Blog

—

अनेक जन्म सम्प्राप्त कर्मबन्ध विदाहिने ।
आत्मज्ञान प्रदानेन तस्मै श्रीगुरवे नमः ॥ ९॥

aneka janma samprāpta karmabandha vidāhine
ātmajñāna pradānena tasmai śrigurave namaḥ

—

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.

—

ज्ञानशक्तिसमारूढ तत्त्वमाला विभूषितः ।
भुक्तिमुक्तिप्रदाता  च  तस्मै  श्रीगुरवे  नमः ।।

jñāna śakti samārūdha tattva mālā vibhūsitaḥ
bhukti mukti pradātāca tasmai śrī gurave namaḥ

Salutations to my guru who has the power of knowledge, wears a garland of spiritual truth, and bestower of material pleasure and liberation.

—

Let us expound the above verse:

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 mukti with 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.

—

चैतन्यः शाश्वत: शान्तो व्योम तितो निरञ्जनः
विन्दुनादकलातित: तस्मै श्री गुरवे नमः ||७||

caitanya śāśvataḥ śānto vyomātito nirañjanaḥ
bindunādakalātitaḥ tamai śrigurave namaḥ 

Salutations to my guru who is pure consciousness, eternal, peaceful, beyond space, name and forms (gross, subtle and causal).

—

Let us expound the above verse:

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.

–

सर्वश्रुतिशिरोरत्नविराजितपदाम्बुजः ।
वेदान्ताम्बुजसूर्यो यः तस्मै श्रीगुरवे नमः ॥ ६॥

Sarvaśrutiśiroratnavirājitapadāmbuja
vedāntāmbujasuryo ya: tasmai śrigurave nama:

Salutations to my guru whose lotus feet are made illustrious by all the precious stone of the Shrutis (upanishads) and who is like sun to the Updanishad lotuses (I.e. Guru shines like Sun to make the upanishads reveal their glory in the minds of the students). 

—-

Let us expound the above verse:

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:).

—

चिन्मयं व्यापि यत्सर्वं त्रैलोक्यं सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ५॥

cinmayaṃ vyāpi yatsarvaṃ trailokyaṃ sacarācaram
tatpadaṃ darśitaṃ yena tasmai śrigurave nama: 

Salutations to my guru who taught me ‘That’ which is ‘Pure Consciousness’ that pervades all three worlds (bhu, svarga, patala – representing all 14 bhuvanas), along with sentient and insentient. 

—

Let us expound the meaning of the above verse:

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:

1. Bhu-loka: The earthly realm, encompassing all physical and material existence, where humans, animals, and other earthly beings reside.
2. Bhuvar-loka: The intermediary space between Earth and the higher realms, often associated with celestial phenomena and the energies surrounding the earthly plane.
3. 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:

1. Satya-loka (Brahma-loka): The realm of ultimate truth and pure consciousness.
2. Tapa-loka: The realm of intense penance and spiritual austerity.
3. Jana-loka: The abode of sages and learned beings.
4. Mahar-loka: A transitional realm between earthly experiences and divine consciousness.
5. Swar-loka (Svarga-loka): The heavenly realm of gods and celestial beings.
6. Bhuvar-loka (Antariksha-loka): The atmospheric realm, home to spirits and intermediary energies.
7. 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:

8. Atala: The first of the subterranean worlds.
9. Vitala: The second subterranean world.
10. Sutala: The realm of Bali, a benevolent demon king.
11. Talatala: The fourth subterranean dimension.
12. Mahātala: The fifth dimension, associated with serpent beings.
13. Rasātala: The sixth dimension, home to demonic entities.
14. 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.

–

स्थावरं जङ्गमं व्याप्तं यत्किञ्चित्सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ४॥

Sthāvaraṃ jaṇgamaṃ vyāptaṃ yatkiñcitsacarācaram
tatpadaṃ darśitaṃ yena tasmai śri gurave nama: 

Salutations to my guru who showed me ‘That’ which pervades all moving, non-moving, sentient and insentient.

—-

Let us expound the meaning of the above verse:

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)

—

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।
गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः ॥ ३॥

Gururbrahmā gurur viṣṇu gurur devo maheśvara:
gururevaparaṃ brahma tasmai śri gurave nama:

Salutations to my guru who is Brahma (knowledge creator), Vishnu (knowledge sustainer) and Shiva (ignorance destroyer), is indeed the supreme Brahman. 

—

Let us try to expound the meaning of the above verse:

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).

—

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥ २॥

ajñānatimirāndhasya jñānāñjanaśalākayā
cakṣurunmilitaṃ yena tasmai śrigurave nama: 

Salutations to my guru who opened my eyes that was blinded (cataract) due to ignorance with a needle of knowledge.

—

Let us try to expound the meaning of the above verse:

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).

—

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ १॥

akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram
tatpadaṃ darśitaṃ yena tasmai śrigurave nama:

Salutations to my guru who taught me about ‘That’ which has the form of the entire cosmos, moving and non-moving things alike.

—-

Let us try to expound the meaning of the above verse:

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.