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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 be blessed with an attractive body, a beautiful spouse, great fame and wealth comparable to the golden Mount Meru1. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?

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 ॥

Spouse, children, grandchildren, home, relations, and all manner of worldly things are available. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?

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 ॥

One may be able to recite the vedas and their six auxiliaries2, as well as have extensive knowledge of various holy texts. One may create great literature, both poetry and prose. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?

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 ॥

One may have fame and honor throughout foreign lands, and be blessed with wealth and abundance in one’s own land. One’s virtue may be second to none. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?

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 ॥

Emperors and kings the whole world over might be as servants to one’s lotus-like feet. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?

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 claim that due to their charity and generosity their fame has spread in all directions, and that nothing in the world is not attainable by them. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the 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 claim that thoughts of sensual pleasures, worldly attachments, being a warrior or a king, the face of their beloved, and their possessions never enter their mind. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?

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 ॥

One’s mind may not dwell on living in the forest or in their own house, on performing their duties, on their body, or on priceless things. But if one’s mind is not fixed on the holy lotus feet of the guru, what is the use? What is the use? What is the use? What is the use?


फलश्रुतिः

phalaśrutiḥ

“The fruit of hearing”3

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 ॥

The virtuous person who recites these eight verses for Śrī Guru, whether they are a saṃnyāsin (one who has renounced all worldly affairs in pursuit of liberation), a king, a student, or a householder, if their mind is fixed on their Guru’s teachings, will attain his desired goal: the state of Self-realization.

  1. Mount Meru is a sacred mountain in the Hindu mythos, considered to be the abode of Lord Brahmā and the center of the universe. In ancient times, it was believed that the sun rose and set each day because the god of the sun was circumambulating Mount Meru. The island of Śrī Laṅka was believed to be the top of the mountain, broken off by Vāyu, God of the Wind.

    The Matsya Purāna and Kurma Purāna give Mount Meru’s height as between 84,000 and 86,000 yojanas. One yojana is approximately 8 miles, which makes the mountain between 672,000 and 688,000 miles high. To put that into perspective, the distance between the earth and the moon is only 239,228 miles!

  2. These six auxiliaries — collectively called vedāṅga — are a means of properly understanding and reciting the vedas. They are: śikṣā (phonetics), kalpa (ritual), vyākaraṇa (grammar), nirukta (etymology), chandas (meter), and jyotiṣa (astronomy, for determining the calendar). It is said that one must understand the vedāṅga before one can fully understand the vedas.

  3. A phalaśrutiḥ is a common addition to holy texts, usually found at the end. It is an explanation of the benefit of hearing or reciting the text in question, and is intended to inspire the reader / reciter / listener to develop a deeper interest in the meaning of the text. If one is reciting with pure devotion and without desire for any fruits of the recitation, the phalaśrutiḥ may be recited with someone else in mind, asking that any blessings obtained from the recitation benefit them instead.