January 26, 2012 at 2:05 pm #2847
What are you based on, when you say that in the path of Tantra is indispensable to have a guru?January 27, 2012 at 5:25 pm #2848I am based on the authoritative tantric scriptures, such as the Kularnava TantraKularnava-tantra (1.107)muktida guru-vag-ekavidyah sarva vidambakahkashtha-bhara-shramad asmadekam sañjivanam paramOne word of the guru is capable for giving liberation, equally to all the scriptures.It is our only revival from all (worldly) burdens difficulties and worries.Kularnava Tantra Chapter 1213-14dhyana-mulam guror murtihpuja-mulam guroh padammantra-mulam guror vakyammoksha-mulam guroh kripaguru-mulah kriyah sarvalokesmin kulanayiketasmat sevyo guru-nityamsiddhy-artham bhakti-samyutaihAt the root of dhyana is the form of the Guru; at the root of puja is the feet of the Guru; at the root of the mantra is the word of the Guru and at the root of all liberation is the grace of the Guru. In this world all holy actions are rooted in the Guru; therefore is the Guru to be constantly served with devotion for fulfillment.15-16tavadattirbhayam shokolobha-moha-bhramadayahyavan nayati sharanamshri-gurum bhakta-vatsalamtavad bhramanti samsaresarva-duhkha-malimasahna bhavet sad-gurau bhaktiryavad deveshi dehinamAll fear of distress, grief, avarice delusion, bewilderment, exists only as long as one does not take refuge in the Guru. All wanderings in samsara fraught with grief and impurity last as long as one has no devotion to a holy Guru.18-19yatha dadati santushtahprasanno varado manumtatha bhaktya dhanaih pranairgurum yatnena toshayetyada dadyat svashishyayasvatmanam deshikottamahtada mukto bhavec cishyastato nasti punarbhavahAs the boon-giving Guru gives the mantra in contentment and beatitude, try to please him with devotion, wealth, your very life. Indeed, it is only when the high Guru gives himself to the disciple that he becomes liberated, free from birth.20-21tavad aradhayec cishyahprasannosau yada bhavetgurau prasanne shishyasyasadyah papakshayo bhavetmanasapi na kankshanteyan kaman anujivinahsampadayanti tan sarvansvamino bhakta-vatsalahThe disciple should wait upon him till he gets pleased, for once he is pleased, all the sins drop away. These lovers of the devoted get for their dependents what they may not even hope for.22-23brahma-vishnu-maheshadidevata-muniyoginahkurvanty anugraham tushtagurau tushte na samshayahbhaktya tushtena gurunayah pradishtah kripalunakarmamukto bhavec cishyohbhukti-muktyoh sa bhajanamWhen the Guru is pleased, even Gods like Brahma, Vishnu, Mahesha, sages and yogins, bestow their grace. Directed by the compassionate Guru who is pleased with devotion, the disciple attains liberation from karma and becomes eligible to both freedom and fulfillment.24-25shishyenapi tatha karyamtatha santoshito guruhpriyam kuryac ca deveshimano vak-kaya-karmabhihyadi tushtena guruna‘tmashishyo yatra kutracitmuktositi samadishtahsopi muktim vrajet priyeHence shall the disciple do what is pleasing to the Guru, by his mind, speech, body and action. When the Guru so pleased says, ‘You are freed,’ indeed, one attains to liberation.26-27athava nishprapañcenadhamna kenacid ishvarah |karoti guru-rupenapashu-pasha-vimocanamna me priyash catur-vedimadbhaktah shvapaco ‘pi va |tasmai deyam tato grahyamsa tu pujyo hyaham tathaFrom his transcendent station, the Lord in the form of the Guru frees one from the bonds of thepasu. Devotion to the Guru is the one main truth; without that all learning, all austerity, family status, observances are useless; they are only decorations pleasing to the worldly eye.28viprah shad-guna-yuktash cedabhakto na prashasyate |mlecco ‘pi guna-hino ‘pibhaktiman shishya ucyateWhether one is brahmana ot shudra, if he is endowed with the six good qualities, he is called as bhakta, disciple.29-30guru-bhakti vihinasya tapovidya kulam vratamsarvam nashyati tatraivabhushanam lokarajñanamguru-bhaktyagnina samyagdagdha durmatikalmashahshvapaco pi paraih pujyovidvanapi na nastikahThe fire of devotion to the Guru burns away all taint of bad thought. With devotion even acooker of kine is laudable and a learned man without it is an atheist.31-32dharmartha-kamaih kintasyamoksha eva kare sthitahsarvarthaih shri-gurau deviyasya bhaktih sada sthirasa shivo guru-rupenabhukti-mukti-prado mamaiti bhaktya smared yastutasya sidviraduratahHe who has complete devotion, steady and constant in the Guru, what has he to worry about dharma, artha etc.? Moksha is in the hollow of his palm. For him who devotedly remembers, "My Guru is Shiva Himself who grants liberation and enjoyment", fulfilment is not far off.33-34yasya deve para bhaktiryatha deve tatha gurautasya te kathita hyarthahprakashante kuleshvarinarayane maha-devemata-pitroshca rajanibhaktir yatha maha-devitatha karya nije gurauAll objects fructify in him who has supreme devotion to the Lord and as to the Lord so to the Guru. As to Narayana, to Mahadeva, to one’s own mother and father, so is devotion to be had to one’s own Guru.35-36lakshmi-narayanau vani-dhatarau girija-shivaushri-gurum guru-patnic capitaraviti cintayetguru-bhaktya yatha deviprapyante sarva-siddhayahyajñah dana-tapas-tirtha-vratadyair na tatha priyeLook upon the Guru and his wife as your parents, as the very Narayana and Lakshmi, as Brahma and Saraswati, as Shiva and Girija. Not by sacrifice, gifts, askesis, pilgrimage are all siddhis obtained in the manner they are by devotion to the Guru.37-39shri-gurau nishcala bhaktirvarddhate hi yatha yathatatha tathasya vijñanamvarddhate kulanayikeki tirthadyair maha-yasaihkim vrataih kayashoshanaihnirvyaja-seva deveshibhaktir esha hi sad-gurohkaya-kleshena mahatatapasa vapi yat phalamtat phalam labhate devisukhena guru-sevayaAs the steady devotion for the Guru grows, so grows one’s knowledge.Why the pains of long pilgrimages? Why the observances that emaciate the body? All the fruit anticipated from such austerities can be easily obtained by motiveless service to the Sad Guru.40bhoga-mokshathinam brahma-vishnvisha-pada-kankshinambhaktir eva gurau devinanyah pantha iti shrutihThe SHruti declares that for those who seek for fulfilment and liberation, who aspire to attain to Brahma, Vishnu and Isha, devotion to the Guru is the Path and no other.41-42ashubhani ca karmanimaha-patakajani cabhaktih kshanena dahatitularashimivanalahvishvasaya namas tasmaisarva-siddhipradayineyena mriddaruddashadahphalanty aviphalam phalamLike fire consuming a whole heap of cotton, this devotion burns away in a moment all inauspicious karma and great sins.Glory to that faith in the Guru, giver of all fulfilments, by which even mud, wood and stone yield fruit without fail.43-44na yogo na tapo narcakramah ko pi praliyateamaye kula-marge ‘sminbhaktir eva vishishyatesakshad guru-maye devisarvasmin bhuvanantarekinnu bhakti-matam kshetremantrah kesham na sidhyatiNeither yoga nor tapas nor ritual of worship attain; here in this Path of Kula, free from Maya, only bhakti excels. When the entire universe is looked upon as pervaded by the Guru, what Mantra can fail to fructify in that field of the devoted ?45-46gurau manushya-buddhiñ camantre cakshara-buddhikampratimasu shila-buddhikurvano narakam vrajetgurum na marttyam budhyetayadi budhyeta tasya hina kadacid bhavet siddhirmantrairva devatarcanaihTo perdition he goes who regards the Guru as human, the Mantra as mere letters and the Images as stone. Never look upon the Guru as a mortal. Should you do so then neither Mantra nor worship can give you success.47-48shri-gurum prakritaih sarddhamye smaranti vadanti catesham hi sukritam sarvampatakam bhavati priyejanmahetu hi pitaraupujaniyau prayatnatahguru-visheshatah pujyodharmadharma-pradarshakahDo not associate the holy Guru with the ordinary folk either in your remembrance or in talk. Otherwise all the good that is done turns into evil.The parents are indeed to be adored with all effort because they are the cause of your birth. But the one to be worshipped especially is the Guru who shows what is Dharma and what is not.*49-50guruh pita gurur matagurur ddevo maheshvarahshive rushte gurus tratagurau rushte na kashcanaguro hitam hi karttavyammano vakkaya-karmabhihahitacaranad devivishthayam jayate krimihIndeed, the Guru is the father, Guru is the Mother, Guru is God Maheshwara Himself. Even when God Shiva is wroth, the Guru is the saviour; but when the Guru himself is angered, there is none to save.51-52sharira-vita-pranaish cashri-gurum vañcayanti yekrimikitapatangatvampratnuvanti na samshayahmantra tyagad bhaven mrityurguru-tyagad daridrataguru-mantra parityagadrauravam narakam vrajetBy mind, by speech, by the body, by action, do what is helpful to the Guru; to do what is contrary to his well being is to invite a precipitous fall. Death follows the forsaking of the Mantra; wretched poverty follows the forsaking of the Guru; forsaking of both the Guru and the Mantra leads to the very hell.53-54gurvartham dharayed dehamtad artham dhana-marjayetnija-pranan parityajyagurukaryam samacaretguruktam parusham vakyamashisham paricintayettena santadito vapiprasadamiti samsmaretBear the body for the sake of the Guru; acquire wealth for the sake of the Guru; exert yourself for the Guru regardless of your own life. If the Guru speaks harshly take it as a benediction; even a beating from him take as a gift.55-56bhogya bhojyani vastuniguruve ca samarpayettac cesham iti sañcintyacanubhuyat kuleshvarigurvagre na tapah kuryannopavasavratadikamtirthayatram na kuryac ca nasnayad atma-shuddhayeWhatever objects of enjoyment there be, offer them first to the Guru and take to them as his leavings.When the Guru is present no tapas is necessary; neither is fasting nor observances; neither pilgrimage nor purificatory bath.57-58na viyogam guroh kuryatyushmado naiva bhashayetrinadanam tathadanamvastunam kraya-vikrayamna kuryad gurubhih sarddhamshishyo bhutva kathañcanana kuryan nastikair vadamsambhashanam apishvarivilokya durato gaccennasita saha taih kvacitTo the Guru, you shall not command nor talk in the singular; with the Guru you shall not transact any business of purchase and sale or borrow and lend.Do not enter into argument with the deniers of God nor even talk to them; avoid them from afar; do not sit in their company at any time.59-60gurau sannihite yastupujayed anyam ambikesa yati narakam ghoramsa puja nishphala bhavetshirasa na vahedbharamguru-padabja-dharinatadajñaya tu karttavyamajña-rupo guruh smritahWhen the Guru is present, do not proceed to worship another; that worship will prove fruitless, and will lead to the terrible hell.When you hold the lotus of his feet on your head, you have no burden to carry. You have only to act as per his command; for the Guru is indeed the command.61-62mantragamadyam anyatrashrutam yasmai nivedayetgurvajñaya tu grihniyattan nishiddham vivarjayetsvashastroktam rahasyarthamna vaded yasya kasyacityadi bruyat sa samayac-cyuta eva na samshayahWhat you hear elsewhere regarding Mantras and Agamas report to him and accept only what is approved by him and reject what is not.What he speaks from his own knowledge, do not speak of that secret to others; to talk of it is to break the understanding.63advaitam bhavayen nityamna dvaitam guruna sahaatmavat sarvabhutebhyohitam kuryat kuleshvariFeel always one with the Guru and not as another; and do good to all as your own.64-65atmartha-manasad bhavaihshushrusha syac catuvidhashushrushaya dhiya devishishyah santoshayed gurumpade pade ’shvamedhasyaphalam prapnoty asamshayahshushrushanaparo yastuguru-deva-mahatmanamService to the Guru is fourfold: service by self, service by means, service by honoring, service by happy feeling Please the Guru with your mind dedicated to his service.The fruit obtained is the same as from great sacrifices like the Ashwamedha.66-67kevalam guru-shushrushatvat kripakarini priyesad-bhakti-sahita cet sasarva-kama-phalapradakshiyante sarva-papanivarddhante punyar ashayahsidhyanti sarva-karyaniguru-shushrushaya priyeSuch service invites the Grace of the Divine Mother.If service is accompanied with a happy devotion it brings in its train all fulfillments; the sins dwindle away and merit grows by leaps and bounds.68-69yad yad atmahitam vastutat tad dhitam upacaretguru-devarcako yastutasya punyam na ganyatebhaktya vittanusarenagurum uddishya yat kritamalpe mahati va tulyampunyam adhya-daridrayohWhatever is conductive to yourself turn that conducive to him.Service done with devotion according to one’s means has the same merit whether little or much, whether by the rich or the poor.70sarva-svam api yo dadyadgurau bhakti-vivajitahshishyo na phalam apnotibhaktir eva hi karanamEven if you give the whole of your wealth to the Guru but without devotion, then the fruit will not accrue to you. For indeed devotion is the only cause.71-72yasmin dravye guror astispriha nanubhavet tu tatavashyam yadi vañca syadanubhuyat tadajñayayastilarddham tad arddham vaguru-svamupajivatilobhan mohat sa pacyetanarake ca trisaptakeIf the Guru desires any wealth, do not partake of it ; when necessary at all do it with his leave If you were to utilize even a sesamum quantity or half of it, of what belongs to the Guru, either by greed or delusion, that will fructify in perdition.73-75aty alpam hi guror dravyamadattam svikaroti yahsa tiryag yonimapannahkravyadairbhakshyate priyeguru-dravyabhilashi caguru-strigamanotsukahpatitasya kshullakasyaprayashcittam na vidyateajñabhangor thaharanamguror apriya-varttanamguru-droham idam prahuryah karoti sa patakiDo not appropriate even a fragment of what is his unless it is given to you; you will slide downwards with disastrous consequences. Cast not your eye on anything that belongs to the Guru. Breaking of his command, stealth of his wealth, disagreeable behaviour – these are treachery to the Guru, a great sin.76-78svadravya viniyogañ cananivedya gurau caretanivedya tu yah kuryatsa bhaved brahma-ghatakahguroh sthanam sampradayamtad dharmam yo vinashayetgurubhih sa bahishkaryodandyo vadhyah sa ghatakaihguru-kopad vinashah syadguru-drohattu patakamvimrityu-gurunindayamgurvanishtanmahapadahEven your own wealth you shall utilize only after offering to the Guru. He who damages the position of the Guru, his Tradition, his Dharma, is to be ostracized by the Gurus ; he merits punishment.Ruin follows from the anger of the Guru; sin from treachery to the Guru; bad death from criticism of the Guru; catastrophes from the displeasure of the Guru.79jived agni-pravishto vanarah pitavishopi vamrityuh astagato vapinaparadhakaro gurohIt may be possible for a man who has entered the fire to remain alive ; possible also to be alive after drinking poison or even when caught in the hands of Death; but not if he has offended the Guru.80-81yatra shri-guru-ninda syatpidhaya shravanembikesadyas tasmad vinishkrametpunarna shravanam yathaguror nama smaret pashcatshravane sa pratikriyaguru-mitras uhrid dasidasadyan navamanayetna nindedasya samayanveda-shastragamadikanDo not lend your ear to any censure of the Guru: where such criticism occurs, close your ears, come out and remember his name to counteract. Do not disrespect the retinue of the Guru; do not criticize his traditions – whether based on Vedas or Scriptures or Agamas.82guroh shripadukabhushaguru-nama-smritir japahgurvajñakaranam krityamshushrusha bhajanam gurohThe sacred sandal of the Guru is the ornament; remembrance of his name is japa; carrying outof his commands is duty ; service to him is worship.89-90upacarena santishthedgurvagre neccaya vishetmukhavaloki sevetatad uktañca samacaretguruktanukta karyeshunopeksham karayet priyeshirasa yad gurur bruyattat karyam avishankayaIn the presence of the Guru, stand with due form; do not enter with desire; serve himlooking at his face; do what he says.91-92nigrahenugrahe vapiguruh sarvasya karanamnirgatam yad guror vaktratsarvam shastram tad ucyateguru-karye svayam shaktonaparam preshayet priyebahu-bhritya parair bhrityaihsahitopyati bhaktimanIn the service of the Guru – whether expressed or unexpressed by him – do not be unmindful; honor whole-heartedly what he says and do it without questioning.The Guru is the cause of all checks and all sanctions. What comes out of his mouth that is the scripture. Intensely devoted to the Guru, do not commission others for his work if you yourself can do it even though you may have any number of attendants.93-94gaccam stishthan svapan jagrajjapan juhvat prapujayetgurvajñam eva kurvitatad agatenantar-atmanaabhimano na karttavyojati-vidya-dhanadibhihsarvada sevayet nityamshishyah bhrigur usannidhauWhether moving, or standing, sleeping or waking, doing japa or offering oblation, or worshipping, carry out only the injunction of the Guru with your inner being dwelling in him.Do not be proud because of class, learning or wealth;95-96kama-krodha-parityagivinitah stuti-bhaktimandevi bhumyasane tishthedguru-karyam samacaretsvakaryam anyakaryam vashishyah svaguru-cittavitguru-parshvagato namrahprasannavadano bhavetbe always in service of the Guru, ever in his presence Giving up desire, anger, humble and devoted, lauding in spirit, stand on the floor and do his work.Whether engaged in your own work or in the work for others, knowing the mind of the Guru, be by his side humble and cheerful of countenance.97-98samanyato nishiddhañcatad guror yadi sannidhauacaret tasya sarvasyadoshah kotiguno bhavetanadritya guror vakyamshrinuyad yah parammukhahahitam va hitam vapirauravam narakam vrajetShould you do anything in the presence of the Guru what is normally prohibited, it is extremely blame worthy.Do not, out of disregard, hear with the face turned away what the Guru says, whether it is beneficial or otherwise.99-100gobrahmana-vadham kritvayat papam samavapnuyattat papam samavapnotigurvagrenrita-bhashanatsthanantaragatacaryevyasane vishame sthiteshri-gurum na tyajet kvapitadadishto vrajet priyeTo speak falsehood before the Guru is to commit the highest sin. In the absence of the Guru who is away and in distress, do not leave him; go wherever he commands.101-102adhah sthite guravurdhvena tishtheta kadacanana gacchedagratastasyana tishthedutthite guraushakti-cchayam sura-ccayamguru-cchayam na langhayetna teshu kuryat svaccayamna svaped gurusannidhauWhen he stands below do not yourself stand above, do not walk in his front, do not sit when he stands up. Cross not the shadow of the Shakti, the shadow of God and the shadow of the Guru; do not let your own shadow fall on them. Do not sleep in his presence.103-104bhashanam pathanam ganambhojanam shayanadikamanadishto na kurvitana cavandana-purvakambrahmahatyashatam kuryatgurvajña paripalanatvina gurvajñaya shishyauvishvasennanya shasanatUnless directed by him do not speak, do not read, do not sing, do not eat there; do nothing without bowing to him Never fail to carry out his injunction. Without his command do not believe on other’s word Do everything by the command of the Guru: do not comment on his spouse.January 28, 2012 at 11:46 am #2849
Can I accept any person who teaches tantra as my guru?January 29, 2012 at 6:13 am #2850
According to the tantric scriptures not anyone who speaks about tantra is a master. An authentic tantric Guru must fulfill certain requirements. We find those requirements in the sacred tantric literature, such as the Kularnava tantra chapter 13:From Kularnava Tantra Capter 1338-39shri-guruh parameshanishuddha-vesho manoharahsarva-lakshana-sampannahsarvavayava-shobhitahsarvagamartha-tattva-jñahsarva-manta vidhanavitloka-sammohana-karodevavat priya-darshanahAnd the Guru himself, describes the Kularnava, is one who is clean of apparel; charming; endowed with all features; full limbed; knowing the truth of all Agamas, the application of all Mantras; bewitching the world; sweet-looking like a god;40-41sumukhah sulabhah svaccobhrama-samshayanvashakahingitakaravit prajñauhapohaviduj jvalahantar lakshyo bahir drishtihsarva-jño deshakalavitajña-siddhis tri-kala-jñonigrahanugraha-kshamahof happy countenance, easy of access; clean. He is one who dissipates delusion and doubt; knows the meaning of gestures; who is wise and knows the pros and cons; whose attention is directed within though the look is outward; who knows all; knows place and time; in whose command lies siddhi (fulfilment); knows the past, present and future; capable of check and sanction;42-43vedhako bodhakah shantahsarva-jiva-dayaparahsvadhinendriya-sañcarashad-varga-vijaya-kshamahagra-ganyotigambhirahpatrapatra-visheshavitshiva-vishnu-samah sadhurmanda-darshana-dushakahcapable of piercing inwardly; instructing; quiet; compassionate to all creatures; to whose control are subject the movements of his senses; conqueror of the six enemies of desire, anger, greed, delusion, jealousy, pride; foremost, highly solemn,knows the distinction between the fit receptable and the unfit; is equal-minded to Shiva and Vishnu; good; condemns the doctrines of the unawakened;44-45nirmalo nitya-santushtahsvatantro mantra-shaktimansad-bhakta-vatsalo dhirahkripaluh smita-purnavakbhakta-priyah sadodarogambhirah shishta-sadhakahsveshta-deva-guru-jyeshtha-vanita-pujanotsukahstainless; ever content; independent; endowed with the powers of Mantra; lover of good devotees; steadfast; merciful; speaks with prior smile;dear to devotees; ever-generous; deep, superb practicant; enthusiastic in the worship of his chosen Deity, the Guru, the eldest, the Shakti;46-47nitye naimittike kamyeratah karmany aninditeraga-dvesha-bhaya-kleshadambhahankara-vajitahsvavidyanushthanaratodharmadinam uparjakahyadriccalabha-santushtoguna-dosha-vibhedakahgiven to blameless ritual of three types: regular, specifically occasional, and voluntary; devoid of anger, hate, fear, pain, ostentation, egoism; engaged in the practice of his science (vidya); acquiring dharma and the like; content with what comes by itself; distinguishing between good and bad;48-49stri-dhanadishvanasaktoduhsanga-vyasanadishusarvahambhava-samyuktonirdvandvo niyatavratahalolupo hyasankalpa-pakshapati vicakshanahvittavidyadibhir mantra-yantra-tantrady avikrayiunattached to women, wealth, bad company, vice etc.; endowed with a feeling of oneness with all; free from dualities; constant in observance; not over-eager; without self-will and partiality; able; not selling Mantra, Yantra and Tantra for the sake of money or learning;50-51nihsango nivikalpash canirnitarthotidhamikahtulya-nindastutir maunonirapeksho niramayahityadilakshanopetahshriguruh kathitah priyeyah shivah sarvagah sukshmashconmana nishkalovyayahvyomakaro hyajonantahsa katham pujyate priyeun-attached, without doubts, with decided views, supremely conforming to Dharma, equal in praise and criticism, silent, without preference, free from disease. The Guru, it is declared in unmistakable terms, is the very Lord Himself. To approach the Guru, to worship the Guru, is to approach the Lord, worship the Lord. Why should the Lord choose to manifest through the Guru, why should He not act directly?52ata eva shivah sakshadguru-rupam samashritahbhaktya sampujito devibhuktim muktim prayaccatiShiva is really all-pervading, subtle, above the mind, without features, imperishable, of the form of ether, eternal, infinite; how can such a one be worshipped? That is why, out of compassion for his creatures, He takes the form of the Guru and when so worshipped in devotion, grants liberation and fulfilment.January 29, 2012 at 8:58 am #2851
And what about those who assure that a guru is not needed in order to practice tantra?January 30, 2012 at 8:59 am #2852Kularnava Tantra chapter 13 versse 59-60shri-gurum paramam tattvamtishthantam cakshur agratahmandabhagya na pashyantihy andhah suryam ivoditamguruh sada-shivah sakshatsatyameva na samshayahshiva eva gurur no cedbhukti mukti dadati kahThe less fortunate do not recognise the Guru, embodiment of the supreme Truth, even when face to face with him, like the blind before the arisen sun. Verily, the Guru is none else but Sada-shiva; that is the truth, there is no doubt about it. Shiva himself is the Guru; otherwise who is it that gives fulfilment and liberation?
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