INTRODUCTION

Śrī Guru Aṣṭakam,which consists of eight verses, was composed by आदि शंकराचार्या Ādi Śaṁkarācāryā. This explains how a disciple should hold his/her Guru for spiritual development and for ultimate Self-realisation. Shiva revealed in detail to His Consort, Śakti, the greatness of a Guru, in Śrī Guru Gītā. Everyone cannot become a Guru. He should be pure and intelligent. He should have studied śāstrā-s and should be able to clear the doubts of his disciples. He should have come from a good lineage. Such Guru will first initiate his disciple with a mantra and observe his progress. When a mantra is initiated, Guru – disciple relationship is established. Then, Guru will patiently and gradually take him to higher levels of Self-realisation. When Guru is sure of his disciple’s progress, the disciple is also elevated to become a Guru and thus the lineage is carried on.

Role of a Guru is extremely important in Self-realization. Kulārṇava Tantra discusses in detail about the qualities of a Guru. This is in the form of a conversation between Śiva and Śakti. First, Śiva enumerates the qualities of a disciple (śiṣya). Śiṣya is the one, who has the will, aptitude, perseverance, patience and faith to transform from the state of aniṣpanna (imperfection) to the state of niṣpanna (perfection). (aniṣpanne niṣpanna-śabdaḥ śiṣyaḥ).

There are several descriptions for a perfect disciple, which may not suit the present world. Following are the qualities of a disciple that a Guru needs to avoid in this hyperactive world. Those who are devoid of good qualities; disciple of another Guru; egoistic; unclean; laziness; cunning; divulging mantras given by Guru; finding fault with others; ungrateful; indecency of speech; untrue; traitor to his Guru; jealousy, shameless; getting angry, short tempered and unsteady mind are to be avoided, as they can never get liberated in this birth or can be spiritually uplifted. Any effort spent on these disciples could only be a waste of time for a Guru.

After having spoken about the disciples who are to be avoided, Śiva speaks about qualities that are needed in a perfect disciple. They should have enthusiasm in meditation; constant communication with Guru; following the mind of Guru; engaging in japa and meditation and aspiring for liberation.

What about the characteristics of a Guru? A Guru should be with a clean apparel; charming; knowledgeable; application of mantras; sweet looking; ease of access; capable of clarifying disciples’ doubts; always keeping his attention within; capable of instructions; knower of past, present and future; should have conquered desire, anger, greed, delusion, jealousy and pride; equal minded to Śiva and Viṣṇu; ever content; independent; dear to devotees; not selling mantra and yantra and without partiality.

Śiva also speaks about higher level of Guru-s and their qualities. He says that it is difficult to obtain a Guru who gives to the disciple, his own status in a moment without any ceremonies; difficult to obtain a Guru who goes on giving knowledge with facility and without strenuous practice. Many are the Gurus who are proficient in Vedas and Śāstra-s, but rare is a Guru who has realized the Self (Brahman). Many are the Gurus on the earth who give everything else other than the Light of the Self. Many are the Gurus who know petty mantras, but rare to find one who knows mantras handed down by Nigama (name of a deity into a liturgical formula, leading to the realization of the deity), Āgama (acquisition of knowledge through traditional doctrine) and Śāstra-s. Many are the Gurus who rob the disciples of their wealth; but rare is the Guru who removes the afflictions of the disciples.

Śiva further says that knower of Truth alone is the Real Guru, as knower of the Truth alone is liberated, and he alone can make others liberate. Only the liberated can liberate others; how can un-liberated liberate others? Only those with knowledge can impart knowledge; only a boat can ferry the stones and a stone cannot ferry another stone.

Śiva classified Gurus under six categories and they are Preraka (setting in motion, the process of liberation – making a disciple to enter the right spiritual path in the quickest possible time), Sūcaka (subtle conveyance – subtly conveying the ‘attributes’ of Brahman), Vācaka (expressing and declaring – declaring the omnipresence, omniscience and omnipotent Brahman in stages), Darśaka (pointing out; for example ‘tat tavam asi’ or you are That Brahman), Śikṣaka (teaching or instructing; imparting knowledge so that the disciple realizes that he is Brahman. Guru says, ‘You are That’ and the disciple investigates, explores, analyses the teaching of Guru ‘You are That’ and the disciple after many interactions with the Guru realizes and affirms ‘I am That’ or ‘ahaṁ brahmāsmi’) and the last one Bodhaka (awakening; In fact, this the combination of the previous five).

Most importantly Śiva says that if one happens to get a Guru who does not fall in any of the above qualities, he can move to a learned Guru and this migration is not considered as a sin. Śiva draws the example of honeybee here.

Prologue

जन्मानेकशतैः सदादरयुजा भक्त्या समाराधितो

भक्तैर्वैदिकलक्षणेन विधिना सन्तुष्ट ईशः स्वयम्  ।

साक्षात् श्रीगुरुरूपमेत्य कृपया दृग्गोचरः सन् प्रभुः

तत्त्वं साधु विबोध्य तारयति तान् संसारदुःखार्णवात् ॥

janmānekaśataiḥ sadādarayujā bhaktyā samārādhito

bhaktairvaidikalakṣaṇena vidhinā santuṣṭa īśaḥ svayam 

sākṣāt śrīgururūpametya kṛpayā dṛggocaraḥ san prabhuḥ

tattvaṃ sādhu vibodhya tārayati tān saṃsāraduḥkhārṇavāt

Lord Shiva, the Supreme Guru, is happy because of His disciples who strictly followed the scriptural dictums and respect during their previous births. Such disciples are born as Gurus in this Yuga (fully Blessed by Lord Shiva) and transmits pure spiritual knowledge to their disciples, thereby making them cross the ocean of saṃsāra. That is why, Gurus are compared to Lord Shiva. In other words, Shiva imparts pure spiritual knowledge to these Gurus. Thus, these select few, are also known as genuine Gurus. These Gurus do not have rebirths. Only such Gurus are eligible for initiating his disciples into spiritual path. They are called Sri Gurus.

शरीरं सुरूपं तथा वा कलत्रं

यशश्चारु चित्रं धनं मेरुतुल्यम् ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

    ततः किं ततः किं ततः किं ततः किम् ॥ १॥ 

śarīraṃ surūpaṃ tathā vā kalatraṃ

yaśaścāru citraṃ dhanaṃ merutulyam .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim 1..

One may wear expensive clothes, one’s wife may also adore herself with expensive clothes, one may be highly respected by others and may also have lots of wealth. But these are of no use, unless he fixes his perpetual attention on the lotus feet of his Guru. What then, what then, what then, what then. (tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim is used four times at the end of each stanza, which means what is the use, if one does not concentrate on the lotus feet of his Guru).

कलत्रं धनं पुत्रपौत्रादि सर्वं

गृहं बान्धवाः सर्वमेतद्धि जातम् ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ २॥

kalatraṃ dhanaṃ putrapautrādi sarvaṃ

gṛhaṃ bāndhavāḥ sarvametaddhi jātam .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim  2

One (disciple) may have wealth in abundance, wife, grandsons and he also may have, well decorated posh house. But these are of no use (material wealth), unless he fixes his perpetual attention on the lotus feet of his Guru.

षडङ्गादिवेदो मुखे शास्त्रविद्या

कवित्वादि गद्यं सुपद्यं करोति

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ ३॥

ṣaḍaṅgādivedo mukhe śāstravidyā

kavitvādi gadyaṃ supadyaṃ karoti  ।

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim .. 3..

If one is well versed in Vedas and Upanishads and other sciences; he may have the necessary knowledge to compose poems and prose. Unless he fixes his perpetual attention on the lotus feet of his Guru, he cannot progress.

विदेशेषु मान्यः स्वदेशेषु धन्यः

सदाचारवृत्तेषु मत्तो न चान्यः ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ ४॥

videśeṣu mānyaḥ svadeśeṣu dhanyaḥ

sadācāravṛtteṣu matto na cānyaḥ .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim .. 4..

He may be famous in motherland as well as in foreign countries. He may think that he is supreme in his righteous conduct. But these are of no use, if he does not fix his attention on his Guru’s feet all the time.

क्षमामण्डले भूपभूपालबृन्दैः

सदा सेवितं यस्य पादारविन्दम् ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ ५॥

kṣamāmaṇḍale bhūpabhūpālabṛndaiḥ

sadā sevitaṃ yasya pādāravindam .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim .. 5..

One may be highly honoured in the assembly of emperors, what is the use if he does not fix his attention on the lotus feet of his Guru.

यशो मे गतं दिक्षु दानप्रतापा-

ज्जगद्वस्तु सर्वं करे यत्प्रसादात् ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ ६॥

yaśo me gataṃ dikṣu dānapratāpā-

jjagadvastu sarvaṃ kare yatprasādāt .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim  6..

One may have travelled all over the world; he may have all the presents. He may have all the sacred things with him. If he has not concentrated his attention on the sacred feet of his Guru, they are of no use.

न भोगे न योगे न वा वाजिराजौ

न कान्तामुखे नैव वित्तेषु चित्तम् ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ ७॥

na bhoge na yoge na vā vājirājau

na kāntāmukhe naiva vitteṣu cittam .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim .. 7..

One may enjoy and experience the effects of yoga; he may possess war horses. He may also stay with rich people, etc., But they are of no use If he is not concentrating on his Guru’s lotus feet,

अरण्ये न वा स्वस्य गेहे न कार्ये

न देहे मनो वर्तते मे त्वनर्घ्ये ।

मनश्चेन्न लग्नं गुरोरङ्घ्रिपद्मे

ततः किं ततः किं ततः किं ततः किम् ॥ ८॥

araṇye na vā svasya gehe na kārye

na dehe mano vartate me tvanarghye .

manaścenna lagnaṃ guroraṅghripadme

tataḥ kiṃ tataḥ kiṃ tataḥ kiṃ tataḥ kim .. 8..

If someone wants to get Liberated, his mind will not wander, think about what is to be achieved, nor ponder about his own body. Still, if he does not fix his attention concentrating on his Guru’s lotus feet, Liberation is not possible.

epilogue

गुरोरष्टकं यः पठेत्पुण्यदेही

यतिर्भूपतिर्ब्रह्मचारी च गेही ।

लभेद्वाञ्छितार्थं पदं ब्रह्मसंज्ञं

गुरोरुक्तवाक्ये मनो यस्य लग्नम् ॥

guroraṣṭakaṃ yaḥ paṭhetpuṇyadehī

yatirbhūpatirbrahmacārī ca gehī .

labhedvāñchitārthaṃ padaṃ brahmasaṃjñaṃ

guroruktavākye mano yasya lagnam ..

If one strictly follows what is revealed in these eight verses and fixes his attention on his Guru’s feet, he becomes one with Brahman (attains Libertaion)

Who is Guru? Is he a spiritual teacher or a propagator of religion? Does he have metaphysical powers? Is he different from you? You must find answers for these questions to define Guru. Shiva says, Guru is a concept by itself. Unfortunately, this word is often misused these days. A person born in this world must pay obeisance to four persons. The first is your mother, followed by your father, your Guru and finally to me (Shiva). If you do not take care of your parents in their old age with love and affection, you will be adding tons of bad karmas. Therefore, your first Guru is your mother followed by your father and then only Guru. Who is this Guru and what he has to do with your life? Shiva says, Guru is neither a spiritual teacher nor a propagator of religion. He has explicitly made clear that religions are all our own making. Metaphysical powers are a form of maya. Shiva says, that Shakthi endows with such powers while leaving you at a place closer to me (Shiva). Surely Gurus will have such powers but will not exhibit it. Occasionally, he may help a few with his healing touch. He is sent as my (Shiva) representative to give salvation to those, whose karmic account has come to zero, or near zero.

When you are destined not to have rebirth, Guru will come in search of you. Guru does not mean a person who merely initiates you into a mantra. Mantras will enable you to concentrate. Mantras are a form of shakthi. All mantras will not suit everybody. The person who initiates you into mantra must satisfy himself that a particular mantra will suit you. If you are initiated into a mantra that does not suit you, both you and initiator will face problems. That is why mantras should be initiated by a person who understands the world of mantras properly. Proper chanting of mantras will give you enough energy. But Guru is the one who guides you into the final stages of liberation. You may have a doubt. If Guru is a liberated person, why he is reborn? They are not reborn on account of their karmas. Rebirth due to karmas is to endure sufferings. Gurus are not reborn to undergo sufferings. Guru is a representative of mine (Shiva), to guide a select few to show the path leading to my shakthi. He is the person who will take you to my vimarsha form. So, finding a Guru will be difficult for you. I (Shiva) observe that a lot of persons are calling themselves as Gurus. They have huge gathering around them. They are not the Gurus about whom I am discussing here. However, these so-called gurus also play an important role in making you to understand God. Most of them are right in their approach in identifying me. But they have ego. A true Guru will never attach importance to money. He will not like any material comforts. In short, a true Guru is a representative of mine, to guide you towards self-realization to attain total liberation and will expect nothing in return from you, except your dedication and sincerity.”

In a nutshell, one may be rich and command respect from the society. He may have a wife and grandsons. He may have well decorated bungalow. He may be thorough about Vedas and Upanishads. He may be well known in his mother land as well as foreign countries. He may think that he is following righteous conduct. He may be honored everywhere. He may have travelled all over the world and may have acquired wonderful gifts. He may be an authority in yoga. He may have acquired war horses. He may mingle only with rich people. He may explore forests, think about his achievements, and always thinks about his body. These are of no use, if he does not concentrate on his Guru's lotus feet.