about Siksa and Diksa Guru from the HariBhakti Vilasa

[Paramananda das]

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.

[Paramananda das]

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

[Paramananda das]

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

[Paramananda das]

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."

 

 

 

[Paramananda das]

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."

 

 

 

[Paramananda das]

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—

[Paramananda das]

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."

 

 

[Paramananda das]

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.

 

[Paramananda das]

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.

 

[Paramananda das]

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

[Paramananda das]

 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