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former's requests. The adept must not employ anything belonging to the
master, viz. his couch, cloths, seat, wife etc. being objects of
permanent veneration (TA, XV, 538-540). The master remains the foremost
source of knowledge; "a mere conversation with him is already a spring
of sudden elevation for us. Therefore, the master must be satisfied"
(TA, XV, 545). On any day of divine service, a particular rite of worship
for the preceptor's benefit is to be performed. The names of the master,
the scriptures and the Goddesses are inner mantras and they must be
pronounced during the worship-rites only. Once evocating such a mantra, it
must be immediately satisfied and propitiated, otherwise it will ravish
half of the performer's body (TA, XV, 561-562).
The master's name is to be pronounced preceded
by the syllable 艣r墨 and making an offering at the same time. The master's
shadow must not be passed over (TA, XV, 564). The house that has received
the visit of the preceptor's family, will afterwards celebrate a parti-
cular ceremony. The disciple must not talk about the scripture he follows
or the other initiates with heterodox fellows. Any remark a disciple
makes on his master must not be accompanied by bad feelings (TA, XV,568-
569).
Even after obtaining the supreme knowledge, the
disciple must behave in the same manner with his master. "Having acquired
the knowledge, he who is not pervaded by veneration for his master has
not firm trust in his knowledge and is actually lost" (TA, XV, 585-586a).
Consequently the preceptor is assimilated to the profoundest part of
one's consciousness, being an instrument of interpenetration between
subconscious functions and the waking state of mind.