*
Therefore worship him, worship his feet,
cherish the sandals which house his feet, the
paduka. Just as the essence of Speech is there
below in the basic centre, muladhara, just as the
lowest in the rung - the sudras and the like - are
the effective instrumentations, similarly in the
Ocean of Kula all knowledge is founded on the
paduka. Remember and cherish this paduka
which yields infinitely more merit than any
number of observances, gifts, sacrifices, pilgrimages,
mantra-japa and rituals of worship. It is
that which, remembered, protects in times
of distress and danger and calamity. Study,
remembrance, knowledge, donations and sacrifices
and worship are truly done by him who
ever remembers on the tip of his tongue the
Mantra of this paduka. Look towards the direction
in which the lotus feet of the Guru lie and
bow to it every day with devotion. There is no
mantra higher than that of the paduka, no god
higher than the Guru, no initiation than that of
the Sakta and no merit higher than the Kula
worship. 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 fulfil,
ment. 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. The beautiful mantra of the paduka
whose root is in the grace of the Guru, loaded
with the fruit of all fulfilment purifies and leads
to the supreme Truth. 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. 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. 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 fulfilment.
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.
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.
Whatever one's station is in life, if he be devoted, DEVOTION TO GURU 79
he is dear to the Lord and as adorable as the
Lord Himself.
The fire of devotion to the Guru burns awayall
taint of bad thought. With devotion even a
cooker of kine is laudable and a learned man
without it is an atheist. 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, "M y Guru is Shiva
Himself who grants liberation and enjoyment",
fulfilment is not far off 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. 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.
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
Guru. The Sruti 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. 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. Neither 80 KULARNAVA TANTRA
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 ? 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. 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.* 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. 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. 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
* The parents give only a human birth in this world,
but the Guru ensures a birth in godhead in this world
and the next. DEVOTION TO GURU 81
a benediction; even a beating from him take as
a gift. 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. 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.
When the Guru is present, do not proceed to
worship another; that worship will prove
fruitless 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.
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. Feel one with the
Guru and not as another; and do good to all as
your own.
Service to the Guru is fourfold: service by
self, service by means, service by honouring,
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 Such service invites the Grace
of the Divine Mother. If service is accompanied
with a happy devotion it brings in its train all
4949-6 82 KULARNAVA TANTRA
fulfilment; the sins dwindl e awa y and merit
grows by leaps and bounds. Whateve r is conducive
to yourself tur n tha t conducive to him.
Service done with devotion according to one's
means ha s th e same merit whethe r little o r
much, whethe r by the rich or th e poor. Even if
you give th e whol e of you r wealt h to the Guru
but without devotion, then the fruit wil l not accrue
to you. For indeed devotion is the onl y cause.
If the Gur u desires an y wealth , do not
partake of it ; whe n necessary a t all do it wit h
his leave If yo u wer e to utilise even a sesamum
quantity or half of it, of wha t belongs to the
Guru, eithe r by greed or delusion, tha t will
fructify in perdition. Do not appropriat e even a
fragment of wha t is his unless it is given to you;
you wil l slide downward s wit h disastrous
consequences Cast not you r ey e on anythin g
that belongs to the Guru. Breaking of his
command , stealth of his wealth , disagreeable
behaviour - thes e ar e treacher y to the Guru, a
great sin. Even you r own wealt h yo u shall utilise
only after offering to the Guru. He wh o
damage s the position of the Guru, his Tradition ,
his Dharma , is to be ostracised by the Gurus; he
merits punishment. Ruin follows from the
anger of the Guru ; sin from treacher y to the
Guru ; bad death from criticism of the Guru ;
catastrophes from the displeasur e of th e Guru.
It ma y be possibl e for a ma n wh o ha s entered
the fir e to remai n alive ; possible also to be alive
after drinkin g poison or even whe n caught in
the hands of Death; but not if he ha s offended
the Guru.
Do not lend you r ea r to an y censur e of the
Guru : wher e such criticism occurs, close you r DEVOTION TO GURU 83
ears, come ou t an d remembe r his name t o
counteract. Do no t disrespect the retinu e of the
Guru ; do not criticise his tradition s - whethe r
based on Vedas or Scripture s or Agama s Th e
sacred sanda l of the Guru is th e ornament ;
remembranc e of his name is japa ; carryin g out
of his command s is duty ; service to him is
worship .
Whil e enterin g the home of the Guru, be
calm of mind, devoted in the extreme ; leave out
you r vehicle, sandals, umbrella , fan and the
like, betel, collyrium and make-up, an d ente r
slowly. Whe n yo u see the sandals of the Guru,
his seat, cloth, vehicle, umbrell a an d fan, bow to
them but do not desir e them for yourself. In
the presence of th e Gur u of the yogins, and in
great centre s of realization and pilgrimag e and
Ashrams, tak e car e to avoid washin g of feet,
bathing, anointin g wit h oil, cleansing of teeth,
micturition, vomiting , shaving, sleeping, sex,
conspicuous sitting, hars h speech, ordering,
laughter, weeping, loosening of th e hair, of the
turba n and the cloak, nudity, stretching of the
legs, debate, acrimony , casting of blame , contortion
of the body, producing of musica l notes
from the body, strikin g of th e hands, dice,
amusements, bouts of wrestling an d the like and
dancing. The y brin g the curs e of th e Deity.
In the presenc e of the Guru, stand wit h due
form; d o not ente r wit h desire ; serve him
looking a t his face ; do wha t he says. In the
service of the Gur u - whethe r expressed or unexpressed
by hi m - do not bo unmindful ; honou r
whole-heartedly wha t he says an d do it withou t
questioning. Th e Gur u is the cause of all checks
and all sanctions. Wha t come s out of his mout h 84 KULARNAVA TANTRA
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.
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; 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. Should you do anything
in the presence of the Guru what is
normally prohibited, it is extremely blameworthy.
Do not, out of disregard, hear with the
face turned away what the Guru says, whether
it is beneficial or otherwise. 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. 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. 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. DEVOTION TO GURU 85
Bow down with devotion, hold the palms together
and stand up. Thereafter, bowing down
move out of his residence on foot. Never sit on
the same seat as the Guru with his colleagues. Do
not be seated in the presence of the Deity and the
Guru. The highest seat shall be given to the Guru
and good seats to the elders; to the younger
give the alloted seats and to others the same as
yours. Whether you are endowed with class,
learning, or wealth, seeing the Guru from afar,
prostrate yourself with joy and circumambulate
around him thrice. Observe due priorities of
the Guru and the Guru's Guru etc in offering
your obeisances. Give due honour to the elders.
In the presence of the great Guru, bow to
your own Guru mentally.
Bow to everything, from the Divine to a
blade of grass, as to the Guru, but do not bow as
to God to the idol made of iron or earth. Three
prostrations to the Guru, one to the elders,
joining of palms to the honoured, to the rest
verbal greetings. Bow to the Gods, the Guru,
the Teachers of the Kula, the old in know ledge,
the rich in tapas, the highly learned, those who
are steadfast in their Dharma. Do not bow to
the hated of women, cursed by the Guru, the
learned heretic, the dunce, the doer of wrong,
the ingrate, the transgressor of the ordained
steps (ashramas) in life. While staying in the
same place, should you eat food without offering
to the Guru, that becomes impure. Staying in
the same place, prostrate before the Guru thrice,
during the three sandhyas. If you are away,
prostrate as prescribed.*
* the occasions and periods varying with the distance. 86 KULARNAVA TANTRA
Do not approach royalty, the Deity and the
Guru empty-handed. Offer in the measure of
your capacity, fruit, flower, cloth and the like.
Regard the Shakti of the Guru, the Guru's
son, his elder brother as the Guru himself. The
knower of the self shall look after the younger
brother of the Guru as his own son. Bow to the
Teacher of the Kula, to the eldest and the
youngest of the Guru, to one who is almost like a
Guru, as to your own Guru. Elder in the sacrifices,
elder in order, elder in Kula, the eldest of
the Guru's sons, these are the four elders.
Respect them in that order, in the prescribed
manner.
To the elders like your father, mother and
other worthy relations, express your sentiment
by getting up, prostration and so on But should
you pose to be a teacher yourself, then these
acts become ill of you.
Attained to the status of the Lord, pati, do
not bow down to any in the grade of the animal,
pasu He who attains to the status of the Guru
by meditation on the Mantra of the Padukat
he
is to be esteemed as the Guru.
Therefore worship him, worship his feet,
cherish the sandals which house his feet, the
paduka. Just as the essence of Speech is there
below in the basic centre, muladhara, just as the
lowest in the rung - the sudras and the like - are
the effective instrumentations, similarly in the
Ocean of Kula all knowledge is founded on the
paduka. Remember and cherish this paduka
which yields infinitely more merit than any
number of observances, gifts, sacrifices, pilgrimages,
mantra-japa and rituals of worship. It is
that which, remembered, protects in times
of distress and danger and calamity. Study,
remembrance, knowledge, donations and sacrifices
and worship are truly done by him who
ever remembers on the tip of his tongue the
Mantra of this paduka. Look towards the direction
in which the lotus feet of the Guru lie and
bow to it every day with devotion. There is no
mantra higher than that of the paduka, no god
higher than the Guru, no initiation than that of
the Sakta and no merit higher than the Kula
worship. 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 fulfil,
ment. 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. The beautiful mantra of the paduka
whose root is in the grace of the Guru, loaded
with the fruit of all fulfilment purifies and leads
to the supreme Truth. 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. 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. 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 fulfilment.
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.
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.
Whatever one's station is in life, if he be devoted, DEVOTION TO GURU 79
he is dear to the Lord and as adorable as the
Lord Himself.
The fire of devotion to the Guru burns awayall
taint of bad thought. With devotion even a
cooker of kine is laudable and a learned man
without it is an atheist. 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, "M y Guru is Shiva
Himself who grants liberation and enjoyment",
fulfilment is not far off 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. 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.
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
Guru. The Sruti 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. 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. Neither 80 KULARNAVA TANTRA
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 ? 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. 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.* 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. 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. 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
* The parents give only a human birth in this world,
but the Guru ensures a birth in godhead in this world
and the next. DEVOTION TO GURU 81
a benediction; even a beating from him take as
a gift. 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. 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.
When the Guru is present, do not proceed to
worship another; that worship will prove
fruitless 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.
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. Feel one with the
Guru and not as another; and do good to all as
your own.
Service to the Guru is fourfold: service by
self, service by means, service by honouring,
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 Such service invites the Grace
of the Divine Mother. If service is accompanied
with a happy devotion it brings in its train all
4949-6 82 KULARNAVA TANTRA
fulfilment; the sins dwindl e awa y and merit
grows by leaps and bounds. Whateve r is conducive
to yourself tur n tha t conducive to him.
Service done with devotion according to one's
means ha s th e same merit whethe r little o r
much, whethe r by the rich or th e poor. Even if
you give th e whol e of you r wealt h to the Guru
but without devotion, then the fruit wil l not accrue
to you. For indeed devotion is the onl y cause.
If the Gur u desires an y wealth , do not
partake of it ; whe n necessary a t all do it wit h
his leave If yo u wer e to utilise even a sesamum
quantity or half of it, of wha t belongs to the
Guru, eithe r by greed or delusion, tha t will
fructify in perdition. Do not appropriat e even a
fragment of wha t is his unless it is given to you;
you wil l slide downward s wit h disastrous
consequences Cast not you r ey e on anythin g
that belongs to the Guru. Breaking of his
command , stealth of his wealth , disagreeable
behaviour - thes e ar e treacher y to the Guru, a
great sin. Even you r own wealt h yo u shall utilise
only after offering to the Guru. He wh o
damage s the position of the Guru, his Tradition ,
his Dharma , is to be ostracised by the Gurus; he
merits punishment. Ruin follows from the
anger of the Guru ; sin from treacher y to the
Guru ; bad death from criticism of the Guru ;
catastrophes from the displeasur e of th e Guru.
It ma y be possibl e for a ma n wh o ha s entered
the fir e to remai n alive ; possible also to be alive
after drinkin g poison or even whe n caught in
the hands of Death; but not if he ha s offended
the Guru.
Do not lend you r ea r to an y censur e of the
Guru : wher e such criticism occurs, close you r DEVOTION TO GURU 83
ears, come ou t an d remembe r his name t o
counteract. Do no t disrespect the retinu e of the
Guru ; do not criticise his tradition s - whethe r
based on Vedas or Scripture s or Agama s Th e
sacred sanda l of the Guru is th e ornament ;
remembranc e of his name is japa ; carryin g out
of his command s is duty ; service to him is
worship .
Whil e enterin g the home of the Guru, be
calm of mind, devoted in the extreme ; leave out
you r vehicle, sandals, umbrella , fan and the
like, betel, collyrium and make-up, an d ente r
slowly. Whe n yo u see the sandals of the Guru,
his seat, cloth, vehicle, umbrell a an d fan, bow to
them but do not desir e them for yourself. In
the presence of th e Gur u of the yogins, and in
great centre s of realization and pilgrimag e and
Ashrams, tak e car e to avoid washin g of feet,
bathing, anointin g wit h oil, cleansing of teeth,
micturition, vomiting , shaving, sleeping, sex,
conspicuous sitting, hars h speech, ordering,
laughter, weeping, loosening of th e hair, of the
turba n and the cloak, nudity, stretching of the
legs, debate, acrimony , casting of blame , contortion
of the body, producing of musica l notes
from the body, strikin g of th e hands, dice,
amusements, bouts of wrestling an d the like and
dancing. The y brin g the curs e of th e Deity.
In the presenc e of the Guru, stand wit h due
form; d o not ente r wit h desire ; serve him
looking a t his face ; do wha t he says. In the
service of the Gur u - whethe r expressed or unexpressed
by hi m - do not bo unmindful ; honou r
whole-heartedly wha t he says an d do it withou t
questioning. Th e Gur u is the cause of all checks
and all sanctions. Wha t come s out of his mout h 84 KULARNAVA TANTRA
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.
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; 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. Should you do anything
in the presence of the Guru what is
normally prohibited, it is extremely blameworthy.
Do not, out of disregard, hear with the
face turned away what the Guru says, whether
it is beneficial or otherwise. 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. 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. 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. DEVOTION TO GURU 85
Bow down with devotion, hold the palms together
and stand up. Thereafter, bowing down
move out of his residence on foot. Never sit on
the same seat as the Guru with his colleagues. Do
not be seated in the presence of the Deity and the
Guru. The highest seat shall be given to the Guru
and good seats to the elders; to the younger
give the alloted seats and to others the same as
yours. Whether you are endowed with class,
learning, or wealth, seeing the Guru from afar,
prostrate yourself with joy and circumambulate
around him thrice. Observe due priorities of
the Guru and the Guru's Guru etc in offering
your obeisances. Give due honour to the elders.
In the presence of the great Guru, bow to
your own Guru mentally.
Bow to everything, from the Divine to a
blade of grass, as to the Guru, but do not bow as
to God to the idol made of iron or earth. Three
prostrations to the Guru, one to the elders,
joining of palms to the honoured, to the rest
verbal greetings. Bow to the Gods, the Guru,
the Teachers of the Kula, the old in know ledge,
the rich in tapas, the highly learned, those who
are steadfast in their Dharma. Do not bow to
the hated of women, cursed by the Guru, the
learned heretic, the dunce, the doer of wrong,
the ingrate, the transgressor of the ordained
steps (ashramas) in life. While staying in the
same place, should you eat food without offering
to the Guru, that becomes impure. Staying in
the same place, prostrate before the Guru thrice,
during the three sandhyas. If you are away,
prostrate as prescribed.*
* the occasions and periods varying with the distance. 86 KULARNAVA TANTRA
Do not approach royalty, the Deity and the
Guru empty-handed. Offer in the measure of
your capacity, fruit, flower, cloth and the like.
Regard the Shakti of the Guru, the Guru's
son, his elder brother as the Guru himself. The
knower of the self shall look after the younger
brother of the Guru as his own son. Bow to the
Teacher of the Kula, to the eldest and the
youngest of the Guru, to one who is almost like a
Guru, as to your own Guru. Elder in the sacrifices,
elder in order, elder in Kula, the eldest of
the Guru's sons, these are the four elders.
Respect them in that order, in the prescribed
manner.
To the elders like your father, mother and
other worthy relations, express your sentiment
by getting up, prostration and so on But should
you pose to be a teacher yourself, then these
acts become ill of you.
Attained to the status of the Lord, pati, do
not bow down to any in the grade of the animal,
pasu He who attains to the status of the Guru
by meditation on the Mantra of the Padukat
he
is to be esteemed as the Guru.
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