ସାର୍ଥ ଗୁର୍ଵାଷ୍ଟକମ୍ Lyrics in Oriya:
Commentary by N. Balasubramanian
This work consisting of eight verses and one more known as ଫଲଶ୍ରୁତିଃ or a verse that gives the benefit of reciting the poem is attributed to Sri Sankaracharya. These verses are couched in simple language and are easy to read and understand. In these verses the poet stresses the need for devotion to one’s guru or spiritual preceptor. He states repeatedly that all the wealth, fame, knowledge etc., one might have acquired will be of no avail if one does not have total devotion to his guru . Let us find out the raison d’etre for making such a statement.
Strange as it may sound, our shastras and the saints who have realised the truth stated therein tell that most of us do not know what is happiness, what is sorrow, what is good for us and what is not good for us. Had we known all this we should all be living a life of utter bliss without a vestige of sorrow. But what do we find? Our lives are full of trials and tribulations. In between we come across spots of joy. This joy may be followed by grief or still worse may leave us hankering for more of the same thing, thus leading to avarice or frustration in case the desire is not fulfilled. This is anything but joy. But the scriptures aver that our true nature is totally different. They stress that we are divine in nature and free from all forms of sorrow. But as of now we are not be able to digest such a statement. Why is this so? If happiness be our true nature we should be only too willing to go to any extent to find it. What prevents us from doing so? These are vital questions that have been bugging people for a long time. These and related questions have been answered by our scriptures and also explained again and again by saints like Sri Sankaracharya in many of their works. Let us briefly review what our scriptures have to say on this important subject. The following abbreviations are used in the commentary:
(1) BG: Bhagavad Gita with Sri Sankara’s commentary. (2) BH: Srimad Bhagavatham. (3) KU: Kathopanishad. (4) MU: Mundakopanishad.(5) VC: Vivekachudamani.
When we say “I” they ask us what do we mean by “I”. This may startle us a bit, but then we will point to our body and say “I” means the body and includes the mind etc., that are at our disposal for use. The scriptures say this is a fundamental mistake and is the root cause for all our problems and misery. When we talk of the “body” as usual, they point out that it includes not only the physical body but there is an unseen entity called Self (or atma or jivatma as it is called). This is what lends sentience to the body. Krishna says that He is the Self seated in the heart of all beings. ଅହମାତ୍ମା ଗୁଡାକେଶ ସର୍ଵଭୂତାଶୟସ୍ଥିତଃ । BG (10-20). This Self is behind our speech, actions, thinking etc. But because it is behind all these activities it itself is unseen and unknown. That means the eyes, for example, cannot see what enables them to see; the ears cannot hear what enables them to hear and so on. In other words, atma is beyond the reach of our senses. This is an important fact that requires to be chewed and digested.
ଶ୍ରୋତ୍ରସ୍ୟ ଶ୍ରୋତ୍ରଂ ମନସୋ ମନୋ ୟଦ୍ଵାଚୋ ହ ଵାଚଁ ସ ଉ ପ୍ରାଣସ୍ୟ ପ୍ରାଣଃ ।
ଚକ୍ଷୁଷଶ୍ଚକ୍ଷୁରତିମୁଚ୍ୟ ଧୀରାଃ ପ୍ରେତ୍ୟାସ୍ମାଲ୍ଲୋକାଦମୃତାଭଵନ୍ତି ॥
(Kena Upanishad. 1-2).
That who is the mind of the mind (cause); the vital essence of vital forces, speech of the speech; ear of the ears and eye of the eyes; (it is) He by knowing whom the wise ones become liberated,depart from the world and become immortal.
ନ ତତ୍ର ଚକ୍ଷୁର୍ଗଚ୍ଛତି ନ ଵାଗ୍ଗଚ୍ଛତି ନୋ ମନୋ( ibid 1-3).
There neither the eye approaches nor the speech (includes other organs of action and perception) nor does the mind. Sage Yagnavalkya, while teaching this subject to his wife Maitreyi
asks: ୟେନେଦଁ ସର୍ଵଂ ଵିଜାନାତି ତଂ କେନ ଵିଜାନୀୟାତ୍, ଵିଜ୍ଞାତାରମରେ କେନ ଵିଜାନୀୟାତ୍ (Brihadaranyaka Upanishad. 2-4-14) “By what can one know that by which all this comes to be known? By what you can know the knower?”
Thus we have two entities, the body that by itself is inert and the atma that animates it. The body by its very nature is subject to growth, decay and finally death. But the atma who resides in the body is eternal and not subject to any change. Krishna points this out to Arjuna:
ନ ଜାୟତେ ମ୍ରିୟତେ ଵା କଦାଚିନ୍ନାୟଂ ଭୂତ୍ଵା ଭଵିତା ଵା ନ ଭୂୟଃ ।
ଅଜୋ ନିତ୍ୟଃ ଶାଶ୍ଵତୋଽୟଂ ପୁରାଣୋ ନ ହନ୍ୟତେ ହନ୍ୟମାନେ ଶରୀରେ ॥
BG ( 2-20).
It is same as the Supreme Being itself. Krishna says this in Gita : ମମୈଵାଂଶୋ ଜୀଵଲୋକେ ଜୀଵଭୂତଃ ସନାତନଃ । BG(15-7) The atma being same as the Supreme Being has the same attributes like
the Supreme Being – it is eternal, of the form of bliss and wisdom. ସତ୍ୟଂ ଜ୍ଞାନମନନ୍ତଂ ବ୍ରହ୍ମ । (Taittiriyopanishad.2-1). Vedanta clearly states that we are that atma and not the body. Being atma we
are eternal and the embodiment of bliss. But as pointed out earlier everyone identifies himself with the body and consequently suffers. Thus when the body is sick one says he is sick,when it grows old he says he has become old and when it dies people say that particular person is dead. In addition one looks out for happiness and security. He gathers around him people (in the form of friends and relatives) to gain happiness and security. He imports their happinesses and sorrows also on to himself. Thus if a close relative is sick, he is worried. If a close friend dies he is very upset. All of us will be happy to have a fat bank balance as we know that a lot of money at our disposal gives a feeling of comfort and security. But vedanta thinks otherwise. What we think is good and contributory to our happiness and security may not be so at all times. On close examination we find that these things seem to give joy and security but not in the long run. In fact it may yield the contrary results. Too much money is a source of anxiety. A son or daughter may turn out to be a source of worry or disappointment in one’s old age. Wealth, health, familial bonds are all fragile. Our own body that we cherish, becomes a source of worry when it grows old and decripit. We all know this only too well. Still we tend to hold on to them. Why is this so? This is caused by wrong understanding of the truth, say our scriptures. The truth is that these things viz., our body, wealth, family etc., are themselves not long lasting. They will go sooner or later. They are not secure themselves. How can they confer security on others? Such being the case it is sheer folly to look to them for happiness and security. Attachment to them can only result in sorrow and misery. Recognising this fact – that is, that every thing in this universe is impermanent and Self alone is permanent is known as discrimination or ଵିଵେକଃ -viveka. As we ponder over this fact again and again in our mind, the truth of the scriptural statements sinks in our mind. We realise that things we hang on to are finite and limited by time and so cannot give us lasting peace and security. Our
mind starts turning away from these things and towards God who has no such limitations. This is the second stage in spiritual growth. This detachment from ephemeral things of this world is called vairagyam ଵୈରାଗ୍ୟମ୍. Next as the detachment takes root our search for God also becomes intense. Our mind wants to get away from things that are in the real sense a bondage and yearns to be liberated from them. This yearning for liberation is called ମୁମୁକ୍ଷୁତ୍ଵମ୍. Coming up to this stage is a rare phenomenon says Krishna.ମନୁଷ୍ୟାଣାଂ ସହସ୍ରେଷୁ କଶ୍ଚିଦ୍ୟତତି ସିଦ୍ଧୟେ । BG( 7-3). Yama the god of
death, says that people are very much attracted by wealth and such mundane pleasures that they are unwilling to give this up and look beyond it. Such people are blinded by ignorance and come within his grip repeatedly.
ନ ସାଂପରାୟଃ ପ୍ରତିଭାତି ବାଲଂ ପ୍ରମାଦ୍ୟନ୍ତଂ ଵିତ୍ତମୋହେନ ମୂଢମ୍ ।
ଅୟଂ ଲୋକୋ ନାସ୍ତି ପର ଇତି ମାନୀ ପୁନଃ ପୁନର୍ଵଶମାପଦ୍ୟତେ ମେ ॥ KU(1-2-6)
The misplaced infatuation for wealth, health etc., is caused by ignorance that veils wisdom that is our true nature.
ଆଵୃତଂ ଜ୍ଞାନମେତେନ ଜ୍ଞାନିନୋ ନିତ୍ୟଵୈରିଣା ।
କାମରୂପେଣ କୌନ୍ତେୟ ଦୁଷ୍ପୂରେଣାନଲେନ ଚ ॥ BG(3-39).
WISDOM. The question then is how to gain the wisdom. Scriptures say that since wisdom is inherent in us as our very nature we need not do anything to gain it. We only have to get rid of the ignorance that is covering the wisdom. The source of happiness and security, thus, does not lie outside in worldly things that are not permanent. The only permanent thing is within ourselves as atma or Self. Its very nature is supreme bliss. Any joy experienced by any being is just a droplet derived from this bliss that is Brahman, says Brihadaranyakopanishad. ଏତସ୍ୟୈଵାନନ୍ଦସ୍ୟ ଅନ୍ୟାନି ଭୂତାନି ମାତ୍ରାମୁପଜୀଵନ୍ତି ।.(4-3-32). So if we want peace, security and happiness we should shift our focus from the body-mind complex to the Self that is inside us. This knowledge is known as brahma vidya, atma vidya and adhyatma vidya. Krishna calls it as sovereign science or raja vidya
ରାଜଵିଦ୍ୟା. He says ରାଜ ଵିଦ୍ୟା ରାଜ ଗୁହ୍ୟଂ ପଵିତ୍ରମିଦମୁତ୍ତମମ୍ ।
ପ୍ରତ୍ୟକ୍ଷାଵଗମଂ ଧର୍ମ୍ୟଂ ସୁସୁଖଂ କର୍ତୁମଵ୍ୟୟମ୍ ॥ BG( 9-2).
It is the Sovereign Science, the Sovereign Secret, the Supreme Purifier. It is called Sovereign Science because it talks about the brahman. So also it is the king of secrets. Of all the purifiers, the
knowledge is the best purifier. The Mundaka Upanishad calls it as the higher vidya. It says that all other knowledge is inferior.
ଦ୍ଵେ ଵିଦ୍ୟେ ଵେଦିତଵ୍ୟେ ଇତି ହ ସ୍ମ ୟଦ୍ବ୍ରହ୍ମଵିଦୋ ଵଦନ୍ତି ପରା ଚୈଵାପରା
ଚ । ତତ୍ରାପର ଋଗ୍ଵେଦୋ ୟଜୁର୍ଵେଦଃ ସାମଵେଦୋଽଥର୍ଵଵେଦଃ ଶିକ୍ଷା କଲ୍ପୋ
ଵ୍ୟାକରଣଂ ନିରୁକ୍ତଂ ଛନ୍ଦୋ ଜ୍ୟୋତିଷମିତି । ଅଥ ପରା ୟୟା
ତଦକ୍ଷରମଧିଗମ୍ୟତେ ॥ MU(1-5).
“The knowers of Brahma say with a sense of certainty that there are two vidyas worth knowing: Para and Apara. Out of these two; the four vedas – Rik, Yajus, Sama and Atharva, the science of
pronunciation, Kalpa, grammar, Nirukta, Chanda and Jyotisha – all these are Apara Vidya; Para is that through which the imperishable Brahma is known.” Sri Sankaracharya in his commentary says:
ଅପରା ହି ଅଵିଦ୍ୟା ସା ନିରାକର୍ତଵ୍ୟା ।
ତଦ୍ଵିଷୟେ ହି ଵିଦିତେ ନ କିଂଚିତ୍ତତ୍ତ୍ଵତୋ ଵିଦିତଂ ସ୍ୟାଦିତି ।
The Apara vidya constitutes only ignorance and so is to be rejected. By knowing it the truth does not become known. Krishna says that there is no gain that is equal to or superior to this wisdom. Once established in the Self one is not moved by even by greatest of the sorrow.
ୟଂ ଲବ୍ଧ୍ଵା ଚାପରଂ ଲାଭଂ ମନ୍ୟତେ ନାଧିକଂ ତତଃ ।
ୟସ୍ମିନ୍ସ୍ଥିତୋ ନ ଦୁଃଖେନ ଗୁରୁଣାପି ଵିଚାଲ୍ୟତେ ॥ BG(6-22).
Such is the glory of the wisdom about the Self that Krishna says He is this knowledge of the Self among all knowledges.
ଅଧ୍ୟାତ୍ମଵିଦ୍ୟା ଵିଦ୍ୟାନାମ୍ । BG(10-32). It is the chief among all knowledges, because it leads to mokSha says Sri Sankaracharya in his commentary.ଅଧ୍ୟାତ୍ମଵିଦ୍ୟା ଵିଦ୍ୟାନାଂ ମୋକ୍ଷାର୍ଥତ୍ଵାତ୍ ପ୍ରଧାନଂ ଅସ୍ମି ।
Because of its exalted nature it is identified with Godesses. Thus one of the names of Sri LakShmi and Lalitha is Vidya. It has been said that one cannot gain the wisdom by one’s own effort
by studying the books. It can create doubts or worse still misunderstanding. Our tradition says that one has to learn about it at the feet of a guru.ଆଚାର୍ୟାଦେଵ ଵିଦ୍ୟା ଵିଦିତା ସାଧିଷ୍ଠଂ ପ୍ରାପୟତି । (Chandogyopanishad). Then only the learning will be fruitful. ତଦ୍ଵିଜ୍ଞାନାର୍ଥଂ ସ ଗୁରୁମେଵାଭିଗଚ୍ଛେତ୍ । MU (2-12). The striver should approach a guru. Sri Sankaracharya in explaining this statement says that the implication is that even one proficient in scriptural studies should not try to do the inquiry by himself:
ଶାସ୍ତ୍ରଜ୍ଞୋଽପି ସ୍ଵାତଂତ୍ର୍ୟେଣ ବ୍ରହ୍ମଜ୍ଞାନାନ୍ଵେଷଣଂ ନ କୁର୍ୟଦିତ୍ୟେତତ୍
ଗୁରୁମେଵେତ୍ୟଵଧାରଣଫଲମ୍ ।
THE GURU. The next question that arises as a corollary is who is a guru? What are his qualifications? Is it enough if he is a veritable scholar in scriptures? These questions have been answered in detail in the scriptures. These are important questions requiring an answer by an anxious seeker as if he falls in the wrong hands he may be mislead and would waste his time, effort and perhaps money also. Let us see a few descriptions of a guru as given in the scriptures and by our acharyas. The Prashnottararatnamalika of Sri Sankaracharya says:
ଭଗଵନ୍ କିମୁପାଦେୟମ୍? ଗୁରୁଵଚନମ୍ ।
Question: sir, what is to be accepted?
Answer: guru’s teachings.
କୋ ଗୁରୁଃ? ଅଧିଗତତତ୍ତ୍ଵଃ, ଶିଷ୍ୟହିତାୟୋଦ୍ୟତଃ ସତତମ୍ ॥
Question: who is guru?
Answer: one who has learned the truth. One who constantly strives for the upliftment of the disciples who have approached him. The Mundaka Upanishad says briefly that the guru should be well
versed in the secrets of vedas and established in Brahman. ଶ୍ରୋତ୍ରିୟଂ ବ୍ରହ୍ମନିଷ୍ଠମ୍ । The teacher should have learned at the feet of his guru in the traditional way and had all his doubts claeared and then got firmly established in Brahman. His knowledge is not shaky and so he can convey it with the same clarity to his disciple. Yama says that any one who is not so qualified is inferior and his teaching will not be effective.
ନ ନରେଣାଵରେଣ ପ୍ରୋକ୍ତ ଏଷ ସୁଵିଜ୍ଞେୟୋ ବହୁଧା ଚିନ୍ତ୍ୟମନଃ ।
ଅନନ୍ୟପ୍ରୋକ୍ତେ ଗତିରତ୍ର ନାସ୍ତି ଅଣୀୟାନ୍ ହ୍ୟତର୍କ୍ୟମଣୁପ୍ରମାଣାତ୍ ॥ KU(1-2-8).
The knowledge is very subtle. It has to be taught by a wise person who is established in Brahman. Sri Sankaracharya talks about the qualifications of a guru in two places in his Vivekachudamani. First he briefly says ସନ୍ତଂ ମହାନ୍ତଂ ସମୁପେତ୍ୟ ଦେସିକଂ।
The guru should be established in Brahman and exalted”. VC (8). What is meant by ମହାନ୍ or exalted”? Lord Rishabha Deva defines an exalted soul or ମହାନ୍ in the advice He gave to His sons before
He renounced and left the kingdom.
ମହାନ୍ତସ୍ତେ ସମଚିତ୍ତାଃ ପ୍ରଶାନ୍ତା ଵିମନ୍ୟଵଃ ସୁହୃଦଃ ସାଧଵୋ ୟେ ।
ୟେ ଵା ମୟୀଶେ କୃତ ସୌହୃଦାର୍ଥା ଜନେଷୁ ଦେହମ୍ଭରଵାର୍ତିକେଷୁ ।
ଗୃହେଷୁ ଜାୟାତ୍ମଜରାତିମତ୍ସୁ ନ ପ୍ରୀତିୟୁକ୍ତା ୟାଵଦର୍ଥାଶ୍ଚ ଲୋକେ ॥
BH(5-5-3).
They alone are great who are even minded, exceptionally calm and composed, (and as a result) are free from anger, (and so are) kind-hearted and pious or again they who regard love offered to Me as the (only) object of human pursuit, who take no delight in (the company of) men (solely) engaged in pursuits (merely) calculated to nourish their body.
In the above He used the word ସାଧଵଃ or pious or saintly persons. Lord Kapila gives in detail the qualities of a sadhu in His advice to His mother Devahuti.
ତିତିକ୍ଷଵଃ କାରୁଣିକାଃ ସୁହୃଦଃ ସର୍ଵଦେହିନାମ୍ ।
ଅଜାତଶତ୍ରଵଃ ଶାନ୍ତାଃ ସାଧଵଃ ସାଧୁଭୂଷଣାଃ ॥
ମୟ୍ୟନନ୍ୟେନ ଭାଵେନ ଭକ୍ତିଂ କୁର୍ଵନ୍ତି ୟେ ଦୃଢାମ୍ ।
ମତ୍କୃତେ ତ୍ୟକ୍ତକର୍ମାଣସ୍ତ୍ୟକ୍ତସ୍ଵଜନବାନ୍ଧଵାଃ ॥
ମଦାଶ୍ରୟାଃ କଥା ମୃଷ୍ଟାଃ ଶୃଣ୍ଵନ୍ତି କଥୟନ୍ତି ଚ ।
ତପନ୍ତି ଵିଵିଧାସ୍ତାପା ନୈତାନ୍ମଦ୍ଗତଚେତସଃ ॥
ତ ଏତେ ସାଧଵଃ ସାଧ୍ଵି ସର୍ଵସଙ୍ଗଵିଵର୍ଜିତାଃ ।
ସଙ୍ଗସ୍ତେଷ୍ଵଥ ତେ ପ୍ରାର୍ଥ୍ୟଃ ସଙ୍ଗଦୋଷହରା ହି ତେ ॥
BH(3-25-21 to 24).
Saints are forbearing, compassionate and composed: they are friendly to all living beings and inimical to none and follow the injunctions of the scriptures. Their good disposition itself serves as an
ornament to them.(21) With an undivided heart they practise unflinching devotion to Me; and for My sake they abandon even their obligatory duties and forsake their kinsmen and relatives. (22) They listen to and narrate delightful stories relating to Me, their minds ever set on Me. Afflictions of various kinds, therefore, never torment such people. (23) Such are holy men, free from all
attachments, O virtuous lady! Attachment to such holy men must be sought for by you, for they destroy the pernicious effects of attachment.”
Then later, Sri Sankaracharya gives in greater detail the qualities of the guru.
ଉପସୀଦେଦ୍ଗୁରୁଂ ପ୍ରାଜ୍ଞଂ ୟସ୍ମାଦ୍ବନ୍ଧଵିମୋକ୍ଷଣମ୍ ।
ଶ୍ରୋତ୍ରିୟୋଽଵୃଜିନୋଽକାମହତୋ ୟୋ ବ୍ରହ୍ମଵିତ୍ତମଃ ।
ବ୍ରହ୍ମଣ୍ୟୁପରତଃ ଶାନ୍ତଃ ନିରିନ୍ଧନ ଇଵାନଲଃ ।
ଅହେତୁକଦୟାସିନ୍ଧୁର୍ବନ୍ଧୁରାନମତାଂ ସତାମ୍ ॥ VC (32, 33).
The inquirer of truth should approach a wise preceptor, who confers emancipation from bondage; one who is versed in the Vedas, sinless, unsmitten by desire and a knower of brahman par excellence, who has withdrawn himself into brahman; who is calm, like the fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him.
Sri Vedanta Desika similarly gives a detailed description of the qualities of a guru in his Nyasa Vimsati. He says:
ସିଦ୍ଧଂ ସତ୍ସଂପ୍ରଦାୟେ ସ୍ଥିରଧିୟମନଘଂ ଶ୍ରୋତ୍ରିୟଂ ବ୍ରହ୍ମନିଷ୍ଠଂ
ସତ୍ତ୍ଵସ୍ଥଂ ସତ୍ୟଵାଚଂ ସମୟନିୟତୟା ସାଧୁଵୃତ୍ତ୍ୟା ସମେତମ୍ ।
ଦମ୍ଭାସୂୟାଦିମୁକ୍ତଂ ଜିତଵିଷୟଗଣଂ ଦୀର୍ଗବନ୍ଧୁଂ ଦୟାଲୁଂ
ସ୍ଖାଲିତ୍ୟେ ଶାସିତାରଂ ସ୍ଵ-ପର-ହିତପରଂ ଦେଶିକଂ ଭୂଷ୍ଣୁମୀପ୍ସେତ୍ ॥
“One who desires to attain liberation should strive to have a spiritual teacher possessing the following qualities. He must be well versed in established tradition, should have a strong mind, flawless, well versed in the vedas, full of devotion to the Lord and full of sattva guna. He must be truthful, conduct himself in accordance with the prescribed codes of the given system, should be free from arrogance and jealousy, should have control over his senses and should be one of enduring relationship. He must be full of compassion, should correct the errors, and should be a well-wisher of himself and others.”
It is clear that a person possessing such exceptional qualifications will indeed be a rare phenomenon.
IMPORTANCE OF THE GURU. The summum bonum of human life is liberation. This is got by removal of wrong understanding about ourselves (known as ajnanam). When tha ajnanam is removed our Self shines in all its glory. The knower goes beyond sorrow, repeated birth and death cycle. We saw that a guru’s guidance is required in this learning process. Thus the role of the guru is important and cannot be described adequately in words. Our scriptures say that one is not easily blessed with a guru in his life time. They say that the human birth is rare and very valuable as only humans are endowed with discrimination to set their goals and the intelligence to work towards achieving them. Animals are driven by instinct. They cannot set any goal for themselves. Thus only a human being can understand the value of his life and work to reach the ultimate goal. It will indeed the height of folly if this important point is not understood, but the life is allowed to drift or spent simply in pursuit of material pleasures (which we saw earlier are only ephemeral). Such pleasures that gratify the senses are sought by even animals. So if one keeps himself busy working for them he degrades himself and wastes his precious life. Lord Rishabha Deva stresses this point in His advice to His sons.
ନାୟଂ ଦେହୋ ଦେହଭାଜାଂ ନୃଲୋକେ କଷ୍ଟାନ୍ କମାନର୍ହତେ ଵିଡ୍ଭୁଜାଂ ୟେ ।
ତପୋ ଦିଵ୍ୟଂ ପୁତ୍ରକା ୟେନ ସତ୍ଵଂ ଶୁଦ୍ଧ୍ୟେତ୍ ୟସ୍ମାତ୍ ବ୍ରହ୍ମସୌଖ୍ୟଂ ତ୍ଵନନ୍ତମ୍ ॥
BH (5-5-1).
This human body does not deserve to be given up to (the pursuit of) sensuous pleasures, which are (really) a source of misery and are enjoyed even by swine, dogs and other animals (that feed on ordure). It is worthy of being devoted to sublime austerities (pursuit of knowledge) whereby the mind is purified; and from the purity of mind follows the unending bliss of absorption into the Absolute. Thus getting a human birth is difficult, thereto yearning for liberation and most difficult is getting a qualified guru to guide one. These are got by divine grace only. Sri Sankaracharya points this out. VC(3).
ଦୁର୍ଲଭଂ ତ୍ରୟମେତଦ୍ଦେଵନୁଗ୍ରହହେତୁକମ୍ ।
ମନୁଷ୍ୟତ୍ଵଂ ମୁମୁକ୍ଷୁତ୍ଵଂ ମହାପୁରୁଷସଂଶ୍ରୟଃ ॥
Yama, the god of death tells the same thing to his disciple Nachiketa.KU(1-2-7).
ଶ୍ରଵଣାୟାପି ବହୁଭିର୍ୟୋ ନ ଲଭ୍ୟଃ ଶୃଣ୍ଵନ୍ତୋଽପି ବହଵୋ ୟଂ ନ ଵିଦ୍ୟୁଃ ।
ଆଶ୍ଚର୍ୟୋ ଵକ୍ତା କୁଶଲୋଽସ୍ୟ ଲବ୍ଧାଽଽଶ୍ଚର୍ୟୋ ଜ୍ଞାତା କୁଶଲାନୁଶିଷ୍ଟଃ ॥
That which many people do not have the opportunity to hear; that which many people do not understand even after hearing; the teacher of such a subject is indeed rare; the gainer of this is rare; and well versed; that who is taught by a realised great soul and thus the knower of this subject is also very rare. Therefore, if anyone, who has got all the three gifts of god, fails to take full advantage of them, such a one is indeed the most ignorant and unfortunate. Krishna states this clearly in His advice to Uddhava. BH(11-20-17).
ନୃଦେହମାଦ୍ୟଂ ସୁଲଭଂ ସୁଦୁର୍ଲଭଂ ପ୍ଲଵଂ ସୁକଲ୍ପଂ ଗୁରୁକର୍ଣଧାରମ୍ ।
ମୟାନୁକୂଲେନ ନଭସ୍ଵତେରିତଂ ପୁମାନ୍ଭଵାବ୍ଧିଂ ନ ତରେତ୍ସ ଆତ୍ମହା ॥
Getting the first and foremost requisite, a human body which is like a strong boat – so difficult to secure, with the guru as the helmsman, and propelled by Me as a favourable wind – with such means as these, the man who does not strive to cross the ocean of samsara, is verily a suicide. It is the guru who has to help the disciple to get rid of his ignorance.The Guru Gita defines the word guru thus:
ଗୁକାରଶ୍ଚାନ୍ଧକାରୋ ହି ରୁକାରସ୍ତେଜ ଉଚ୍ୟତେ । ଅଜ୍ଞନଗ୍ରାସକଂ ବ୍ରହ୍ମ
ଗୁରୁରେଵ ନ ସଂଶୟଃ ॥(1-32)
The letter “gu” denotes darkness. The letter “ru” denotes light. There is no doubt that guru is the very same brahman that dispels ignorance.
ଗୁକାରଶ୍ଚାନ୍ଧକାରସ୍ତୁ ରୁକାରସ୍ତନ୍ନିରୋଧକୃତ୍ ।
ଅନ୍ଧକାରଵିନାଶିତ୍ଵାତ୍ ଗୁରୁରିତ୍ୟଭିଧୀୟତେ ॥ (1-33)
The letter “gu” denotes darkness. The letter “ru” dispels it. Since the guru dispels darkness (ignorance) he got the name. Our scriptures accord a very high place to the guru and emphatically
state he is Brahman Itself. The Taittiriya Upanishad commands that one should venrate the teacher as God.ଆଚାର୍ୟ ଦେଵୋ ଭଵ । The popular verse given below confirms this notion.
ଗୁରୁର୍ବ୍ରହ୍ମା ଗୁରୁର୍ଵିଷ୍ଣୁଃ ଗୁରୁର୍ଦେଵୋ ମହେଶ୍ଵରଃ ।
ଗୁରୁରେଵ ପରଂ ବ୍ରହ୍ମ ତସ୍ମୈ ଶ୍ରୀ ଗୁରଵେ ନମଃ ॥
“My guru is Brahma, my guru is Vishnu, my guru is Maheswara – the god of gods. My guru is verily the Supreme Brahman. Salutations to that guru.”
The guru invests the disciple with knowledge about himself: thus creates a new person out of him and in this process he is like Brahma the creator. The guru holds the disciple’s hand during the learning process and watches over his progress and nurtures him with tender care like a mother bird would its chicks. In this way he takes on the role of Vishnu the sustainer. The guru destroys the disciple’s ignorance and along with it his imagined limitations and misery. In this way the guru is like Siva. By taking on all the three roles the guru is verily the Brahman itself.
In fact “guru” is one of the names of the Lord.ଗୁରୁଃ – ସର୍ଵଵିଦ୍ୟାନାଂ ଉପଦେଷ୍ଟୃତ୍ଵାତ୍ ଗୁରୁଃ । Vishnu Sahasranama.(209). It is also one of the names of Siva. Navaratnamala says that Devi Herself appears as the guru and shows the way to attain the goal.
ଦେଶିକରୂପେଣ ଦର୍ଶିତାଭ୍ୟୁଦୟାମ୍ । One of Sri Lalitha’s names is ଗୁରୁମୂର୍ତିଃ । ଗୁରୁରେଵ ମୂର୍ତିଃ ଶରୀରଂ ୟସ୍ୟାଃ ।
ତାମିଚ୍ଛାଵିଗ୍ରହାଂ ଦେଵୀଂ ଗୁରୁରୂପାଂ ଵିଭାଵୟେ ଦିତି ନିତ୍ୟାହୃଦୟେପି ।
Lalitha Sahasranama (603).
Because of these reasons our tradition insists that one should show utmost respect to his guru; treat him on a par with God Himself and never show disrespect to him. In the Taittiriyopanishad we saw the teacher admonishing the student ଆଚର୍ୟଦେଵୋ ଭଵ । Venerate your acharya as a deity. Krishna teaches this to His disciple Uddhava in His last message.
ଆଚାର୍ୟଂ ମାଂ ଵିଜାନୀୟାନ୍ନାଵମନ୍ୟେତ କର୍ହିଚିତ୍ ।
ନ ମର୍ତ୍ୟବୁଦ୍ଧ୍ୟାସୂୟେତ ସର୍ଵଦେଵମୟୋ ଗୁରୁଃ ॥ BH (11-17-27).
One should know the teacher to be My own self and never disregard or look down upon him as a man; for the teacher is the personification of all gods. He advices Arjuna also the same thing. BG(4-34).
ତଦ୍ଵିଦ୍ଧି ପ୍ରଣିପାତେନ ପରିପ୍ରଶ୍ନେନ ସେଵୟା ।
ଉପଦେକ୍ଷ୍ୟନ୍ତି ତେ ଜ୍ଞାନଂ ଜ୍ଞାନିନସ୍ତତ୍ତ୍ଵଦର୍ସିନଃ ॥
“Know it (superior wisdom) by means of obeisance, exhaustive questionings and service to the teacher. Knowers who have realised the truth will impart to you that knowledge.”
One can never repay the debt one owes to the guru. The kindly guru also does not expect anything from the disciple. The only way in which the latter can show his gratitude to his guru is by serving him with dedication. Krishna says this in His advice to Uddhava.
ଶୁଶ୍ରୂଷମାଣ ଆଚାର୍ୟଂ ସଦୋପାସୀତ ନୀଚଵତ୍ । BH (11-17-29).The disciple should always worship the teacher and serve him as a dedicated servant. The guru is won over by his humility and teaches the supreme vidya. Sri Sankaracharya advises us to have devotion to the guru and free ourselves from the grip of this world. (Bhaja Govindam). (18). ଗୁରୁଚରଣାଂବୁଜ-ନିର୍ଭରଭକ୍ତଃ ସଂସାର-ଦଚିରାଦ୍ଭଵ ମୁକ୍ତଃ ।
One can also think of another reason for offering worship and service to the guru. Prahlada talks of nine features that mark devotion to the Lord. These are:
ଶ୍ରଵଣଂ କୀର୍ତନଂ ଵିଷ୍ଣୋଃ ସ୍ମରଣଂ ପାଦସେଵନମ୍ ।
ଅର୍ଚନଂ ଵନ୍ଦନଂ ଦାସ୍ୟଂ ସଖ୍ୟମାତ୍ମନିଵେଦନମ୍ ॥ BH(7-5-23).
(1)To hear the names, praises and stories of the Lord,
(2) chanting them,
(3) to remember Him as well as His names and stories,
(4) to wait upon Him,
(5) to offer worship,
(6) offering service to Him,
(7) to dedicate one’s actions to Him,
(8) to cultivate friendship with Him, and
(9) total surrender (of body and belongings) to Him.
It is clear that till one gains knowledge of Self and as a result the term “worship” takes on a different colour, one has to continue the worship of the Lord using some representation like an icon or a picture as most of the people do. In such a case how can one practise some of the forms listed above such as (1) waiting upon Him, (2) offering service to Him, (3) to cultivate friendship with Him and (4) total surrender to Him? The answer is, that with one’s guru being there as the personification of the Lord one can meaningfully wait upon him, offer service to him, cultivate friendship and also totally surrender to him. Arjuna was lucky in that he could have friendship with Krishna and also surrender to Him at the time of the KurukShetra war. But one need not consider oneself less lucky as he has his guru whom he can serve and worship. It is, in all respects same as serving the Lord Himself.
Sri Sankaracharya says that there is nothing in the three worlds that can be compared with the guru.
Can one compare one’s guru with the fabled philosopher’s stone that is said to be capable of converting base metals into gold? No, says he; because a piece of gold thus obtained by convertion cannot convert another piece of iron into gold. But the guru blesses the disciple who had taken refuge in his feet with his own natural state. In other words the guru not only transforms his disciple into a knower but also confers on him the capabilty to transform another into a knower.
ଦୃଷ୍ଟାନ୍ତୋ ନୈଵ ଦୃଷ୍ଟସ୍ତ୍ରିଭୁଵନଜଠରେ ସଦ୍ଗୁରୋର୍ଜ୍ଞାନଦାତୁଃ
ସ୍ପର୍ଶଶ୍ଚେତ୍ତତ୍ର କଲ୍ପ୍ୟଃ ସ ନୟତି ୟଦହୋ ସ୍ଵର୍ଣତାମଶ୍ମସାରମ୍ ।
ନ ସ୍ପର୍ଶତ୍ଵଂ ତଥାପି ଶ୍ରିତଚରଣୟୁଗେ ସଦ୍ଗୁରୋସ୍ସ୍ଵୀୟଶିଷ୍ୟେ
ସ୍ଵୀୟଂ ସାମ୍ୟଂ ଵିଧତ୍ତେ ଭଵତି ନିରୁପମସ୍ତେନ ଵା ଲୌକିକୋଽପି ॥
(Shatashloki)
It is like the case of a lamp lit from another lamp. What would be the difference between the two? The second lamp also can light other lamps; thus there is no difference at all between them. Kalidasa says this: ପ୍ରଵର୍ତିତୋ ଦୀପ ଇଵ ପ୍ରଦୀପାତ୍. (Raghuvamsam. 5-37).
From the above facts we derive that if one is blessed with the guru’s grace, then ipso facto the Lord’s grace follows. Great acharyas like Sri Vedanta Desika and Sri Sankaracharya who knew this truth have said that it is enough that they have got their guru’s grace and so do not worry about getting the Lord’s grace. Tamil saints like Tirumular have spoken at length on the greatness of the guru and the need to worship him. Let us see an example of what wise men have to say about the glory of the teachings of the guru. The sage minister Shukanasa said this in his advice to the prince Chandrapida. (Kadambari). There is delightful punning on words in this passage which one with knowledge of sanskrit will be able to enjoy. ହରତି ଚ ସକଲଂ ଅତିମଲିନମପ୍ୟନ୍ଧକାରମିଵ ଦୋଷଜାତଂ
ପ୍ରଦୋଷସମୟନିଶାକର ଇଵ । ଗୁରୂପଦେଶଃ ପ୍ରଶମହେତୁର୍ଵୟଃ ପରିଣାମ
ଇଵ ପଲିତରୂପେଣ ଶିରସିଜଜାଲମମଲୀକୁର୍ଵନ୍
ଗୁଣରୂପେଣ ତଦେଵ
ପରିଣମୟତି । ଗୁରୂପଦେଶଶ୍ଚ ନାମ
ପୁରୁଷାଣ-ମଖିଲ-ମଲପ୍ରକ୍ଷାଲନକ୍ଷମ-ମଜଲଂ ସ୍ନାନମ୍,
ଅନୁପଜାତ-ପଲିତାଦିଵୈରୂପ୍ୟମଜରଂ ଵୃଦ୍ଧତ୍ଵମ୍,
ଅନାରୋପିତ-ମେଦୋଦୋଷଂ ଗୁରୁକରଣମ୍, ଅସୁଵର୍ଣଵିରଚନମଗ୍ରାମ୍ୟଂ
କର୍ଣାଭରଣମ୍, ଅତୀତଜ୍ୟୋତିରାଲୋକଃ, ନୋଦ୍ଵେଗକରଃ ପ୍ରଜାଗରଃ ।
The teachings of the guru dispel even the densest of darkness (ignorance) just as the rising moon. Just like the onset of old age (maturity) converts the darkness of the hair white (whiteness stands
for purity), so also the teachings make the turbulent sense organs pure by making them calm. They constitute a bath sans water that washes away all the (internal) impurities; they confer maturity
(respectfulness) without the grey hair and other such disfigurements that mark onset of the old age; they make one weighty without the defect of obesity; they are adornments to the ears not made of artificial golden ornaments; they illumine without light; they awaken without disturbing or upsetting one.
Now let us study the verses proper.
॥ ଗୁର୍ଵଷ୍ଟକମ୍ ॥
ଶରୀରଂ ସୁରୂପଂ ତଥା ଵା କଲତ୍ରଂ ୟଶଶ୍ଚାରୁ ଚିତ୍ରଂ ଧନଂ ମେରୁତୁଲ୍ୟଂ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୧॥
ଶରୀରମ୍ = the body. ସୁରୂପମ୍ = handsome. ତଥା ଵା = as also. କଲତ୍ରମ୍ = the wife (beautiful).ୟଶଃ = fame. ଚାରୁ ଚିତ୍ରଂ = agreeable and pleasing.ଧନଂ = wealth. ମେରୁତୁଲ୍ୟମ୍ comparable to Meru the golden mountain . ଗୁରୋଃ = guru’s.ଅଙ୍ଗ୍ରିପଦ୍ମେ = lotus like foot. ମନଃ = the mind. ନ ଲଗ୍ନମ୍ ଚେଦ୍ = if not attached. ତତଃ କିମ୍? = then what is the use? ତତଃ କିମ୍? = then what is the use? ତତଃ କିମ୍? = then what is the use? ତତଃ କିମ୍? = then what is the use?
Meaning of the verse. One may be blessed with a handsome body, beautiful wife, great fame and immense wealth. But what is the use of these things if one’s mind is not attached to the lotus like foot of the guru?
The implication is that they are of no use. The repetion of the question “what is the use?” four times stresses the point. The second line is the same in all the eight verses.
କଲତ୍ରଂ ଧନଂ ପୁତ୍ରପୌତ୍ରାଦି ସର୍ଵଂ ଗୃହଂ ବାନ୍ଧଵାଃ ସର୍ଵମେତଦ୍ଧି ଜାତମ୍ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୨॥
କଲତ୍ରଂ = wife. ଧନଂ = wealth. ପୁତ୍ରପୌତ୍ରାଦି ସର୍ଵଂ =
son, grandson and all that. ଗୃହଂ = house.
ବାନ୍ଧଵାଃ = relatives.ସର୍ଵଂ ଏତଦ୍ଧି ଜାତଂ all these that are available. Second line is same as in verse No. 1.
Meaning of the verse. One may be having wife, wealth, son, grandson, relatives etc. But what is the use of these things if one’s mind is not attached to the lotus like foot of the guru?
In the above two verses wife (husband included), children and money have been mentioned twice. This is because one is strongly attached to them. Attachment follows desire. Desire is for something one does not have. One desires to have something because one feels that thing will give happiness, comfort or security. Such things include wealth, family, friends, house etc. Having got them one holds on to them. This is called attachment. The utmost attachment is, of course for one’s body. Every one wants the body to remain ever young and to last for ever – knowing very well that this wish is unnatural and so can never be had. Scriptures talk of three attachments; one towards the husband/wife, one towards the children and lastly the one towards wealth. The attachment, when it grows strong and becomes intense clouds one’s judgement and makes one to act in unpredictable ways. Prahlada had talked about attachment. He said that it is impossible
for a person who has not got control over his senses to free himself from the attachment to his home. BH(7-6-9).
କୋ ଗୃହେଷୁ ପୁମାନ୍ ସକ୍ତମାତ୍ମାନମଜିତେନ୍ଦ୍ରିୟଃ ।
ସ୍ନେହପାଶୈର୍ଦୃଢୈର୍ବଦ୍ଧମୁତ୍ସହେତ ଵିମୋଚିତୁମ୍ ॥
The attachment to money, for example, can make one to sacrifice even one’s life for it. He had given three examples – of a thief, a soldier and a merchant.
କୋ ନ୍ଵର୍ଥତୃଷ୍ଣାଂ ଵିସୃଜେତ୍ ପ୍ରାଣେଭ୍ୟୋଽପି ୟ ଈପ୍ସିତଃ । ୟଂ
ପ୍ରୀଣାତ୍ୟସୁଭିଃ ପ୍ରେଷ୍ଠୈସ୍ତସ୍କରଃ ସେଵକୋ ଵଣିକ୍ ॥ BH(7-6 10).
A thief will not hesitate to commit a murder or risk his own life to get at money. He may try to snatch a gold chain from the neck of a child and if necessary be ready to strangle the child to take the
chain. For him a golden chain is more valuable than the life of a child. Next, a solder goes to the battle and stakes his life – only to earn some money in return. Lastly, a merchant will take many risks and go to strange and far off places to earn money.
ଷଡଙ୍ଗାଦିଵେଦୋ ମୁଖେ ଶାସ୍ତ୍ରଵିଦ୍ୟା କଵିତ୍ଵାଦି ଗଦ୍ୟଂ ସୁପଦ୍ୟଂ କରୋତି ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୩॥
ଷଡଙ୍ଗାଦିଵେଦଃ = veda with its six limbs.ମୁଖେ = in the mouth. ଶାଶ୍ତ୍ରଵିଦ୍ୟା as also the scriptural learning.
କଵିତ୍ଵାଦି = intelligence and other qualitite. ଗଦ୍ୟଂ = prose composition. ସୁପଦ୍ୟଂ well structured. କରୋତି = makes. Second line is same as in verse No. 1. The vedas have six members.that help in the correct pronunciation and interpretation of the text. They are:ଶିକ୍ଷା = the science of proper articulation and pronunciation; ଛଂଦସ୍ = the science of prosody; ଵ୍ୟାକରଣଂ = grammar; ନିରୁକ୍ତଂ = etymological explanation of difficult vedic words; ଜ୍ୟୋତିଷଂ = astronomy and; କଲ୍ପଂ = ritual or ceremonial.
ଶିକ୍ଷାକଲ୍ପୋ ଵ୍ୟାକରଣଂ ନିରୁକ୍ତଂ ଛ,ନ୍ଦସାଂ ଚୟଃ ।
ଜ୍ୟୋତିଷାମୟନଂ ଚୈଵ ଵେଦାଙ୍ଗାନି ଷଡେଵ ତୁ ॥
One may have thoroughly studied the vedas and its six branches; be able to reel off words of learned length and thundering sound from them and quote from the scriptures extensively. This may greatly impress an innocent audience and earn him accolades besides money. Similarly one may be able to compose great literary pieces – prose or poetry. But these achievements will not help in gaining knowledge about the Self. The upanishads very emphatic about this.
ନାୟମାତ୍ମା ପ୍ରଵଚନେନ ଲଭ୍ୟୋ ନ ମେଧୟା ନ ବହୁନା ଶ୍ରୁତେନ । MU (3-2-3).
The knowledge about the Self can be had only at the feet of the guru. Till it is got all the learning one carries in his head can only be termed a burden. Sri Sankaracharya says this clearly.
ଵାଗ୍ଵୈଖରୀ ଶବ୍ଦଭରୀ ଶାସ୍ତ୍ରଵ୍ୟାଖ୍ୟାନକୌଶଲମ୍ ।
ଵୈଦୁଷ୍ୟଂ ଵିଦୁଷାଂ ତଦ୍ଵଦ୍ଭୁକ୍ତୟେ ନ ତୁ ମୁକ୍ତୟେ ॥
Loud speech consisting of a shower of words, the skill in expounding the scriptures, and likewise erudition – these may bring in some money or fame and as a result some joy to the scholar; but they are of no use in gaining liberation. VC(69).
Bhartruhari also says this in his Vairagaya Satakam. He asks what is the use of studying vedas, smritis, puranas, extensive shastras or the maze of ceremonials? They may take us to heaven. One may stay there for a long time ; but the stay is not permanent . As soon as one’s stock of merit that has taken him to the place is exhausted he is flung back to earth to take birth again. MokSha or liberation is the only thing that will guarantee escape from rebirth.
କିଂ ଵେଦୈଃ ସ୍ମୃତିଭିଃ ପୁରାଣପଠନୈଃ ଶାସ୍ତ୍ରଈର୍ମହାଵିସ୍ତରୈଃ
ସ୍ଵର୍ଗଗ୍ରାମକୁଟୀନିଵାସଫଲଦୈଃ କର୍ମକ୍ରିୟାଵିଭ୍ରମୈଃ ।
ମୁକ୍ତ୍ୟୈକଂ ଭଵଦୁଃକଭାରରଚନାଵିଧ୍ଵଂସକାଲାନଲଂ
ସ୍ଵାତ୍ମାନନ୍ଦପଦପ୍ରଵେଶକଲନଂ ଶେଷୈର୍ଵଣିଗ୍ଵୃତ୍ତିଭିଃ ॥
Meaning of the verse. One might have thoroughly studied the vedas with its six limbs, mastered the scriptures and be able to compose wonderful poetry and prose pieces. But what is the use of these things if one’s mind is not attached to the lotus like foot of the guru?
ଵିଦେଶେଷୁ ମାନ୍ୟଃ ସ୍ଵଦେଶେଷୁ ଧନ୍ୟଃ ସଦାଚାରଵୃତ୍ତେଷୁ ମତ୍ତୋ ନ ଚାନ୍ୟଃ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୪॥
ଵିଦେଶେଷୁ = in the foreign countries. ମାନ୍ୟଃ = respected. ସ୍ଵଦେଶେଷୁ = in his own country. ଧନ୍ୟଃ = wealthy, fortunate. ସଦାଚାରଵୃତ୍ତେଷୁ = in the virtual or moral conducts or in observing traditional observances. ମତ୍ତଃ = proud or arrogant. ନ ଚ ଅନ୍ୟଃ = none like him. Second line is same as in verse No. 1.
One may be honoured in other countries and also be respected in his own country. He may be virtuous and follow the prescribed duties as per custom. But they cannot help in gaining the knowledge of the Self. Works prescribed by the scriptures when properly done lead to the purification of the mind. Knowledge can be had only by enquiry under the guidance of the guru. Sri Sankaracharya says: VC(11)
ଚିତ୍ତସ୍ୟ ଶୁଦ୍ଧୟେ କର୍ମ ନ ଵସ୍ତୂପଲବ୍ଧୟେ ।
ଵସ୍ତୁସିଦ୍ଧିର୍ଵିଚାରେଣ ନ କିଂଚିତ୍କର୍ମକୋଟିଭିଃ ॥
Meaning of the verse. One may be respected in his own country as well as in other countries. He may also be known to be a follower of duties as prescribed by tradition. But what is the use of these
things if one’s mind is not attached to the lotus like foot of the guru?
କ୍ଷମାମଣ୍ଡଲେ ଭୂପଭୂପାଲଵୃନ୍ଦୈଃ ସଦା ସେଵିତଂ ୟସ୍ୟ ପାଦାରଵିନ୍ଦମ୍ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୫॥
କ୍ଷମାମଣ୍ଡଲେ = in this great globe/earth. ଭୂପଭୂପାଲଵୃନ୍ଦୈଃ = by many kings and rulers. ସଦା ସେଵିତଂ = always served, attended. ୟସ୍ୟ ପାଦାରଵିନ୍ଦମ୍ = whose lotus like foot. Second line same as in verse No.1.
One may be very great and exalted. Kings may wait at his feet. But wise men do not attach any importance to such a person if he carries only a crown and not knowledge of Self on his head. Sri Vedanta Desika refers to kings who are puffed up with pride with contempt in his Vairagya panchakam. He says a king never rules over the entire world but only a small portion of it. But even this is enough to make him proud. Sri Desika says he does not care for them but is determined to worship the Lord who, in return for a handful of pounded rice, made Kuchela rich as Kubera himself.
କ୍ଷୋଣୀକୋଣଶତାଂଶ-ପାଲନ-କଲାଦୁର୍ଵାରଗର୍ଵାନଲ-
କ୍ଷୁଭ୍ୟତ୍କ୍ଷୁଦ୍ରନରେନ୍ଦ୍ର ଚାଟୁରଚନା ଧନ୍ୟାନ୍ ନ ମନ୍ୟାମହେ ।
ଦେଵଂ ସେଵିତୁମେଵ ନିଶ୍ଚିନୁମହେ ୟୋଽସୌ ଦୟାଲୁଃ ପୁରା
ଦାନାମୁଷ୍ଟିମୁଚେ କୁଚେଲମୁନୟେ ଦତ୍ତେ ସ୍ମ ଵିତ୍ତେଶତାମ୍ ॥
Bhartruhari says the same thing in his Vairagya Satakam. This verse is addressed by a yati or sanyasi (one who has renounced the world) to a king. The yati speaks of the vanity of the king’s possessions, and declares that a yati is greater than a king. The reason is that a king may be rich in wealth but the yati is rich in wisdom aquired at the feet of his preceptor.
ତ୍ଵଂ ରାଜା ଵୟମପ୍ୟୁପାସିତଗୁରୁପ୍ରଜ୍ଞାଭିମାନୋନ୍ନତାଃ
ଖ୍ୟାତସ୍ତ୍ଵଂ ଵିଭଵୈର୍ୟଶାଂସି କଵୟୋ ଦିକ୍ଷୁ ପ୍ରତନ୍ଵନ୍ତି ନଃ ।
ଇତ୍ଥଂ ମାନଧନାତିଦୂରମୁଭୟୋରପ୍ୟାଵୟୋରନ୍ତରଂ
ୟଦ୍ୟସ୍ମାସୁ ପରାଙ୍ମୁଖୋଽସି ଵୟମପ୍ୟେକାନ୍ତତୋ ନିଃସ୍ପୃହାଃ ॥
The yati says that if the king chooses to be cold towards him, he too is perfectly indifferent towards the king! Meaning of the verse. One may be very powerful and kings may wait at his feet. But what is the use of these things if one’s mind is not attached to the lotus like foot of the guru?
ୟଶୋ ମେ ଗତଂ ଦିକ୍ଷୁ ଦାନପ୍ରତାପାଜ୍ଜଗଦ୍ଵସ୍ତୁ ସର୍ଵଂ କରେ ୟତ୍ପ୍ରସାଦାତ୍ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୬॥
ମେ ୟଶଃ = my fame. ଦାନପ୍ରତାପାତ୍ = by the glory of the gifts. ଦିକ୍ଷୁ = in all directions. ଗତଂ = gone or is spread. ୟତ୍ ପ୍ରସାଦାତ୍ = by whose favour or condescension.ସର୍ଵଂ ଜଗତ୍ଵସ୍ତୁ = all the things in this world.କରେ = in hand. Second line as in verse No. 1.
The same idea as in the previous couple of verses is restated for emphasis. Meaning of the verse. One may claim that by his charities and gifts his fame has spread in all directions and nothing in this world is not obtainable by him. But what is the use of these things if one’s mind is not attached to the lotus like foot of the guru? So far the poet has been talking of a person who has attachment to wealth, home, family, fame etc. In the next two verses he says that what is said is equally applicable to one who claims to have shed such attachments.
ନ ଭୋଗେ ନ ୟୋଗେ ନ ଵା ଵାଜିରାଜୌ ନ କାନ୍ତାମୁଖେ ନୈଵ ଵିତ୍ତେଷୁ ଚିତ୍ତମ୍ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୭॥
ଚିତ୍ତଂ = (my) mind (is) ନ ଭୋଗେ = is not in enjoying sensuory pleasures.ନ ଵା ଵାଜିରାଜୌ =not in either horses or in being a king. ନ କାନ୍ତାମୁଖେ = not in (looking at) my wife’s face; (ie)., not having attachment to wife, child, and other members of the family. ନୈଵ ଵିତ୍ତେଷୁ = never in wealth. Even if one makes such a claim; which implies that he has got detachment, what is the use of this if one’s mind is not attached to the lotus like foot of the guru?
Meaning of the verse. Even if one has developed intense aversion to worldly possessions and relations, such a detachment is of no use if one’s mind is not attached to the lotus like foot of the guru?
ଅରଣ୍ୟେ ନ ଵା ସ୍ଵସ୍ୟ ଗେହେ ନ କାର୍ୟେ ନ ଦେହେ ମନୋ ଵର୍ତତେ ମେ ତ୍ଵନର୍ଘ୍ୟେ ।
ମନଶ୍ଚେନ୍ନ ଲଗ୍ନଂ ଗୁରୋରଙ୍ଘ୍ରିପଦ୍ମେ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିଂ ତତଃ କିମ୍ ॥ ୮॥
ମେ ମନଃ = my mind. ନ ଵର୍ତତେ = does not dwell on. ଅରଣ୍ୟେ = (living in the) forest or ଵା ସ୍ଵସ୍ୟ ଗେହେ = (living in) my own house. ନ କାର୍ୟେ = not in indulging in prescribed activities.ନ ଦେହେ = or my body. ତୁ ଅନର୍ଘ୍ୟେ = not to invaluable or priceless things. Second line as in verse No.1. Meaning of the verse. Even if one claims that his mind is not attached to forests, or house, or his own body or even wealth such a detachment is of no use if one’s mind is not attached to the lotus like foot of the guru?
Now the poet concludes after mentioning the ଫଲଶ୍ରୁତିଃ or benefit of reciting the poem. They are stated so that one will develop deep interest in studying the poem, mull over the contents and in due course accept and act on them (ie.) develop devotion to his guru. This devotion will, in due course bear fruit.
ଗୁରୋରଷ୍ଟକଂ ୟଃ ପଠେତ୍ପୁଣ୍ୟଦେହୀ ୟତିର୍ଭୂପତିର୍ବ୍ରହ୍ମଚାରୀ ଚ ଗେହୀ ।
ଲଭେଦ୍ଵାଞ୍ଚିତାର୍ଥଂ ପଦଂ ବ୍ରହ୍ମସଂଜ୍ଞଂ ଗୁରୋରୁକ୍ତଵାକ୍ୟେ ମନୋ ୟସ୍ୟ ଲଗ୍ନମ୍ ॥ ୯॥
ଗୁରୋଃ ଅଷ୍ଟକଂ = the composition consisting of eight verses on the guru. ପୁଣ୍ୟଦେହୀ = one who has done meritotious deeds. ୟଃ ପଠେତ୍ = if he reads. ୟତିଃ be he a sanyasi (ascetic). ଭୂପତିଃ = a king. ବ୍ରହ୍ମଚାରୀ = a student studying under a teacher. ଚ ଗେହୀ = or a householder. He will ଲଭେତ୍ = get. ଵାଞ୍ଚିତାର୍ଥଂ = desired goal. ବ୍ରହ୍ମସଂଜ୍ଞଂ ପଦଂ = the status known as brahman. ଗୁରୁରୁକ୍ତଵାକ୍ୟେ = in the teachings of
the guru. ୟସ୍ୟ = whose.ମନଃ = mind. ଲଗ୍ନଂ = is attached.
Meaning of the verse. Any one whose mind dwells on the teaching’s of his guru, be he a king or an ascetic or a bachelor who is studying or a householder reads these verses regularly he will, by the grace of his guru, get his wishes fulfilled in this world and also attain the highest goal known as mokSha.
CONCLUSION. The human birth is rare. One gets it after many inferior births as birds, animals, insects etc. Such inferior births are meant solely for reaping the consequence of their past deeds. One who has got such a birth cannot make any conscious effort to gain spiritual progress. Only the one who has been blessed with a human birth has the discrimination to distinguish between what is good for him and what is not; what is temporary and what is permanent. Having found this, he alone (not the animals, insects or birds) can set his goal and make efforts to get at it. In this the Lord has been very kind to give us scriptures that discuss about the goals. He has also sent us many acharyas who, out of immense mercy, talked at great length on this subject and answered every possible question one may have. It is up to us to study them and make the best of the precious human life. If we were to miss the chance we cannot say with certainty what our next birth will be. The Kenopanishad (2-5) says that if one fails to make a sincere attempt to attain the goal of life he makes a grave error. The loss is inestimable.
ଇହ ଚେଦଵେଦୀଦଥ ସତ୍ୟମସ୍ତି ନ ଚେଦିହାଵେଦୀନ୍ମହତୀ ଵିନଷ୍ଟିଃ ।
Thus the only way to make our life meaningful (that is to avoid sorrow and miseries) is to pursue the spiritual path in this life itself with the guidance of a guru. One has to hold on to his teachings with absolute faith and serve him sincerely knowing he is the very personification of the Lord.
॥ ଓଂ ତତ୍ସତ୍ ॥
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