Saturday, July 20, 2013

Brahman and Qualifications of Disciple to receive Brahma-vidya from Guru Gita

||Aum Tam Namami Gurum Param||

Hari OM. Sloka-s describing Brahman and Qualifications of disciple extracted from Guru Gita are presented. A PDF file can be found here. (pdf file includes sloka-s describing Guru and Guru Tatva)

Sloka-s Describing Brahman in Guru Gita

स्फ़टिके स्फ़ाटिकं रूपं दर्पणे दर्पणो यथा |
तथात्मनि चिदाकारमानन्दं सोऽहमित्युत ||

Just as a crystal shines with all its beauty in a crystal, as a mirror in a mirror, so also in the Self shines the bliss of the Chidakasha “That I am” is beyond all doubts. (77)


अजोऽहममरोऽहं च ह्यनादिनिधनोह्यहम् |
अविकारश्चिदानन्दो ह्यणियान् महतो महान् ||


“I am unborn. I am deathless. I am beginningless. I am endless. I am changeless. I am consciousness and Bliss. I am the smallest of the small. I am the greatest of the great.” (79)


अपूर्वमपरं नित्यं स्वयं ज्योतिर्निरामयम् |
विरजं परमाकाशं ध्रुवमानन्दमव्ययम् ||
अगोचरं तथाऽगम्यं नामरूपविवर्जितम् |
निःशब्दं तु विजानीयात्स्वाभावाद् ब्रह्म पर्वति ||

There is none prior to me and none later. I am eternal. I am self-illumined. I am diseaseless. I am ever pure. I am the eternal Akasha. I am without the least movement, am Bliss imperishable. (80)

O Parvati, Brahman is the unseen incomprehensible, without name and form and inexpressible by word or speech directly. This is the very nature of the Brahman. Know it thus. (81)

यथा गन्धस्वभावत्वं कर्पूरकुसुमादिषु |
शीतोष्णस्वभावत्वं तथा ब्रह्मणि शाश्वतम् ||

Just as fragrance is inherent and natural camphor, flowers, etc. just as heat and cold are natural with fire and ice, so also in Brahman eternity is natural. (82)


यथा निजस्वभावेन कुंडलकटकादयः |
सुवर्णत्वेन तिष्ठन्ति तथाऽहं ब्रह्म शाश्वतम् ||

Just as gold exists in its own nature in ornaments like ear-ring, bangles etc; so also I am everpermanent. (83)

स्वयं तथाविधो भूत्वा स्थातव्यं यत्रकुत्रचित् |
कीटो भृंग इव ध्यानात् यथा भवति तादृशः ||

Just as a worm by the constant thought of a black bee ultimately becomes black bee itself, so also, one should by constant meditation practiced on Brahman anywhere, become Brahman. (84)

एकाकी निस्पृहः शान्तः चिंतासूयादिवर्जितः |
बाल्यभावेन यो भाति ब्रह्मज्ञानी स उच्यते ||

Alone (one without a second); desireless peaceful, free from worry, jealousy etc. one who shines like a child (in his simplicity) is Brahmajnani (Knower of Brahman). (88)

नित्यं ब्रह्मरसं पीत्वा तृप्तो यः परमात्मनि |
इन्द्रं च मन्यते रंकं नृपाणां तत्र का कथा ||

Having drunk Brahmarasa and satisfied in the Supreme Self, the sages of realization consider Indra also poor and then what is one to say of kings of the world? (92)

यतः परमकैवल्यं गुरुमार्गेण वै भवेत् |
गुरुभक्तिरतिः कार्या सर्वदा मोक्षकांक्षिभिः ||

The seekers after liberation should at all times develop Guru-Bhakti because by following the path shown by the Guru, one attains the highest emancipation. (93)

एक एवाद्वितीयोऽहं गुरुवाक्येन निश्चितः ||
एवमभ्यास्ता नित्यं न सेव्यं वै वनान्तरम् ||
अभ्यासान्निमिषणैव समाधिमधिगच्छति |
आजन्मजनितं पापं तत्क्षणादेव नश्यति ||

On the advice of the Guru, if one meditates with firm determination on the principle of “I am one without duality” need not resort to forest for penances, and the constant practice of the above principle brings about samadhi and his sins are burnt instantaneously. (94 & 95)

सर्वज्ञपदमित्याहुर्देही सर्वमयो भुवि |
सदाऽनन्दः सदा शान्तो रमते यत्र कुत्रचित् ||

The jiva, which becomes omnipresent, ever-peaceful, lives happily anywhere, who is ever in Bliss is known as omniscient. (98)

समुद्रे वै यथा तोयं क्षीरे क्षीरं घृते घृतम् |
भिन्ने कुंभे यथाऽऽकाशं तथाऽऽत्मा परमात्मनि ||

The Jivatma (individual being) and the Paramatma (Supreme Self) are one and inseparable just as the water and the ocean, the milk and the milk, the ghee and the ghee or pot ether and Mahakasha (wide ether). (155)

तथैव ज्ञानवान् जीव परमात्मनि सर्वदा |
ऐक्येन रमते ज्ञानी यत्र कुत्र दिवानिशम् ||

In the very same way, the realized soul is merged in the highest Self, day and night, wherever he is. The realized beings delight in this identity (with Supreme Being). (156)

साम्येन रमते ज्ञानी दिवा वा यदि वा निशि |
एवं विधौ महामौनी त्रैलोक्यसमतां व्रजेत् ||

The Jnani remains in peace and enjoys the equanimity, be it day or night. Thus the Maha Mauni or Self realized saint acquires the state of equanimity in all three worlds. (158)

श्रृणु तत्वमिदं देवि यदा स्याद्विरतो नरः |
तदाऽसावधिकारीति प्रोच्यते श्रुतमस्तकैः ||

O Devi, hear the truth when one is endowed with dispassion, the srutis say that he is a properly qualified student. (177)

स्वरूपज्ञानशून्येन कृतमप्यकृतं भवेत् |
तपो जपादिकं देवि सकलं बालजल्पवत् ||

Without the Knowledge of the Self whatever Sadhana is done is fruitless. O Devi, penances,japas, etc., everything becomes like the prattling of a child. (190)

Sloka-s Describing Qualifications of a Sadhaka (disciple)


स्वाश्रमं च स्वजातिं च स्वकीर्ति पुष्टिवर्धनम् |
एतत्सर्वं परित्यज्य गुरुमेव समाश्रयेत् ||

Abandoning thoughts of your stage in life, your caste, your reputation and increasing your well-being and think of nothing other than the Guru. (31)

गुरुवक्त्रे स्थिता विद्या गुरुभक्त्या च लभ्यते |
त्रैलोक्ये स्फ़ुटवक्तारो देवर्षिपितृमानवाः ||

The Knowledge of Brahman resides in the mouth of the Guru. The disciples get it by devotion to the Guru. In the three worlds this fact is clearly enunciated by Divine Sages, the Pitris (ancestors) and learned men. (32)

The Sadhaka should present to the Guru seats, bedding, carriage, vehicles, ornaments, etc., conductive to his happiness. (37)

The body, the senses, the Prana, wealth, one’s own relations, the self, wife etc., all these should be surrendered to the Satguru. (38)

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः |
क्षीयन्ते सर्वकर्माणि गुरोः करुणया शिवे ||

All knots of the heart are rent asunder, all doubts are cleared, all the karmas are destroyed by the grace and mercy of the Guru,O Parvati. (193)

कृताया गुरुभक्तेस्तु वेदशास्त्रनुसारतः |
मुच्यते पातकाद् घोराद् गुरुभक्तो विशेषतः ||

A Guru-Bhakta (one devoted to the Guru) becomes free from all capital sins, by the practice of devotion to the Guru according to the injunctions of the scriptures. (194)

दुःसंगं च परित्यज्य पापकर्म परित्यजेत् |
चित्तचिह्नमिदं यस्य तस्य दीक्षा विधीयते ||

One who has abandoned the company of sinners and sinful acts, whose heart is free from sins, to him is Guru Diksha ordained. (195)

चित्तत्यागनियुक्तश्च क्रोधगर्वविवर्जितः |
द्वैतभावपरित्यागी तस्य दीक्षा विधीयते ||

One whose heart is fixed in renunciation, who is free from anger and pride, who has abandoned the feelings of duality, to such a one Diksha is ordained. (196)

एतल्लक्षणसंयुक्तं सर्वभूतहिते रतम् |
निर्मलं जीवितं यस्य तस्य दीक्षा विधीयते ||

One whose life is endowed with these characteristics, who is interested in the welfare of all beings of the world, whose life is pure and untained, to him is Diksha ordained. (197)

अत्यन्तचित्तपक्वस्य श्रद्धाभक्तियुतस्य च |
प्रवक्तव्यमिदं देवि ममात्मप्रीतये सदा ||

O Parvati, this truth should be revealed to one who is endowed with intense devotion and faith towards the Guru, whose heart is pure to the greatest degree. It gives me the greatest satisfaction and joy. (198)

सत्कर्मपरिपाकाच्च चित्तशुद्धस्य धीमतः |
साधकस्यैव वक्तव्या गुरुगीता प्रयत्नतः ||

To the intelligent one possessing purity of heart, to one in whom good actions are fructifying, only to that qualified Sadhaka this Guru Gita should be imparted, even with great effort. (199)

यस्य प्रसादादहमेव सर्वं मय्येव सर्वं परिकल्पितं च |
इत्थं विजानामि सदात्मरूपं त्स्यांघ्रिपद्मं प्रणतोऽस्मि नित्यम् ||

By whose grace that one realizes “I am everything, everything is superimposed in me, I offer my salutations and worship to my self-realised Satguru’s lotus feet. (215)

अज्ञानतिमिरान्धस्य विषयाक्रान्तचेतसः |
ज्ञानप्रभाप्रदानेन प्रसादं कुरु मे प्रभो ||

O Lord, by the gift of the light of knowledge, may Thy blessings be bestowed on me, whose eyes are covered by the cataracts of ignorance, and whose mind is captured by sense pleasure. (216) 


||Aum Tam Namami Gurum Param||




Guru and Guru Tatva from Guru Gita


Hari OM. On the holy occasion of Guru Poornima, let’s understand the Guru and Guru Tatva as given in Guru Gita.

One has to carefully interpret Guru and Guru Tatva i.e. Brahma Tatva while reading Guru Gita. At critical verses (not all) I have mentioned a note where one has to take Guru as Guru Tatva. Since the length of this post very big, we have removed Sanskrit Verses. A PDF with Sanskrit Verses is attached herewith.

||Aum Tam Namami Gurum Param||

Who so ever has the Supreme Love & adoration for the Lord and as for the Lord, likewise for the Guru; to him these great matters, when they told, become clear of themselves. (17)

He who is the Guru is Shiva Himself, so declare the scriptures, and the fact that Shiva is the Guru, is reminded to us in all the Smritis. He, who makes any distinction between the two, is guilty of the crime of uniting with his own Guru’s wife. (18)
The Vedas, the Shastras, Puranas, the Itihasas etc., the science of Mantras, Yantras Mohana, Uchatana etc., cults like the Shaiva, Agama, Shakta, etc., and other cults existing in the world today are merely false theories expressed in corrupted words which confuse the ignorant and deluded Jivas. Japa austerities, observances, pilgrimage sacrifice, charity - all these become a mere waste without understanding the Guru Tattva. (19, 20, 21)

Brahman resides in the mouth of the Guru i.e.; his words, and one attains Brahman by the grace of the Guru. One should meditate on His Guru at all times, just as a devoted wife thinks of her husband only. (30)
  
The syllable “Gu” is the darkness and the syllable “Ru” is said to be light. There is no doubt that the Guru is indeed the Supreme Knowledge that dispels (the darkness of) ignorance. (33)
  
“Gu” Kara means the darkness and “Ru” Kara means the remover of the darkness. On account of the power of removing darkness, the teacher is known by the significant name “Guru”. (34)
  
The letter “Gu” denotes that He is beyond the three Gunas and “Ru“ denotes that He is beyond forms. Because He is free from Gunas and forms, He is called the Guru. (35)
The first syllable “Gu” represents the principles such as maya and the second syllable “Ru” the supreme knowledge that destroys the illusions of maya. (36)
The holy lotus feet of the Guru shine like the two pearls (the essence) of the entire Srutis. The Guru is the exponent of the Truths of the Vedanta. Therefore one should worship the Guru. (39)
  
By the mere remembrance of whom Knowledge dawns in one automatically; he (the Guru) is one’s entire wealth. Therefore one should worship the Guru. (40)

When one is faced by adverse situations, only Guru helps just like the closest brother. Guru is manifestation of all religious, therefore, prostrations to the Guru. (42)

Note: Religion = Dharma = varNa Dharma and jAti Dharma

Neither those who perform great sacrifices, nor yogis, nor those who practice severe austerities are liberated if they are averse to Guru Tattva. (52)
ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिं
द्वन्द्वातीतं गगनसदृशं तत्वमस्यादिलक्ष्यम् |
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतम्
भावतीतं त्रिगुणरहितं सदगुरुं तं नमामि ||
I prostrate myself before that Guru, the Bliss of Brahman, the bestower of Supreme Happiness, who is Knowledge absolute, transcending the pairs of opposites, expansive like the sky, the goal indicated by the great sayings like “Thou art That”, the one eternal, pure, unchanging, the witness of functions of the intellect, who is above all Bhavas (mental conditions) and the three Gunas (Sattva, Rajas and Tamas). (54)
One should purify his mind by the method prescribed by the Guru. With the knowledge of the Self, one should reject everything else as unreal. (55)
  
What is the use of elaborating here? Without Guru’s infinite grace peace of mind is difficult even after studying millions of scriptures. (56)
One who cuts as under, for the disciple, the eight kinds of attachment (doubts, pity, fear, shyness, censure, position in society, high birth and wealth), by the sword of mercy and bestows absolute Bliss is called Satguru. (57)
The Guru is one who instructs the disciple about attributeless, eternal Brahman, and there by reveals the Brahmanbhava (feeling of being Brahman) in his heart just like one lamp kindles another lamp is the Guru. (75)
By steadiness in the path to liberation, by seeing one’s own Self in oneself, by the practice of introspection within and by the Grace of the Guru, the Knowledge of the Self dawns in the Sadhaka. (76)


By constant meditation on the Guru, the individual soul becomes Brahman, wherever he lives he is free, there is no doubt in it. (85)
My dear Parvati, Guru possesses the six qualities of knowledge, dispassion, lordliness, fame, wealth and sweet-eloquence. (86)

Guru is Shiva, Guru is God. Guru is the relative of all embodied beings. Guru is the Self. Guru is Jiva. There is nothing other than the Guru. (87)
As the Rajasic Brahma, SriGuru creates this universe, as the Sattvic Vishnu, He protects it and as the Tamasic Rudra, He destroys it. (96)

By His grace, after having attained a glimpse of that Supreme being in Guru, one should stay alone, free from all contacts without any attachment and peacefully. (97)
O beloved Parvati, one might have learned the four vedas and the six- branched Agamas (shiksha, kalpa, Vyakaranam, Nirukta, Astrology and Chhandas) all Adhyatma Shastras, but one cannot attain Self-knowledge without Guru. (100)
One may be engaged in worship of either Shiva or Vishnu, but if he is without knowledge of the Guru-Tattva, all his worship is a mere waste. (101)
By the glory of Guru Diksha, all your actions bear fruit. By the attainment of a Guru one attains everything. One without a Guru is mere fool. (102)
The body, the senses, the mother’s clan, the father’s clan, - all those are present in one’s guru. There is not the least doubt about this. (153)
Guru is God. Guru is religion. The greatest penance is unshakable faith in God. I repeat this thrice with force that there is nothing greater than the Guru. (154)
GuruBhakti is the greatest kind of pilgrimage. Others are worthless. All places of pilgrimage are present, O Devi, at the sacred holy feet of the Guru. (159)
There are ever so many Gurus in the world who rob the wealth of their disciples. But I consider that Guru a rare one among Gurus who removes the afflictions of the disciple’s heart. (162)

He who is the clever, the discriminative, the knower of the truths of spiritual sciences, the pure, is really the Guru. His Gurutva (state of a Guru) shines. (163)
Gurus are those who are pure at heart, calm, collected, of a saintly nature, who speaks measured words, who are free from lust, greed etc. who have conquered their senses and who are established in good conduct (Sadacharas). (164)

A Param Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and one who considers the status of Brahma and Vishnu like a blade of grass. (180)

One who is independent at all times and places, who possess an unshakable mind and always blissful, who experiences the homogenous essence of the Self, such a one is the Param Guru. (181)
  
One who is free from the feeling of duality and non-duality, who shines by the light of His self-realization, who is able to destroy the deep darkness of ignorance, and is omniscient, He is a Param Guru. (182)
By whose mere Darshan (look with devotion), one attains calmness, cheerfulness, and peace and steadfastness, and peace of mind, such a one is Param Guru. (183)
One who looks upon his own body as a corpse, and his Self as the non-dual Brahman, and who has killed the infatuation for wealth and women, such a person is a Param Guru. (184)
O dear Parvati, listen to me. There are two classes of knowers of Truth. They are  (1) The Mauni, and (2) The Vakta. No benefit accrues from the Mauni to any person. (185)
The Vakta on the other hand, is capable of saving others from great whirlpool of Samsara. Because he is able to clear all doubts by his knowledge of the scriptures, logical and convincing arguments and by his own direct Self-realization experience. (186)
By the Japa of the Guru’s name, O Devi, the sins accumulated in the countless lives are destroyed. There is not the least doubt about this. (187)
By the devotion practiced towards the Guru, one attains the liberation even without knowledge. For those who practice unflinching devotion to the Guru, no other sadhana is required. (212)
It is by the Guru’s grace and blessings that Brahma, Vishnu and Shiva become capable of performing their respective duties- creation, preservation, and dissolution. (213)
  
O Devi, the two-lettered word “Guru” is the king among all mantras. It is the essence of the Vedas, Smritis and Puranas. (214)

The Guru is not different from the conscious Self. Without doubt, this is the truth; therefore wise men should make an effort to seek knowledge of Atman from Him. (22)
The hidden ignorance, absence of the Knowledge of Self, the world- Maya, the body are all caused by ignorance (Ajnana). By whose grace one attains direct Knowledge of the Self- he is known by the name Guru. (23)

 “Gu” Kara means the darkness and “Ru” Kara means the remover of the darkness. On account of the power of removing darkness, the teacher is known by the significant name “Guru”. (34)


The letter “Gu” denotes that He is beyond the three Gunas and “Ru“ denotes that He is beyond forms. Because He is free from Gunas and forms, He is called the Guru. (35)


Happy Guru Purnima

Please refer Seven Types of Guru and other posts categorized under Guru Gita

Hindu Dharma - Teachings of Paramacharya Sri Sri Chandrashekharendra Saraswati, 68th Shankaracharya of Kanchi Kamakoti Peetham

Dear Divine Souls,

"Hindu Dharma" is a book published by Bharatiya Vidya Bhavan which contains English translation of two volumes of 7 volume Tamil Book "Deivatthin Kural"; which is a collection of invaluable and engrossing speeches of Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji. The teachings are Traditional yet modern and practically applicable, explained in simple and lucid language. They are extracted from discourses given by Paramacharya from 1907 to 1994 in Tamil and recorded by Shri Ra. Ganapati.
Paramacharya, as Swamiji is fondly called, is considered as an authority on almost all spiritual matters was 68th Shankaracharya of Kanchi Kamakoti Peetham. Paramacharya became Shankaracharya at the age of 13.

Kanchi Kamakoti Peetham is not established by Adi Shankaracharya (Adi Shankara) or by his disciples. Infact the matha is much older. Adi Shankara, a master of mantra vidya and Sri Yantra sAdhanA,  re-consecrated Sri Yantra of Maa KAmAkhyAdevi (Kamakhyadevi) of Kamakoti Matha. Adi Shankara was also seated on the sarvajna Peetham of Kamakoti Math. Hence this matt is also adhering to Adi Shankara tradition and has unbroken successors upto the current 69th Swami Jayendra Saraswati.

Under the Dasanami order of sanyasins, there are two types of Saraswati-s - Ananda and Indra.

e.g. with the present name would be

Swami Chandrashekhara (Indra) Saraswati
Swami Chandrashekhara (Ananda) Saraswati

When words in bracket are joined together with name it forms

Swami Chandrashekharendra Saraswati
Swami Chandrashekharaananda Saraswati

(Indra)-Saraswati belongs to Kamakoti Math.

To check about the topics covered, please refer to Online version here. 

Book Details:

Though Online version is good for searching, better have a hard copy of such a Gem. 

Book Title    : Hindu Dharma - The Universal Way Of Life
Published by  : Bhartiya Vidya Bhavan (Bhavan's Book University)
Type          : Hard Bound
Pages         : 828
Language      : English
Cost(in India): Rs. 700.00 i.e. Rupees Seven Hundred Only (as on May 2013)
Edition       : 2008

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