Category: Guru Stotram

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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.

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गुरुरादिरनादिश्च गुरुः परमदैवतम् ।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः ॥ १३॥

Gururādiranādiśca guru: paramadaivatam
guro: parataraṃ nāsti tasmai śrigurave nama:

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Let us expound the above verse:

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.

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मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः ।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥ १२॥

mannātha śrijagannātha: madguru: śri jagadguru:
madātmā sarvabhutātmā tasmai śrigurave nama:

Salutations to my guru who is the Supreme Lord, who is the also the teacher of the world, who taught me that my Self is the Self of all beings.

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Let us expound the meaning of the above verse:

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.

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न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
तत्त्वज्ञानात् परं नास्ति तस्मै श्रीगुरवे नमः ॥ ११॥

na guroradhikaṃ tattvaṃ na guroradhikaṃ tapaḥ
tattvajñānāt paraṃ nāsti tasmai śrigurave nama:

Salutations to my guru, from whose teaching there is no greater Truth, there is no greater austerity, there is nothing superior to the guru’s teaching of ‘That’.

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Let us expound the meaning of the above verse:

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.

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शोषणं भवसिन्धोश्च ज्ञापनं सारसम्पदः ।
गुरोः पादोदकं सम्यक् तस्मै श्रीगुरवे नमः ॥ १०॥

śoṣaṇaṃ

śoṣaṇaṃ bhavasindhośca jñāpanaṃ sārasampada:
Guroh pādodakaṃ samyak tasmai śrigurave nama:

Salutations to my guru, whose water from feet (spiritual knowledge) can dry out the ocean of samsara and teaches the essence of all wealth (Truth)

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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.

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

aneka janma samprāpta karmabandha vidāhine
ātmajñāna pradānena tasmai śrigurave namaḥ

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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.

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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.

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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.

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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).

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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.

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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). 

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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:).

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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. 

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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.