Guru Ashtakam

शरीरं सुरूपं तथा वा कलत्रं ।
यशश्चारु चित्रं धनं मेरुतुल्यम् ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ १ ॥

śarīraṁ surūpaṁ tathā vā kalatraṁ |
yaśaścāru citraṁ dhanaṁ mērutulyam |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 1 ||

Even if one possesses a beautiful body, a lovely spouse, wonderful fame, and wealth equal to Mount Meru (immense wealth) – if one’s mind is not devoted to the lotus feet of the Guru (spiritual teacher), then what is the use? What is the use? What is the use? What is the use?

कलत्रं धनं पुत्रपौत्रादि सर्वं ।
गृहं बान्धवाः सर्वमेतद्धि जातम् ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ २ ॥

kalatraṁ dhanaṁ putrapautrādi sarvaṁ |
gr̥haṁ bāndhavāḥ sarvamētaddhi jātam |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 2 ||

Even if one has a spouse, wealth, sons, grandsons and everything else, a home, and relatives – even if all these have been attained – if one’s mind is not devoted to the lotus feet of the Guru, then what is the use? What is the use? What is the use? What is the use?

षडङ्गादिवेदो मुखे शास्त्रविद्या ।
कवित्वादि गद्यं सुपद्यं करोति ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ ३ ॥

ṣaḍaṅgādivēdō mukhē śāstravidyā |
kavitvādi gadyaṁ supadyaṁ karōti |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 3 ||

Even if one masters the Vedas with their six branches, has all scriptural knowledge on their tongue, and can compose beautiful prose and poetry – if one’s mind is not devoted to the lotus feet of the Guru, then what is the use? What is the use? What is the use? What is the use?

विदेशेषु मान्यः स्वदेशेषु धन्यः ।
सदाचारवृत्तेषु मत्तो न चान्यः ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ ४ ॥

vidēśēṣu mānyaḥ svadēśēṣu dhanyaḥ |
sadācāravr̥ttēṣu mattō na cānyaḥ |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 4 |

“I am honoured in other lands and I am prosperous in my homeland; in the paths of righteous conduct there is none who surpasses me”, thus one may think; yet – if one’s mind is not devoted to the lotus feet of the Guru, then what is the use? What is the use? What is the use? What is the use?

क्षमामण्डले भूपभूपालबृन्दैः ।
सदा सेवितं यस्य पादारविन्दम् ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ ५ ॥

kṣamāmaṇḍalē bhūpabhūpālabr̥ndaiḥ |
sadā sēvitaṁ yasya pādāravindam |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 5 ||

Even if one’s feet are constantly served/attended to by crowds of kings and emperors across the entire earth – if one’s mind is not devoted to the lotus feet of the Guru (gurōraṅghripadmē), then what is the use? What is the use? What is the use? What is the use?

यशो मे गतं दिक्षु दानप्रतापा-
ज्जगद्वस्तु सर्वं करे यत्प्रसादात् ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ ६ ॥

yaśō mē gataṁ dikṣu dānapratāpā-
jjagadvastu sarvaṁ karē yatprasādāt |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 6 ||

Even if one’s fame has spread in all directions through charitable acts and prowess, and by whose grace all the world’s things are in one’s hand/control – if one’s mind is not devoted to the lotus feet of the Guru, then what is the use? What is the use? What is the use? What is the use?

न भोगे न योगे न वा वाजिराजौ ।
न कान्तामुखे नैव वित्तेषु चित्तम् ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ ७ ॥

na bhōgē na yōgē na vā vājirājau |
na kāntāmukhē naiva vittēṣu cittam |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 7 ||

Even if one’s mind is not attached to pleasures, nor to yoga, nor to the finest horses, nor to the face of the beloved, nor even to wealth – if one’s mind is still not devoted to the lotus feet of the Guru, then what is the use? What is the use? What is the use? What is the use?

अरण्ये न वा स्वस्य गेहे न कार्ये ।
न देहे मनो वर्तते मे त्वनर्घ्ये ।
मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे ।
ततः किं ततः किं ततः किं ततः किम् ॥ ८ ॥

araṇyē na vā svasya gēhē na kāryē |
na dēhē manō vartatē mē tvanarghyē |
manaścēnna lagnaṁ gurōraṅghripadmē |
tataḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim || 8 ||

Even if one’s mind does not dwell in the forest (solitude), nor in one’s home, nor in duties, nor in this priceless body – if one’s mind is still not devoted to the lotus feet of the Guru, then what is the use? What is the use? What is the use? What is the use?

गुरोरष्टकं यः पठेत्पुण्यदेही ।
यतिर्भूपतिर्ब्रह्मचारी च गेही ।
लभेद्वाञ्छितार्थं पदं ब्रह्मसञ्ज्ञं ।
गुरोरुक्तवाक्ये मनो यस्य लग्नं ॥

gurōraṣṭakaṁ yaḥ paṭhētpuṇyadēhī |
yatirbhūpatirbrahmacārī ca gēhī |
labhēdvāñchitārthaṁ padaṁ brahmasañjñaṁ |
gurōruktavākyē manō yasya lagnaṁ ||

One who recites these eight verses in praise of the Guru – be they a renunciate, a king, a spiritual student, or a householder – will attain their desired goals and the supreme state of Brahman (enlightenment), if their mind remains firmly fixed on the Guru’s teachings.

Description

The Guru Ashtakam is a Sanskrit hymn composed by Adi Shankaracharya, the 8th-century Indian philosopher and saint who consolidated the doctrine of Advaita Vedanta. In the Vedantic tradition, the word ‘Guru’ has dual significance – while it refers to the physical form of the teacher who imparts knowledge, it ultimately points to the Supreme Self (Brahman) that the teacher embodies. The Guru is seen as the manifestation of the ultimate truth, the bridge between the apparent and the real, who awakens the disciple to their own true nature. “Ashtakam” means “eight verses,” and this composition consists of eight verses followed by a ninth verse describing the benefits of reciting these verses (phalaśruti). The hymn is written in the Śikhariṇī meter in praise of his Guru Govinda Pada. Adi Shankaracharya emphasizes that without deep devotion to the Guru, all our attainments are meaningless.
A popular Hindu prayer declares, “The Guru is Brahma, the Guru is Vishnu, the Guru is Shiva, the Guru is verily the Supreme Absolute itself. To that Guru, I offer my salutations.”The composition systematically demonstrates the futility of all worldly attainments without devotion to the Guru. The first verse declares that even if one possesses physical beauty, fame, and wealth equal to Mount Meru, all is meaningless without dedication to the Guru’s lotus feet. The second verse extends this to the domestic sphere – spouse, children, grandchildren, home, and relatives – the entire framework of family life. The third verse addresses intellectual achievements, asserting that mastery of the Vedas, scriptures, and literary abilities are of no value without the Guru’s grace. The fourth verse proclaims that recognition both abroad and at home, along with unmatched moral conduct, serves no purpose. The fifth verse elevates this to the highest worldly power, declaring that even being served by kings and emperors lacks meaning. The sixth verse combines far-reaching fame through charitable acts with complete control over worldly possessions, yet maintains their insufficiency.Interestingly, the seventh and eighth verses take a different approach. Instead of listing achievements or possessions, they speak of detachment. The seventh verse describes detachment from pleasures, yoga practices, luxuries, relationships, and wealth – yet states that even this detachment is insufficient. The eighth verse completes this theme by addressing detachment from all spheres of existence – solitary life, domestic life, worldly duties, and even the precious human body – maintaining that even such complete renunciation is purposeless without Guru-bhakti.

Each verse hammers home its message with the powerful refrain: “If the mind is not devoted to the lotus feet of the Guru, then what is the use?” repeated four times, creating a rhythmic emphasis on the central message.

The final verse (phalaśruti) promises that anyone who recites these verses with devotion – be they a renunciate, king, student, or householder – will attain both their worldly desires and the supreme state of Brahman.