What Does the Guru Bring?

[yajvan]

Hari oṁ
~~~~~

Namaste

Who has not talked or discussed the notion of the guru? We have talked of this person many times:

guru गुरु- great , large, extended; high in degree, the chief
gu + ru : gu गु - to go, 'fit for'; to shout with joy + ru रु- cutting, dividing; sound, noise; to break or dash to pieces
ghṛ घृ - to shine , burn
Another view is gu is that of darkness, and ru ( to break or smash to pieces) - the removal of that darkness.Who has not heard ¹
Gurur brahma gurur viṣṇur guru devo meheśvaraḥ
gurur eva parabrahama
tasmi śrī gurave namaḥ
(the) guru is Brahma, guru is Viṣṇu, guru is the Great Lord meheśvaraḥ
Guru is the Supreme Brahman (parabrahama)
to that śrī guru I bow down (salutations)

So the question is what does the guru bring? Much can be said about this. There is the notion of gurūpāyah ( guru + ūpāyah) ; guru we know from the discussion above and ūpāyah or (upāya उपाय) is that by which one reaches one's aim , a means.
It is said the gurūpāyah is then :


the guru is the way, or
the guru is the method, or
the method itself is the guru.We also know that guru brings dīkṣā. A most noble word as it is composed of dī + kṣī: Now in a quick definition this means
dā - to give + kṣī to destroy. Yet if we asked Abhinavagupta-jī , he would offer the following:

dī - means diyate jñānam or insight is imparted
kṣā - is kṣiyate pāpam or sin is destroyedThis dīkṣā comes about by initiation or śaktipāta ( śakti or energy, power, force + pāta or application, falling, casting or directing), hence the casting of or falling of this energy or force, this illumination from the guru to the śiṣya

Yet what is going on? I have offered for your consideration on several posts the notion of the Supreme, anuttara, is satatoditam, without break or pause.



The word is satatoditam as Svāmi Laksmanjoo offers this word from the Tantrāloka. It is that which has no pause, no break.
This for me really captures the essence of this totality, the fullness. Svāmi-ji says ' It is breakless and unitary. In samādhi it is there and when samādhi is absent it is there. And in sleep it is there; in each and every state of subjective body it is there. If I look at this word I see it as sat + a-tu + dita. Which says to me, that which really is (sat) + not (a) +to have authority (tu) + bound or divided (dita). Or that Reality that cannot be bound or divided

What then is occurring with the guru and his student if there is no break or pause in the Supreme? Let me explain.
The student (śiṣya) is that of finite consciousness, the guru, that of anuttara, he has realized and lives the Supreme. Yet this consciousness is so full, It enjoys the Fullness of the Supreme and the Fullness of the finite. One represented by the guru and the other represented by the śiṣya.
Why? Because of this characteristic of the Supreme being satatoditam, without break or pause. There is no place it is not, so hence it is found in the fullness of the guru and in the finite-ness of the śiṣya.

Hence when the śiṣya comes to the guru, it is the Supreme curving back onto itSELF to create fullness from this finite śiṣya. What is occurring ? It is this wonderful notion of SELF-referral. That of Consciousness curving back onto itSELF. This is what is to be given.

Now many things can be given from the guru in terms of verbal knowledge and understanding, yet essentially it is one lamp ( the guru) passing or igniting another lamp by passing the light. That is why many say it is important to have a guru.

We know the ultimate guru is Guru Devā, Śivabhaṭṭāraka (Śiva + bhaṭṭāra: bhaṭṭāra - the great lord , venerable or worshipful; bhaṭ भट्- nourish, maintain). The guru in the flesh is the extension of Him, that does his work here. This infers Śivabhaṭṭāraka may also bring His grace to the śiṣya, via the śiṣya's commune with the Divine. I am not to say how and when this anugraha works; I have little knowledge on how the Divine thinks and chooses his actions. Yet this Divine insight comes, of this there is no doubt.

For the śiṣya there is 3+1 ways or upāya. These 3 were reviewed in this HDF post: http://www.hindudharmaforums.com/showpost.php?p=18339&postcount=4 (http://www.hindudharmaforums.com/showpost.php?p=18339&postcount=4)

ॐ परमेश्वराय नमः
oṁ parameśvarāya namaḥ
oṁ I bow to parameśvarāya , the Supreme Lord

pranams
Offered on Thursday, owned by Guru (Jupiter) also
called bṛ́haspáti or bráhmanas páti

additional references:
reviewed in HDF Post: http://www.hindudharmaforums.com/showpost.php?p=24302&postcount=2 (http://www.hindudharmaforums.com/showpost.php?p=24302&postcount=2)
Guru gita: http://www.pranakasha.com/guru_gita/verses_x-37.shtml (http://www.pranakasha.com/guru_gita/verses_x-37.shtml)

[yajvan]

Hari Oṁ
~~~~~

Namaste


Yet what is going on? I have offered for your consideration on several posts the notion of the Supreme, anuttara, is satatoditam, without break or pause.


One can say, yajvan, you say that this Supreme is satatoditam, without break or pause, it is everywhere. Therefore He is shining in me, what more is needed?

Yes, this is true. Yet it needs to become a real personal experience, consciously appreciated, experienced. Let me offer an example.
You are reading or working on a project and you are completely absorbed in this action. Someone speaks to you, and you do not respond. Then that same person comes to you and asks again the question they posed to you just a few seconds earlier.

You respond to them ' Oh, excuse me, I was not listening ' . For that time, that other person did not exist, you were absorbed in your work. Like that, that person was there all the time, yet for you he was not. The Supreme is here all the time, yet your attention is not tuned to it.

This idea brings out the notion of tṛpti or contentment as Abhinavagupa explains it. There is contentment of the Supreme when one experiences samāveśa¹ or absorption. This absorption is in the Fullness of Being, and real contentment occurs. The other (tṛpti) is being able to bring this samāveśa with you where ever you go. The Silence is established in your self. Your 'self' becomes your 'SELF'. One lives the fullness of life.

Others like to call this state jivan-mukti , life in freedom. When in this level of being, finite things no longer look as such, there is commonality or unity within the diversity of creation that is experienced by the native. The Reality of Unity comes to the forefront - this is the Supreme.

It is from this freedom, svātantrya, also called svātantrya śakti, found in this state of Fullness (bhuma) that brings the experience of bliss, of joy and happiness that is perpetual ( so say the wise).

The guru supports/guides/directs the śiṣya to have this realization. That is not just a intellectual understanding, but a direct personal experience. The sanskrit word for this is hṛdayañgamībhūta which means the native has become something that moves in the Heart. The heart is a word used often for Supreme Consciousness, the core, Śiva.

Another view of this (as I see it) is hṛdaya + añga +mī +bhūta - The Heart (hṛdaya) + the part (aṅga) + is changed, moves to (mī) + becomes or consists of (bhūta). Or the part (aṅga) the individual, is changed and becomes the heart (hṛdaya) i.e. The Divine.

Said another way the individual (aṅga) the part, disappears (mī) and becomes (bhūta) or now consists of the Heart (hṛdaya).

ॐ शम्भवे नमः
oṁ śambhave namaḥ
oṁ I bow down to śambhave (Shambhu)
the One who bestows happiness

pranams,

samāveśa समावेश- absorption , enterence into; the simultaneous occurrence
tṛpti तृप्ति- contentment, satisfaction.
hṛdaya हृदय- the heart or centre or core or essence or best or dearest or most secret part of anything ; essense; ātman
bhūta भूत - become; actually happen; consisting of.
aṅga - part
aṅgī - the whole
mī मी - to go , move, change, disappears, destroy
The heart is a word used often for Supreme Consciousness, the core, Śiva. If someone would want to go deeper into
this just one idea of the heart, then the book 'The Triadic Heart Of Śiva' by Paul Eduardo Muller Ortega would serve you well.
yajvan यज्वन् - a worshipper, an offerer
हरिॐ

[yajvan]

Hari Oṁ
~~~~~~

Namaste

A previous post above suggested the following.

We know the ultimate guru is Guru Devā, Śivabhaṭṭāraka (Śiva + bhaṭṭāra: bhaṭṭāra - the great lord , venerable or worshipful; bhaṭ भट्- nourish, maintain). The guru in the flesh is the extension of Him, that does his work here. This infers Śivabhaṭṭāraka may also bring His grace to the śiṣya, via the śiṣya's commune with the Divine. I am not to say how and when this anugraha works; I have little knowledge on how the Divine thinks and chooses his actions. Yet this Divine insight comes, of this there is no doubt.


I mentioned one may receive the grace ( anugraha) of Śiva. From this anugraha Śiva creates Masters and śiṣya-s ( students or disciples) via His śaktipāta¹. Let me offer a few ideas from a Kaśmir Śaivism point of view and Svāmi Laksmanjoo's teachings.

Listed below are the first 3 śaktipāta-s ; if there is interest I will offer the others. The first three compliments the conversation above on guru and Śivabhaṭṭāraka's grace.

tīvra-tīvra-śaktipāta - this is the highest level, and therefore called Super Supreme Grace - Its called as such as tīvra ( strong, intense) is repeated twice in the name. This śaktipāta produces immediate identity with Śiva and liberation; Yet due to the extreme intensity of this grace the physical body dropped; This individual becomes a siddha master says Svāmi-ji. From this position this being bestows grace from his abode (Siddhaloka), directly into the heart of deserving aspirants.
tīvra-madhya-śaktipāta - the next level is Supreme Medium Grace i.e. tīvra ( strong, intense) + madya or central, medium. Such an individual becomes spiritually illuminated and liberated on his own, relying directly on Śiva, not needing initiation or instruction from another or guru. This is completed facilitated by his/her awakening of his spiritual intuition (pratibhā) which immediately eliminates ignorance or any blemishes ( mala).
tīvra-manda-śaktipāta - the next level is considered Inferior or Lower Supreme Grace - note tīvra +manda which is slow, gentle, slight. The person who receives this grace strongly desires to find the feet of his spiritual guru. Who does he find? Svāmi Laksmanjoo suggests he is directed to the guru that received tīvra-madhya-śaktipāta ( the 2nd śaktipāta just reviewed above). Yet this aspirant does not need instruction; What then occurs? A simple touch, a look, simply being in the presence of his master is enough to trigger in him into the state of illumination. This individual need not puruse japa or dhyāna ( contemplation or meditation) as his dīkṣā¹ is complete.ॐमहेश्वरायनमः
oṁ maheśvarāya namaḥ

pranams

words used

śaktipāta शक्तिपात- defined as prostration of strength, it is the transfer of śakti or energy from a higher source to another i.e.
śakti power, ability, strength, might, effort, energy, capability + pāta alighting, descending or causing to descend, casting or throwing upon, cast, fall
tīvra तीव्र is strong, intense, pervading
madhya मध्य is middle, central, middlemost , intermediate, central
manda मन्द is slow,softly, slight or slack, gentle. Also note manda is another name of śani, mandi, the slow moving one.
pratibhā प्रतिभा - light, splendour; to come in sight, present or offer one's self
dīkṣā दीक्षा - initiation. dī + kṣī. The definition means dā - to give + kṣī to destroy. Yet if we asked Abhinavagupta-jī , he would offer the following:dī - means diyate jñānam or insight is imparted + kṣā - is kṣiyate pāpam or sin is destroyed
hari oṁ हरिॐ

[satay]

Namaskar Yajvan,

When you get a chance, could you please elaborate on the rest of the saktipatas?

Thanks


Hari Oṁ
~~~~~~

Namaste

Listed below are the first 3 śaktipāta-s ; if there is interest I will offer the others. The first three compliments the conversation above on guru and Śivabhaṭṭāraka's grace.

[yajvan]

hariḥ oṁ
~~~~~~

Namasté satay

Yes, I will be happy to extend the conversation on śaktipāta. I will collect my thoughts and post them.

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

Namasté



Listed below are the first 3 śaktipāta-s ; The first three compliments the conversation above on guru and Śivabhaṭṭāraka's grace.

tīvra-tīvra-śaktipāta - this is the highest level, and therefore called Super Supreme Grace - Its called as such as tīvra ( strong, intense) is repeated twice in the name. This śaktipāta produces immediate identity with Śiva and liberation; Yet due to the extreme intensity of this grace the physical body dropped; This individual becomes a siddha master says Svāmi-ji. From this position this being bestows grace from his abode (Siddhaloka), directly into the heart of deserving aspirants.
tīvra-madhya-śaktipāta - the next level is Supreme Medium Grace i.e. tīvra ( strong, intense) + madya or central, medium. Such an individual becomes spiritually illuminated and liberated on his own, relying directly on Śiva, not needing initiation or instruction from another or guru. This is completed facilitated by his/her awakening of his spiritual intuition (pratibhā) which immediately eliminates ignorance or any blemishes ( mala).
tīvra-manda-śaktipāta - the next level is considered Inferior or Lower Supreme Grace - note tīvra +manda which is slow, gentle, slight. The person who receives this grace strongly desires to find the feet of his spiritual guru. Who does he find? Svāmi Laksmanjoo suggests he is directed to the guru that received tīvra-madhya-śaktipāta ( the 2nd śaktipāta just reviewed above). Yet this aspirant does not need instruction; What then occurs? A simple touch, a look, simply being in the presence of his master is enough to trigger in him into the state of illumination. This individual need not puruse japa or dhyāna ( contemplation or meditation) as his dīkṣā¹ is complete.Note the sequence above: tīvra, madhya and manda ( see the definitions below). Note that in each case above tīvra is in the 1st position, hence we are discussing śaktipāta that has 3 intensities associated with tīvra i.e. very strong ( tīvra-tīvra) medium and gentle; all 3 are under strong (tīvra) śaktipāta energy that is transmitted to the aspirant.

The next triad (3) levels of grace take on the next level of śaktipāta, that of madhya. And the next 3 levels of grace after that take on manda śaktipāta. Hence there are 9 levels all told:

tīvra - Strong ( 3 levels or the 3 śaktipāta-s reviewed above )
madhya - Intermediate (or 4th, 5th and 6th levels) - and madhya will occupy the first position or dominant characteristic
manda - Gentle , some may say slow (7th, 8th , 9th levels) - and manda will occupy the first position or dominant characteristicThis gives the sum total of 9 levels of grace that may occur, be experienced, or are given. With that ground work we can now visit madhya , the 3 intermediate levels of śaktipāta.

praṇām

words

śaktipāta शक्तिपात- defined as prostration of strength, it is the transfer of śakti or energy from a higher source to another i.e.
śakti power, ability, strength, might, effort, energy, capability + pāta alighting, descending or causing to descend, casting or throwing upon, cast, fall
tīvra तीव्रis strong, intense, pervading
madhya मध्यis middle, central, middlemost , intermediate, central
manda मन्दis slow,softly, slight or slack, gentle. Also note manda is another name of śani, mandi, the slow moving one.
pratibhā प्रतिभा- light, splendour; to come in sight, present or offer one's self
dīkṣā दीक्षा- initiation. dī + kṣī. The definition means dā - to give + kṣī to destroy. Yet if we asked Abhinavagupta-jī , he would offer the following:dī - means diyate jñānam or insight is imparted + kṣā - is kṣiyate pāpam or sin is destroyed

[satay]

Thanks Yajvan.

[yajvan]

hariḥ oṁ
~~~~~~

Namasté



The next triad (3) levels of grace take on the next level of śaktipāta, that of madhya. And the next 3 levels of grace after that take on manda śaktipāta. Hence there are 9 levels all told:

tīvra - Strong ( 3 levels or the 3 śaktipāta-s reviewed above )
madhya - Intermediate (or 4th, 5th and 6th levels) - and madhya will occupy the first position or dominant characteristic
manda - Gentle , some may say slow (7th, 8th , 9th levels) - and manda will occupy the first position or dominant characteristicThis gives the sum total of 9 levels of grace that may occur, be experienced, or are given. With that ground work we can now visit madhya , the 3 intermediate levels of śaktipāta.

We now can take a look at the next 3 levels , madhya or intermediate.
We will have the following:

madhya-tīvra śaktipāta
madhya-madhya śaktipāta
madhya-manda śaktipāta madhya-tīvra śaktipāta - This is intermediate-strong śaktipāta or grace that is bestowed on the person. This grace brings one to the feet of a competent guru. In fact svāmī Lakṣman-jū informs us that this guru will be absolutely perfect. He says as foundation established in the mind of the the native is not absolutely perfect, the guru will then initiate (dīkṣā) the cela (now a disciple) properly. Via this dīkṣā and sādhana that occurs this person reaches mokṣa yet his complete satisfaction does not occur until the body is dropped.

madhya-madhya śaktipāta - This is medium-medium śaktipāta or grace that is bestowed on the person. With this grace there is an intense desire for realizing the existence of the Supreme. That is saṃvid¹ becomes part of ones mind and thinking, yet the enjoyments of the world still hold to this individual. S/he wants to to enjoy worldy pleasures + know Śiva. He/she is initiated by a master and realizes his real nature (SELF) s/he also enjoys the worldly pleasures. More occurs after death, but will wait for the next post to extend this concept.

madhya-manda śaktipāta - This is medium-gentle śaktipāta or grace that is bestowed on the person. This is much like madhya-madhya śaktipāta just mentioned. The difference is is one of predominance.
The desire for the Supreme is there, yet gets outweighed by the desire for worldly pleasures. I see many people in this condition … no matter a good place to be, as the notion and intent for the Supreme has taken hold and this can then begin to grow. What occurs is some agitation , some pulling from the worldly side to continue with these things that entertain the senses, while the notion for the Supreme continues.
Svāmī Lakṣman-jū suggsts for this person, upon death, this being returns to the earth ( even for a short time) to finish the work of complete integration (saṃvid) with the Supreme.

That covers the 4th, 5th and 6th levels of madhya or intermediate śaktipāta. The next 3 levels called manda or gentle (7th, 8th , 9th levels) will be reviewed next as one group, without the individual breakdowns. You will see why this makes sense in the upcoming post.

praṇām

words

cela चेल (sounds like chela) - servant, disciple, some call śiṣya
mokṣa मोक्षemancipation , liberation , release
dīkṣā दीक्षा- initiation. dī + kṣī. The definition means dā - to give + kṣī to destroy. Yet if we asked Abhinavagupta-jī , he would offer the following:dī - means diyate jñānam or insight is imparted + kṣā - is kṣiyate pāpam or sin is destroyed
saṃvid संविद् - to know together , know thoroughly , know , recognize ; consciousness , intellect , knowledge , understanding
tīvra तीव्र is strong, intense, pervading
madhya मध्य -middle, central, middlemost , intermediate, central
manda मन्द - slow,softly, slight or slack, gentle. Also note manda is another name of śani, mandi, the slow moving one.
pratibhā प्रतिभा - light, splendour; to come in sight, present or offer one's self

[yajvan]

hariḥ oṁ
~~~~~~
Namasté




tīvra - Strong ( 3 levels or the 3 śaktipāta-s reviewed above )
madhya - Intermediate (or 4th, 5th and 6th levels) - and madhya will occupy the first position or dominant characteristic
manda - Gentle , some may say slow (7th, 8th , 9th levels) - and manda will occupy the first position or dominant characteristic
The posts previously mentioned covered tīvra & madhya śaktipāta-s . Here is the final level. Manda or gentle śaktipāta, like the others, also has 3 levels:

manda-tīvra śaktipāta - gentle-strong
manda-madhya śaktipāta - gentle-intermediate
manda- manda śaktipāta- gentle -gentleThese are offered for those enaged in worldly life, yet still having the desire for Self-realization. It said those that get to point were live does not make sense, or te pains, pressures or greif become too much to bear. They wish to leave this worldly live behind them, they are not able to.
The world , its attractiveness or some responsibilites pull them back. It make take the person many lifetimes to reach that level of Being of the Supreme, yet thaey begin on the path.

praṇām

words
madhya मध्य -middle, central, middlemost , intermediate, central
manda मन्द - slow,softly, slight or slack, gentle. Also note manda is another name of śani, mandi, the slow moving one.
pratibhā प्रतिभा - light, splendour; to come in sight, present or offer one's self

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

We have reviewed the 3 śaktipāta-s and the 9 levels associated with them :

tīvra - Strong ( 3 levels or the 3 śaktipāta-s reviewed above )
madhya - Intermediate (or 4th, 5th and 6th levels) - and madhya will occupy the first position or dominant characteristic
manda - Gentle , some may say slow (7th, 8th , 9th levels) - and manda will occupy the first position or dominant characteristicIMHO there are the asociative upāya-s that align ( correspond) to the 3 types of śaktipāta-s. These 3 upāya-s are called out in the the Śiva sūtras¹.

sāmbhavopāya
śāktopaya
āṇavopāya According to Kṣemarāja, the main śiṣya of Abjinavagupata, the great Kasmir Saivaite saint of the 10 century, the 3 sections of the Śiva sūtra-s align accordingly. The 3 upāya-s align by sections; the highest level comes first,sāmbhavopāya, followed by 2nd and 3rd levels śāktopaya, and āṇavopāya. Yet these approaches are to assist/guide the aspirant to go from limited or bound consciousness to unbounded consciousness, some call God or Unity Consciousness.

This is the same alignment of the 3 śaktipāta-s - tīvra (Strong) , madhya (intermediate) and manda (gentle, slow).
There is no doubt that a guru, or muni established in That, as a guide and jñātṛtva (being the knower) undoubtedly is a blessing in itself.
This is what the guru brings - the light, the spark and the widsom of the Supreme for sāyujya¹.


ॐ परमेश्वराय नमः
oṁ parameśvarāya namaḥ
oṁ I bow to parameśvarāya , the Supreme Lord

praṇām
Offered on Thursday, owned by Guru (Jupiter) also
called bṛ́haspáti or bráhmanas páti



words and references

HDF post on Śiva sūtras http://www.hindudharmaforums.com/showthread.php?t=2078&page=1 (http://www.hindudharmaforums.com/showthread.php?t=2078&page=1)
The Author of the Śiva sūtras is Vasugupta. The HDF post above reviews how these sūtras come to Vasugupta.
sāyujya सायुज्यintimate union , communion with Śivabhaṭṭāraka- the great Lord , venerable or worshipful
svāmī Lakṣman-jū's lineage (FYI)
svāmī Lakṣman-jū's guru was svāmī Mahatābakak and his was svāmī Rām… the lineage is traced back to Durvāsā ṛiṣi.
It is said durvāsā ṛiṣi received knowledge of bhairava tantra from śrikaṇṭhanathā (Śiva) Himself. Accordingly Durvāsā ṛiṣi was instructed by śrikaṇṭhanathā to expand the thought of bhairava tantra in all the universe with no restriction to varna or jāti, male or female.
The first to receive his diksha (dIkSA) was Tryambakanātha… What is of special note this sisya (śiṣya) was mind born. He also created two more mind born son and a mind born daughter for the upliftment of thre family of man. Her name was Ardhatryambakā.
Why did Durvāsā ṛiṣi pursue this venue? He was a brahhmacārī and therefore ūrdhvaretah or one preserving ones sexual energy and no displacement of sukra.
From father to mind-born-son and daughter, some of the children also created mind born śiṣyas. It's said that 15 siddhas were created in this manner. It was this 15th siddha that was unsuccessful in creating mind born śiṣyas. For this he searched for a female with all sattvic qualities to produce his children and śiṣyas. Up to this point it was always fatther-to-son initiation.Yet starting with somānandanātha muni the dIkSA began from Master to disciple. It is from this lineage that Abhinavagupta came to be initiated into this great knowledge of kaśmir śaivism.

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

A simple example of guru. John Grimes¹ offers the following:

Once , he says, many years ago I had the chance to meet an Indian monk (saṃyamin¹) who asked me, Who you? .

Having lived in India and being use to this type of English, and being polite I began to answer him, 'I am John Ga_ _ _ ' , but as I reached the Ga of Grimes he said, bas, family name, who you? ( bas is stop~ enough!).

Since I studied Indian thought I very confidently and boldy began to reply ' I am the Imortal ātman' but just as I got to ā_ _ _ again he stopped me, and said bas, book name, who you?

With the first bas, he wiped out the idea I was my body; with the 2nd bas he wiped out my entire mental universe. What was left?
With two small words he has succeeded in conveying to me that I was neither my body or my mind. How then to respond to his question? I said ' I do not know'. He immediately said, find out. I replied 'How ?' He responded not how, find out.

I again asked how. He was holding a cloth in his hand. He opened his fingers and let the cloth fall. As it fell he said let go. He turned and left the room.

praṇām


words & references

saṃyamin संयमिन् is one who restrains or curbs or subdues; it is self-controlled.
saṃyas संयस्is to make effort. It is rooted in yas यस् - to strive, or exert one's self. Some like to break up the word to say saṃ + ni + ās which roughly means to throw down completely. What is thrown? All worldly ties. What is key is saṃ or sam सम्- this is to join together, union, thoroughness , completeness.
John Grimes - an author, with several books/translations to his credit teaches at the Kidaikanal International School, South India

[sunyatisunya]

the guru brings sandwiches if you're lucky

[yogin]

Another view is gu is that of darkness, and ru ( to break or smash to pieces) - the removal of that darkness.

Does not give - takes. :/

[yajvan]

hariḥ oṁ
~~~~~~

Namasté




Does not give - takes. :/
If you mean he takes away ignorance, yes I see that. Is there another notion you are offering?

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

I wrote:

We also know that guru brings dīkṣā. A most noble word as it is composed of dī + kṣī: Now in a quick definition this means
dā - to give + kṣī to destroy. Yet if we asked Abhinavagupta-jī , he would offer the following:

dī - means diyate jñānam or insight is imparted
kṣā - is kṣiyate pāpam or sin is destroyedThis dīkṣā comes about by initiation or śaktipāta ( śakti or energy, power, force + pāta or application, falling, casting or directing), hence the casting of or falling of this energy or force, this illumination from the guru to the śiṣya.
If the reader looks to post 3 above, more will be offered on this śaktipāta.

In the tantrāloka ( chapter 29) the great muni of kaśmir śaivism , abhinavagupta-ji, speaks of additional approaches.
Not every guru has this ability - those trained in this rahasya¹ (secret , private ) teaching are capable of departing it to
his/her śiṣya ( student) .

I thought to mention a few to make the HDF reader aware of a few of these. The initiations would not be for the junior or
novice śiṣya. Preparation for these approaches are needed - this should not be looked at lightly.

First they are called piercings or vedha वेध. This word is rooted (√) in vyadh meaning penetration , piercing , breaking
through , breach , opening , perforation. It is worthy to note this word is not ved or veda, as you can tell.
Veda is √ in vid - knowledge , true or sacred knowledge.

mantravedha - piercing (vedha) the centers or chakra's by means of mantra sound.
nādavedha - piercing via sound resonance
binduvedha - between the brow¹ vedha
sāktaveda - energy piercing via uccāra . This word means rising, yet also suggests where it begins -
called the lower muscles of the trunk , rectum area, considered the vicinity of the 1st cakara.
bhujaṇgaveda - serpent piercing. This word bhuja meaning bending, curving, coiling, like a snake.
Also another Name for the trunk of an elephant.
paravedha - supreme piercing. This is considered the fruit of the last 5 just mentioned.What is the intent of these vedha-s ? Sākṣātkāra or intuitive perception , realization. Of what? Of one's own nature, of Being.

praṇām

words

brow - see this HDF post for an introduction : http://www.hindudharmaforums.com/showthread.php?t=2227 (http://www.hindudharmaforums.com/showthread.php?t=2227)
rahasya रहस्य - a secret , any secret doctrine or mystery , any subtle or recondite point , mystical or esoteric teaching