Tantra and Guru?

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  • #2847

    What are you based on, when you say that in the path of Tantra is indispensable to have a guru?

    #2848
    I am based on the authoritative tantric scriptures, such as the Kularnava Tantra
     
    Kularnava-tantra (1.107)
     
    muktida guru-vag-eka
    vidyah sarva vidambakah
    kashtha-bhara-shramad asmad
    ekam   sañjivanam   param
     
    One 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 12
    13-14
    dhyana-mulam guror murtih
    puja-mulam  guroh padam
    mantra-mulam guror vakyam
    moksha-mulam guroh kripa 
     
    guru-mulah kriyah sarva
    lokesmin kulanayike 
    tasmat  sevyo  guru-nityam
    siddhy-artham  bhakti-samyutaih 
     
    At 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.
     
     
    15-16
    tavadattirbhayam shoko  
    lobha-moha-bhramadayah 
    yavan nayati sharanam 
    shri-gurum bhakta-vatsalam 
     
    tavad bhramanti  samsare  
    sarva-duhkha-malimasah  
    na bhavet sad-gurau bhaktir
    yavad deveshi dehinam 
     
    All 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.
     
    18-19
    yatha dadati santushtah
    prasanno  varado  manum
    tatha bhaktya dhanaih pranair
    gurum yatnena toshayet 
     
    yada dadyat svashishyaya
    svatmanam deshikottamah
    tada  mukto  bhavec cishyas
    tato  nasti  punarbhavah 
     
    As 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.
     
    20-21
    tavad aradhayec cishyah
    prasannosau yada bhavet
    gurau prasanne shishyasya
    sadyah  papakshayo bhavet 
     
    manasapi  na  kankshante
    yan  kaman anujivinah
    sampadayanti tan sarvan
    svamino bhakta-vatsalah 
     
    The 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.
     
    22-23
    brahma-vishnu-maheshadi 
    devata-muniyoginah    
    kurvanty anugraham tushta 
    gurau tushte na samshayah 
    bhaktya tushtena guruna 
    yah pradishtah kripaluna 
    karmamukto bhavec cishyoh 
    bhukti-muktyoh sa bhajanam 
     
    When 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.
     
    24-25
    shishyenapi tatha karyam
    tatha santoshito guruh 
    priyam kuryac ca deveshi
    mano vak-kaya-karmabhih 
     
    yadi  tushtena  guruna
    ‘tmashishyo  yatra  kutracit
    muktositi samadishtah
    sopi muktim vrajet priye 
     
    Hence 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.
     
    26-27
    athava  nishprapañcena
    dhamna  kenacid ishvarah |
    karoti   guru-rupena
    pashu-pasha-vimocanam 
     
    na me priyash catur-vedi
    madbhaktah shvapaco ‘pi va |
    tasmai deyam tato grahyam
    sa tu pujyo hyaham tatha 
     
    From his transcendent station, the Lord in the form of the Guru frees one from the bonds of the
    pasu. 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.
     
    28
    viprah  shad-guna-yuktash ced
    abhakto  na  prashasyate |
    mlecco ‘pi guna-hino ‘pi
    bhaktiman shishya ucyate 
     
     
    Whether one is brahmana ot shudra, if he is endowed with the six good qualities, he is called as bhakta, disciple.  
     
    29-30
    guru-bhakti vihinasya tapo
    vidya kulam vratam 
    sarvam nashyati  tatraiva
    bhushanam  lokarajñanam 
     
    guru-bhaktyagnina  samyag
    dagdha durmatikalmashah 
    shvapaco pi paraih pujyo
    vidvanapi na nastikah 
     
    The fire of devotion to the Guru burns away all taint of bad thought. With devotion even a
    cooker of kine is laudable and a learned man without it is an atheist.
     
     
    31-32
    dharmartha-kamaih kintasya
    moksha  eva kare sthitah 
    sarvarthaih shri-gurau devi
    yasya bhaktih sada sthira 
     
    sa   shivo  guru-rupena
    bhukti-mukti-prado  mama 
    iti bhaktya smared yastu
    tasya sidviraduratah 
     
    He 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.
     
     
    33-34
    yasya  deve  para  bhaktir
    yatha  deve  tatha  gurau 
    tasya te kathita hyarthah
    prakashante kuleshvari 
     
    narayane   maha-deve
    mata-pitroshca  rajani 
    bhaktir yatha maha-devi
    tatha karya nije gurau 
     
     All 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.
     
    35-36
    lakshmi-narayanau vani-
    dhatarau girija-shivau 
    shri-gurum  guru-patnic ca
    pitaraviti  cintayet 
     
    guru-bhaktya yatha devi
    prapyante sarva-siddhayah 
    yajñah  dana-tapas-tirtha-
    vratadyair na   tatha   priye 
     
    Look 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. 
     
     
    37-39
    shri-gurau nishcala bhaktir
    varddhate hi yatha yatha
    tatha tathasya vijñanam
    varddhate kulanayike 
     
    ki tirthadyair maha-yasaih
    kim vrataih kayashoshanaih 
    nirvyaja-seva  deveshi
    bhaktir esha  hi sad-guroh 
     
    kaya-kleshena mahata
    tapasa vapi yat phalam
    tat  phalam  labhate  devi
    sukhena  guru-sevaya 
     
     
     
    As 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.
     
    40
    bhoga-mokshathinam brahma-
    vishnvisha-pada-kankshinam
    bhaktir eva  gurau  devi
    nanyah pantha iti shrutih 
     
    The 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. 
     
    41-42
    ashubhani ca karmani
    maha-patakajani ca 
    bhaktih kshanena  dahati
    tularashimivanalah 
     
    vishvasaya namas tasmai
    sarva-siddhipradayine 
    yena mriddaruddashadah
    phalanty aviphalam phalam 
     
    Like 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. 
     
    43-44
    na yogo na tapo narca
    kramah ko pi praliyate 
    amaye kula-marge ‘smin
    bhaktir eva vishishyate 
     
    sakshad guru-maye  devi
    sarvasmin  bhuvanantare
    kinnu bhakti-matam kshetre
    mantrah kesham na sidhyati 
     
    Neither 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 ?
     
     
    45-46
    gurau  manushya-buddhiñ ca
    mantre  cakshara-buddhikam
    pratimasu shila-buddhi
    kurvano narakam vrajet 
     
    gurum na marttyam budhyeta
    yadi  budhyeta tasya hi 
    na kadacid bhavet siddhir
    mantrairva devatarcanaih 
     
    To 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.
     
     
    47-48
    shri-gurum prakritaih sarddham
    ye smaranti vadanti ca
    tesham hi sukritam sarvam
    patakam  bhavati  priye 
     
    janmahetu  hi  pitarau
    pujaniyau  prayatnatah
    guru-visheshatah   pujyo
    dharmadharma-pradarshakah 
     
     
    Do 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.*
     
     
    49-50
    guruh pita gurur mata
    gurur ddevo  maheshvarah 
    shive rushte gurus trata
    gurau rushte na kashcana 
     
    guro hitam hi karttavyam
    mano vakkaya-karmabhih
    ahitacaranad devi
    vishthayam jayate krimih 
     
    Indeed, 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. 
     
     
     
    51-52
    sharira-vita-pranaish ca
    shri-gurum  vañcayanti   ye 
    krimikitapatangatvam
    pratnuvanti na samshayah 
     
    mantra   tyagad bhaven mrityur
    guru-tyagad daridrata 
    guru-mantra parityaga
    drauravam   narakam  vrajet 
     
    By 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.
     
    53-54
    gurvartham    dharayed deham
    tad artham    dhana-marjayet
    nija-pranan parityajya
    gurukaryam samacaret 
     
    guruktam parusham vakyam
    ashisham  paricintayet
    tena santadito vapi
    prasadamiti samsmaret 
     
    Bear 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. 
     
     
    55-56
    bhogya bhojyani vastuni
    guruve ca samarpayet
    tac cesham iti sañcintya
    canubhuyat kuleshvari 
     
    gurvagre  na  tapah  kuryan
    nopavasavratadikam
    tirthayatram na kuryac ca na
    snayad atma-shuddhaye 
     
    Whatever 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. 
     
     
    57-58
    na viyogam  guroh kuryat
    yushmado naiva  bhashayet
    rinadanam  tathadanam
    vastunam   kraya-vikrayam 
    na kuryad gurubhih sarddham
    shishyo bhutva kathañcana 
     
    na   kuryan nastikair vadam
    sambhashanam apishvari
    vilokya durato gaccen
    nasita saha taih kvacit 
     
    To 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.
     
     
    59-60
    gurau    sannihite   yastu
    pujayed anyam ambike
    sa yati narakam ghoram
    sa puja nishphala bhavet 
     
    shirasa  na  vahedbharam
    guru-padabja-dharina
    tadajñaya tu karttavyam
    ajña-rupo guruh smritah 
     
    When 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.
     
     
    61-62
    mantragamadyam anyatra
    shrutam  yasmai  nivedayet
    gurvajñaya tu grihniyat
    tan nishiddham vivarjayet 
     
    svashastroktam rahasyartham
    na vaded yasya kasyacit
    yadi bruyat  sa  samayac-
    cyuta  eva  na  samshayah 
     
     
    What 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.
     
    63
    advaitam   bhavayen nityam
    na  dvaitam  guruna   saha 
    atmavat sarvabhutebhyo
    hitam kuryat kuleshvari 
     
    Feel always one with the Guru and not as another; and do good to all as your own.
     
    64-65
    atmartha-manasad bhavaih
    shushrusha  syac catuvidha
    shushrushaya dhiya devi
    shishyah santoshayed gurum 
     
    pade pade ’shvamedhasya
    phalam  prapnoty asamshayah
    shushrushanaparo    yastu
    guru-deva-mahatmanam 
     
    Service 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. 
     
    66-67
    kevalam guru-shushrusha
    tvat kripakarini priye
    sad-bhakti-sahita cet sa
    sarva-kama-phalaprada 
     
    kshiyante sarva-papani
    varddhante  punyar ashayah
    sidhyanti sarva-karyani
    guru-shushrushaya priye 
     
    Such 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. 
     
     
     
    68-69
    yad  yad atmahitam  vastu
    tat tad dhitam upacaret 
    guru-devarcako yastu
    tasya punyam na ganyate 
     
    bhaktya vittanusarena
    gurum uddishya yat kritam 
    alpe  mahati va  tulyam
    punyam adhya-daridrayoh 
     
    Whatever 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. 
     
     
    70
    sarva-svam api yo  dadyad
    gurau  bhakti-vivajitah
    shishyo na phalam apnoti
    bhaktir eva hi karanam 
     
     
    Even 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. 
     
    71-72
    yasmin dravye guror asti
    spriha nanubhavet tu tat
    avashyam yadi  vañca  syad
    anubhuyat tadajñaya 
     
    yastilarddham   tad arddham   va
    guru-svamupajivati
    lobhan mohat sa pacyeta
    narake ca trisaptake 
     
    If 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.
     
     
    73-75
    aty alpam hi guror dravyam
    adattam  svikaroti  yah
    sa tiryag yonimapannah
    kravyadairbhakshyate priye 
     
    guru-dravyabhilashi  ca
    guru-strigamanotsukah 
    patitasya kshullakasya
    prayashcittam na vidyate 
     
    ajñabhangor thaharanam
    guror apriya-varttanam
    guru-droham idam  prahur
    yah  karoti  sa  pataki 
     
    Do 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.
     
     
     
    76-78
    svadravya viniyogañ ca
    nanivedya   gurau   caret
    anivedya tu yah kuryat
    sa bhaved brahma-ghatakah 
     
    guroh sthanam sampradayam
    tad dharmam yo vinashayet
    gurubhih sa bahishkaryo
    dandyo vadhyah sa ghatakaih 
     
    guru-kopad vinashah syad
    guru-drohattu patakam 
    vimrityu-gurunindayam
    gurvanishtanmahapadah 
     
     
    Even 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.
     
     
    79
    jived agni-pravishto va
    narah pitavishopi va 
    mrityuh astagato  vapi
    naparadhakaro  guroh 
     
    It 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. 
     
     
    80-81
    yatra shri-guru-ninda syat
    pidhaya shravanembike
    sadyas tasmad vinishkramet
    punarna  shravanam  yatha
    guror nama smaret pashcat
    shravane sa pratikriya 
     
    guru-mitras uhrid dasi
    dasadyan navamanayet 
    na nindedasya samayan
    veda-shastragamadikan 
     
     
    Do 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.
     
     
    82
    guroh    shripadukabhusha
    guru-nama-smritir japah
    gurvajñakaranam  krityam
    shushrusha  bhajanam  guroh 
     
    The sacred sandal of the Guru is the ornament; remembrance of his name is japa; carrying out
    of his commands is duty ; service to him is worship.
     
     
     
    89-90
    upacarena santishthed
    gurvagre neccaya vishet
    mukhavaloki  seveta
    tad uktañca  samacaret 
     
    guruktanukta karyeshu
    nopeksham karayet priye 
    shirasa  yad gurur bruyat
    tat karyam avishankaya 
     
    In the presence of the Guru, stand with due form; do not enter with desire; serve him
    looking at his face; do what he says. 
     
     
    91-92
    nigrahenugrahe vapi
    guruh  sarvasya  karanam
    nirgatam yad guror vaktrat
    sarvam shastram tad ucyate 
     
    guru-karye svayam  shakto
    naparam preshayet priye 
    bahu-bhritya parair bhrityaih
    sahitopyati bhaktiman 
     
    In 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.
     
     
    93-94
    gaccam stishthan svapan jagraj
    japan juhvat prapujayet
    gurvajñam eva   kurvita
    tad agatenantar-atmana 
     
    abhimano na karttavyo
    jati-vidya-dhanadibhih
    sarvada sevayet nityam
    shishyah bhrigur usannidhau 
     
    Whether 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; 
     
    95-96
    kama-krodha-parityagi
    vinitah stuti-bhaktiman
    devi bhumyasane  tishthed
    guru-karyam  samacaret 
     
    svakaryam anyakaryam va
    shishyah svaguru-cittavit 
    guru-parshvagato   namrah
    prasannavadano   bhavet 
     
    be 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. 
     
     
    97-98
    samanyato  nishiddhañca
    tad guror yadi sannidhau
    acaret tasya sarvasya
    doshah kotiguno bhavet 
     
    anadritya guror vakyam
    shrinuyad yah parammukhah 
    ahitam va  hitam  vapi
    rauravam  narakam  vrajet 
     
     
    Should 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.
     
    99-100
    gobrahmana-vadham kritva
    yat papam samavapnuyat 
    tat papam  samavapnoti
    gurvagrenrita-bhashanat 
     
    sthanantaragatacarye
    vyasane  vishame  sthite
    shri-gurum na tyajet kvapi
    tadadishto vrajet priye 
     
    To 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.
     
    101-102
    adhah sthite guravurdhve
    na tishtheta kadacana
    na gacchedagratastasya
    na  tishthedutthite  gurau 
     
    shakti-cchayam sura-ccayam
    guru-cchayam na langhayet
    na teshu kuryat svaccayam
    na svaped gurusannidhau 
     
    When 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.
     
     
    103-104
    bhashanam pathanam ganam
    bhojanam shayanadikam
    anadishto na kurvita
    na cavandana-purvakam 
     
    brahmahatyashatam   kuryat
    gurvajña paripalanat
    vina gurvajñaya shishyau
    vishvasennanya shasanat 
     
    Unless 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.
     
    #2849

    Can I accept any person who teaches tantra as my guru?

    #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 13
     
    38-39
    shri-guruh  parameshani
    shuddha-vesho   manoharah
    sarva-lakshana-sampannah
    sarvavayava-shobhitah 
     
    sarvagamartha-tattva-jñah
    sarva-manta  vidhanavit
    loka-sammohana-karo
    devavat priya-darshanah 
     
    And 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; 
     
    40-41
    sumukhah sulabhah svacco
    bhrama-samshayanvashakah
    ingitakaravit  prajña
    uhapohaviduj jvalah 
     
    antar lakshyo bahir drishtih
    sarva-jño deshakalavit
    ajña-siddhis tri-kala-jño
    nigrahanugraha-kshamah 
     
    of 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;
     
     
    42-43
    vedhako  bodhakah  shantah
    sarva-jiva-dayaparah
    svadhinendriya-sañcara
    shad-varga-vijaya-kshamah      
     
    agra-ganyotigambhirah
    patrapatra-visheshavit
    shiva-vishnu-samah sadhur
    manda-darshana-dushakah 
    capable 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;
     
    44-45
    nirmalo  nitya-santushtah
    svatantro mantra-shaktiman 
    sad-bhakta-vatsalo dhirah
    kripaluh smita-purnavak 
     
    bhakta-priyah  sadodaro
    gambhirah  shishta-sadhakah
    sveshta-deva-guru-jyeshtha-
    vanita-pujanotsukah 
    stainless; 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;
     
    46-47
    nitye naimittike kamye
    ratah karmany anindite
    raga-dvesha-bhaya-kleshad
    ambhahankara-vajitah  
          
    svavidyanushthanarato
    dharmadinam uparjakah
    yadriccalabha-santushto
    guna-dosha-vibhedakah 
    given 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;
    48-49
    stri-dhanadishvanasakto
    duhsanga-vyasanadishu
    sarvahambhava-samyukto
    nirdvandvo   niyatavratah 
     
    alolupo    hyasankalpa-
    pakshapati   vicakshanah 
    vittavidyadibhir mantra-
    yantra-tantrady avikrayi       
    unattached 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; 
     
    50-51
    nihsango nivikalpash ca
    nirnitarthotidhamikah
    tulya-nindastutir mauno
    nirapeksho   niramayah
    ityadilakshanopetah
    shriguruh  kathitah  priye 
     
    yah shivah sarvagah sukshmash
    conmana nishkalovyayah
    vyomakaro hyajonantah
    sa katham  pujyate priye 
    un-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?
     
    52
    ata  eva  shivah  sakshad
    guru-rupam  samashritah
    bhaktya sampujito devi
    bhuktim muktim prayaccati 
     
    Shiva 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.
     

    #2851

    And what about those who assure that a guru is not needed in order to practice tantra?

    #2852
    Kularnava Tantra chapter 13 versse 59-60
     
    shri-gurum   paramam   tattvam
    tishthantam   cakshur agratah 
    mandabhagya na pashyanti
    hy andhah suryam ivoditam 
     
    guruh sada-shivah sakshat
    satyameva na samshayah
    shiva eva gurur no ced
    bhukti mukti dadati kah 
     
    The 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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