WHAT IS A RELIGION ?

A dictionary defines the word “Religion” as “An institution to express belief in a divine power”. In that case, any institution which expresses belief in divine power will qualify to be called as a religion and those institutions which profess atheism will automatically get excluded from the purview of Religion. In such a scenario, atheistic institutions like Jainism and Buddhism will not qualify to be called as Religions. But world over, Buddhism and Jainism are addressed as Religions !

What then should be the basic principles of institutions which qualify them to be called as a Religion ? What then are the essential features which ensure eternality of a Religion?

There seven basic principles which should be adhered to by any institution to be called as a Religion. They are :

1. Irrespective of the number of people practicing the religion, be it in lakhs or crores each and every individual practicing a religion should be clearly aware of the principles that govern his / her religion.

2. The religion should have in it, uniform daily religious rites / rituals that can be practiced by all the followers of that religion. The entitlement to these rituals should not be limited to a select group or caste within the religion but applicable to all.

3. Irrespective of gender, all should be well aware of all the religious practices. If not all, atleast the most important ones. They should not be in a position where they are influenced by another person and act in a mechanical manner.

4. A religion should not contain any rule or postulate, the observance / practicing of which will put others in jeopardy and destroy harmony, peace and cause hurt to the life and limbs of others.

5. A religion should not contain any provision which would prevent its followers from exercising their basic fundamental rights with regard to their spiritual / mundane life which is in tune with nature. No provision of a religion should infringe upon the rights of people irrespective of gender, to property, education / higher education, marriage, re-marriage or religious observances etc.

6. A religion should not have any component which insults or injures anyone’s feelings. No innocent person should be persecuted in the name of religion

7. A religion should not contain any provision which is impractical, against nature and contrary to the rules of creation and thereby impossible to be practiced and exists just on paper.

Any Religion which has the above seven principles inherent in it will prosper and will exist eternally. Our bhAratIya vedamata or the vedic religion or sanAtana dharma of this great country had all the above seven priniciples to start with. Does this religion conform to the above principles today? If not what ails our Religion? 

THE CONCEPT OF BRAHMACARYA – ITS TRUE MEANING, NATURE & IMPLICATION

Brahmacarya as the name signifies, relates to brahman. The word ‘brahma’ derives its meaning from the root bRhmi “bRhmi dhAtvarthagocaraM vastu”  (बृह्मि धात्वर्थगोचरं वस्तु) .  The more famous term “brhatvAt bRhmaNatvAcca brahma ityucyate budhaiH” (बृहत्वात् बृह्मणत्वाच्च बृह्म इत्युच्यते बुधैः) neatly explains brahma - Meaning, “In view of its vastness of size or extent and in view of its expansiveness, it is called as brahman by the wise”.  The brahman is so called because of its inherent ability to expand.  This has already been explained elsewhere in this group.  It will thus be known that brahman is nothing but the form of supra-conscious shakti (paracit shakti) that is the cause of this creation.  viewed in this context, the real meaning of the word “brahmacarya” would be the religious anuShThAna-s or practices related to shiva-shakti or the experience of brahman in the turIya state or more appropriately, the anusaMdhAna of shiva-shakti.

Besides the above, the vedas are also collectively known as brahma.  This can be inferred from the words of shiva in bRhannIlatantra –

ekovedaH caturdhAbhUt yajussAma RgAdayaH |

vedo brahmeti sAkShAdvai jAneham naganandinI ||

It is thus very clear from the above that the vedas were one and later branched out into four as Rgveda, yajurveda, sAmaveda & atharvaNaveda later.  The fact that the word brahma refers to the vedas and vice-versa can be inferred from innumerable mantras of the vedas

“yena devA apunata| tena divyena brahmaNA | idaM brahma punImahe|” (Y.V)

“mahimAnamagnervihitasya brahmaNA” (A.V. 18-4-8)

“gAtrANi te brahmaNA kalpayAmi” (A.V. 18-4-52)

The above verses are but a few examples which reveal that brahma is the name for vedas.  And hence, veda- adhyayana or learning of the vedas is called “brahmacarya”.  Since control of the senses is laid down as a condition for the learning of the vedas, what is popularly known as “CELIBACY” in english has now come to be termed as brahmacarya and the true import of the word “brahmacarya” and its true meaning has been completely obscured.  Today people simply know brahmacarya as abstinence or celibacy !

One should know that true brahmacarya is actually being in marital life.  In the grihasthAshrama, the couple involving in conjugal bliss after being totally devoted to each other is known as brahmacarya.

  

Says yAjJavalkya in his smRti on the time favourable for conception

ShoDashartunishA strINAM tasmin yugmAsu saMvishet |

brahmacAryeva parvANyAdyAshcatasrashca varjayet ||

“ Of the first sixteen nights from the onset of periods in woman, intercourse should be had with them in the even nights avoiding parva-s (amAvAsya & other parva like saMkrAnti) and the first four nights.  By doing so, he will verily be a brahmacAri”

While commenting on the above verse, vijJAneshvara observes that the fruit of brahmacarya is attaining of brahmaloka.  Hence, the observance of brahmacarya by couple in their marital life is not a bar for intercourse with the wife had with the purpose of obtaining progeny :-

“…….. yatra brahmacaryaM coditaM tatra gacchatopi na brahmacaryaskhalanadoShaH….”

It is therefore amply clear from the above that brahmacarya has nothing to do with abstinence or celibacy and the union of the husband with his wife is indeed what is known as brahmacarya as it is aimed at begetting progeny.   It is in this context that lord Krishna though a much married man, is a nityabrahmacArI and not as sought to be conveyed / confused by the sanyAsimata-s

The Concept of 36 tattva-s and tattvashodhana - Part VII

As I said earlier, the universe with all its sentient and insentient (cetana & acetana) beings is composed of tattva-s or basic elements. Just as the basic elements of a building on its demolition is segregated separately into brick, wood iron etc etc, so also at the time of pralaya this universe is deconstructed back into these basic elements and are re-absorbed in the Brahman without perishing and again come forth during the next cycle of creation. It is also evident from the previous posts that in essence the manifested beings are nothing but a transformation of the pancabhUta-s. So this human body is also made up of those 36 tattva-s. This body is in itself composed of 3 bodies one within the other. They are called as the gross body or sthUlasharIra, subtle body or the sUkShmasharIra and causal body or kAraNasharIra.

The kAraNasharIra is made up of the first five tattva-s of shiva, shakti, sadAshiva, Ishvara & shuddhavidyA. The sUkShmasharIra is made up of the next 7 tattva-s namesly mAyA, vidyA, kalA, rAga, kAla, niyati & puruSha. The sthUlasharIra is made up of the remaining 24 tattva-s viz prakRti, ahaMkAra, buddhi, mana, tvak, cakShu shrotra, jihvA, ghrANa, vAk, pANi, pAda, pAyu, upastha, shabda, sparsha, rUpa, rasa, gandha, AkAsha, vAyu, vahni, salila & pRthivi as detailed above.

The above 36 tattva-s when in their appropriate measures & qualities constitute the three bodies of kAraNa, sUkShma & sthUla, there is homeostasis of the three bodies. However when there is fault in the AhAra-vihAra i.e. due to external factors like food and activities or prajJAparAdha doSha or conscientious transgression due to manodoSha etc, an imbalance is created in the functioning of the 3 bodies in sync. Then the need for restoration of the homeostasis arises. This homeostasis is achieved by what is called as “tattvashodhana” or purification of the tattva-s. 

The basic concept of Ayurveda which attributes any disease of the mind or the body to the imbalance in the 3 humors is also indicative of this concept and in a grosser sense, Ayurvedic treatment is also in a way, tattvashodhana or purification of the tattva-s only:

“rogastu doShavaiShamyaM doShasAmyamarogatA”


Meaning, Disease is nothing but an imbalance of the three humors of the body namely vAta, pitta & kapha. In the balance (homeostasis) of these is the disease free existence.


“sharIramAdyaM khalu dharmasAdhanaM” says Ayurveda – the body is the first means of dharma. i.e. without this body the implementation of dharma is not possible. Hence, the need for maintaining perfect homeostasis with reference to the body & mind as well as the tattva-s and thereby the three bodies, cannot be over emphasised.


In today’s world, there is so much of transgression from nature which has become unavoidable. The aim of upAsanA being svasvrUpajJAna in the state of Ananda, it is essential that atleast during the course of one’s yajana, the upAsaka should achieve such a state of homeostasis. Only then is it possible to achieve the svarUpajJAna. Tattvashodhana is the means to it.

The Concept of 36 tattva-s and tattvashodhana - Part VI

The citta, ahaMkAra, buddhi & manas are called the four antaHkaraNa-s which govern the thought and actions of the being. And the organs that facilitate the governance of thought and action are called as jJAnendriya or bodhakaraNa or sense-organs which receive the inputs and karmendriya or organs of action which facilitate action. The inputs that are received by these organs are called as tanmAtra or subtle elements which represent the panchabhUta, the main elements. 

These tattva-s are five each in numbers. 

The jJAnendriya-s are 

1. tvak – skin
2. cakShu-eyes 
3. shrotra-ears 
4. jihvA-tongue
5. ghrANa-nose

The karmendriya-s are 

1. vAk- which facilitates speech
2. pANi-hands which helps to accept and give things
3. pAda- which helps to move
4. pAyu-which helps to excrete or expel faeces 
5. upastha- which facilitates Ananda. 

Further the subtle elements or tanmAtra and their corresponding main elements constitute the remaining ten tattva-s namely :

1. shabdatattva or sound corresponding to AkAshatattva or ether received/assimilated by the shrotratattva or ears 
2. sparshatattva or touch corresponding to vAyutattva or air received/assimilated by the tvaktattva or skin 
3. rUpatattva or form corresponding to vahnitattva or fire received/assimilated by the cakShustattva or eyes 
4. rasatattva or taste corresponding salilatattva or water received/assimilated by jihvAtattva or tongue 
5. gandhatattva or smell corresponding to pRthivitattva or earth received/assimilated by ghrANa tattva or nose.

The 36 tattva-s as described here in constitute what is called as ‘vishvaM’ or ‘jagat’. All the created beings in this universe is made up of these 36 tattva-s only. 

The Concept of 36 tattva-s and tattvashodhana - Part V

In the third group of Atmatattva, the first is prakRtitattva. This is a state of equilibrium of the three guNa-s viz satva, rajas and tamas which is collectively termed as citta. PrakRtitattva is the gross manifestation of the creation and is the primal substance. Here it should be understood that the triguNa-s are nothing but the transformation (pariNAma) of icchA, JjAna & kriyA shakti-s. In the state of equilibrium called prakRtitattva exists the potential of creation of the grosser elements. Just as the icchA JjAna kriyA shakti-s exist in a subtle form called “shAntAshakti” in the absolute being and each of the trishakti-s spur the absolute being to manifest as causal elements, in a similar manner, the triguNa-s exist in a state of equilibrium viz “citta” in the prakRtitattva. The triguNa-s each in turn due to their influence make the 3 antaHkaraNa-s namely ahaMkAra, buddhi and manas to manifest and further the manifestation of other gross elements. Out of the triguNa-s, due to the influence of the icchAshakti when the rajoguNa dominates the other two guNa-s such a state is known as ahaMkAratattva which is the conception of individuality or individuation. Due to the influence of the JjAnashakti when the satvaguNa dominates the other two which are in a subdued state, then it is called as buddhitattva which helps in determination. Due to the tamoguNa when the kriyAshakti is predominant such a state is called the “manastattva” which is capable of volition or sankalpa. There is a general understanding that out of the triguNa-s, the sattvaguNa makes a person “sAttvika” and therefore desirable and the other two are undesirable. This is a misconception which stems from an incorrect understanding of the tattva-s. It should be understood that if the rajoguNa creates the urge for any activity, the sattvaguNa gives it direction and sustains it and the tamoguNa acts as a check. So adequate “checks & balances” are inherent in nature’s creation. What is therefore desirable is a balanced state of the guNa-s and not any one guNa alone.

The Concept of 36 tattva-s and tattvashodhana

“ShaT triMshat tattvAni vishvaM” -- says ParashurAma kalpasUtra. This universe is nothing but the 36 tattva-s. 

So what is meant by tattva ? If the universe is made up of these tattva-s then they are verily the basic elements. By the very definition of the word tattva, understand that they are eternal and imperishable. Just as a building is constructed with brick, mortar, wood, iron etc., the universe with all its sentient and insentient (cetana & acetana) beings is composed of what is called as tattva-s. Just as the basic elements of a building on its demolition is segregated separately into brick, wood iron etc etc, so also at the time of pralaya this universe is deconstructed back into these basic elements and are re-absorbed in the Brahman without perishing and again come forth during the next cycle of creation. 

In effect, there are only two tattva-s known as “shiva” & “shakti” and the remaining tattva-s are the expansion of these two tattva-s. The 36 tattva-s are grouped into 3 main domains namely the shivatattva, vidyAtattva and Atmatattva. All these are absorbed in to the shaktitattva at the time of mahApralaya and re-emerge at the point of creation. The shivatattva originates from shaktitattva, vidyAtattva originates from the shivatattva and Atmatattva originates from vidyAtattva. The shivatattva consists of the 5 tattva-s namely shiva, shakti, sadAshiva, Ishvara & shuddhavidyA. The vidyAtattva in its domain has the 7 tattva-s of mAyA, vidyA, kalA, rAga, kAla, niyati & puruSha and the Atmatattva consists of 24 tattva-s namely prakRti, ahaMkAra, buddhi, manaH, tvak, cakShu, shrotra, jihvA, ghrANa, vAk, pANi, pAda, pAyu, upastha, shabda, sparsha, rUpa, rasa, gandha, AkAsha, vAyu, vahni, salila & pRthivi Though the shiva & shakti tattva-s are two in number, they are always together & inseparable, like the word and its meaning, as in kAlidAsa’s:- 

"vAgarthAviva sampRktau vAgarthapratipattaye jagadaH pitarau vande pArvatIparameshvarau"   

The shiva tattva which is the first and foremost of the 36 tattva-s is the absolute being which is in the state of “kevalanijarUpa” when nothing else exists besides the shakti tattva. The “maheshvaramahAkalpamahAtANDAvasAkShiNI” of lalitAhahasranAmA indicates this concept only. BhaskararAyA interprets this as follows: 

-- At the time of the great final dissolution called mahApralaya, shiva alone remains and is bliss personified having withdrawn the universe which results in his mahAtANDava. At this point, there is none else besides HER and therefore she alone is the witness to this (mahAsAkShiNI). In this context, bhAskararAya further refers to paJcadashIstava – 

kalpopasaMharaNakalpitatANDavasya devasya khaNDaparashoH parabhairavasya | pAshAGkushaikShavasharAsanapuShpabANaiH sA sAkShiNI vijayate tava mUrtirekA|| 

The shaktitattva referred to here is nothing but the jagat sisRkShA of the absolute being i.e. the desire or urge to create the universe. If the sole existence called “prakAsha” aspect of the “kevalacit” is the shivatattva, then the “vimarsha” of that cit called “prapaJcavAsanA” or the urge or desire to create the universe is the shaktitattva. In the understanding of the shiva-shaktitattva-s alone lies the understanding of the remaining tattva-s as they are derived from these two primordial tattva-s. 

In the absolute being which exists as the shivatattva, the icchA, JjAna & kriyA shaktis manifest the urge/desire to create the universe, as in “bahusyAM prajAyeya”. Due to this impulse or “sphuraNa” creation ensues in the form of “shabdasRShTi” and “arthasRShTi”. Now, the consciousness that “I am jagat” i.e. when this absolute being views the universe as self “jagadahaM” then it is called as sadAshivatattva which is the state called “ahantA”. This is an undifferentiated state, where the “vishvaM” is unmanifested but about to manifest and where everything is inside and nothing exists outside to address as “this” (idaM). This stage when the “idaM” amsha is not clearly differentiated and the absolute being is pregnant with benevolence or loving kindness (anugraha) for furthering the object of creation, is called as sadAshivatattva. Here icchAshakti is dominant. Thereafter when the absolute being views the manifested universe as “this is jagat” or “jagadidaM” such a state is known as Ishvaratattva which is “idantA”. Here JjAnashakti is predominant as the manifestation of the universe outside is clear to the self. The consciousness or knowledge that “ahantA” & “idantA” are one i.e. the jagat and paramashiva are one, is “shuddhavidyA”- “jagatparamashivayorabhedadhIH”. It is the recollection that “I only am this universe”. At this stage, the “kriyAshakti” is predominant as the universe clearly manifested. 

The first five tattva-s of shiva, shakti, sadAshiva, Ishvara & shuddhavidyA which are commonly grouped as shivatattva, were dealt with in the previous posts. Now, we will see the next group called vidyAtattva under which mAyA, vidyA, kalA, rAga, kAla, niyati & puruShatattva-s are grouped. We saw that the consciousness or knowledge related to the state of sadAshiva that “I only am this universe” is shuddhavidyA. Similarly, mAyA is the consciousness related to the state of Ishvara where it views the jagat or universe as distinct from self. ahantA is due to shuddhavidyAtattva and idantA is due to mAyAtattva Before we proceed to know further about these tattva-s its important to know that there is no difference between the absolute being and the created being called jIva. While the absolute being exists with the following five limitless vRtti-s, the jIva exists with the same vRtti-s but in a limited manner. 

The vRtti-s of paramashiva in this regard are:- 

1. sarvaJjatA or the state of being omniscient 

2. sarvakartRtA or state of being the absolute creator of anything and everything 

3. nityatRptatA or the state of absolute/eternal contentment 

4. nityatA or perpetuity 

5. sarvasvatantratA or absolute freedom / independence 

The above five dharma-s of the absolute being are manifested in a limited manner in the jIva where sarvaJjatA is limited as vidyAtattva, sarvakartRtA as kalAtattva, nityatRptatA is limited as rAgatattva or desire, nityatA is limited as kAlatattva & sarvasvatantratA is limited as niyatitattva. It is to be understood that the absolute being from its state of limitless vRtti-s as above playfully (lIlayA) adopts the vidyA, kalA, rAga, kAla & niyatitattva-s collectively known as sharIrakaJcuka or cover which envelopes it to become jIva. The puruShatattva is nothing but the jIva endowed with the vidyA, kalA, rAga, kAla & niyatitattva-s.

The Concept of 36 tattva-s and tattvashodhana - Part IV

IV. The Concept of 36 tattva-s and tattvashodhana The first five tattva-s of shiva, shakti, sadAshiva, Ishvara & shuddhavidyA which are commonly grouped as shivatattva, were dealt with in the previous posts. Now, we will see the next group called vidyAtattva under which mAyA, vidyA, kalA, rAga, kAla, niyati & puruShatattva-s are grouped. We saw that the consciousness or knowledge related to the state of sadAshiva that “I only am this universe” is shuddhavidyA. Similarly, mAyA is the consciousness related to the state of Ishvara where it views the jagat or universe as distinct from self. ahantA is due to shuddhavidyAtattva and idantA is due to mAyAtattva . Before we proceed to know further about these tattva-s its important to know that there is no difference between the absolute being and the created being called jIva. While the absolute being exists with the following five limitless vRtti-s, the jIva exists with the same vRtti-s but in a limited manner. The vRtti-s of paramashiva in this regard are:- 1. sarvaJjatA or the state of being omniscient 2. sarvakartRtA or state of being the absolute creator of anything and everything 3. nityatRptatA or the state of absolute/eternal contentment 4. nityatA or perpetuity 5. sarvasvatantratA or absolute freedom / independence The above five dharma-s of the absolute being are manifested in a limited manner in the jIva where sarvaJjatA is limited as vidyAtattva, sarvakartRtA as kalAtattva, nityatRptatA is limited as rAgatattva or desire, nityatA is limited as kAlatattva & sarvasvatantratA is limited as niyatitattva. It is to be understood that the absolute being from its state of limitless vRtti-s as above playfully (lIlayA) adopts the vidyA, kalA, rAga, kAla & niyatitattva-s collectively known as sharIrakaJcuka or cover which envelopes it to become jIva. The puruShatattva is nothing but the jIva endowed with the vidyA, kalA, rAga, kAla & niyatitattva-s. to be contd...

The Concept of 36 tattva-s and tattvashodhana - Part III

III. The Concept of 36 tattva-s and tattvashodhana In the absolute being which exists as the shivatattva, the icchA, JjAna & kriyA shaktis manifest the urge/desire to create the universe, as in “bahusyAM prajAyeya”. Due to this impulse or “sphuraNa” creation ensues in the form of “shabdasRShTi” and “arthasRShTi”. Now, the consciousness that “I am jagat” i.e. when this absolute being views the universe as self “jagadahaM” then it is called as sadAshivatattva which is the state called “ahantA”. This is an undifferentiated state, where the “vishvaM” is unmanifested but about to manifest and where everything is inside and nothing exists outside to address as “this” (idaM). This stage when the “idaM” amsha is not clearly differentiated and the absolute being is pregnant with benevolence or loving kindness (anugraha) for furthering the object of creation, is called as sadAshivatattva. Here icchAshakti is dominant. Thereafter when the absolute being views the manifested universe as “this is jagat” or “jagadidaM” such a state is known as Ishvaratattva which is “idantA”. Here JjAnashakti is predominant as the manifestation of the universe outside is clear to the self. The consciousness or knowledge that “ahantA” & “idantA” are one i.e. the jagat and paramashiva are one, is “shuddhavidyA”- “jagatparamashivayorabhedadhIH”. It is the recollection that “I only am this universe”. At this stage, the “kriyAshakti” is predominant as the universe clearly manifested.

The Concept of 36 tattva-s and tattvashodhana - Part II

II. The Concept of 36 tattva-s and tattvashodhana The 36 tattva-s are grouped into 3 main domains namely the shivatattva, vidyAtattva and Atmatattva. All these are absorbed in to the shaktitattva at the time of mahApralaya and re-emerge at the point of creation. The shivatattva originates from shaktitattva, vidyAtattva originates from the shivatattva and Atmatattva originates from vidyAtattva. The shivatattva consists of the 5 tattva-s namely shiva, shakti, sadAshiva, Ishvara & shuddhavidyA. The vidyAtattva in its domain has the 7 tattva-s of mAyA, vidyA, kalA, rAga, kAla, niyati & puruSha and the Atmatattva consists of 24 tattva-s namely prakRti, ahaMkAra, buddhi, manaH, tvak, cakShu, shrotra, jihvA, ghrANa, vAk, pANi, pAda, pAyu, upastha, shabda, sparsha, rUpa, rasa, gandha, AkAsha, vAyu, vahni, salila & pRthivI Though the shiva & shakti tattva-s are two in number, they are always together & inseparable, like the word and its meaning, as in kAlidAsa’s vAgarthAviva sampRktau vAgarthapratipattaye jagadaH pitarau vande pArvatIparameshvarau The shiva tattva which is the first and foremost of the 36 tattva-s is the absolute being which is in the state of “kevalanijarUpa” when nothing else exists besides the shakti tattva. The “maheshvaramahAkalpamahAtANDAvasAkShiNI” of lalitAhahasranAmA indicates this concept only. BhaskararAyA interprets this as follows: At the time of the great final dissolution called mahApralaya, shiva alone remains and is bliss personified having withdrawn the universe which results in his mahAtANDava. At this point, there is none else besides HER and therefore she alone is the witness to this (mahAsAkShiNI). In this context, bhAskararAya further refers to paJcadashIstava – kalpopasaMharaNakalpitatANDavasya devasya khaNDaparashoH parabhairavasya | pAshAGkushaikShavasharAsanapuShpabANaiH sA sAkShiNI vijayate tava mUrtirekA|| The shaktitattva referred to here is nothing but the jagat sisRkShA of the absolute being i.e. the desire or urge to create the universe. If the sole existence called “prakAsha” aspect of the “kevalacit” is the shivatattva, then the “vimarsha” of that cit called “prapaJcavAsanA” or the urge or desire to create the universe is the shaktitattva. In the understanding of the shiva-shaktitattva-s alone lies the understanding of the remaining tattva-s as they are derived from these two primordial tattva-s.

The Concept of 36 tattva-s and tattvashodhana

The Concept of 36 tattva-s and tattvashodhana “ShaT triMshat tattvAni vishvaM” says ParashurAma kalpasUtra. This universe is nothing but the 36 tattva-s. So what is meant by tattva ? If the universe is made up of these tattva-s then they are verily the basic elements. By the very definition of the word tattva, understand that they are eternal and imperishable. Just as a building is constructed with brick, mortar, wood, iron etc., the universe with all its sentient and insentient (cetana & acetana) beings is composed of what is called as tattva-s. Just as the basic elements of a building on its demolition is segregated separately into brick, wood iron etc etc, so also at the time of pralaya this universe is deconstructed back into these basic elements and are re-absorbed in the Brahman without perishing and again come forth during the next cycle of creation. In effect, there are only two tattva-s known as “shiva” & “shakti” and the remaining tattva-s are the expansion of these two tattva-s.

Devotion to Guru

shrInAthacaraNAmbhojaM yasyAM dishi virAjate | 
tasyAM dishi namaskuryAt bhaktyA pratidinaM priye ||

 A disciple should, with great devotion prostrate daily towards the direction in which the shrI guru resides. Here I would like to mention that the disciple is duty bound to visit the guru daily if he resides at place near his guru and at specific intervals with reference to the distance from the guru. Notwithstanding anything as above, the shiShyA is required to daily prostrate towards the direction of the guru, face that direction and do his nityanuShTAna-s.

 na pAdukAparo mantro na devaH shrIguroH paraH |
na hi shAktAt parA dIkShA na puNyaM kulapUjanAt ||

 There is no greater mantra than the pAdukA and there is no greater deity than one’s guru, there is no greater dIkShA than the ShAkta and no greater virtue than the kulapUjA

dhyAnamUlaM gurormUrtIH pUjAmUlaM guroH padam |
mantramUlaM gurorvAkyaM mokShamUlaM guroH kRpA ||

gurumUlAH kriyAH sarvA loke'smin kulanAyike |
tasmAt sevyo gurunItyaM siddhyarthaM bhaktisaMyutaiH ||

sarvasiddhiphalopeto mantraH shudhyati shobhanaH | 
guruprasAdamUlo'yaM paratattvamahAkramaH ||

The guru is the root for everything: his physical form is the root for meditation his lotus feet are the root for worship, the words uttered by him form the root of mantra and his blessings and compassion is the root for salvation. O! kulanayike, in this world, the root of all actions is the guru. Hence, for the sake of final emancipation, the guru should be worshipped with devotion. The guru’s blessings alone form the root of the auspicious mantra endowed with all the siddhis that leads to the supreme reality.

 yathA dadAti santuShTaH prasanno varado manum |
 tathA bhaktyA dhanaiH prANairguruM yatnena toShayet ||

 yadA dadyAt svashiShyAya svAtmAnaM deshikottamaH |
 tadA mukto bhavecchiShyastato nAsti punarbhavaH ||

 tAvadArAdhayecchiShyaH prasanno'sau yadA bhavet |
 gurau prasanne shiShyasya sadyaH pApakShayo bhavet ||

 The guru when pleased and satisfied with the shiShya initiates him. The disciple should in turn, please the guru with devotion, wealth and his own life. At the very moment when the guru offers himself to the shiShya he escapes from the cycles of birth and death. It should be understood that by way of dIkShA, the guru installs his own chaitanya inside the disciple. The shiShya is expected to identify himself/herself with the guru totally. A disciple should worship the guru and please him with his devotion. When the guru is pleased, the disciple’s sins are annihilated.

 manasApi na kAGkShante yAn kAmAnanujIvinaH | 
sampAdayanti tAn sarvAn svAmino bhaktavatsalAH || 

brahmaviShNumaheshAdidevatAmuniyoginaH | 
kurvantyanugrahaM tuShTA gurau tuShTe na saMshayaH ||

 The devoted disciple of the shrIguru gets all his desires fulfilled, even those which he would not have even dreamt of. DevatA-s like Brahma, viShNu & mahesha and the great sages are no doubt pleased and bless the disciple when his guru is pleased with him.