Shrividya

What is shrIvidyA


When it is not even possible to grasp and understand the tenets of this great shAstra in its entirety, how is it possible to define her? If you define, you confine ! i.e If you even attempt to define shrIvidyA, then you are attempting to confine her ! neither is possible. However let us discuss certain basic concepts of this highly secretive path which has to be learnt only from one's pujya shrIguru, avoiding transmission of prohibited aspects.


Here are some popular views obtaining on shrIvidyA:


--shrI vidyA upasana is worship of Goddess sarasvati .


--shrI vidyA belongs to vAmamArga


--shrIvidyA belongs to dakShiNamArga , samayamArga


--shrIvidyA is advaitic as it is practiced in shankara Mutts


so on and so forth





but what then is shrIvidyA ?


'shrI' vidyA - is a combination of two words - shrI and vidyA. It is a popular misconception that the word 'shrI' is a title which is added to vidyA like shrI rama shrI krishna etc. Just as brahma vidyA is the knowledge of brahman, shrI vidyA is the knowledge of 'SHRI'


The word shrI in shrIvidyA is derived as 'shrayaNe' and indicates the supreme shakthi who is the final retreat and shelter for everything- chetanAchetana, sthAvara jangama, everything, right from the brahma to the smallest creature in this universe. The verse :


"yasyAM sarvaM samutpannaM yasyAM adyApi tiShTati


layameShyati yasyAM tvAM pancamIM praNamAmyaham"


neatly describes shrI -


That supreme sakthi from whom everything has originated, by whom everything is sustained and in whom everything is withdrawn is known as shrI. This shrI is known as the supreme bliss or kevalAnanda. The vidyA of shrI is therefore known as shrIvidyA. vidyA here is jnAnarUpA.


shrIvidyA is the ultimate and all other mArga-s dakShiNa samaya etc or paths are only steps or sopana to this vidyA. In that case where does brahma vidyA stand ? what is brahma vidyA ? is it the same as shrI vidyA ? if yes how ? If not how ?


The vedas are also known as "brahma". The tripadA gayatri mantra into which one is initiated as a pre-qualification for the veda adhyayana actually denotes this brahman. Hence, having been initiated into this gayatri mantra, the next step is to do the veda adhyayana. The vedas unequivocally advice svAdhyAya which is nothing but tapas or penance, as a mode of acquiring the knowledge about brahman. For such a tapas to fructify, one has to lead a householder's life and worship the agni. By worshipping the gArhapatyAgni, by being in the grihasthAshrama, when a person realises that there is a greater bliss to be experienced/enjoyed which is different and superior to the enjoyment from the senses, then this is called as brahma jigyAsa.


Now comes the 'brahman'. The brahman is so called because of its inherent ability to expand.

'brhatvAt brhmaNatvAt ca brahma ityucchate budhaiH'



Meaning, “In view of its vastness of size or extent and in view of its expansiveness, it is called as brahman by the wise”


When the entire sRShTi or creation is viewed in this perspective, it is abundantly clear that this entire universe is nothing but the expansion of the brahman and consists of the same brahman in different levels of existence and evolution. Each created being experiences bliss according to its state of evolution and each created individual being is endowed with the intelligence, aspiration and ability to progressively evolve and attain higher levels of evolution. The vedas specify the way to realize this brahman by taking recourse to specified modes of worship. As I said earlier, the vedas themselves are known as 'brahma' because they primarily deal with the brahman. And the vidyA contained in the preaching of the vedas is therefore known as 'Brahma VidyA'.


"SAT-CHIT-ANANDA"


As I said earlier, when one realises by being in the gRhasthAshrama, that there is a greater bliss to be experienced/enjoyed which is different and superior to the the enjoyment from the senses, then that is "brahma jijnAsa". Understanding the preaching of the vedas and understanding the nature of that which is declared by these brahma vidyas through brahma jijnAsa and experiencing the brahman enables one to enjoy the fruits of creation as an evolved being. AT THIS EVOLVED STATE ALONE A PERSONS QUALIFIES FOR SHRIVIDYA . Entry into shrIvidyA becomes possible only to those who have enjoyed the fruits of brahma vidya. In other words, only a person who has attained brahma vidya attains the desire to know about the shrIvidyA . This desire is known as "shakti jijnAsa'. shakti jijnAsa leads to "Ananda jijnAsa". Ananda jijnAsa ultimately leads to "shrI"


We are quite familiar with the phrase "sat-chit-Ananda". In essence, the 'sat' amsha is nothing but brahma jijnAsa leading to brahman in the 'sat bhUmika' which is attainable by virtue of veda adhyayana and the vedokta svAdhyaya/penance. shakti jijnAsa leads one to 'chit bhUmika' . Experiencing the chit bhUmika bestows "Ananda jijnAsa" which ultimately leads to shrI.


The vedas openly advocate gayatri upasana as a means to attain the brahman and secretively lays down shrIvidyA as the way to attain the Brahma MUla that is Ananda or supreme bliss.


“Anando brahmetivyajAnAt. Anandat eva khalu imAni bhutAni jAyante.”


‘Anando brahmayonih”


"Anandam parabrahmeti yoniH" (viShNu sahasranAma)


These are but a few examples of innumerable such statements found in the shrutis. If Brahman in its aspect of "supramental consciousness" is attributed with creation, then the bliss mentioned above should be considered as the root or mUla or the mother or creatrix of that Brahman !


Now - If indeed Ananda or bliss is the root cause for the creation of the creator or Brahman, then the nature of the bliss is required to be inquired into. For this, one should be aware of the basic principle of creation.


Here I would like to explain the concept of sRShTi from the shrIvidyA point of view. It is to be noted that shiva and shakti cannot be separately assigned the cause for the sRShTi. If assigned, it would tantamount to saying two seeds are the cause for a single tree, which is untenable. Therefore, the unison or sAmarasya of shiva & shakti is the cause for the entire creation.


The entire universe is created by the expansion and permeation of the bliss due to the union of shiva and shakti, according to tantra. This blissful, 'advaita' or 'avinA-bhAva' state of union of shiva & shakti is more commonly known by the name 'Adi parA shakti' that is primordial shakti in a blissful state. Posited in the centre of consciousness in the centre of this supreme bliss, is the power/shakti called ‘Brahma shakti’ which is the source and end of creation.


Just as waves emanate from the ocean, the desire to create i.e 'icchA shakti' originates in this paramAtma svarUpiNI. This desire leads to jnAna of jnAna shakti which further leads to the transformation as kriyA shakti or the cause. At this state, the entire universe exists in the form of a seed and the subtle sprout inside the seed. If the seed is shiva, the sprout is the shakti. That is the sambandha or association between the two


The blissful primordial shakti now gets transformed as prakAsha shukla bindu i.e an effulgent light in the form of a white dot which is the principle of shiva, also known as "bindu" and vimarsha rakta bindu which is an effulgent red dot and which is the principle of shakti, also known as "nAda".


The bindu is shiva bIja and nAda is shakti bIja. shiva is known as 'prakAsha rUpa' or form of effulgent light and shakti is 'vimarsha rupiNI' i.e that which makes shiva conscious of his prakAsha form and that which is 'antarlIna', that which exists in an undifferentiated form inside shiva, like the seed and the sprout.


These ‘nAda’ and ‘bindu’ only, get transformed respectively as the 'soma' - moon & 'agni' - fire and also as agni dhAtu & soma dhAtu, the elements of soma & agni. Thus, In accordance with the different types of creations, the elements of agni and soma permeate unseen, the prakRiti and puruSha becoming the cause and effect of the creation of genders. It should therefore be understood that in each and every individual creation, the essence of shiva & shakti is present in the form of their elements as above. From this it is amply clear that creation is not merely because of the union of prakRiti - puruSha or sharIra-jIva, but due to the union of the shiva and shakti. This is precisely the reason why individually a man or a woman cannot create another without coming together. It requires the soma & agni dhAtu-s to come together and mix. Creation ensues in this mixture


The union therefore of the nAda & bindu is the cause for creation which is further classified as "shabda sRShTi" which corresponds to "nAma" (name) aspect of creation and "artha sRShTi" which corresponds to "rUpa" (form) aspect of creation


KalidAsa's famous shloka :


vAgarthAviva samprktau vAgartha pratipattayejagataH pitarau vande pArvati paramesvarau

beautifully describes the sambandha of shiva and shakti as the primordial parents. It says, Shiva and Shakti are as inseparable as the word and its meaning and they truly reflect the 'vAk' & 'artha' concept of creation. vAk is the shabda sRShTi and artha is the artha sRShTi. vAk is the sound and artha is the meaning.


In this universe, every form of sound from the vedas onwards is subtly contained in the akArAdi kShakArAnta (from 'a' to 'kSha') varNas known as the mAtRkAkShara-s of Sanskrit.


The prakAsha shukla bindu is shiva and takes the form of the first syllable or varNa of the mAtRkAkShara-s that is 'akAra'.


The vimarsha rakta bindu is shakti and takes the form of the last syllable or varNa of the mAtRkAkSharas that is 'hakAra'.


Hence the creation originates in bliss and ends in bliss. The "brahma yoni" 'brahma janani" etc that we were discussing is nothing but the aikya or sAmarasya or union of paramashiva & paramAshakti and this supreme blissful effulgence is only known as kalA, lalitA or ShRI: SHE is the experience and essence of the mahA ShoDashI mantra. "Knowing" by experiencing HER in stages of paramAnanda, parAnanda and aparAnanda states of bliss in accordance with the laid down order is known as shRIVidyA . This is a very distinguished path which has its emphasis on the realisation of the shiva shakti svarUpa and becoming bliss incarnate. This is precisely why, shrIvidyA is superior to other paths or modes of worship which merely are content with jIva-brahma aikya and do not venture to go further.


To understand the subtle concepts of shrIvidyA and to know more about the path and to attain such a glorious state by being in this distinguished mArga, one has to be blessed enough to get a worthy guru belonging to a paramparA of the highest order.


What are the attributes or lakShaNa-s of such a GURU ? read the next post.

Eka Guru or Aneka Guru in Kaula - Cont

harau ruShTe gurustrAtA gurau ruShTe na kashcana |
Meaning :

A guru can protect a shiShya from the anger of hara (shiva) but none can protect the shiShya from the wrath of the guru !

So, will not leaving one guru for another, invite the wrath of the pUrvaguru? It will. Not only that, leaving the pUrvaguru will also lead to losing of all knowledge.

It is also a fact that in the matter of choosing the disciple, a guru has unlimited freedom. But there is a specific injunction in the tantras against accepting another’s disciple. Tantric texts are unequivocal in this respect when they say:

“na deyaM parashiShyebhyaH” – Not to be given to another’s disciple.. etc

So who is a “parashiShya”? What are the conditions / circumstances under which a disciple can quit his guru and seek another? Under what circumstances, a guru can accept another’s disciple as his?

Before going into the meaning of the word “parashiShya”, it would be proper to know who is a shiShya in the sense and context of the word parashiShya, since, acceptance of parashiShya is strictly prohibited.

shaive gurutrayaM proktaM vaiShNave gurupancakam |
vedashAstreShu shatasho gururekaH kulAnvaye ||
In shaivism three gurus are authorished, in vaiShNavism, five. As far as VedashAstra-s are concerned, there can be hundreds of gurus. But in kulamArga, there can be only one guru. Thus, it may be seen that the word shiShya is used to generally indicate a disciple. But what is important is the context. A teacher-student relationship gets established in many ways like in a school, wherein you have a teacher for various subjects. Viewed in this context, in tantra also, many gurus are encountered. They are

prerakaH sUcakashcaiva vAcako darshakastathA |
shikShako bodhakashcaiva ShaDete guruvaH smRtAH ||
pancaite kAryabhUtAH syuH kAraNaM bodhako bhavet |

prerakaH – who urges an aspirant to take to upasana, sUcakaH – who indicates about the path, darshakaH – who shows the path, shikShakaH – who teaches about the path and bodhakaH – who awakens. (Its also possible that a single guru does all the actions as above) The relation with the first five is limited to taking the aspirant to the bodhaka guru, i.e. the one who awakens. All these gurus do play important role in the journey of the aspirant in this shAstra. But the final destination is the pUrNAbhiSheka guru who alone is competent to give his pAdukA and therefore qualifies to be worshipped as the “kulaguru”.

pUrNAbhiShekakarttA yo gurustasyaiva pAdukA |
pUjanIyA maheshAni bahutve'pi na saMshayaH ||
Meaning:

The gurupAduka for the disciple is only from the guru who does the pUrNAbhiSheka and he alone is to be worshipped among the others, without doubt. The ‘others’ here refer to the prerakaH, sUcakaH etc.

In the normal course, a shiShya should not change his guru after he has obtained a worthy kulaguru according to the dictum “labdhvA kulagurum samyak na gurvantaramAshrayet”.

However, situation may arise when the disciple has to quit even his kulaguru. What are these circumstances?

In the course of upasana, if doubts arise in the mind of a disciple after the death of his guru, and he finds that another guru is competent with prescribed attributes and surrenders to the other guru, then the second guru may accept the disciple as his own. In case, the first guru is alive then the more competent guru may, with the consent of the first one accept the disciple who has surrendered to him.

Further, due to the absence of capacity to estimate the competence of a kulaguru, some people do get trapped and initiated by unscrupulous or incompetent gurus. On realizing that one’s guru is incompetent if a disciple quits him and goes for another competent guru, no doSha or curse will befall him in such a situation as per the following verse:

anabhijnaM guruM prApya sadA saMshayakArakam |
gurvantarantu gatvA sa naitaddoSeNa lipyate ||
Further,

gurorapyavaliptasya kAryAkAryamajAnataH |
utpathapratipannasya parityAgo vidhIyate ||
Meaning – “An arrogant guru who doesn’t know what is to be done and what not, and who has strayed from his pAramparya and is treading a wrong path, is fit to be renounced by the disciple along with all the mantras received from that guru”.

And if such a disciple with the prescribed attributes, approaches another guru with the prescribed attributes and surrenders to him, then the second guru may accept him as his disciple without the consent of the first guru.

Finally, all these issues arise due to non adherence to the laid down rules of shAstra. Before aspiring to do her upAsana, one must first introspect whether he or she has the prescribed attributes of a shiShya. It should also be remembered that an aspirant is well within his/her rights to test the competence of the prospective guru, just as a guru should never accept a person as disciple without testing. Tantras prescribe a mandatory period of 1 year or 6 months or 3 months as the case may be for mutual parIkShaNa (testing).

THE BOTTOM LINE - FIRST DESERVE THEN DESIRE

Ekaguru or Aneka Guru in Kaula

ekaguru or aneka guru in kaula?

kulArNava says:

madhulubdho yathA brngaH puShpAt puShpAntaraM vrajet |
...

jnAna lubdhastathA shiShyaH gurorgurvantaram shrayet ||
meaning,

Just as a honey bee out of greed for honey jumps from flower to flower, a disciple who is greedy for knowledge should seek one guru after another.

 Just as the above verse seems to give a blanket sanction to the disciple to change his guru without sticking to one guru in his quest for knowledge, it also throws up numerous questions since, in the same breath, kulArNava also says,

"labdhvA kulagurum samyak na gurvantaramAshrayet"

i.e., after obtaining the kulaguru, one should not further seek another guru and stick to the kulaguru.

it also seems to contradict PKS Sutra No. 20 which says "ekagurUpAstirasamshayaH" meaning,

There is no scope for doubt in the worship of one guru. By implication this means multiple gurus are not permitted in shrIvidyA.

On one hand, while glorifying the attributes of a competent guru, the tantras bestow limitless freedom on the guru in the matter of choosing the disciple and on the other hand, it also gives limited freedom to the shiShya to change his guru under certain circumstances. Is it contradictory?

Is a shiShya whose true thirst for knowledge cannot be quenched by the guru then entitled to change his guru ? (when the guru is not competent enough to clear the genuine doubts of the shiShya)

When after initiation, the shiShya finds that the guru is a fake (it does happen sometimes, due to ignorance) can he change his guru and seek a competent one

What is the take of tantrashAstra in the matter?

BAD QUALITIES THAT MAKE A PERSON INELIGIBLE AND FIT TO BE REJECTED BY THE GURU

Now let us see what qualities disqualify a person from disciple- hood and therefore fit to be rejected by the guru. kulArNava says that a guru should never accept as his disciple, 

duShTavaMshodbhavaM duShTaM guNahInaM virUpiNam |
parashiShyaM ca pAShaNDaM ShaNDaM paNDitamAninam ||

One who is of a wicked descent, who is wicked, devoid of good qualities and who is ugly to look at, who is a disciple of another guru, who is a heretic who believes in a false doctrine, who is impotent and considers himself as a learned man when in fact he is not,

hInAdhikavikArAngaM vikalAvayavAnvitam |
pangumandhaMc a badhiraM malinaM vyAdhipIDitam ||

who possesses a body structure either with extra limbs or deficient limbs, who has deformed limbs, who is, lame, blind, or deaf, dirty and afflicted with disease, 

utsRShTaM durmukhaMcApi svecchAveShadharaM priye |
durvIkArAngaceShTAdi gatibhAShaNavIkShaNam ||

who has been excommunicated, who is foul mouthed, who is given to assuming an artificial appearance as he likes, who possesses malformed limbs and whose body language gait, speech and sight are also unnatural 

nidrAtandrA jaDAlasya dyUtAdi vyasanAnvitam |
kapATakuDyastambhAdau tirohitatanuM sadA |

who is sleepy, lazy, moron, who is addicted to gambling, one who always hides himself behind a door, wall or a pillar, i.e. one who is either shy or afraid of presenting himself before the guru,

antarbhaktikaraM kShudraM bAhyabhaktivivajItam ||

who is mean hearted and devoid of any signs of devotion

vyalIkavAdinaM stabdhaM proShitaM preShitam shaTham |
dhanastrIshuddhirahitaM niShedhavidhivancitam ||

who is a hypocrite, stubborn, inconspicuous, exiled, rogue, and who is impure in mind, words and deeds with respect to wealth and woman, involved in prohibited acts

rahasyabhedakaM vApi devi kAryavinAshakam |
mArjArabakavRttiMca randhrAnveShaNatatparam ||

who is not capable of protecting secrets and divulges them, who ruins any work, who is like a cat when it comes to acting in a stealthy manner, and who is like a crane in deceiving and who is always bent on finding flaws in others

mAyAvinaM kRtaghnaM ca pracchannAntaradAyakam |
vishvAsaghAtakaM svAmidrohiNaM pApakAriNam ||

who is given to employing deceit, who is ungrateful, hides his true self, who is treacherous, who is traitor, and sinful,

avishvAsakaraM saMshayAtmakaM siddhyakAGkShiNam |
AtatAyinamAditsu kopitaM kUTasAkShiNam ||

Who is untrustworthy, full of doubts, not interested in attainments, ever ready to injure others, angry, and embodiment of falsehood,

sarvapratArakaM devi sarvotkRShTAbhimAninam |
asatyaM niShThurAsaktaM grAmyAdibahubhAShiNam ||

who is deceitful, who considers himself as superior, untruthful, ruthless, indecent in speech and garrulous

durvIcArakutarkAdikArakaM kalahapriyam |
vRthAkShepakaraM mUrkhaM capalaM vAgviDambakam ||

who is possessed of wicked thoughts, who indulges in fallacious arguments, and fond of quarrelling, who is bent on raising undue objections, foolish, wavering, who is unreliable,

parokShe dUShaNakaraM pratyakShe priyavAdinam |
vAgbrahmavAdinaM vidyA cauramAtmaprashaMsakam ||

who praises others before them yet spreading slander and defiling them behind their backs, who professes to be a brahmavAdi but not a Brahman in deeds, resorts to plagiarism, and always praises himself,

guNAsahiShNumahitamArttakrodhanamambike |
vAcAlaM durjanasakhaM sarvalokavigarhitam ||

who is intolerant, unhelpful, distressed, who indulges in boastful talks, who keeps company of wicked people, condemned by all,

jihvopasthaparaM devi taskaraM pashuceShTitam |
akAraNadveShahAsakleshakrodhAdikAriNam ||

who is lustful, a thief, given to animal instincts, who, without any valid reasons, gets angry, or laughs, or gets distressed or hates others,

atihAsamakarmANaM marmAntaparihAsakam |
kAmukaM cAtinirlajjaM mithyAdushceShTasUcakam |

Who laughs excessively, sits idle without work, given to ridiculing, libidinous, shameless, inciting others to pursue false and wicked ways., 

asUyAmadamAtsarya dambhAhaMkArasaMyutam |
IrShyApAruShyapaishunyakArpaNyakrodhamAnasam ||

Who is an embodiment of all evil qualities like jealousy, hatred, anger, false pride ego, cruelty, cunningness etc

adhIraM duHkhinaM bhIrumashaktastavamAturam |
aprabuddhamatiM mandaM mUDhaM cintAkulaM viTam ||

who is a coward, unhappy, timid, incapable, sick, who is mentally immature, stupid, who is always engrossed in thoughts, knave

tRShNAlobhayutaM dInamatuShTaM sarvayAcakam |
bahvAshinaM kapaTinaM bhrAmakaM kuTilaM priye ||

bhaktishraddhA dayAshAnti dharmAcAravivajItam |
mAtApitRguruprAjna sadvacohAsyakArakam ||

kuladravyAdibIbhatsaM gurusevAbhimAninam |
strIdviShTaM samayabhraShTaM gurushaptaM kuleshvari |

who is avaricious, helpless, unhappy, beggar, gluttonous, cunning, wanderer , crooked, who is devoid of devotion, attentiveness, compassion, peace, righteous conduct, who mocks at the good words of his parents, teacher and elders who abhors kuladravya, who is not subservient to guru, who is hated by woman, who has fallen from samayamata and who has incurred the curse of the guru.

ityAdidurguNopetaM guruH shiShyaM vivarjayet ||

person endowed with such bad qualities should be summarily rejected by the guru

ATTRIBUTES OF THE DISCIPLE (SHISHYA LAKSHANA)

Just as tantra lays down great standards for the Guru and prescribes divine attributes, it also prescribes the attributes of a shiShya.  The competent guru should first examine an aspirant for the existence of the prescribed attributes and only then proceed to initiate him/her.  In the matters of choosing a disciple, though the guru is endowed with unlimited freedom (sarvasvatantra), seldom does the guru transgress the laid down rule to initiate someone, unless, there divine indications.  Further, tantra also strictly prohibits initiation of shishyas with certain qualities. 

First let us see the lakShaNa-s of shiShya-s who qualify for dIkSha.  KularNava details the attributes of aspirants who are fit to receive dIkShA from the competent guru. 

sacchiShyam tu  kuleshAni   shubhalakShaNasaMyutam |

samAdhisAdhanopetaM   guNashIlasamanvitam ||

O kuleshAni ! (the guru should accept as his shiShya, only a person who) he is a true disciple, endowed with auspicious features with regard to the sAmudrikA lakShaNa and who is endowed with the capacity to enter into samAdhi and who possesses good qualities and character,

svacchadehAmbaraM  prAjnaM  dhArmIkaM shuddhamAnasam |

dRDhavrataM   sadAcAraM    shraddhAbhaktisamanvitam ||

who maintains cleanliness of body and dress, who is wise, possessed of righteous thoughts and purity of mind, who is steadfast in the observance of religious rites, who has good conduct and is gifted with faith and devotion,

 

dakShamalpAshinaM   gUDhacittaM  nirvyAjasevakam |
vimRshyakAriNaM  vIraM  manodAridryavarjItam ||
 

who is competent, eats less (i.e. eats to live and does not live to eat J), who has the capacity to think deep, renders service without any expectations, capable of examining things, who is adept, and who is devoid of impoverished mind,

sarvakAryAtikushalaM svacchaM sarvopakAriNam |

kRtajnaM   pApabhItaM ca   sAdhusajjanasammatam ||

 

who is skillful in all the works, clean, and helpful to everyone, knows what is right, afraid of committing sins, and who has the approval of the holy and good people,

AstikaM  dAnashIlaM ca sarvabhUtahite  ratam |

vishvAsavinayopetaM dhanadehAdyavancakam ||

 

who has faith in god, charitable, devoted to being kind to all creatures, who is trustworthy, and endowed with humility, and who is not deceitful in regard to personal matters and wealth,

asAdhyasAdhakaM shUramutsAhabalasaMyutam |
anukUlaM   kriyAyuktamapramattaM   vicakShaNam ||

who is capable of achieving the impossible, valorous, cheerful, strong, pliable, active, attentive and clear sighted,

 

hitasatyamitasmerabhAShaNaM  muktadUShaNam |
sakRduktagRhAtArthaM caturaM buddhivistaram ||

who is a person of few words, ie speaks less to preserve the truth (like satyAya mitabhAShiNAM…... raghuvamsha) with a pleasing countenance / smile, who is free from blames, who is capable of grasping anything uttered even once, who is clever and possesses high degree of intelligence,

 

svastutau paranindAyAM vimukhaM  sumukhaM  priye |
jitendriyaM  susantuShTaM  dhImantaM  brahmacAriNam ||

 

who treats criticisms and praises alike, who has control of his senses,  contented,  learned, and who is in the pursuit of knowledge of Brahman is fit to be a disciple in this mArga.


tyaktAdhivyAdhicApalyaduHkhabhrAntimasaMshayam |

gurudhyAnastutikathA devArcAvandanotsukam ||

 

who is free from worry and anxiety, disease, unsteadiness, grief, delusion & doubt, who takes interest in the meditation on the guru and eulogizing him and in the worship of deities

gurudaivatasambhaktaM kAminIpUjakaM param |

nityaM gurusamIpasthaM gurusantoShakArakam ||

who is a devotee of the guru and devata, who is a worshipper of shakti, who is always by the side of the guru and makes him happy.

 

manovAktanubhirnItyaM paricaryA samudyatam |

gurvAjnApAlakaM devi gurukIrtiprakAshakam ||

who is engaged in attending to the guru by mind, words and deeds and who obeys the orders of the guru, and who spreads the glory of the guru,

 

guruvAkyapramANajnaM gurushushrUShaNe ratam |

cittAnuvartInaM preShyakAriNaM kulanAyike ||

 

who knows that the guru’s words are pramANa (authority) for shastra, who is given to the service of guru, whose action follows the mind of the guru, who functions as the guru’s servant, O kulanAyike !

 

jAtimAnadhane garvavarjitaM gurusannidhau |

nirapekShaM gurudravye tatprasAdAbhikAGkShiNam ||

 

who in the presence of the guru, does not pride upon his class, honour or wealth, does not covet the guru’s wealth and always in expectation of the blessings of the guru

kuladharmakathAyogi yoginIkaulikapriyam |

kulArcanAdinirataM kuladravyAjugupsakam ||

 

who is fond of recital of kuladharma, who is a favourite of yogis, yoginis and kaulikas, who is devoted to kula worship and who is not averse to the kuladravyas,

 

japadhyAnAdinirataM mokShamArgAbhikAGkShiNam |

kulashAstrapriyaM devi pashushAstraparAGmukham |

who is devoted to japa, meditation and who is eager to know about the path to salvation, who is fond of kulashAstra and who shuns pashushAstra.

 

ityAdilakShaNopetaM guruH shiShyaM parigrahet ||

A guru should accept only a person endowed with the above qualities, as his shiShya.

Guru Lakshanas Continued

deshikAkrtimAsthAya pashoH pAshAnasheShhataH

chhitvA paraM padaM devI nayatyenamato guruH

Because he cuts asunder the cords of pAsa completely and bestows supreme status to the pashus he is the guru.

sarvAnugraha kartrtvAdIshvaraH karuNAnidhiH

AcAryarUpamAsthAya dIkShhayA mokShhayet pashUn

 Being the treasure house of grace and the repository of compassion, he the Iswara takes the form of a teacher and liberates the pasus by way of dIkShhA (Initiation in to the sastra).

siddhAntasAra vettAhaM bIjohamiti bodhakrt

avicchhinnaH sadA hrShhTahRdayo gururucyate.

He is the guru who makes one realishe, “I am the essence of all philosophies, the seed or core of everything, indestructible and ever pleased in the heart

ShhaDadhvAnaM ShhaDAdhAraM ShhoDashAdhAranirNayaM

Yo jAnAti vidhAnena sa guruH kathitaH priye

O my beloved, the one who knows the 6 adhvA-s namely varNa, kalA, pada, mantra tatva and bhuvana and the one who knows the 6 AdhAra cakras namely muladhara, svadhiShhTana, maNipUraka, anAhata vishuddhi and Agnya and the determination of the sixteen AdhAra-s from the mUlAdhArA to AgnyA 6 and the 10 above the AgnyA namely, the bindu ardhendu, rodhinI, nAda, nAdAnta, shakti, vyApikA samana, unmana & dhruvamaNdala in their proper order, he is the guru.

drshyam vinA sthirA drShhTirmanashchAlambanaM vinA

vinAyAsaM sthiro vAyuryasya syAt sa guruH priye

The one whose vision is stable and fixed without even an object to perceive, whose mind is fixed without anything to think about and the one whose prANa is stable effortlessly, he is the guru.

bhUtabhavyau tantramantrau vettiyaH shAktashAmbhavaM

vedhashca ShhaDvidhaM devI sa hi vedhakaro guruH

The one who knows both the past and future, tantra and mantra shAkta and shAmbhava, the six types of vedha, he is the guru who is capable of piercing the subtle chakras.

padamantrakalAvarNa satatvabhuvanAshrayaM

shodhayet yaH ShhaDadhvAnaM sa guruH kathitaH priye

 He is called the guru who is capable of refining the six adhvas namely varNa, kalA, pada, mantra, tatva and bhuvana

jAgrat svapna suShhuptishca turIyaM tadatItakaM

yo vetti panchakaM devI sa guruH kathitaH priye

He is the guru who knows the five states of jAgrat (wakeful) svapna (dream state) suShhupti (deep sleep) turIya (fourth state) turIyAtIta (beyond the fourth)

piNDam padaM tathA rUpam rUpAtItaM catuShhTayaM

yo vA samyagvijAnIti sa guruH kathitaH priye

yo vA parA~nca pashyantI madhyamAM vaikharImapi

catuShhTayaM vijAnAti sa guruH kathitaH priye

AtmavidyAshivasarvamiti tatvacatuShhTayaM

Yo vetti parameshAni sa gururnAparaH priye

ANavaM kArmaNa~ncaiva mAyIya~nca malatrayaM

Yo vishodhayituM shaktaH sa guruH paramomataH

 

The one who knows well the four called piNDa, pada rUpa rUpAtIta is called as the guru. Further, the one who knows the four stages of speech namely parA pashyantI madhyamA and vaikharI; the one who knows the four tatvas called atma tatva, vidyA tatva, shivatatva and sarvatatva; the one who is competent and capable of purifying the threefold impurities of ANavamalaM kArmikamalaM & mAyikamalaM (of the shiShhya) is called the guru O beloved one !

It may be seen that the tantras unambiguously and unequivocally reiterate that only a person who has raised himself to the level of sadashiva / kAmeshvara is competent to initiate others into srividya shastra by way of dIkShhA. Various tantras define the constitution of the word 'dIkShhA' to mean -

'dIyate paramaM jnAnaM kShhIyate pApasancayaH' 

'bestows the ultimate wisdom and completely eradicates the accrued sins'

'dIyate shiva sAyujyaM kShhIyate pAshabandhanaM'
'that which bestows total identification with shiva and removes the pAsha-s'

The above attributes have been elaborately dealt with in the tantras to drive home the fact that the guru is none other than lord sadAshiva himself in human form and not everyone can become a srivdyaguru. It is also amply clear that having obtained diksha from a competent guru does not automatically confer anybody the competence to initiate others.

dIkShhitasya adhikArosti pUjAyAM caiva nishcitaM
gurutve tasya kutrApi nAdhikAraH kathamcana

a dIkShhita has the authority to do puja alone. He does not have the right to don the mantle of guru.

Hence, only the one who has reached the ultimate in this shAstra by way of divya anuShhTAna-s by the grace of shrI and who has ascended the para-apara bhUmikA-s of uttarakaula / uttarashAkta alone is competent to initiate others, having raised himself to the level of sadAshiva / kAmesha.

Guru Lakshanas

THE ATTRIBUTES OF GURU (GURU LAKSHANA)

Now let us proceed to know about the attributes or lakshaNAs of a Guru. Infact, I wanted to first deal with shishya lakShaNa or who qualifies to be a disciple and receive initiation into this sastra. But, the world now abounds in self styled fake gurus who have been consistently causing harm to this great shastra by misinterpreting and misrepresenting facts. Because of such fakies and the spurious materials they propagate, Tantra has now come to be identified with Sex, black magic and witch craft, which is far from the truth. As the article progresses, one can see that it is the supreme shakti herself who decides who should practice this sastra!
Tantra says,

"guru shiShya pade sthitvA svayameva sadAshivaH
prashnottara parairvAkyaiH tantram samavatArayat"meaning,

"It is the lord sadAshiva himself who by being in the state of both the guru and the sishya, created tantra in the form of questions and answers"

This is obvious because, to worship the shakti one has to become shiva himself -"shivo bhUtvA shivAM yajet" . So much for this great sastra.

So first about the guru and then about the shiShya-s.

Even though there are many tantric literatures which describe the attributes of guru & shiShya, kulArNava is the first and the foremost among these works. so I shall be quoting from this text.

shrIguruH parameshAni shuddhaveSho manoharaH
sarvalakShaNa sampannaH sarvAvayavashobhitaH

sarvAgamArtha tatvajnaH sarvamantravidhAnavit
lokasammohanakaro devavat priyadarshanaH

sundaraH sulabhaH svacchaH bhramasamshayanAshakaH
ingitAkAravit prAjnaH UhApohavidujjvalaH

O parameshAni (devi), the shrIguru is one, who is attired in clean apparels, who is charming, who is endowed with all lakShaNas or attributes and who possesses faultless limbs. He is the guru, who knows the true meaning of all the Agamas, who knows the application of all mantras, who is capable of attracting the world towards him, and who is, like a deva possessed of a pleasing countenance. He is the guru, who is beautiful, easily accessible, very clean, who destroys both delusions and doubts, knows the meaning of (body language) gestures, wise and knows the pros and cons

 antarlakShyo bahirdrShTiH sarvajno deshakAlavit
AjnAsiddhistrikAlajno nigrahAnugrahakShamaH

He is the guru whose look though may be outward, has his attention directed inwards. He is all knowing, possessing the knowledge of desha and kAla i.e the two dimensions of time and space. All the siddhis lie at his command. He is the knower of the past present and future. He is the one competent to both punish and bless.

vedhako bodhakaH shAntaH sarvajIvadayAparaH

svAdhInendriyasancAra ShadvargavijayakShamaH

He is the guru who is capable of piercing all the subtle chakras of the sishya, capable of infusing knowledge, is quiet and compassionate to all living beings. Whose senses are under his control, who has conquered the sixfold enemies of kAma krodha lobha moha mada mAtsarya or lust, anger, greed, delusion, pride and jealousy.

agragaNyotigambhIraH pAtrApatravisheShavit

shivaviShNusamassAdhuH mandadarshana dUShakaH

He is the first and foremost in everything, highly solemn and knows the distinction between the person fit to receive knowledge and the one who is not. He is equal to shiva, & Vishnu, pious and who has the capacity to quell doctrines or darshanas of the unawakened fools.

Nirmalo nityasantuShTaH svatantro mantrashaktimAn

Sadbhaktavatsalo dhIraH kRpAluH smitapUrNavAk

He is blemishless, ever content, possesses unbridled freedom and endowed with the powers of mantras, affectionate towards his devotees, steadfast, merciful and speaks with a blossoming smile.

alolupohyasangkalpapakShapAtI vichakShaNaH

vittavidyAdibhirmantrayantratantrAdyavikrayI
He is the guru who is not over ambitious, without self desire and free from bias. He is the guru who is not swayed by money and does not sell mantra yantra and tantra for money

 
yaH shivaH sarvagaH sUkShmaschonmanA niShkalovyayaH

vyomAkArohyajonantaH sa kathaM pUjyate priye

ata eva shivasAkShAdgururUpaM samAshritaH

bhaktyAsaMpUjito devi bhuktimuktiM prayacchhati

The siva who is all pervading, subtle unattainable by the mind, imperishable, whose form is “aprAkrta divya tejo maya” of the form of ether, eternal and infinite, how can he be worshipped ? that’s why out of compassion for his creatures, he takes the form of the guru and when so worshipped in devotion, grants liberation and fulfillment.

Shivoham nAkrtirdevi naradrggocaro nahi

tasmAt shrIgururUpeNa shiShyAn rakShati dhArmikAn

O devi, siva has no binding form, nor perceivable by the human eye,. That’s why taking the form of guru he protects the disciples who sticks to dharma.

manuShyacarmaNA baddhaH sAkShAt parashivaH svayaM

sacchhiShyAnugrahArthAya gUDhaM paryaTati kShitau

The guru is none other than the supreme siva enclosed in the human skin. For the sake of bestowing grace on the true disciple, he treads the earth concealing his true form.

atrinetraH shivaH sAkShAt acaturbAhuracyutaH

acaturvadano brahmA shrIguruH kathitaH priye

In the human form, the guru is said to be none other than siva without his three eyes, Vishnu without his four arms, brahma without his four faces.

 naravat drshyate loke shrIguruH pApakarmaNa

shivavat drshyate loke bhavAni puNyakarmaNA

shrIguruM paramaM tatvaM tiShTantaM cakShuragrataH

mandabhAgyA na pashyantihyandhAH sUryamivoditaM

The shrIguru appears as a human to those who are sinners, due to their sinful deeds. The guru appears as shiva to those who are doers of good deeds. The shrIguru who is embodiment of truth cannot be visualized by the less fortunate even if he stands before them, just as the blind who cannot see the rising sun.

guruH sadAshivaH sAkShAt satyameva na saMshayaH

shiva eva gururnocedbhuktimuktiM dadAti kaH

sadAshivasya devasya shrIgurorapi pArvatI

ubhayorantaraM nAsti yaH karoti sa pAtakI

Verily the guru is sadashiva and that’s true beyond doubt, for who else can give both fulfillment and liberation ?
There is no difference between lord sadasiva and guru, O Parvati ! those who differentiate are indeed sinners.

It is evident from the lakShaNa-s enumerated above that it is not easy to get a competent guru in this shAstra ! Thus the aspirant has to be intellegent enough to discriminate the genuine from the fraud. To day just as the aspiring upAsaka is 'praying' for a competent guru, spurious gurus are there everywhere 'preying' for a gullible shiShya!

As the technology advances, these self styled gurus also adapt it to suit their needs. It is not uncommon to find online gurus offering dIkShA too online ! In todays world, rules of kuladharma is followed more in the breach than in their observance. Therefore, dear aspirants, never fall prey to such false gurus if you ever aspire to be a upAsaka in this path.

Having said so, I also wish to add here that 'svapnadIkShA' or initiation by the guru in one's dream or initiation by the guru by appearing in a subtle form are not beyond the realm of possibilities. But one should understand that these are exceptions and resorted to by the all powerful guru in exceptional circumstances in exceptional cases.
However, exceptions are meant to be exceptions and can never become the rule.

'svecchAcAra' and svAtantrya are all for the guru only and not for the shiShya in his initial stages of upAsana. If there are no rules to be followed in this path, what for the tAntrik texts were created by the lord ? what for did lord parashurAma pen his kalpasUtra if no rules are required to be followed ?

Be that as it may. Having said about the lakShaNa-s of the guru, it is also necessary to know the competency of the guru i.e. the capacity of the guru that makes him the guru and distinguishes him from the ordinary, spurious gurus.

So here we proceed to know about the guru's competency..