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JAI GURU
Sri Sri Sitaramdas Omkarnath
At the root of this world there is a truth. All people of this world desire to reach that Great Truth (i.e. realise it). It is this Truth which, transforming Himself in the shape of this world, is doing His ‘Leela’ (play) in myriads of forms. All the Shrutis have openly voiced ‘Jai’ (victory) to Him, all the Vedas conclusively and beautifully propound Him. All the ‘Tapasya’ (penance or austerity) that is performed is aimed at gaining Him. In order to reach him, the ‘Brahmacharis’ (observers of ‘Brahmacharya’ or continence) stay in their Guru’s home and practise ‘Brahmacharya’.
He is the Apara Brahma, he is the Para Brahma, who is not divided by direction, place and time. If a person takes refuge in him, he is worshipped even in the ‘Brahmaloka’
He alone is both Para Brahma and Apara Brahma; if a person takes shelter with Him completely, he can gain his ‘Dearest’ who is the embodiment of peace, is without any disease, who is immortal, fearless, the best and the greatest of all and who is incomparable.
He is both the object and expression of that object. He is both the name and the named. This movable and immovable universe, this world which can be seen and is also beyond sight, is nothing but Himself. What has happened, what is happening and what will happen –all comprise Him. Not only that, He is beyond the three times (i.e. past present and future), whose identity even the ‘Prakriti’ (nature) does not know (or whose whereabouts even the ‘Prakriti’ cannot find out, on whose one foot the endless universe in playing and whose other three feet have not been manifested. He is Purushottama (the best Purusha) and Premamaya (full of love); He is the juiciest of all and full of the eight sentiments and is an embodiment of all sentiments. He is Atma, He is Brahma.
The earth is the juice of the liquid content of the Bhutas; water is the juice of the earth; plants and cereals are the juice of water; the human body is made of the juice of plants and cereals; speech is the juice of the human body; the Rik Mantra is the essence of speech; the Sama Mantra is the essence of the Rik Mantra; and the uttered Omkar sound is the juice the Sama mantra. This Purushottama Paramatma is the juiciest of all juicy things and He is the best among ‘Purusha’ being unequalled. Even the Shrutis have not been able to describe His Glory.
This Purushottama is completely full. He pervades everything. He is endless and limitless. The Purusha is ‘Purna’ (full) and Ananta (endless). From the Purna Purushottama, the Purna Purusha is manifested; if the Purna Purusha is taken away from the Purna Purushottama, Purna still remains behind. Like the rays of the sun, the beams of the one exists in both and both exist, Premamaya (full of love) Purushottama (the best of all Purushas).
This Purushottama is none else than Gauri-Shankar; he is also Sita-Ram; he is called as Radha-Shyam and Rukmini-Vasudeva.
He is without beginning and He is the beginning of everything; he is the ‘Nada’ which is the soundless sound, which is the source of all speech; from Him has grown this world which is the visible to eyes and describable in words. Who then can describe the real identity of this Purushottama, who is the source of all the Shrutis? Even Shiva, Brahma, Vani (Saraswati) and Ananta (Vishnu) become dumb in trying to describe His qualities. He is everything; and everything is He. Like the Akasha (space), he pervades everything inside and out; whatever exists as gross incorporeal and causal is nothing but Him. He contains in Himself all the supernatural beings e.g. the moon, the sun, the planets, the stars and all the gods; He is the cause of all creatures, derived from primitive elements e.g. humans, animals, birds, worms, insects, trees and creepers, ocean; mountain, big and small rivers, all metals like gold, silver, copper etc, in short, whatever material exists in this earth is nothing but this Purana (ancient) Purusha.
He is the presiding deity of ears, skin, eyes, tongue, nose, speech, hands, feet, anus and the sex organ. The mind, intellect, ego (Ahankara) is also nothing but the ‘Purushottama’.
This Param Purusha pervades the entire universe with only one part of his body.
All the six schools of Philosophy, Sankhya, Patanjal, Nyaya, Vaiseshika, Mimansa and Vedanta direct all their efforts to analyse Him. He is the most desired, supreme and the Ganapatya.
The desired object of all the schools of ‘Sadhana’ is this Param Purusha Purushottama. Ascribing different names to him and according to their own merits, all worship this Param Purusha.
In the highest approaches, there is no difference between the various Sampradayas (religious associations). Though some outward differences may be visible, in reality all are the same.
The mantra of the union of all the Sampradayas is ‘Jai Guru”. To whichever Sampradaya a person may belong, he has had to take shelter with a Guru; hence, with great ‘Ananda’ (rejoicing), without being, he will announce ‘Victory to Guru Deva’.
The meaning of the words ‘Jai Guru’ is ‘victory to Sri Guru’. Sri Gurudeva is everything to me; so if he is victorious I certainly shall be fulfilled<
Gu Shabdaschandhakarth syad Ru-Shabdastannirodhakah
Andhkara –Nirodhitwat Gururityabhidhiyate
Ga-Karah Siddihidah prokto Refah Papasya Dahkah
U-Karah smabhurityuktastritayama Guruh Parah
Ga-karad jnana- Sampatti refah papasya Dahakah
U- karacchivatadatmyam Dadyditi Guruh Smritah
Nirgunace Param Brahma Gururityaksharadwayam
Mahamantram mahadevi Gopaniyam Parat Param
Mantrajamidam Devi Gururityaksharadwayam
Shruti-Vedanta Vakyena Guruh Sakshat Parma Padam
Gururityakaharam Yasya jihvagre Devi Vartate
Tasya Kim Vidyate Moha Pathe Vedsya kim Vritha
Ga-karoccharamatrena Brahmahatyavyapohati
U- karoccharamatrena Myucyate janma Patakat
Refoccharanamatrena Ukaroccharant Punah
Visargoccharanat Koti-janmajan patakam hare
Gururupayah, in the path of doing ‘Sadhana’ Guru is the only means.
In the ‘Prapannamrita’ it has been said that Guru is both the means as well as the object to be achieved.
Samsara-Sagara-Samuddharanaika Mantram
Brahmadi-deva-Muni-Pujita-Siddha-Mantram
Daridrya-duhkha –Bhaya-Shoka-Vinasa-mantram
Vande maha-bhaya –haram Guru-Raja Mantram — Sri Sri Guru Gita
I worship the Guru Mantra, the king of all Mantras, which is the only Mantra able to rescue properly people from the ocean of this Samsara; which is the Siddha (perfected) Mantra worshipped by all gods like Brahma and the sages; which is the only Mantra capable of destroying the pangs of poverty, pain, fear and sorrow, and also the fear of death.
Sri Bhagawan is saying –who is Guru? Guru is the Adi Narayana Purusha Himself. I am that Adi Narayana; so you take refuge with me, be devoted to me, worship me, then you will attain me. Excepting me, everything else that you seek meets obstructions on the way. Besides me there is nothing which is free from obstruction; I am the deep and the immeasurable ‘Ananda’. There is none second to me; I am full of everything; I am the refuge of everyone; I am the formless ‘Para Brahma’ who is beyond word; there is not even an atom that exists besides. Maha Vishnu had given this instruction to Brahma, the creator of this world “Besides me not even an atom shall exist”.
Mantradata Guruh prokto mantrasu Paramo Guruh
In Rudra Yamala Shiva has said –Shiva alone is the Guru; I am that Shiva; Oh Devi, you are also Guru and ‘mantra’ is also Guru.
Guru is Brahma, Guru is Vishnu, Guru is god Maheshwara
Guru is tirtha (pilgrimage) Guru is yajna (ritual sacrifice)
Guru is daan (charity), Guru is tapasya (austerity) Guru is fire.
Guru is sun. The whole world is permeated with Sri Guru.
‘Jai Guru’ is the most purifying ‘Mahamantra’, all Sampradayas can take shelter with it. On this issue, there can be no difference between the various Sampradayas. The Mahamantra ‘Jai Guru’ has put an end to all conflicts between different groups. The word ‘jai’ has another meaning
Ashtadasha-Puranani ramasya Charitam Tatha
Vishnu-dharmadaya dharmah Shiva-dharmasca Bharatha
Karshnyam Vedam Panchanmantu Yanmahadharateim
Srauta Dharmasca Rajendra Naradokata Mahipate
Jayeti Nama Estesham Pravandanti Manishinsh
A ‘Sadhaka’ who is trying for ‘moksha’ (liberation) should hear this Mahabharata history named ‘Jai’.
Even when a person has gained ‘Guru Kripa’, he cannot gain the company of Sri Guru unless he has the cumulative merit earned over many previous lives.
After obtaining mantra from the Guru, everyone, according to Sri Guru’s instructions, should study the Puranas. Hence the eighteen Puranas, the Mahabharata, the Ramayana which are all known as Jai, are the Gurus of all those who have taken shelter with Sri Guru. Hence for those travelers on the path of ‘Sadhana’, there is no difference about the greatness of the Guru, all of them, having taken shelter at the feet of Sri Guru, are advancing towards that unknown, unseen land. The Mahamantra ‘Jai Guru’ has broken the barriers separating the different ‘Sampradayas’ (groups) and has now made them one.
From the one comes birth and growth, in that one, who has no second, all will gather together in the end.
Jai Guru, Jai Guru, Jai Jai Guru Jai.
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