Protocol for Greeting Swamiji

This is a description of the Indian Tradition for interacting with a Swami or Guru as laid out by the

shastras (scriptures). Swamiji is pleased to greet all people who approach him with Love and

Compassion for the purposes of bettering their lives and attaining spiritual wisdom. These traditions

and their mystical significance are familiar to the Indian devotees who have experienced the presence of

Gurus in the past. Western devotees who feel strongly drawn toward Swamiji are encouraged to

practice these traditions as if they were the traditions of their own culture. The West does not havea

well established tradton of relating to Holy Men or Women. The Western societies will benefit from the

wisdom of the Eastern tradtions in this regard.

These recommendations are given for the benefit of the devotees who wish to maximize the blessing

they receive. Swamiji does not like to be greeted with pomp and adoration because his focus is

remaining connected to God. He does not require or seek such acts of devotion which praise or honor

him-“self.” He does recognize that such practices are a necessity for the students working to develop

Guru bhakti (devotion to the teacher). This overwhelming Love and humility to humble themselves in

service is the only way for the students to develop the unerring faith needed for God Realization. For

the sake of the devotees, Swamiji gives these recommendations. They are implemented willingly by the

faithful devotees. The traditions are proscribed for the devotees who wish to implement them and not

for the Swamiji (who detests flattery of all sorts). The devotees should do what they desire. Their fruits

of their efforts will be determined by the quality of their efforts alone. This is the responsibility of the

devotee alone, as he alone holds the power to open himself to the grace of the Guru; which is given

freely and abundantly to all.

'A' is the first and source of all the letters. Even so is

God Primordial the first and source of all the world.

What has learning profited a man, if it has not led him

to worship the Good Feet of Him who is pure knowledge itself?.

The Supreme dwells within the lotus of the heart. Those who reach

His Splendid Feet dwell enduringly within unearthly realms.

Draw near the Feet of Him who is free of desire

and aversion, and live forever free of suffering.

Good and bad, delusion's dual deeds, do not cling to those

who delight in praising the Immutable, Worshipful One.

A long and joyous life rewards those who remain firmly

on the faultless path of Him who controls the five senses.

They alone dispel the mind's distress

who take refuge at the Feet of the Incomparable One.

They alone can cross life's other oceans who take refuge

at the Feet of the Gracious One, Himself an Ocean of Virtue.

The head which cannot bow before the Feet of the Possessor of

eight infinite powers is like the senses lacking the power to perceive.

The boundless ocean of births can be crossed, indeed,

but not without intimate union with Infinity's Holy Feet.

Tirukural 1-10

Specific Instructions for Shishyas (Disciples)

For Planned visits from the Guru

The devotees should gather joyously at the edge of town to greet the Guruji as He arrives. When visiting

a specific place the Guru should be greeted outside. If he arrives by car the car should be greeted

outside. If he arrives by plane the plane should be greeted at the airport. If there are sannyaasis

(monks) or brahmacaaris (celebate students training for initiation as monks), it is appropriate to bow to

their feet after the Guru. They should not prostrate, to any but the Guru or an image of God. They

should simply bow down and touch the ground in front of the brahmacaris and snnyasis (do not touch

their feet).

All present should be encouraged to bow to the Guru's feet and seek His blessings. Men should perform

##aShTa~Nga praNamas## prostrating the head, chest, arms, knees, and feet to the ground. Women

should perform ##pa~ncha~Nga praNamas## prostrating head, arms, and legs to the ground (the legs

should be bent up to the chest like a fetus and placed under the abdomen. The right calf should be

crossed over the left calf... it may also be acceptable for men to prostrate this way if there are space

confinements).

The Guru should be greeted with the sounds of shankha (conches) and nadaswaram and tavil (temple

woodwinds and drums). The Guru and his Sannyasins should be offered beautiful shawls and flower

garlands.

The Guru should be greeted with kalasha. This is a lota or kubha (water pot) carried on a metal plate.

The kubha is placed on raw rice and then filled with water and ##ga~Ngaa jaala## (water from the

sacred Ganges), rose water, cow urin, saffron and other sacred substances. The pot should have five

leaves (mango, betel, apple or magnolia) placed at the opening. The leaves are secured by placing a

coconut on top. The coconut should be painted with a paste of turmeric and decorated with a dot of

##ku~Nkuma## placed on top of a dot of chandana. The pot should be decorated with vibhuti, string,

cloth etc.

Before entering the place, the Gurus feet should be washed and kumkum offered. People may offer

arati (light waved in clockwise circles before the Guru) with songs or mantras.

Devotees should offer Pada Puja as they are eble. These Guru mantra should be said when greeting the

Guru for pada ##puujaa##:

Pada P##uujaa## (worship of the Guru's feet) should be preformed in this way:

.. guru mantraaH ..

AUM guru\'rbrahmA\' guru\_rviShNu\' gu\_rude\_vo mahe\'shvaraH .

guru\'r-saksha\'t-pAra\_brahma\' ta\_smai shrii\_ gurave\' namaH ..

gura\'ve sa\'rva-lo\_kaanaa\'M bhi\_Shaje\_ bhava ro\'giNaam .

nidha\'ye sa\'rva vi\_dyaanaa\'M shrii\_ da\_kShiiNaa\_-muurtaye\' namaH ..

.. saMnyaasi suuktam ..

na karma\'Naa na pra\_jayaa\_ dhane\'na\_ tyaage\'naike amR^ita\_tva-maa\'na\_suH .

pare\'Na\_ naaka\_M nihi\'ta\_M guhaa\'yaaM vi\_bhraajade\_-tad-yata\'yo vi\_shanti ..

ve\_daa\_nta\_-vi\_GYaana\_ suni\'shcitaa\_rthaaH saMnyaa\'sa yo\_gaad-yata\'ya-shuddha\_-

sattvaa\''H .

te bra\'hma-lo\_ke tu\_ paraa\''nta-kaale\_ paraa\'mR^itaa\_t-pari\'mucyanti\_ sarve\'' ..

da\_hra\_M vi\_paa\_paM parame\''.ashma bhuuta\_M yat-pu\'NDarii\_kaM pu\_ra-ma\'dhya-

sa\_gga\_stham .

ta\_traa\_pi\_ da\_hraM ga\_gana\'M vishoka\_s-tasmi\'n yad-a\_ntas-tad-upaa\'sita\_vyam ..

yo vedaadau sva\'raH pro\_kto\_ ve\_daante\' ca pra\_tiShTi\'taH .

tasya\' pra\_kR^iti\'-liina\_sya\_ ya\_H para\'-sa ma\_heshva\'raH //

.. dakShiNaamuurti gaayatri ..

tat dakShiNaaya vidmahe gurumuurtaye dhiimahi .

tanno shivaH pracodayaat ..

.. gaNanaathaamR^itaananda gaayatri ..

gaNanaathaaya vidmahe amR^itakaaya dhiimahi .

tanno dhishaaH pracodayaat ..

AUM satguru gaNanaath-aamR^itaananda svaamine namaH ..

The Guru should be honored with flower garlands and shaded with an umbrella. It may be appropriate

to fan the Guru or shower him with flower petals etc. If much traveling is needed from the place of

greeting the Guru, transportation should be offered. Elephants are best, but other forms of

transportation may be suitable.

When inside, the Guru should be offered a seat. This should be the best seat available and it should be

elaborately decorated with fabrics (like Sari fabric). The sea should be higher than the other seats, with

the devotees ideally seated on the floor before the Guru. This seat should not be made from leather.

There should be an aasana placed below the seat for the Guru's feet. This could be elaborate and made

from silver and other precious metals or it could be a simple mat or prayer rug.

Then ##puujaa## should be preformed with ##sa~Nkalpam##, ##gaNapati puujaaM## and 16 upacaras

(offerings). Abhishekam should be preformed chanting the Rudram namakam and chamakam while

offering pa~ncaamR^ita (five nectars). The five nectars is prepared by wisking together milk, honey,

sugar, ghee, and yogurt (you may add rose water, a little vibhuti, saffron, and tulsi leaves). The Guru's

feet should be washed before and after with pure water or ##ga~Ngaa jaala## before and after the

offering of ##pa~ncaamR^ita##. Then saris, dhotis, and robes for sannyasins should be offered to the

Guru for him to help clothe the devotees. The feet are then decorated with three lines of vibhuti and a

dot of ku~Nkuma placed on a dot of chandana. Rose petals should be offered with the 108 names of

your ##iShTa devataa## (your chosen form of God), while meditating on the Guru as that God. Then

##dhuupa## (insence), ##diipa## (light) and naivedyam (food) should be offered. The mantra puShpam

should be chanted and flowers should be offered to the Guru's feet by all present. Also flower garlands

could be offered. Then different types of ##aartis## lamps should be offered including a camphor flame

with the mantra:

raa\_jaa\_dhi\_raa\_jaaya\' prasahya saa\_hine\'' .

namo\' va\_yaM vai\''shrava\_Naaya\' kurmahe .

sa me\_ kaamaan\_ kaama\_ kaamaa\'ya\_ mahya\''M .

kaa\_me\_shva\_ro vai\'' shrava\_No da\'datu .

ku\_be\_raaya\' vai shrava\_Naaya\' .

ma\_haa\_raa\_jaaya\_ namaH ..

Then all should bow to the Guru and take the tiirtha (blessed liquid from abhishekam). The Guru will

give His blessings as the devotees bow.

The devotees should worsahip the Guru’s feet as the literal embodiement of God.

If the Guru has come to give a teaching this should be done now.

It may be necessary to abbreviate the pada puujaa or even omit it from visits based upon the

Guru's time restrictions, but not otherwise.

Saris, Dhotis, fruits, and flowers should be offered to the Guru whenever He visits according to

the devotee's abilities. They should not allow the Guru to leave without offering Him dakshiNaa

(money). This is necessary to fund the Guru's efforts and it greatly helps open the devotees to

receive His blessings. Dakshina is not required by the Guru, but by the karmas of the devotees.

If the Guru stays for a long time, food should be offered to Him and all who have come with him.

At lease drink should be offered to the Guru whenever he visits. Food should be vegetarian (no

meat, fish or eggs). It should be sattvic and not too spicy. Foods should be cooked like they are

cooked for children, without excessive spice.

Food should be cooked for the Guru in vessels reserved for the Guru (these may also be used to

cook food to offer to God). It should be served to the Guru and all who have come with Him

(especially sannyasins) in plates and cups that are reserved for that purpose. It is also

appropriate to serve food on disposable paper plates. The ideal serving “plate” is the pure and

disposable banana leaf

The family should not eat with the Guru, but serve Him and all who eat with Him. The men

should participate in this opportunity to serve the Guru. They should eat together with the

women and children later. (This is not the Indian custom, but is the custom for devotees of

Swamiji, for the family to eat together on a daily basis).

If any food is left on the Guru's plate, or left unserved, this food is prasad. It should not be

thrown away, but rather eaten with faith. The energies of the Guru are transferred in this way.

Devotees should remain attentive to the Guru and discontinue worldly activities within reason

for the duration of His stay. Televisions and computers and phones (ringers) should be off if

possible. All including children should be present.

Instructions for Visiting the Guru

The shiShya should visit his Beloved Guru as often as possible.

The student shall have darshan (sight of the Guru) no less than once in two years, unless

specifically instructed to remain distant. Local devotees should visit the Guru once per week

when He is nearby and all should make great efforts to bathe in the presence of their beloved

Guruji’s darshan on Guru Purnima (the full moon day in July / August), on Thai Pongal (Jan. 14th

Gananathamritananda’s Jayanti), and Thai Pusam (Full moon day in Jan. / Feb. Sacred to

Dakshinamurti) .

The Shishya should come at appropriate times having prepared himself well.

Visits should be scheduled in advance when possible to ensure the Guru's availability and

convenience.

If the Guru is not present when the student arrives, he may wait if appropriate.

If he is not prepared to wait (or if it is not appropriate to wait), he should receive the Guru's

blessings from the ##piitham## (seat) of the Guru or the site where the Guru has been,

following the same protocol as for approaching the Guru. The presence of the Guruji’s shakti

will remain where the Guru has been. The place where the Guru has been should be given the

same respect and attention as the Guru Himself.

He should bathe and dress in clean clothes (White Saris for Women and White Dhoti / Anga

Vastram for men). If it is not possible to wear traditional Indian clothing while visiting the Guru,

western formal wear is appropriate, if it is white. Modern Indian clothes are not recommended,

but may be acceptable if they are loose fitting and are not revealing. For women in particular, it

is our tradtion for the legs (to the ankles) and shoulders to be covered. Clothes should be loose-

fitting and comfortable, but attractive and clean. It is best to wear new clothes or silk, if

possible.

He should purify the mind and soul by saying mantras. It is wise to take up a mantra discipline

like saying the Gayatri mantra 1008 times per day for a week or month before seeking the

Guru's darshan. This will help the devotee to receive the Guru's grace. It is wise to view

traveling toward the Guru's abode as a pilgrimage (whether the travel is short or long; routine or

infrequent). Keep the Guru in mind, and use this sacred time for special practice.

Upon seeing the Guru the ##shiShya## should bow to the feet of the Guru and touch His feet

with Love and attention. Male Devotees should do ashtanga pranamas touching the head,

chest, arms, knees, and feet to the ground before the Guru. Women Disciples should do

panchanga pranamas touching the head, armas, and legs (bent under the torso). The right leg

should be crossed over the left leg. Devotees of other Gurus should bow to the feet and

reverently touch the Guru’s feet seeking blessings, but the should prostrate only before their

own Satguru.

He should approach when the Guru has indicated. When approaching the Guru they should

meditate upon the inner nature of the Guru and recite this Guru mantra or the Sannyasi Suktam

saying at least:

AUM guru\'rbrahmA\' guru\_rviShNu\' gu\_rude\_vo mahe\'shvaraH .

guru\'r-saksha\'t-pAra\_brahma\' ta\_smai shrii\_ gurave\' namaH ..

gura\'ve sa\'rva-lo\_kaanaa\'M bhi\_Shaje\_ bhava ro\'giNaam .

nidha\'ye sa\'rva vi\_dyaanaa\'M shrii\_ da\_kShiiNaa\_-muurtaye\' namaH ..

tat-dakShii\'NAya vi\_dmahe\' guru\'-muu\_rtaye\' dhiimahi .

tanno\' shivaH praco\_dayaa\''t ..##

He should offer gifts of flowers, ghee, fruits, coconuts, limes, flower garlands or money.

He should know that the Guru knows his inner self, and is working to fulfill his needs for that

moment. He should assume that the Guru already knows and has already answered his

questions and given his blessings.

He should not speak until the Guru speaks or indicates that it is alright to speak. If the Guru

does not speak or indicate that the student should speak, the student should remain silent. The

darshan had is silence is the most powerful encounter with the Guru, and the questions and

concerns left silently at His feet are the most sacred offering that could be made.

The student should recieve aashirvadas (blessings) and upadesha (teachings or instructions)

joyously, knowing that those questions and concerns that have been left at the Guru's feet with

faith, shall be answered and resolved beyond the mind's greatest expectation.

The student should not question the instructions of the Guru. He shall refrain from

interrupting, disagreeing with, or questioning the Guru. It is alright to ask for clarification or to

offer additional information, but never to question or argue.

The Guru will explain His instruction at appropriate times. It may not seem clear at first, but will

become clearer for the faithful and dedicated student. The shakti (spiritual energy) of the Guru

and the important interaction between this and the energies of the developing student should

not be undermined by needless conversation or concerns. The students should be humble and

receptive, leaving the mind behind. Then like a sponge soaks up water, the student shall

become filled with the shakti of the Guru.

The student should implement the Guru's suggestions immediately and completely. If this takes

time, they should remain dedicated and not approach the Guru with the same concern until

they have fulfilled His instructions to them.

It is better to anticipate the Guru's guidance and implement these instructions before

approaching Him. When the student has become well attuned to the process and attentive to

the Guru's shakti, this will be easy. The Guru's will for the student is actually only the student's

higher will for himself. The Guru sees this, and the real blessing the Guru has to offer is in

sharing this experience. The man who contemplates within himself will often have his answers

questioned before seeing the Guru.

The student should be thankful for the Grace he has received, expressing this when appropriate.

He should do this whether he understand what blessings the Guru has conferred or not. He

should develop thanks by expressing thanks. The student should realize that his destiny is his

responsibility and never blame the Guru for his deficiency. He should assume responsibility for

any obstacles and adversities he may encounter, and work to find solutions. He should seek the

Guru's guidance only when other avenues have been exhausted.

He should be open and honest with the Guru, answering questions truthfully, promptly and

completely. He should share all his inner thought and feeling with the Guru as with a best

friend. It is realy possible to share even things the student wouldnot be comfortable to share

with the closest friends with the Guru. The Guru does not judge but only Loves. This may not

always be done in a physical way. The attitude of openness is what s important. When in the

Guru's presence it is best to do this silently as a process of purging, when necessary. It is the

ideal to think only happy thoughts and feel only pure Love for the Guru. To develop these

qualities of pure consciousness, the student should remain brief, polite, appropriate, kind, and

helpful in all speech uttered in the presence of the Guru. If negative thoughts and feelings are

present these should be observed b the devotee (but not acted upon) as an offering to the Guru.

Cursing, and otherwise vulgar or explicit speech should be absolutely avoided in the presence of

the Guru. This speech is violent and shall not be allowed. Speech that is limiting or self-

deprecating should be likewise avoided. The words “can’t,” in particular, will not be tolerated.

The student should be mindful of the presence of the Guru and feel thankful for this blessing.

He should focus on the shakti flowing from the Guru to him. He should observe the Guru and

implement any good example he may see. If the Guru does anything that he does not

understand to be good, he should not implement this, until some future time at which he can

understand this action in terms of selflessness and love.

The devotee should know that effects of acts of merit and demerit are greatly enhanced by the

Guru’s presence. They should remain mindful of this, and work hard to strive toward their

highest personal capacity when with the Guru.

On Leaving from the Guru

After having darshan (sight / blessings) the student should go quickly. He should leave

immediately when the Guru indicates to go, without question or hesitation. Before taking his

leave, he should bow and offer thanks and prayers. It may be appropriate to sit and meditate or

repeat his mantra.

The student should not leave until the Guru has indicated to go.

He should not leave without seeking blessings (even if this is only done mentally).

Instructions for being with the Guru

If the Guru sits, sit. If the Guru stands, stand.

Stand when the Guru enters or leaves a room.

Watch the Guru closely even as you perform service for Him.

Do not speak , walk, or drive ahead of the Guru.

Do not sit or stand above the Guru.

Do not teach or in the presence of the Guru unless specifically invited to.

Do not eat or drink before the Guru. Do offer food and drink to the Guru if appropriate.

Do not touch the Guru (though it is appropriate to touch the feet of the Guru with devotion

when prostrating).

Do not extend the feet toward the Guru or point at him with any one finger. When necessary, it

is appropriate to gesture using the whole hand.

Do not carry drugs, alcohol, weapons or cigarettes in the presence of the Guru.

Guru's teachings shall be kept in mind at all times.

Items of leather or foods that have meat fish or eggs should not be carried or consumed in the

presence of the Guru.

Cell phones and other electronic devices should be left away from the Guru or kept off.

Photographs should not be taken without permission.

Dress appropriately, wearing comfortable and descent clothes. (Dhoti for men and Sari for

Women whenever possible).

Never question, contradict, or criticize the Guru or his teachings. Do not listen to or even

remain in the company of those who criticize the Guru. Do not respond to such criticism, by

arguing or fighting. The wise student excuses himself from such conversations lovingly and

politely but firmly and promptly.

Keep the mantra on your tongue when not engaged in speech.

Keep speech brief and appropriate limiting conversation to what is necessary.

Keep the mind focused on the precious darshan of the Guru.

There is no better time for Sadhana (spiritual practice) than in the presence of one’s own Guru.

If it is not possible to remain in the Guru's presence, this japa and meditation may be practiced

at a distance. This will help the body attune itself to the subtle vibrations of the Guru's shakti

and help to smooth the students experiences as his body adjusts to the shakti (energy) he has

received.

It is possible that strange physical or mental fluctuations may occur in the presence of the Guru.

This is the way the subconscious mind purges emotional and intellectual karmic patterns as the

soul purifies itself to receive the Guru’s grace.

The student should rest if necessary, drinking plenty of water for several days before and after

darshan (sight of the Guru). The wise student allows himself to be aware of any thoughts,

emotions, or physical and spiritual sensations that arise at this time. He should be attentive to

the changes in his body and mind. If he feels sadness, it may be appropriate to cry to purge this.

If he feels tired, he should sleep. If the body trembles or moves in unusual ways, this should be

accepted as a normal part of the process. These changes are temporary.

The realization of God is a slow process that should be neither forced nor resisted. With the

Grace of the Guru, this experience will slowly and naturally unfold with time as the student

serves and loves the Guru in al things. There is no need for dramatic sensations or mental or

physical fluctuations. For the calm and dedicated student who has faith in his Guru and who

neither resists nor tries to force the process of awakening, the mind will slowly, safely, and

smoothly be drawn into the deeper, inner states of consciousness like a river flows gently to the

sea.

Instruction for Physical separation from the Guru

Separation is a delusion of the Mind. The instructions given above are for the conduct of the

physical body when near the physical vehicle of the Guru. All these instructions apply to the

situation of physical distance. They should be implemented as literally as possible. (i.e. do not

point feet to the direction of the Guru. If the Guru is visiting India, American students should

not keep the feet pointed in the eastern direction).

Especially after receiving diksha (initiation) the shakti of the Guru surrounds and protects the

devotee. For the initiated disciples in particular, efforts should be made to always recall the

presence of the Guru. They should meditate on his inner nature within their own hearts. They

shall see the Guru in all they encounter, treating people, animals, plants, and objects with the

same love and respect that they offer the Guru Himself.

The teachings of the Guru should be recalled and practiced in though, word, and deed.

The specific practices recommended by the Guru should be observed constantly, and daily

saadhana (spiritual practices) should be preformed regularly with devotion as instructed by the

Guru. Sadhana should be done as completely as possible even when traveling. The scriptures

allow stopping sadhanas when traveling, when sick, when bleeding (for men and women),

during pregnancy for women, and for five days during the monthly menstrual cycle for women.

It is recommended that men and women don not perform puja, japa, or meditation, nor seek

darshan of the Guru or at a Temple when bleeding. It is traditional for women to discontinue

these practices during monthly menstruation and when pregnant (for the safety of themselves

and their children).

The Guru should be seen in all the events and people the student encounters. He should Love

the Guru in even his enemies and obstacles. He should express this Love in appropriate

manners and continue the service of the Guru by serving the all people. His efforts should be

aimed at reducing the suffering of all people, animals, plants and even the rocks. If he brings

peace to the world, he pleases the Guru.

The wise shiShya should seek good spiritual sangha (community). This sangha should inspire

him toward his practice and service and Love of God and Guru. Asangha (association with

people who dissuade him from spiritual practice or otherwise inspire him away from the Guru

should be strictly avoided). People whose presence draws the shishya away from the Guru

should be treated with love and respect. The shishya should recognize that it is on account of

his own weakness and lack of faith that he must avoid asangha. When his practice brings the

mind to a state of steadiness, the external influences will not effect him.

The student should seek or create satsangs (meetings of similarly minded spiritual seekers).

Satsanghas shall meet for the purpose of supporting the individuals by practicing as a group to

reconnect with the shakti of the Guru. With the blessing of the Guru, small and large groups of

distant devotees should meet regularly for the purposes of reconnecting with the Guru. The

power of such meetings cannot be underestimated as a means of keeping the ##shiShyas##

connected with the Guru. Each member shall support the group based upon their strengths.

The student should avoid all actions and practice that are not in accordance with dharma

(ethical conduct and personal duty), to the best of their ability and understanding. The

devotees should absolutely avoid illegal activities. The scriptures allow for the opposition of

tyrannical governments. None of Swamiji’s students live in a country that has a tyrannical

government. The devotees should bow to all their government officials as God Himself. They

should invite government officials to participate in their events (especially the opening of

Temples and Centers). They should honor all Government officials, praising them and refraining

from speaking negatively about them. They should offer such individuals seats of honor above

the devotees. Bowing respectfully to their feet and offering flower garlands. They should praise

the good deeds of those men and women and honor them whenever possible.

The student should keep a photo of the Guru with them at all times (maybe in a wallet). They

should keep a picture of the Guru in every room in the home, at the office and in the car etc.

They should maintain a shrine in the home. Here they should keep a picture of the Guru and

padukas (Guru sandals) facing east. They may like to keep other Devata (Gods) there like

Ganesh, Murugan, Parvati, Shiva, Dakshinamurti, Ardhanarishvara, Nataraj, or Vishnu. They

should keep at least one item there, that was blessed by the Guru.

They should perform Pada Puja (worship of the Guru’s Sandals) before other daily practice to

remain connected with the Guru's blessings. This could be simple or elaborate based upon the

student’s abilities.

They should set aside dashamamsha vrata (a tithe / tenth of their income) daily as a donation to

the Guru’s ashrams. It is a well established practice to give one tenth of all earning to God.

Devotees shall give this money to the Guru whenever the Guru needs it for his service.

The students should also set aside on tenth of the rice / food that their family eats to help the

Guru feed devotees and need people.

These offerings should be pledged and donated as arranged with the Guru's organization. It

may not be necessary or possible to physically present all offerings to the Guru Himself.

Donations should be made anonymously when possible. Money gained through illegal

practices, from acts of violence against animals and people, or from gambling is impure and

should not be offered to the Guru.

Guru Purnima (fullmoon day of June/July) and Makara Shamkranti (Jan 14th) are very auspicious

days for connecting with the Guru. Special additional offerings may be made at such times.

These special days of significance should be observed with grand Pujas. It is good to seek to be

in the Guru's physical presence if possible at these times.

Mondays are particularly sacred to Hindus in the South Indian traditions. A special puja should

be preformed to the Guru on this day. This is a good day for special saadhanas, and for study of

the Guru's teachings. More fruitful results will be seen by the devotees on this day.

The Nakshatra (constellation) of Pushya is sacred to Dakshinamurti and to

Gananathamritananda. The moon transits this Nakshatra once a month. Special pujas should

be preformed on this day. This is a good day for monthly fasting and donations. Women who

are underweight are strictly prohibited from fasting. Instead they may look at themselves in the

mirror while meditating on the inner beauty of the Guru. Pushya Nakshatra is a very good time

for pujas and meditation. Acts of charity will be especially fruitful on this day, as will all good

tasks begun at this time after seeking the Guru's blessings.

The Festival day of Thai Pongal / Makara Shamkranti, on January 14th, when the Sun begins

moving North again in its orbit, is very sacred to Gananathamritananda. It is the day of His

Janma (entering into the physical body). Special Pujas should be preformed by groups on this

day, and seeking the Guru's physical presence at this time would be very fruitful. The Guru

should be showered with special gifts and donations. This is a good day for taking or renewing

vows before the Guru. It is a good day for commencing study of the mantras or teachings of the

Gurus.

Also the festival day of Guru Purnima on the full moon day of the Hindu moth of aaShaaDha,

June / July. This day is the best day of the year for connecting with the Guru after Thai Pongal.

Grand pujas should be done by groups and visits to the Guru should be planned. This is a good

day for realizing and studing the teachings of the Guru. It is a good day for practicing the

mantras revealed by the Guru.

Though there may be physical distance between the Guru a shiShya the shiShya should remain

mindful of the Guru's protection and non-physical presence at all times.

Instructions for seeking the Guru's blessings and Guidance

The wise student who wishes to receive the Guru's Aashirvadas (Blessings) or to seek His advice

should come in the ways describe above.

He should purify Himself physically by bathing and wearing clean clothes. He should purify

himself spiritually by reciting mantras specifically for the purposes of opening himself to the

grace of the Guru concerning his question or desire.

He should meditate on the blessing or answer he seeks.

He should be prepared for this blessing or answer.

He should keep it on the mind when he approaches the Guru in the normal manner. He should

then mentally project this desire or question to the lotus feet of the Guru. By offering his

thoughts and desires in this way he may release the mental fluctuations and karmas that have

lead to this attachment.

He should express his desire or question only if and when it is appropriate to do so. He should

make every effort to leave the concern at the feet of the Guru with faith that the Guru is

working to fulfill his requests.

If the student does this well, he will not think of the question or desire again. In the future he

will realize that the answer has appeared or that the question has been answer.

So strong is the Divine Shakti that physical presence is often enough to answer the questions of

the devotee and fulfill their desires and even heal their dis-eases. This is the teaching of the

shastras (scriptures). No claims are made about this by the Guru.

Those students who do not have questions will consider their lives more deeply as the darshan

of the Guru draws their consciousness toward the elevated state of samadhi (transcendental

bliss). They may have their desires and thoughts and emotions purged from their consciousness

as a purification process. This is good and will make them fit to hold the Guru's shakti. Like a

cup of mud must first be poured-out and cleaned to hold pure water, the human consciousness

must be purified to catch the shakti of the Guru.

Each time the Guru is seen, His grace penetrates to and from the deepest core to awaken the

knowledge of the Divine Atma (Self) within the shiShyas. Whether the student perceives this,

the blessing has been received. Even one visit to such a Guru is powerful to change the process

of the soul’s evolution through the world of maaya (delusion). This is the higher purpose of

darshan.

The faithful student becomes transformed by the Guru's grace. This does not mean that

individuality shall be lost (this only happens after leaving the body as the Self-Realized Soul

begins working toward the complete merging with the Formless Absolute). This means that the

faults and pains of the devotee are burned by the fire of the Guru's darshan. In the place of

these pains and sorrows, the devotee becomes filled with the omnipotence, omniscience,

omnipresent bliss of the Guru.

The devotee must be humble. He will have the power to move the stars, but he must first bow

to Him who has created the stars. When he sacrifices the selfish desires (these are the cause of

his suffering), he will then realize that he is the cause of the universe. He finds within himself

the power to move all things in the universe easily and at will. This is not something that is

taught, because the student already knows this and already does this. He does not see this

because has not associated with his true Self. This is very hard to do, but when the student

effectively destroys all tendencies of the ego-self (the separate - self-serving self), this

realization is had. His desires and concerns are changing and have nothing to do with his

permanent Self within. They are like dust covering and hiding a beautiful white vase. The

Guru's grace is like water to cleanse the soul, which then shines like a beautiful white vase

(though it was always there, even when obscured by dust and dirt).

The student must be humble kind and pure. The Guru values these qualities most from His

devotees: dispassionate compassion, bhakti (devotion to God), and humbleness.

The student should recall that he carries the Guru's blessings. He should humble bless all things

secretly and without thoughts of acknowledgement or rewards. His fulfillment shall be the

deepening experience of the Divine Self within.

Knowing that he carries the light of the Guru, the student should teach by following the Guru's

teachings perfectly and thusly setting an example to the world. There is no need for preaching

because those who are prepared intellectually by their loving and humble service and spiritual

striving will be drawn by the shakti of the Guru.

The presence of a student who faithfully follows the instructions of the Guru is indeed a blessing

to any group. The power of the Guru will be palpable in that individual.

When appropriate the student should teach and instruct others based upon his experience and

realization. He should do so without selfish thoughts of reward or limiting desires of helping

others in specific ways. Others are helped ultimately only by their own efforts. The student

may in some cases act as the catalyst for the realization of others, if he becomes pure and

humble from his own efforts. When the devotee remains focused on the grace of the Guru

within, his presence will inspire realization within other souls who have been prepared by their

own karmas. Such catalysts are not special. This is just like the worldly souls that teach by

demonstrating what not to do.

The student should teach only those things that the Guru has told him to teach and only when

the Guru has given his blessing to do so. He must remember that teaching is only a job that can

be done by someone who remains a student himself. If the student is not careful in his

teaching, he will build the ego and separate himself from the realizations he has gained. He

must never teach for appreciation, or worldly gains, or name or fame etc. All money donated to

him for such teachings should be given to the Guru. His income should be gained by working in

the world. Aspiring teachers should be aware that they create much karma by guiding and

advising others. Only those who are making sure and steady progress through their own karmas

should consider helping others. This is really done best by maintaining their own inner progress.

The devotees must assume that they cannot judge their own fitness for teaching and should

seek the Guru’s blessings before such activities. Their teaching should be offered as a service to

the Guru and done only to please him.

If the student should leave from the Guru, he should know that he should discontinue teaching

as the Guru has taught him. A student who has left the grace of the Guru, will not carry the

grace of the shakti that leads to the highest realization. His efforts will lead others away from

God, because he himself has been lead away from God. He should be aware that he does not

have the Guru's blessings or permission to continue teaching. This person has rejected the Guru

for some part of his ego. Following the guidance of the ego, he will find suffering and lead all

who follow him to the same. Even the Self-realized master, honors his Guru and offers all

thanks and credit for his attainments to the Gurus feet. He does not require the instructions of

his Guru, but he waits for them because he loves the Guru. He knows that the Guru's will for

him is the same as his will for himself. Until the realization of God is full and constant for the

disciple, he requires a Guru. Students should avoid all such “teachers” who blame and defame

their Guru’s. Prayers should be offered for them for the fulfillment of their highest desires, to

help the grace of the Lord return to them according to the desires of their souls.

Formal disciples of the Guru should absolutely, formally, and willingly sever all connections with

other Guru's and spiritual teachers and religious institutions. The wise student knows that such

connections only serve to weaken his own realization by scattering and weakening his efforts to

move within. When the focus is set with determination on the shakti of one Guru, that energy

will continue to lead the seeker inward. The teachings and practices of other teachers should be

discontinued unless they have been blessed by the Guru. Like a man who digs many holes in

the ground to find water never strikes water, the efforts of those who do too many practices

and follow different paths is unsuccessful to achieve God-realization. The wise student develops

faith in his Guru's teachings and continues the practice given by the Guru. They face the

difficulties that arise from within the subconscious mind with faith, determination, and joy. Like

a man digging in one place (though it may require many days)eventually strikes water, the

devoted student eventually finds the realization he seeks when he continues one path. Then he

enjoys this bliss of the divine Atma like frsh, purewater deep in a well.

Western students seeking formal initiation as disciples should convert to Hinduism, through

Namakarana Samskara. They shall formally serve all ties with other religious organizations.

They shall accept a Hindu first and last name. This name should be proudly displayed on all legal

documents and used under all circumstances. Hindus seeking initiation as disciples born into

other Sampradayas (lineages), should likewise convert to Swamiji’s Shukla Bhadra Sampradaya.

They may or may not be requested to change their name. This is not something which is asked

by the Guru of the people. There are many lineages that are much less strict. This is something

the dedicated devotees willingly do, before approaching the Guru for initiation. The guru may

be willing to help the seekers through the process of ethical conversion. Information about this

process can be found in Subramuniyaswami’s book How to become a Hindu at

www.http://himalayanacademy.com/resources/books/

The disciples will gain mystical abilities and perceptions through practice. When practice is deep

and sustained this is inevitable. These siddhis (mystical powers) should be disregarded. The

wise student knows that these siddhis will only serve to deepen the ego's hold over his soul.

Any powers attained through practice should be offered to the Guru's feet and used only if the

Guru has specifically instructed that individual to do so. In general the third eye should be used

only to see the Lord within. The mystical visions of the devotee should be ignored like the pains

of the body and mind. Most visions are nothing more than a different view of the same karmas

and attachments that have cause suffering. Beautiful light is a part of maya; it should be

recognized to be less than God. It should be observed with detachment with desire of finding

god within.

The student should absolutely avoid these practices: aura reading, remote viewing, astral

projection, lucid dreaming, dream interpretation, divination, healing, telepathy, telekinesis,

shamanism. They should not display the powers they have realized or use them for any purpose

other than God realization. If the body requires food they should eat food and not waste their

precious energies trying to remain fed through mystical means. Siddhis do have a proper

application toward spiritual realization, but the student must assume that he does not know

these and should always avoid uses these powers.

Occult practices like channeling, communication with spirits should be avoided. The student

should not seek advice or assistance from healers, astrologers, psychics, psychologists, intuitive,

dream interpreters, shamans, counselors etc. These mystical techniques are unreliable toward

the end of Self-realization because they have not been practiced with the realization of the self

in mind. All these connections are unpredictable and unreliable. Rely upon the grace of the

Guru and the guidance of the Divine Self within.

Certain healers and astrologers and yoga teachers who have been trained in a tradition that

honors the process of spiritual realization, may be approved by the Guru. Ayurvedic physicians

and Vedic astrologers must be approved by the Guru. Hindu Priests should also be approved by

the Guru.

If a person is sick, this is really his perception alone. For people bound by the perception of

sickness, treatments are useful. Karmas in the world cause physical dis-ease. Karmas in the

world are often needed to restore the state of health. In general it is advisable to seek help

from the Western doctor and to seek advise about alternatives. The Guru's grace may heal

many people, but the Guru is not a doctor and His efforts shall not relieve any individual from

the responsibility of eating, drinking, exercising or visiting the doctor. They should use these

practices to compliment the work done with the Guru.

Instructions for Visits from the Guru

The wise student should purify himself physically and through mantra and the seek the Guru's

blessing to visit. It is a great blessing to receive a visit from the Guru. This is viewed by the

faithful devotees as a visit from God in physical form.

Visits may be planned through the Gurus assistants or directly by asking the Guru Himself.

If you desire a visit from the Guru it is wise to prepare by long mantra practices and other

sadhanas.

If you are not pure, the Guru's grace will not be received. The Guru will not come if you are not

able to receive his grace. For this same reason, many who seek to visit the Guru will fail. The

Guru’s will should be accepted and used as inspiration for the devotee to deepen theirmystical

connection to the Guru.

Transportation should be offered to the Guru, and food and drink should be offered to the Guru

(and to however many people he should choose to bring with Him). Whenever possible

elephants should be offered to transport the Guru, though horses, buses, cars, boats, planes, or

trains may provide suitable substitutes.

Special Instructions for those seeking DiikShaa (spiritual initiation)

Cultivate unwavering desire for the initiation you seek. Many things may cause disturbance or

distraction to this desire. Do not mind them. Develop desire for the initiation you seek.

Everything is good. It is not painful or difficult or confusing, when you cultivate desire for the

initiation you seek. This desire alone shall purify you and make you fit for the initiation.

Don not blame God, Guru, or the Scriptures. Do not disrespect or defame any sacred thing.

It is usually necessary to approach the Guruji and express interest in receiving Diksha, because it

is not the nature of spiritual energies to impose themselves upon any one. Work with the Guru

should be deliberate, conscious, and openly displayed to all. It should not be concealed due to

shame, neither should it be displayed due to pride. It is important for the disciple to begin this

process by stating his intent to seek diikSha. He should seek blessings and instruction from the

Guru to prepare for whatever dikShaa he seeks.

If blessings are denied, he should accept this as the Guru’s blessing and stop seeking such

dikshaa immediately. Any efforts to mold the will of the Guru to his will for himself shall be

fruitless. They will cause very bad karma for the devotees. Because such desires are born from

the ego and seek to control the Guru who has no desire, such karmas shall return swiftly back to

the student who will find himself being controlled by the negative attachments of his own ego.

The Guru shall not continue to teach any student who intentionally defies or challenges him. It

is not the Guru’s job to fight, but to assist. This is only possible for the mature devotees who

seek the Guru’s blessing humbly.

If instructions are given for preparing one’s self for Diksha, the student should accept this as his

duty. He shall devote himself toward the successful completion of the tasks assigned by the

Guru. He shall continue working toward these ends until success is attained. Though it is

inappropriate to question or seek to alter the will of the Guru, it is acceptable to offer additional

information or to ask for clarification. It is also useful to seek clarity from the Guru. If

explanations are denied, the instructions should be instituted faithfully. It is good to remember

that sadhana done without conscious understanding of its reasoning will be powerful because it

will be free from the limitations of the mind’s expectations.

The student shall have faith that the Guru has already blessed him with the strength,

knowledge, and will to succeed at the tasks He has assigned. He shall work diligently at such

tasks until he has completed them to the satisfaction of the Guru. If the Guru should then

assign additional practices, the student should patently and happily accept these. It is important

to remember that the Guru’s grace is the ultimate cause for success or failure in the efforts of

the student. It is not possible for the practicing student to understand the actions or will of the

Guru. Those who try will increase their confusion and frustrations. The student who humbly,

patiently, compassionately and with great determination seeks to align himself with this grace

shall have quick success.