Guru Tattva
Every question on the site tagged Guru Tattva, each answered from a timestamped source rather than a summary written from memory.
The essential Guru principle or element — Lord Dattatreya manifests instantly wherever a seeker anywhere in the world earnestly yearns for this principle without yet having a physical Guru.
64 notes from our sourcesNotes from our sources
Guru pujan is the first puja after sankalpa, and Dattatreya is the easiest guru without a diksha
The speaker says that after the sankalpa the first pujan is that of the Guru, and this is where the first stage of sadhana begins. Asked how to do guru pujan when there is no guru and no Diksha, he answers that the easiest and simplest recourse is Bhagavan Dattatreya: his form appeared for exactly this reason, so that wherever in the world a seeker needs the Guru Tattva and longs for a guru, he is present at once. Merely remembering Dattatreya, he says, worships the entire Guru Mandala.
Why does worshipping Dattatreya count as worshipping all gurus?
The speaker says Bhagavan Dattatreya is worshipped in some form, in the guru form, in every panth and sampradaya of Sanatan culture, so serving and worshipping him worships all gurus. The shloka "गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः, गुरुः साक्षात् परब्रह्म तस्मै श्री गुरवे नमः" is, he says, seen directly in his form, since Brahma, Vishnu and Mahesh are visible in him and he is saakshat Parabrahma, a Mahamuni. He therefore tells the listener to accept him as guru with faith and shraddha.
Datta's promise to the sadhak, and objections to doing the vidhan oneself
The speaker says Bhagavan Datta himself declares that whoever worships him in whatever bhava and manner, he comes at once and fulfils all that person's wishes. So the vidhan should be done for one's own welfare without negative thoughts and without heeding very learned people who say one cannot do such a vidhan by oneself; going into others' talk, he says, one never advances on one's path of welfare. Leave all that, accept Bhagavan's sharanagati and surrender to him. The proof, he says, has been given in earlier Dattatreya videos and lives on the channel, and hearing them removes every doubt.
How to take it when a saint calls all other deities the dust of his own ishta's feet
A personal message said that when some great saint calls the deity he worships the greatest and says all other deva shaktis are the dust of his feet, the morale of others who worship other devi shaktis breaks. The speaker answers that the saint too is speaking in bhaavavesh; that he too is somewhere within Bhagavati's maya and not outside it; that it is Kaliyuga and this much we should also understand — and asks: you have faith in your own ishta aradhya, do you not?
Bhagavan Dattatreya as Mahaguru: no tantra prevails over one who has his grace
The speaker says Bhagavan Datta is in guru form, in Mahaguru form, and asks that his seva-puja be done. However great a pret or pishach, or whatever Islamic shakti or tantra-mantra has been worked, if you serve him with surrender he holds the combined shakti of Brahma, Vishnu and Mahesh and the Mahashakti of Bhagavati Jagadamba; by Bhagavati's grace he is all-capable and mahasiddh, all traditions descend from him, and by his grace one can win over every kind of tantra. Whoever Bhagavan Datta stands behind, he asks, who can defeat, and what tantra can run on them? A human is only a human; this is Mahashakti, and there is great capacity in taking refuge in him.
Thursdays given to Bhagavan Datta for family protection: kavach or mala mantra path, puja, deepdan, and his temple instead of a mazar or dargah
The speaker asks everyone, for the protection of their family, to do at least this every Thursday: a path of the Dattatreya Vajra Panjar Kavach, or of his mala mantra, or his ordinary puja, or — if the problem is bigger — the deepdan vidhi, Thursday after Thursday. On Thursdays never go to any mulla, mazar, dargah or the place of any peer-fakir; go to a Datta temple, and if there is none, do his puja at home, remember him and invoke him. Reading the kavach in Hindi, he says, shows how fast Datta comes on mere remembrance; give one day of the week to this Mahaguru of the guru tradition and it brings welfare to you and your family, never harm.
At what moment does Dattatreya become one's Sadguru?
The akshat, flowers, dakshina and the rest that were upon the vastra are to be offered in this way at the Shri feet of Bhagwan; and with that samarpan itself, the speaker says, the udghosh occurs that you accept Bhagwan Datta mentally, in the form of dev diksha, as your Sadguru — and Bhagwan Datta has become your Sadguru.
Worn on a silver chain, a yellow thread, or gold if means allow — this becomes a guru sadhana, and should be the first of one's life.
You may wear it on a silver chain, or you may also wear it on a yellow thread; and if your means are of gold, of swarna, then you may have a small golden khol made, beautifully, with Om and the like written on it, put this into it, and wear it on a gold chain. Doing this sadhana, the speaker says, this became a guru sadhana — and this should be the first sadhana of one's life.
What should be accepted as guru on Guru Purnima?
If you wish to remove the doubt of your mind, then remove it, remove the darkness, and on the day of Guru Purnima accept those divine shaktis themselves as your sadguru, as your param guru, and do japa of their mantras — especially since Purushottam maas is running.
To whom is the guru daan offered when one has no guru?
Whoever your guru is, give to them. If there is none, then having done puja of Bhagwan Shiva — Prabhu, you alone are our guru; Bhagwan Dattatreya, Prabhu, you alone are our guru; Maiya Maa, you alone are our guru — and offer it to the Mother.
Without shasan no curb falls on a sadhak's corrupted tendencies — no one becomes mature enough all at once to judge his own right and wrong.
Mahadev ji has not lost heart in his mind, he says; you need someone to hold firm. When there is nobody to rule over you, the mind too cannot come under control. Nowadays gurus too — if he scolds you and lectures you four times, control will come about; but if you are of the other disposition, you will run away after giving him four abuses. The absence of shasan means no curb can be placed on the sadhak's corrupted tendencies. There must be a person to scold, to speak and to control, and only then will curbs be placed on your bad tendencies — because no sadhak becomes so mature all at once that he can understand his own right and wrong, when and where and how and what is to be done.
What should a good sadhak possess?
Asked what a good sadhak should have, he answers: samarpan. Dedication toward one's ishta-aradhya, even if the world turns upside down; do not budge from your post, and never break anyone — meaning never call any dev shakti high or low. He clarifies that by dev shakti he does not mean prets and pishachs. Move forward with samarpan and with absorption.
Mahasharanagati to the mahaguru among gurus, in whom Brahma, Vishnu and Mahesh all stand
He says to take mahasharanagati entirely without anxiety: Brahma, Vishnu and Mahesh, all three capable shaktis, are with him; he is the root of all, the mahaguru among gurus. If you have desire in material life, he is a giver of materiality too, and he says again and again that by mere remembrance he is a shakti that stands by you. Bhagwan Dattatreya has the capacity to give more than you can think of — read his Vajra Panjar and you will know what his capacity is.
What comes of doing dhyana for three hours continuously?
A great deal will come of it, the speaker says, asking why people are afraid of, or keep asking about, hours and numbers of malas: do it and see. What of three hours — it can happen in three minutes. He gives the example of Shri Ramakrishna Paramhansa and his guru Totapuri: it took Totapuri forty years to attain nirvighna nirvikalpa samadhi, and the same Ramakrishna Paramhansa went and it took him three days. He did not come out for three days once he entered samadhi.
What must a laukik guru actually possess?
The guru we need in the panchbhutatmak form, in the laukik form, should be one who has the knowledge to quiet the eagerness that is ours, and also the time, and also the capability. If such a guru is not found, and you make a guru only for the sake of obtaining wealth, honour, fame or siddhi, then it is in exactly this that you are deceived and cheated.
They cannot know whether the time given will succeed, or whether the sadhak will give the samarpan that is the very first step
Behind it there is the reason that if they go to give you time, it will feel to them that, having given so much time to prepare him, who knows whether he will succeed or not, and whether he will be able to give that much surrender or not. The very first matter, the very first step, is that of samarpan. For the sake of samarpan, sometimes gurus catch hold of you directly from their side, saying you have to become my disciple — and somewhere, if you go from your side, they drive you away, saying do not become my disciple.
What if a capable guru speaks harshly or absurdly to you?
If out of anger, or by their own wish merely to take a test, they say something absurd to you — there is capability in them; capable gurus are being spoken of here, not idle talk, those who truly have capability and truly have knowledge. So how much of it will you be able to bear? When you learn to bear, then the proper arrangement will be obtained by you — in that same way they will advance you, take you into shunya bhav, and make you established in samadhi.
Where the tendency of ahan will not end and not one scolding can be digested, discipleship cannot begin
If you are not able to bear their words at all — that is, the tendency of ahan is not ending at all from within your mind, you are not able to digest even one remark, not able to digest one scolding — then from where will you be able to become their disciple, and why should they give you all those things?
What comes with making a mahaguru?
It had been said about making a guru that if you have made a mahaguru, then there will also be a mahapariksha. And you are getting the company too.
When should one look for another guru?
The speaker says there should be contentment. If it seems that your present guru is not able to satisfy you by knowledge or by their words, and if it seems to you that they are capable, then somewhere it may be that it is not they but we ourselves who are incapable — taking the measure of a guru is not so easy. But where there is dissatisfaction within, there will be no gati; so after requesting and praying to them, you should go forward. One may choose more than one guru in life according to one's desh, kaal and circumstance.
What does Jagadamba give along with wealth, and what does she withhold?
When Jagadamba begins to advance you in any field she will give you wealth, honour and prestige — but remember, he says, whether along with it she is also giving you the kaleja: to help the poor and the suffering, to stand behind those who know less than you and try to advance them, to speak for the welfare even of one who has held dvesha towards you, to assist by money, by speech or by the body. This kaleja Jagadamba does not give to every sadhak.
Is there a Gita of Bhagwan Dattatreya?
Asked whether Bhagwan Dattatreya also has a Gita, and in which Purana the information is, he answers that there absolutely is one, and that Bhagwan Dattatreya has a Datta Purana of his own.
What makes this year Margashirsha Purnima more special than usual?
The speaker says that this year the special addition is that the day is Brihaspativar — a Thursday — and that day is in any case dedicated to the guru shaktis.
Which form is dedicated to the guru tattva itself?
The speaker says that in the field of tantra, or of Sanatan generally, there is a distinct shakti and distinct form dedicated to the guru tattva alone, whose aim and whose very descent was only to define the word guru, for guruhood — and that is Bhagavan Datta. His jayanti falls on this day, so the day becomes more special still.
What is the use of Bhagavan Datta in an ordinary life?
The speaker says that without his kripa the guru shakti cannot be present in our life at all. The first shloka of guru mahima — guru brahma guru vishnu guru devo maheshwarah — names three Mahashaktis, and all three are present together in one place in the form of Bhagavan Datta; whatever panth or sampraday one belongs to, his puja certainly happens, so the mahima of this form is endless.
Which other form is a guru swaroop, and who is his shakti?
The second Mahashakti in guru swaroop, the speaker says, is Bhagavan Dakshinamurti Shiva, and the shakti of Bhagavan Dakshinamurti Shiva is Bhagavati Tripur Bhairavi. The jayanti of Bhagavati Tripur Bhairavi and of Bhagavan Datta falls on the very same tithi, and he asks listeners to try to understand that rahasya.
On the Purnima the foundational shaktis are to be worshipped, with the deepdaan of Bhagavan Datta and the puja of the guru swaroop.
On the day of the Purnima, perform the pujan of your foundational shaktis, the speaker says. On that day certainly do the deepdaan and so on of Bhagavan Datta. Whichever dev shakti you may worship, certainly do puja of the guru swaroop on that day — certainly do puja of Bhagavan Datta, because the arch shakti of the guru, the root shakti, is Bhagavan Datta.
How should Brihaspati be nourished alongside Shani?
If along with this you have nourished Brihaspati, he says — as he has said in a live before: you are growing your hair, which is a part of Sanatan Dharma, and we ought to keep our hair long; you are keeping a shikha; if you are a man you are keeping a beard, moustache and beard, however small they may be, you are keeping them. And along with that, particularly on Thursdays, do worship for the sake of the guru of your kula, or of whichever deity is a guru svarupa — whether Bhagavan Dattatreya, Bhagavan Dakshinamurti Shiva, a form of Bhagavan Narayana, or any guru svarupa such as Kalang Swami, or Aghoracharya Kinaram Baba, whomever you worship in guru form.
Which qualities in a guru rule out renunciation?
If the guru is born in a high kula or has attained a high state, is of a shant nature, of a saumya nature, one who bestows kripa, who bestows anugraha, who wishes our welfare, and if he walks in every way by niti and niyam — then why would we renounce him? If there is some lack in us, then we will correct that, he says.
What attitude should one keep on the path of tantra?
Never to assume one has come to know everything. The speaker says the path of tantra is such that however much you learn, subjects will keep arriving that make you feel you know nothing yet; so long as one is in the world, one should walk it like a disciple, like a student, and keep the curiosity of a jijnasu.
Why should one not be in a hurry to become a guru?
Because, the speaker says, one may obtain the grace of some devi shakti and still lack knowledge. Until divine knowledge is attained and one becomes silent, it means knowledge is still deficient within and the full grace of the shakti has not come.
How are yantra, mantra, guru and the aradhya one and the same?
Yantra, mantra, guru and the form of your aradhya — these four, the chatu swaroop, should all be one and the same form. The deity's form with its parikars is seated in the yantra; the mantra is itself the form of the yantra. So yantra, mantra and deity become one, and the fourth is the guru, who is directly of the form of the deity.
The sadhak is the fifth tattva, the one who brings yantra, mantra, guru and aradhya into a single bindu
The fifth, the one by whom the piercing is to be done, is you — the upasak, the aradhak, the bhakt, the sevak, the sadhak. You are the one who unifies these four and brings them to a single point, and so you too become of that same deity's form.
By shaktipat and the mantra given in the ear, the deity manifests himself onward in the disciple
The deity is the direct source of energy and shakti; his mantra is directly his own form; his yantra with all his vidyas, and in bindu form he is himself present. The guru, by repeated nyasa and prokshan of those mantras, has himself already become of the form of the deity. Then you, the fifth, are taught the same nyasa paddhati, that energy is projected onto you, shaktipat is done, and the mantra is given in your ear — so the deity is manifesting himself onward and having his own worship performed by you.
The fear about a teacher doing very good work is that if something negative emerges, many hearts and minds will break
Speaking of what is in his heart, the speaker says he is a human being and it feels very good to see someone doing very good work — but the fear in his mind is that the person may do something wrong somewhere, or some negative matter may come out, and then people will fall upon him too, many minds will break, minds will be spoilt. He keeps a hope from such people who are doing and writing very well; and then some such thing comes to be known about them, people put up such proof. Then it feels that this person did so much labour and would have had so many followers — and now his followers, even knowing the truth, will not trust him. Some will follow him like blind devotion, some will oppose, and some who until now were walking by the niyam he set will abandon it.
Why should one be siddhantavadi and not vyaktivadi about teachers?
This is why we say again and again, the speaker states: be siddhantavadi, not vyaktivadi — so that when you come to know something good or bad about that person, you still do not compromise with the siddhant, and do not abandon what you have been doing until now. He gives an example: almost the whole public of India was at one time following Premanand ji Maharaj very well, and he too found it very good — up to the day he did not speak crooked things about Bhagavati and about Bhagavan Shiva. On the day he spoke that subject, however many times he afterwards polished it over, saying no, it was like this, saying all of that — whatever you may say afterwards, in the arrogance in which he spoke that subject at that time, from that moment the curtain of surrender lifted, that yes, he is naishthik, he is such and such; and it did not go back up again. It may go up for other people, but the learned persons of this field who had given him a respect will not be able to bring it back.
Accepting Brahma, Vishnu, Shiva or Jagdamba as guru when there is no guru
Citing the verse "Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah, Gurur sakshat Parabrahma", the speaker says the Guru is Brahma, the guru is Vishnu, the guru is Shiva himself, and the Parabrahma is the guru in person. So those who have no guru should understand that Brahma ji is the guru, Vishnu ji is the guru, Bhagwan Shiva is the guru, Ma Jagadamba is the guru, that Parabrahma Bhagavati is the guru, and may accept them as guru. Our worthiness, he says, has nothing to do with it; no one can become worthy before them. When their kripa-drishti, wish and blessing are there and our Punya has strength, they themselves will give a physical guru of this world in their own form; until then one may accept them as guru and do one's sattvik sadhanas for home and family.
All sadhana begins from the guru
The speaker says that if a person has never done anything for themselves, if to this day one has done no sadhana at all, then at the very least this Guru Gayatri should certainly be used once in one's life. Sadhana is always begun from the Guru: the guru is Sumeru, the guru is the mountain, and all sadhanas should be started from the guru. After the sadhana of this mantra, he says, he will teach many more sadhanas that can be done comfortably at home to get free of one's problems.
Those who want a physical guru have four or five guru-prapti sadhanas already given on the two channels.
The third work, the speaker says, is for those who wish to obtain a guru materially: four to five sadhanas for this have been given on this channel and on the Siddh Sabari Vidya channel. Any one anushthan among them may be begun from that day, for as many days as are stated in it.
Who actually gives deeksha in a traditional parampara?
Keep in mind, the speaker says, that when deeksha takes place — if you are taking traditional deeksha — the person who sits there in body and gives you deeksha is not really the one who gives it; rather the Param Guru gives it, that is, the one who was the first pravartak of that panth, of that marg. In the marg we are in, he says, we are in the Shakta parampara, in the Shakta marg — but even in this marg our first guru is Bhagavan Narayan; the adi guru who is worshipped first is Bhagavan Narayan. That is, we hold in our parampara that Shakta deeksha is being given to you by Narayan.
May a saint who has left the body be worshipped as guru?
Asked whether saints and mahatmas who have left the body may be worshipped in the form of a guru, the speaker says they absolutely may; there is no difficulty, and their grace will also be obtained. He repeats that a guru is needed in physical form for two or three reasons: when you especially want the complete siddhi of some mantra, or its japa with the complete vidhi vidhan; and second, when you wish to perform shatkarma prayogas and the like.
What is a guru, if not a person?
Know this reality, the speaker says: what exists is the guru mandal, and guru is a tattva — not one ordinary man or one ordinary physical body. So if you are truly searching for a guru, and if you are serious about the guru, then first of all stop searching for a guru. A guru is not to be searched for.
Should you ever ask someone to become your guru?
Remember, he says, a guru is never searched for, and one must never go up to somebody face to face and say: become my guru. First bring that much worthiness within yourself. The gurus who will have been yours — you do not know whether this is your first birth, nor does anyone else know, but your gurus are knowing which birth it is. When you become completely surrendered for the guru, then the guru himself will attract you, and there will be no need to say all this or do all this; everything will happen of itself.
Why should you not fixate on a physical guru?
You want a body physically, made of the five elements, he says — but know that the guru tattva is above that. It is above the panch tattva, and it pervades the whole brahmand. Without gurutva we cannot even walk; for walking itself it is needed. So this is the medium through which you must search for a guru, and then you will find gurus.
The illusion to break is that a mantra blown into the ear is the whole of it
He says he is telling all these things in a general way so that the illusion should leave people's minds that there will only be a physical guru, who will give one mantra, blow it into the ear, and then the work will be done. Please come out of this illusion that it is only up to that much. In reality things are quite different, and he says he is trying to tell them exactly that: please do not get stuck only at guru, guru, guru, a physical guru who has two eyes, one nose and two ears.
How does one become free of doubt?
So that you can do sadhana free of doubt, he says, a guru is necessary there. And how will you become free of doubt? By knowledge. Who will give the knowledge? Physical gurus made of the five elements are not the only ones who can give it. You have other fields available.
Where will one find a guru who has no craving for money?
For this, the speaker says, pray again and again to your aradhya, to your ishta, and do sadhana, that such a worthy guru be obtained by you. You will certainly find one.
Why does Ganpati worship pacify the nine grahas?
Because by worshipping Ganpati the Shanti of the nine grahas takes place, however fierce one may be or angry with you. Chandra Dev becomes normal first and your mind becomes strong — and with a strong mind, climbing a mountain will take you no time.
Worship of a guru-swarup when diksha is not available
Asked what can be done without Diksha, especially in the sadhana of Bhagavati Pitambara, the speaker says the very first thing is this: if a person does not wish to take diksha, or their diksha is not happening, or for any reason it is not being obtained, they should first do the puja of a guru-swarup. For what a guru-swarup means he points to his earlier video titled "Aao mitra lantern lekar guru khojte hain", which he says makes clear how a Guru is to be searched for and who one should want as guru.
Is a guru obtained because of past karma?
The truth is exactly this, the speaker says: a guru too is obtained on account of past karmas alone, and the guru has a bond and relationship across births. When we begin to set our prarabdha right, the obtaining of a guru occurs. Beyond the physical guru there is the grace of the guru mandal; and when the guru mandal bestows grace, the importance of the physical guru becomes something else there.
Are there instances of siddhas guiding people unrecognised?
There are many such stories, real true incidents in a manner of speaking, in which it was never known that the one who guided the person in front was a yogi, rishi or muni bearing a physical body. You will find such incidents about Neem Karoli Baba, and about Devraha Baba, and many such incidents are heard about Ramakrishna Paramhansa: it was only when he had gone from the person's life, having had his karmas completed, that they came to know he was a siddha baba.
Is the Guru Purnima worship for those who have a Guru, those who have none, or both?
For both. Those who are initiated will go to their Guru and perform his worship. Those who have performed the Dev Deeksha Vidhan and have no Guru — the question is how they are to worship for the sake of the Guru-tattva.
Why does the Guru-tattva matter so much?
Because it is an extremely necessary and important time — the first of all are the Guru. At the place of our Sahasrara chakra there is the dwelling of our Sadgurudev and of the Guru Mandal. If the grace of the Guru-tattva is not obtained, complete success can never be had in any sadhana.
What if no Guru has been found in this birth?
That in this birth we have not obtained a physical Guru in no way implies that we had no Guru in our previous births. Always remember this — and so, being at ease, complete what concerns your own Guru.
Which Guru form should an ordinary person worship on Guru Purnima?
Either Bhagavan Shiva or Bhagavan Datta, or whatever power or Mahashakti holding the Guru-tattva belongs to the Panth or tradition you accept — Vaishnava, Shaiva or another. The speaker's own recommendation is Bhagavan Datta, because his presence is in every Guru Mandal.
Can Shiva as Ishta be accepted as the Guru form?
Yes. And if you are already performing the Panchakshari, you will need nothing further and separate. Worship him mentally in the Guru form, or worship him directly before you, until a physical Guru is obtained. There is no need to perform the Deeksha Vidhan again.
Can Dakshinamurti be taken as the Guru form?
If you have no Guru directly, then Dakshinamurti ji also has a Dev Deeksha prescription — do it in that same manner. The speaker declines to name the mantra on the live for want of time.
How much does the guru matter compared with the disciple's fitness?
There are many divya sadhaks, he says, who say that they have received guidance from them. From what he has heard from such sadhaks and from the state they are in, it does seem that yes, it is possible if the effort is made. He adds that there are many such subjects that speaking of them here only invites ridicule, so he cannot speak of them all, but on the question asked he will speak positively. And this is not an excuse-making matter of finding a powerful guru, of the guru being this or that: it will depend far more on how much patrata is in you. The guru is the same for everyone.
Why is the guru-disciple relationship considered central to tantra sadhana?
Tantra sadhana is described as resting on the guru-disciple relationship, with tradition holding that Lord Shiva himself, as the Adi Guru, works through a physical guru during diksha to transmit shakti and kripa (grace) the disciple needs to progress on the path.
Chasing siddhis inflates the ego and blocks Samadhi; abilities that arise on their own are to be used only under a true guru's guidance.
A significant school of thought the author cites holds that pursuing siddhis can be harmful to final spiritual growth — inflating the ego and obstructing the path to Samadhi — though he notes extraordinary abilities can also emerge spontaneously as one's consciousness evolves, and should then be used wisely under a true guru's guidance rather than indiscriminately.
There should be no distinction between the mantra, the guru and the aradhya, and he himself sees his guru as Bhagavati made manifest
Whoever the guru may be, he says, he himself sees his guru in the form of Bhagavati made manifest; it has been said that there should be no distinction between the mantra, the guru and the aradhya. Take this as his guru mantra: whether you regard him as an elder brother, a son, a guru, a friend or an enemy, and even if you bear him ill will, if you are on the path of sadhana then you are dear to him — so long as you do not become vidharmi. Keep the ill will if you wish, he says; that is a personal matter of disagreement. But if you are doing sadhana, then somewhere there will be some protection, sometime Bhagavati will give buddhi, sometime you will be of use to someone and will strengthen Sanatan.
Should a disciple look at the guru's worldly faults?
Stop looking at what faults there are in the guru who is seated before you in a murta swaroop, in the form of Bhagavan, he says — that he eats khaini, or drinks liquor, or smokes cigarettes, or smokes ganja. Bhai, you were initiated by him having thought something; you accepted the guru having seen some quality. It is a separate matter if he really is like that. Otherwise, he says, there are many siddha purushas for whom all of this is a reason, and the laukik and paralaukik worlds are two entirely different forms.
How should one behave if the guru grows angry?
There is deficiency and excess within everyone; all are human, he says. One should not be exasperated, and should not run off like that — learn to keep patience. And if the guru says something in anger and we run away, that too is improper. Put your ego aside and go to the guru. Whoever your guru may be, whoever initiated you, when you go to the guru, the guru is a father and you are a son, or you are his daughter. So set your pride aside and go to the guru, so that if he says something you should not take it badly.
What if the guru forbids charan sparsh?
It is not the case that because the guru ji said charan sparsh is stopped, we should then not bow to him, he says. If we do the charan sparsh of Mai and do not do the charan sparsh of the guru ji, will Mai be pleased there? Mai will throw you down at the threshold if the guru is disrespected. If he has become a guru, then a guru is a guru; then he is Jagadamba herself. What he does and how he does it is his leela.
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