanisad’ itself means ‘sitting near (the guru). Thus it is
declared: “For the sake of knowledge of that, one should approach… a preceptor who is well
versed in scriptures and also established in Brahman”. (Mundaka Upanisad 1.2.12). So, with
the view of acquiring higher knowledge, a pupil used to approach a guru.

2
Jagdhari Masih, The Understanding of Guruship in Neo-Guruism (Delhi, IN: ISPCK/ABS, 2004), 7, 10-11.
3
M. Thomas Thangaraj, The Crucified Guru: An Experiment in Cross-Cultural Christology (Abingdon Press,
1994), 47.
4
Mathew Vekathanam, Indian Christology: Perspectives and Challenges (Bangalore: Asian Trading Corp., 2004),
477.

2
 2.1.1.2. Guru Sisya Relationship
During the time of Upanisads, transmission of knowledge of any kind took place from Guru
to Sisya (Disciple). Gurus are no ordinary person as they have already realized Brahma, and
due to this they are eligible to teach others about Brahman. As gurus are so important, Sisyas
should show equal respect to God and his/her guru.
2.1.2. Guru in Smriti Literature
The Importance of Guru seems to have increased during the period of Dharma Sastras,
Itihasas, Puranas and Tantras. The status and function of guru had also undergone certain
changes.
2.1.2.1. Guru in Dharma Sastras
According to Manu Smriti, the most popular of all Dharma Sastras, there are two types of
gurus- firstly, Upadhyaya who taught only a portion of Vedas and secondly, the Acharya who
invested the student with the sacred thread, taught Vedas and the Upanisads. Manu maintains
that father and mother should also be regarded as gurus because they provide food, shelter to
their children and also perform all the necessary rites for their children (Manu II.145).
2.1.2.2. Guru in the Epics
According to the Epics both humans and divine beings need guru. Even Lord Rama and
Lord Krishna, the very incarnation of Vishnu, had to bow down before their gurus.
Mahabharata clearly depicted Guru-Sisya relationship in the form of dialogue between Lord
Krishna, a guru and Arjuna, a disciple just like Upanisadic pattern.5

2.2. Concept of Guru in Sikhism

In Sikhism, Guru is the source of all knowledge which is Almighty. It is clearly described
in Guru Granth sahib: “Without the Guru, spiritual wisdom is not obtained, and peace does not
come to abide in the mind.” Guru Granth Sahib Ang 163.
Only a master, one who knows God, may rightly teach others about Him. To regain one’s
divinity one must have such a master or Guru. He who faithfully follows a True Guru becomes
like him, for the Guru helps to elevate the disciple to his own level of realization. A true, God-
illumined Guru is one who, in his attainment of self-mastery, has realized his identity with the
omnipresent Spirit. Such a one is uniquely qualified to lead the seeker on his or her inward
journey toward perfection.
In Sikhism this started from Guru Nanak, who helps the society to get upliftment and teaches
to society how to live a life. He was a bold man by Character, he believes that action separated
a person from weak to strong, he never truly believed in giving up to external oppression and
evils. With courage many oppressions can be overcome and the God guides the person with
courage too.

5
Rodinmawia Ralte, The Unveiled Christ of the Indian Gurus a Study on the Contemporary Gurus’
Interpretations of Jesus Christ (New Delhi, IN: Christian World imprints, 2017), 5-9.

3
 Guru according to him is the voice of God, the true source of Knowledge & Salvation. He
says there is only one God who is the Supreme Truth and Ultimate reality. He knows no Fear
and does not have any enemies.6

2.3. Concept of Guru In Buddhism

Guru is a spiritual teacher who confers blessings on his disciple, and whose disciple has
devotion towards the spiritual teacher. The disciple trusts that the spiritual teacher will lead him
to liberation. The disciple treats the Guru as a Buddha or a deity. The Guru has a direct spiritual
link or spiritual connection with the disciple. The Guru is also called the Vajra Guru. The Guru
may perform ritual empowerment or initiation upon the disciple. This is found only in Tibetan
Buddhism/ Vajrayana. n Theravada Buddhism, the only true spiritual teacher is the Buddha, to
whom all take refuge in. Refuge in the Dhamma (teachings of the Buddha) and the collective
Sangha is also taken, but not refuge in any individual teacher. The ordinary teacher, say
venerables like Ajahn Brahm or Ajahn Yuttadhammo, do not have spiritual or supernatural links
to their students.7

2.4. Concept of Guru in Jainism

Gurus in Jainism are those monks and nuns who practice the five ‘Mahavrats’ (Great vows).
The Mahavrats are:
1. Non-violence (Ahimsa)
2. Truthfulness (Satya)
3. Non-stealing / Non-cheating (Achaurya or Asteya)
4. Celibacy / Chastity (Brahmacharya)
5. Non-attachment / Non-possession (Aparigraha)
These Mahavrats have been described in detail. These are to be observed strictly and
entirely by the monks and nuns. Such monks and nuns are regarded as Gurus in Jainism.
In Jainism, Gurus are not by lineage; they are by virtues or merits they possess. The caste
or creed they come from (as a hosehold) does not matter.8

2.5. Concept of Guru in Islam

In Islam, the concept of a "guru" is not formally defined or recognized in the same way that
it is in other spiritual traditions. However, there are several figures and concepts that share
some similarities with the idea of a guru.

6
Amandeep Kaur, “Concept of Guru in Sikhism,” SikhNet, accessed December 1, 2023,
https://www.sikhnet.com/news/concept-guru-sikhism.
7
Ruben, “What Is Meant by Guru?,” Buddhism Stack Exchange, accessed December 1, 2023,
https://buddhism.stackexchange.com/questions/48981/what-is-meant-by-guru.
8
Ravindra Jain, “Who Are Gurus in Jainism, and What Is Dharm?,” Quora, accessed December 1, 2023,
https://www.quora.com/Who-are-gurus-in-Jainism-and-what-is-dharm.

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 2.5.1. Shaykh
A shaykh is a teacher or spiritual guide who is recognized for their knowledge and piety.
Muslims often seek guidance from shaykhs on matters of faith and practice.
2.5.2. Murshid
A murshid is a spiritual guide who helps individuals on their spiritual path. Murshids are
often associated with Sufism, the mystical dimension of Islam.
2.5.3. Pir
A pir is a spiritual leader who is revered for their wisdom and closeness to God. Pirs are
often associated with Sufi orders.
These figures all share some of the characteristics that are typically associated with gurus.
They are teachers, guides, and mentors who help others on their spiritual journeys. They are
also often seen as having a special connection to God or the Divine.

3. Jesus As Satguru According To M. Thomas Thangaraj

M Thomas Thangaraj’s work on Christology attempts to integrate Christian understanding
of the distinctiveness of Jesus Christ with Saiva Siddhanta's concept of guru. Thangaraj shows
that both Christianity and Saiva Siddhanta contribute to each other; by mutually correcting and
enriching, they add new facets to Christology and thus present Jesus in a new light.9
3.1. M. Thomas Thangaraj: Indian Christian Theologian
M. Thomas Thangaraj, born in 1942, is an accomplished Indian theologian and psalmist.
Formerly the D.W. and Ruth Brooks Professor Emeritus of World Christianity at Emory
University, he now serves as a Visiting Professor of World Christianity at Boston University
School of Theology. Hailing from Tamil Nadu, India, Thangaraj, with degrees from St. John's
College, Serampore College, and Harvard Divinity School, spent 20 years at Candler School
of Theology, retiring in 2008. His contributions extend beyond academia, as he actively
promotes interreligious dialogue nationally and internationally. Thangaraj has authored
numerous books and hymns in Tamil, designed for use in Indian churches.10
3.2. Concept of Guru in Saiva Siddhanta
Saiva Siddhanta uses several other terms to talk about the spiritual teacher. Acarryan, one
such term, is derived from the Sanskrit word acarya, meaning a spiritual guide or teacher who
knows and teaches the acara of rules of initiation and conduct. Given the fact that there is an
elaborate system of diksa (initiation process) in Saiva Siddhanta, this term is most likely to
refer to an acarya who initiates a disciple into a religious order or experience. Other terms that
are used include ariyan or antanan (honorable man or sage), and natan or aran (lord). The

9
Christina Manohar, Spirit Christology: An Indian Christian Perspective (Delhi: ISPCK, 2009), 410.
10
“M. Thomas Thangaraj Biography,” Celebrity Age Wiki, November 6, 2023, accessed December 1, 2023,
https://www.celebsagewiki.com/m-thomas-thangaraj.

5
concept of guru, as such, is not peculiar to Saiva Siddhanta; it is common to most of the
religious traditions.
3.3. The Christological Use of Guru in India
Both Christians and others have attempted to use the concept of Guru to explain the
significance of Jesus. M Thomas Thangaraj in his work “The Crucified Guru” evaluated the
Christology on the basis of Saiva Siddhanta, not on the basis of a set Christological criteria.
3.3.1. Hymnic Literature
The Christian churches in Tamil Nadu developed their hymnic expressions solely through
the German and the English hymns that were translated into Tamil by Christian missionaries.
One discovers in these indigenous hymns a repeated use of “guru” as a title for Christ.
3.3.1.1. Jesus as Guru
Wherever the Tamil Christian hymns use the term “guru” to refer to Jesus, it is often
compounded with other qualifying terms such as “true”, “heavenly”, “divine”, “lord” and
satcitananda (which means truth, intelligence and bliss). The Poets do not go on to explain the
implications of the title “guru”; it simply appears as one among the varied titles attributed to
Jesus. There is no specific reference to the teaching role of Jesus. And also the term “guru”
never occurs as an alternative to avatar.
3.3.2. Apologetic Discourse
From the very beginning, the Christian churches in Tamil Nadu have been firmly committed
to the task of evangelism. One of the ways in which this evangelism has been carried out is
through the publication of tracts and books of a clearly apologetic character. These works
deliberately uses the concept of Jesus as guru to explain and defend the significance of Christ.
3.3.3. Narrative Discourse
These are the writings that came in the form of autobiographical accounts of Christians
from the West who were gripped by the concept of Guru. Because of their narrative character
these writings do not fully elaborate the Christological possibilities of the guru concept.
3.3.3.1. Guru Jesus
Robert Van de Weyer, an Englishman toured India several times and met with different
Hindu gurus in India. Though he began his journeys as a liberal, atheistic humanist, he came
to a fresh commitment to Jesus through the model of Jesus as Guru. Van de Weyer discusses
the reasons or having a single guru. First, only under a single teacher can one “reasonably take
the high risks and hardships which the spiritual life demands.” Second, “It is better to
concentrate all your efforts in learning to love and trust a single teacher.” Third, only a single
teacher’s instructions are consistent, because they are all based on that one person’s experience.
Fourth, “It is far better to become immersed in the language and symbols of one particular
teacher rather than grapple vainly with lots of different languages.”

6
 Having been convinced of the need for a single teacher, Van de Weyer decided to
experiment with making Jesus his guru for a test period of six months. The experiment helped
Van de Weyer to find a way to peace and happiness through Jesus the Guru.11
3.4. Jesus The Guru
The correlative of the term guru is sisya (disciple). It means that guru can be understood
only in relation to disciple. There can be no guru without a disciple, nor there can be disciple
without a guru. Thus it is the relationship between the guru and the disciple that makes the
guruship of a guru real. The fourth gospel presents John as pointing to Jesus and
recommending him as guru to few of his own disciples. These disciples recognized the guruship
of Jesus and followed him to the place where he stayed and became his disciples.
The relationship between Jesus and his disciples entails two aspects. First, it involves a
community of proximity (“to be with him”). Second, the relationship implies a commission, a
task or a vocation “to be sent out to proclaim the message…to cast out demons.
There are several occasions in the Gospel stories where Jesus is addressed as teacher by both
disciples and others. The guruship of Jesus is not limited to the fact that he teaches; it is
determined by both the content and the method of teaching that a guru adopts. Now we’ll look
at various nature of Jesus’ teaching.
3.4.1. Public Character
The first aspect of Jesus’ teaching is its public character. Though Jesus confided privately
to his chosen disciples some of the deeper meaning of his teaching, he was a guru whose
teaching was open to all classes of people, disciples or otherwise (Mark 4:10ff). Jesus the Guru,
though fully recognized and accepted as guru only by his disciples, addresses his teaching to
all people —men, women, and children alike. In the words of Soares-Prabhu, A Jesuit priest
and Bible Scholar, it is a “non- elitist pedagogy.”
3.4.2. Authority
Jesus taught with authority. The initial reaction of those who heard him was amazement at
his authority. In Mark 1:22 we read, “They were astounded at his teaching, for he taught them
as one having authority, and not as the scribes.”
3.4.3. Enacted Words
Jesus’ teaching was one of enacted words. His teaching was accompanied by his own acts,
which symbolized that teaching and made it concrete. For Example, when Jesus washed the
feet of his disciples, he taught them the priority of love for and humble service to one another
(Jn 13:1-15).12

11
Thangaraj, The Crucified Guru, 59-82.
12
Thangaraj, The Crucified Guru, 91-95.

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 4. Jesus As Satguru According To Hindu Thinkers
Thangaraj's study of the title guru extends to Christian theologians. He observes that this
title is used for Christ by a number of Indian Christian theologians. The concept of Jesus as
Satguru/Guru according to various thinkers are as follows:
4.1. Raja Rammohan Roy
Raja Rammohan Roy (1772-1833) was a zealous Hindu, proud of the India’s Past and of his
race. He was highly appreciative of Jesus’ ethical teachings. Roy may be the first Hindu who
had shown deep Appreciation to Jesus Christ and interpreted his life and teachings in a
systematic way.13 Roy Portrayed Jesus as a divine teacher. In several of his writings he named
Jesus the divine teacher. He deliberately attempted to separate the teachings of Jesus from the
doctrines concerning the divine nature of Christ. Raja Rammohan Roy’s idea of divine teacher,
though it resembles the concept of guru, lacks the aspect of personal devotion to the guru as
we see in Saiva Siddhanta concept of guru.14
4.2. Mahatma Gandhi
Mohandas Karamchand Gandhi (1869-1948), better known as Mahatma Gandhi is as much
a religious leader and a reformer as he is a political leader and social activist. Mahatma
Gandhi’s interpretation of Jesus Christ is apparently shaped by his philosophy of life and
religion.15 Gandhi was attracted to Jesus mainly through the sermon on the mount and the idea
of non violence he found there. It was the teachings of Jesus that caught Gandhi’s attention.
Though Gandhi refers to Jesus as the divine teacher, the dominant model is that of an
embodiment or an example of the principle of non-violence. It is clear that Gandhi does not
operate with the Hindu religious view of guru. His view is similar to that of Rammohan Roy,
who views Jesus as great teacher who embodied what he taught.16

5. Jesus As Satguru According To Christian Theologians

Christian theologians, akin to Hindu thinkers, articulate distinctive perspectives on Jesus as
Satguru/Guru. They share different views that make up a complex understanding of religious
teachings. Some of them are as follows:-
5.1. Roberto De Nobili
As a young Jesuit missionary, Roberto De Nobili came to India in 1605 to work in and
around Madurai. The concept of guru is one of the models de Nobili found useful in explicating
the significance of Jesus. De Nobili used the phrases tivviya guru (divine guru), sarguru (true
guru), tevaguru (God-guru), and so on. His use of these concepts held two emphases. First,
when he applies the title “guru” to Jesus, he clearly has the teaching role of Jesus in mind.
Second, de Nobili describes Jesus as a guru who initiates the disciple into the recitation of the
divine mantiram (mantra, the sacred formula). In his discussion of the Lord's Prayer, de Nobili

13
Rodinmawia Ralte, The Unveiled Christ of the Indian Gurus…, 26.
14
Thangaraj, The Crucified Guru, 70-71.
15
Rodinmawia Ralte, The Unveiled Christ of the Indian Gurus…, 35.
16
Thangaraj, The Crucified Guru, 71-72.

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prescribes it as the mantra for the Christian disciple. So, Jesus is both a teacher and an initiator,
that is, a guru.17
5.2. A.J. Appasamy
A.J. Appasamy considers the title `guru' as a good starting point for Christology. Jesus as
guru fulfils all the nine qualifications of guru that are stated in Nannul, an early Tamil grammar
book, namely good ancestry, Love of humanity, knowledge of God, possession of dignity,
clearness of thought, gift of speech, power of consistency, understanding of world's ways, and
lofty character. However, in Appasamy's view, these nine qualities are not adequate to express
the significance of the person and work of Christ. Jesus is far superior to other gurus and he is
much more than a guru in his unique relationship with God.18
5.3. Brahmabandhab Upadhyaya
Upadhyaya was another Indian Christian theologian who used the guru concept as a starting
point for an Indian Christology.19 Brahmabandhab Upadhyaya describes Jesus as `Teacher
Universal'. Nevertheless, "Upadhyaya's Christology operates mainly with the idea of Christ as
the incarnate Logos, even though he uses the concept of guru as a starting point. ... Thus
Upadhyaya's use of the guru concept is marginal, and different from the Saiva Siddhanta
concept of guru, which functions as an alternative to the idea of incarnation."20

6. Evaluation
The Vedantins see the relevance of Jesus Christ for India and for the rest of the world not
primarily in his role as an ethical teacher but as a spiritual master on the path to Vedantic God-
realization.21 The Sanskrit word 'Guru" in the Vedas and the Upanisads is meaningful only in
Jesus. According to the Advayatārakopanisad and the Gurugita, Guru is the destroyer of
darkness (sin). The Upanisad defines the word Guru as follows: "The sound gu means darkness
and ru means its destroyer. He who destroys darkness is Guru." Darkness is the symbol of sin
and death. To destroy darkness means to destroy sin and death. Jesus Christ destroyed the
power of sin and death through His sacrifice on the cross. Jesus said: "I am the light of the
world. Whoever follows me will never walk in darkness, but will have the light of life" (John
8:12). Guru also means master or teacher. In this modern society, we have so many masters and
teachers. People call them Gurus. But according to the definition and explanation of the word
Guru in the Upanisads, there is only one Guru in the universe. In accordance with the definition
of the word Guru, the Lord Jesus Christ is the destroyer of darkness.22

17
Thangaraj, The Crucified Guru, 74-75.
18
Manohar, Spirit Christology: An Indian Christian Perspective, 417
19
Thangaraj, The Crucified Guru, 78.
20
Manohar, Spirit Christology: An Indian Christian Perspective, 418
21
Vekathanam, Indian Christology: Perspectives and Challenges, 489,495
22
Joseph Padinjarekara, Gospel for India in Indian Cups: (Communicating Christ to Hindus, with
Love) (Willowdale, ON: International Mukti Mission, 1993), 43.

9
 7. Critical Evaluation Of Jesus As Guru From Contemporary Context
The understanding of Jesus as a Satguru or Guru appears to selectively interpret the term
"Guru" to suit a particular narrative, and this interpretation may not find universal acceptance.
There is a potential risk of misinterpretation as it implies a complete congruence between
Vedantic concepts and Christian theology. While seeking common ground is praiseworthy, it is
crucial to recognize and appreciate the differences between these traditions to prevent
oversimplification or distortion of their teachings. Theological controversies, especially those
concerning the nature of Jesus (whether fully divine, fully human, or a combination), can
influence how individuals or denominations perceive him as a spiritual guide. These
theological nuances should be acknowledged and respected in any discourse about Jesus as a
Guru.

Conclusion
In this Seminar paper we briefly discussed about the concept of Jesus as Satguru/Guru.
The paper was majorly focused on the arguments of M Thomas Thangaraj’s thoughts on Jesus
as a crucified guru. It also included thoughts of different Hindu Thinkers and also of various
Indian Christian Theologians.

Bibliography

Amaladoss, Michael. The Asian Jesus. Delhi: ISPCK, 2019.

Manohar, Christina. Spirit Christology: An Indian Christian Perspective. Delhi: ISPCK,

2009.

Masih, Jagdhari. The Understanding of Guruship in Neo-Guruism. Delhi: ISPCK/ABS, 2004.

Padinjarekara, Joseph. Gospel for India in Indian Cups: (Communicating Christ to Hindus,
with Love). Willowdale, ON, ON: International Mukti Mission, 1993.

Ralte, Rodinmawia. The Unveiled Christ of the Indian Gurus a Study on the Contemporary
Gurus’ Interpretations of Jesus Christ. New Delhi: Christian World imprints, 2017.

Thangaraj, M. Thomas. The Crucified Guru: An Experiment in Cross-Cultural Christology.

Abingdon Press, 1994.

Vekathanam, Mathew. Indian Christology: Perspectives and Challenges. Bangalore: Asian

Trading Corp., 2004.

Webliography

Jain, Ravindra. “Who Are Gurus in Jainism, and What Is Dharm?” Quora. Last modified July
1, 2017. Accessed December 1, 2023. https://www.quora.com/Who-are-gurus-in-
Jainism-and-what-is-dharm.

10
Kaur, Amandeep. “Concept of Guru in Sikhism.” SikhNet. Last modified October 5, 2020.
Accessed December 1, 2023. https://www.sikhnet.com/news/concept-guru-sikhism.

“M. Thomas Thangaraj Biography.” Celebrity Age Wiki. Celebrity Wiki, November 6, 2023.
Last modified November 6, 2023. Accessed December 1, 2023.
https://www.celebsagewiki.com/m-thomas-thangaraj.

Ruben. “What Is Meant by Guru?” Buddhism Stack Exchange. Last modified June 25, 2023.
Accessed December 1, 2023.
https://buddhism.stackexchange.com/questions/48981/what-is-meant-by-guru.

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