Samasta Jana Kalyane समस्त जन कल्याणे निरतं करुणामयम् ।नमामि चिन्मयं देवं सद्गुरुं ब्रह्मविद्वरम्॥७॥ samasta jana kalyāṇe nirataṃ karuṇāmayam .namāmi cinmayaṃ devaṃ sadguruṃ brahmavidvaram..7.. I salute, Shri Chinmaya, the noble teacher, the best of the knowers of Brahman (the highest Reality), and who full of compassion, is ever engaged in the welfare of all people. Description I bow down to my Sadguru. The name is indicated: Chinmayam devam. He is Brahmavidvaram, the shreshtha or best among the knowers of Brahman. For any adhyatmik, spiritual teacher, the most endearing quality there is, is karunamayam, their compassionate nature. They are shrotriyas, brahmanishthas, but they are compassionate teachers. Sometimes, one’s compassion remains limited; generally, in ordinary people, it is limited to near and dear ones, but here it is samasta-jana kalyane, the one who remains ever engaged in the welfare of all people. There are no bars or restrictions. Ignorant people would keep asking why does Swamiji go to America? They would think it is for some fun or an outing, but masters go there because people are there—seekers are there. So, wherever seekers and people are, for those who seek knowledge or other kind of help, masters go for that purpose everywhere.

Sada Shiva Samarambam सदा शिव समारमभां शङ्कराचार्य मध्यमाम्॥अस्मदाचार्य पर्यन्तां वन्दे गुरु परम्पराम्॥ sadā śiva samāramabhāṃ śaṅkarācārya madhyamām..asmadācārya paryantāṃ vande guru paramparām.. Salutation to the lineage starting with lord Sadasiva, with Adi Sankara in the middle and continuing up to my immediate teacher. Description Guru-Sishya Parampara is the teacher-disciple lineage. Being a civilization that respects experiential knowledge, we hold high respect for the teacher of such knowledge. Guru is said to be worthy of such respect and unwavering trust of the disciple, since he takes the responsibility for molding the disciple into what he should be. The disciple that follows Guru’s word with faith, is supposed to be assured of reaching the goals (sometimes irrespective of the personal merit of the teacher). The Advaita Guru-Paramparā (“Lineage of Gurus in Non-dualism”) is the traditional list (parampara) of divine, Vedic and historical teachers of Advaita Vedanta. It begins with the Daiva-paramparā, the gods; followed by the Ṛṣi-paramparā, the Vedic seers; and then the Mānava-paramparā, with the historical teachers Gaudapada and Shankaracharya, and four of Shankara’s pupils. Of the five contemporary acharyas, the heads of the five Advaita mathas, four acharyas trace their lineage to those four pupils and one to Adi Shankara himself. Deva, Rsi and Manav ParamparāThe Advaita guru-paramparā (Lineage of Gurus in Non-dualism) begins with the mythological time of the Daiva-paramparā, followed by the vedic seers of the Ṛṣi-paramparā, and the Mānava-paramparā of historical times and personalities: Daiva-paramparāNārāyaṇaPadmabhuva (Brahmā) Ṛṣi-paramparāVaśiṣṭhaŚaktiParāśaraVyāsaŚuka Mānava-paramparāGauḍapādaGovinda bhagavatpādaŚankara bhagavatpāda, and then Shankara’s four disciplesPadmapādaHastāmalakaToṭakaVārtikakāra (Sureśvara) and others Each Yuga has its own gurus or Acharyas: In the Satya or Krata Yuga: Lord Narayana and Lord Brahma.In the Treta Yuga: Vasishta Maharishi, Śakti Maharṣi and Parashara Maharishi.In the Dvapara Yuga: Veda Vyasa and Sri Shuka AcharyaIn the Kali Yuga: Sri Gaudapada Acharya, Govinda Bhagavatpadacharya, Shri Shankarāchārya, and the subsequent lineage. Jagadgurus of the four Advaita MathasAccording to tradition, Sankara organised a section of the Ēkadaṇḍisannyāsins into the Dashanami Sampradaya, establishing four mathas in north, west, east, and south India, to facilitate the teaching of Advaita Vedanta, and maintain the dharma. He entrusted his four disciples to each of these four mathas. Some of the famous and current Mathadhipatis titled ‘Sankaracharyas’ are listed below: Sringeri Sharada PeethamSri Sacchidananda Shivabhinava Narasimha Bharathi Mahaswami, Jagadguru of Sringeri Sharada Peetham (1865–1912); initiated many into Adi Shankaracharya’s philosophy including Sacchidanandendra Saraswati- founder of Adhyatma Prakashana Karyalaya; known as “Abhinava Shankara” because of his many tours around Bharatvarsha spreading the Advaita Vedanta philosophy and Hindu Dharma Sri Chandrashekhara Bharathi Mahaswami, Jagadguru of Sringeri Sharada Peetham (1912–1954). Sri Abhinavavidya Tirtha Mahaswamiji, Jagadguru of Sringeri Sharada Peetham (1954–1989); A great Yogi and master of scriptures. In His many tours of Bharatvarsha and also Nepal He established many maths, shrines and temples. Sri Bharathi Tirtha Mahaswami, Jagadguru of Sringeri Sharada Peetham (1989- ); A sage and present Jagadguru of Shringeri Peetha, Sringeri, Karnataka. Jyotir MathSwaroopanand Saraswati Govardhan PeethamKalika Pitha This famous sloka lists the essential Advaita Guru parampara as follows: Sada Shiva SamarambhamSankaracharya MadhyamamAsmat aacharya ParyanthamVande Guru Paramparaa Which translates as: Beginning with lord Sadashiva,With Sankaracharya in the middle,And till my acharya,I bow to the tradition of teachers

Ishvaro Guru Atmeti ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने |व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः ‖ īśvaro gururātmeti mūrtibheda vibhāgine |vyomavad vyāptadehāya dakṣiṇāmūrtaye namaḥ ‖ Salutations to Lord Dakshinamurti, who is all-pervasive like space but who appears (as though) divided as Lord, Guru, and the Self.

Guru Sishya Parampara सदाशिव-समारम्भां शङ्कराचार्य-मध्यमाम्।अस्मदाचार्य-पर्यन्तां वन्दे गुरु-परम्पराम्॥१॥ sadāśiva-samārambhāṃ śaṅkarācārya-madhyamām.asmadācārya-paryantāṃ vande guru-paramparām..1.. Salutation to the lineage starting with lord Sadasiva, with Adi Sankara in the middle and continuing up to my immediate teacher. नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र।येन त्वया भारततैलपूर्णः प्रज्चालितो ज्ञानमयः प्रदीपः ॥२॥ namo’stu te vyāsa viśālabuddhe phullāravindāyatapatranetra.yena tvayā bhāratatailapūrṇaḥ prajcālito jñānamayaḥ pradīpaḥ ..2.. Obeisance to thee, O Vyasa, of might intellect, with eyes large as a petal of a fully blossomed Lotus, and it was by thee the lamp of wisdom was lit filled with the oil that is Mahabharata श्रुति-स्मृति-पुराणानाम् आलयं करुणालयम्।नमामि भगवत्पाद- शङ्करं लोकशङ्करम्॥३॥ śruti-smṛti-purāṇānām ālayaṃ karuṇālayam.namāmi bhagavatpāda- śaṅkaraṃ lokaśaṅkaram..3.. I bow at the feet of the Lord in the form of Sri Sankarācārya, who is the blessing for the humanity, who is the shrine for the śruti, the smrti and the purana, and, who is the abode of compassion. शङ्करं शङ्कराचार्य केशवं बादरायणम्।सूत्र-भाष्य-कृती वन्दे भगवन्तौ पुनः पुनः॥४॥ śaṅkaraṃ śaṅkarācārya keśavaṃ bādarāyaṇam.sūtra-bhāṣya-kṛtī vande bhagavantau punaḥ punaḥ..4.. Salutations again and again to Lord Siva in the form of Śrī Śankarācārya and Lord Vişnu in the form of Veda Vyasa (badarāyana), who were the authors of sutra and bhāṣya. गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः।गुरुः साक्षात् परं ब्रह्म तस्मै श्रीगुरवे नमः॥५॥ gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ.guruḥ sākṣāt paraṃ brahma tasmai śrīgurave namaḥ..5.. Guru is Brahma, Vishnu and Mahesha, in fact guru is Prabrahma himself, the Brahman, the Absolute. Salutations to such guru. श्रीचिन्मय-यतीशस्य गुरुं वन्दे तपोवनम्।तं हिमवद्-विभूतिं वै ज्ञान-वैराग्य-रूपिणम्॥६॥ śrīcinmaya-yatīśasya guruṃ vande tapovanam.taṃ himavad-vibhūtiṃ vai jñāna-vairāgya-rūpiṇam..6.. समस्त-जन-कल्याणे निरतं करुणामयम् ।नमामि चिन्मयं देवं सद्गुरुं ब्रह्मविद्वरम्॥७॥ samasta-jana-kalyāṇe nirataṃ karuṇāmayam .namāmi cinmayaṃ devaṃ sadguruṃ brahmavidvaram..7.. I salute, Shri Chinmaya, the noble teacher, the best of the knowers of Brahman (the highest Reality), and who full of compassion, is ever engaged in the welfare of all people. Description Guru-Sishya Parampara is the teacher-disciple lineage. Being a civilization that respects experiential knowledge, we hold high respect for the teacher of such knowledge. Below is commentary for selected verses: sadāśiva-samārambhāṃ śaṅkarācārya-madhyamām.asmadācārya-paryantāṃ vande guru-paramparām Salutation to the lineage starting with lord Sadasiva, with Adi Sankara in the middle and continuing up to my immediate teacher. Being a civilization that respects experiential knowledge, we hold high respect for the teacher of such knowledge. Guru is said to be worthy of such respect and unwavering trust of the disciple, since he takes the responsibility for molding the disciple into what he should be. The disciple that follows Guru’s word with faith, is supposed to be assured of reaching the goals (sometimes irrespective of the personal merit of the teacher). The Advaita Guru-Paramparā (“Lineage of Gurus in Non-dualism”) is the traditional list (parampara) of divine, Vedic and historical teachers of Advaita Vedanta. It begins with the Daiva-paramparā, the gods; followed by the Ṛṣi-paramparā, the Vedic seers; and then the Mānava-paramparā, with the historical teachers Gaudapada and Shankaracharya, and four of Shankara’s pupils. Of the five contemporary acharyas, the heads of the five Advaita mathas, four acharyas trace their lineage to those four pupils and one to Adi Shankara himself. Deva, Rsi and Manav ParamparāThe Advaita guru-paramparā (Lineage of Gurus in Non-dualism) begins with the mythological time of the Daiva-paramparā, followed by the vedic seers of the Ṛṣi-paramparā, and the Mānava-paramparā of historical times and personalities: Daiva-paramparāNārāyaṇaPadmabhuva (Brahmā) Ṛṣi-paramparāVaśiṣṭhaŚaktiParāśaraVyāsaŚuka Mānava-paramparāGauḍapādaGovinda bhagavatpādaŚankara bhagavatpāda, and then Shankara’s four disciplesPadmapādaHastāmalakaToṭakaVārtikakāra (Sureśvara) and others Each Yuga has its own gurus or Acharyas: In the Satya or Krata Yuga: Lord Narayana and Lord Brahma.In the Treta Yuga: Vasishta Maharishi, Śakti Maharṣi and Parashara Maharishi.In the Dvapara Yuga: Veda Vyasa and Sri Shuka AcharyaIn the Kali Yuga: Sri Gaudapada Acharya, Govinda Bhagavatpadacharya, Shri Shankarāchārya, and the subsequent lineage. Jagadgurus of the four Advaita MathasAccording to tradition, Sankara organised a section of the Ēkadaṇḍisannyāsins into the Dashanami Sampradaya, establishing four mathas in north, west, east, and south India, to facilitate the teaching of Advaita Vedanta, and maintain the dharma. He entrusted his four disciples to each of these four mathas. Some of the famous and current Mathadhipatis titled ‘Sankaracharyas’ are listed below: Sringeri Sharada PeethamSri Sacchidananda Shivabhinava Narasimha Bharathi Mahaswami, Jagadguru of Sringeri Sharada Peetham (1865–1912); initiated many into Adi Shankaracharya’s philosophy including Sacchidanandendra Saraswati- founder of Adhyatma Prakashana Karyalaya; known as “Abhinava Shankara” because of his many tours around Bharatvarsha spreading the Advaita Vedanta philosophy and Hindu Dharma Sri Chandrashekhara Bharathi Mahaswami, Jagadguru of Sringeri Sharada Peetham (1912–1954). Sri Abhinavavidya Tirtha Mahaswamiji, Jagadguru of Sringeri Sharada Peetham (1954–1989); A great Yogi and master of scriptures. In His many tours of Bharatvarsha and also Nepal He established many maths, shrines and temples. Sri Bharathi Tirtha Mahaswami, Jagadguru of Sringeri Sharada Peetham (1989- ); A sage and present Jagadguru of Shringeri Peetha, Sringeri, Karnataka. Jyotir MathSwaroopanand Saraswati Govardhan PeethamKalika Pitha This famous sloka lists the essential Advaita Guru parampara as follows: Sada Shiva SamarambhamSankaracharya MadhyamamAsmat aacharya ParyanthamVande Guru Paramparaa Which translates as: Beginning with lord Sadashiva,With Sankaracharya in the middle,And till my acharya,I bow to the tradition of teachers For more information please visit this wikipedia article. śrutismrtipurāṇānam alayam karunālayamnamāmi bhagavatpadam sankaram lokaśankaram. I bow at the feet of the Lord in the form of Sri Sankarācārya, who is the blessing for the humanity, who is the shrine for the śruti, the smrti and the purana, and, who is the abode of compassion. In this verse, there is a statement of fact: Sri Sankara is srutismrtipurananam alayam. A shrine, a temple, is called alaya. Also any place where a sacred thing is kept is an alaya. Books are sacred, so a library is called pustakalaya. Sri Sankaracarya is an alaya of sruti-smrti-puranas. Sruti is all the Vedas, the karmakanda as well as the last portion of the Vedas known as Vedanta. Since sruti has come down to us through the rishis, there is no authorship (apaurusheyatvam), whereas, smrti has authorship. The kalpa-sutras are a development of the statements of the smrti, written by people who had a status similar to the one the rishis enjoyed. They knew about rituals, values, dharma, etc. All the dharma-sastras come under smrti. Even itihasa is called smrti. It is a combination of history and poetry, unlike Indian history, that is half history and half fiction! The purana appears on a bigger canvas. Its

Guru Paduka Stotram अनन्तसंसार समुद्रतार नौकायिताभ्यां गुरुभक्तिदाभ्याम् ।वैराग्यसाम्राज्यदपूजनाभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 1 ॥ anantasaṃsāra samudratāra naukāyitābhyāṃ gurubhaktidābhyām ।vairāgyasāmrājyadapūjanābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 1 ॥ Salutations to the sandals of my Guru,Which is a boat, which helps me,cross the endless ocean of life,Which endows me, with the sense of devotion to my Guru,And by worship of which, I attain the dominion of renunciation. कवित्ववाराशिनिशाकराभ्यां दौर्भाग्यदावां बुदमालिकाभ्याम् ।दूरिकृतानम्र विपत्ततिभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 2 ॥ kavitvavārāśiniśākarābhyāṃ daurbhāgyadāvāṃ budamālikābhyām ।dūrikṛtānamra vipattatibhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 2 ॥ Salutations to the sandals of my Guru,Which is the ocean of knowledge, resembling the full moon,Which is the water, which puts out the fire of misfortunes,And which removes distresses of those who prostrate before it. नता ययोः श्रीपतितां समीयुः कदाचिदप्याशु दरिद्रवर्याः ।मूकाश्र्च वाचस्पतितां हि ताभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 3 ॥ natā yayoḥ śrīpatitāṃ samīyuḥ kadācidapyāśu daridravaryāḥ ।mūkāśrca vācaspatitāṃ hi tābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 3 ॥ Salutations to the sandals of my Guru,Which make those who prostrate before it,Possessors of great wealth, even if they are very poor,And which makes even dumb people in to great orators. नालीकनीकाश पदाहृताभ्यां नानाविमोहादि निवारिकाभ्याम् ।नमज्जनाभीष्टततिप्रदाभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 4 ॥ nālīkanīkāśa padāhṛtābhyāṃ nānāvimohādi nivārikābhyām ।namajjanābhīṣṭatatipradābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 4 ॥ Salutations to the sandals of my Guru,Which attracts us, to lotus like feet of our Guru,Which cures us, of the unwanted desires,And which helps fulfill the desires of those who salute. नृपालि मौलिव्रजरत्नकान्ति सरिद्विराजत् झषकन्यकाभ्याम् ।नृपत्वदाभ्यां नतलोकपङ्कते: नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 5 ॥ nṛpāli maulivrajaratnakānti saridvirājat jhaṣakanyakābhyām ।nṛpatvadābhyāṃ natalokapaṅkate: namo namaḥ śrīgurupādukābhyām ॥ 5 ॥ Salutations to the sandals of my Guru,Which shine like gems on the crown of a king,Which shine like a maid in the crocodile infested stream,And which make the devotees attain the status of a king. पापान्धकारार्क परम्पराभ्यां तापत्रयाहीन्द्र खगेश्र्वराभ्याम् ।जाड्याब्धि संशोषण वाडवाभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 6 ॥ pāpāndhakārārka paramparābhyāṃ tāpatrayāhīndra khageśrvarābhyām ।jāḍyābdhi saṃśoṣaṇa vāḍavābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 6 ॥ Salutations to the sandals of my Guru,Which is like a series of Suns, driving away the dark sins,Which is like the king of eagles, driving away the cobra of miseries,And which is like a terrific fire drying away the ocean of ignorance. शमादिषट्क प्रदवैभवाभ्यां समाधिदान व्रतदीक्षिताभ्याम् ।रमाधवान्ध्रिस्थिरभक्तिदाभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 7 ॥ śamādiṣaṭka pradavaibhavābhyāṃ samādhidāna vratadīkṣitābhyām ।ramādhavāndhristhirabhaktidābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 7 ॥ Salutations to the sandals of my Guru,Which endows us, with the glorious six qualities like sham,Which gives the students ,the ability to go in to eternal trance,And which helps to get perennial devotion to the feet of Vishnu. स्वार्चापराणाम् अखिलेष्टदाभ्यां स्वाहासहायाक्षधुरन्धराभ्याम् ।स्वान्ताच्छभावप्रदपूजनाभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 8 ॥ svārcāparāṇām akhileṣṭadābhyāṃ svāhāsahāyākṣadhurandharābhyām ।svāntācchabhāvapradapūjanābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 8 ॥ Salutations to the sandals of my GuruWhich bestows all desires of the serving disciples,Who are ever involved in carrying the burden of serviceAnd which helps the aspirants to the state of realization. कामादिसर्प व्रजगारुडाभ्यां विवेकवैराग्य निधिप्रदाभ्याम् ।बोधप्रदाभ्यां दृतमोक्षदाभ्यां नमो नमः श्रीगुरुपादुकाभ्याम् ॥ 9 ॥ kāmādisarpa vrajagāruḍābhyāṃ vivekavairāgya nidhipradābhyām ।bodhapradābhyāṃ dṛtamokṣadābhyāṃ namo namaḥ śrīgurupādukābhyām ॥ 9 ॥ Salutations to the sandals of my GuruWhich is the Garuda, which drives away the serpent of passion,Which provides one, with the treasure of wisdom and renunciation,Which blesses one, with enlightened knowledge,And blesses the aspirant with speedy salvation. Description Guru Paduka Stotram is a very powerful chant that glorifies the “Padukas (Sandals) of the Guru, which are symbolically represented as “the boat to help cross the endless ocean of life.” This chant enables one to become receptive to the Guru’s Grace. Guru Paduka Stotram is a very powerful chant that glorifies the “Padukas (Sandals) of the Guru, which are symbolically represented as “the boat to help cross the endless ocean of life.” This chant enables one to become receptive to the Guru’s Grace. Composed by Sri Adi Shankaracharya over a thousand years ago, Guru Paduka Stotram is a well-known sanskrit chant expressing the importance of the Guru’s grace for any seeker. The Guru Paduka Stotram honours the presence of a Guru in one’s life. This hymn praises the many qualities of a learned master and how a seeker’s life transforms under a master’s guidance.Adi Shankaracharya while walking on the banks of the river Narmada in search of his spiritual master, saw the padukas or sandals of Sri Govind Bhagavatpada outside a cave and immediately recognized them as those belonging to who was to be his Guru. Having found the Guru that he had been searching for, he was filled with abundant joy. He beheld the sandals of his Guru for the first time. And in an outpouring of devotion, he recited the Guru Paduka Stotram. THE IMPORTANCE OF WORSHIPING THE GURU PADUKAS Reason 1: Padukas & Self-KnowledgeOne Paduka represents the Truth or Self-Knowledge in which the Master is established, which lies dormant in our hearts and to which we have to awaken. The other Paduka is the symbol of awakening other people. Just as a lit candle, lights up other candles, the Master too has realized the Truth and His life is spent in awakening others. When we worship the Padukas, we worship the Supreme Truth or Self-Knowledge. This Truth is in our own hearts as Consciousness, which is the All-Pervasive, Omnipotent, Omnipresent, Omniscient Reality, which we also call Ishwara. Even though we are yet to realize the Truth, by worshipping the Padukas we pray that we may wake up and awaken others. The great Swami Chinmayananda explained the significance of the pada-puja/paduka puja as follows:“Just as a Shiva Linga represents Shiva and Shaligrama represents Vishnu, in the same way, the feet of the Teacher represent to the students, not the feet, but the underlying concept. What we are invoking is Brahman, the Lord. But we cannot go directly to Him. We want a symbol. At this time, there is no symbol more sacred than the feet/Padukas of the teacher.” Reason 2: Padukas & HumilityAnother question that may strike us is How can I realize this Truth? What is required to know it? Self-Knowledge is the direct means to Know the Truth. To attain

Guru Brahma गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।गुरुः साक्षात् परब्रह्म तस्मै श्री गुरवे नमः ॥ gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ .guruḥ sākṣāt parabrahma tasmai śrī gurave namaḥ .. The guru is Brahmā, the guru is Vişņu, the guru is Maheśvara (Śiva), the guru is the self-revealing limitless Brahman. Salutations to that revered guru. Description This is the Guru Mantra or Guru Maha Mantra. The true meaning of Guru is “one who dispels darkness of ignorance”. “Gu” means “darkness of ignorance” and “Ru” means “one who removes”. This Shloka refers to the Guru as none other than Brahma – The creator, Vishnu – The sustainer and Shiva – The destroyer, since the Guru creates, sustains knowledge and destroys ignorance. By doing so he liberates the disciple from the ocean of samsara, from the trap of Maya, thereby attaining Moksha. For this, we bow down with utter humility and total gratitude to the Guru. Another meaning of the word Guru is “one who is beyond attributes and forms”. Gu stands for Gunaatheetha – one who transcends the three Gunas (Satva, Rajas and Thamas); Ru stands for Rupavarjitha – one who is formless. The One who is beyond all attributes and forms is none other than the Supreme Self (the Brahman) who is resident within each of us. Word by Word meaning of Guru Brahma Shloka Guru: Dispeller of Darkness; Gu=Darkness, Ru=RemoverBrahma: Creator; of Self-Knowlege, making us realize the Godliness in us.Vishnu: Preserver; Preserving such Self-Knowledge.Deva: God.Maheshwara: Destroyer; Of Ignorance.Saakshaat: Self/Himself.ParaBrahma: The Supreme Power, Lord; Consciousness, Self.Tasmai: To him/To such.Sri: Holy, splendorous.Namaha: Salutations. As Bhagavan Ramana Maharshi famously said: The Guru is the Self. The Guru is both ‘external’ and ‘internal’. From the ‘exterior’ he gives a push to the mind to turn inward; from the ‘interior’ He pulls the mind towards the Self and helps in the quieting of the mind. That is Guru’s grace. There is no difference between God, Guru and the Self. And when asked as to how does one find a Guru, he said the following: God, who is immanent, in His grace takes pity on the loving devotee and manifests Himself as the Guru according to the devotee’s development. The devotee thinks that He is an individual and expects a relationship as between two physical bodies. But the Guru, who is God or the Self incarnate, works from within, helps the person to see the error of his ways and guides him in the right path until he realizes the Self within. Therefore, all that the disciple has to do is this: He has only to act up to the words of the Guru and work within. The Guru is both ‘within’ and ‘without’, so He creates conditions to drive you inward and at the same time prepares the ‘interior’ to drag you to the Centre. Thus, He gives a push from ‘without’ and exerts a pull from ‘within’, so that you may be fixed at the Centre. Another Shlokam that glorifies the Guru as none other than Iswara or the Self, is Ishwaro Guru Atmeti Excerpt from the book ‘Prayer Guide’ by Swami Dayananda SaraswatiOnly the truth element is taken into account because the Guru teaches that you are Brahman, you are limitless. When he teaches that you are limitless, he does not mean,“I am limited; you are limitless.” In fact, you are limitless, and he is limitless. The limitless is Brahma, the limitless is Visnu, the limitless is Rudra, or Siva, and the limitless is you. Everything is this limitless Brahman. So, when we praise the Guru, the human element is just completely absorbed in the total. You either relegate the human element to the background, or you absorb it into the total. It is the total that is worshipped. In that way, the Guru, the person with a human body who teaches, becomes a kind of an altar of worship, but what is being invoked is the Lord. When you worship the form of Sri Daksinamurti in the temple, it is not the form you are worshipping, but the Lord. You invoke and worship the Lord in a particular form. Similarly, when you praise the person who teaches you and for whom you have sraddha, it is not the individual person you praise, but the teaching itself, for what he teaches is not separate from him. Praise of the Guru is praise for the truth of the teaching.

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