21. Guru Shishya Lakshanam

एकविंशोऽध्यायः

गुरु शिष्य लक्षणं

ekaviṁśo'dhyāyaḥ

guru śiṣya lakṣaṇaṁ

Chapter 21

Guru Sishya Lakshanam

शक्रः-

शब्दार्थव्यक्तिरूपायै षडध्वपरिवर्तिनि।

अध्वातीतावबोधाख्ये नमस्ते हरिवल्लभे॥ १॥

śakraḥ-

śabdārthavyaktirūpāyai ṣaḍadhvaparivartini |

adhvātītāvabodhākhye namaste harivallabhe || 1 ||

Sakra:- You are the explict form of Sound and object, you are the six fold creation (varna, kala,tatva, mantra,pada,bhuvana), you are the knowledge that is beyond, I bow to you the lover of Sri Hari

वर्णाः प्रकाशिता देवि यथावत् सर्वहेतवः।

मन्त्रमार्गमिदानीं मे यथावद्वक्तुमर्हसि॥ २॥

varṇāḥ prakāśitā devi yathāvat sarvaheutavaḥ |

mantramārgamidānīṁ me yathāvadvaktumarhasi || 2 ||

O devi, about Varna you have explained in full. Now kindly explain the mantra marga which is the mode of attaining all

श्रीः-

एक एव परो देवः श्रीमान् पुरुषसत्तमः।

षाड्गुण्याम्भोनिधिर्दिव्यः सर्वात्मा सर्वतोमुखः॥ ३॥

śrīḥ-

eka eva paro devaḥ śrīmān puruṣasattamaḥ |

ṣāḍguṇyāmbhonidhirdivyaḥ sarvātmā sarvatomukhaḥ || 3 ||

Shri: The Supreme lord is one, who has Shri and the supreme purusha, ocean of Six gunas, divine, who is the atma of all and all pervading

तस्याहं परमा शक्तिरहंता श्रीरभेदिनी।

सर्वाधारा सर्वशक्तिः सर्वज्ञा सर्वतोमुखी॥ ४॥

tasyāhaṁ paramā śaktirahaṁtā śrīrabhedinī |

sarvādhārā sarvaśaktiḥ sarvajñā sarvatomukhī || 4 ||

I am Sri and his unseperable supreme sakthi ahantha, bearer of all, full of all sakthis, all knowing(omniscient) and all pervading

मयि प्रकाशते विश्वं दर्पणोदरशैलवत्।

बोध एव स्वरूपं मे निर्मलानन्दलक्षणः॥ ५॥

mayi prakāśate viśvaṁ darpaṇodaraśailavat |

bodha eva svarūpaṁ me nirmalānandalakṣaṇaḥ || 5 ||

Through me the universe manifests like the mountain in the mirror. My form is knowledge and has the character of pure bliss

इच्छापरवती साहं बोधकांशविवर्तिनी।

शब्दब्रह्ममयी भूत्वा विवर्तेऽहं कलाध्वना॥ ६॥

icchāparavatī sāhaṁ bodhakāṁśavivartinī |

śabdabrahmamayī bhūtvā vievarte'haṁ kalādhvanā || 6 ||

I follow my own desire. Transforming the Bodha amsam of mine I become sabdhabrahmam and on further transform through kalas

कला ज्ञानादयः प्रोक्ताः षड् गुणाः परमेश्वराः।

तासां त्रिकद्वियोगेन विवर्ते तत्त्ववर्त्मना॥ ७॥

kalā jñānādayaḥ proktāḥ ṣaḍ guṇāḥ parameśvarāḥ |

tāsāṁ trikadviyogena vivarte tattvavartmanā || 7 ||

Kala is the Supreme lord's six gunas viz., Jnana and others. These gunas arranged in three pairs I transform by means of tatvam

संकर्षणादयो देवास्तत्त्वानि सुरसत्तम।

वर्णव्यतिकरैर्भूयो विवर्ते मन्त्रवर्त्मना॥ ८॥

saṁkarṣaṇādayo devāstattvāni surasattama |

varṇavyatikarairbhūyo vivarte mantravartmanā || 8 ||

Oh Surasattama, Samkarshanaand other devas are represented by tatvas. By the combination of sounds I transform by means of mantras

तस्य मन्त्राध्वनो व्यक्तिं गदन्त्या मे निशामय।

शब्दब्रह्मविवर्तोऽयं किरणायुतसंकुलः॥ ९॥

tasya mantrādhvano vyaktiṁ gadantyā me niśāmaya |

śabdabrahmavivarto'yaṁ kiraṇāyutasaṁkulaḥ || 9 ||

Listen attentivelt the system of that Mantra system that I am going to explicitly tell you. This is the transformation from sabda brahman and endowed with ayutha of rays

चिल्लक्षणः षड्गुणात्मा तस्य भेदश्चतुर्विधः।

क्वचिद्बीजं क्वचित्पिण्डं क्वचित्संज्ञा क्वचित्पदम्॥ १०॥

cillakṣaṇaḥ ṣaḍguṇātmā tasya bhedaścaturvidhaḥ |

kvacidbījaṁ kvacitpiṇḍaṁ kvacitsaṁjñā kvacitpadam || 10 ||

Its quality is consciousness and consists of the six gunas is of four different types. Sometimes it is bijam, sometimes it is pindam, sometimes it is samjna and sometimes it is padam

तुर्यं सुषुप्तिः स्वप्नश्च जाग्रद्बीजादयः क्रमात्।

एकस्वरं द्विस्वरं वा स्वरव्यञ्जनयोर्द्वयम्॥ ११॥

turyaṁ suṣuptiḥ svapnaśca jāgradbījādayaḥ kramāt |

ekasvaraṁ dvisvaraṁ vā svaravyañjanayordvayam || 11 ||

Turya, shushupti,svapna and jagrata avasthas (are represented)by bija and others in that order. Single vowel, two vowel or a couple of a vowel and a consonant..

बीजं बहुस्वरं वापि विज्ञेयं विबुधेश्वर।

अन्तरा हरयः पिण्डं क्वचित्स्वरसमायुतम्॥ १२॥

bījaṁ bahusvaraṁ vāpi vijñeyaṁ vibudheśvara |

antarā harayaḥ piṇḍaṁ kvacitsvarasamāyutam || 12 ||

or a several vowels (may be contained) in a Bija mantram, Oh Vibudeswara, The consonants(haraya) in between are known as pinda which sometimes may contain vowels also (alongwith consonants)

तत्तद्वाच्याभिधा संज्ञा नमःप्रणवसंयुता।

क्रियाकारकसंयोगस्तुतिसंबोधलक्षणः॥ १३॥

tattadvācyābhidhā saṁjñā namaḥpraṇavasaṁyutā |

kriyākārakasaṁyogastutisaṁbodhalakṣaṇaḥ || 13 ||

Samjna is the name of the particular (Deity) addressed alongwith Namaha and Pranavam. The combination of kriya and karaka , and with the characteristics of praise and perfect knowledge

नानाभिज्ञासमायुक्तः पदात्मा मन्त्र उच्यते।

एतच्चतुष्टयं मन्त्रं संपूर्णं देवतात्मनि॥ १४॥

nānābhijñāsamāyuktaḥ padātmā mantra ucyate |

etaccatuṣṭayaṁ mantraṁ saṁpūrṇaṁ devatātmani || 14 ||

containing various recollections is called Pada Mantra. The above four parts of the mantra make the complete form of that devata

सा चतुष्टयसंबद्धा सिद्धिमिष्टां प्रयच्छति।

क्षेत्रक्षेत्रज्ञभावं च मन्त्रणां त्रिदशेश्वर॥ १५॥

विज्ञाय तत्त्वतो मन्त्रान् प्रयुञ्जीत विचक्षणः।

sā catuṣṭayasaṁbaddhā siddhimiṣṭāṁ prayacchati |

kṣetrakṣetrajñabhāvaṁ ca mantraṇāṁ tridaśeśvara || 15 ||

vijñāya tattvato mantrān prayuñjīta vicakṣaṇaḥ |

That which comprises of the four sections grants the attainment of wishes. Oh Tridaseswara,  after knowing the distinction between mantras of ksetra and ksetrajna  do the wise may place (reliance) on these mantras

शक्रः-

क्षेत्रक्षेत्रज्ञसद्भावं मन्त्राणां वद मेऽम्बुजे॥ १६॥

यद्विज्ञाय न मुह्यन्ति सिद्धिमेष्यन्ति चाचिरात्।

śakraḥ-

kṣetrakṣetrajñasadbhāvaṁ mantrāṇāṁ vada me'mbuje || 16 ||

yadvijñāya na muhyanti siddhimeṣyanti cācirāt |

Sakra: O Ambuja, Please tell me the distinction betweem Kshetra and Kshetrajna mantras, knowing which one does not get deluded and attains siddhi soon

श्रीः-

बीजं बीजवतां जीवः शिष्टं क्षेत्रं प्रकीर्तितम्॥ १७॥

śrīḥ-

bījaṁ bījavatāṁ jīvaḥ śiṣṭaṁ kṣetraṁ prakīrtitam || 17 ||

Shri: It is well known that in (mantras) having bijam, the bija refers to jiva(ksetrajna)  and the rest refers to ksetram(body)

निर्बीजानामादि जीवः क्षेत्रं तु परिशेषितम्।

बीजानां चैव पिण्डानामस्तु क्षेत्रज्ञ उच्यते॥ १८॥

nirbījānāmādi jīvaḥ kṣetraṁ tu pariśeṣitam |

bījānāṁ caiva piṇḍānāmastu kṣetrajña ucyate || 18 ||

In case of (mantras) without bijam, the  first sound is jiva and the rest the body. (The mantras) with only a bija or a pinda section ,"a" is regarded as kshetrajna

शिष्टं तु क्षेत्रमुद्दिष्टमकाररहिते पुनः।

क्षेत्रज्ञः स्वर उद्दिष्टः केवले च स्वरे पुनः॥ १९॥

śiṣṭaṁ tu kṣetramuddiṣṭamakārarahite punaḥ |

kṣetrajñaḥ svara uddiṣṭaḥ kevale ca svare punaḥ || 19 ||

and the rest as the body. In case there is no "a" (in the mantra), another vowel is taken as ksetrajna. In case (mantras) are made of only vowels

जीवः स्यात् प्रथमा मात्रा द्वितीयादि तनुर्भवेत्।

एकमात्रे तु जीवः स्यात् संस्कारोऽद्भुतलक्षणः॥ २०॥

jīvaḥ syāt prathamā mātrā dvitīyādi tanurbhavet |

ekamātre tu jīvaḥ syāt saṁskāro'dbhutalakṣaṇaḥ || 20 ||

The first matra is the jiva; the second and others become the body.When there is only one matra, the jiva is the samskara (the subtle sound) with wonderous lakshana

उच्चार्यमाणं क्षेत्रं स्यान्निःस्वरे पिण्डके पुनः।

प्रथमो जीव उद्दिष्टः शिष्टं क्षेत्रं प्रचक्षते॥ २१॥

uccāryamāṇaṁ kṣetraṁ syānniḥsvare piṇḍake punaḥ |

prathamo jīva uddiṣṭaḥ śiṣṭaṁ kṣetraṁ pracakṣate || 21 ||

that which is spoken(uttered) is the body. In case of Pinda mantras without vowels, the first letter is the jiva and the rest the body

क्षेत्रक्षेत्रज्ञसद्भाव एष ते संप्रदर्शितः।

आदौ मध्ये तथान्ते च त्रिषु वान्यतरत्र वा॥ २२॥

kṣetrakṣetrajñasadbhāva eṣa te saṁpradarśitaḥ |

ādau madhye tathānte ca triṣu vānyataratra vā || 22 ||

Thus I have shown you the portions relating to ksetra(body) and ksetrajna(jiva). In all position of beginning, middle or at the end or in any one of these position ..

एषां पिण्डोऽथवा बीजं ते मन्त्राः सार्वकालिकाः।

बीजाभावे तु मन्त्राणां बीजं कृत्वादिमाक्षरम्॥ २३॥

eṣāṁ piṇḍo'thavā bījaṁ te mantrāḥ sārvakālikāḥ |

bījābhāve tu mantrāṇāṁ bījaṁ kṛtvādimākṣaram || 23 ||

if a pinda or a bijam appears that mantra is called sarvakalika. In a mantra when there is no bija, the bija is made by adding to the first akshara

अनुस्वारयुतं पश्चात् सकलं मन्त्र उच्यते।

प्रक्रीडयन्ति पुरुषं मन्त्रा रागेण रञ्जितम्॥ २४॥

anusvārayutaṁ paścāt sakalaṁ mantra ucyate |

prakrīḍayanti puruṣaṁ mantrā rāgeṇa rañjitam || 24 ||

the anuswara(m) and by this way amade  in to a complete mantra.When a purusha is affected by passion, mantras make it amuse itself

चतुर्दशविभागस्थे प्राकृते भुवनाध्वनि।

तुर्यवर्जं सुषुप्त्याद्ये प्राकृते च पदाध्वनि॥ २५॥

caturdaśavibhāgasthe prākṛte bhuvanādhvani |

turyavarjaṁ suṣuptyādye prākṛte ca padādhvani || 25 ||

through the world with its fourteen division and through the pada states of shusupti etc , other than turya

आचार्यदृष्टिपातस्थं पुरुषं संयतेन्द्रियम्।

प्रसादसुमुखा मन्त्रा उत्तार्य भुवनाध्वनः॥ २६॥

ācāryadṛṣṭipātasthaṁ puruṣaṁ saṁyatendriyam |

prasādasumukhā mantrā uttārya bhuvanādhvanaḥ || 26 ||

The one who is seen(guided) by an acharya, whose has controlled senses, serene and cheerful, gone beyond the the worldly course

पदाध्वनश्च वैराग्यं जनयन्तः पदे पदे।

क्रमात्तत्त्वकलावर्णपदवीषु नयन्ति तम्॥ २७॥

padādhvanaśca vairāgyaṁ janayantaḥ pade pade |

kramāttattvakalāvarṇapadavīṣu nayanti tam || 27 ||

as well as Pada course by generating vairagyam(Detachment) is lead step by steps by the mantras in order through tatva, kala, varna and pathavi

मान्त्रं प्रासादमासाद्य निर्धूताशेषबन्धनः।

लक्ष्मीनारायणाख्यं तद्विशति ब्रह्म शाश्वतम्॥ २८॥

māntraṁ prāsādamāsādya nirdhūtāśeṣabandhanaḥ |

lakṣmīnārāyaṇākhyaṁ tadviśati brahma śāśvatam || 28 ||

By obtaining the grace of the mantras, shaking off the balance bondages enters the eternal brahman known as Lakshmi Narayana.

शक्रः-

आचार्यः कीदृशो देवि शिष्यस्तस्य च कीदृशः।

मन्त्रेषु कतमो मन्त्रः प्रभवेत् परमाप्तये॥ २९॥

śakraḥ-

ācāryaḥ kīdṛśo devi śiṣyastasya ca kīdṛśaḥ |

mantreṣu katamo mantraḥ prabhavet paramāptaye || 29 ||

Sakra: Devi, What types of qualities should a guru and Sishya possess? Which is the most powerful mantra to get the absolute

कथं स चोपदेष्टव्य एतद् ब्रूहि नमोऽस्तु ते।

श्रीः-

सर्वलक्षणसंयुक्तो ब्राह्मणो वेदपारगः॥ ३०॥

kathaṁ sa copadeṣṭavya etad brūhi namo'stu te |

śrīḥ-

sarvalakṣaṇasaṁyukto brāhmaṇo vedapāragaḥ || 30 ||

How it should be taught (initiated to a disciple). I bow to you, Kindly tell me all these.

Shri: One who has good lakshana, a brahmin well versed in vedas

षट्कर्मनिरतः शान्तः पञ्चकालरतः शुचिः।

पञ्चरात्रार्थविन्मौनी मन्त्राक्षरकृतश्रमः॥ ३१॥

ṣaṭkarmanirataḥ śāntaḥ pañcakālarataḥ śuciḥ |

pañcarātrārthavinmaunī mantrākṣarakṛtaśramaḥ || 31 ||

who performs and devoted to the six duties, santha, performing the rites at five different times in a day, pure, who is master of Pancharatra, silent, exerting(studying) to know the mantras and aksharas

न स्थूलो न कृशो ह्रस्वो न काणो नैव रोगवान्।

नान्धो न बधिरो मूढो न खल्वाटो न पङ्गुकः॥ ३२॥

na sthūlo na kṛśo hrasvo na kāṇo naiva rogavān |

nāndho na badhiro mūḍho na khalvāṭo na paṅgukaḥ || 32 ||

He should not be very fat or very thin or short. He should not be one eyed or sickly or blind in both eyes, or deaf or dull or bald crippled / lame

न हीनाङ्गोऽतिरिक्ताङ्गो न श्वित्री न च डाम्भिकः।

न क्रोधनो न दुश्चर्मा न लोभंहतचेतनः॥ ३३॥

na hīnāṅgo'tiriktāṅgo na śvitrī na ca ḍāmbhikaḥ |

na krodhano na duścarmā na lobhaṁhatacetanaḥ || 33 ||

He should not be without a limb or has extra limbs or a leper, or a bragger / hypocrite or wrathful / passionate or has skin disease or easily overcome by greed

अकुलीनं दुराचारं शठं जिह्मं च वर्जयेत्।

दयादान्तिशमोपेतं दृढभक्तिं क्रियापरम्॥ ३४॥

akulīnaṁ durācāraṁ śaṭhaṁ jihmaṁ ca varjayet |

dayādāntiśamopetaṁ dṛḍhabhaktiṁ kriyāparam || 34 ||

One should also avoid a preceptor who is not from a good family, wicked (having bad habits), cheat or crooked. He should have daya(kindness), self control, possessed of firm devotion, attentive in performing his duties

सत्यवाक्छीलसंपन्नं रेखाकर्मसु कौशलम्।

जितेन्द्रियं सुसंतुष्टं करुणापूर्णमानसम्॥ ३५॥

satyavākchīlasaṁpannaṁ rekhākarmasu kauśalam |

jitendriyaṁ susaṁtuṣṭaṁ karuṇāpūrṇamānasam || 35 ||

Truthful, who has good qualities, skillful in drawing work, who has won over his senses, contented and with a compassionate heart

आर्यलक्षणसंपन्नमार्जवं चारुहासिनम्।

एवंगुणगणाकीर्णं गुरुं विद्यात्तु वैष्णवम्॥ ३६॥

āryalakṣaṇasaṁpannamārjavaṁ cāruhāsinam |

evaṁguṇagaṇākīrṇaṁ guruṁ vidyāttu vaiṣṇavam || 36 ||

He should have all lakshanas of a honourable person, honest(straight forward) and has a pleasent smile. One with all the above gunas/qualities is to be known as a Vaishnava guru

शिष्यश्च तादृशो ज्ञेयः सर्वलक्षणलक्षितः।

क्षान्तिशीलं सुधीमन्तं क्रोधलोभविवर्जितम्॥ ३७॥

śiṣyaśca tādṛśo jñeyaḥ sarvalakṣaṇalakṣitaḥ |

kṣāntiśīlaṁ sudhīmantaṁ krodhalobhavivarjitam || 37 ||

The shishya should also  possess similar lakashanas. He should be patient, with keen intelligence and avoiding anger and greed

स्नानार्चनरतं नित्यं गुरुशुश्रूषणोद्यतम्।

विप्राग्निदेवपितृषु भक्तं तर्पणशीलिनम्॥ ३८॥

snānārcanarataṁ nityaṁ guruśuśrūṣaṇodyatam |

viprāgnidevapitṛṣu bhaktaṁ tarpaṇaśīlinam || 38 ||

Always devoted to (ordained duties such as)  bathing, worshipping, and active in the service of guru , devoted to brahmins, agni, devas and pitrus and has the quality of performing tarpanas ( to deva, pitru , rishi and others)

कुलीनं च तथा प्राज्ञं शास्त्रार्थनिरतं सदा।

ब्राह्मणं क्षत्रियं वैश्यं शूद्रं वा भगवत्परम्॥ ३९॥

kulīnaṁ ca tathā prājñaṁ śāstrārthanirataṁ sadā |

brāhmaṇaṁ kṣatriyaṁ vaiśyaṁ śūdraṁ vā bhagavatparam || 39 ||

He should be from a good family and prudent and always engaged in learning the meaning of satras. He may be a Brahamin, kshatiya, vysya or sudra devoted to Bhagavan (Vishnu)

ईदृग्लक्षणसंयुक्तं शिष्यमार्जवसंयुतम्।

वर्णधर्मक्रियोपेतां नारीं वा सद्विवेकिनीम्॥ ४०॥

īdṛglakṣaṇasaṁyuktaṁ śiṣyamārjavasaṁyutam |

varṇadharmakriyopetāṁ nārīṁ vā sadvievekinīm || 40 ||

Sishya with all the above qualities and possessing sincerity, irrespective of Varna, Dharma, Kriya differences  so long they are good and have discrimination(viveka) and to a lady too ..

विद्यादनुमते पत्युरनन्यां पतिमानिनीम्।

एवंलक्षणकं शिष्यमाचार्यो भगवन्मयः।

ज्ञापयेद्विधिवन्मन्त्रान् गुरुदृष्ट्या समीक्ष्य तु॥ ४१॥

vidyādanumate patyurananyāṁ patimāninīm |

evaṁlakṣaṇakaṁ śiṣyamācāryo bhagavanmayaḥ |

jñāpayedvidhivanmantrān gurudṛṣṭyā samīkṣya tu || 41 ||

who is learned, got her husband's permission, respects her husband and undeviating from her duties. After getting a shisya with all the lakshans, the acharya, who is bhagavath svarupam, shall teach as per the rules all the mantras seen by guru judiciously

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे गुरुशिष्यलक्षणं नाम एकविंशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre guruśiṣyalakṣaṇaṁ nāma ekaviṁśo'dhyāyaḥ ||

Thus ends the twenty first chapter named Guru Shishya Lakshanam in Lakshmi Tantram of Pancharatra Saram