When the time arrives for a disciple to receive initiation, the guru, endowed with true knowledge, performs the Shaakti initiation. Through the subtle path of yoga and the penetrating eye of wisdom, the guru enters the very being of the disciple, awakening him from within. In the case of Maantri initiation, which is imbued with ritual, the guru first arranges the sacred pot and the protective circle. This initiation is performed externally, with great care and gentleness, guiding the disciple step by step. The disciple’s worthiness for grace depends on the descent of divine power. It is upon this descent that the observance of Shaiva dharma truly stands. Where this power has not descended, there can be no purity, no knowledge, no Shaiva conduct, no liberation, nor any accomplishment. Therefore, the teacher must watch for the unmistakable signs of a powerful descent of energy and, seeing them, purify the disciple either by knowledge or by action. If a teacher, deluded, acts otherwise and neglects these signs, that misguided one falls from the path. Thus, the teacher must carefully examine the disciple in every way. The descent of energy reveals itself through the awakening of consciousness and the arising of bliss, for this supreme energy is itself the very nature of awakening and bliss. These are marked by changes within the mind and body—trembling, goosebumps, changes in voice, eyes, and limbs—disturbances that signal the disciple’s spiritual stirring. Just as the teacher must examine the disciple, so too should the disciple examine the teacher for these signs—whether in the worship of Shiva or through association with those close to the guru. Because the disciple is to be instructed and the teacher’s dignity is paramount, the disciple should honor the teacher with utmost effort. The teacher is none other than Shiva himself; Shiva is remembered as the teacher, or as abiding in the form of knowledge. As Shiva is, so is knowledge; as knowledge is, so is the teacher. The fruits of worshipping Shiva, knowledge, and the teacher are the same. The teacher is the essence of all gods and is formed of all mantras; therefore, his command should be borne upon one’s head with the highest reverence. If one seeks true welfare, one should never transgress the teacher’s command—not even in thought. The one who keeps the teacher’s command gains the wealth of knowledge. Whether walking, standing, sleeping, or eating, the disciple should not act independently in the teacher’s presence; whatever is done should be with his permission. In the teacher’s house or presence, one should not sit as one pleases, for the teacher is directly divine and his house is a temple. Just as association with the wicked leads one into their sins, so too does contact with fire purify gold of its impurities. In the same way, association with the teacher dissolves sin, just as a pot of ghee melts near fire, or as blazing fire consumes both dry and moist things. When the teacher is pleased, he burns away all sins in an instant. Therefore, one should never anger the teacher by thought, word, or deed. By his anger, one’s lifespan, prosperity, knowledge, and good deeds are destroyed; those who provoke his anger see their sacrifices become fruitless. In this relationship, yama and niyama need not be separately considered; never should one utter words opposed to the teacher. If, out of deep delusion, one speaks falsely toward the guru—whether in mind, action, or speech—one is destined for the hell called Raurava. A wise disciple, desiring what is good, never acts falsely; he always does what is beneficial and pleasing to the guru, whether instructed or not. Whether in the guru’s presence or absence, the disciple should perform the guru’s tasks. Such devotion and discipline keep the disciple ever eager in mind. A disciple who acts in ways that please the guru becomes worthy of Shaiva dharma. If the guru is virtuous and wise, he reveals the supreme bliss. Only one versed in the truth and devoted to Shiva can grant liberation; the essence that generates consciousness is the source of supreme bliss. It is the knower of this truth who reveals bliss; one who is only a guru in name, lacking awareness, cannot. Just as a stone cannot carry another stone across the river—while a boat can—so too, liberation is not attained by mere name alone. Those who know the truth are liberated themselves and liberate others; without truth, there can be neither knowledge nor self-realization. One who is bound by attachment is called ‘paśu’; driven by others, he does not transcend that state. Therefore, only the knower of the truth is considered liberated and a liberator, even if he possesses all the marks and is versed in all scriptures. Even mastery of methods and rituals is fruitless without truth; it is the intellect, matured up to direct experience, that operates in the truth. From the guru’s vision and other means, supreme bliss arises; thus, through contact with such a teacher, awakening and bliss are born. A wise seeker should choose only such a guru, not another—one who is suited to disciples skilled in humility and proper conduct. As long as knowledge is not attained, the seeker of liberation should serve; once it is known, steadfast devotion should continue as long as the truth is cherished. One should never abandon the truth nor neglect it in any way, especially where there is no sign of bliss or awakening. Even after a year, a disciple may approach another guru if needed; but having sought another, he must never disrespect the former, nor the guru’s brothers, sons, teachers, or guides. In this new place, one should first approach a Brahmin learned in the Vedas, and then worship a guru who is wise, auspicious, and pleasant in demeanor. One should strive with mind, action, and speech to please such a guru, who grants all fearlessness and whose heart is filled with compassion. In this way, the path of Shaiva dharma unfolds, illuminated by the living presence of the teacher and the descent of divine power.