The Bhavanopanishad says: `shrI guruH sarvakAraNabhUtA shaktiH' – The auspicious master is the all-causative power. The Guru, (the word derived from root `gri', is one who instructs religious lore to a student – gR^iNAti upadishati vedAdi shAstrANi. He is the one who is adored because of his greatness in wisdom or austerity – gIryate stUyatesaumahattvAt j~nAna tapo vR^iddhatvAt. Another explanation takes the first syllable, `gu', to mean ignorance or darkness, and the second, ru, to mean its removal or destruction – gustvandhakAraH syAdrukArastannivArakaH; and hence the Guru signifies one who, regulating from within, helps destroy the ignorance which binds the student to the transmigratory cycle – girati aj~nAnaM antaryAmi rUpeNa, avidyAM nAshayati. Alternately, `gu' is made to signify reality, and `ru' knowledge thereof – gukAraH saditi prokto rukAro j~nAnavAchakaH.
While the Vedic tradition takes `Guru' in the sense of preceptor or elder (as, example, Manu, 4, 162, where three persons are looked upon as Gurus: preceptor, father and mother cf. also Vishnusmriti, 32, 1). The Tantra Shastra distinguishes between the preceptor (Shiksha Guru), who imparts scholastic wisdom, and the master (Diksha Guru), who communicates mystic power, which brings about the intuitive and all-penetrating wisdom. The Vedic tradition also had the notion of initiation (e.g., the rite of Upanayana, cf. Yajnavalkya Smriti 1, 34; and Diksha, Taittariya Samhita 6, 1, 1, 1, Shatapatha Brahmana 7, 3, 12, Aitareya Brahmana 1, 4, 10 etc.), which was a magical rite in the nature of necessary prelude to the acquisition of scriptural knowledge.
The Vedic passages also contain the mystic import of the sacred words imparted by a competent master (e.g., mantra as related to manman, Rig Veda, 1, 147, 4; mantro guruH punarastu so asmai). But the integration of the idea of imparted knowledge with the acquirement of power was characteristically Tantric in origin. The Shastras attach great importance to the role of Guru in the spiritual career of an aspirant. His guidance is considered altogether indispensable, for the knowledge acquires power only when communicated by him. He is not only a `giver of the powerful mantra' (mantra data) but he protects the disciple from all impediments to the continuing power of this mantra by his vigilance and grace. The concept of initiation involves this sustained influence of the master.
The Kularnava Tantra says:
vinA dIkShAM na mokShaH syAduktaM shivashAsane |
sA cha na syAdvinAchAryaM ityAchAryaparamparA ||
`Without initiation, there can be no release from the phenomenal bondage; and there can be no initiation without a master. Hence the succession of masters'.
In the Indian word for initiation – `Diksha', the first syllable (di) signifies the imparting of the true import of knowledge – dIyate j~nAna sadbhAvaH. The second one (ksha) indicates the destruction of all impediments to progress – kShIyate pApasaMchayaH. In texts like Shatapatha Brahmana (11, 2, 1, 1), a man is said to have three births: the first, when he is delivered from his mother's womb; the second, when he begins to perform the prescribed rituals and acquire knowledge; and the third, when he dies and is consigned to fire. The word Diksha is cognate with the root `dAH' (to burn), and signifies the desire to burn. By being burnt, one is not only cleansed, but assumes a better state of existence.
The Shastras speak of Diksha as rebirth. Under the powerful impact of initiation, the ordinary constitution of the aspirant is transformed into an extraordinary assemblage of bodily and mental energies. There are several kinds of initiations depending on how the master's power is communicated; and accordingly the masters also differ.
Initiation by physical touch (Sparsha Diksha) is considered the lowest of initiations. The Guru placing his hand or feet on the disciple accomplishes this. Initiation by the word of mouth (Vag) is higher than that; initiation by a mere look (drk) still higher; and initiation by penetrating into the very being of the aspirant (Mahavedha) highest. It is extremely difficult indeed to come across the master who can accomplish the last type of initiation; only the fortunate aspirants get access to such a Guru. the initiation that he gives is called `Poornabhisheka' – the perfect consecration. Without the Mahavedha, the Poornabhisheka remains a mere ritual of sprinkling water. Though some gurus are capable of giving Sparsha Diksha, it is wrong to term it as Poornabhisheka. What does not involve Mahavedha can never be termed Poornabhisheka.
The guru who accomplishes this last initiation is hailed as `Sri Guru' or `Sri Natha', the honorific prefix `Sri' suggesting unrivalled excellence and perfect prosperity of transcendental bliss when all restraining and limiting factors are overcome. The aspirant regards the Guru from whom he has received the last initiation as a veritable godhead, indeed as superior to Gods.
The Rudrayamala says (2, 65):
guruH pita gururmAtA gururdevo gururhariH |
shive ruShTe gurustrAtA gurau ruShTena kashchana ||
`Should the Lord be wrathful against you, the Guru will guard you; but if the Guru himself is displeased with you, no one can save you'.
The kularnava Tantra says (2, 45):
gurau manuShyabuddhiM cha mantre chAkSharabuddhikAM |
pratimAsu shilAbuddhiM kurvANo narakaM vrajet ||
`One should not look upon his master as a mere human being, nor the mantra that he gives as merely words. A person who does this, or commits the mistake of looking upon an idol (devatA vigraha) as a mere stone, will certainly go to hell'.
The master's divine character is emphasized by the prescription that as soon as one gets up from his bed in the morning, he should meditate on the sacred feet of his own master (Guru pAdukAnusandhana). This he must do even before he thinks of his chosen deity. And during the formal worship of the Srichakra, the ritual of Nyasa involves identifying the midmost point of the sacred design (Bindu) as Sridevi herself, and visualizing behind her `the three-fold currents of the masters' – ogha traya. The master is precious inasmuch as he can metamorphose an ordinary and even indifferent individual into an eager aspirant, by percepts, counsel and arguments. The Bodha sAra says: `Even a common flower can be transmuted by the Guru into a lovely lotus; and having thus transmuted, the master also shines upon it like the welcome sun to help the bud open up in all its glory, instantaneously'.
The spiritual awakening of the spiritual aspirant is an important event. It involves three details which need to be integrated: the master, the mantra and the chosen deity, in addition to the aspirant's own self in which the identification must be accomplished. The sacred word acquires its sanctity and power only when the master correctly and willingly communicates it.
The Rudrayamala says:
gurUpadeshAt tadgamyaM nanyathA shAstrakoTibhiH.
`The mantra has to be received and learnt from the Guru directly. It cannot be picked and learnt even from crores of Shastras'.
The tantras clearly warn that a mantra, which is simply picked from a book, when practiced, creates havoc instead of doing good. The mystic evocation of the deity in front of the aspirant is achieved only by the proper employment of the sacred word. The final upliftment of the aspirant is possible only by the grace of the deity thus evoked.
The Shastras frequently stress on the identity of the Guru with the deity, the mantra and the devotee's own self. It is told in the Shastras:
mantrarUpA bhaveddevI devIrUpo gururbhavet |
gururUpo bhavedAtmA AtmarUpI manurbhavet ||
`The Goddess acquires the form of the sacred word; the sacred word assumes the form of the master; the master acquires the form of the devotee's self; and the devotee, while employing the sacred word, becomes the sacred word'. The Parananda Sutra (38) prescribes that one must contemplate on the idea that the master is higher than everything; that the sacred word is higher than the master; that the deity is higher than the sacred word; and that one's own transcendental self is higher than the deity.
The three details mentioned above (viz., the master, the sacred word and the chosen deity) are in fact one. The Sundari Tapinyupanishad says:
yathA ghaTashcha kalashaH kumbhashchaikArthavAchakAH |
tathA mantro devatA cha gurushchaikArthavAchakAH ||
'Even as the words pot, jar and pitcher mean the same thing, so the mantra, the deity and the Guru are essentially the same'. The mantra symbolizes the mind, the deity stands or the prana and the Guru represents the atman. The Shastras prescribe the union of the mind and the prana in order to realize the inner self (Parashurama Kalpasutra). It is important that the mind must be cleansed and strengthened before; it can become the effective means of realization. Devotion to the human master is in this context meant to purify the mind and fortify it with the spirituality of the master.
But the master is in reality, one's own inner self that regulates the mind, and not outside the aspirant. That is why the aspirant is asked to meditate upon the Guru in the Ajna Chakra; the Guru as the regulating principle (Aj~nApaka) is said to reside there, and his function of awakening the aspirant takes place at this Chakra.
It is significant that the Guru, who is the sole means to self-realization, is equated with the aspirant's goal viz., supreme and transcendental reality, in its reflective aspect or energy dynamics (Vimarsha Shakti – Yogini Hridaya Dipika). As per the tantras, the two aspects are not in reality distinct. The customary invocation to the Guru, prescribed in Tantraraja Tantra (1, 96-100) illustrates the role the Guru plays in the aspirant's spiritual unfoldment:
"The guru is the Lord, master, Shiva himself. he assumes numerous forms for the sake of transmitting the liberating wisdom. He is ever new, and he consists of nine aspects; but his transcendental form is only one. He is the sun that tears asunder the darkness of all ignorance; he is a mere mass of consciousness. He is free, the highest; but his mercy constitutes his form. However, he yields to his devotees and to the mature folk. He is the sense of discrimination in all men of discrimination; he is the expression in all modes of expression; he is the light in all things that shine; and he is the knowledge in all-knowing mortals. The devotee seeks his own mind to be the guru's seat".
It does not, however, mean that the Guru is a mere abstract conception. The devotee is very much committed to a human Guru, with whom he has personally come into contact in the transactional world. the guidance that he gets from the master is by no means imaginary; it is concrete and practical. While the Guru is an individual, he also symbolizes the theme of personal transmission of the secret of realization in a succession of masters. This succession is known as Sampradaaya, which is defined in the Shastras as whispering into the ears of the prepared disciple the highest truth so as to awaken him spiritually. The never-failing successive transmission of the wisdom constitutes the tradition, the origin of which goes back to the moment when creation took place.
The purpose of this transmission is to finally awaken the aspirant (mahAbodha rUpa) to the truth beyond space, time and forms. The human guru represents this hoary tradition; and he is the contemporary master, who has descended in a unbroken line of masters beginning with Shiva himself. He not only reveals to the aspirant the transcendental reality, but helps him realize his own essential reality (swArtha paramArtha prakaTanaparo guruH). The Tantra tradition not only explains the evolution, proliferation and projection of the phenomenal world of the thirty-six categories alongside the entire world of verbal expressions, but also teaches the utter unity of all presentations in the transcendental consciousness (parA prakAsha).
The power of the mantra consists in its evocation of the perfect awareness of the subjective factor, and thus it helps in the realization of unity. The realization of the unity of the aspirant's real nature i.e. atman, the power of phenomenal projections – Shakti, and the principle of pure consciousness – Shiva, is first accomplished by the Guru, and then communicated to the disciple (gurorgurutarA shaktiH guruvAkyagatA bhavet – trishrabhairava Tantra). In this sense, the guru is regarded as identical with tradition. The power of tradition, which is greater than the individual master, finds expression in his teaching. The guru sampradaaya began with the First Master – Adinatha, Mahakala, who is in the nature of the primordial shadow cast by the all-pervasive principle of pure consciousness – Shiva at the moment of creation. He is described as the mental emanation of Shiva. When he got formed, the power of the parental Shiva descended into him. This descent of power called Shaktipata is the origin of Guru principle. The projection of the phenomenal world, which binds the devotee, and the presentation of the sacred mantra, which releases the devotee, was coeval. The succession of masters from Mahakala till our own day symbolizes the transmission of the liberating wisdom, which is ageless. This is expressed clearly in Kaulopanishad, Kulasadbhava Tantra and Kulachudamani Tantra:
AdinAtho mahAdevi mahAkAlo hi yaH smR^itaH |
guruH sa eva deveshi sarvamantreShu tatphalA ||
Each Guru represents Mahakala, the original giver of the liberating mantra. the Malini Tantra says:
sa gururmatsamaH prokto mantravIryaprakAshakaH.
Here, the guru is identified with the primordial revealer of the potency of the mantra. And owing to the potency of the mantra, the four-fold values of life (Purusharthas, viz., dharma or virtuous living, Artha or wealth, Kama or enjoyment and Moksha or final liberation) are accomplished. The master who reveals and transmits this source of all achievements with regard to phenomenal welfare and spiritual beatitude is looked upon as the `means' (upAya). Hence the aphorism in Shiva sutra (2, 6): gururupAyaH.
It is precisely in this sense that the very first sentence of the Bhavanopanishad describes the master as the source energy for all accomplishments. Tantraraja Tantra (35, 1) says: gururAdyA bhavecChaktiH.
The master is also the ultimate cause of all phenomenal process, when he is identified with the category of Shakti. It may be recalled that in the Tantra system, the universe consisting of thirty-six categories evolves in three strands, originating from Para Samvit or the pure being (Sat), devoid of all limitations, differentiations, obstructions, inclinations and urges. The Para Samvit is, therefore, represented as a point devoid of dimensions, as a bindu. From this emanate the principle of subjective consciousness (as `I' or Aham) known as `Shiva' (symbolizing the chit aspect) and the principle of objective consciousness (as `this' or `idam'), known as Shakti (symbolizing the ananda aspect). The two principles are in reality, one; undifferentiated and unmanifest in the Para Samvit.
However, in the phenomenal context, the Shiva principle is the first evolute, followed by Shakti, which has three modalities of energy viz., inclination or Iccha, awareness or Jnana and action or Kriya. The modality of Iccha initially occurs as the principle of Sadashiva (or Sadakhya, where the first experience of individuated being is had), involving the dichotomy between the `I' and `This', with emphasis on the subjective aspect of experience; the modality of `awareness' occurs initially as the principle of Ishwara (Lord of the phenomenal presentation), with emphasis on the objective aspect of the `I-This' dichotomy. And the modality of Kriya manifests originally as Suddha Vidya (true or pure knowledge), representing complete recognition of the dichotomy involved in all experience, without emphasis either on the subjective or on the objective aspect. While the modality Ishwara first becomes aware of `this' and subsequently of the `I', the modality Suddha Vidya first becomes aware of the `I' and subsequently of the `this', thus occasioning movement. But Suddha Vidya is characterized by the basic awareness that the `I-ness' and the `This-ness' are identical, while it is distinguished by Maya which sees as them as distinct (refer Setubandha of Bhaskaracharya for more details).
These five categories constitute the pure path or the Suddhadhva, characterized by the modalities of consciousness only. The Para Samvit thus acquires fivefold powers enduring (Nitya) as consciousness (Shiva); pervasive (vyApaka) as bliss (Shakti); complete, ever content, omniscient, omnipotent and of the nature of pure knowledge. Their original direction is towards non-differentiation and unity. Owing, however, to the influence of the primordial veiling power Maya Shakti, which represents the complete separation of the `I-ness' (ahanta) and `This-ness' (idanta), and thus a negation of Suddha Vidya, these five characteristics get limited or contracted (and hence the expression Kanchuka). Endurance becomes limited and defined by the time factor (kAla); pervasion gets defined by spatial restriction (niyati); completion becomes specified by individual desires (raga), omniscience is particularized by circumscribed aspects of knowledge (vidyA), and omnipotence is limited by restricted activity (kalA).
These five modes of contraction are fundamentally aspects of consciousness and pure in their nature, but are subject to the impact of the principle of obscuration (Maya) which is inert and impure. Therefore, the group of these five modes is called the pure and the impure path (suddhAshuddhAdhva), which is the second strand of evolution. Here, the split between the `I' and the `This' becomes complete.
The third strand of evolution consists of twenty-six categories, all of them representing the impure path or ashuddhAdhwa, and characterized by non-consciousness. The Maya Shakti is the fundamental principle operating here, and the entirety of phenomenal transactions is occasioned by it. The categories, besides the power of obscuration, under this head are the twenty-five categories postulated in the Sankhya system. The five bare details or Tanmatras (form, taste, sound, smell and touch), and the five formed elements or Mahabhutas (earth, water, air, fire and Akasha), the five cognitive organs or Jnanendriyas (eyes, ears, nose, tongue and skin), and the five organs of action or Karmendriyas (organs of locomotion, speech, prehension, elimination and reproduction), the mind (manas), the ego (Ahamkara), the potential but unformulated awareness (mahat), the primordial nature (Moola Prakriti), and the individuated being (Purusha). The last two categories represent the objective and subjective counterparts of the dichotomy inherent in phenomenal experience.
Thus, the universe is composed of five categories in the `pure' strand (symbolizing percipient consciousness), twenty-six in `impure' strand (symbolizing the presentational world of inert matter), and five in the `mixed' strand (symbolizing the presentational aspect of the transaction between the two extreme categories mentioned above), altogether making thirty-six. This entire phenomenal context is the projection of the principle of universal energy, the second evolute representing bliss of pure and transcendental consciousness or Para Samvit. It is undistinguished in its essence from the first evolute viz., the principle of universal awareness (Shiva-Shakti).
However, the universal dynamics is better understood by referring to the causative principle as power or energy, which is here identified with the idea of `Guru'. Finally, the grace of the guru is the foundation for all efforts on the part of the aspirant. When the texts prescribe that one must concentrate upon the identity of one's own self with the Guru, and with Shiva, they insist that the aspirant must be devoted to the master. The reason is that a mere kindly look from the master is capable of rending asunder all the obstacles on the aspirant's path and revealing before the aspirant instantaneously the real nature of all phenomenal projection.
Srividya is highly secretive in nature and has to be received directly from the preceptor. The Yogini Hridaya says: `karNAt karNopadeshena samprAptamavanItalam – 1, 3 (from ear to ear, this knowledge has been propagated by the lineage of realized masters on this earth). The guru is the sole person who is eligible to transfer this knowledge to the disciple. The Divya, Siddha and Manava gurus have propagated this secret knowledge strictly in this way, taking care to never reveal it to the ineligible. The details of people ineligible to receive this knowledge are described in the same text (1, 4):
na deyaM parashiShyebhyo nAstikebhyo na cheshwari |
na shushrUShalasAnAM cha naivAnarthapradAyinAM ||
`This secret knowledge should never be revealed to another Guru's disciple, an atheist, a person who is lazy in serving the Guru and the one who is greedy for money'. `Parashishya' is one who has been initiated into another Guru Sampradaaya, has learnt the inner secrets of that particular sampradaaya and more importantly, has had the Poornabhisheka in that sampradaaya. Even an aspirant should never approach another Guru for knowledge once he has had Poornabhisheka from a Guru (labdhvA kulaguruM samyak na gurvantaramAshrayet' – Kularnava Tantra 13, 130). The same scripture says: pUrNabhiShekakartA yo gurustasyaiva pAdukA – the aspirant may have received instruction from many Gurus prior to Poornabhisheka, but the person who performs his Poornabhisheka is considered as his Guru. It is his Paduka that has to be uttered in Japa and Varivasya. The guru is instructed by the Shastras to carefully observe the shishya for a period at least six months and then reveal the sacred knowledge of Srividya, if the aspirant is found eligible.
The kularnava Tantra describes the glory of Sri Guru Paduka Mahamantra, which consists of the six Pranavas, the three Hamsa Bijas, the Khechari Bija, the Navanatha Bija, the prAsAda parA Bija, the Viloma Navanatha Bija, the parA prAsAda Bija, the Purnabhisheka Yoga Diksha title of the Guru and the Paduka dashAkSharI Mahamantra. The remembrance of this Mahamantra is greater than crores of mantra Japa, visiting crores of Tirthas and worshipping crores of deities. In times of great danger, disease, fright and sin, the very remembrance of the Paduka saves the aspirant. A single remembrance of this mantra frees one from all sins committed knowingly or unknowingly. A person should chant the great mantra at all times, without bothering if he has taken bath, applied BhasmA etc.
Tripurarnava Tantra, which summarizes the best of all Srikula Tantras, describes Diksha in the following words: A disciple should take refuge under the holy feet of the Guru and obtain Diksha from him. Without the process of Diksha, no Shakti Sadhana is possible. It is Lord Shiva himself who assumes the form of the human Guru to uplift souls. An eligible Guru is one who is calm, composed, devoid of lust, greed, anger, passion, attachment, pride and jealousy, and the knower of all scriptures. A guru is said to be the greatest, even if he lacks the above-mentioned qualities, if he is firmly established in the knowledge of the Self.
One should always examine the Varna and Ashrama of the Guru while obtaining Diksha. A person belonging to the first Varna should never approach a Guru of a lower Varna for Diksha. By doing so, both the Guru and Shishya become sinners. Diksha obtained from a lady is thousand times greater than that obtained through a male Guru. Diksha obtained from one's own mother is more hundred times more powerful than that obtained from anyone else. Whether young or old, knowledgeable ladies should always be respected. The shishya should first please the Guru with his selfless service and gifts. On an auspicious occasion, the Diksha Samskara has to be performed. On the previous day of the Diksha, the shishya should perform his Nitya Karmas, take the blessings of the family deity, Gurus and Elders, and after performing a detailed Sankalpa, should worship Ganesha for the removal of all obstacles. He should then perform Punyaha and perform nAndI ShrAddha as per the Tantric mode or as per one's own shAkhA. He should then feed four Brahmanas. He should convey his gratitude to the Guru by offering him gifts and Dakshina. Only a person who has undergone the sacred ceremony of Poornabhisheka is eligible to chant Maha Shodashi, Maha Paduka and Maha Maha Paduka. Before the Poornabhisheka, the Guru should perform the following Dikshas on the shishya: varNamayI, kalA, vAk, Sparsha, drik, mantrI, shAmbhavI and vedha.
The knowledge of Shaambhava Mahavedha is restricted to very few Gurus. Very fortunate ones can only obtain this Supreme Diksha. The main mantras should be given during the Diksha. The other mantras can be communicated later to the shishya. A person who has obtained Maha Maha Paduka (or ucchishta Maha Paduka) is eligible to chant all mantras, whether explicitly given by the guru or not. But this rule does not hold good for other Sadhakas, not even for people who have undergone Poornabhisheka and received Maha Shodashi. The Guru should initiate the shishya, beginning with Bala, Panchadashi, Gurutraya, Saubhagya Vidya, Mantrini, Dandini and then initiate the shishya into Maha Shodashi and Maha Paduka during the ceremony of Poornabhisheka. Maha Maha Paduka should be passed on to the most eligible of the disciples only. The number of disciples eligible to receive this Paduka is very less. Depending on one's own Sampradaaya, the Guru then initiates shishya gradually into Para Shodashi, Para Paduka, Guhya Shodashi, Guhya Paduka and Kula Maha Paduka. Such a Sadhaka, who receives directly from his Guru all the initiations till Kula Maha Paduka, is Shiva himself.
The scriptures detail the following procedure for meditating on the Guru Paduka. This is called `Guru Chakra Krama'. While chanting the vAgbhava mantra, the Bija should be placed to the right of Sri Guru, who is to be meditated in Sahasrara. Chanting the Bhuvaneshwari Bija, the same Bija should be placed on top of Sri guru. While chanting the Rama Bija, it should be placed to the left of Sri Guru, identifying it completely with Sri GurvambA, the wife and Shakti of Sri Guru. while chanting the Khechari Bija, the upper part of Sri Guru's body should be meditated on, completely identifying the mantra with the Guru's body. While chanting the Nava nAtha Bija, the lower part of the Guru's body should be meditated. While chanting the Ananda Bhairavi Bija, the upper par of Gurvamba's body should be meditated. While chanting the viloma navanAtha Bija, the lower part of Gurvamba's body should be meditated. While chanting the Prasada Para Bija, the Sahasrara kamala should be meditated. While chanting the Para Prasada Bija, the bindu in the center of the Sahasrara Chandra mandala should be visualized. While chanting the two hamsa mantras, the inhalation and exhalation have to be nullified by offering the Ahuti of prana into the Chidagni, which is the seat of Sri Guru. While chanting the Paduka Dashakshari, one should bow down repeatedly to the holy feet of Sri guru, which represents Prakasha and Vimarsha Charanas. After repeating this procedure of Guru Chakra Anusandhana three, five, seven or ten times, one should perform Yoni Mudras at the three Rahasya Sthanas and then offer the fruits of Guru Paduka mantra Japa, to the holy feet of Sri Guru. A person who performs this daily will be liberated even while living in his physical body.
The shishya is expected to follow certain rules and regulations which have been detailed in the Rudrayamala:
1. He should never visit the Guru empty handed. He should carry with him fruits and flowers as marks of respect.
2. A shishya, who tries to disprove his Guru's words and tries to prove his own words as truth, will attain the worst of the hells.
3. A shishya should never take his Guru's name openly other than during Guru Paduka Anusandhana.
4. Leftovers of Guru's meal should be consumed as Prasadam by the shishya.
5. Whenever Guru is nearby, that day or that time should be considered as very auspicious.
6. A shishya should never neglect or insult the parents, wife and children of Sri Guru.
7. While performing Pooja or Japa, if Guru or Gurvamba arrive, the shishya should halt his Japa or Pooja and welcome the Guru and his Shakti.
8. While walking with Sri Guru, care should be taken to never stamp his shadow.
9. One should never sit with Guru on the same seat nor sleep in Guru's presence.
10. Whenever the shishya sees the Guru, he should immediately stand up and prostrate full length at the holy feet of Guru.
11. One should never speak unnecessarily in front of the guru.
12. One should never lie to the Guru.
13. One should never ask Guru for loans or have any financial transactions with him.
14. One should never initiate another person in the presence of Guru. Also, one should not discourse in front of the Guru or try to exhibit one's knowledge or talents.
15. One should give up one's own bed, seat, grand clothes, ornaments and footwear in front of the Guru.
16. The same respect should be shown to Guru's physical form as the deity in temples.
The Guru mandala for Srikula is as follows:
2. paramAnandanAtha (udbhavAnandanAtha ityapi paryAyaH)
1. shrI shivAnandanAtha - parAshaktyambA
2. shrI sadAshivAnandanAtha - chicChaktyambA
3. shrI IshwarAnandanAtha - AnandashaktyambA
4. shrI rudradevAnandanAtha - icChAshaktyambA
5. shrI viShNudevAnandanAtha - jnAnashaktyambA
6. shrI brahmAnandanAtha - kriyAshaktyambA
1. shrI sanakAnandanAtha
2. shrI sanandanAnandanAtha
3. shrI sanAtanAnandanAtha
4. shrI sanatkumArAnandanAtha
5. shrI shaunakAnandanAtha
6. shrI sanatsujAtAnandanAtha
7. shrI dattAtreyAnandanAtha
8. shrI raivatAnandanAtha
9. shrI vamadevAnandanAtha
10. shrI vyAsAnandanAtha
11. shrI shukAnandanAtha
1. shrI nR^isimhAnandanAtha
2. shrI maheshAnandanAtha
3. shrI bhAskarAnandanAtha
4. shrI mahendrAnandanAtha
5. shrI mAdhavAnandanAtha
6. shrI viShNudevAnandanAtha
1. shrI guru
2. shrI paramaguru
3. shrI parameShThiguru
4. shrI parAparaguru
5. shrI kAraNa guru [aghora mantra vAchya]
4. OjodevAnandanAtha (bhojadevAnandanAtha)
6. paramAnandanAtha (parAnandanAtha)
7. svAtmAnandanAtha (kAmAnandanAtha)
8. jnAnAnandanAtha (anajnAnandanAtha)
* The guru maNDala krama for guhya ShoDashI (mAtrikA tAdAtmya) and ekAyatana maNDala for nirvANa sundarI krama should be learnt from svaguru.