In Nisargadatta Maharaj’s teaching, the guru functions primarily as a living pointer to Truth, directing attention again and again to the bare sense of being, the “I Am,” and away from identification with body and mind. The guru is not regarded as a giver of enlightenment, but as one who reveals what is already present by exposing false beliefs and misidentifications. In this sense, the guru serves as a mirror, reflecting the disciple’s own true nature rather than imparting something new to be acquired. The relationship is meant to foster a direct recognition of pure awareness, not to create spiritual dependency on a person.

A central aspect of this role is the systematic dismantling of concepts. The guru challenges the disciple’s ideas about self, world, and even spirituality, insisting that all conceptual constructions ultimately obscure direct self-knowledge. Through sharp questioning and uncompromising dialogue, the guru undermines the disciple’s habitual clinging to the personal “I,” pushing inquiry back to the source from which all experience arises. The disciple is thus encouraged to remain with the immediate sense of being, rather than wandering in speculative thought.

Nisargadatta also emphasizes that the guru’s presence can act as a catalyst, a kind of grace that quickens understanding in a way that the mind alone cannot manage. The words, silence, and very being of the guru may function as a direct transmission that intensifies the disciple’s focus on the “I Am.” Yet this grace is not portrayed as a substitute for effort; it must be met with earnestness, trust, and a willingness to follow the guru’s essential instruction. The guru’s life and conduct serve as a living example of abiding as pure consciousness, demonstrating what it means to no longer take oneself to be merely the body–mind.

Ultimately, the guru’s purpose is to render the guru unnecessary. By persistently pointing away from personal identity and toward the impersonal Self, the guru leads the disciple to a recognition in which the apparent distinction between guru and seeker falls away. At that stage, the guru is understood not as an external authority but as the very reality of one’s own being, which was present from the beginning.