For a sadhak, the Guru is the basis and ultimate goal of his sadhna, for it is said that one is a disciple only so long as one is a sadhak, that is to say, Shakti is not fully communicated to the disciple’s body from the Guru. Till then there subsists the relation of Guru and shishya. When a disciple is given shaktipath or diksha, siddhi is attained and on the attainment of siddhi this dualism (the Guru-shishya relationship) is surpassed, and they are one. In the Mundamala Tantra, it is said that the root of siddhi is in the devta. The root of the devta in the mantra, root of mantra is initiation, and root of initiation is in the Guru. Just as it is impossible to attain liberation beyond the reach of attribute without worship of the devta with attributes, so it is impossible to attain monistic knowledge without the worship of the Guru. In Kularnava Tantra Bhagvan Mahesvara has Himself said, “... how can that subtle aspect of Shiva, which is one, omnipresent, attributeless, indifferent, un-decaying, unattached like space, un-beginning, and unending be an object of worship to the dualistic mind? Hence it is that the Supreme Guru has entered into the body of the human Guru... if a sadhak duly worships Him with devotion, He grants that sadhak both enjoyment and liberation...”

For a sadhak there is no force higher than the Guru - such is the place given to the Guru that no shaastra speaks of anything which is superior to devotion of the Guru. Such is the importance of the Guru that in Rudrayamala it is said, “By devotion to Guru a jiva will attain the state of Indra, Lord of Celestials, but by devotion to Me (ishta devta) alone he will become swine.