ध्यानमूलं गुरोर्मूर्तिः पूजामूलं गुरोः पदम् ।
मन्त्रमूलं गुरोर्वाक्यं मोक्षमूलं गुरोः कृपा ॥
dhyānamūlaṃ gurormūrtiḥ pūjāmūlaṃ guroḥ padam ।
mantramūlaṃ gurorvākyaṃ mokṣamūlaṃ guroḥ kṛpā ॥
The root of meditation is the guru’s form.
The root of worship is the guru’s feet.
The root of mantra is the guru’s words (i.e. teachings).
The root of liberation is the guru’s grace.
— Śrī Guru Gītā, verse 76
अखण्डमण्डलाकारं व्याप्तं येन चराचरं ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ १ ॥
akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaraṃ ।
tatpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ ॥ 1 ॥
Salutations to my revered guru, who reveals the one whose form is the entire universe, and who permeates all things moving and unmoving.
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया ।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥ २ ॥
ajñānatimirāndhasya jñānāñjanaśalākayā ।
cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ ॥ 2 ॥
Salutations to my revered guru, who opens the eyes of those blinded by the disease of ignorance by applying the ointment of knowledge.
गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुदेवो महेश्वरः ।
गुरुसाक्षात् परं ब्रह्मा तस्मै श्रीगुरवे नमः ॥ ३ ॥
gururbrahmā gururviṣṇuḥ gurudevo maheśvaraḥ ।
gurusākṣāt paraṃ brahmā tasmai śrīgurave namaḥ ॥ 3 ॥
Salutations to my revered guru, who is one with Brahma, Viṣṇu, and Maheśvara (Śiva). Indeed, the guru is one with the Supreme Spirit.
स्थावरं जङ्गमं व्याप्तं यत्किञ्चित् सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ४ ॥
sthāvaraṃ jaṅgamaṃ vyāptaṃ yatkiñcit sacarācaram ।
tatpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ ॥ 4 ॥
Salutations to my revered guru, who reveals the one that permeates the animate and the inanimate, the movable and the immovable.
चिन्मयं व्यापि यत्सर्वं त्रैलोक्यं सचराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ५ ॥
cinmayaṃ vyāpi yatsarvaṃ trailokyaṃ sacarācaram ।
tatpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ ॥ 5 ॥
Salutations to my revered guru, who reveals the one who is pure awareness, omnipresent throughout the three worlds1.
वेदान्ताम्बुजसूर्यो यः तस्मै श्रीगुरवे नमः ॥ ६ ॥
vedāntāmbujasūryo yaḥ tasmai śrīgurave namaḥ ॥ 6 ॥
Salutations to my revered guru, whose lotus feet are illumined by the lustrous jewels of the scriptures, and who is the life-giving sun shining on the lotus flower of vedānta (the teachings of the upaniṣads).
चैतन्यः शाश्वतः शान्तो व्योमातीतो निरञ्जनः ।
बिन्दुनादकलातीतः तस्मै श्रीगुरवे नमः ॥ ७ ॥
caitanyaḥ śāśvataḥ śānto vyomātīto nirañjanaḥ ।
nādabindukalātītaḥ tasmai śrīgurave namaḥ ॥ 7 ॥
Salutations to my revered guru, who embodies consciousness, eternity, and peace, who is beyond the confines of space, who is simple and unembellished, who is beyond nāda, bindu, and kalā2.
ज्ञानशक्तिसमारुढः तत्त्वमालाविभूषितः ।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः ॥ ८ ॥
jñānaśaktisamāruḍhaḥ tattvamālāvibhūṣitaḥ ।
bhuktimuktipradātā ca tasmai śrīgurave namaḥ ॥ 8 ॥
Salutations to my reverd guru, who is equally accomplished in both wisdom and spiritual power, who is adorned with a garland of true principles, and bestows both wordly satisfaction and liberation.
अनेकजन्मसम्प्राप्त कर्मबन्धविदाहिने ।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः ॥ ९ ॥
anekajanmasamprāpta karmabandhavidāhine ।
ātmajñānapradānena tasmai śrīgurave namaḥ ॥ 9 ॥
Salutations to my revered guru, who burns away the bondage of karmas accumulated through many births by imparting the knowledge of the true Self.
शोषणं भवसिन्धोश्च ज्ञापनं सारसम्पदः ।
गुरोः पादोदकं सम्यक् तस्मै श्रीगुरवे नमः ॥ १० ॥
śoṣaṇaṃ bhavasindhośca jñāpanaṃ sārasampadaḥ ।
guroḥ pādodakaṃ samyak tasmai śrīgurave namaḥ ॥ 10 ॥
The water used to bath the feet of the guru has the power to dry up the ocean of birth and rebirth (saṃsāra), and reveals the essence of fulfillment. Salutations to my revered guru.
न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
तत्त्वज्ञानात् परं नास्ति तस्मै श्रीगुरवे नमः ॥ ११ ॥
na guroradhikaṃ tattvaṃ na guroradhikaṃ tapaḥ ।
tattvajñānāt paraṃ nāsti tasmai śrīgurave namaḥ ॥ 11 ॥
No truth surpasses the guru, no spiritual practice surpasses the guru. Knowledge of the principles of truth is not supreme. Salutations to my revered guru.
मन्नाथः श्रीजगन्नाथः मद्गुरु श्रीजगद्गुरुः ।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥ १२ ॥
mannāthaḥ śrījagannāthaḥ madguru śrījagadguruḥ ।
madātmā sarvabhūtātmā tasmai śrīgurave namaḥ ॥ 12 ॥
My Lord is the Lord of the universe. My guru is the guru of the universe. My soul is the soul of all living beings. Salutation to my revered guru.
गुरुरादिरनादिश्च गुरुः परमदैवतम् ।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः ॥ १३ ॥
gururādiranādiśca guruḥ paramadaivatam ।
guroḥ parataraṃ nāsti tasmai śrīgurave namaḥ ॥ 13 ॥
The guru is the beginning, yet has no beginning. The guru is the supreme divinity. Nothing is superior to the guru. Salutations to my revered guru.
त्वमेव माता च पिता त्वमेव ।
त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणँ त्वमेव ।
त्वमेव सर्वं मम देवदेव ॥ १४ ॥
tvameva mātā ca pitā tvameva ।
tvameva bandhuśca sakhā tvameva ।
tvameva vidyā draviṇaṃ tvameva ।
tvameva sarvaṃ mama devadeva ॥ 14 ॥
You alone are my mother, you alone are my father.
You alone are my family, you alone are my friend.
You alone are my knowledge, you alone are my wealth.
You are everything to me, O god of all gods.
The three worlds, known as triloka or tribhuvana, can have different symbolic meanings according to different schools of thought. According to orthodox Hinduism, the three worlds are Heaven (स्वर्ग, svarga), Earth (भूमि, bhūmi) and Hell (पाताल , pātāla).
But more esoteric teachings tell us that triloka are the three worlds that separate our soul, or ātman, from paramabrahman, the Supreme Spirit. It is said that the soul is encased within three bodies, each of which is present in one of these three worlds. The first is the causal body of thought and idea. The second is the astral body, which resides in the astral world of light and energy. The third is the gross physical body, which of course is present here in the physical world in which we live out our lives. The goal of the yogi is to shed these bodies, these layers of separation, and merge ātman with paramātman, the Supreme Soul. ↩
The concepts of nāda, bindu, and kalā have various symbolic meanings. For some, nāda represents prāṇa (life force), while bindu represents manas (the subjective mind), and kalā represents buddhi (the objective intellect), and collectively they represent puruṣa (humankind). For others, nāda is the causal body, bindu is the subtle astral body, and kalā is the gross physical body. For some, nāda is the primordial cosmic sound of oṃ (ॐ) from which all creation is formed, bindu is the six cakras in the human body, and kalā is the fifty syllables of the saṃskṛta alphabet, present within those cakras. And for others, nāda is the primordial ॐ vibration, bindu is the point that contained the unmanifested universe (à la the big bang), and kalā is the manifestation of the universe itself.
What these various interpretaions all have in common is that when taken as a triad, these concepts of nāda, bindu, and kalā all pertain to different aspects of prakṛti, or the created universe. Therefore, the phrase nādabindukalātītaḥ, meaning “one who is beyond nāda, bindu, and kalā”, refers to the one beyond all aspects of creation, i.e. the supreme spirit. ↩