Sastra Caksusa

seeing through the eyes of scriptures

about Siksa and Diksa Guru from the HariBhakti Vilasa

PAMHO
AGTSP
Many devotees ask me about Diksa and Siksa Guru, but I have decided to post the part of Hari Bhakti Vilasa where this is discussed and you have any questions let me know after you read this.
ys
Paramananda das
Text 27
 
murty-avirbhavanam murti-
     pratishöha krishna-mandiram
jirnoddhritih shri-tulasi-
     vivaho 'nanya-karma ca
 
     murty-avirbhavanam—appearance of the Deity; murti-pratishöha—establishment of the Deity; krishna-mandiram—the temple of Lord Krishna; jirna—old temples; uddhritih—repair; shri-tulasi—of Shri Tulasi; vivahah—the marriage; ananya—of the pure devotees; karma—activities; ca—and.
 
 . . . (Eighteenth Vilasa) 133. manifestation of the Deity of the Lord, (Nineteenth Vilasa) 134. installing the Deity of the Lord, (Twentieth Vilasa) 135. the temple of Lord Krishna, 136. repairing old temples, 137. the marriage of Shri Tulasi, and 138. the activities of the pure devotees.
 
 
Text 28
 
tatra gurupasatti-karanam
 
kripaya krishnadevasya
     tad-bhakta-jana-sangatah
bhakter mahatmyam akarnya
     tam icchan sad-gurum bhajet
 
     tatra—there; guru—of the spiritual master; upasatti—approach; karanam—the cause; kripaya—by the mercy; krishnadevasya—of Lord Krishnadeva; tad-bhakta-jana-sangatah—by the association of His devotees; bhakteh—of devotional service; mahatmyam—the glory; akarnya—hearing; tam—that; icchan—desiring; sad-gurum—a bona-fide spiritual master; bhajet—should worship.
 
     The Reason Why One Should Take Shelter of a Genuine Spiritual Master
 
     By the mercy of Lord Krishnadeva hearing, in the company of the devotees, the glories of pure devotional service, and yearning to attain that service, one should take shelter of a bona-fide spiritual master.
 
Commentary by Shrila Sanatana Gosvami
 
 
     It is by the mercy of Lord Krishnadeva that one attains the association of the devotees. Devotional service is more glorious than liberation. The word bhajet here means “one should take shelter".
 
 
Text 29
 
atranubhuyate nityam
     duhkha-shreni paratra ca
duhsaha shruyate shastrat
     titirshed api tam sudhih
 
     atra—here; anubhuyate—is experienced; nityam—always; duhkha-shreni—a series of sufferings; paratra—in the next life; ca—and; duhsaha—unbearable; shruyate—is heard; shastrat—from scripture; titirshet—shoudl desire to cross beyond; api—and; tam—that; sudhih—an intelligent person.
 
     In this lifetime one experiences a succession of sufferings, and in the next life one is likely to experience another unbearable series of sufferings. Hearing this truth from the scriptures, an intelligent person will yearn to leave the world of birth and death.
 
Commentary by Shrila Sanatana Gosvami
 
 
     Here someone may ask: How can ordinary people, who are attached to material sense-happiness, desire to attain devotional service? To this I reply: Desiring to escape the ocean of material sufferings, one will desire to attain devotional service, and thus one will take shelter of a bona-fide spiritual master. This action will be taken by an intelligent person. A person who cannot understand that material life means continued material sufferings is not intelligent. He is like an animal. It may be that such a person is like a hunter or other great sinner, and that is why he has lost his intelligence.
 
 
Text 30
 
tatha coktam ekadasha-skandhe bhagavata shri-dattena
 
labdhva su-durlabham idam bahu-sambhavante
     manushyam artha-dam anityam apiha dhirah
turnam yatena na pated anu-mrityu yavan
     nihshreyasaya vishayah khalu sarvatah syat
 
     tatha—so; ca—and; uktam—spokenm; ekadasha-skandhe—in the Eleventh Canto; bhagavata—by the Supreme Personality of Godhead; shri-dattena—Shri Dattatreya; labdhva—attaining; su-durlabham—very rare; idam—this; bahu-sambhavante—after many births; manushyam—human; artha-dam—giving benefits; anityam—temporary; api—although; iha—here; dhirah—intelligent; turnam—quickly; yateta—should strive; na—not; patet—should fall; anu-mrityu—the series of deaths; yavat—as long as; nihshreyasaya—for the best; vishayah—the material sense objects; khalu—indeed; sarvatah—in all respects; syat—is.
 
     This fact is affirmed by the Supreme Personality of Godhead, Shri Dattatreya in the following words (Shrimad-Bhagavatam 11.9.29):
 
     "After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection in life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Krishna consciousness is only possible for a human being."*
 
 
Text 31
tasmad gurum prapadyeta
     jijnasuh shreya uttamam
shabde pare ca nishnatam
     brahmany upasamashrayam
 
     atha—now; shri-gurupasattih—taking shelter of the spiritual master; tatra—there; eva—indeed; shri-prabuddha-yogeshvara-uktau—in the statement of Shri Prabhuddha, the master of yoga; tasmat—therefore; gurum—of a spiritual master; prapadyeta—one should take shelter; jijnasuh—desirign to know; shreya—good; uttamam—highest; shabde—in scriptures; pare—supreme; ca—and; nishnatam—expert; brahmany—of the Supreme Personality of Godhead; upasamashrayam—taking shelter.
 
     One Should Take Shelter of a Bona-fide Spiritual Master
 
     Shri Prabhuddha, the great master of yoga, explained (Shrimad-Bhagavatam 11.3.21):
 
     "Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."*
Text 32
 
atha shri-gurupasattih
 
tatraiva shri-prabuddha-yogeshvaroktau
 
tasmad gurum prapadyeta
     jijnasuh shreya uttamam
shabde pare ca nishnatam
     brahmany upasamashrayam
 
     atha—now; shri-gurupasattih—taking shelter of the spiritual master; tatra—there; eva—indeed; shri-prabuddha-yogeshvara-uktau—in the statement of Shri Prabhuddha, the master of yoga; tasmat—therefore; gurum—of a spiritual master; prapadyeta—one should take shelter; jijnasuh—desirign to know; shreya—good; uttamam—highest; shabde—in scriptures; pare—supreme; ca—and; nishnatam—expert; brahmany—of the Supreme Personality of Godhead; upasamashrayam—taking shelter.
 
     One Should Take Shelter of a Bona-fide Spiritual Master
 
     Shri Prabhuddha, the great master of yoga, explained (Shrimad-Bhagavatam 11.3.21):
 
     "Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."* 
 
Text 33
 
svayam shri-bhagavad-uktau
 
mad-abhijnam gurum shantam
     upasita mad-atmakam
 
     svayam—personally; shri-bhagavad-uktau—in the statement of the Supreme Personality of Godhead; mad-abhijnam—who knows me; gurum—spiritual master; shantam—peaceful; upasita—should take shelter; mad-atmakam—dedicated his heart to Me.
 
     The Supreme Personality of Godhead Himself affirms (Shrimad-Bhagavatam 11.10.5):
 
     "One should take shelter of a bona-fide spiritual master, who is peaceful, who knows the truth about Me, and whose heart and mind are fixed on Me."
 
 
Text 34
 
krama-dipikayam ca
 
vipram pradhvasta-kama-prabhriti-ripu-ghaöam nirmalangam garishöham
     bhaktim krishnanghri-pankeruha-yugala-rajo-raginim udvahantam
vettaram veda-shastragama-vimala-patham sammatam satsu dantam
     vidyam yah samvivitsuh pravana-tanu-mana deshikam samsrayeta
 
     krama-dipikayam—in the Krama-dipika; ca—and; vipram—brahmana; pradhvasta—destroyed; kama—with lust; prabhriti—beginning; ripu—enemies; ghaöam—engaged; nirmalangam—pure; garishöham—exalted; bhaktim—devotion; krishnanghri-pankeruha-yugala—of Lord Krishna's lotus feet; rajah—the dust; raginim—love; udvahantam—bearing; vettaram—the knower; veda-shastragama-vimala-patham—of the pure path of the Vedas and Agamas; sammatam—concluded; satsu—among the devotees; dantam—self-controlled; vidyam—knowledge; yah—who; samvivitsuh—knows; pravana-tanu-mana—humble; deshikam—guru; samsrayeta—should take shelter.
 
     Shri Krama-dipika explains:
 
     "One should take shelter of a bona-fide spiritual master, who is a qualified brahmana, who has conquered lust and all other enemies, who is pure, exalted, devoted to the dust of Lord Krishna's lotus feet, fully aware of the pure path of the Vedas and Agamas, convinced of the conclusions reached by the great devotees, self-controlled, eager to learn about the Supreme Lord, and humble at heart."
 
 
Text 35
 
shrutav api
 
tad-vijnanartham sad-gurum evabhigacchet
     samit-panih shrotriyam brahma-nishöham
 
acaryavan purusho veda
 
     shrutau—in the Shruti; api—also; tad-vijnanartham—to attain knowledge; sad-gurum—to a bona-fide spiritual master; eva—indeed; abhigacchet—one must approach; samit-panih—with firewood in his hand; shrotriyam—learned in the Vedas; brahma-nishöham—devoted to the Supreme Personality of Godhead; acaryavan—who has a spiritual master; purushah—a person; veda—knows.
 
     In the Mundaka Upanishad (1.2.12) it is said:
 
     "To learn the transcendental subject matter one must approach a spiritual master. In doing so one should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion and therefore he constantly engages in the service of the Supreme Personality of Godhead."*
 
     In the Chandogya Upanishad (6.14.2) it is said:
 
     "One who approaches a bona-fide spiritual master can understand everything about spiritual realization."*
 
 
Text 36
 
atha gurupasatti-nityata
 
shri-bhagavate dashama-skandhe shruti-stutau
 
vijihrishika-vayubhir adanta-manas-turagam
     ya iha yatanti yantu-mati-lolam upaya-khidah
vyasana-shatanvitah samavahaya gurosh caranam
     vanija ivaja santya-krita-karnadhara jaladhau
 
     atha—now; guru—of a spiritual master; upasatti—taking shelter; nityata—eternality; shri-bhagavate—in Shrimad-Bhagavatam; dashama-skandhe—Canto Ten; shruti-stutau—in the Prayers of the Personified Vedas; vijita—conquered; hrishika—senses; vayubhih—and air; adanta—not controlled; manah—of the mind; turagam—the horse; ya—who; iha—here; yatanti—struggle; yantum—to control; ati-lolam—very eager; upaya-khidah—stuggling in many ways; vyasana—troubles; shata—hundreds; anvitah—with; samavahaya—abandoning; gurosh—of the spiritual master; caranam—the feet; vanija—merchants; iva—like; aja—O unbron one; santy—are; a—not; krita—accepted; karnadhara—captain of the boat; jaladhau—in the ocean.
 
     One Should Always Remain in the Shelter of the Spiritual Master
 
     In Shrimad-Bhagavatam (10.87.33) the Personified Vedas affirm:
 
     "O unborn Supreme Personality of Godhead, they who leave the shelter of their spiritual master's lotus feet and, holding back the senses and breath, struggle to control the wild horse of the mind, meet with a hundred calamities. They are like merchants trying to sail on the ocean in a boat without a captain."
 
 
Text 37
 
shrutau ca
 
naisha tarkena matir apaneya
     proktanyenaiva su-jnanaya preshöha
 
     shrutau—in the Shruti; ca—and; na—not; esha—thus; tarkena—by logic; matih—concept; apaneya—to be removed; prokta—said; anyena—by another; eva—indeed; su-jnanaya—for good knowledge; preshöha—O dearest one.
 
     In the Kaöha Upanishad (1.2.9) it is said:
 
     "O dear one, spiritual truth cannot be understood by material logic. It is understood only hearing the explanations of the spiritual master."
 
 
Text 38
 
atha visheshatah shri-guror lakshanani
 
mantra-muktavalyam
 
avadatanvaya-shuddhah
     svocitacara-tat-parah
ashrami krodha-rahito
     veda-vit sarva-shastra-vit
 
     atha—now; visheshatah—specifically; shri-guroh—of the spiritual master; lakshanani—the qualities; mantra-muktavalyam—in the Mantra-mukavali; avadata—saintly; anvaya—family; shuddhah—pure; sva—own; ucita—proper; acara—activities; tat-parah—devoted; ashrami—following varnasrama; krodha—anger; rahitah—without; veda-vit—knowing the Vedas; sarva-shastra-vit—knowing all the scriptures.
 
     The Qualities of a Genuine Spiritual Master
 
     In Shri Mantra-muktavali it is said:
 
     "A genuine spiritual master is saintly, born in a pure family, diligent in performing his prescribed duties, a follower of varnashrama, devoid of anger, learned in the Vedas and scriptures, . . .
 
Commentary by Shrila Sanatana Gosvami
 
 
     Shrimad-Bhagavatam 11.3.21 (quoted in text 32) also describes the qualities of a genuine spiritual master.
 
 
Text 39
 
shraddhavan anasuyash ca
     priya-vak priya-darshanah
shucih su-veshas tarunah
     sarva-bhuta-hite ratah
 
     shraddhavan—faithful; anasuyash—non-envious; ca—and; priya-vak—speaks sweetly; priya-darshanah—is pleasing to the eye; shucih—pure; su-veshah—has a pleasing appearance; tarunah—young; sarva-bhuta-hite—in the welfare of all living beings; ratah—engaged.
 
 . . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure, well-dressed, young, a person who works for the welfare of all living beings, . . .
 
 
Text 40
 
dhiman anuddhata-matih
     purno 'hanta vimarshakah
sad-guno 'rcasu krita-dhih
     kritajnah shishya-vatsalah
 
     dhiman—intelligent; anuddhata-matih—humble at heart; purnah—perfect; ahanta—non-viloent; vimarshakah—thoughtful; sad-gunah—virtuous; arcasu—in the worship of the Lord; krita-dhih—enploying his intelligence; kritajnah—grateful; shishya-vatsalah—affectionate to his disciples.
 
 . . . intelligent, humble at heart, perfect, non-violent, thoughtful, virtuous, intent on worshiping the Lord, grateful, affectionate to his disciples, . . .
 
 
Text 41
 
nigrahanugrahe shakto
     homa-mantra-parayanah
uhapoha-prakara-jnah
     shuddhatma yah kripalayah
ity-adi-lakshanair yukto
     guruh syad garima-nidhih
 
     nigraha—punishment; anugrahe—and mercy; shaktah—able; homa-mantra-parayanah—devoted to homa and mantras; uhapoha-prakara-jnah—examining all sides of an issue; shuddhatma—pure at heart; yah—who; kripalayah—merciful; ity-adi-lakshanaih—qualities beginning with these; yuktah—endowed; guruh—a spiritual master; syat—is; garima-nidhih—a treasury of saintly qualities.
 
 . . . capable of both punishment and mercy, devoted to mantras and yajnas, examining all sides of an issue, pure at heart, and merciful. A genuine spiritual master has these and many other virtues. He is a treasure-house of virtues."
 
 
Text 42
 
agastya-samhitayam ca
 
devatopasakah shanto
     visayeshv api nisprihah
adhyatma-vid brahma-vadi
     veda-shastrartha-kovidah
 
     agastya-samhitayam—in the Agastya-samhita; ca—and; devatopasakah—worshiping the Supreme Personality of Godhead; shantah—peaceful; visayeshv—in the obejcts of the material senses; api—also; nisprihah—without desire; adhyatma-vit—learned in spiritual truth; brahma-vadi—a prpounder of spiritual truth; veda-shastrartha-kovidah—learned in the Vedas and scriptures.
 
     In the Agastysa-samhita it is said:
 
     "A genuine spiritual master is a worshiper of the Supreme Personality of Godhead, peaceful, free of material desires, aware of the spiritual truth, a teacher of the spiritual truth, learned in the Vedas and scriptures, . . .
 
 
Text 43
 
uddhartum caiva samhartum
     samartho brahmanottamah
tattva-jno yantra-mantranam
     marma-bhetta rahasya-vit
 
     uddhartumto deliver; ca—and; eva—indeed; samhartum—to quell; samarthah—able; brahmanottamah—the best of brahmanas; tattva—the truth; jnah—knowing; yantra-mantranam—of yantras and rituals; marma-bhetta—cutting doubts; rahasya-vit—knowing the secrets of spiritual truth.
 
 . . . able to deliver others, able to surmount obstacles, the best of brahmanas, expert in yantras and mantras, one who goes to the heart of the matter, aware of the secrets of spiritual philosophy, . . .
 
 
Text 44
 
purashcarana-krid dhoma-
     mantra-siddhah prayoga-vit
tapasvi satya-vadi ca
     grihastho gurur ucyate
 
     purashcarana-krit—a performer of purashcarana; homa-mantra-siddhah—expert at chanting mantras in yajnas; prayoga-vit—aware of what is needed; tapasvi—austere; satya-vadi—truthful; ca—and; grihasthah—a householder; guruh—spiritual master; ucyate—is said.
 
 . . . a performer of purshcarana, expert at chanting mantras in yajnas, aware of what is needed, austere, and truthful. These are the qualities of a householder spiritual-master."
 
 
Text 45
 
vishnu-smritau
 
paricarya-yaso-labha-
     lipsuh shishyad guru na hi
kripa-sindhuh su-sampurnah
     sarva-sattvopakarakah
 
     vishnu-smritau—in the Vishnu-smriti; paricarya—worship; yasah—fame; labha—attainment; lipsuh—desirign; shishyat—from his disciple; guru—a spiritual master; na—not; hi—indeed; kripa-sindhuh—an ocean of mercy; su-sampurnah—very perfect; sarva-sattvopakarakah—doing good to everyone.
 
     In the Vishnu-smriti it is said:
 
     "A person who is greedy to get worship, praise, and money from his disciple is not a true spiritual master. A true spiritual master is an ocean of mercy, perfect, a person who does good to everyone, . . .
 
 
Text 46
 
nisprihah sarvatah siddhah
     sarva-vidya-visharadah
sarva-samshaya-sancchetta-
     nalaso gurur ahritah
 
     nisprihah—desireless; sarvatah—in all ways; siddhah—perfect; sarva-vidya-visharadah—expert in all knowledge; sarva-samshaya-sancchetta—able to cut apart all doubts; analasah—not lazy; guruh—spiritual master; ahritah—said.
 
 . . . free of all material desires, completely perfect, learned in all knowledge, able to cut apart all doubts, and not lazy."
 
 
Texts 47 and 48
 
shri-narada-pancaratre shri-bhagavan-narada-samvade
 
brahmanah sarva-kala-jnah
     kuryat sarveshv anugraham
tad-abhavad dvija-shreshöha
     shantatma bhagavan-mayah
 
bhavitatma ca sarva-jnah
     shastra-jnah sat-kriya-parah
siddhi-traya-samayukta
     acaryatve 'bhishecitah
 
     shri-narada-pancaratre—in Shri Narada-pancaratra; shri-bhagavan-narada-samvade—in a conversation of the Supreme Personality of Godhead and Shri Narada; brahmanah—a brahmana; sarva-kala-jnah—aware of appropriate situations; kuryat—should do; sarveshv—in all; anugraham—mercy; tad-abhavat—in the basence of such a person; dvija-shreshöha—O best of brahmanas; shantatma—peaceful at heart; bhagavan-mayah—and devoted to the Supreme Personality of Godhead; bhavitatma—pure in heart; ca—and; sarva-jnah—all-knowing; shastra-jnah—learned in the scriptures; sat-kriya-parah—devoted to pious deeds; siddhi-traya-samayukta—endowed with three perfections; acaryatve—as a spiritual master; abhishecitah—may be anointed.
 
     In Shri Narada-pancaratra the Supreme Personality of Godhead explains to Shri Narada:
 
     "O best of brahmanas, a spiritual master should be an exalted brahmana who knows everything at all times and who is merciful to everyone. In the absence of such a highly qualified person a spiritual master may be a kshatriya who is  peaceful at heart, devoted to the Supreme Personality of Godhead, pure in heart, all-knowing, learned in the scriptures, devoted to pious deeds, and endowed with three perfections.
 
 
Texts 49 and 50
 
kshatra-viö-shudra-jatinam
     kshatriyo 'nugrahe kshamah
kshatriyasyapi ca guror
     abhavad idrisho yadi
 
vaishyah syat tena karyash ca
     dvaye nityam anugrahah
sajatiyena shudrena
     tadrishena maha-mate
anugrahabhishekau ca
     karyau shudrasya sarvada
 
     kshatra-viö-shudra-jatinam—of those who are born as ksatriyas, vaisyas, and sudras; kshatriyah—ksatriya; anugrahe—in mercy; kshamah—is competent; kshatriyasya—of a ksatriya; api—also; ca—and; guroh—guru; abhavat—in the absence; idrishah—like this; yadi—if; vaishyah—vaisya; syat—is; tena—by him; karyash—should be done; ca—and; dvaye—in both; nityam—always; anugrahah—merciful; sajatiyena—like him; shudrena—by a sudra; tadrishena—like that; maha-mate—O noble-hearted one; anugrahabhishekau—merciful; ca—and; karyau—should be done; shudrasya—of a sudra; sarvada—always.
 
     "Such a kshatriya spiritual master should be merciful to the kshatriyas, vaishyas, and shudras. In the absence of such a kshatriya spiritual master one should accept a vaishya spiritual master who is always merciful to the vaishyas and shudras. In the absence of such a vaishya spiritual master a shudra may accept a shudra as a spiritual master."
 
 
Text 51
 
kim ca
 
varnottame 'tha ca gurau
     sati ya vishrute 'pi ca
sva-deshato 'tha vanyatra
     nedam karyam shubharthina
 
     kim ca—furthermore; varnottame—in the best of varnas; atha—then; ca—and; gurau—a spiritual master; sati—is; ya—who; vishrute—heard; api—and; ca—and; sva-deshatah—from one's own country; atha—then; va—or; anyatra—in another; na—not; idam—this; karyam—to be done; shubharthina—by one who desires auspiciousness.
 
     Furthermore:
 
     If a famous brahmana spiritual-master is present in one's own district, a person who desires auspiciousness will not travel somewhere else to accept initiation from someone other than him.
 
 
Text 52
 
vidyamane tu yah kuryat
     yatra tatra viparyayam
tasyehamutra nashah syat
     tasmac chastroktam acaret
kshatra-viö-shudra-jatiyah
     pratilomyam na dikshayet
 
     vidyamane—beings so; tu—indeed; yah—one who; kuryat—may do; yatra—where; tatra—there; viparyayam—the opposite; tasya—of him; iha—here; amutra—and in the next life; nashah—destruction; syat—is; tasmat—from that; shastroktam—spoken by the scriptures; acaret—should do; kshatra—ksatriya; viö—vaisya; shudra—sudra; jatiyah—birth; pratilomyam—inverted order; na—not; dikshayet—should give initiation.
 
     A person who accepts a spiritual master from a lower caste meets destruction in this life and the next. Therefore one should follow this instruction of the scriptures. A kshatriya, vaishya, or shudra should not give initiation to a person of a higher caste.
 
 
Text 53
 
padme ca
 
maha-bhagavata-shreshöho
     brahmano vai gurur nrinam
sarvesham eva lokanam
     asau pujyo yatha harih
 
     padme—in the Padma Purana; ca—and; maha-bhagavata-shreshöhah—the best of great devotees; brahmanah—a brahmana; vai—indeed; guruh—spiritual master; nrinam—of men; sarvesham—all; eva—and; lokanam—people; asau—he; pujyah—to be worshiped; yatha—as; harih—Lord Krishna.
 
     In the Padma Purana it is said:
 
     "A brahmana who is a great devotee of the Supreme Personality of Godhead is the spiritual master of all human beings. Everyone should worship him as if he were Lord Krishna Himself.

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Comment by Paramananda das on July 28, 2011 at 12:11pm

Text 54

 

maha-kula-prasuto 'pi

     sarva-yajneshu dikshitah

sahasra-shakhadhyayi ca

     na guruh syad avaishnavah

 

     maha-kula-prasutah—born in a noble family; api—also; sarva-yajneshu—in all yajnas; dikshitah—initiated; sahasra-shakhadhyayi—learned in a thousand branches of the Vedas; ca—and; na—not; guruh—a spiritual master; syat—is; avaishnavah—not a devotee of the Lord.

 

     "However, a person born in an aristocratic family, initiated in all yajnas, and learned in a thousand branches of the Vedas, but not a devotee of Lord Vishnu, cannot be a genuine spiritual master.

 

Commentary by Shrila Sanatana Gosvami

 

 

     In the Pancaratra it is said:

 

avaishnavopadishöena

     mantrena nirayam vrajet

punash ca vidhina samyag

     grahayed vaishnavad guroh

 

 

     "By chanting a mantra given by a spiritual master who is not a devotee of Lord Vishnu, one goes to hell. Such a disciple should be initiated again, this time by a spiritual master who is a devotee of Lord Vishnu."

 

 

Text 55

 

grihita-vishnu-dikshako

     vishnu-puja-paro narah

vaishnavo 'bhihito 'bhijnair

     itaro smad avaishnavah

 

     grihita-vishnu-dikshakah—accepted initiation in the worship of Lord Vishnu; vishnu-puja-parah—devoted to the worship of Lord Vishnu; narah—a person; vaishnavah—a devotee of Lord Vishnu; abhihitah—is called; abhijnaih—by the wise; itarah—other; smat—than him; avaishnavah—not a devotee.

 

     "A person who has accepted initiation in the worship of Lord Vishnu and who is devoted to the worship of Lord Vishnu is called a devotee of Lord Vishnu by the wise. One who is not like him is not a devotee of Lord Vishnu."

 

 

Text 56

 

atha aguru-lakshanam

 

tattva-sagare

 

bahv-ashi dirgha-sutri ca

     vishayadishu lolupah

hetu-vada-rato dushöo

     'vag-vadi guna-nindakah

 

     atha—now; a—not; guru—a spiritual master; lakshanam—the qualities; tattva-sagare—in the Tattva-sagara; bahv-ashi—one who eats voraciously; dirgha-sutri—dresses in opulent clothing; ca—and; vishayadishu—in the objects of material sense gratification; lolupah—is greedy; hetu-vada-ratah—attracted to arguing with others and a follower of the atheistic philosophies; dushöah—wicked; avag-vadi—not an eloquent speaker; guna-nindakah—filled with vices.

 

     The Characteristics of A Person Who Is Not A Genuine Spiritual Master

 

     In the Tattva-sagara it is said:

 

     "A person who eats voraciously, wears opulent clothing, is greedy after sense pleasures, loves to argue, is a follower of the atheist philosophers, is wicked, speaks what should not be spoken, has many vices, . . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     The phrase "speaks what should not be spoken" means that such a person preaches that one should perform sinful deeds.

 

 

Text 57

 

aroma bahu-roma ca

     ninditashrama-sevakah

kala-danto 'sitaushöhash ca

     durgandhi-shvasa-vahakah

 

     aroma—without hair; bahu-roma—with abundant hair; ca—and; ninditashrama-sevakah—a servant of wicked men; kala-dantah—with black teeth; asitaushöhah—black lips; ca—and; durgandhi-shvasa-vahakah—withj bad breath and heavy breathing.

 

 . . . has either a big beard or no beard, is a servant of wicked men, has black teeth, black lips, and bad breath, breathes heavily, . . .

 

 

Text 58

 

dushöa-lakshana-sampanno

     yadyapi svayam ishvarah

bahu-pratigrahasakta

     acaryah shri-kshayavahah

 

     dushöa-lakshana-sampannah—filled with fault

Comment by Paramananda das on July 28, 2011 at 12:15pm

Text 54

 

maha-kula-prasuto 'pi

     sarva-yajneshu dikshitah

sahasra-shakhadhyayi ca

     na guruh syad avaishnavah

 

     maha-kula-prasutah—born in a noble family; api—also; sarva-yajneshu—in all yajnas; dikshitah—initiated; sahasra-shakhadhyayi—learned in a thousand branches of the Vedas; ca—and; na—not; guruh—a spiritual master; syat—is; avaishnavah—not a devotee of the Lord.

 

     "However, a person born in an aristocratic family, initiated in all yajnas, and learned in a thousand branches of the Vedas, but not a devotee of Lord Vishnu, cannot be a genuine spiritual master.

 

Commentary by Shrila Sanatana Gosvami

 

 

     In the Pancaratra it is said:

 

avaishnavopadishöena

     mantrena nirayam vrajet

punash ca vidhina samyag

     grahayed vaishnavad guroh

 

 

     "By chanting a mantra given by a spiritual master who is not a devotee of Lord Vishnu, one goes to hell. Such a disciple should be initiated again, this time by a spiritual master who is a devotee of Lord Vishnu."

 

 

Text 55

 

grihita-vishnu-dikshako

     vishnu-puja-paro narah

vaishnavo 'bhihito 'bhijnair

     itaro smad avaishnavah

 

     grihita-vishnu-dikshakah—accepted initiation in the worship of Lord Vishnu; vishnu-puja-parah—devoted to the worship of Lord Vishnu; narah—a person; vaishnavah—a devotee of Lord Vishnu; abhihitah—is called; abhijnaih—by the wise; itarah—other; smat—than him; avaishnavah—not a devotee.

 

     "A person who has accepted initiation in the worship of Lord Vishnu and who is devoted to the worship of Lord Vishnu is called a devotee of Lord Vishnu by the wise. One who is not like him is not a devotee of Lord Vishnu."

 

 

Text 56

 

atha aguru-lakshanam

 

tattva-sagare

 

bahv-ashi dirgha-sutri ca

     vishayadishu lolupah

hetu-vada-rato dushöo

     'vag-vadi guna-nindakah

 

     atha—now; a—not; guru—a spiritual master; lakshanam—the qualities; tattva-sagare—in the Tattva-sagara; bahv-ashi—one who eats voraciously; dirgha-sutri—dresses in opulent clothing; ca—and; vishayadishu—in the objects of material sense gratification; lolupah—is greedy; hetu-vada-ratah—attracted to arguing with others and a follower of the atheistic philosophies; dushöah—wicked; avag-vadi—not an eloquent speaker; guna-nindakah—filled with vices.

 

     The Characteristics of A Person Who Is Not A Genuine Spiritual Master

 

     In the Tattva-sagara it is said:

 

     "A person who eats voraciously, wears opulent clothing, is greedy after sense pleasures, loves to argue, is a follower of the atheist philosophers, is wicked, speaks what should not be spoken, has many vices, . . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     The phrase "speaks what should not be spoken" means that such a person preaches that one should perform sinful deeds.

 

 

Text 57

 

aroma bahu-roma ca

     ninditashrama-sevakah

kala-danto 'sitaushöhash ca

     durgandhi-shvasa-vahakah

 

     aroma—without hair; bahu-roma—with abundant hair; ca—and; ninditashrama-sevakah—a servant of wicked men; kala-dantah—with black teeth; asitaushöhah—black lips; ca—and; durgandhi-shvasa-vahakah—withj bad breath and heavy breathing.

 

 . . . has either a big beard or no beard, is a servant of wicked men, has black teeth, black lips, and bad breath, breathes heavily, . . .

 

 

Text 58

 

dushöa-lakshana-sampanno

     yadyapi svayam ishvarah

bahu-pratigrahasakta

     acaryah shri-kshayavahah

 

     dushöa-lakshana-sampannah—filled with fault

Comment by Paramananda das on July 28, 2011 at 12:18pm

ions; asaktah—attached; acaryah—a spiritual master; shri—of good fortune; kshaya—the destruction; avahah—bringing.

 

 . . . has a host of faults, and, although financially well situated is greedy for more and bigger donations, is the kind of spiritual master that destroys the good fortune of his disciples."

 

 

Text 59

 

atha shishya-lakshanani

 

mantra-muktavalyam

 

shishyah shuddhanvayah shriman

     vinitah priya-darshanah

satya-vak punya-carito

     'dabhra-dhir dambha-varjitah

 

     atha—now; shishya—of a true disciple; lakshanani—the qualities; mantra-muktavalyam—in the Mantra-Muktavali; shishyah—a disciple; shuddhanvayah—faithful; shriman—glorious; vinitah—humble; priya-darshanah—pleasing to the eyes; satya-vak—truthful; punya-caritah—pious; adabhra-dhih—intelligent; dambha-varjitah—honest and without hypocrisy.

 

     The Qualities of a Genuine Disciple

 

     In the Mantra-Muktavali it is said:

 

     "A genuine disciple is faithful, glorious, humble, pleasing to the eye, truthful, pious, intelligent, honest, not a hypocrite, . . .

 

 

Text 60

 

kama-krodha-parityagi

     bhaktash ca guru-padayoh

devata-pranavah kaya-

     mano-vagbhir diva-nisham

 

     kama-krodha-parityagi—free of lust and anger; bhaktash—devoted; ca—and; guru-padayoh—to the spiritual master's feet; devata-pranavah—devoted to the Supreme Personality of Godhead; kaya—with body; manah—mind; vagbhih—and words; diva-nisham—day and night.

 

 . . . free of lust and anger, devoted to his spiritual master's feet, with body, mind, and words devoted to the Supreme Personality of Godhead day and night, . . .

 

 

Text 61

 

nirujo nirjitashesha-

     patakah shraddhayanvitah

dvija-deva-pitrinam ca

     nityam arca-parayanah

 

     nirujah—healthy; nirjitashesha-patakah—sinless; shraddhayanvitah—faithful; dvija-deva-pitrinam—of the devas; brahmana, and pitas; ca—and; nityam—always; arca-parayanah—devoted to the worship.

 

 . . . healthy, sinless, faithful, always devoted to the worship of the devas, brahmanas, and pitas, . . .

 

 

Text 62

 

yuva viniyatashesha-

     karanah karunalayah

ity-adi-lakshanair yuktah

     shishyo dikshadhikaravan

 

     yuva—young; viniyatashesha-karanah—sense-controlled; karunalayah—kind; ity-adi-lakshanaih—with qualities that begin with these; yuktah—endowed; shishyah—disciple; diksha—for initiation; adhikaravan—qualified.

 

 . . . young, in full control of his senses, and kind. A person who has these and other virtues is qualified for initiation.

 

 

Text 63

 

ekadasha-skandhe ca

 

amany amatsaro daksho

     nirmamo dridha-sauhridah

asatvaro 'rtha-jijnasur

     anasuyur amogha-vak

 

     ekadasha-skandhe—in the Eleventh Canto; ca—and; amany—without pride; amatsarah—without envy; dakshah—expert; nirmamah—without false possessiveness; dridha—firm; sauhridah—friendship; asatvarah—unagitated; artha-jijnasuh—eager to learn the truth; anasuyuh—not hostile; amogha-vak—who does not speak uselessly.

 

     In Shrimad-Bhagavatam (11.10.6) it is said:

 

     "A genuine disciple is prideless, non-envious, diligent, free of false-possessiveness, a sincere friend of his spiritual master, eager to learn the truth, not hostile to others, and averse to useless conversation."

 

 

 

Comment by Paramananda das on July 28, 2011 at 12:24pm

ions; asaktah—attached; acaryah—a spiritual master; shri—of good fortune; kshaya—the destruction; avahah—bringing.

 

 . . . has a host of faults, and, although financially well situated is greedy for more and bigger donations, is the kind of spiritual master that destroys the good fortune of his disciples."

 

 

Text 59

 

atha shishya-lakshanani

 

mantra-muktavalyam

 

shishyah shuddhanvayah shriman

     vinitah priya-darshanah

satya-vak punya-carito

     'dabhra-dhir dambha-varjitah

 

     atha—now; shishya—of a true disciple; lakshanani—the qualities; mantra-muktavalyam—in the Mantra-Muktavali; shishyah—a disciple; shuddhanvayah—faithful; shriman—glorious; vinitah—humble; priya-darshanah—pleasing to the eyes; satya-vak—truthful; punya-caritah—pious; adabhra-dhih—intelligent; dambha-varjitah—honest and without hypocrisy.

 

     The Qualities of a Genuine Disciple

 

     In the Mantra-Muktavali it is said:

 

     "A genuine disciple is faithful, glorious, humble, pleasing to the eye, truthful, pious, intelligent, honest, not a hypocrite, . . .

 

 

Text 60

 

kama-krodha-parityagi

     bhaktash ca guru-padayoh

devata-pranavah kaya-

     mano-vagbhir diva-nisham

 

     kama-krodha-parityagi—free of lust and anger; bhaktash—devoted; ca—and; guru-padayoh—to the spiritual master's feet; devata-pranavah—devoted to the Supreme Personality of Godhead; kaya—with body; manah—mind; vagbhih—and words; diva-nisham—day and night.

 

 . . . free of lust and anger, devoted to his spiritual master's feet, with body, mind, and words devoted to the Supreme Personality of Godhead day and night, . . .

 

 

Text 61

 

nirujo nirjitashesha-

     patakah shraddhayanvitah

dvija-deva-pitrinam ca

     nityam arca-parayanah

 

     nirujah—healthy; nirjitashesha-patakah—sinless; shraddhayanvitah—faithful; dvija-deva-pitrinam—of the devas; brahmana, and pitas; ca—and; nityam—always; arca-parayanah—devoted to the worship.

 

 . . . healthy, sinless, faithful, always devoted to the worship of the devas, brahmanas, and pitas, . . .

 

 

Text 62

 

yuva viniyatashesha-

     karanah karunalayah

ity-adi-lakshanair yuktah

     shishyo dikshadhikaravan

 

     yuva—young; viniyatashesha-karanah—sense-controlled; karunalayah—kind; ity-adi-lakshanaih—with qualities that begin with these; yuktah—endowed; shishyah—disciple; diksha—for initiation; adhikaravan—qualified.

 

 . . . young, in full control of his senses, and kind. A person who has these and other virtues is qualified for initiation.

 

 

Text 63

 

ekadasha-skandhe ca

 

amany amatsaro daksho

     nirmamo dridha-sauhridah

asatvaro 'rtha-jijnasur

     anasuyur amogha-vak

 

     ekadasha-skandhe—in the Eleventh Canto; ca—and; amany—without pride; amatsarah—without envy; dakshah—expert; nirmamah—without false possessiveness; dridha—firm; sauhridah—friendship; asatvarah—unagitated; artha-jijnasuh—eager to learn the truth; anasuyuh—not hostile; amogha-vak—who does not speak uselessly.

 

     In Shrimad-Bhagavatam (11.10.6) it is said:

 

     "A genuine disciple is prideless, non-envious, diligent, free of false-possessiveness, a sincere friend of his spiritual master, eager to learn the truth, not hostile to others, and averse to useless conversation."

 

 

 

Comment by Paramananda das on July 28, 2011 at 12:33pm

Text 64

 

athopekshyah

 

agastya-samhitayam

 

alasa malinah klishöa

     dambhikah kripanas tatha

daridra rogino rushöa

     ragino bhoga-lalasah

 

     atha—now; upekshyah—who should be rejected; agastya-samhitayam—in the Agastya-samhita; alasa—lazy; malinah—contaminated; klishöa—agitated; dambhikah—proud; kripanah—miserly; tatha—so; daridra—wretched; roginah—diseased; rushöa—angry; raginah—passionate; bhoga-lalasah—greedy for sense pleasures.

 

     Who Should Be Rejected

 

     In the Agastya-samhita it is said:

 

     "They who are lazy, unclean, agitated, proud, miserly, wretched, diseased, angry, passionate, greedy for sense pleasures, . . .

 

Commentary by Shrila Sanatana Gosvami

 

 

     The word "agitated" here means "agitated for no good reason".

 

 

Text 65

 

asuya-matsara-grastah

     shaöhah parusha-vadinah

anyayoparjita-dhanah

     para-dara-ratash ca ye

 

     asuya-matsara-grastah—gripped by envy and hostility; shaöhah—cheaters; parusha-vadinah—speaking harshly; anyaya—without reason; uparjita—earned; dhanah—ealth; para-dara-ratash—adulterers; ca—and; ye—who.

 

 . . . in the grip of envy and hostility, cheaters, filled with harsh words, greedy to accumulate wealth for no good reason, adulterers, . . .

 

 

Text 66

 

vidusham vairinash caiva

     ajnah pandita-maninah

bhrashöa-vratash ca ye kashöha-

     vrittayah pishunah khalah

 

     vidusham—of the learned; vairinash—enemies; ca—and; eva—indeed; ajnah—fools; pandita-maninah—thinking themselves wise; bhrashöa-vratah—broken vows; ca—and; ye—who; kashöha—wicked; vrittayah—means of livelihood; pishunah—cruel and insulting; khalah—wicked.

 

 . . . enemies of the learned, fools although they think themselves very wise, fallen from their vows, earning their livelihood by foul means, harsh, insulting, wicked, . . .

 

 

Text 67

 

bahv-ashinah krura-ceshöa

     duratmanash ca ninditah

ity evam adayo 'py anye

     papishöhah purushadhamah

 

     bahv-ashinah—eating voraciously; krura-ceshöa—cruel; duratmanash—wicked at heart; ca—and; ninditah—degratded; ity—thus; evam—in this way; adayah—beginning with api—also; anye—others; papishöhah—sinners; purushadhamah—the lowest of men.

 

 . . . voracious eaters, cruel, wicked at heart, degraded, and sinful, the lowest of men who have these and a host of other faults, . . .

 

 

Text 68

 

akrityebhyo 'nivaryash ca

     guru-shikshasahishnavah

evam-bhutah parityajyah

     shishyatve nopakalpitah

 

     akrityebhyah—from what should not be done; anivaryah—not turning away; ca—and; guru-shiksha—the teaching of the spiritual master; asahishnavah—unable to tolerate; evam-bhutah—thus; parityajyah—should be rejected; shishyatve—as disciples; na—not; upakalpitah—fit.

 

 . . . who do not turn away from what should not be done, and who cannot bear to follow the spiritual master's teachings should be rejected. They are not fit to be disciples.

 

 

Texts 69 and 70

 

yady ete hy upakalperan

     devata-krosha-bhajanah

bhavantiha daridras te

     putra-dara-vivarjitah

 

narakash caiva dehante

     tiryancah prabhavanti te

 

     yady—if; ete—they; hy—indeed; upakalperan—accept; devata-krosha-bhajanah—the object of the anger of the Supreme Personality of Godhead; bhavanti—become; iha—here; daridrah—poor; te—they; putra-dara-vivarjitah—without wife or children; narakah—residents of hell; ca—and; eva—indeed; deha—of the body; ante—at the end; tiryancah—animals; prabhavanti—

Comment by Paramananda das on July 28, 2011 at 12:34pm

Text 71

 

hayashirsha-pancaratre

 

jaiminih sugatash caiva

     nastiko nagna eva ca

kapilash cakshapadash ca

     shad ete hetu-vadinah

 

     hayashirsha-pancaratre—in the Hayashirsha-pancaratra; jaiminih—jaimini; sugatash—Sugata; ca—and; eva—indeed; nastikah—Nastika; nagna—Nagna; eva—indeed; ca—and; kapilash—pseudo-Kapila; ca—and; akshapadah—Akshapadas; ca—and; shad—six; ete—these; hetu-vadinah—philosophers.

 

     In the Hayashirsha-pancaratra it is said:

 

     "The six atheist philosophers are Jaimini, Sugata, Nastika, Nagna, pseudo-Kapila, and Akshapada.

 

 

Text 72

 

etan-matanusarena

     vartante ye naradhamah

te hetu-vadinah proktas

     tebhyas tantram na dapayed iti

 

     etat—of them; mata—the philosophies; anusarena—by following; vartante—become; ye—who; naradhamah—the lowest of men; te—they; hetu-vadinah—philsophers; proktah—said; tebhyah—to them; tantram—the rules of worship; na—not; dapayet—should be given; iti—thus.

 

     They who follow their ideas become the lowest of men. Although these followers may be called philosophers in this world, one should not give initiation to them.

 

 

Text 73

 

tayoh pariksha canyonyam

     ekabdam saha-vasatah

vyavahara-svabhavanu-

     bhavenaivabhijayate

 

     tayoh—of the two; pariksha—examination; ca—and; anyonyam—mutual; ekabdam—for one year; saha-vasatah—living together; vyavahara—actions; svabhava—character; anubhavena—by seeing; eva—indeed; abhijayate—is born.

 

     The prospective spiritual master and disciple should live together for one year and, carefully examining each other's activities and character, test each other to see if they are qualified.

 

 

Text 74

 

atha parikshanam

 

mantra-muktavalyam

 

tayor vatsara-vasena

     jnatanyonya-svabhavayoh

guruta shishyata ceti

     nanyathaiveti nishcayah

 

     atha—now; parikshanam—the test; mantra-muktavalyam—in Mantra-muktavali; tayoh—of the two of them; vatsara—for one year; vasena—by residence; jnata—known; anyonya—of each other; svabhavayoh—teh natures; guruta—the status of a spiritual master; shishyata—the status of a disciple; ca—and; iti—thus; na—not; anyatha—otherwise; eva—indeed; iti—thus; nishcayah—determination.

 

     The Test

 

     In the Mantra-Muktavali it is said:

 

     "The prospective spiritual master and disciple should live together for one year. In this way they will come to understand each other's nature. Then it will be known whether the spiritual master is a genuine spiritual master and the disciple a genuine disciple. There is no other way to know this."

 

 

Comment by Paramananda das on July 28, 2011 at 12:39pm

Text 75

 

shrutish ca

 

nasamvatsara-vasine deyat

 

     shrutih—the Shruti-shastra; ca—and; na—not; a—without; samvatsara—for a year; vasine—living togther; deyat—should be given.

 

     The Shruti-shastra explains:

 

     "The spiritual master should not give initiation without first living for a year with his disciple."

 

 

Text 76

 

sara-sangrahe 'pi

 

sad-guruh svashritam shishyam

     varsham ekam parikshayet

 

     sara-sangrahe—in the Sara-sangraha; api—also; sad-guruh—a genuine spiritual master; svashritam—taking shelter; shishyam—disciple; varsham—year; ekam—one; parikshayet—should examine.

 

     In the Sara-sangraha it is said:

 

     "For one year the spiritual master should examine his prospective disciple."

 

 

Text 77

 

rajni camatyaja doshah

     patni-papam sva-bhartari

tatha shishyarjitam papam

     guruh prapnoti nishcitam

 

     rajni—on the king; ca—and; amatyaja—from the ministers; doshah—faults; patni-papam—the sins of the wife; sva-bhartari—on her husband; tatha—so; shishya—by the disciple; arjitam—earned; papam—sin; guruh—the spiritual master; prapnoti—attains; nishcitam—indeed.

 

     "The faults of a counselor fall on his king, and a the sins of a wife fall on her husband. In the same way a spiritual master attains the sins of his disciple. That is certain."

 

 

Text 78

 

krama-dipikayam tu

 

santoshayed akuöilardratarantaratma

     tam svair dhanaih sva-vapushapy anukula-vanya

abda-trayam kamalanabha-dhiyati-dhiras

     tushöe vivakshatu gurav atha mantra-diksham

 

     krama-dipikayam—in the Krama-dipika; tu—indeed; santoshayet—should satisfy; akuöila—not crooked; ardratara—melting with affection; antaratma—within his heart; tam—him; svaih—with his own; dhanaih—wealth; sva-vapusha—with body; api—and; anukula-vanya—with favorable words; abda-trayam—for three years; kamalanabha—of the lotus-navel Purana; dhiya—with thoughts; ati-dhirah—very sober; tushöe—satisfied; vivakshatu—should ask; gurau—teh spiritual master; atha—then; mantra—in the mantra; diksham—initiation.

 

     In the Krama-dipika it is said:

 

     "His heart melting with sincere love and his thoughts fixed on the Supreme Personality of Godhead whose navel is like a lotus flower, the prospective disciple should, with his wealth, body, and pleasing words serve his spiritual master for three years. Then, when the spiritual master is satisfied, the disciple may ask for initiation in chanting the sacred mantras."

 

 

Text 79

 

atha visheshatah shri-guru-seva-vidhih

 

kaurme shri-vyasa-gitayam

 

uda-kumbham kushan pushpam

     samidho 'syaharet sada

marjanam lepanam nityam

     anganam vasasam caret

 

     atha—then; visheshatah—specifically; shri-guru-seva—of service to the spiritual master; vidhih—the rules; kaurme—in the Kurma Purana; shri-vyasa-gitayam—in the Shri Vyasa-gita; uda—of water; kumbham—a pot; kushan—kusha grass; pushpam—flower; samidhah—fuel; asya—of him; aharet—should fetch; sada—regularly; marjanam—cleaning and massaging; lepanam—anointing; nityam—always; anganam—of the limbs; vasasam—of the garments; acaret—should do.

 

     Service to the Spiritual Master

 

     In the Kurma Purana, Shri Vyasa-gita, it is said:

 

     "The disciple should regularly fetch water, kusha grass, flowers, and fuel. He should regularly wash the spiritual master's clothing, anoint him with sandal paste, and massage his limbs.

 

Comment by Paramananda das on July 28, 2011 at 10:53pm
Text 80
 
nasya nirmalya-shayanam
     padukopanahav api
akramed asanam chayam
     asandim va kadacana
 
     na—not; asya—of him; nirmalya-remnant; shayanam—bed; paduka—wooden sandal; upanahau—leather sandal; api—also; akramet—should step; asanam—seat; chayam—shadow; asandim—dish; va—or; kadacana—ever.
 
     "Never should the disciple sleep on the spiritual master's bed, wear his shoes, sit on his seat, cross his shadow, or eat from his plate.
 
 
Text 81
 
sandhayed danta-kashöhadin
     krityam casmai nivedayet
 
     sandhayet—should prepare; danta-kashöhadin—toothbrush-twig and other articles; krityam—to be done; ca—and; asmai—to him; nivedayet—should ask.
 
     "The disciple should prepare his spiritual master's toothbrush-twig and other things like that, and he should ask what service he should perform.
 
 
Text 82
 
anapricchya na gantavyam
     bhavet priya-hite ratah
na padau sarayed asya
     sannidhane kadacana
 
     anapricchya—without asking; na—not; gantavyam—to be gone; bhavet—may be; priya-hite—to please; ratah—engaged; na—not; padau—feet; sarayet—should place; asya—of him; sannidhane—near; kadacana—ever.
 
     "The disciple should not leave without first asking permission. She should always try to please his spiritual master. He should never place his feet near his spiritual master.
 
 
Text 83
 
jrimbha-hasyadikam caiva
     kanöha-pravaranam tatha
varjayet sannidhau nityam
     athasphoöanam eva ca
 
     jrimbha—yawning; hasya—laughing; adikam—beginning with; ca—and; eva—indeed; kanöha-pravaranam—filling the throat with loud sounds; tatha—then; varjayet—shen avoid; sannidhau—near; nityam—always; atha—then; asphoöanam—snapping the fingers; eva—indeed; ca—and.
 
     "In the company of the spiritual master the disciple should never yawn, laugh, snap his fingers, or do other impolite activities.
 
 
Text 84
 
kim ca
 
shreyas tu guruvad-vrittir
     nityam eva samacaret
guru-putreshu dareshu
     gurosh caiva sva-bandhushu
 
     kim ca—furthmore; shreyah—welfare; tu—indeed; guruvad-vrittih—activities like to the spiritual master; nityam—alwasy; eva—indeed; samacaret—should perform; guru—of the spiritual master; putreshu—the children; dareshu—wife; guroh—of the spiritual master; ca—adn; eva—indeed; sva-bandhushu—relatives.
 
     It is further said:
 
     "To the spiritual master's children, wife, and relatives the disciple should offer the same kind of respectful treatment he offers to the spiritual master himself.
 
Comment by Paramananda das on July 28, 2011 at 10:54pm
Text 85
 
utsadanam vai gatranam
     snapanocchishöa-bhojane
na kuryad guru-putrasya
     padayoh shaucam eva ca
 
     utsadanam—massaging; vai—indeed; gatranam—of the limbs; snapana-bathing; ucchishöa—remnants; bhojane—eating; na—not; kuryat—should do; guru-putrasya—of the spiritual master's child; padayoh—of the feet; shaucam—washing; eva—indeed; ca—and.
 
     "However, the disciple should not wash the feet of his spiritual master's son. Nor should he massage his limbs, eat the remnants of his meals, or arrange for his bath.
 
 
Text 86
 
guruvat paripujyash ca
     sa-varna guru-yoshitah
asavarnas tu sampujyah
     pratyutthanabhivadanaih
 
     guruvat—like the spiritual master; paripujyash—worshipable; ca—and; sa-varna—of the same varna; guru-yoshitah—the wife of the spiritual master; asavarnah—not of the same varna; tu—indeed; sampujyah—worshipable; pratyutthana—rising; abhivadanaih—with salutations.
 
     "If the spiritual master's wife is of the same varna as he, then she should be honored as he is. If she is of a different varna she should be honored by rising from one's seat and speaking salutations.
 
 
Text 87
 
abhyanjanam snapanam ca
     gatrotsadanam eva ca
guru-patnya na karyani
     keshanam ca prasadhanam
 
     abhyanjanam—anointing; snapanam—bathing; ca—and; gatrotsadanam—massaging the limbs; eva—indeed; ca—and; guru—of thespiritual master; patnya—by the wife; na—not; karyani—to be done; keshanam—of the hair; ca—and; prasadhanam—arranging.
 
     "The spiritual master's wife should not anoint with sandal paste, bathe, or massage her husband's disciples. Nor should she comb their hair."
 
 
Text 88
 
devy-agame shri-shivoktau
 
guru-shayyasanam yanam
     paduke pada-piöhakam
snanodakam tatha chayam
     langhayen na kadacana
 
     devy-agame—in the Devy-agama; shri-shivoktau—in the statement of Lord Shiva; guru—of the spiritual master; shayya—the bed; asanam—the seat; yanam—the vehicle; paduke—the shoes; pada-piöhakam—teh footstool; snanodakam—the bath-water; tatha—so; chayam—teh shadow; langhayen—may overstep; na—not; kadacana—ever.
 
     In the Devy-agama, Lord Shiva explains:
 
     "Never should the disciple sleep in the spiritual master's bed, sit on his seat, use his vehicle, wear his shoes, use his footstool, bathe in his bath-water, or step on his shadow.
 
 
Text 89
 
guror agre prithak-pujam
     advaitam ca parityajet
diksham vyakhyam prabhutvam ca
     guror agre vivarjayet
 
     guroh—od the spiritual master; agre—in the presence; prithak-pujam—specific worship; advaitam—not different; ca—and; parityajet—should abandon; diksham—initiation; vyakhyam—explanation; prabhutvam—mastery; ca—and; guroh—of the spiritual master; agre—in the presence; vivarjayet—should abandon.
 
     "One should not allow oneself to be worshiped in the presence of his spiritual master, nor should one claim that one is as good as his spiritual master. In the presence of one's spiritual master one should not give initiation, give explanations, or assume the role of a master or a powerful person."
 
 
Text 90
 
shri-naradoktau
 
yatra yatra gurum pashyet
     tatra tatra kritanjalih
pranamed dandavad bhumau
     chinna-mula iva drumah
Comment by Paramananda das on July 28, 2011 at 10:54pm
 Shri Narada Muni explains:
 
     "Wherever one sees his spiritual master, one should offer obeisances to him with folded hands. One should fall like a stick to the ground. One should fall like a tree cut at its root.
 
 
Text 91
 
guror vakyasanam yanam
     padukopanahau tatha
vastram chayam tatha shishyo
     langhayen na kadacana
 
     guroh—of the spiritual master; vakya—the words; asanam—seat; yanam—vehicle; padukopanahau—shoes; tatha—so; vastram—clothing; chayam—shadow; tatha—so; shishyah—the disciple; langhayen—should step over; na—not; kadacana—ever.
 
     "Never should the disciple disobey his spiritual master's words, sit on his seat, use his vehicle, wear his shoes or clothing, or step on his shadow."
 
 
Text 92
 
shri-manu-smritau
 
nodahared guror nama
     paroksham api kevalam
na caivasyanukurvita
     gati-bhashana-ceshöitam
 
     shri-manu-smritau—in Shri Manu-smriti; na—not; udaharet—should speak; guroh—of the spiritual master; nama—the name; paroksham—not present; api—even; kevalam—sacred; na—not; ca—and; eva—indeed; asya—of him; anukurvita—should imitate; gati—walking; bhashana—talking; ceshöitam—actions.
 
     In Shri Manu-smriti it is said:
 
     "One should not speak the sacred name of his spiritual master, even if the spiritual master is not present. Neither should one imitate the style of his spiritual master's walking, talking, or way of doing things.
 
 
Text 93
 
guror gurau sannihite
     guruvad vrittim acaret
na cavisrishöo guruna
     svan gurun abhivadayet
 
     guroh—of the spiritual master; gurau—when the spiritual master; sannihite—is present; guruvat—like the spiritual master; vrittim—actions; acaret—should do; na—not; ca—and; avisrishöah—without being sent; guruna—by the spiritual master; svan—to one's own; gurun—elder relatives; abhivadayet—should offer respectful obeisances.
 
     "One should not imitate the way one's spiritual master acted in the presence of his spiritual master. Neither should one offer obeisances to his elder relatives without his spiritual master's permission."
 
 
Text 94
 
shri-narada-pancaratre
 
yatha tatha yatra tatra
     na grihniyac ca kevalam
abhaktya na guror nama
     grihniyac ca yatatmavan
 
     shri-narada-pancaratre—in Shri Narada-pancaratra; yatha—as; tatha—so; yatra—where; tatra—there; na—not; grihniyat—should speak; ca—and; kevalam—alone; abhaktya—without devotion; na—not; guroh—of the spiritual master; nama—the name; grihniyat—should speak; ca—and; yata-controlled; atmavan—whose self.
 
     In Shri Narada-pancaratra it is said:
 
     "One should never, under any circumstances, speak the sacred name of his spiritual master. A self-controlled disciple will never speak the name of his spiritual master without respect and devotion.
 
 
Text 95
 
pranavah shris tato nama
     vishnu-shabdad anantaram
pada-shabda-sametam ca
     nata-murdhanjali-yutah
 
     pranavah—Om; shrih—Shri; tatah—then; nama—the name; vishnu-shabdat—from the word Vishnu; anantaram—after; pada—pada; shabda—the word; sametam—with; ca—and; nata—bowed; murdha—head; anjali-yutah—with folded hands.
 
     "When speaking his spiritual master's name one should fold one's hands, bow one's head, and preface his spiri

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