Guru Puja (Guru Vandaná)

Mantra cantado após a meditação.




(repete 3 vezes)

pranama mantra


Tradução portuguesa:

Ó Ser Infinito,
Que expressa o Ser Supremo,
E permeia os mundos animado e inanimado,
Eu Te saúdo, amado Guru.
Ó Ser que, com a essência do saber,
ilumina o caminho de quem está cego,
Pela ignorância e obscuridade,
Eu Te saúdo, amado Guru.
Ó Guru Criador, Guru Preservador,
Guru Destruidor (Shiva),
Guru que é o Supremo Brahma,
Eu Te saúdo, amado Guru.
(pranama mantra)
Tudo no universo a Ti pertence,
E a somente a Ti eu tudo entrego.

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Excertos do livro “Ánanda Vacánamrtam Parte 3″

Guru Pújá
4 October 1978, Patna

Yesterday I spoke regarding the seven secrets of success as were told to Párvatii by Shiva. One of the secrets was “Gurupújanam.” I said that “pújanam” means the endeavour to acquire the attributional stance of Guru. And, regarding the import of the term, Guru, I said that “gu” means “darkness”, the spiritual darkness, the micropsychic darkness, and “ru” means “dispelling personality”. So Guru means “the personality who dispels darkness from the minds of spiritual aspirants”.

What is the meaning of the incantation that is used in Guru Púja? In that incantation the first line is “Akhańd́a mańd́alákáraḿ vyáptaḿ yena carácaraḿ.” I told you in Ánanda Sútram, “Brahmaeva Gurureka náparah”. The secrets of Brahma, His macropsychic and cognitive secrets, are known only to Him, and unless and until He expresses Himself through some physical form, how can His secrets be known to others? And that is why it is said, “Brahmaeva Gurureka náparah”. That is, Brahma Himself is the Guru. There cannot be any second Guru. His secret is known to Him only, and He expresses Himself through a framework, a form. Now generally people say that the form is Guru, but the form is not Guru, Guru is expressing Himself through that form.

As I have already told you, the expressed universe, this quinquelemental expression of this universe, is very big, but it is not infinite. While creating this universe of ours static Prakrti, the static attribution of Prakrti, had to be used and will be used. Because of the static attributions it cannot be infinite. Certainly there will be bondage because bringing something under bondage is the wont of static Prakrti. Further, because of its shape being to some extent elliptical, it is called “Brahmáńd́a” in Saḿskrta. “Ańd́a” means “oval-shaped”. “Brahma” + “Ańd́a” = “Brahmańd́a”, that is, “the elliptical expression of the Cosmic Entity”. It is the partless expression of Parama Puruśa, which is “Mańd́alákáram”. Parama Puruśa has this type of quinquelemental expression, the universe, and is all-pervasive in nature. Parama Puruśa is all-pervading. For this the English is “pervasive”, the Saḿskrta root verb is “vis” and that is why this all-pervading Entity is also known as “Viśńu”. “Viśńu” means all-pervasive.

“Tadpadaḿ darshitaḿ yena tasmae Shrii Gurave namah.” You also know that this all-pervasive Entity, this Viśńu, remains untouched by the microcosm. Microcosms cannot come into contact with this Entity without the help of Guru, who is the link between jiiva and Shiva. This link is also a part of Shiva, that is to say, Shiva is Guru. “Tadpadaḿ darshitaḿ” – this link, actually or noumenally, is Parama Puruśa, is Táraka Brahma. It is He who is to be followed. “Tasmae Shrii Gurave namah” means, “I surrender myself at your altar”.

“Ajiṋánatimirándhasya jiṋánáiṋjana shalákayá.” You know that an eye ointment is applied with a stick (“Shaláká” means stick). Now, all the microcosms are parts of that Noumenal Entity, all are actually parts and particles of that Supreme Entity, but due to ignorance, due to the darkness of ignorance, they cannot see what is what and which is which. That is why they require the ointment of spiritual knowledge. Guru (with a stick) applies the ointment of spiritual knowledge to their eyes.

Cakśurunmilitaḿ yena tasmae Shrii Gurave namah.

After the ointment of spiritual knowledge has been applied the eyes are opened. Then, “tasmae Shrii Gurave namah”: I surrender myself at your altar. Namah means to “surrender”. Namah refers to the process called “Namo mudrá”. It means that all my expressions, all my dexterities, which are expressed through my ten fingers, have been brought to a point. That is, I surrender along with all my capabilities, all my dexterities.

Gurur Brahmá, Gurur Viśńu, Gurur Devo Maheshvara.

“Gurur Brahmá”. What is Brahmá? There are three main functional expressions of Parama Puruśa. He is the Supreme Progenitor, all are His progeny; as the Creator He creates everything; as the Guardian He retains and nourishes everything. Every thing is in the environment of His creation. When He withdraws everything within the Nucleus of His existence then everything becomes one with Him. As Generator, as Operator, as Destroyer, He is GOD. The word “God” is made by taking the first letters of three terms.

Now, you know that whenever anything is done, a vibration is created. Whenever any vibrational action is done there must be sound, there must be light, and there must be other differential expressions. During the phase of creation, when He creates, the sound “a” is created. When He retains and nourishes the sound “u” is created. When He takes back everything the sound “ma” is created. So, “Aum” represents all the expressions of the Supreme Entity.

Therefore it is said in the Tripáda Vibhuti Náráyańa Shruti, “Prańavátmakaḿ Brahmá”. Aum is called “Prańava”. Now, when He creates, the sound “a” is created, so “Brahma” + “a” is “Brahmá” – “Gurur Brahmá”, the creative faculty of Brahma.

“Gurur Viśńu”. Already I told you that Viśńu means the “all-pervading”. He pervades with the help of Viśńu Máyá (Special Operative Principle).

“Gurur Devo Maheshvara.” What is deva? “Dyotate kridate yasmád udyate dyotate divi. Tasmád deva iti prokta iti sarva devatah.” All those vibrations, all those expressions, all the actional manifestations which vibrate the entire creation, leading it in the direction of the goal from electronic imperfection to nuclear perfection, are called “deva”. All the actional manifestations of the Supreme Entity are “deva” – there are many devas. But amongst them the Supreme Deva is the Supreme Entity and the minor expressions of those actional manifestations are called “devatás”. That is, the devatás are being controlled and supervised by the devas.

Among the Devas, the greatest is Mahádeva, the deva that controls all actional manifestations. Mahádeva controls all actional manifestations within and without the microcosm and Macrocosm. You may say that everything is within Macrocosm. But “without Macrocosm” means that portion of Macrocosm, that portion of the Supreme Entity, that remains unmetamorphosed, that has not undergone metamorphosis. He is called Maheshvara or Mahádeva.

Maheshvara is He who has the power, the right and stamina to control the expressions of devatás and devas; that is, the withdrawing power is His. Whenever He withdraws anything from this world, we cry aloud, saying and thinking that that particular entity has died. But He has simply withdrawn the actional manifestations of so many devas and devatás. That’s why He is Maheshvara. And regarding Him it has been said:

Tava tattvaḿ na jánámi kiidrsho’si Maheshvara,

Yádrsho’si Mahádeva Tádrsháya namo namah.

“O Maheshvara, we do not know what You are like or how you withdraw all the actional manifestations of so many devas and devatás. You have the existential faculty, the faculty of existing. And for that existential faculty we offer our namaskara. Your existential faculty is of some type – what type we do not know – but to that type we offer our namaskara.”

“Gurureva Parama Brahma.” The expressed side of Brahma is called “apara”, and the witnessing side is called“para”. When “para” becomes the witnessed side, the witnessing side becomes “parápara” – para for the para. Now, the Supreme Para, the Para of all paras, is “Parama”. That Guru, that expression of Parama Brahma that dispels all your spiritual darkness is Parama Brahma. That is, Parama Brahma exhibits Himself in the form of Guru just to dispel your clouds of ignorance and spiritual slumber. “Tasmae Shrii Gurave namah” – “to that Guru I offer my Prańáma.”

Shrii Shrii Anandamurti

Prańáma Mantra
5 October 1978

Yesterday I gave the interpretation of Guru Pújá. Last night one boy asked me to give the interpretation of the Prańáma Mantra. Then and there his request was complied with. For the information of all, I am repeating the interpretation.

The Prańáma Mantra is “Tava dravyaḿ Jagatguro tubhyameva samarpaye.”

“Tava” means “Your”. “Dravyaḿ” means “that which takes a definite form”. The spiritual aspirant says, “Tava dravyaḿ Jagatguro Tubhyameva samarpaye” – “Your article is being offered to You, is being offered at Your altar.” Why “Tava dravyaḿ”? Suppose a spiritual aspirant has a red flower and is offering it. Why should he say, “Tava dravyaḿ”? The dravyaḿ is being offered by the aspirant, so why “Tava”, “Your”? It is His because in this universe of ours human beings cannot create the original stuff. They have not got the dexterity to create something original. They can create physical mixtures and chemical compounds, but not the original stuff.

Why can’t humans create the original stuff? Because whenever one wants to create something, one creates it with one’s ectoplasmic stuff. Now, human ectoplasmic stuff remains, or functions, or flows, within the Macrocosm, never without. So anything that a human creates lies within his own microcosmic arena and never outside that microcosmic arena. When you create a horse in your mind with your ectoplasmic stuff, that horse remains in your mind. Nobody else will see it, only you will see it. But in the case of the Cosmic Lord, everything is within Him, nothing without. He is the ruler of the Macrocosmic world. When He creates anything, it remains within His vast Macrocosm, and that Macrocosm can remain, can function, both within the jurisdiction of the microcosm and without the jurisdiction of the microcosm. So whatever you take from outside is of His creation.

Now, you may say, “That mental horse is my own creation, because I created it in my mind.” But your microcosm is His creation. So whatever you create with the help of your ectoplasmic stuff of your microcosm, is also created by Him. Your microcosm did not come from nothing – it is also a part and particle of that vast Macrocosmic ocean. It is a minute island in a vast ocean of Macrocosm. Therefore, whatever you think is also a part of Him. So whatever you are to offer or whatever you do offer, physically or mentally, is not yours; you are not the creator.

And actually you are not the owner either. You say, “This house is mine,” but a day will come when the house will remain as it is, and you will not be here to say, “This house is mine.” So here it has been said, “Tava dravyaḿ” – the actual ownership of everything lies with Him.

“Tava dravyaḿ Jagatguro”. What is Jagatguru? The root verb “gam” + suffix “kvip” = “jagat”. The suffix “kvip” is added in Saḿskrta to denote the wont of an object. Here the root verb “gam” means “to go”, and “kvip” denotes “wont”, so “gam” + “kvip”, equalling “jagat”, means an article whose wont, that is whose characteristics, whose properties, are to move. Moving is the characteristic. Moving is the wont. Here in this expressed universe, everything moves. So everything that moves is called “jagat” in Saḿskrta.

And everything that moves is a creation of His ectoplasmic stuff, and these created beings, these moving phenomena, this panorama, are being helped by Him. He helps each and every entity of His creation in attaining salvation. So He is the Guru of each and every expressed particle of the world. “Ábrahmastamba” – from the big Brahmá, the Creator, to a stamba, a blade of grass, everything is being helped by Him, and He is the Guru of everything. That’s why He is “Jagatguru”.

“O Jagatguru, I offer you – what? Your object. I am trying to satisfy You with Your object. I am trying to satisfy You by offering You something that has been created by You, because I cannot create anything. I want to give You pleasure by offering something that was created by You.”

Jiṋániis say that when everything is of His creation, one cannot offer anything to Him, because everything belongs to Him. So what is one to offer? How can one say, “I give it to You”? But bhaktas, devotees, are more intelligent than jiṋániis. The devotees say, “Yes jiṋánii, it may be a fact that everything is of His creation and everything belongs to Him, but although everything belongs to Him, my ego is very strong in my mind. I always think that this microcosm is mine – ‘I am’.”

And this ego sometimes says, “Oh, I don’t know who God is.” The position is like this: In your mind you have created a man. And suppose your name is Mr. X. In your mind you have created that little man, and your mental man says, “I do not recognize Mr. X.” And yet you are Mr. X and that little man has been created by you in your mind. This is the audacity of the human ego.

Now, the devotees say, “Yes, jiṋánii, everything belongs to Him, but you know, my ego says that my mind belongs to me.” In the practical field this is the case. “I come from Switzerland. I have to get a passport, I have to get a visa. I have to extend the date” – so many thoughts. But all these thoughts are connected with the individual ego, the individual mind. And you never think that this mind also belongs to Him. You think, “It is my mind.” Everybody thinks like this. This is all talk of the ego. So the devotee says, “All my ego, all my egoistic expressions, are concentrated in my ‘I’ feeling in my mind. So it actually belongs to Him, but it is full of ‘I’.”

Ratnákarastava grhaḿ grhińii ca Padmá
Deyaḿ kimasti bhavate Purośottamáya,
Dattaḿ manah yadupate tvamidaḿ grháńa.

“O Lord, Thou art the creator of this universe. This universe is full of gems and jewels. So do You require anything from a poor man like me? Nothing. All the gems and jewels, everything, all the wealth of the world, belongs to You. And Your grhińii, Your spouse, is Mahámáyá. She is Your spouse, and according to Your order and desire She will supply You with anything. In Nagpur You may say, ‘Oh, Mahámáyá, I want a mango,’ and then and there it will be furnished. Mahámáyá is Your spouse, so there cannot be any want, there cannot be any shortage in Your store. So what shall I offer to Thee? I have heard that Your big devotees, by their strong devotion and love for You, have snatched away Your Mind, have taken away Your Mind. I am not a big devotee. The big devotees have taken away Your Mind. You have lost Your Mind. So there is a shortage of one thing, a shortage of mind. But Lord, You needn’t be disappointed. I have a mind with me – take that mind. I offer it to Thee.”

“Tava dravyaḿ Jagatguro Tubhyameva samarpaye.” “Everything of mine, along with my mind, is offered at Your altar. Please oblige and accept it.”

Shrii Shrii Anandamurti