Who is eligible to give a mantra? Who is qualified to be a Guru?

Question

What are the qualifications required for a person to be able to give mantra diksha? Who is an eligible person to give mantras?

Surely it can't be that any upasaka can become a guru.

Answer 1

The qualification for a Guru is defined in Mundaka Upanishad.

Having scrutinized the worlds won by works, let a Brahmana arrive at non-attachment. The (world) that is not made is not (won) by what is done. For the sake of this knowledge, let him approach, with sacrificial fuel in hand, a teacher who is learned in scriptures and established in Brahman.

Mundaka Upanishad I.2.12

guru

(‘one who is praised [due to his great qualities]’ ‘one who teaches [the śāstras like the Vedas]’)

In Hindu religion and culture, every science or art or craft has to be learnt directly from a competent teacher in that field. Since learning is considered as a tapas (austerity, discipline), the teacher has to be looked upon with great respect and reverence.

A teacher of the scriptures is called an adhyāpaka or an upādhyāya or an ācārya. The former two teach the chanting of the Vedas whereas the last one teaches their meaning and significance also.

The word ‘guru’ is used in a more comprehensive sense. It has sometimes been defined as one who dispels the dark-ness of ignorance. It invariably refers to a spiritual teacher, an advanced soul, who is an expert not only in the knowledge of the scriptures but also well-established in Brahman or God (vide Muṇḍaka Upaniṣad 1.2.12).

A guru should be a person of pure parentage, of a sinless life and great self-control. Apart from having a deep knowledge of the scriptures, he should be an adept in the various modes of meditation and worship also. He must be the very personification of compassion and love towards his disciples.

A disciple is expected to look upon his guru as if he is God himself. However, the Hindu scriptures also warn the people against false gurus.

A Concise Encyclopedia of Hinduism by Swami Harshananda

Quality of a Guru

The preceptor who is conversant with the scriptural texts, who is intelligent, who is favorably disposed towards common people, who performs penance, who is engaged in following accepted worldly conventions and who knows the principles is known as one who bestows salvation.

He may be endowed with all characteristic qualities; he may be an expert in all sacred texts, and he may be conversant with all means and modes, but if he is devoid of the real truth, all the other qualities shall be futile to him.

If he has no decisive knowledge of the Atman which is self-evident great principle, he is not blessed himself. How can he bless others?

The brahmin who is enlightened is pure and is capable of accomplishing things. But whence can there be enlightenment in one who is devoid of principles? Whence can there be comprehension of self?

……………

Hence, those liberated souls who are conversant with the principles (realities) can redeem others. The principle that produces perfect cognition originates from his greatest bliss.

Only he who has understood the truth can be a guide unto bliss and not one who is a preceptor only in name but who is devoid of cognition.

Such people cannot redeem one another. Can a rock redeem another rock? Those who have perfect cognition only in name can have salvation only in name.

Command that causes the destruction of bonds is instantaneously born by the sight and touch of the yogins or even by conversing with them.

Or, the preceptor may enter the physical body of the disciple by the yogic path and enlighten him by means of the yogic power after understanding all the entities.

Linga Purana II.20.34-43

Discussion on Guru by Sri Ramakrishna

MASTER (to Keshab): "You don't look into people's natures before you make them your disciples, and so they break away from you.

"All men look alike, to be sure, but they have different natures. Some have an excess of sattva, others an excess of rajas, and still others an excess of tamas. You must have noticed that the cakes known as puli all look alike. But their contents are very different. Some contain condensed milk, some coconut kernel, and others mere boiled kalai pulse. (All laugh.)

"Do you know my attitude? As for myself, I eat, drink, and live happily. The rest the Divine Mother knows. Indeed, there are three words that prick my flesh: 'guru', 'master', and 'father'.

**"There is only one Guru, and that is Satchidananda. He alone is the Teacher. My attitude toward God is that of a child toward its mother. One can get human gurus by the million. All want to be teachers. But who cares to be a disciple?

"It is extremely difficult to teach others. A man can teach only if God reveals Himself to him and gives the command. Narada, Sukadeva, and sages like them had such a command from God, and Sankara had it too. Unless you have a command from God, who will listen to your words?**

"Don't you know how easily the people of Calcutta get excited? The milk in the kettle puffs up and boils as long as the fire burns underneath. Take away the fuel and all becomes quiet. The people of Calcutta love sensations. You may see them digging a well at a certain place. They say they want water. But if they strike a stone they give up that place; they begin at another place. And there, perchance, they find sand; they give up the second place too. Next they begin at a third. And so it goes. But it won't do if a man only imagines that he has God's command.

"God does reveal Himself to man and speak. Only then may one receive His command. How forceful are the words of such a teacher! They can move mountains. But mere lectures? People will listen to them for a few days and then forget them. They will never act upon mere words.

The Gospel of Sri Ramakrishna, The Master and Keshab

MR. CHOUDHURY: "Sir, is it not possible to have the vision of God without the help of a guru?"

MASTER: "Satchidananda Himself is the Guru. At the end of the sava-sadhana, just when the vision of the Ishta is about to take place, the guru appears before the aspirant and says to him, 'Behold! There is your Ishta.' Saying this, the guru merges in the Ishta. He who is the guru is also the Ishta. The guru is the thread that leads to God. Women perform a ritualistic worship known as the 'Ananta-vrata', the object of worship being the Infinite. But actually the Deity worshipped is Vishnu. In Him are the 'infinite' forms of God.

The Gospel of Sri Ramakrishna, The Master’s Birthday Celebration at Dakshineswar, February 25, 1883

Answer 2

Gandharva Tantra, Sixth Patal, Verse 24

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः

ajñānatimirāndhasya jñānāñjanaśalākayā
cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ

"Salutations to the revered Guru, who has opened the eyes of one blinded by the darkness of ignorance with the ointment of knowledge."

This verse is part of Gurupaduka Stuti. It tells that Guru is someone who dispels the darkness of ignorance by imparting knowledge.

Saradatilak Tantra, Patal 2 (Chapter 2)

पुरूषार्थसमावाप्तै सच्छिष्यौ गुरुमाश्रयेत्।
मातृतः पितृतः शुद्धः शुद्धभावो जितेन्द्रियः॥ १४१॥
सर्व्वागमानां सारज्ञः सर्व्वशास्त्रार्थतत्त्ववित्।
परोपकारनिरतो जपपूजादितत्परः॥ १४२॥
अमोघवचनः शान्तो वेदवेदार्थपारगः।
योगमार्गानुसन्धायी देवताहृदयङ्गमः॥ १४३॥
इत्यादिगुणसम्पन्नो गुरुरागमसम्मतः॥ १४४॥

purūṣārthasamāvāptai sacchiṣyau gurumāśrayet।
mātṛtaḥ pitṛtaḥ śuddhaḥ śuddhabhāvo jitendriyaḥ॥ 141॥
sarvvāgamānāṃ sārajñaḥ sarvvaśāstrārthatattvavit।
paropakāranirato japapūjāditatparaḥ॥ 142॥
amoghavacanaḥ śānto vedavedārthapāragaḥ।
yogamārgānusandhāyī devatāhṛdayaṅgamaḥ॥ 143॥
ityādiguṇasampanno gururāgamasammataḥ॥ 144॥

"To attain the fourfold aims (purushārthas), a good disciple should approach the Guru, Pure from the mother’s and father’s side, with a pure mind and mastery over the senses." 141

"One who knows the essence of all the scriptures and the truths of all the sacred texts, Dedicated to the welfare of others, devoted to recitation (japa) and worship (puja)." 142

"His words are infallible, he is peaceful, and an expert in the Vedas and their meanings, Following the path of Yoga, one whose heart is in harmony with the Divine." 143

"The person who possesses such qualities and virtues is esteemed and revered as the Guru according to the scriptures." 144

Thus, a person with the qualities mentioned above, who can dispel the darkness of ignorance and spiritually uplift someone is qualified as a Guru, and only the Guru can give Mantra Diksha.

Answer 3

According to the Lakṣmī-Tantra, chapter 21:

Just as one can approach God by the way of artful living [kalādhvā] so also one may master the letters and sounds as they are found in the bīja, piṇḍa, saṃjñā and pada elements of Mantras. To help one into the complex understanding of the mantras, a Guru-teacher is necessary. The prerequisites of such a teacher are given.—(Source: A Descriptive Bibliography of the printed texts of the Pancaratragama)

What follows is a section dealing with the prerequisites of such a teacher, as well as indications concerning who is suitable for receiving such instruction.—(Source: Sanskrit text edited by Pandit V. Krishnamacharya)

kathaṃ sa copadeṣṭavya etad brūhi namo'stu te |
sarvalakṣaṇasaṃyukto brāhmaṇo vedapāragaḥ || 30 ||
ṣaṭkarmanirataḥ śāntaḥ pañcakālarataḥ śuciḥ |
pañcarātrārthavinmaunī mantrākṣarakṛtaśramaḥ || 31 ||
na sthūlo na kṛśo hrasvo na kāṇo naiva rogavān |
nāndho na badhiro mūḍho na khalvāṭo na paṅgukaḥ || 32 ||
na hīnāṅgo'tiriktāṅgo na śvitrī na ca ḍāmbhikaḥ |
na krodhano na duścarmā na lobhahatacetanaḥ || 33 ||
akulīnaṃ durācāraṃ śaṭhaṃ jihmaṃ ca varjayet |
dayādāntiśamopetaṃ dṛḍhabhaktiṃ kriyāparam || 34 ||
satyavākchīlasaṃpannaṃ rekhākarmasu kauśalam |
jitendriyaṃ susaṃtuṣṭaṃ karuṇāpūrṇamānasam || 35 ||
ācāryalakṣaṇasaṃpannamārjavaṃ cāruhāsinam |
evaṃ guṇagaṇākīrṇaṃ guruṃ vidyāttu vaiṣṇavam || 36 ||
śiṣyaśca tādṛśo jñeyaḥ sarvalakṣaṇalakṣitaḥ |
kṣāntiśīlaṃ suddhīmantaṃ krodhalobhavivarjitam || 37 ||
snānārcanarataṃ nityaṃ guruśuśrūṣaṇodyatam |
viprāgnidevapitṛṣu bhaktaṃ tarpaṇaśīlinam || 38 ||
kulīnaṃ ca tathā prājñaṃ śāsthrārthanirataṃ sadā |
brāhmaṇaṃ kṣatriyaṃ vaiśyaṃ śūdraṃ vā bhagavatparam || 39 ||
īdṛglakṣaṇasaṃyuktaṃ śiṣyamārjavasaṃyutam |
varṇadharmakriyopetāṃ nārīṃ vā sadvivekinīm || 40 ||
vidyādanumate palyurananyāṃ patimāninīm |
evaṃlakṣaṇakaṃ śiṣyamācāryo bhagavanmayaḥ |
jñāpayedvidhivanmantrān gurudṛṣṭyā samīkṣya tu || 41 ||
anena strīśūdrayorapi tāntrikamantragrahaṇe adhikāro vidhīyate |
paraṃ tu tāraviṣaye viśeṣo granthāntareṣvavagantavyaḥ |
iti śrīpāñcarātrasāre lakṣmītantre guruśiṣyalakṣaṇaṃ nāma ekaviṃśo'dhyāyaḥ || 21 ||

I will leave the proper translation to someone else.

In a different Pāñcarātra text, the Viśvāmitra-Saṃhitā, the following qualifications are given for a Guru (preceptor). This text belong to Pāñcarātra tradition specifically, however, many details are often interchangeable with other Saṃhitās/Āgamas.

Viśvāmitra points out that to qualify as a preceptor one must first be born a Brahmin; be well-versed in all the Vedas, Śāstras, etc.; be faithful in his observances of the pañcakāla-routine; be knowledgeable about matters pertaining to creation [sṛṣṭi] and dissolution [saṃhāra]; be compassionate, upright, blameless, etc.; be strict in regard to all that is desirable [guṇa] and undesirable [doṣa] in regard to temples, images, etc.; be clean and well-groomed; be sympathetic and astute in regard to his disciples’ problems; be meticulous in displaying the marks of Viṣṇu on his body etc

And as for the proper candidate (Śiṣya):

As for a candidate [śiṣya] for initiation; he may be a member of any one of the three varṇas; must have studied the Vedas and their subsidiary parts; must be neat, tidy, well-behaved, etc.; must be devoted to his teacher, kind to others; must pass the waiting “test” period of from one to three years set by his master; must perform agnikārya-rites carefully; must wear the ūrdhvapuṇḍra marks along with the śaṅkha and cakra symbols; etc.. Certain women and Śūdras, if they display certain qualities, may be taken on as candidates for initiation also.