Guru (गुरु) consists arises from the element/root (dhaatu) gr̩ (गृ).
The meaning of this element is:
to know;
to sound;
to speak;
to praise;
This signifies that guru is a person who knows and imparts knowledge.
Philosophically speaking, guru can be said to be formed from two syllables – gu & ru
gu can be interpreted as darkness and ru can b e interpreted as remover. So, guru is a person who knows the subject of knowledge and speaks to the student to remove the darkness that is veiling the knowledge from the mind of the student.
Gurus role in knowledge gathering cannot be overstated. It is extremely important to have a guru who is well qualified and knows the right knowledge. Guru must also have the capability to impart such knowledge to a willing student. Students come in varieties, and a guru with perfect qualities will find ease in handling the students such that they are steered towards realisation of Self. A guru serves as a guide, helping the seeker navigate the subtleties of non-dualistic philosophy and unravel the layers of ignorance that veils the truth. Through direct instruction, lived example, and tailored teachings, the guru imparts knowledge of the ultimate reality. They clarify intricate texts like the Upanishads and the Bhagavad Gita, ensuring that the seeker doesn’t misinterpret their profound meanings. Most importantly, the guru ignites and nurtures the seeker’s inner vision, cultivating a state where the individual can come to singularity.
With the above in mind, let us chant the following shloka:
नारायण समारम्भाम् व्यस शन्कर मध्यमाम्
अस्मदाचार्य पर्यन्ताम्वन्देगुरुपरम्पराम्।
Narayana Samaarambhaam Vyasa Shankara Madyamaam
Asmad Aachaarya Paryanthaam Vande Guruparamparaam.
Salutations to this lineage (paramparaa) that started with (Saguna Ishwara in the form of) Narayana. Then in-between came the rishi Vyasa and Shankara up until my guru.
Let us chant the following verses from Guru Stotram:
अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ १॥
akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram
tatpadaṃ darśitaṃ yena tasmai śrigurave nama:
The Self is referred to in the scriptures as ‘That’. We know Brahman encompasses everything and is beyond everything. When everything is included, it automatically means entire cosmos, which obviously includes moving and non-moving things.
Talking things in the macro scale, everything moves – planets move, stars move, galaxies move, the universe itself keeps expanding, Most things that we consider stationery are only from relative view point. Irrespective of what they are, Self encompasses everything and is also beyond it. When the Self has permeated the macrocosm, it has indeed pervaded the microcosm too.
Fundamental building blocks of the entire cosmos (akhandamandala) are the same that we see in the microcosm level, for instance with living beings. Everything is made up of atoms and different elements. Elements heavier than hydrogen and helium were forged into the stars, and when they died in supernovae, the elements spread through and eventually became parts of planets and the microcosm then comes from those every elements. Living beings are formed from the ‘star dust’. Furthermore, both living beings and cosmos (micro and macrocosms) require energy to function and exist. Both need forces like gravity, electro magnetism, nuclear force etc.
This underlying cosmic oneness, pervasiveness (being the very fabric of existence; vyapta), both dynamic (chara) and static (achara) transcending duality – changeless absolute reality but also the cause of all changes is none other than the Self.
To the guru who taught me that ‘That’ is verily the entire cosmos, my salutations.
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥ २॥
ajñānatimirāndhasya jñānāñjanaśalākayā
cakṣurunmilitaṃ yena tasmai śrigurave nama:
When one is immersed in the dream world, everything within it feels entirely real. Upon waking, one realizes that it was merely a dream—an illusion, a fleeting trick of the mind, without any true bearing on reality. Yet, in the moment, while dreaming, it all seemed vividly real. This phenomenon mirrors our waking life, where māyā crafts an illusory narrative that veils the true nature of the Self. This ignorance (ajñāna) leaves us ensnared and suffering, unable to recognize our inherent divinity.
Through the āvaraṇa śakti of māyā, our true effulgent nature is obscured, much like cataract-induced blindness (timirā andha). Perplexed and entangled in confusion, we forget who we truly are. Simultaneously, māyā’s vikshepa śakti projects this illusory world, binding us to the cycle of samsāra.
In ancient times, cataracts were removed using a sharp needle (śalāka), skillfully wielded to restore physical vision. Similarly, the Guru, with great care and precision, removes the “cataract” (timirā andha) of ignorance (ajñāna) by applying the “ointment of knowledge” (jñānāñjana) to open the inner eye of wisdom (cakṣurunmilitaṃ). This act of grace reveals the ultimate truth—the eternal, indivisible Self.
To that Guru, who performs this divine operation of awakening, I offer my deepest salutations (tasmai śrīgurave namaḥ).
गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।
गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः ॥ ३॥
Gururbrahmā gurur viṣṇu gurur devo maheśvara:
gururevaparaṃ brahma tasmai śri gurave nama:
The cycle of creation, maintenance, and dissolution is a fundamental reality, manifesting in everything we observe. These three processes, which govern the fabric of existence, are traditionally represented by the divine powers of the Trimurti: Brahma (creation), Vishnu (maintenance), and Maheshvara, or Shiva (dissolution). Whether we speak of the life cycle of sentient beings or the existence of non-sentient things, all entities are subject to these phases. They come into being, sustain themselves, and, when the moment for transformation arises, they dissolve—only to give rise to new forms.
This eternal rhythm of existence reflects the dynamic and ever-unfolding nature of reality. The Guru, by their boundless wisdom, reveals a truth far beyond this: that the Self, the ultimate awareness, transcends creation, sustenance, and dissolution. It is the unchanging substratum upon which these cycles of transformation play out.
Salutations to that Guru, who, through their teachings, unveils the oneness of all—showing that he, I, all beings, and even the deities themselves are but facets of the same indivisible awareness. To that Guru, who embodies the essence of Brahma, Vishnu, Maheshvara, and transcends these roles as para brahman, and who leads us to the realization of the Self, I bow with reverence (tasmai śrīgurave namaḥ).
स्थावरं जङ्गमं व्याप्तं यत्किञ्चित्सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ४॥
Sthāvaraṃ jaṇgamaṃ vyāptaṃ yatkiñcitsacarācaram
tatpadaṃ darśitaṃ yena tasmai śri gurave nama:
This is more on the same lines as we have seen in Stotram – 1;
The immovable (sthāvara) and the movable (jaṅgama) are all aspects of existence which is pervaded by the ultimate reality. We saw earlier how the entire existence is pervaded on a macro and micro cosmic scale. The awareness permeates (vyāptaṃ) everything and is still untouched and beyond everything. This means that the ultimate reality is omnipresent.
Not that the existence alone is pervaded but that anything and everything (yat kiñcit) whether sentient (cara) or non-sentient (acara) is also pervaded by the same reality. This highlights how there is one fabric that weaves the whole existence together. Everything that we see is infused with one ultimate reality.
My salutations goes to the guru who taught me about that reality (tat padaṃ)
चिन्मयं व्यापि यत्सर्वं त्रैलोक्यं सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ५॥
cinmayaṃ vyāpi yatsarvaṃ trailokyaṃ sacarācaram
tatpadaṃ darśitaṃ yena tasmai śrigurave nama:
Understanding the Cosmic Realms: Lokas and Bhuvanas
In Hindu cosmology, existence is intricately structured into realms known as lokas. These vast planes of being are not merely physical locations but represent dimensions of consciousness and existence where beings dwell, shaped by their actions and karmic journey.
The verse cinmayaṃ vyāpi yatsarvaṃ trailokyaṃ sacarācaram mentions the trailokya—the three primary lokas:
- Bhu-loka: The earthly realm, encompassing all physical and material existence, where humans, animals, and other earthly beings reside.
- Bhuvar-loka: The intermediary space between Earth and the higher realms, often associated with celestial phenomena and the energies surrounding the earthly plane.
- Swar-loka: The celestial or heavenly sphere, home to divine beings and higher consciousness.
Together, these lokas encapsulate a vast and diverse cosmos. But within these larger divisions lies a more nuanced map—the bhuvanas.
Exploring the Bhuvanas
The bhuvanas provide a more detailed understanding of the cosmic structure within the broader categories of lokas. They are traditionally divided into 14 realms—seven higher realms (upari lokas) and seven lower realms (adholokas), as follows:
Higher Bhuvanas (Upari Lokas):
These belong to the upper dimensions and are associated with elevated spiritual consciousness:
- Satya-loka (Brahma-loka): The realm of ultimate truth and pure consciousness.
- Tapa-loka: The realm of intense penance and spiritual austerity.
- Jana-loka: The abode of sages and learned beings.
- Mahar-loka: A transitional realm between earthly experiences and divine consciousness.
- Swar-loka (Svarga-loka): The heavenly realm of gods and celestial beings.
- Bhuvar-loka (Antariksha-loka): The atmospheric realm, home to spirits and intermediary energies.
- Bhu-loka: The physical realm of Earth, where humans and other earthly creatures reside.
Lower Bhuvanas (Adho Lokas):
These belong to the lower dimensions and represent realms of lesser spiritual evolution:
- Atala: The first of the subterranean worlds.
- Vitala: The second subterranean world.
- Sutala: The realm of Bali, a benevolent demon king.
- Talatala: The fourth subterranean dimension.
- Mahātala: The fifth dimension, associated with serpent beings.
- Rasātala: The sixth dimension, home to demonic entities.
- Pātāla: The seventh and lowest realm, inhabited by serpent beings (Nagas).
Together, these bhuvanas depict a complex, layered universe, with each realm playing a role in the cosmic cycle of existence.
The Unifying Fabric: Cinmaya
Despite the apparent fragmentation into lokas and bhuvanas, the ultimate truth remains singular. The verse emphasizes that everything across the three realms (trailokyaṃ)—both sentient (sacara) and insentient (acara)—is pervaded (vyapi) by a single underlying essence: cinmaya, pure consciousness.
This cinmaya is the eternal, divine energy that weaves through every aspect of existence. It unifies the diverse elements of the cosmos, transcending boundaries and distinctions to reveal the interconnectedness of all life.
Salutations to the Guru, the enlightened guide who reveals this profound truth of oneness to the seeker. Through the Guru’s wisdom, one learns to look beyond the layers of lokas and bhuvanas and recognize the divine consciousness that permeates all.
सर्वश्रुतिशिरोरत्नविराजितपदाम्बुजः ।
वेदान्ताम्बुजसूर्यो यः तस्मै श्रीगुरवे नमः ॥ ६॥
Sarvaśrutiśiroratnavirājitapadāmbuja
vedāntāmbujasuryo ya: tasmai śrigurave nama:
There are a few symbolisms or metaphors used here.
The first is ‘śiro ratna’ which translates to ‘Crown Jewel’. Here Guru’s feet is adorned with the śiro ratna of Vedanta (Sarvaśruti). What makes a jewel a “Crown Jewel”? Beyond its rarity and brilliance, a Crown Jewel is carefully chosen to symbolize supreme excellence and unparalleled worth. Think of the Kohinoor diamond—legendary, celebrated, and often hailed as the pride of royal treasuries. This concept isn’t exclusive to jewels. Consider the lion, often called the “king of the jungle.” Among countless animals, the lion’s strength, grace, and dominance set it apart, making it a natural leader. In the same vein, the Guru’s teachings are regarded as the “Crown Jewels” of the Vedic scriptures. They embody the finest distillation of knowledge, carefully curated to illuminate the seeker’s path. Just as Crown Jewels are the pride of royalty, the Guru’s wisdom is the pride of spiritual tradition. These jewels of the śruti make guru’s lotus like feet (padāmbuja) resplendent (virājita).
The guru who is like the sun (suryo ya:) nourishes the lotus of Vedanta (vedāntāmbuja). Guru interprets the Vedanta in the right way and guides the ignorant mind of the sishya towards their true nature. Guru illuminates and brings to life the highest teachings of the Vedas, much like the Sun nourishes and enables the lotus to bloom. To that guru, I offer my salutations (tasmai śrigurave nama:).
चैतन्यश्शाश्वतश्शान्तः व्योमातीतो निरञ्जनः ।
बिन्दुनादकलातीतः तस्मै श्रीगुरवे नमः ॥ ७॥
caitanya śāśvata śānto vyomātito nirañjana:
bindunādakalātita: tasmai śrigurave nama:
The Guru, being none other than Brahman, manifests here as the guiding presence, reflecting the supreme reality. The Guru is pure consciousness(Caitanya), eternal (Śāśvataḥ), and peaceful (Śāntaḥ).
Brahman is described as Sat-Chit-Ānanda Swarūpaḥ, and this verse beautifully expresses that essence:
- Sat—the ever-existent reality that is beyond birth and death, transcending all limitations of time—past, present, and future.
- Chit—the pure Caitanya, the illuminating consciousness that makes all experience possible, like light revealing forms.
- Ānanda—the infinite nature of Brahman. When consciousness is infinite and unobstructed, it manifests as supreme peace (Śāntaḥ).
Since Brahman is the only truth, it is beyond (Atitaḥ) everything—even the first element, space (Vyoma). This emphasizes that Brahman is beyond all conceivable or inconceivable limits, for even imagination arises only after the manifestation of elements. Naturally, Brahman is also beyond form (Bindu), beyond sound (Nāda), and beyond modification or expression (Kalā).
To my Guru, who is none other than the reflection of Brahman, I offer my deepest salutations.
ज्ञानशक्तिसमारूढः तत्त्वमालाविभूषितः ।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः ॥ ८॥
jñānaśaktisamāruḍha tattvamālāvibhuṣita:
bhuktimuktipradātā ca tasmai śrigurave nama:
A true Guru is not merely knowledgeable but firmly established (samārūḍha) in wisdom. Theoretical understanding alone is insufficient—knowledge must be embodied, lived, and wielded with transformative power (jñāna śakti). Only then can the Guru guide the student beyond intellectual comprehension to an inner realization that reshapes their life.
The essence of all true knowledge is the understanding of ultimate reality (tattva). The Guru, adorned (vibhūsitaḥ) with the garland (mālā) of this fundamental truth, does not merely convey concepts but radiates experiential wisdom. Like a flower’s fragrance revealing its presence without effort, the Guru’s knowledge permeates the seeker’s mind effortlessly.
The Guru illuminates the path for the disciple—not just toward spiritual liberation (mukti) but also toward material well-being (bhukti). These two are not opposing forces but complementary steps in a natural progression. A prosperous life, when rightly guided, fosters stability, making the pursuit of freedom a logical and effortless transition. A skilled Guru ensures that bhukti becomes a stepping stone rather than a distraction, directing the seeker toward muktiwith wisdom and discernment.
I offer my salutations to such a Guru—one who bestows both worldly fulfillment and transcendental liberation, patiently leading the student toward the highest truth.
अनेकजन्मसम्प्राप्तकर्मबन्धविदाहिने ।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः ॥ ९॥
anekajanmasamprāptakarmabandhavidāhine
ātmajñānapradānena tasmai śrigurave nama:
Through countless births (aneka janma), we have wandered—bound by the unseen chains of karma (karmabandha), shaped by our actions and their lingering impressions. Yet, in this lifetime, through the grace of Ishwara, we have been granted the rare opportunity to turn inward and contemplate the ultimate reality.
The Guru, in their boundless compassion, bestows (pradānena) the sacred knowledge of the Self (ātmajñāna), a light that dissolves the dense fog of ignorance accumulated over lifetimes. Like fire consuming dry twigs, this knowledge burns away (vidāhine) the bondage that has kept the jiva entangled in the cycle of birth and death.
With the Guru’s guidance, the seeker is freed—not through mere intellectual understanding, but through direct realization. This is not merely the removal of obstacles; it is the awakening to one’s own eternal nature. To such a Guru, the one who liberates without demand, who leads without imposing, I bow in reverence.
शोषणं भवसिन्धोश्च ज्ञापनं सारसम्पदः ।
गुरोः पादोदकं सम्यक् तस्मै श्रीगुरवे नमः ॥ १०॥
śoṣaṇaṃ bhavasindhośca jñāpanaṃ sārasampada:
Guroh pādodakaṃ samyak tasmai śrigurave nama:
As we have seen, the Guru plays an indispensable role in our spiritual journey, dissolving the layers of ignorance accumulated over innumerable lifetimes. This ignorance, deeply entrenched, binds the seeker to the vast ocean of worldly existence (bhavasindhu), perpetuating the cycle of birth and death. Through the Guru’s grace, this ocean—once seemingly endless—is gradually dried up (śoṣaṇaṃ), revealing the shore of self-realization.
This transformation occurs through jñāpanaṃ, the act of imparting knowledge. True wisdom is not merely acquired; it is revealed—the Guru does not give something new but uncovers what was always present, like a sculptor chiseling away the excess stone to reveal the deity within. In this way, the Guru makes known the supreme reality, dissolving the misconceptions that obscure the truth.
Culturally, the reverence for knowledge is deeply rooted, expressed through the sacred tradition of washing the Guru’s feet. The pādodakaṃ, the water that has touched the Guru’s feet, is symbolic of purification—just as water cleanses outwardly, the Guru’s wisdom purifies the inner being, washing away the residual impressions of ignorance. When taken samyak—completely, with sincerity and devotion—the act of honoring the Guru becomes an acknowledgment of one’s own readiness to receive wisdom.
Thus, with deep gratitude, I bow in reverence (namaḥ) to the Guru, who, like the rising sun, dissolves the darkness of samsara and reveals the wealth of eternal truth.
न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
तत्त्वज्ञानात् परं नास्ति तस्मै श्रीगुरवे नमः ॥ ११॥
na guroradhikaṃ tattvaṃ na guroradhikaṃ tapa:
tattvajñānāt paraṃ nāsti tasmai śrigurave nama:
The Guru provides the knowledge necessary for us to abide in our true Self, which is the highest truth. But what is truth? Truth is that which remains unchanged across the past, present, and future. Anything subject to modification by time is but a relative or contextual reality, not the ultimate truth. That which appears to exist in one moment but ceases in another—whether a fleeting emotion, a worldly achievement, or even the body itself—is not the absolute truth. Such things belong to the realm of impermanence, not eternity.
Through direct realisation, I have come to see that there exists no truth greater than the Guru—not merely as a symbolic figure, but as the revealer of reality itself. The Guru is the one who dissolves the false notions we hold about ourselves and the world, clearing away the illusions that obscure the ever-present, unchanging Self. Thus, the Guru stands as the highest tattva, for without the Guru’s guidance, the truth remains concealed behind the veil of ignorance.
Furthermore, there is no austerity (tapaḥ) greater than devotion to the Guru. Austerities in their many forms—such as penance, meditation, and renunciation—are undertaken in search of higher wisdom. But what is the highest wisdom if not the realisation of truth? All spiritual practices ultimately culminate in the dissolution of ignorance, and this dissolution is made possible by the Guru’s grace. Thus, the supreme tapas is unwavering devotion to the Guru, for it is through surrender that the seeker becomes receptive to wisdom.
Since truth is the final destination, knowledge culminates in its realisation. Beyond tattvajñāna, there remains nothing further to attain, for all pursuits ultimately lead here. Just as the river’s journey, despite its many twists and turns, ends in the ocean, so too does all knowledge find its completion in truth.
Therefore, with deep reverence, I bow to the Guru, who, like the sun, does not create light but merely reveals what was always present. Just as the rising sun dissolves the darkness that once seemed impenetrable, the Guru dispels ignorance, unveiling the eternal brilliance of the Self.
मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः ।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥ १२॥
mannātha śrijagannātha: madguru: śri jagadguru:
madātmā sarvabhutātmā tasmai śrigurave nama:
I began my journey as an individual seeker, filled with questions, longing to grasp the ultimate truth. Bound by duality, I perceived myself as separate—a limited being navigating a world filled with distinctions, seeking guidance from an external source. The Guru, the compassionate revealer of truth, dismantled my illusions, stripping away the layers of ignorance that veiled my vision.
Through the Guru’s wisdom, I came to realise that my Self is the Self of all beings (madātmā sarvabhūtātmā)—that there never was a separate “I” apart from the whole. The distinctions that once seemed so real, the conditioned beliefs that framed my reality—all dissolved in the radiance of truth. No longer was I bound by the idea that knowledge was something to be attained externally, nor was the Guru merely an external guide.
With the complete dissolution of duality, even the limiting notion of “my Guru” faded away. The ego that once clung to identity—holding onto distinctions like “this is my Guru, my teacher”—vanished. In its place arose the recognition that my Guru is the Guru of the world (jagadguru), my Guru is the very Lord of the universe (jagannātha). The personal transformed into the universal, the finite merged into the infinite. The very source of wisdom stood revealed as the essence of existence itself.
With this realization, reverence deepened—not merely as an emotion, but as an absolute surrender to truth. I bow in gratitude to the Guru, who has gifted me with this supreme knowledge, who has dissolved all false notions, and who has awakened within me the recognition of unity that had always been present. The journey that began with a longing for truth now culminates in its direct realisation—an unveiling of that which never changed, never moved, never was apart.
गुरुरादिरनादिश्च गुरुः परमदैवतम् ।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः ॥ १३॥
Gururādiranādiśca guru: paramadaivatam
guro: parataraṃ nāsti tasmai śrigurave nama:
Once the knowledge of the Self (ātma-jñāna) begins to take root, an inner equanimity (samatvam) emerges, dissolving distinctions and dualities. In this realization, the Guru—who is none other than the Self—stands as both ādi (the beginning) and anādi (without beginning). This duality of being the origin yet beyond origins speaks to the eternal nature of truth, much like how space exists before and after anything appearing within it.
The Guru as the paramadaivatam (Supreme Deity) underscores that the divine is not separate from the realised master but rather fully present within them. This recognition shifts our understanding of devotion: rather than external worship, it becomes an immersion into self-awareness, where the Guru’s form is a direct reflection of Brahman itself.
Finally, guroḥ parataraṁ nāsti asserts that beyond the Guru, nothing higher exists—there is no further seeking. The Guru, as the revealer of truth, is both the means and the destination. This echoes the Advaitic teaching that Brahman alone exists, and once the veil of ignorance is lifted, all distinctions dissolve.
त्वमेव माता च पिता त्वमेव । त्वमेव बन्धुश्च सखा त्वमेव
त्वमेव विद्या द्रविणं त्वमेव । त्वमेव सर्वं मम देवदेव ॥ १४॥
tvameva mātā ca pitā tvameva
tvameva bandhuśca sakhā tvameva
tvameva vidyā draviṇaṃ tvameva
tvameva sarvaṃ mama devadeva
Once jñāna (Self-knowledge) dawns, the veil of duality lifts, revealing that all distinctions were only apparent. The one reality—Brahman—was never divided; it only seemed so due to ignorance. In this realization, everything we once perceived as separate—our parents, relatives, friends, knowledge, wealth, even the natural world—resolves into a singular truth. What appeared as fragmented relationships now shine as diverse expressions of that Ekam (the One), like waves rising and falling in the same ocean.
The Guru Stotram verse tvameva mātā ca pitā tvameva is not merely a poetic surrender but a direct assertion of non-duality (Advaita). It does not imply that the divine takes on these roles externally but rather that these roles were never separate from the truth. The nurturing love of a mother, the guidance of a father, the bond of friendship—all emerge from the same substratum, just as gold takes the shape of ornaments but remains gold.
To truly internalize this verse, one might contemplate: If all these aspects—nurturing, guiding, supporting, educating—are already present in one’s life, what is their underlying essence? It is the presence of the Self, constantly manifesting in every experience. By recognising Brahman in all, the seeker shifts from seeing relative dependence to realising absolute completeness.