KAnchi ParamAchArya satsangham

[saidevo]

Selections from the Tamil book 'deyvaththin kural' vol.5 pages 1-100
gaNapati

Not only humans, but devas too do namaskAram to gaNapati before they commence any task. This is indicated by the following shloka, which is read at the panchAnga paThanam--reading the PanchAngam, on the Hindu New Year Day.

वागीशाद्यास् सुमनसस् सर्वार्थानाम् उपक्रमे ।
यम् नत्वा कृतकृत्यास्युः तम् नमामि गजाननम् ॥

vAgIshAdyAs sumanasas sarvArthAnAm upakrame |
yam natvA kRutakRutyAsyuH tam namAmi gajAnanam ||

Just as from brahmA who is the vAgIsha, all the good-minded devas, while commencing a task, to accomplish it successfully, prostrate to gajAnana, I too prostrate to him.

In this shloka:

• The word gajAnanam, as everyone knows, indicates gaNesha. The word sumanasas indicates the devas, and the word vAgIsha indicates brahmA.

• Although vAgIsha is applied to the devaguru bRhaspati too, who is also known as brahmaNaspati, because of the custom to say 'brahmAdi devas', it applies to brahmA here.

*****

The famous gaNapati stuti in the Vedas occurs in Rig Veda 2.23.01.

गणानां त्वा गणपतिं हवामहे कविं कवीना-मुपमश्रवस्तमम् ।
ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नूतिभिः सीद सादनम् ॥२.०२३.०१॥

gaNAnAM tvA gaNapatiM havAmahe (1) kaviM kavInAm (2) upamashravastamam (3) |
jyeShTharAjaM brahmaNAM (4) brahmaNaspata (5) A naH shRuNvann (6) UtibhiH sIda sAdanam (7) ||2.023.01||

We invoke you gaNapati,
leader of the host (of mantras) (1),
a superb seer among seers (2),
He causes the hearing of the supreme inspiration (3).
He is the supreme King of the (potent) word (mantra) (4),
and the master of the soul (5);
may He hear us (6);
may He be seated on the seat within his protections (7).
--Tr. R.L.Kashyap, SAKSI

*****

• The word vAgIshar--nAvukku arasu--King of the Word, was given to the Shaivite sage appar in asharIrIn--incorporeal voice, by shiva, when the sage returned to Hinduism and sang his first devAra song.

• bRhaspati is the devaguru. He has another name 'kIshpati', which also means 'vAgIsha'. He is referred to as the brahmaNaspati in the Vedas. Researches say that the purANa-kAla vighneshvara is only the veda-kAla brahmaNaspati.

• Since brahmA reminds us of the kAla-tattvam--principle of time, in his role as the sRShTi-karta--Creator, the gaNapati he prostrates to is also prostrated by us when the New Year starts; and as brahmA is sarasvatI-kAnta--consort of goddess sarasvatI, the custom arose to prostrate to gaNapati, before commencing pArAyaNa--reading, of any book.

‣ This is the reason that the 'vAgIshAdyAs sumanasas' shloka is chanted as the mangaLa shlokam before starting the pArAyaNam of 'vAlmIki rAmAyaNam'. Only thereafter is the shloka 'dhorbhir yukta' relating to sarasvatI is chanted.

‣ If it is an itihAsa-kAvya, in its beginning, it is only appropriate to do-stotra--adore, of the one who is the vAkdevI and the vidyA-devatA. But why adore piLLaiyAr/gaNesha even before her?

‣ Two reasons: What if we encounter some vigna--hurdle, even to do stotra of her? So we need to first do stotra of vigneshvara who removes any vignas.

Secondly, and more importantly, vignam might arise even for the devatA we do stotram to, to give anugraha--divine favour, to us. We see in the purANas about sAkShAt pArvatI-parameshvara, mahAviShNu and his avatAras, subrahmaNya svAmi--even for them vignas have arisen rendering them unable to complete the tasks they began. At such times, even those deivas--gods, prayed for and obtained the sahAyam--companionship, of vigneshvara, and only by his grace had obtained nivAraNa--remedy, for their vignas. This is the reason even the devas pray to vigneshvara to start with.

*****

• 'sumanas' has the direct meaning 'a good mind', which is the distinction of deva-shakti as against the duShTa manas visheSham--distinction of a corrupt mind, of the asura-shakti.

'sumanas also means puShpam--flower. It is only in the flower does the nectar well up, which in turn is sweet, whatever the nature of the fruit that crops out of the flower. A fragrant flower is pleasing to the eye, soft to touch, fragrant to the nose, and its nectar tastes sweet. Added to these is the hrIm-kAram--humming, of the bees that haunts the flower and adds to our sense of hearing.

There are many shlokas that combine these four meanings of sumanas--good mind, beauty, devas, flower and work it out into a zleSha--pun. In the 'mahiShAsura-mardini' stotra made popular by shrI anantarAma dIkShitar the word 'sumanas' is piled up four times to give a beautiful line of verse:

ayi sumanas sumanas sumanas sumanas sumanohare kAntiyute

In the beautiful flowers done in archanA by the good-minded devas you shine in fascinating splendour!

• One who is worshipped by the good-minded devas should himself be good-minded, right?

A good example to show gaNesha's good-mindedness is the installation of his image opposite his mother akhilANDeshvarI in the TiruvAnaikkA temple, Trichy, Tamilnadu. This was done by Adi ShankarAchArya, who softened ambAL's ugram--fierce, by controlling it in her tATangakas--ear rings, and adorning her with them. As her son is always present before her, ambAL became a shAnta-svarUpiNi--embodiment of peace!

mannArguDi periyavAL's piLLaiyAr shloka

In his book 'nyAyendu shekaram', mannArguDi periyavAL, a great saMskRta scholar and teacher, has composed the following shloka on vigneshvara as the mangala shloka of the text:

abhyanyAmaram ArirAtayiShadAm yat pAda pangkeruha-
dvantvArAdhanam antarAyahataye kAryam tvavashyam viduH |
tathetAriti nItividdu bhajate devam yam ekam param
sarvArtha pratipAdanaika chaturo dvaimAturo &vyAt sa naH ||

The meaning of the shloka is that even those who wish to do puja to some other deity than vigneshvara, have known that they should first necessarily worship vigneshvara's two lotus feet, in order that any vignam that might arise in their puja is removed. If one who does the puja has knowledge of the 'tat-hetu nyAyam', without thinking of worshipping any other deity, finishes it with vigneshvara who is the eka para vastu--one Reality. May that vigneshvara, who in this way is capable of doing pUrti--completion, of sakala kArya--all tasks, do-rakShaNa-of--protect, us.

Note:
wiki article on mannArguDi periyavAL:
http://en.wikipedia.org/wiki/Mannargudi_Raju_Sastri

*****

[smaranam]

In his book 'nyAyendu shekaram', mannArguDi periyavAL, a great saMskRta scholar and teacher, has composed the following shloka on vigneshvara as the mangala shloka of the text:

abhyanyAmaram ArirAtayiShadAm yat pAda pangkeruha-
dvantvArAdhanam antarAyahataye kAryam tvavashyam viduH |
tathetAriti nItividdu bhajate devam yam ekam param
svArtha partipAdanaika chaturo dvaimAturo &vyAt sa naH ||

The meaning of the shloka is that even those who wish to do puja to some other deity than vigneshvara, have known that they should first necessarily worship vigneshvara's two lotus feet, in order that any vignam that might arise in their puja is removed. If one who does the puja has knowledge of the 'tat-hetu nyAyam', without thinking of worshipping any other deity, finishes it with vigneshvara who is the eka para vastu--one Reality. May that vigneshvara, who in this way is capable of doing pUrti--completion, of sakala kArya--all tasks, do-rakShaNa-of--protect, us.

Namaste Saidevoji

This is a beautiful shlok.

Sometimes, or in some cases, those who are fond of and show devotion to GajAnan Vighneshwar alone, as anAthanAthA GaNapati, are redirected by that very GajAnan towards their real destination. The destination shows that GajAnan and all others are within Him.

praNAm

[saidevo]

tAlI--sacred pendant in married women's mangala sUtra

In saMskRtam, nyAya is the technique of explaining with kAraNa-kArya--cause and effect, 'this is how it is'. The nyAya darshana shAstra has obtained its name because of this technique that prevails in there.

• There are many nyAya vachanas--logical sayings, that have come to us from the ancestors. One such saying is the 'kAkatAlIya-nyAyaH' which says that a palm fruit fell down just as a crow sat on its branch. This has an equivalent proverb in Tamil too: "kAkkai uTkAra panampazham vizhu~ndadu".

• The name tAli, which is the sacred pendant--padakam, made of gold and added to the mangala sUtra--holy thread of a Hindu woman when she is married, came from the saMskRta word 'tAli' for the plam tree and leaf.

• In the olden days when our ancestors gave us a life of simplicity, a woman's tATangkaH--ear-ring, and the mangala padakam--sacred pendant on her neck--her important chinna--symbols, of saumangalya--auspiciousness, were both made of tAli, that is, the plam leaf. This is the reason for the custom of calling even a diamond stud 'vaira Olai'--diamond leaf.

• Goddess AmbikA herself is spoken of as "tAlI palAsha tATangkAm (verse 6)"--wearing only a cut palm leaf for her tAli and a rolled one for her tATangka, in the 'shyAmala navaratna mAlA'.

Notes:
01. 'shyAmala navaratnamAlA' and other saMskRta documents can be downloaded here:
http://sanskritdocuments.org/allfilelist.html

02. 'kAkatAlIya nyAya'
What is the interpretation of this proverb?

Did the palm fruit fall down to the ground just as a crow sat on its branch, thus indicating a good chance for the man under the tree?

Or did the palm fruit fall on the crow's head and kill it (this is the general interpretation) in an event of accident?

For other such nyAyas, check:
http://sanskritbharati.blogspot.com/...1_archive.html

For a book on saMskRta proverbs check:
'nyAyAvaliH' at
http://www.scribd.com/doc/18090734/N...tion-and-Notes

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[saidevo]

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A problem about ayyappan's mother!
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When I am talking of vigneshvara's mAtAs--mothers, and murugan's mAtAs, something of-vEDikkai--funny, comes to mind. Like these two persons, there is one who is a third kumAra--son, for parameshvara. He is only the ayyappa svAmi who is growing popular day by day now. He is the one who manifested out of Ishvara as pitA--father, and mahAviShNu who came in the form of mohinI as mAtA--mother. The fun is only about the his maternal relationship. Although I refer to it as fun, it was a prashna--problem, that was giving him great vichAram--doubt/anxiety/concern.

As to what the story is:

A mahAn--sage, named appayya dIkShitar lived in the sixteenth century. He was that periyavar whom I referred as the kula-kUTastha--greatest man in the lineage, of mannArguDi periyavAL. Although he was an advaitin, he fostered shiva upAsana--shiva worship, with great distinction. Since during his time, viShNu upAsana was on an aggressive propaganda, insulting shiva ArAdhana and opposing those who did it, as a counter measure, he was to do-sthApanam-of--establish, shivotkarSham--superiority of shiva, and do prasAram--propaganda about it.

It was only the influence tAtAchArya, his samakAlatya--contemporary, had with the last rAjAs of the vijayanagara rAya vaMsham, and using which he was doing tIvra--fierce, vaiShNava prasAram, and coversion to the vaiShNava sect, that prompted dIkShitar to establish shaivam with visheSham--distinction. Apart from this, he did not have even a lavalesham--iota of viShNu dvesham--hatred, unlike his opponents who had intense shiva dvesham.

According to what I mentioned as 'ratna trayam' a little while ago, along with Ishvara and ambAL, dIkShitar himself has done-sthApana-of--established, viShNu too as shAkShAt parabrahma svarUpa--form of Brahman,--as one who is among the supermost trinity above all the other devatas,--giving shruti, yukti pramANa--evidences from shruti and by logic.

Once the rAjA went to a temple taking both dIkShitar and tAtAchArya with him. That rAjA could be either rAmarAya of vijayanagaram, or velUr chinna bomma nAyakkar, or tanjAvUr vIra narasiMha bhUpAla. Who was the rAjA is not important to the story. What is important is that the rAjA took with him at the same time, two men who were in the chief sthAnam--position, of shaivam and vaiShNavam, both being good vidvat shreShTa--experts in knowledge.

In the temple was the bimbam--image, of ayyappa shAstA. It was a somewhat different bimbam. The vigraham--image, was sculpted in the bhAvana--pose, of shAstA keeping a finger on his nose and thinking something he was in deep vichAra--anxiety/doubt about.

"Why is this image in this way, as a new model?" asked the rAjA.

The people of the temple told him, "This is a vigraha done bahu kAlam--a long time, back. It was said that the sthapati--sculptor, who made this vigraha had a darshan of ayyappa shAstA being thus in some dIrgha chintana--deep contempletion, about some vishayam--doubt. He, the sthapati, did not mention as to what that vishayam was. He only sculpted this mUrti in the bhAvana--pose, he had darshan about, and went away saying, 'At a later time, a periyavar--sage, capable of sarvajnat--omniscience, will visit this temple. He will make public the rahasya--secret, of what shAstA's vichAram--doubt and contemplation, was about. Thereupon the vigraha will take his finger off his nose and become as it is in all the temples.' Later, many periyavas came here and gave whatever many kAraNas--reasons, for shAstA's tIvra yojana--deep contemplation. But then since none of them was the real reason, shAstA remains without taking his finger off his nose."

Forthwith, the rAjA looked at tAtAchArya. Understanding its inner meaning, tAtAchArya uttered a shloka, imagining a kAraNa--reason.

विष्णोः सुतोहं विधिना समोहं धन्यस् ततोहं सुर सेवितोहम् ।
तथापि भूतेश सुतोहम् एतैर् भूतैर्व्त चिन्तयतीह शास्ता ॥

viShNoH sutohaM vidhinA samohaM dhanyas tatohaM sura sevitoham |
tathApi bhUtesha sutoham etair bhUtairvRta chintayatIha shAstA ||

"What the vichAram of shAstA is only this", tAtAchArya has composed his shloka as if it is uttered by shAstA himself. What is shAstA supposed to say?

"I am viShNu's son, so I am equal to brahmA. Thereby I am dhanya--happy/fortunate; and I am worshipped by all the devas. Nevertheless..."

For what occurs in the shloka as 'tathApi', the meaning is 'nevertheless'. After speaking about all his eminence, if shAstA utters a 'neverthess', you understand that he is going to speak about the kAraNam--reason, for his vichAram--doubt and contemplation? And you would come to know from exactly what follows, that for tAtAchArya, there is no abhiprAyam--(favourable)opinion/sense, about the shiva sambandha vishayas--shiva-related topics!

What does shAstA say further after uttering that tathApi--nevertheless?

"Nevertheless I am shiva's son too--tathApi bhUtesha sutoham. shiva has countless names. When there are so many good names such as shiva, Ishvara, shambhu, pashupati, sAmba, naTarAjA, dakShiNAmUrti--the name given in the shloka is 'bhUtesha'. Referring to Ishvara as the chief of bhUta gaNa--group of spirits/demons, the shloka vAkya--verse, goes on to say as if ayyappa svAmi grieves about it: "I am also the son of such a one--chief of bhUta-gaNa!"

If someone remains as the chief, controlling the bhUtas, it is only an honour for him, displaying his high prabhutva-shakti--lordship, adhikAra-shakti--power of dominion. parameshvara is one who does loka-rakShaNa--protection of the world by controlling the bhUtas so that they don't do-hiMsa--cause harm, to the sat--good and wise; he does not loosen them to do what they please. The epithet bhUtesha only shows that he captures all the evil shaktis and rules over them so they do not attack us.

One who is bhUtesha, that very parameshvara has the name mahAdeva. He is also the chief of the devas. Of his three sons, he did-niyamana of--appointed, one--subrahmaNya svAmi--as the adhipati--lord, of the deva-sena--army of devas. Dividing the army of the bhUtas into two, he kept gaNapati as the adhipati of one bhUta gaNa--group. We do-stotra-of--adore, him as 'bhUta gaNAdi sevitam'. To the other gaNa--group, of bhUtas, he did niyamanam of ayyappa shAstA as the adhipati. In the malayAla desham--Kerala, they call ayyappa, 'bhUtanAtha'.

It is only a matter of honour for shAstA to keep in control, the army of bhUtas which won't submit that easily. Keeping the control with him, of the kShudra devatas--mean and low spirits, so they do not enter the village and cause utpAdam--harm, shAstA who remains as the kAval deivam--security deity, at the border of a grAmam--village, does only lokopakAram--service to the world, that one can be proud of.

But then since tAtAchArya had no abhiprAyam about shiva sambandha vishayas, he composed and completed his shlokam with this as the reason for shAstA keeping his finger on his nose: "Although as reasons for my grandeur, I am viShNu-putra--son of viShNu, equal to brahmA, and one adored by deva-samUham--deva community, since I also happen to be the suta--son, of the chief of bhUtas, I remain as one who is always surrounded by the bhUtas."

The meaning of 'etair bhUtairvRta' in the shlokam is 'by these bhUtas I am surrounded'. That his position has come to this state is the reason that shAstA keeps his finger on the nose and contemplates with anxiety: chintayatIha shAstA, thus tAtAchArya completed his shloka.

But then the shAstA bimbam, did not take his finger off the nose, listening to that shloka. This was because, as we understood it by Alochana--reflection, remaining as the kAval deivam surrounded by the bhUtas and protecting a village could only be the kAraNam--reason, for shAstA's grandeur and not for his vichAra yojana.

*****

to continue in the next post--sd

[saidevo]

When the shAstA vigraham did not take his finger off for the kAraNam--reason, uttered by tAtAchArya, the rAjA looked at appayya dIkShitar, who understood the reason in a sphura--flash. He immediately expressed in shloka rUpam. After the manner of tAtAchArya, he too began his verse as shAstA's vachana--words:

अम्बेदि गौरीम् अहम् आह्वयामि पत्न्य पितुर् माता एव सर्वः ।
कतम् नु लक्ष्मीम् इति चिन्तयन्तम् शास्ताराम् ईडे सकलार्थ सिद्ध्यै ॥

ambedi gaurIm aham AhvayAmi patnya pitur mAtA eva sarvaH |
katam nu lakShmIm iti chintayantam shAstArAm IDe sakalArtha siddhyai ||

What does dIkShitar say about what shAstA spoke, keeping his finger on his nose in vichAram?

"I call gowrI, who is shiva-patnI--shiva's wife, ammA--mother. ambedi--ambA iti--as ammA--mother; AhvayAmi--I call. Although in vAstavam--reality, it was the mohini rUpam that viShNu wore, is my mother who gave birth to me, since whatever patnIs--wives, does a father have are deemed to be in the mAtru sthAnam--position of a mother, I take parAshaktI who is the patnI of my father Ishvara as my mother." Only in this way did vigneshvara considered Goddess gangA as his mother, right?

"For me who has Ishvara as father and mahAviShNu as mother, there is no avashyam--necessity, to get confused about what relationship parAshaktI has for me. 'patnya pitur mAtA eva sarvaH'--pitA's patnIs are all only mothers. Therefore I maintain the relationship of a mother with parAshaktI (and call her mother): ambedi gaurIm aham AhvayAmi.

"But then there is another thing of which I cannot understand the relationship which makes me confused in contemplation."

What is that? About whom he cannot decide the relationship?

"lakShmIm--for lakshmI only. How shall I call her? katam nu lakShmIm?"

Only this is shAstA's vichAram--doubt/worry. What he contemplates with a finger on his nose, 'How can I find an answer to this?' is because he could not understand, with what relationship he is to call lakShmI.

It is also not intelligible to us. Why?

Who is lakShmI? mahAviShNu's patnI--wife. Who is mahAviShNu? What is he to shAstA? Only mother--sAkShAt mahAviShNu only in the rUpam--form, of mohinI gave birth to him through parameshvara. Which is why he has the name harihara-putra? sari--right, in that case what should lakShmI be to him?

She must be ammA's patnI--mother's wife.

What I said as of-vEDikkai--funny, is only this! We have heard about only appA's patnI--father's wife, chiththappA's patnI--father's younger brother's wife, mAmA's patnI--maternal uncle's wife, aNNA's patnI--elder brother's wife. We call them using such relationships as ammA--mother, chiththi--aunt, mAmi--aunt, manni--Tamil name for elder brother's wife. Has anyone heard of a relationship of a person as ammA's patnI--mother's wife? Only for this shAstA, as a vichitram--something strange/wonder/surprise, nowhere to be found in the world, is lakShmI there as ammA's patnI! Mentioning what relationship would he call her?

'katam nu lakShmIm?'--with what relationship to call lakShmI? If the 'nu' is there, it is a sign for a doubt.

'iti chintayantam shAstArAm'--that ayyappa shAstA who is thus in vichAram--doubt, IDe--I adore and worship.

'sakalArtha siddhyai shAstArAm IDe' is how we should make out the meaning, transposing the phrases. "To have all the puruShArthas--aims of life, siddha--accomplished, to me, I adore and worship shAstA", saying thus, diKShitar finished his shloka.

When I look at how I have dragged ayyappA abundantly in the piLLaiyAr samAchAram--presentation about gaNesha, I find that as if to do-samAdAnam--resolve, of both, this one and the other are both closely in-sambandham--related.

• In the piLLaiyAr shlokam, if he is mentioned as 'sarvArtha pratipAdanaika chatura'--dexterous in causing to attain all dharmic aims of life, here shAstA is mentioned as one who gives 'sakalArtha siddhi'--accomplishment of all aims of life, and thereby both (these gods) are tied together in a knot!

• The man who composed the piLLaiyAr shlokas is one who came in the vaMsha--lineage, of the man who composed the shAstA shloka!

In dIkShitar's shloka

• there is no abhiprAyam as to deiva-bhedam--differentiation between deities, as to this one is superior and that one is inferior. He has mentioned both ambAL and lakShmI in the same manner.

• Further, in dIkShitar's shloka, in addition to displaying buddhi--intelligence, he has also displayed bhakti--devotion, and said, "I adore shAstA for sakalArtha siddhi."

• When the artha--meaning, of why the deity is keeping his finger on his nose is not known, to say that he prays to the god to have the knowledge of sakala-artha--all things and meanings, also reminds that unless his kRupA--compassion/grace, is there, we cannot find just with our buddhi-chAturyam--dexterity of intellect, the rahasyam--secret/esoteric meaning, about him.

• Above all these things, the very kAraNam--reason, that diKShitar has indicated is a puzzle whose answer cannot be found by any medhAvin--learned man! However much one contemplates as to what relationship is ammA's patnI, can the answer be obtained?

In vastavam--reality, too, since this answerless question arose for shAstA himself, he gave darshan in the pose of doing yojana--contemplation in vichAram--doubt, to the sthapati--sculptor, and the sthapati has made the vigraham--image, in that same pose.

Therefore, now that dIkShitar found out and brought out that real reason, the bimbam--image, took its finger off its nose, and kept its hand just like the shAstA murtis in all the Alayas--temples, do!

If a vigraham, listening to a shlokam, took its finger off its nose, then all the people assembled there would have kept their fingers on noses, wondering, 'can there be another miracle like this one!'

As I set out to mention how piLLaiyAr is 'dvaimAtura'--has two mothers, the thought of how his one sahodara--brother (subrahmaNya), is ShaNmAtura--has six mothers (the six kRittikA devIs) came up, and thereby brought me to speak about how the other sahodara shAstA has a relationship as mAtA's patnI--mother's wife!

When thinking about the eldest putra--son, of parameshvara, it is visheSham--of distinction, to have happened to do smaraNa--bring to mind, of all the three sons.

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[saidevo]

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guru
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The sukhas--pleasures, obtained from every other possession is only tatkAla--temporary. Only the jnAnam--knowledge, given in anugraham--divine favour, by the guru, gives the shAshvata sukham--eternal bliss, called nityAnandam.

deiva bhakti and guru bhakti

It is mentioned that we must have as much devotion towards the guru as we have towards Ishvara.

यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥२३॥

yasya deve parA bhaktiH yathA deve tathA gurau |
tasyaite kathitA hyarthAH prakAshante mahAtmanaH ||23||
--shvetAshvatara upaniShad, 6.23

How the shlokam goes to mention it is that,

• only for the shiShya--disciple, who is a mahAtman--great soul, because he has the same amount of bhakti towards his guru as he has towards Ishvara, will the inner meaning of the vishaya--subjects, he is given-upadesha-of--taught, be explicit in full.

• Since the shiShya who has guru bhakti equal to his Ishvara bhakti has been eulogized as a 'mahAtman', this very bhakti bhAvam--devotional mental frame, giving him AtmajnAnam--knowledge of the Self, raises him to the state of a mahAtman.

• Starting with yasya--for whom, it is mentioned in the shloka that "for whom there is uttama bhakti--excellent devotion, towards Ishvara and in addition the same amount of bhakti towards his guru, for that mahAtman, all the tattvArthas will be prakAshante--known by illumination."

anubhava jnAnam

For prakAshante--known by illumination, we should not take the artha--meaning, 'the inner meanings will be intelligible to the brain' and stop there. Guru himself will teach the rahasyArthas--hidden meanings, so they are intelligible to the brain. It is not that this brain-work should be done through bhakti.

• Then as to what the meaning is, that anubhavam--experience, which is the sAram--essence, of the upadesham--teaching, will be prakAsha--shining, in the shiShya's hRdayam--heart.

• (continues after being silent for sometime) If we think about it deeply, what could be the tAtparyam--aim/purport, of saying that the 'rahasyArthas will be well prakAshanta'?

• Is it the tAtparyam that the vishayas--things, mentioned esoterically, or briefly, or in vyanggaya--as inner meaning, and taught in complex concepts or style will be clear explicitly (to the brain)? We can have it that way.

When with Ishvara-kRpa--God's grace, guru-kRpa, all the iha-para--this and other world's, welfare can be obtained, our brain too can get whetted as in a grindstone, and can understand in spaShTam--clear perception, the esoteric and complex thing mentioned above. But if we do-Alochana-of--contemplete on it, it would be known that there is no prayojanam--use, to thus stop it with the accomplishment of the brain.

• What for is the adhyAtma upadesham--teaching about the Self? For the tRpti--satisfaction, of the brain? Not at all! The brain's tRpti is one that gets in ahaMkAram--ego, isn't it? Whereas the adhyAtma upadesham is for the ahaMkAram to get destroyed, right?

• Therefore, even if we have something as to be known clearly in prakAsham in the brain, even this should be one that helps us to reach our Self, must be the tAtparyam.

• In other words, whatever Atmanubhava--experiences of the Self, that are the upadesha lakShyam--aim of the teaching, they should come directly to the shiShya--disciple, in anubhavam--experience, as pratyakSham--distinctly seen, without their ending up at the brain level understanding.

• 'svAnubhUti' is thus something that one experiences himself directly. Isn't there a jIva-chaitanyam--life consciousness, that is Adhara--support/base, even for the brain? What is referred to the jIva's Self is only that. Only when the vishayam--thing, becomes the experience of that Self, svAnubhUti arises.

• After that, the bheda--break/distinction, as to jIva-chaitanyam--consciousness of the individual soul, and brahma-chaitanyam--consciousness of Brahman, the Self, goes away,

and along with that the bheda of the object and the person who experiences it goes,

and the state of becoming shAshvata satyam--eternal existence, is attained. This is the mokSham that the advaitins refer to.

• svAnubhUti is also known as aparokShAnubhUti. In that same name has AchAryAL written a grantha--book.

There are two things as parokSham, aparokSham. parokSham is that which is rahasya--secret, without being visible to us; aparokSham is its opposite, that which is well visible to us.

• Knowledge by anubhavam--experience, is aparokSham. It means something kept in rahasyam--stealth, until the Ananda--bliss, that is its prayojana--use, is attained in anubhavam--experience.

We read page after page about the Courtallam falls. We listen for hours to the narrations of those who had gone there. Does by all these the anubhava Anandam--experiential happiness, arise even a little bit in us? Only when we go there ourselves, and stand beneath it, not for hours but for just four or five minutes, does the Anandam of having known it in reality arise in us?

• There is no prayojanam--use, to look at or read the samAchAra--reports, about AtmA--Self, in tons of books; or memorize them and quote them. Even if the guru does the upadesham, and it goes via the ears into the brain, there is no prayojanam. Until then it is only parokSham. It should talk to us as an anubhavam in AtmA. Only then it will be aprokSham.

• There is something funny here. When the guru upadesham gets into the level of our brain, it does not seem to be of any rahasyam. The vishayam is known very well to the brain. Even then, since it is not the experience of the Self, it should only be classified as parokSha jnAnam.

• Only when it reaches the Self and becomes an experience, it is given the name aparokSha anubhUti. Only here is the fun that seems like a contradiction!

‣ When the guru vAkyam is known explicitly and reaches the brain the title of parokSham which means something kept as rahasyam--hidden, sticks to it!

‣ Only when inside the Self which is parama-rahasyam--supreme secret, it gets soaked and frozen, and the words and brain that seem explicit disappear, it gets the title of aparokSham, that is, one that shines explicitly!

• As to how could this be correct,

We know that milk is a vastu--substance, that is tasty. We also know that jaggery is also a vastu that this tasty. Thus we know that if that milk and the jaggery are together boiled in such a way that their combined sAram--essence, comes up congregating, that thiraTTuppAl--congregated milk (kova), should be of-bahu-ruchi--much tastier. That is, it is known to the brain. Although it thus becomes certain to the brain, does the ruchi-anubhavam--experience of taste, of eating that thiraTTuppAl, is obtained?

• What should be done to get that happiness that is the phala--result, of that thiraTTuppAl? We should only eat it! Only when the thiraTTuppAl that is explicitly seen in pushed through the palate, does the right and real experience about it arises.

Here, only when the explicit vastu--substance, disappears and becomes a rahasya inside, does its use, the aim for which it is made, becomes pUrta--completed? Once it gets inside, although its rUpam--form, disappears, its payan/prayojanam--use, comes out?

• In other words, we come to know that there are two things--in and out. When something is explicit in rUpam--form, its prayojanam--use, is not prakAshanta--shining. That it is not prakAshanta only means it is hidden as a rahasyam. That is, according to the vedAnta paribhAshA--terminology, it remains as parokSham. When it gets inside and its rUpam disappears, its prayojanam--use, which is its sAram--essence, comes out prakAshanta--shining, and it becomes aparokSham.

• Thus, if a vastu--object, is explicit in sthUlam--gross, and the prayojanam--use, which is its sAram--essence, obtainable from it is not obtained, although the object is existent it is like non-existent. If it is not visible in sthUlam but its prayojanam is very well explicit, only then it has the meaning/substance.

• If we accept that more than the external vEsham--appearance, the internal sAram--essence, of a vastu--object, is mukhyam--importan,--no one can deny this--it will be established that only the state where that sAram--essence, is not explicit is parokSham in nijam--reality, and only when the sAram becomes explicit and gives the prayojanam, it is aparokSham.

With that it will become that the upadesha that stops at the brain level, since the happiness of its sAra anubhavam is not obtained, it is only parokSham; and that after the upadesha is gone, the brain is gone and in the self-obliterating samAdhi state the upadesha sAram becoming explicit and freezing with the Self, it is aparokSham.

And that aparokSham, parokSham are not interchanged for the sake of fun, only the vAstavam--reality of it, is spoken of, will also be known.

**********

[saidevo]

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Selections from the Tamil book 'deyvaththin kural' vol.6
Great life with the Sixteen fortunes
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pages 003-008
upAyam--means, for all vighnam--hurdles, to leave

At the time when kalvi--(Tamizh) education, starts, at kalyANa-kAlam--wedding time, when starting to a place on a new occasion, in yuddha-samayam--time of war,--why thus go on enumerating one by one?--it can be said as 'in sakala-kArya--all actions'. In all actions--sakala-kAryam, for someone there arises no hurdle at all.

विद्यारंभे विवाहे च प्रवेशे निर्गमे तथा ।
संग्रामे सर्वकार्येषु विघ्नस्तस्य न जायते ॥

vidyAraMbhe vivAhe cha praveshe nirgame tathA |
saMgrAme sarvakAryeShu vighnastasya na jAyate ||

• vidyAraMbhe--when vidyA--education, starts; brahmacharya Ashramam--life of bachelorhood, from that time; during the time when one is vahin--bearing the burden, of this Ashramam, no vighnam--hurdle, will befall him.

• vivAhe cha--during the time of kalyANam--wedding; that is, in the gRhasthAshramam--householder stage, too, no hurdle will befall him.

• Since only very svalpa--tiny number, of people take to saMnyAshramam--stage of the ascetics, in mentioning the brahmacharya--gRhasthAshramas, it becomes equivalent to mentioning the entire life of a manuShya--man. For the entire life, there will be no hurdles for him.

• What is vAzhkkai--(Tamizh) life? Only different dinusu--(Tamizh) kinds of chalanam--movement. Only changing, by being at various kinds of kArya--actions, by the manas--mind, vAk--speech, sharIram--body, buddhi--intellect, and paNam--(Tamizh) money, with the consideration that what is there now is not going to be there tomorrow.

• It can be understood if one does some Alochanam--reflection, that life is nothing but movement. Among these (movements), only the movement done by the sharIram is explicit. Even there, we move the entire sharIram from one place to another and do-prayANam--travel. Only that is explicit to us as the mukhya--important, movement. Only that is mentioned as praveshe nirgame tathA. pravesham is to enter a place; nirgamam is going out of a place.

In this way, whatever the kind of movement, we only do-pravesham--get into, a viShayam--thing. In that action, we also get out of something. In all these (movements), for someone no hurdle will befall.

• I said that life is a chalanam--movement. Another definition is also mentioned (for it). In the patrikAs--magazines, only that definition is talked about widely. We hear much about vAzhkkaip pOrATTam--(Tamizh) the strugle of life. Darwin's theory, Herbert Spencer's theory--all only speak about how the jIva-kulam--lineage/class of life has shaped up and survived only by pOrATTam--struggle.

If one thinks over it, it will be known that chalanam--movement, and pOrATTam--struggle, have connection to each other.

• Only when there is chalanam for just one jIvan--man, and all others remain without chalanam, this one man can do-saMchAram--wander about, in sukham--comfort, as iShTa--he likes. (I include all kinds of movements here). But then, is that so in vAstavam--reality? For all the jIvarAsi--living beings, there is ceaseless movement.

• Even in the achetana vastu--inanimate things, it is all chalanam--movement! And within an atom, with the speed of electricity, sadA saMchAram--continuous movement, is taking place.

• If in this way, many lives and jaDa vastu--inert things, keep moving at the same time, there will only be clashes among them? Struggle--pOrATTam, is only clashes, right?

• If we go further down, the very fact that a jIvan or a vastu gets chalanam, only indicates its struggle. Is it not very well explicit that if shAntam--peace, arises, we will remain nichchalana--still/without movement? Therefore, it follows that if there is chalanam, there will be no shAnti. The stage of being without shAnti is what is pOrATTam--struggle. Don't we say it in opposite terms as war and peace?

• Although life itself is pOrATTam--struggle, the way it is explicit is only when one fights against another. Only that is mentioned as saMgrAme. saMgrAmam is yuddham--opposition/fight/war.

That someone will not get hurdles in yuddham. He will shine as a jayashAli--one who accomplishes victory.

• If we stretch it and take the meaning, it will be that one will be victorious, without any hurdles, in the aneka--many, pOkkuvaratthu--movements, that are pravesha-nirgama--enter and exit, and in sakala-vida pOrATTam--all kinds of struggles, of life.

• Stretching the meaning still further, we can also have it as, 'one would attain the Atma samAdhi, which is the pUrNa-sthiti--complete state, with no chalanam and pOrATTam.' Just as brahmacharyam by vidyAraMbh and gRhasthAshramam by vivAham is mentioned, we can have the meaning that thereafter it mentions the saMnyAsAshramam that takes one into the state of samAdhi.

• Why mention many as 'in this--in that' or 'in this Ashramam--in that Ashramam'? Compressing everything into (a single phrase) the shloka--verse, is ended with the statement that sarvakAryeShu--in all actions, there is no hurdle, that is, only victory. for him.

sarvakAryeShu vighnastasya na jAyate

• tasya--for him; sarva-kAryeShu--in all actions; vighna--hurdle; na jAyate--does not occur.

• Only when many things are mentioned when explaining something, it sticks in our mind. If it just said, 'no hurdles would arise in all actions', that won't look much impressive to us. Only when it is said, 'It (hurdle) will not arise in this, in that' and so on, the statement would get deeply in mind, so it is mentioned in that way.

• 'sarvakAryeShu vighnastasya na jAyate'--for him, no hurdle arises in all his actions.

For whom? The answer lies in the previous line; and that line goes like this:

षोडशैतानि नामानि यः पठेच्छृणुयादपि ।

ShoDashaitAni nAmAni yaH paThechChRuNuyAdapi |

षोडश एतानि नामानि यः पठेत् शृणुयाद् अपि ।

ShoDasha etAni nAmAni yaH paThet shRuNuyAd api |

• etAni--this, that is what is told before this line; ShoDasha nAmAni--sixteen names; yaH--one who; paThet--reads; api--it should be taken to mean 'or' here; shRuNuyAd--listens to;

• To one who either reads these sixteen names, or listens to another person reading these names, only to him, no vighnam--hurdle, arises in sarva kArya--all actions: vighnastasya na jAyate.

• paDippavar, kETpavar--(Tamizh) reader and listener, is a generally spoken statement. Texts like a great purANam or upAkhyAnam--subordinate story/tale, an upanyAsa kartA--lecturer, will read aloud and explain the meaning; and others will listen to him. Based on that has come the vachanam--statement, paDippavar-kETpavar, vaktA-shrotA.

• But then here, the subject is not a great puranic story. The subject is only the sixteen names. So, although it is said using the general statement of reading and listening, the tAtparyam--purport, is that every one should memorize all those sixteen names and chant them.

• Only those who do not memozise, can read them from a book or listen to someone reading them.

In this way, for someone who reads these sixteen nAmAs--names, or listens to them, or in-shreShTa--more excellently, chants them from memory, to that person, there will arise no vigham--hurdle, in vidyAraMbham--start of education, vivAham--marriage, pravesham--entering, nirgamam--exiting, saMgrAmam--debates/opposition/fight/war and such other things, in fact in sakalakArya--all actions.

What are those sixteen names? To which SvAmi--God, do they pertain? Are they names of the same SvAmi? Or names of many SvAmis?

(They are names) Only those of the same SvAmi. It can be guessed (easily) as to who that SvAmi is, from the statement 'there will be no vighnam'. Only Vighneshvara!

For him there are several names. sahasra nAma--a thousand names, aShTottarashata nAma--108 names, all these names for him. He also has 21 names to do archanA--worship, with 21 kinds of patra--leaves; in the same way 21 names to do archanA with 21 kinds of puShpa--flowers; 21 names to do archanA with 21 pairs of dUrvA grass.

Here for us, for vighna-nivRtti--removal of hurdles, in sarva-kArya--all actions, only sixteen names are mentioned.

******************************

[saidevo]

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Greatness of the number sixteen
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pages 008-011

Sixteen is an utkRShTa--excellent/eminent, number.

• What is mentioned as ShoDasha kalA pUrNam involves the sixteen kalAs--phases, of the moon from the amAvAsya--new moon day, up to the paurNamI--full moon day. Only when it reaches the sixteenth kalA, does the chandra--moon, becomes pUrNa chandra--full moon.

• The pUjA we perform somewhat elaborately is one that comprises sixteen kinds of upachAras--acts of homage, called ShoDashopachAra.

• Like referring to the seven devIs--divine mothers, as sapta mAtrukA, there is also ShoDasha mAtrukA--sixteen devIs.*1 and 2

• Of the mantras of ambAL RAjarAjeshvarI, the uchcha--apex/peak, is only the ShoDashAkSharI*3. Thereby, ambAL herself has a name ShoDazhI. ShoDasha akShara for ammA--mother. For piLLaiyAr--son GaNesha, SoDasha nAmas.

• To do AshIrvAdam--benediction, with these words is the custom in Tamzhi desham--regiion:

பதினாறும் பெற்றுப் பெருவாழ்வு வாழணும்

padinARum peRRup peruvAzhvu vAzhaNum
"Getting the sixteen, you people should lead a great life."

As to what AshIrvAdam is mentioned in the Veda, for a sumanggalI--woman living with husband, in a beautiful way with a deep inner meaning *4, it is this:

"Hey bhagavAn! Let this woman beget ten children and then treat her husband as her eleventh child."

In the Tamizh custom it is 'getting sixteen'. This is family planning yugam! Talking about it (this many number of children) makes one fear if they would 'push us inside' (the cell)!

• But then they say that 'getting the sixteen' does not denote begetting children but only those sixteen viShayas--fortunes, so the life would be prosperous.

There is one phrase (in Tamizh) 'பெரும் பேறு பெறுவது--perum pERu peRuvadu--getting a great fortune'.

That which is got is 'pERu'; which is why the prasava-kAlam--pregnancy time, is called 'பேற்றுக்காலம்--pERRukkAlam'.

• When we say 'perum pERu' we say it in the meaning of 'one which is bhAgya-vasha--of great fortune', 'one which is adRShTa-vasha--unseen fortune'. Getting something by Ishvara-anugraham--divine favour, without our making any efforts, is what is called 'pERu' here. They (the westerners) also say it in this same meaning, as 'gifted'.

• So, 'padinARum peTRu' is being gifted with the sixteen fortunes in this way. Apart from those gifted by Ishvara's grace with their own distinguished features, these (sixteen) also include those we get by making efforts and exerting.

• Thinking over it, one would understand that those things we get at birth without any efforts on our part, are only those He gave us depending on what we were and did, in the pUrva-janma--earlier birth. Perhaps he might have added to what we were to get by our karma.

• We refer to one who has such a pERu--fortune, as a man of adRShTam--luck. What the shAstra--scripture, says as 'adRSTha-phala--unseen fruit' is only the pUrva-sukRta--good karma of earlier birth, which one gets as 'a-dRShTa'--un-seen, by our intellect. (The direct meaning of a-dRSTha is that which can't be seen).

• When we start any worship, we should first do saMkalpam--determination/resolution, 'I do this pUjA for this purpose'.

The saMkalpam for GaNesha pUjA is usually chanted with these lines:

सह-कुटुम्बानां क्षेम-स्थैर्य-वीर्य-विजय-आयुर्-आरोग्य-ऐष्वर्याणां अभिवृद्ध्यर्थं ।
धर्मार्थ-काम-मोक्ष चतुर्विध-फल-पुरुशार्थ-सिद्ध्यर्थं ।
इष्ट-काम्यार्थ-सिद्ध्यर्थं ।
समस्त मङ्गला व्याप्त्यर्थं समस्त दुरितोपशान्त्यर्थं ।
पुत्र पौत्रादि अभिवृद्ध्यर्थं ।
सर्वाभीष्ट सिद्ध्यर्थं महागणपति प्रसादेन ।
ज्ञान वैराग्य सिद्ध्यर्थं ।
सिद्धिविनायक पूजां करिष्ये ॥

saha-kuTumbAnAM kShema-sthairya-vIrya-vijaya-Ayur-Arogya-aiShvaryANAM abhivRuddhyarthaM |
dharmArtha-kAma-mokSha chaturvidha-phala-purushArtha-siddhyarthaM |
iShTa-kAmyArtha-siddhyarthaM |
samasta ma~ggalA vyAptyarthaM samasta duritopashAntyarthaM |
putra pautrAdi abhivRuddhyarthaM |
sarvAbhIShTa siddhyarthaM mahAgaNapati prasAdena |
j~jAna vairAgya siddhyarthaM |
siddhivinAyaka pUjAM kariShye ||

• These are the sixteen fortunes sought after with divine blessings, in this saMkalpam:

saha-kuTumbAnAM--for the entire family;
kShema-sthairya--welfare and stability,
vIrya-vijaya--strength and success,
Ayur-Arogya-aiShvaryANAM--longevity, health and wealth;
siddhyarthaM--may these be fulfilled; (7 fortunes so far)

dharmArtha-kAma-mokSha--dharma, artha, kAma, mokSha
chaturvidha-phala-purushArtha--four puruShArthas--aims of life,
siddhyarthaM--may these be fulfilled; (11 fortunes now)

iShTa-kAmyArtha--manoratha--mind's wishes,
siddhyarthaM--be fulfilled; (12 fortunes now)

samasta ma~ggalA vyAptyarthaM--may all auspiciousness be obtained;
samasta durita-upashAntyarthaM--may all sinful acts be appeased; (14 fortunes now)

putra pautrAdi abhivRuddhyarthaM--sons and grandsons in good number,
as the 15th fortune; and as

mahAgaNapati prasAdena--with MahAgaNapati happy over my puja and devotion, by his prIti--favourable disposition, and as his prAsada--divine favour,
sarvAbhIShTa siddhyarthaM--all these wishes be fulfilled. (16th fortune).

• Those who think there is too much laukilam--worldliness, in these wishes, would add these two to them:
j~jAna vairAgya siddhyarthaM--may knowledge and dispassion be accomplished.

• I don't very well remember if all these sixteen occur in the Tamizh usage 'padinARum peTRu'. Only thing I remember is that like the 'vIrya-vijaya' here, there it would come as 'vIRu-visayam'. *5

The pERugaL--fortunes, are sixteen. For PiLLaiyAr--GaNesha, the names are sixteen!

*** *** ***

Notes:
01. The sapta mAtrukA are: brAhmaNI, vaiShNavI, shivadUtI or indrANI, narasiMhI, chAmuNDA, kaumArI, and varAhI. They represent the inner will power of their consorts. There is a temple for the sapta mAtrukAs in JaipUr, RAjasthAn. (http://en.wikipedia.org/wiki/Saptamatruka_Temple)

02. The ShoDasha mAtrukA are remembered by the following shloka:
Ref: The Student's Sanskrit-English Dictionary by Vaman Shivram Apte

गौरी पद्मा शची मेधा सावित्री विजया जया ।
देवसेना स्वधा स्वाहा मातरो लोकमातरः ।
शान्तिः पुष्टि ध्रुति तुष्टिः कुलदेवत आत्मदेवताः ॥

gaurI padmA shachI medhA sAvitrI vijayA jayA |
devasenA svadhA svAhA mAtaro lokamAtaraH |
shAntiH puShTi dhruti tuShTiH kuladevata AtmadevatAH ||

03. The ShoDashAkSharI mantra comprises these akSharas--syllables:

कएलह्रीं हसकहलह्रीं सकलह्रीं श्रीं

kaelahrIM hasakahalahrIM sakalahrIM shrIM

Listen to this mantra at: http://www.astrojyoti.com/scpooja.htm)
If the last akSharam shrIM is dropped, it becomes a panchAdashi mantra).

04. Rg veda10.85.45:

इमां त्वमिन्द्र मीढ्वः सुपुत्रां सुभगां कृणु ।
दशास्यां पुत्राना धेहि पतिमेकादशं कृधि ॥ १०.०८५.४५ ॥

imAM tvamindra mIDhvaH suputrAM subhagAM kRuNu |
dashAsyAM putrAnA dhehi patimekAdashaM kRudhi || 10.085.45 ||

05. In Tamizh usage, here is an isolated verse about the sixteen:

தமிழ் வழக்கிலுள்ள பதினாறு பேறுகளப் பற்றிய தனிப்பாடல்:

துதி வாணி, வீறு, விசயம், சந்தானம், துணிவு, தனம்,
மதி, தானியம், சௌபாக்யம், போகம், அறி(வு), அழகு,
புதிதாடு பெருமை, அறம், குலம், நோயகல் பூண்வயது
பதினாறு பேறும் தருவாய் மதுரைப் பராபரனே.

tamizh vazhakkiluLLa padinARu pERugaLap paRRiya thanippADal:

tuthi vANi, vIRu, visayam, sa~ntAnam, thuNivu, danam,
mati, dAniyam, saubhAgyam, bhOgam, aRi(vu), azhagu,
pudidADu perumai, aRam, kulam, ~nOyagal pUNvayadu
padinARu pERum tharuvAy maduraip parAparanE.

*** *** ***

[saidevo]

guru-shiShya relationship
(Paraphrased in translation from the Tamizh compilation of
KAnchi ParamAchArya's teachings, published under the title
deyvaththin kural vol.7, pp79-81)

guru, AchArya, deshika, upAdhyAya, adhyakShaka, purohita--thus to him who gives us knowledge, we attribute several names. Since ancient times, one thing that our tradition has emphasized is that he (the guru) should be one who gives nallaRivu--(Tam)knowledge that never grows old or gets obsolete, instead of just (worldly) knowledge.

• That is, while fostering knowledge, guru is one who gives it a rUpam--form, in order that it goes in the ways of dharma and does good instead of getting used for doing bad.

• guru, and in addition AchArya, adhyakShaka, upAdhyAya, prohita, deshika all these names we use in the same meaning. But individual definitions--lakShaNa are also there, distinguishing one term from the other.

• Although basically, the kAryam--occupation/action, of all these people is to make the shiShya--disciple go in good ways, the definitions are given based on the different methods (they adopt) in doing it.

• It can be mentioned in another way: Based on every kind of kAryam--aspect of that same single man who regulates (his disciples) into dharma, a different name and a definition for it are given for each (aspect).

• That for 'guru' the meaning given as 'one who removes darkness' is known in-sAdhAraNam--generally, to all who are to some extent vidvAns--knowledgeable.

The definition is in a shloka-rUpam--verse form:

गु-कारस्-ध्वान्तकारः स्यात् रु-कारस्-तन्निवर्तकः ।
अन्धकार-निरोदित्वात् गुरुरित्युच्यते पुधैः ॥

gu-kAras-dhvAntakAraH syAt ru-kAras-tannivartakaH |
andhakAra-niroditvAt gururityuchyate pudhaiH ||

[Note: This shlokam in exact terms is not traceable (any help is welcome). However, a similar shlokam is found in the gurugItA of the skanda purANam, which runs as below:

गुकाअश्चान्धकारस्तु रुकारस्तन्निरोधकृत् ।
अन्धकारविनाशित्वाद् गुरुरित्यभिधीयते ॥ ३३ ॥

gukARashchAndhakArastu rukArastannirodhakRut |
andhakAravinAshitvAd gururityabhidhIyate || 33 ||]

• gu stands for andhakAram--darkness. ru is do-nivarta-of--remove it. "Because he does nivarta of andhakAram, one who does it called guru by the buddhimata--learned" is the meaning.

• andhakAram is only the darkness of ajnAnam--nescience. andhakAra nivarta is to do-anubhavam--experience, of the brahmam who is jnAna-jyotis--light of knowledge.

• If this brahma vidyA--education towards experience of brahman, is mentioned at the high level, when that meaning is applied to education that everyone receives ordinarily, in many areas, science, arts and so on, to those who stand in the darkness of ignorance, one who gives the light of knowledge in that field is guru, is the meaning.

There is another definition--known only to some people in-apUrvam--extraordinarily.

गकारकः सिद्धितः प्रोक्तो रेफः पापस्य हारकः ।
उकारो विष्णुरव्यक्तस्-त्रिदयात्मा गुरुः स्मृतः ॥

gakArakaH siddhitaH prokto rephaH pApasya hArakaH |
ukAro viShNuravyaktas-tridayAtmA guruH smRutaH ||

• In the word guru, first the ga and u combine to form gu; then ra and u combine to form ru. Thus, dividing the word into four shabdas--sounds, ga,u,ra,u, for ga is this tAtparyam--meaning, for ra this, and for u this, as such, the explanation is given in the shlokam.

• Whatever the meaning of the three ka,ra,u, one who becomes its rUpam--personification, is guru, is how it is ended: tridayAtmA guruH smRutaH--'the guru word is thought of as the union of the three'.

(to continue...)

[saidevo]

ga: one that gives siddhi

ga is one that gives siddhi. siddhi is to accomplish a lakShyam--mark/aim/purpose in-sthiram--firmly. Whatever vidyA--field of education, is learnt, siddhi is to catch its lakShyam and keep it firm so that it does not slip out at any time.

• For akSharas--letters/syllables, many are the shaktis--powers that are antargatam--included in. Based on that only have risen the akShara-kOrvais--series of syllables, called mantras.

• When it is so, the shlokam says that for the very shabda ga is the power of granting siddhi: gakArakaH siddhitaH proktaH.

• Because it is said so, it does not mean that although the guru does not teach his siShya--disciple in order, or the siShya does not learn it in order, the former will get siddhi in teaching and the latter in learning.

• There should always be puruSha yatthanam--human intent and effort, which is yathAvidhi--suited to the purpose. Whatever we need to do should be done with good efforts in the right order. Even when it is done so, on many occasions pratibandhas--obstacles arise and failure happens, isn't that so?

• To make it not happen so, there must be deivAnukUalm--divine favour. Of the many upAyas--approaches, which causes that deivAnukUlam, shabda-shakti--power of sound, is one. The ga-kAram--ga sound, does exactly that--gakArakaH siddhitaH proktaH--The 'ga' sound is said to give siddhi.

• For the ga-kAram, there is much utkarSham--eminence. To make it happen that there is no punar-janmam--rebirth, that is to attain mokSham--liberation, it is enough to do-smaraNam--remember and chant, the four names. What are those four (names)?

गीता गङ्गा च गायत्री गोविन्देति हृति स्थिते ।
[चतुर्-कगार-संयुक्ते पुनर्-जन्म न विद्यते ॥]

gItA ga~ggA cha gAyatrI govindeti hRuti sthite |
[chatur-kagAra-saMyukte punar-janma na vidyate ||]

Only those four names--gItA, gangA, gAyatrI, govinda that start with the ga-kAram.

• There is a custom among the North Indians to utter these four names when one gets up in the morning.

• Here, the jIvita-siddhi--accomplishment of living, which is birthlessness, and is the very use of this birth, is said to begin in the four gas.

• In the guru-lakShaNa shlokam that I mentioned, it is mentioned in general, ga-kAram siddhipradam--'ga' grants the accomplishment, (which is given as) gakArakaH siddhitaH proktaH.