shvetAshvatara upaniShad 6.23
यस्य देवे पराभक्तिर् यथादेवे गुरौ ।
तस्यैते कथिताह्यार्थाः प्रकाशन्ते महात्मनः ॥
yasya deve parAbhaktir yathAdeve gurau |
tasyaite kathitA-hyArthAH prakAshante mahAtmanaH ||
To him who has devotion to God, and an equal amount of devotion to Guru,
to that great soul, the truths taught in the UpaniShads shine by themselves.
**********
guru gItA
This text 'guru gitA' talks about guru-mahiman--the greatness of guru. It is in the form of UmA-Maheshvara saMvAda--dialogue between goddess UmA and her husband Shiva, in three chapters, and occurs in the uttara-khaNDam in the brahma-saMhitA of skanda-purANam.
गुकारश्चान्धकारोहि रुकारस्तेज उच्यते ।
अज्ञानग्रासकं ब्रह्म गुरुरेव न संशयः ॥ १.३२ ॥
gukArashchAndhakArohi rukArasteja uchyate |
aj~jAnagrAsakaM brahma gurureva na saMshayaH || 1.32 ||
1.32. It is said that the syllable 'gu' denotes darkness, and the syllable 'ru', light.
There is no doubt that guru is only the brahmam that consumes ignorance.
*****
गुकारश्चान्धकारस्तु रुकारस्तान्निरोधकृत् ।
अन्धकारविनाशित्वाद् गुरुरित्यभिधीयते ॥ ३३ ॥
gukArashchAndhakArastu rukArastAnnirodhakRut |
andhakAravinAshitvAd gururityabhidhIyate || 1.33 ||
1.33. The syllable 'gu' denotes darkness; 'ru' is what removes it.
Since guru removes darkness, that name was forumulated form him.
*****
गुकारश्चान्धकारस्तु रुकारस्तान्निरोधकृत् ।
अन्धकारविनाशित्वाद् गुरुरित्यभिधीयते ॥ १.३३ ॥
gukArashcha guNAtIto rUpAtIto rukAraka: |
guNarUpa-vihInatvAd gururityabhidhIyate || 1.34 ||
1.34. The syllable 'gu' transcends attributes; the syllable 'ru' transcends form.
Since he is free from attributes and form, that name was forumulated form him.
*****
गुकारः प्रथमो वर्णो मायादिगुण-भासकः ।
रुकारोऽस्ति परं ब्रह्म माया-भ्रान्ति-विमोचकम् ॥ १.३५ ॥
gukAraH prathamo varNo mAyAdiguNa-bhAsakaH |
rukAro&sti paraM brahma mAyA-bhrAnti-vimochakam || 1.35 ||
1.35. The first syllable 'gu' enlightens about the nature of mAyA.
The syllable 'ru' is the Parabrahmam that removes the delusion caused by mAyA.
*****
गुरुब्रह्मा गुरुविष्णु गुरुदेवो महेश्वरः ।
गुरुरेव परं ब्रह्म तस्मै श्रीगुरुरवे नमः ॥ १.४६ ॥
gurubrahmA guruviShNu gurudevo maheshvaraH |
gurureva paraM brahma tasmai shrIgururave namaH || 1.46 ||
1.46 Only guru is BrahmA, guru is ViShNu and guru himself is Maheshvara, lord of Devas.
Guru himself is Parabhramam; to that guru, my prostrations.
*****
निमिषार्धार्ध पादाद्वा यद्वाक्याद्वै विलोक्यते ।
स्वात्मानं स्थिरमाधते तस्मै श्रीगुरुरवे नमः ॥ १.५१ ॥
nimiShArdhArdha pAdAdvA yadvAkyAdvai vilokyate |
svAtmAnaM sthiramAdhate tasmai shrIgururave namaH || 1.51 ||
1.51 By whose speech, for half a minute, or a half or even a quarter of that time the Atman--Self, is seen and it becomes an established experience, to that guru, my prostrations.
*****
त्वं पिता त्वं च मे माता बन्धुस्त्वं च देवता ।
संसारभीति-भंगाय तस्मै श्रीगुरुरवे नमः ॥ १.५४ ॥
tvaM pitA tvaM cha me mAtA bandhustvaM cha devatA |
saMsArabhIti-bhaMgAya tasmai shrIgururave namaH || 1.54 ||
1.54 You are my father, you are my mother, my relatives, and my God.
One who removes the dread of transmigration, to that guru, my prostrations.
*****
अनेकजन्म-संप्राप्त-कर्मबन्ध-विदाहिने ।
ज्ञानानल-प्रभावेन तस्मै श्रीगुरुरवे नमः ॥ १.६३ ॥
anekajanma-saMprApta-karmabandha-vidAhine |
j~jAnAnala-prabhAvena tasmai shrIgururave namaH || 1.63 ||
1.63 The ties of karma accrued over many births,
one who by the power of his jnAnam--knowledge, burns, to that guru, my prostrations.
*****
न गुरोधिकं तत्त्वं न गुरोधिकं तपः ।
न गुरोधिकं ज्ञानं तस्मै श्रीगुरुरवे नमः ॥ १.६५ ॥
na gurodhikaM tattvaM na gurodhikaM tapaH |
na gurodhikaM j~jAnaM tasmai shrIgururave namaH || 1.65 ||
1.65 There is no truer principle than the guru; no greater penance than the guru;
and no jnAnam--knowledge, loftier than the guru; to that guru, my prostrations.
*****
तापत्रयाग्नितप्ताना-मशान्त-प्राणिनाम्-उमे ।
गुरुरेव परा जङ्गा तस्मै श्रीगुरुरवे नमः ॥ १.७१ ॥
tApatrayAgnitaptAnA-mashAnta-prANinAm-ume |
gurureva parA ja~ggA tasmai shrIgururave namaH || 1.71 ||
1.71 Hey UmA! For the restless souls burned by the three kinds of suffering*,
only the guru is the best form of GangA, to that guru, my prostrations.
[The three kinds of suffering are: AdhyAtmika--proceeding from bodily and mental causes, Adhidaivika--proceeding from the influence of atmosphere, planets and other divine agencies, and Adhibhautika--material.]
*****
ध्यानमूलं गुरो-मूर्तिः पूजामूलम् गुरोः पदम् ।
मन्त्रमूलं गुरोवाक्यं मुक्तिमूलं गुरोः कृपा ॥ १.७४ ॥
dhyAnamUlaM guro-mUrtiH pUjAmUlam guroH padam |
mantramUlaM gurovAkyaM muktimUlaM guroH kRupA || 1.74 ||
1.74: The root of meditation is the image of guru; the root of worship is the foot of guru; the root of mantra is guru's statements; and the root of liberation is guru's grace.
*****
शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन ।
लद्ध्वा कुलगुरुं सम्यक गुरुमेव समाश्रयेह् ॥ १.७६ ॥
shive ruShTe gurustrAtA gurau ruShTe na kashchana |
laddhvA kulaguruM samyaka gurumeva samAshrayeh || 1.76 ||
1.76: If one incurs Shiva's wrath, the guru will save him. If one incurs's the guru's wrath, no one can save him. One should reach one's Kulaguru--traditional guru, and seek refuge in him.
*****
मधु-लुब्धो यथा भृंगः पुष्पात्पुष्पान्तरं व्रजेत् ।
ज्ञानालुब्धस्तथा शिष्यो गुरोर्गुर्वन्तरं व्रजेत् ॥ १.७७ ॥
madhu-lubdho yathA bhRuMgaH puShpAtpuShpAntaraM vrajet |
j~jAnAlubdhastathA shiShyo gurorgurvantaraM vrajet || 1.77 ||
1.77: Just as a honeybee that is greedy about honey wanders from flower to flower,
the disciple greedy of jnAnam--knowledge, wanders from one guru to another.
Does this mean that a disciple can seek many gurus?
No. The implication is that just as honeybee that is greedy just collects honey which is not useful to it, wandering from flower to flow, the disciple who is just greedy about collecting knowledge (without using it), wanders from one guru to another.
*****
अत्रिनेत्रः शिवः साक्षात् द्विबाहुश्च हरिः स्मृतः ।
यो अचदुर्वदनो ब्रह्मा श्रीगुरुः कथितः प्रिये ॥
atrinetraH shivaH sAkShAt dvibAhushcha hariH smRutaH |
yo achadurvadano brahmA shrIguruH kathitaH priye || 1.80 ||
1.80: My dear! It is said that the guru is a Shiva without the three eyes, a Hari with the two hands and a BrahmA without the four faces.
*****
साष्टांगप्रणिपातेन ततो नित्यं गुरु भजेत् ।
भजनात्-स्थैर्य-माप्नोति स्व-स्वरूपमयो भवेत् ॥ १.८५ ॥
sAShTAMgapraNipAtena tato nityaM guru bhajet |
bhajanAt-sthairya-mApnoti sva-svarUpamayo bhavet || 1.85 ||
1.85: Guru should be worshipped daily with a prostration touching eight limbs.*
By such worship, the disciple will obtain firmness of will and attain svarUpa-sAkShAtkAram--experience of Self-realization.
Note:
sAShTAngga-namaskAram or sAShTAngga-praNAmam is explained in the verse 1.86 as:
reverential prostration of the body so as to touch the ground with the shoulders, breast, forehead, knees and feet, with humility in their eyes, mind and words. This is recommended only for males.
For females, only panchAngga-namaskAram, kneeling and her palms joined together, and her forehead touching the ground. Women don't do sAShTAngga-namaskAram because scriptures have an injunction that her breasts and womb should not touch the ground.
**********
यस्य देवे पराभक्तिर् यथादेवे गुरौ ।
तस्यैते कथिताह्यार्थाः प्रकाशन्ते महात्मनः ॥
yasya deve parAbhaktir yathAdeve gurau |
tasyaite kathitA-hyArthAH prakAshante mahAtmanaH ||
To him who has devotion to God, and an equal amount of devotion to Guru,
to that great soul, the truths taught in the UpaniShads shine by themselves.
**********
guru gItA
This text 'guru gitA' talks about guru-mahiman--the greatness of guru. It is in the form of UmA-Maheshvara saMvAda--dialogue between goddess UmA and her husband Shiva, in three chapters, and occurs in the uttara-khaNDam in the brahma-saMhitA of skanda-purANam.
गुकारश्चान्धकारोहि रुकारस्तेज उच्यते ।
अज्ञानग्रासकं ब्रह्म गुरुरेव न संशयः ॥ १.३२ ॥
gukArashchAndhakArohi rukArasteja uchyate |
aj~jAnagrAsakaM brahma gurureva na saMshayaH || 1.32 ||
1.32. It is said that the syllable 'gu' denotes darkness, and the syllable 'ru', light.
There is no doubt that guru is only the brahmam that consumes ignorance.
*****
गुकारश्चान्धकारस्तु रुकारस्तान्निरोधकृत् ।
अन्धकारविनाशित्वाद् गुरुरित्यभिधीयते ॥ ३३ ॥
gukArashchAndhakArastu rukArastAnnirodhakRut |
andhakAravinAshitvAd gururityabhidhIyate || 1.33 ||
1.33. The syllable 'gu' denotes darkness; 'ru' is what removes it.
Since guru removes darkness, that name was forumulated form him.
*****
गुकारश्चान्धकारस्तु रुकारस्तान्निरोधकृत् ।
अन्धकारविनाशित्वाद् गुरुरित्यभिधीयते ॥ १.३३ ॥
gukArashcha guNAtIto rUpAtIto rukAraka: |
guNarUpa-vihInatvAd gururityabhidhIyate || 1.34 ||
1.34. The syllable 'gu' transcends attributes; the syllable 'ru' transcends form.
Since he is free from attributes and form, that name was forumulated form him.
*****
गुकारः प्रथमो वर्णो मायादिगुण-भासकः ।
रुकारोऽस्ति परं ब्रह्म माया-भ्रान्ति-विमोचकम् ॥ १.३५ ॥
gukAraH prathamo varNo mAyAdiguNa-bhAsakaH |
rukAro&sti paraM brahma mAyA-bhrAnti-vimochakam || 1.35 ||
1.35. The first syllable 'gu' enlightens about the nature of mAyA.
The syllable 'ru' is the Parabrahmam that removes the delusion caused by mAyA.
*****
गुरुब्रह्मा गुरुविष्णु गुरुदेवो महेश्वरः ।
गुरुरेव परं ब्रह्म तस्मै श्रीगुरुरवे नमः ॥ १.४६ ॥
gurubrahmA guruviShNu gurudevo maheshvaraH |
gurureva paraM brahma tasmai shrIgururave namaH || 1.46 ||
1.46 Only guru is BrahmA, guru is ViShNu and guru himself is Maheshvara, lord of Devas.
Guru himself is Parabhramam; to that guru, my prostrations.
*****
निमिषार्धार्ध पादाद्वा यद्वाक्याद्वै विलोक्यते ।
स्वात्मानं स्थिरमाधते तस्मै श्रीगुरुरवे नमः ॥ १.५१ ॥
nimiShArdhArdha pAdAdvA yadvAkyAdvai vilokyate |
svAtmAnaM sthiramAdhate tasmai shrIgururave namaH || 1.51 ||
1.51 By whose speech, for half a minute, or a half or even a quarter of that time the Atman--Self, is seen and it becomes an established experience, to that guru, my prostrations.
*****
त्वं पिता त्वं च मे माता बन्धुस्त्वं च देवता ।
संसारभीति-भंगाय तस्मै श्रीगुरुरवे नमः ॥ १.५४ ॥
tvaM pitA tvaM cha me mAtA bandhustvaM cha devatA |
saMsArabhIti-bhaMgAya tasmai shrIgururave namaH || 1.54 ||
1.54 You are my father, you are my mother, my relatives, and my God.
One who removes the dread of transmigration, to that guru, my prostrations.
*****
अनेकजन्म-संप्राप्त-कर्मबन्ध-विदाहिने ।
ज्ञानानल-प्रभावेन तस्मै श्रीगुरुरवे नमः ॥ १.६३ ॥
anekajanma-saMprApta-karmabandha-vidAhine |
j~jAnAnala-prabhAvena tasmai shrIgururave namaH || 1.63 ||
1.63 The ties of karma accrued over many births,
one who by the power of his jnAnam--knowledge, burns, to that guru, my prostrations.
*****
न गुरोधिकं तत्त्वं न गुरोधिकं तपः ।
न गुरोधिकं ज्ञानं तस्मै श्रीगुरुरवे नमः ॥ १.६५ ॥
na gurodhikaM tattvaM na gurodhikaM tapaH |
na gurodhikaM j~jAnaM tasmai shrIgururave namaH || 1.65 ||
1.65 There is no truer principle than the guru; no greater penance than the guru;
and no jnAnam--knowledge, loftier than the guru; to that guru, my prostrations.
*****
तापत्रयाग्नितप्ताना-मशान्त-प्राणिनाम्-उमे ।
गुरुरेव परा जङ्गा तस्मै श्रीगुरुरवे नमः ॥ १.७१ ॥
tApatrayAgnitaptAnA-mashAnta-prANinAm-ume |
gurureva parA ja~ggA tasmai shrIgururave namaH || 1.71 ||
1.71 Hey UmA! For the restless souls burned by the three kinds of suffering*,
only the guru is the best form of GangA, to that guru, my prostrations.
[The three kinds of suffering are: AdhyAtmika--proceeding from bodily and mental causes, Adhidaivika--proceeding from the influence of atmosphere, planets and other divine agencies, and Adhibhautika--material.]
*****
ध्यानमूलं गुरो-मूर्तिः पूजामूलम् गुरोः पदम् ।
मन्त्रमूलं गुरोवाक्यं मुक्तिमूलं गुरोः कृपा ॥ १.७४ ॥
dhyAnamUlaM guro-mUrtiH pUjAmUlam guroH padam |
mantramUlaM gurovAkyaM muktimUlaM guroH kRupA || 1.74 ||
1.74: The root of meditation is the image of guru; the root of worship is the foot of guru; the root of mantra is guru's statements; and the root of liberation is guru's grace.
*****
शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन ।
लद्ध्वा कुलगुरुं सम्यक गुरुमेव समाश्रयेह् ॥ १.७६ ॥
shive ruShTe gurustrAtA gurau ruShTe na kashchana |
laddhvA kulaguruM samyaka gurumeva samAshrayeh || 1.76 ||
1.76: If one incurs Shiva's wrath, the guru will save him. If one incurs's the guru's wrath, no one can save him. One should reach one's Kulaguru--traditional guru, and seek refuge in him.
*****
मधु-लुब्धो यथा भृंगः पुष्पात्पुष्पान्तरं व्रजेत् ।
ज्ञानालुब्धस्तथा शिष्यो गुरोर्गुर्वन्तरं व्रजेत् ॥ १.७७ ॥
madhu-lubdho yathA bhRuMgaH puShpAtpuShpAntaraM vrajet |
j~jAnAlubdhastathA shiShyo gurorgurvantaraM vrajet || 1.77 ||
1.77: Just as a honeybee that is greedy about honey wanders from flower to flower,
the disciple greedy of jnAnam--knowledge, wanders from one guru to another.
Does this mean that a disciple can seek many gurus?
No. The implication is that just as honeybee that is greedy just collects honey which is not useful to it, wandering from flower to flow, the disciple who is just greedy about collecting knowledge (without using it), wanders from one guru to another.
*****
अत्रिनेत्रः शिवः साक्षात् द्विबाहुश्च हरिः स्मृतः ।
यो अचदुर्वदनो ब्रह्मा श्रीगुरुः कथितः प्रिये ॥
atrinetraH shivaH sAkShAt dvibAhushcha hariH smRutaH |
yo achadurvadano brahmA shrIguruH kathitaH priye || 1.80 ||
1.80: My dear! It is said that the guru is a Shiva without the three eyes, a Hari with the two hands and a BrahmA without the four faces.
*****
साष्टांगप्रणिपातेन ततो नित्यं गुरु भजेत् ।
भजनात्-स्थैर्य-माप्नोति स्व-स्वरूपमयो भवेत् ॥ १.८५ ॥
sAShTAMgapraNipAtena tato nityaM guru bhajet |
bhajanAt-sthairya-mApnoti sva-svarUpamayo bhavet || 1.85 ||
1.85: Guru should be worshipped daily with a prostration touching eight limbs.*
By such worship, the disciple will obtain firmness of will and attain svarUpa-sAkShAtkAram--experience of Self-realization.
Note:
sAShTAngga-namaskAram or sAShTAngga-praNAmam is explained in the verse 1.86 as:
reverential prostration of the body so as to touch the ground with the shoulders, breast, forehead, knees and feet, with humility in their eyes, mind and words. This is recommended only for males.
For females, only panchAngga-namaskAram, kneeling and her palms joined together, and her forehead touching the ground. Women don't do sAShTAngga-namaskAram because scriptures have an injunction that her breasts and womb should not touch the ground.
**********
if you so like. But then students may not very much dislike a school inspector who is strict with the school authorities and teachers also.
