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Gurucharanam Saranam
Guru Gita -18
Swadesikasyaiva Cha Naamakiirtanam, Bhavet Anantasya Sivasya Kiirtanam
Swadesikasyaiva Cha Naama Chintanam, Bhavet Anantasya Sivasya Chintanam
Swadesikasyaiva Cha Naama Chintanam, Bhavet Anantasya Sivasya Chintanam
Taking Guru’s name to praise him becomes the praise of the Infinite and Auspicious One. Meditating on Guru’s name becomes the meditation on the Infinite and Auspicious One.
Comments:
The seekers of Truth may sometime be confronted with doubts on the nature of God and Guru. What exactly is God, His form and nature? Can Guru take the place of God? Can the chanting of Guru’s name, meditation on Guru or worshipping of Guru become Gods’ worship? Is Guru God?
The Guru about whom Guru Gita discourses here is the Parama Guru – the Supreme Guru who has transcended all astral planes and entities, who is worshipped even by the great god Siva himself and other celestials. The worship of such a Guru by the seeker is equal to the worship of the Infinite God. In this respect, Guru Gita has clearly categorized the types of Gurus according to their spiritual levels and exhorts seekers to worship always the Parama Guru.
Guru is the objectification of Divine Will distinctly different from the mythical gods of an indistinct era, whose veneration is now a static tradition disconnected from the changing social and spiritual needs of the present time. It is only through great preceptors like Krishna, Buddha, Christ or Prophet Mohamed, to mention a few, the Supreme imparted spiritual knowledge and guided humanity to bring about appropriate changes in their perception, belief and customs. Refer the words of Navajyoti Sri Karunakara Guru on this:
‘Guru is a ‘deerghadarshi’ (far-sighted seer) who perceives and ordains what is needed and what is not needed for a yuga. Guru acts for the transformation of society at a particular point of time’.
Guru Gita, therefore, assures the seekers that the worship of Guru, the Parama Guru, the embodiment of the Supreme Light, whose incarnation helps mankind in spiritual evolution, based on a just social order (true dharma), indeed is and ever will be the worship of the Supreme God.
The Guru about whom Guru Gita discourses here is the Parama Guru – the Supreme Guru who has transcended all astral planes and entities, who is worshipped even by the great god Siva himself and other celestials. The worship of such a Guru by the seeker is equal to the worship of the Infinite God. In this respect, Guru Gita has clearly categorized the types of Gurus according to their spiritual levels and exhorts seekers to worship always the Parama Guru.
Guru is the objectification of Divine Will distinctly different from the mythical gods of an indistinct era, whose veneration is now a static tradition disconnected from the changing social and spiritual needs of the present time. It is only through great preceptors like Krishna, Buddha, Christ or Prophet Mohamed, to mention a few, the Supreme imparted spiritual knowledge and guided humanity to bring about appropriate changes in their perception, belief and customs. Refer the words of Navajyoti Sri Karunakara Guru on this:
‘Guru is a ‘deerghadarshi’ (far-sighted seer) who perceives and ordains what is needed and what is not needed for a yuga. Guru acts for the transformation of society at a particular point of time’.
Guru Gita, therefore, assures the seekers that the worship of Guru, the Parama Guru, the embodiment of the Supreme Light, whose incarnation helps mankind in spiritual evolution, based on a just social order (true dharma), indeed is and ever will be the worship of the Supreme God.
