The Guru cannot be equated in importance to formal learning, pilgrimage or divinity. No other is more worthy of respect. The Guru is the embodiment of what the Vedanta teaches – the individual self (the Atman) is one and the same as the cosmic self (Paramatman or Brahman). A Sadguru never curses anyone. Even his anger helps the disciple. The advantage of depending on a Sadguru is unique and is superior to depending on God because God never materializes to give instructions. The Guru and the disciple are inseparable in a way. The Guru cannot exist without being a part of a true disciple's personality or character. The two pathways to liberation are by initiation into and observation of the austerities of sannyasa yoga or by service to a Sadguru. The former is extremely arduous – the disciple must in a sense die. In other words, he must lose body consciousness. But if one unconditionally loves the Guru by way of rendering service to him sincerely, spiritual liberation may be obtained relatively easily. Nothing substantial can be achieved without Guru's grace. The mantra that Guru gives during initiation and the disciple's chosen divinity (or Ista) are the same. Unless the Guru becomes the chosen divinity, the mantra received loses its power. Acquisition of disciples is not Guru's profession; it is his heart's inspiration. The Guru cares for and guides the disciple hoping that one day the disciple will get spiritually enlightened. Yoga, theories and techniques The following theories are collected from the Oriya book Shri Shri Thakur Nigamananda (श्री श्री ठाकुर निगमानंद) and the writer, Durga Charan Mohanty-Banamali Dash: Theory of jibanamukta upasana One of Nigamananda's major precepts was the theory of Jibanamukta Upasana (जीवनमुक्त उपासना), which he believed could lead the sadhaka to quick self-realization. Karmic theory According to Nigamananda, karma is of three kinds viz. kriyaman, sanchita and prarbdha. Enjoying the results of one's labour while alive is kriyaman; death before enjoyment produces sanchita karma or accumulated labour. Enjoying accumulated karma after rebirth is prarbdha. By virtue of sadhana, the effects of kriyaman and sanchita can be wiped out during a life but it is not possible to erase prarbdha. A person possessed with worldly ambitions is sure to continue the endless journey of birth and death. Jivatma leaves the gross body to travel in the spirit world or pret lok (ghost world). After undergoing karmic effects, it