Guru Gita - The Song of the Guru

अचिन्त्याव्यक्तरूपाय निर्गुणाय गुणात्मने । समस्तजगदाधारमूर्तये ब्रह्मणे नमः ॥ १॥

acintyāvyaktarūpāya nirguṇāya guṇātmane | samastajagadādhāramūrtaye brahmaṇe namaḥ || 1||

Salutations to Brahman, whose form is inconceivable and unmanifest, who is without attributes and yet is the very self of all attributes, the embodiment that supports the entire universe.

ऋषय ऊचुः । सूत सूत महाप्राज्ञ निगमागमपारग । गुरुस्वरूपमस्माकं ब्रूहि सर्वमलापहम् ॥ २॥

ṛṣaya ūcuḥ | sūta sūta mahāprājña nigamāgamapāraga | gurusvarūpamasmākaṃ brūhi sarvamalāpaham || 2||

The sages said: O Suta, Suta, greatly wise one who has mastered both the Vedas and the Agamas, tell us the true nature of the guru, that which removes all impurity.

यस्य श्रवणमात्रेण देही दुःखाद्विमुच्यते । येन मार्गेण मुनयः सर्वज्ञत्वं प्रपेदिरे ॥ ३॥

yasya śravaṇamātreṇa dehī duḥkhādvimucyate | yena mārgeṇa munayaḥ sarvajñatvaṃ prapedire || 3||

By merely hearing which, the embodied soul is released from sorrow, and by which path the sages attained omniscience.

यत्प्राप्य न पुनर्याति नरः संसारबन्धनम् । तथाविधं परं तत्त्वं वक्तव्यमधुना त्वया ॥ ४॥

yatprāpya na punaryāti naraḥ saṃsārabandhanam | tathāvidhaṃ paraṃ tattvaṃ vaktavyamadhunā tvayā || 4||

That supreme truth attaining which a man does not return again to the bondage of worldly existence: that should now be spoken by you.

गुह्याद्गुह्यतमं सारं गुरुगीता विशेषतः । त्वत्प्रसादाच्च श्रोतव्या तत्सर्वं ब्रूहि सूत नः ॥ ५॥

guhyādguhyatamaṃ sāraṃ gurugītā viśeṣataḥ | tvatprasādācca śrotavyā tatsarvaṃ brūhi sūta naḥ || 5||

The Guru Gita in particular is the essence, the most secret of secrets. By your grace it deserves to be heard. Tell us all of it, O Suta.

इति सम्प्रार्थितः सूतो मुनिसङ्घैर्मुहुर्मुहुः । कुतूहलेन महता प्रोवाच मधुरं वचः ॥ ६॥

iti samprārthitaḥ sūto munisaṅghairmuhurmuhuḥ | kutūhalena mahatā provāca madhuraṃ vacaḥ || 6||

Thus earnestly entreated again and again by the assemblies of sages, Suta, with great eagerness, spoke forth sweet words.

सूत उवाच । श्रुणुध्वं मुनयः सर्वे श्रद्धया परया मुदा । वदामि भवरोगघ्नीं गीतामातृस्वरूपिणीम् ॥ ७॥

sūta uvāca | śruṇudhvaṃ munayaḥ sarve śraddhayā parayā mudā | vadāmi bhavarogaghnīṃ gītāmātṛsvarūpiṇīm || 7||

Suta said: Listen, all you sages, with supreme faith and joy. I shall speak of the song that destroys the disease of worldly existence, which has the very form of a mother.

पुरा कैलासशिखरे सिद्धगन्धर्वसेविते । तत्र कल्पलतापुष्पमन्दिरेऽत्यन्तसुन्दरे ॥ ८॥

purā kailāsaśikhare siddhagandharvasevite | tatra kalpalatāpuṣpamandire'tyantasundare || 8||

Long ago, on the peak of Kailasa, attended by siddhas and gandharvas, there, in an exceedingly beautiful bower of flowering wish-fulfilling vines...

व्याघ्राजिने समासीनं शुकादिमुनिवन्दितम् । बोधयन्तं परं तत्त्वं मध्ये मुनिगणे क्वचित् ॥ ९॥

vyāghrājine samāsīnaṃ śukādimunivanditam | bodhayantaṃ paraṃ tattvaṃ madhye munigaṇe kvacit || 9||

Seated on a tiger skin, venerated by sages beginning with Shuka, on some occasion, in the midst of a gathering of sages, instructing them in the supreme truth...

प्रणम्रवदना शश्वन्नमस्कुर्वन्तमादरात् । दृष्ट्वा विस्मयमापन्ना पार्वती परिपृच्छति ॥ १०॥

praṇamravadanā śaśvannamaskurvantamādarāt | dṛṣṭvā vismayamāpannā pārvatī paripṛcchati || 10||

Seeing him, with bowed face, being perpetually saluted with reverence, Parvati, filled with amazement, asks.

पार्वत्युवाच । ॐ नमो देव देवेश परात्पर जगद्गुरो । त्वां नमस्कुर्वते भक्त्या सुरासुरनराः सदा ॥ ११॥

pārvatyuvāca | oṃ namo deva deveśa parātpara jagadguro | tvāṃ namaskurvate bhaktyā surāsuranarāḥ sadā || 11||

Parvati said: Om, salutations, O god, O lord of gods, O one beyond the beyond, O guru of the universe. Gods, demons, and men always salute you with devotion.

विधिविष्णुमहेन्द्राद्यैर्वन्द्यः खलु सदा भवान् । नमस्करोषि कस्मै त्वं नमस्काराश्रयः किलः ॥ १२॥

vidhiviṣṇumahendrādyairvandyaḥ khalu sadā bhavān | namaskaroṣi kasmai tvaṃ namaskārāśrayaḥ kilaḥ || 12||

You are indeed always to be venerated by Brahma, Vishnu, Indra, and others. To whom, then, do you offer salutation, you who are indeed the very refuge of all salutation?

दृष्ट्वैतत्कर्म विपुलमाश्चर्य प्रतिभाति मे । किमेतन्न विजानेऽहं कृपया वद मे प्रभो ॥ १३॥

dṛṣṭvaitatkarma vipulamāścarya pratibhāti me | kimetanna vijāne'haṃ kṛpayā vada me prabho || 13||

Seeing this act, great wonder appears to me. I do not understand what this is. Please tell me, O Lord, out of your grace.

भगवन् सर्वधर्मज्ञ व्रतानां व्रतनायकम् । ब्रूहि मे कृपया शम्भो गुरुमाहात्म्यमुत्तमम् ॥ १४॥

bhagavan sarvadharmajña vratānāṃ vratanāyakam | brūhi me kṛpayā śambho gurumāhātmyamuttamam || 14||

O Lord, knower of all dharmas, tell me, O Shambhu, out of grace, of the supreme greatness of the guru, which is the chief among all vows.

केन मार्गेण भो स्वामिन् देही ब्रह्ममयो भवेत् । तत्कृपां कुरु मे स्वामिन्नमामि चरणौ तव ॥ १५॥

kena mārgeṇa bho svāmin dehī brahmamayo bhavet | tatkṛpāṃ kuru me svāminnamāmi caraṇau tava || 15||

By which path, O Lord, may the embodied soul become one with Brahman? Grant me that grace, O Lord. I bow to your two feet.

इति सम्प्रार्थितः शश्वन्महादेवो महेश्वरः । आनन्दभरितः स्वान्ते पार्वतीमिदमब्रवीत् ॥ १६॥

iti samprārthitaḥ śaśvanmahādevo maheśvaraḥ | ānandabharitaḥ svānte pārvatīmidamabravīt || 16||

Thus earnestly entreated, the eternal Mahadeva, Maheshvara, filled with bliss within his own heart, said this to Parvati.

श्री महादेव उवाच । न वक्तव्यमिदं देवि रहस्यातिरहस्यकम् । न कस्यापि पुरा प्रोक्तं त्वद्भक्त्यर्थं वदामि तत् ॥ १७॥

śrī mahādeva uvāca | na vaktavyamidaṃ devi rahasyātirahasyakam | na kasyāpi purā proktaṃ tvadbhaktyarthaṃ vadāmi tat || 17||

Shri Mahadeva said: This, O goddess, is not to be spoken, a secret beyond secrets, never before told to anyone. For the sake of your devotion, I shall tell it.

मम रूपासि देवि त्वमतस्तत्कथयामि ते । लोकोपकारकः प्रश्नो न केनापि कृतः पुरा ॥ १८॥

mama rūpāsi devi tvamatastatkathayāmi te | lokopakārakaḥ praśno na kenāpi kṛtaḥ purā || 18||

You, O goddess, are my own form; therefore I shall tell it to you. Such a question, beneficial to the whole world, has never been asked by anyone before.

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ १९॥

yasya deve parā bhaktiryathā deve tathā gurau | tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ || 19||

For one who has supreme devotion to God, and equally to the guru as to God, for that great soul, these very truths that are spoken become manifest.

यो गुरु स शिवः प्रोक्तो यः शिवः स गुरु स्मृतः । विकल्पं यस्तु कुर्वीत स नरो गुरुतल्पगः ॥ २०॥

yo guru sa śivaḥ prokto yaḥ śivaḥ sa guru smṛtaḥ | vikalpaṃ yastu kurvīta sa naro gurutalpagaḥ || 20||

Who is the guru is declared to be Shiva; who is Shiva is remembered as the guru. Whoever makes a distinction between the two is a man guilty of the gravest offense against the guru.

दुर्लभं त्रिषु लोकेषु तच्छृणुश्व वदाम्यहम् । गुरुब्रह्म विना नान्यः सत्यं सत्यं वरानने ॥ २१॥

durlabhaṃ triṣu lokeṣu tacchṛṇuśva vadāmyaham | gurubrahma vinā nānyaḥ satyaṃ satyaṃ varānane || 21||

Hear that which is rare in the three worlds; I shall tell you. Apart from the guru who is Brahman, there is no other. Truth, truth, O fair-faced one.

वेदशास्त्रपुराणानि चेतिहासादिकानि च । मन्त्रयन्त्रादिविद्यानां मोहनोच्चाटनादिकम् ॥ २२॥

vedaśāstrapurāṇāni cetihāsādikāni ca | mantrayantrādividyānāṃ mohanoccāṭanādikam || 22||

The Vedas, the treatises, the Puranas, and the histories, together with the sciences of mantra and yantra, including their powers of enchantment and expulsion...

शैवशाक्तागमादीनि ह्यन्ये च बहवो मताः । अपभ्रंशाः समस्तानां जीवानां भ्रान्तचेतसाम् ॥ २३॥

śaivaśāktāgamādīni hyanye ca bahavo matāḥ | apabhraṃśāḥ samastānāṃ jīvānāṃ bhrāntacetasām || 23||

The Shaiva and Shakta Agamas and the many other doctrines are corruptions arising for all beings whose minds are deluded.

जपस्तपो व्रतं तीर्थं यज्ञो दानं तथैव च । गुरुतत्त्वमविज्ञाय सर्वं व्यर्थं भवेत्प्रिये ॥ २४॥

japastapo vrataṃ tīrthaṃ yajño dānaṃ tathaiva ca | gurutattvamavijñāya sarvaṃ vyarthaṃ bhavetpriye || 24||

Recitation, austerity, vow, pilgrimage, sacrifice, and charity likewise, without knowing the principle of the guru, all become useless, O beloved.

गुरुबुद्ध्यात्मनो नान्यत् सत्यं सत्यं वरानने । तल्लाभार्थं प्रयत्नस्तु कर्तव्यश्च मनीषिभिः ॥ २५॥

gurubuddhyātmano nānyat satyaṃ satyaṃ varānane | tallābhārthaṃ prayatnastu kartavyaśca manīṣibhiḥ || 25||

Than the guru-directed understanding of the self, there is nothing else. Truth, truth, O fair-faced one. For the attainment of that, effort should indeed be made by the wise.

गूढाविद्या जगन्माया देहश्चाज्ञानसम्भवः । विज्ञानं यत्प्रसादेन गुरुशब्देन कथयते ॥ २६॥

gūḍhāvidyā jaganmāyā dehaścājñānasambhavaḥ | vijñānaṃ yatprasādena guruśabdena kathayate || 26||

Ignorance is hidden, the world is māyā, and the body arises from ignorance. That realization by whose grace this is known is spoken of by the word guru.

यदङ्घ्रिकमलद्वन्द्वं द्वन्द्वतापनिवारकम् । तारकं भवसिन्धोश्च तं गुरुं प्रणमाम्यहम् ॥ २७॥

yadaṅghrikamaladvandvaṃ dvandvatāpanivārakam | tārakaṃ bhavasindhośca taṃ guruṃ praṇamāmyaham || 27||

Whose pair of lotus feet removes the affliction of dualities and ferries one across the ocean of worldly existence, to that guru I bow.

देही ब्रह्म भवेद्यस्मात् त्वत्कृपार्थं वदामि तत् । सर्वपापविशुद्धात्मा श्रीगुरोः पादसेवनात् ॥ २८॥

dehī brahma bhavedyasmāt tvatkṛpārthaṃ vadāmi tat | sarvapāpaviśuddhātmā śrīguroḥ pādasevanāt || 28||

By which the embodied soul becomes Brahman, for your sake I shall tell that. One's self becomes purified of all sin by service to the feet of the venerable guru.

सर्वतीर्थावगाहस्य सम्प्राप्नोति फलं नरः । गुरोः पादोदकं पीत्वा शेषं शिरसि धारयन् ॥ २९॥

sarvatīrthāvagāhasya samprāpnoti phalaṃ naraḥ | guroḥ pādodakaṃ pītvā śeṣaṃ śirasi dhārayan || 29||

A man obtains the fruit of bathing in all sacred pilgrimage waters by drinking the water that has washed the guru's feet, and bearing the remainder on his head.

शोषणं पापपङ्कस्य दीपनं ज्ञानतेजसः । गुरोः पादोदकं सम्यक् संसारार्णवतारकम् ॥ ३०॥

śoṣaṇaṃ pāpapaṅkasya dīpanaṃ jñānatejasaḥ | guroḥ pādodakaṃ samyak saṃsārārṇavatārakam || 30||

The guru's foot-water truly dries up the mire of sin, kindles the light of knowledge, and ferries one across the ocean of worldly existence.

अज्ञानमूलहरणं जन्मकर्मनिवारकम् । ज्ञानविज्ञानसिद्ध्यर्थं गुरुपादोदकं पिबेत् ॥ ३१॥

ajñānamūlaharaṇaṃ janmakarmanivārakam | jñānavijñānasiddhyarthaṃ gurupādodakaṃ pibet || 31||

For the removal of the very root of ignorance, for the prevention of the karma that causes birth, for the accomplishment of knowledge and realization, one should drink the guru's foot-water.

गुरुपादोदकं पानं गुरोरुच्छिष्टभोजनम् । गुरुर्मूर्तेः सदा ध्यानं गुरोर्नाम्नः सदा जपः ॥ ३२॥

gurupādodakaṃ pānaṃ gurorucchiṣṭabhojanam | gururmūrteḥ sadā dhyānaṃ gurornāmnaḥ sadā japaḥ || 32||

Drinking the guru's foot-water, eating the guru's leftover food, constant meditation on the guru's form, constant recitation of the guru's name.

स्वदेशिकस्यैव च नामकीर्तनं भवेदनन्तस्य शिवस्य कीर्तनम् । स्वदेशिकस्यैव च नामचिन्तनं भवेदनन्तस्य शिवस्य चिन्तनम् ॥ ३३॥

svadeśikasyaiva ca nāmakīrtanaṃ bhavedanantasya śivasya kīrtanam | svadeśikasyaiva ca nāmacintanaṃ bhavedanantasya śivasya cintanam || 33||

The chanting of one's own teacher's name becomes the chanting of the infinite Shiva. The contemplation of one's own teacher's name becomes contemplation of the infinite Shiva.

यत्पादरेणुर्वै नित्यं कोऽपि संसारवारिधौ । सेतुबन्धायते नाथं देशिकं तमुपास्महे ॥ ३४॥

yatpādareṇurvai nityaṃ ko'pi saṃsāravāridhau | setubandhāyate nāthaṃ deśikaṃ tamupāsmahe || 34||

Whose foot-dust constantly forms some inconceivable bridge across the ocean of worldly existence, that lord-teacher we worship.

यदनुग्रहमात्रेण शोकमोहौ विनश्यतः । तस्मै श्रीदेशिकेन्द्राय नमोऽस्तु परमात्मने ॥ ३५॥

yadanugrahamātreṇa śokamohau vinaśyataḥ | tasmai śrīdeśikendrāya namo'stu paramātmane || 35||

By whose grace alone grief and delusion are destroyed, salutation to that supreme lord of teachers, the supreme self.

यस्मादनुग्रहं लब्ध्वा महदज्ञान्मुत्सृजेत् । तस्मै श्रीदेशिकेन्द्राय नमश्चाभीष्टसिद्धये ॥ ३६॥

yasmādanugrahaṃ labdhvā mahadajñānmutsṛjet | tasmai śrīdeśikendrāya namaścābhīṣṭasiddhaye || 36||

Having obtained whose grace, one abandons the great ignorance, salutation to that supreme lord of teachers, for the accomplishment of one's desired goal.

काशीक्षेत्रं निवासश्च जाह्नवी चरणोदकम् । गुरुविश्वेश्वरः साक्षात् तारकं ब्रह्मनिश्चयः ॥ ३७॥

kāśīkṣetraṃ nivāsaśca jāhnavī caraṇodakam | guruviśveśvaraḥ sākṣāt tārakaṃ brahmaniścayaḥ || 37||

Dwelling in Kashi is dwelling with the guru; the guru's foot-water is the Ganga itself; the guru is directly Vishveshvara; the taraka-mantra is certainty of Brahman.

गुरुसेवा गया प्रोक्ता देहः स्यादक्षयो वटः । तत्पादं विष्णुपादं स्यात् तत्र दत्तमनन्तकम् ॥ ३८॥

gurusevā gayā proktā dehaḥ syādakṣayo vaṭaḥ | tatpādaṃ viṣṇupādaṃ syāt tatra dattamanantakam || 38||

Service to the guru is declared to be equivalent to the pilgrimage at Gaya; the body becomes the imperishable banyan tree; his foot becomes Vishnu's foot; what is offered there yields infinite merit.

गुरुमूर्ति स्मरेन्नित्यं गुरुर्नाम सदा जपेत् । गुरोराज्ञां प्रकुर्वीत गुरोरन्यं न भावयेत् ॥ ३९॥

gurumūrti smarennityaṃ gururnāma sadā japet | gurorājñāṃ prakurvīta guroranyaṃ na bhāvayet || 39||

One should constantly remember the guru's form, always chant the guru's name, carry out the guru's command, and contemplate nothing other than the guru.

गुरुवक्त्रे स्थितं ब्रह्म प्राप्यते तत्प्रसादतः । गुरोर्ध्यानं सदा कुर्यात् कुलस्त्री स्वपतिं यथा ॥ ४०॥

guruvaktre sthitaṃ brahma prāpyate tatprasādataḥ | gurordhyānaṃ sadā kuryāt kulastrī svapatiṃ yathā || 40||

Brahman, resident in the guru's mouth, is attained through his grace. One should constantly meditate on the guru, as a devoted wife thinks of her own husband.

स्वाश्रमं च स्वजातिं च स्वकीर्तिं पुष्टिवर्धनम् । एतत्सर्वं परित्यज्य गुरुमेव समाश्रयेत् ॥ ४१॥

svāśramaṃ ca svajātiṃ ca svakīrtiṃ puṣṭivardhanam | etatsarvaṃ parityajya gurumeva samāśrayet || 41||

One's own life-stage, one's own community, one's own fame, and material prosperity, abandoning all this, one should take refuge in the guru alone.

अनन्याश्चिन्तयन्तो ये सुलभं परमं सुखम् । तस्मात्सर्वप्रयत्नेन गुरोराराधनं कुरु ॥ ४२॥

ananyāścintayanto ye sulabhaṃ paramaṃ sukham | tasmātsarvaprayatnena gurorārādhanaṃ kuru || 42||

Those who think of nothing else easily obtain the supreme happiness. Therefore, with all effort, perform worship of the guru.

गुरुवक्त्रे स्थिता विद्या गुरुभक्त्या च लभ्यते । त्रैलोक्ये स्फुटवक्तारो देवर्षिपितृमानवाः ॥ ४३॥

guruvaktre sthitā vidyā gurubhaktyā ca labhyate | trailokye sphuṭavaktāro devarṣipitṛmānavāḥ || 43||

Knowledge residing in the guru's mouth is obtained only through devotion to the guru. Gods, sages, ancestors, and humans are the clear proclaimers of this in the three worlds.

गुकारश्चान्धकारो हि रुकारस्तेज उच्यते । अज्ञानग्रासकं ब्रह्म गुरुरेव न संशयः ॥ ४४॥

gukāraścāndhakāro hi rukārasteja ucyate | ajñānagrāsakaṃ brahma gurureva na saṃśayaḥ || 44||

The syllable 'gu' is darkness, the syllable 'ru' is called light. The guru is indeed the Brahman that devours ignorance; there is no doubt of this.

गुकारो भवरोगः स्यात् रुकारस्तन्निरोधकृत् । भवरोगहरत्याच्च गुरुरित्यभिधीयते ॥ ४५॥

gukāro bhavarogaḥ syāt rukārastannirodhakṛt | bhavarogaharatyācca gururityabhidhīyate || 45||

The syllable 'gu' is the disease of worldly existence; the syllable 'ru' is that which arrests it. Because it removes the disease of becoming, it is called guru.

गुकारश्च गुणातीतो रूपातीतो रुकारकः । गुणरूपविहीनत्वात् गुरुरित्यभिधीयते ॥ ४६॥

gukāraśca guṇātīto rūpātīto rukārakaḥ | guṇarūpavihīnatvāt gururityabhidhīyate || 46||

The syllable 'gu' is that which transcends the guṇas, and the syllable 'ru' is that which transcends form. Because he is devoid of both quality and form, he is called 'guru'.

गुकारः प्रथमो वर्णो मायादिगुणभासकः । रुकारोऽस्ति परं ब्रह्म मायाभ्रान्तिविमोचनम् ॥ ४७॥

gukāraḥ prathamo varṇo māyādiguṇabhāsakaḥ | rukāro'sti paraṃ brahma māyābhrāntivimocanam || 47||

The syllable 'gu' is the first sound, the one that reveals māyā and the guṇas born of it; the syllable 'ru' is the supreme Brahman, the one who liberates from the delusion of māyā.

एवं गुरुपदं श्रेष्ठं देवानामपि दुर्लभम् । गरुडोरगगन्धर्वसिद्धादिसुरपूजितम् ॥ ४८॥

evaṃ gurupadaṃ śreṣṭhaṃ devānāmapi durlabham | garuḍoragagandharvasiddhādisurapūjitam || 48||

Thus the rank of guru is the most excellent, difficult to attain even for the gods; it is worshipped by Garuḍa, serpents, celestial musicians, perfected beings, and other divine beings.

ध्रुवं देहि मुमुक्षूणां नास्ति तत्त्वं गुरोः परम् । गुरोराराधनं कुर्यात् स्वजीवत्वं निवेदयेत् ॥ ४९॥

dhruvaṃ dehi mumukṣūṇāṃ nāsti tattvaṃ guroḥ param | gurorārādhanaṃ kuryāt svajīvatvaṃ nivedayet || 49||

This is certain, O goddess, for those who desire liberation: there is no principle higher than the guru. One should perform worship of the guru and offer up one's very selfhood to him.

आसनं शयनं वस्त्रं वाहनं भूषणादिकम् । साधकेन प्रदातव्यं गुरुसन्तोषकारणम् ॥ ५०॥

āsanaṃ śayanaṃ vastraṃ vāhanaṃ bhūṣaṇādikam | sādhakena pradātavyaṃ gurusantoṣakāraṇam || 50||

Seat, bedding, clothing, vehicle, ornaments, and the like should be given by the practitioner, as the means of the guru's satisfaction.

कर्मणा मनसा वाचा सर्वदाऽऽराधयेद्गुरुम् । दीर्घदण्डं नमस्कृत्य निर्लज्जौ गुरुसन्निधौ ॥ ५१॥

karmaṇā manasā vācā sarvadā''rādhayedgurum | dīrghadaṇḍaṃ namaskṛtya nirlajjau gurusannidhau || 51||

By deed, mind, and speech, one should worship the guru at all times, offering full-length prostration and remaining unashamed in the guru's presence.

शरीरमिन्द्रियं प्राणमर्थस्वजनबान्धवान् । आत्मदारादिकं सर्वं सद्गुरुभ्यो निवेदयेत् ॥ ५२॥

śarīramindriyaṃ prāṇamarthasvajanabāndhavān | ātmadārādikaṃ sarvaṃ sadgurubhyo nivedayet || 52||

Body, senses, life-breath, wealth, kinsfolk and relatives, self, wife, and everything else, all should be offered up to the true guru.

गुरुरेको जगत्सर्वं ब्रह्मविष्णुशिवात्मकम् । गुरोः परतरं नास्ति तस्मात्सम्पूजयेद्गुरुम् ॥ ५३॥

gurureko jagatsarvaṃ brahmaviṣṇuśivātmakam | guroḥ parataraṃ nāsti tasmātsampūjayedgurum || 53||

The guru alone is this entire world, consisting of Brahma, Vishnu, and Shiva. There is nothing higher than the guru; therefore one should worship the guru.

सर्वश्रुतिशिरोरत्नविराजितपदांबुजम् । वेदान्तार्थप्रवक्तारं तस्मात् सम्पूजयेद्गुरुम् ॥ ५४॥

sarvaśrutiśiroratnavirājitapadāṃbujam | vedāntārthapravaktāraṃ tasmāt sampūjayedgurum || 54||

One should worship the guru whose lotus feet are adorned by the crest-jewel of all the Vedas, and who expounds the meaning of Vedanta.

यस्य स्मरणमात्रेण ज्ञानमुत्पद्यते स्वयम् । स एव सर्वसम्पत्तिः तस्मात्सम्पूजयेद्गुरुम् ॥ ५५॥

yasya smaraṇamātreṇa jñānamutpadyate svayam | sa eva sarvasampattiḥ tasmātsampūjayedgurum || 55||

By mere remembrance of whom knowledge arises of itself, he alone is the whole of wealth; therefore one should worship the guru.

कृमिकोटिभिराविष्टं दुर्गन्धकुलदूषितम् । अनित्यं दुःखनिलयं देहं विद्धि वरानने ॥ ५६॥

kṛmikoṭibhirāviṣṭaṃ durgandhakuladūṣitam | anityaṃ duḥkhanilayaṃ dehaṃ viddhi varānane || 56||

Know, O fair-faced one, that the body is pervaded by millions of worms, defiled by a mass of foul odor, impermanent, and an abode of suffering.

संसारवृक्षमारूढाः पतन्ति नरकार्णवे । यस्तानुद्धरते सर्वान् तस्मै श्रीगुरवे नमः ॥ ५७॥

saṃsāravṛkṣamārūḍhāḥ patanti narakārṇave | yastānuddharate sarvān tasmai śrīgurave namaḥ || 57||

Those who have climbed the tree of saṃsāra fall into the ocean of hell. Salutation to that guru who lifts up and rescues all of them.

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः । गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः ॥ ५८॥

gururbrahmā gururviṣṇurgururdevo maheśvaraḥ | gurureva paraṃ brahma tasmai śrīgurave namaḥ || 58||

The guru is Brahma, the guru is Vishnu, the guru is the god Maheshvara. The guru alone is the Supreme Brahman. Salutation to that guru.

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया । चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ॥ ५९॥

ajñānatimirāndhasya jñānāñjanaśalākayā | cakṣurunmīlitaṃ yena tasmai śrīgurave namaḥ || 59||

For one blinded by the darkness of ignorance, the eye is opened with the probe of the collyrium of knowledge, by whom, salutation to that guru.

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् । तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ६०॥

akhaṇḍamaṇḍalākāraṃ vyāptaṃ yena carācaram | tatpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ || 60||

By whom the moving and unmoving world, of unbroken circular form, is pervaded, and by whom that ultimate reality was shown, salutation to that guru.

स्थावरं जङ्गमं व्याप्तं यत्किञ्चित्सचराचरम् । त्वंपदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ६१॥

sthāvaraṃ jaṅgamaṃ vyāptaṃ yatkiñcitsacarācaram | tvaṃpadaṃ darśitaṃ yena tasmai śrīgurave namaḥ || 61||

By whom, pervading the unmoving and the moving, whatever exists together with all that moves and does not move, the import of 'thou art That' was shown, salutation to that guru.

चिन्मयं व्यापितं सर्वं त्रैलोक्यं सचराचरम् । असित्वं दर्शितं येन तस्मै श्रीगुरवे नमः ॥ ६२॥

cinmayaṃ vyāpitaṃ sarvaṃ trailokyaṃ sacarācaram | asitvaṃ darśitaṃ yena tasmai śrīgurave namaḥ || 62||

By whom the truth that all the three worlds, moving and unmoving, are pervaded by pure consciousness, and 'thou art [That]', was shown, salutation to that guru.

निमिषन्निमिषार्ध्वाद्वा यद्वाक्यादै विमुच्यते । स्वात्मानं शिवमालोक्य तस्मै श्रीगुरवे नमः ॥ ६३॥

nimiṣannimiṣārdhvādvā yadvākyādai vimucyate | svātmānaṃ śivamālokya tasmai śrīgurave namaḥ || 63||

By whose single word one is released in the wink of an eye, or in half a wink, having perceived one's own self as Shiva, salutation to that guru.

चैतन्यं शाश्वतं शान्तं व्योमातीतं निरञ्जनम् । नादबिन्दुकलातीतं तस्मै श्रीगुरवे नमः ॥ ६४॥

caitanyaṃ śāśvataṃ śāntaṃ vyomātītaṃ nirañjanam | nādabindukalātītaṃ tasmai śrīgurave namaḥ || 64||

Consciousness, eternal, peaceful, beyond space, spotless, beyond sound, point, and phase, salutation to that guru.

निर्गुणं निर्मलं शान्तं जङ्गमं स्थिरमेव च । व्याप्तं येन जगत्सर्वं तस्मै श्रीगुरवे नमः ॥ ६५॥

nirguṇaṃ nirmalaṃ śāntaṃ jaṅgamaṃ sthirameva ca | vyāptaṃ yena jagatsarvaṃ tasmai śrīgurave namaḥ || 65||

Without qualities, spotless, peaceful, both moving and still, by whom the entire world is pervaded, salutation to that guru.

स पिता स च मे माता स बन्धुः स च देवता । संसारमोहनाशाय तस्मै श्रीगुरवे नमः ॥ ६६॥

sa pitā sa ca me mātā sa bandhuḥ sa ca devatā | saṃsāramohanāśāya tasmai śrīgurave namaḥ || 66||

He is father, he indeed is my mother, he is kinsman, he indeed is deity, for the destruction of the delusion of worldly existence, salutation to that guru.

यत्सत्त्वेन जगत्सत्यं यत्प्रकाशेन भाति तत् । यदानन्देन नन्दन्ति तस्मै श्रीगुरवे नमः ॥ ६७॥

yatsattvena jagatsatyaṃ yatprakāśena bhāti tat | yadānandena nandanti tasmai śrīgurave namaḥ || 67||

By whose being the world seems real, by whose light it shines, by whose bliss [beings] rejoice, salutation to that guru.

यस्मिन्स्थितमिदं सर्वं भाति यद्भानरूपतः । प्रियं पुत्रादि यत्प्रीत्या तस्मै श्रीगुरवे नमः ॥ ६८॥

yasminsthitamidaṃ sarvaṃ bhāti yadbhānarūpataḥ | priyaṃ putrādi yatprītyā tasmai śrīgurave namaḥ || 68||

In whom all this rests, which shines through his own shining nature, and by whose fondness dear things like a son become dear, salutation to that guru.

येनेदं दर्शितं तत्त्वं चित्तचैत्यादिकं तथा । जाग्रत्स्वप्नसुषुप्त्यादि तस्मै श्रीगुरवे नमः ॥ ६९॥

yenedaṃ darśitaṃ tattvaṃ cittacaityādikaṃ tathā | jāgratsvapnasuṣuptyādi tasmai śrīgurave namaḥ || 69||

By whom this principle was shown, the mind and its objects, and likewise waking, dream, and deep sleep, salutation to that guru.

यस्य ज्ञानमिदं विश्वं न दृश्यं भिन्नभेदतः । सदैकरूपरूपाय तस्मै श्रीगुरवे नमः ॥ ७०॥

yasya jñānamidaṃ viśvaṃ na dṛśyaṃ bhinnabhedataḥ | sadaikarūparūpāya tasmai śrīgurave namaḥ || 70||

By whose knowledge this universe is not seen as divided into differences, to the one whose form is ever of a single, unchanging nature, salutation to that guru.

यस्य ज्ञातं मतं तस्य मतं यस्य न वेद सः । अनन्यभावभावाय तस्मै श्रीगुरवे नमः ॥ ७१॥

yasya jñātaṃ mataṃ tasya mataṃ yasya na veda saḥ | ananyabhāvabhāvāya tasmai śrīgurave namaḥ || 71||

By whom it is known, his is true understanding; he who [merely] thinks he understands does not [truly] know. To the one whose nature is non-dual being, salutation to that guru.

यस्मै कारणरूपाय कार्यरूपेण भाति यत् । कार्यकारणरूपाय तस्मै श्रीगुरवे नमः ॥ ७२॥

yasmai kāraṇarūpāya kāryarūpeṇa bhāti yat | kāryakāraṇarūpāya tasmai śrīgurave namaḥ || 72||

To the one who has the nature of the cause, by whom [everything] shines forth in the form of the effect, to the one of the nature of both effect and cause, salutation to that guru.

नानारूपमिदं विश्वं न केनाप्यस्ति भिन्नता । कार्यकारणरूपाय तस्मै श्रीगुरवे नमः ॥ ७३॥

nānārūpamidaṃ viśvaṃ na kenāpyasti bhinnatā | kāryakāraṇarūpāya tasmai śrīgurave namaḥ || 73||

This universe of manifold forms has no real difference by anything at all. To the one of the nature of effect and cause, salutation to that guru.

ज्ञानशक्तिसमारूढतत्त्वमालाविभूषणे । भुक्तिमुक्तिप्रदात्रे च तस्मै श्रीगुरवे नमः ॥ ७४॥

jñānaśaktisamārūḍhatattvamālāvibhūṣaṇe | bhuktimuktipradātre ca tasmai śrīgurave namaḥ || 74||

To the one mounted upon the power of knowledge, adorned with a garland of [these] principles, and who bestows both worldly enjoyment and liberation, salutation to that guru.

अनेकजन्मसम्प्राप्तकर्मबन्धविदाहिने । ज्ञानानिलप्रभावेन तस्मै श्रीगुरवे नमः ॥ ७५॥

anekajanmasamprāptakarmabandhavidāhine | jñānānilaprabhāvena tasmai śrīgurave namaḥ || 75||

To the one who, by the power of the wind of knowledge, burns away the bondage of karma acquired across many births, salutation to that guru.

शोषणं भवसिन्धोश्च दीपनं क्षरसम्पदाम् । गुरोः पादोदकं यस्य तस्मै श्रीगुरवे नमः ॥ ७६॥

śoṣaṇaṃ bhavasindhośca dīpanaṃ kṣarasampadām | guroḥ pādodakaṃ yasya tasmai śrīgurave namaḥ || 76||

Whose foot-water dries up the ocean of worldly existence and kindles [the fire of] imperishable riches, salutation to that guru.

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः । न गुरोरधिकं ज्ञानं तस्मै श्रीगुरवे नमः ॥ ७७॥

na guroradhikaṃ tattvaṃ na guroradhikaṃ tapaḥ | na guroradhikaṃ jñānaṃ tasmai śrīgurave namaḥ || 77||

There is no principle higher than the guru, no austerity higher than the guru, no knowledge higher than the guru, salutation to that guru.

मन्नाथः श्रीजगन्नाथो मद्गुरुः श्रीजगद्गुरुः । ममात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः ॥ ७८॥

mannāthaḥ śrījagannātho madguruḥ śrījagadguruḥ | mamātmā sarvabhūtātmā tasmai śrīgurave namaḥ || 78||

My lord is the lord of the world, my guru is the guru of the world, my self is the self of all beings, salutation to that guru.

गुरुरादिरनादिश्च गुरुः परमदैवतम् । गुरुमन्त्रसमो नास्ति तस्मै श्रीगुरवे नमः ॥ ७९॥

gururādiranādiśca guruḥ paramadaivatam | gurumantrasamo nāsti tasmai śrīgurave namaḥ || 79||

The guru is the beginning, and yet without beginning; the guru is the supreme deity. There is nothing equal to the guru-mantra, salutation to that guru.

एक एव परो बन्धुर्विषमे समुपस्थिते । गुरुः सकलधर्मात्मा तस्मै श्रीगुरवे नमः ॥ ८०॥

eka eva paro bandhurviṣame samupasthite | guruḥ sakaladharmātmā tasmai śrīgurave namaḥ || 80||

The one and only supreme kinsman when adversity has arisen, the guru is the very essence of all dharma, salutation to that guru.

गुरुमध्ये स्थितं विश्वं विश्वमध्ये स्थितो गुरुः । गुरुर्विश्वं न चान्योऽस्ति तस्मै श्रीगुरवे नमः ॥ ८१॥

gurumadhye sthitaṃ viśvaṃ viśvamadhye sthito guruḥ | gururviśvaṃ na cānyo'sti tasmai śrīgurave namaḥ || 81||

The universe is situated within the guru, and the guru is situated within the universe. The guru is the universe; there is nothing other than this, salutation to that guru.

भवारण्यप्रविष्टस्य दिङ्मोहभ्रान्तचेतसः । येन सन्दर्शितः पन्थाः तस्मै श्रीगुरवे नमः ॥ ८२॥

bhavāraṇyapraviṣṭasya diṅmohabhrāntacetasaḥ | yena sandarśitaḥ panthāḥ tasmai śrīgurave namaḥ || 82||

For one who has entered the forest of worldly existence, whose mind is confused and disoriented, by whom the path was clearly shown, salutation to that guru.

तापत्रयाग्नितप्तानामशान्तप्राणिनां भुवि । यस्य पादोदकं गङ्गा तस्मै श्रीगुरवे नमः ॥ ८३॥

tāpatrayāgnitaptānāmaśāntaprāṇināṃ bhuvi | yasya pādodakaṃ gaṅgā tasmai śrīgurave namaḥ || 83||

For beings on this earth scorched by the fire of the threefold affliction and restless, whose foot-water is [like] the Ganga, salutation to that guru.

अज्ञानसर्पदष्टानां प्राणिनां कश्चिकित्सकः । सम्यग्ज्ञानमहामन्त्रवेदिनं सद्गुरु विना ॥ ८४॥

ajñānasarpadaṣṭānāṃ prāṇināṃ kaścikitsakaḥ | samyagjñānamahāmantravedinaṃ sadguru vinā || 84||

For beings bitten by the serpent of ignorance, who is a physician, except the true guru who knows the great mantra of true knowledge?

हेतवे जगतामेव संसारार्णवसेतवे । प्रभवे सर्वविद्यानां शम्भवे गुरवे नमः ॥ ८५॥

hetave jagatāmeva saṃsārārṇavasetave | prabhave sarvavidyānāṃ śambhave gurave namaḥ || 85||

To the cause of all the worlds, the bridge across the ocean of worldly existence, the source of all forms of knowledge, salutation to that guru who is Shambhu.

ध्यानमूलं गुरोर्मूर्तिः पूजामूलं गुरोः पदम् । मन्त्रमूलं गुरोर्वाक्यं मुक्तिमूलं गुरोः कृपा ॥ ८६॥

dhyānamūlaṃ gurormūrtiḥ pūjāmūlaṃ guroḥ padam | mantramūlaṃ gurorvākyaṃ muktimūlaṃ guroḥ kṛpā || 86||

The root of meditation is the guru's form, the root of worship is the guru's feet, the root of mantra is the guru's word, the root of liberation is the guru's grace.

सप्तसागरपर्यन्तं तीर्थस्नानफलं तु यत् । गुरुपादपयोबिन्दोः सहस्रांशेन तत्फलम् ॥ ८७॥

saptasāgaraparyantaṃ tīrthasnānaphalaṃ tu yat | gurupādapayobindoḥ sahasrāṃśena tatphalam || 87||

Whatever the fruit of bathing in all the sacred fords extending to the seven seas, a thousandth part of that fruit belongs to a single drop of water from the guru's feet.

शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन । लब्ध्वा कुलगुरुं सम्यग्गुरुमेव समाश्रयेत् ॥ ८८॥

śive ruṣṭe gurustrātā gurau ruṣṭe na kaścana | labdhvā kulaguruṃ samyaggurumeva samāśrayet || 88||

If Shiva is angered, the guru is the protector; if the guru is angered, there is no protector at all. Having truly obtained a lineage guru, one should take refuge in the guru alone.

मधुलुब्धो यथा भृङ्गः पुष्पात्पुष्पान्तरं व्रजेत् । ज्ञानलुब्धस्तथा शिष्यो गुरोर्गुर्वन्तरं व्रजेत् ॥ ८९॥

madhulubdho yathā bhṛṅgaḥ puṣpātpuṣpāntaraṃ vrajet | jñānalubdhastathā śiṣyo gurorgurvantaraṃ vrajet || 89||

Just as a bee, greedy for nectar, goes from flower to flower, so a disciple greedy for knowledge goes from one guru to another.

वन्दे गुरुपदद्वन्द्वं वाङ्मनातीतगोचरम् । श्वेतरक्तप्रभाभिन्नं शिवशक्त्यात्मकं परम् ॥ ९०॥

vande gurupadadvandvaṃ vāṅmanātītagocaram | śvetaraktaprabhābhinnaṃ śivaśaktyātmakaṃ param || 90||

I salute the pair of the guru's feet, an object beyond the reach of speech and mind, distinguished by white and red radiance, supreme, of the nature of Shiva and Shakti.

गुकारं च गुणातीतं रूकारं रूपवर्जितम् । गुणातीतमरूपं च यो दद्यात् स गुरुः स्मृतः ॥ ९१॥

gukāraṃ ca guṇātītaṃ rūkāraṃ rūpavarjitam | guṇātītamarūpaṃ ca yo dadyāt sa guruḥ smṛtaḥ || 91||

The syllable 'gu' is beyond the guṇas, the syllable 'ru' is devoid of form; he who confers this state, beyond the guṇas and formless, is known as guru.

अत्रिनेत्रः शिवः साक्षात् द्विबाहुश्च हरिः स्मृतः । योऽचतुर्वदनो ब्रह्मा श्रीगुरुः कथितः प्रिये ॥ ९२॥

atrinetraḥ śivaḥ sākṣāt dvibāhuśca hariḥ smṛtaḥ | yo'caturvadano brahmā śrīguruḥ kathitaḥ priye || 92||

He is directly Shiva as three-eyed, he is known as Vishnu as two-armed, and as Brahma though without the four faces [in this form] — this is declared to be the revered guru, O beloved.

अयं मयाञ्जलिर्बद्धो दयासागरसिद्धये । यदनुग्रहतो जन्तुश्चित्रसंसारमुक्तिभाक् ॥ ९३॥

ayaṃ mayāñjalirbaddho dayāsāgarasiddhaye | yadanugrahato jantuścitrasaṃsāramuktibhāk || 93||

This folded-hand gesture is made by me toward the ocean of compassion, by whose grace a being becomes a partaker of liberation from this wondrous, entangling saṃsāra.

श्रीगुरोः परमं रूपं विवेकचक्षुरग्रतः । मन्दभाग्या न पश्यन्ति अन्धाः सूर्योदयं यथा ॥ ९४॥

śrīguroḥ paramaṃ rūpaṃ vivekacakṣuragrataḥ | mandabhāgyā na paśyanti andhāḥ sūryodayaṃ yathā || 94||

The supreme form of the revered guru [is visible] before the eye of discernment; the unfortunate do not see it, just as the blind do not see the sunrise.

कुलानां कुलकोटीनां तारकस्तत्र तत्क्षणात् । अतस्तं सद्गुरु ज्ञात्वा त्रिकालमभिवादयेत् ॥ ९५॥

kulānāṃ kulakoṭīnāṃ tārakastatra tatkṣaṇāt | atastaṃ sadguru jñātvā trikālamabhivādayet || 95||

He is the deliverer, instantly, of families, of ten million families; therefore, having recognized that true guru, one should reverently salute him at the three junctures of the day.

श्रीनाथचरणद्वन्द्वं यस्यां दिशि विराजते । तस्यां दिशि नमस्कुर्याद् भक्त्या प्रतिदिनं प्रिये ॥ ९६॥

śrīnāthacaraṇadvandvaṃ yasyāṃ diśi virājate | tasyāṃ diśi namaskuryād bhaktyā pratidinaṃ priye || 96||

In whatever direction the pair of feet of the revered lord resides, in that direction one should offer salutation, with devotion, every day, O beloved.

साष्टाङ्गप्रणिपातेन स्तुवन्नित्यं गुरुं भजेत् । भजनात्स्थैर्यमाप्नोति स्वस्वरूपमयो भवेत् ॥ ९७॥

sāṣṭāṅgapraṇipātena stuvannityaṃ guruṃ bhajet | bhajanātsthairyamāpnoti svasvarūpamayo bhavet || 97||

With eightfold prostration, constantly praising, one should worship the guru; from this worship one attains steadiness and becomes of the nature of one's own true self.

दोर्भ्यां पद्भ्यां च जानुभ्यामुरसा शिरसा दृशा । मनसा वचसा चेति प्रणामोष्टाङ्ग उच्यते ॥ ९८॥

dorbhyāṃ padbhyāṃ ca jānubhyāmurasā śirasā dṛśā | manasā vacasā ceti praṇāmoṣṭāṅga ucyate || 98||

With the two arms, the two feet, the two knees, the chest, the head, the eyes, and with the mind and speech, thus prostration is called eightfold.

तस्यै दिशे सततमज्जलिरेष नित्यम् प्रक्षिप्यतां मुखरितैर्मधुरैः प्रसूनैः । जागर्ति यत्र भगवान् गुरुचक्रवर्ती विश्वस्थितिप्रलयनाटकनित्यसाक्षी ॥ ९९॥

tasyai diśe satatamajjalireṣa nityam prakṣipyatāṃ mukharitairmadhuraiḥ prasūnaiḥ | jāgarti yatra bhagavān gurucakravartī viśvasthitipralayanāṭakanityasākṣī || 99||

To that direction let this folded-hand offering, along with fragrant, sweet flowers, be cast forth daily and constantly, where the lord, the sovereign guru, the eternal witness of the drama of the world's maintenance and dissolution, ever remains awake and vigilant.

अभैस्तैः किमु दीर्घकालविमलैर्व्यादिप्रदैर्दुष्करैः प्राणायामशतैरनेककरणैर्दुःखात्मकैर्दुर्जयैः । यस्मिन्नभ्युदिते विनश्यति बली वायुः स्वयं तत्क्षणात् प्राप्तुं तत्सहजस्वभावमनिशं सेवेत चैकं गुरुम् ॥ १००॥

abhaistaiḥ kimu dīrghakālavimalairvyādipradairduṣkaraiḥ prāṇāyāmaśatairanekakaraṇairduḥkhātmakairdurjayaiḥ | yasminnabhyudite vinaśyati balī vāyuḥ svayaṃ tatkṣaṇāt prāptuṃ tatsahajasvabhāvamaniśaṃ seveta caikaṃ gurum || 100||

What use are hundreds of kinds of prāṇāyāma, pure only after a long time, causing illness, difficult to perform, painful, and hard to master? Rather, at whose [the guru's] rising the mighty restless breath itself subsides instantly — to attain that natural state, one should ceaselessly serve the guru alone.

ज्ञानं विना मुक्तिपदं लभ्यते गुरुभक्तितः । गुरोः प्रसादतो नान्यत् साधनं गुरुमार्गिणाम् ॥ १०१॥

jñānaṃ vinā muktipadaṃ labhyate gurubhaktitaḥ | guroḥ prasādato nānyat sādhanaṃ gurumārgiṇām || 101||

The state of liberation, without [separately cultivated] knowledge, is attained through devotion to the guru; for those who follow the path of the guru, there is no other means than the guru's grace.

यस्मात्परतरं नास्ति नेति नेतीति वै श्रुतिः । मनसा वचसा चैव सत्यमाराधयेद्गुरुम् ॥ १०२॥

yasmātparataraṃ nāsti neti netīti vai śrutiḥ | manasā vacasā caiva satyamārādhayedgurum || 102||

Than which there is nothing higher — 'not this, not this,' thus indeed says the śruti. By mind and by speech alike, one should truly worship the guru.

गुरोः कृपाप्रसादेन ब्रह्मविष्णुशिवादयः । सामर्थ्यमभजन् सर्वे सृष्टिस्थित्यन्तकर्मणि ॥ १०३॥

guroḥ kṛpāprasādena brahmaviṣṇuśivādayaḥ | sāmarthyamabhajan sarve sṛṣṭisthityantakarmaṇi || 103||

By the grace and favor of the guru, Brahma, Vishnu, Shiva, and the rest, all attained their capacity for the work of creation, maintenance, and dissolution.

देवकिन्नरगन्धर्वाः पितृयक्षास्तु तुम्बुरुः । मुनयोऽपि न जानन्ति गुरुशुश्रूषणे विधिम् ॥ १०४॥

devakinnaragandharvāḥ pitṛyakṣāstu tumburuḥ | munayo'pi na jānanti guruśuśrūṣaṇe vidhim || 104||

Gods, kinnaras, gandharvas, ancestral spirits, yakshas, and Tumburu, even the sages do not know the proper method of serving the guru.

तार्किकाश्छान्दसाश्चैव दैवज्ञाः कर्मठाः प्रिये । लौकिकास्ते न जानन्ति गुरुतत्त्वं निराकुलम् ॥ १०५॥

tārkikāśchāndasāścaiva daivajñāḥ karmaṭhāḥ priye | laukikāste na jānanti gurutattvaṃ nirākulam || 105||

Logicians, those versed in Vedic chanting, astrologers, and ritualists, O beloved, these worldly experts do not know the untroubled principle of the guru.

महाहङ्कारगर्वेण ततोविद्याबलेन च । भ्रमन्त्येतस्मिन् संसारे घटीयन्त्रं यथा पुनः ॥ १०६॥

mahāhaṅkāragarveṇa tatovidyābalena ca | bhramantyetasmin saṃsāre ghaṭīyantraṃ yathā punaḥ || 106||

Out of great egotism and pride, and then out of the pride born of learning, such people wander again and again in this saṃsāra, exactly like the buckets of a well's water-wheel.

यज्ञिनोऽपि न मुक्ताः स्युः न मुक्ताः योगिनस्तथा । तापसा अपि नो मुक्त गुरुतत्त्वात्पराङ्मुखाः ॥ १०७॥

yajñino'pi na muktāḥ syuḥ na muktāḥ yoginastathā | tāpasā api no mukta gurutattvātparāṅmukhāḥ || 107||

Even performers of great sacrifices are not liberated, nor are yogis; ascetics too are not liberated, if they have turned their faces away from the guru-principle.

न मुक्तास्तु गन्धर्वाः पितृयक्षास्तु चारणाः । ऋषयः सिद्धदेवाद्याः गुरुसेवापराङ्मुखाः ॥ १०८॥

na muktāstu gandharvāḥ pitṛyakṣāstu cāraṇāḥ | ṛṣayaḥ siddhadevādyāḥ gurusevāparāṅmukhāḥ || 108||

Nor are the Gandharvas liberated, nor the Pitṛs, Yakṣas, and Cāraṇas; nor sages, siddhas, gods, and others, if they turn away from service to the guru.

ध्यानं श्रुणु महादेवि सर्वानन्दप्रदायकम् । सर्वसौख्यकरं चैव भुक्तिमुक्तिप्रदायकम् ॥ १०९॥

dhyānaṃ śruṇu mahādevi sarvānandapradāyakam | sarvasaukhyakaraṃ caiva bhuktimuktipradāyakam || 109||

Hear now, O great goddess, the meditation that bestows all bliss, brings about all happiness, and grants both enjoyment and liberation.

श्रीमत्परं ब्रह्म गुरुं स्मरामि श्रीमत्परं ब्रह्म गुरुं भजामि । श्रीमत्परं ब्रह्म गुरुं वदामि श्रीमत्परं ब्रह्म गुरुं नमामि ॥ ११०॥

śrīmatparaṃ brahma guruṃ smarāmi śrīmatparaṃ brahma guruṃ bhajāmi | śrīmatparaṃ brahma guruṃ vadāmi śrīmatparaṃ brahma guruṃ namāmi || 110||

I remember the guru who is the glorious supreme Brahman; I worship him, I speak of him, I bow to him.

ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिम् द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम् । एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतम् भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि ॥ १११॥

brahmānandaṃ paramasukhadaṃ kevalaṃ jñānamūrtim dvandvātītaṃ gaganasadṛśaṃ tattvamasyādilakṣyam | ekaṃ nityaṃ vimalamacalaṃ sarvadhīsākṣibhūtam bhāvātītaṃ triguṇarahitaṃ sadguruṃ taṃ namāmi || 111||

I bow to that true guru who is the bliss of Brahman, the giver of supreme happiness, the very embodiment of knowledge, beyond all dualities, vast like the sky, the reality pointed to by the great saying 'that thou art'; who is one, eternal, stainless, unmoving, the witness of every intellect, beyond ordinary existence, and free of the three guṇas.

हृदम्बुजे कर्णिकमध्यसंस्थे सिंहासने संस्थितदिव्यमूर्तिम् । ध्यायेद्गुरुं चन्द्रकलाप्रकाशम् सच्चित्सुखाभीष्टवरं दधानम् ॥ ११२॥

hṛdambuje karṇikamadhyasaṃsthe siṃhāsane saṃsthitadivyamūrtim | dhyāyedguruṃ candrakalāprakāśam saccitsukhābhīṣṭavaraṃ dadhānam || 112||

One should meditate on the guru as a divine form seated on a lion-throne in the pericarp of the heart-lotus, radiant like a crescent of the moon, granting the desired boon of being-consciousness-bliss.

श्वेताम्बरं श्वेतविलेपपुष्पम् मुक्ताविभूषं मुदितं द्विनेत्रम् । वामाङ्कपीठस्थितदिव्यशक्तिम् मन्दस्मितं पूर्णकृपानिधानम् ॥ ११३॥

śvetāmbaraṃ śvetavilepapuṣpam muktāvibhūṣaṃ muditaṃ dvinetram | vāmāṅkapīṭhasthitadivyaśaktim mandasmitaṃ pūrṇakṛpānidhānam || 113||

Clothed in white, anointed with white sandal-paste and flowers, adorned with pearls, joyful, two-eyed, with the divine Śakti seated at his left side, gently smiling, a treasury of complete compassion.

ज्ञानस्वरूपं निजभावयुक्तम् आनन्दमानन्दकरं प्रसन्नम् । योगीन्द्रमीड्यं भवरोगवैद्यम् श्रीमद्गुरुं नित्यमहं नमामि ॥ ११४॥

jñānasvarūpaṃ nijabhāvayuktam ānandamānandakaraṃ prasannam | yogīndramīḍyaṃ bhavarogavaidyam śrīmadguruṃ nityamahaṃ namāmi || 114||

I daily bow to the glorious guru, whose very nature is knowledge, established in his own true state, blissful and the giver of bliss, serene, praised by the greatest yogis, the physician for the disease of worldly existence.

वन्दे गुरूणां चरणारविन्दम् सन्दर्शितस्वात्मसुखाम्बुधीनाम् । जनस्य येषां गुलिकायमानं संसारहालाहलमोहशान्त्यै ॥ ११५॥

vande gurūṇāṃ caraṇāravindam sandarśitasvātmasukhāmbudhīnām | janasya yeṣāṃ gulikāyamānaṃ saṃsārahālāhalamohaśāntyai || 115||

I salute the lotus feet of the gurus, who have revealed the ocean of one's own self's bliss, and which become, for a person, like a healing pill for the pacifying of the delusion that is the Hālāhala poison of worldly existence.

यस्मिन् सृष्टिस्थिस्तिध्वंसनिग्रहानुग्रहात्मकम् । कृत्यं पञ्चविधं शश्वत् भासते तं गुरुं भजेत् ॥ ११६॥

yasmin sṛṣṭisthistidhvaṃsanigrahānugrahātmakam | kṛtyaṃ pañcavidhaṃ śaśvat bhāsate taṃ guruṃ bhajet || 116||

One should worship that guru in whom the five-fold eternal activity, creation, sustenance, dissolution, concealment, and grace, perpetually shines forth.

पादाब्जे सर्वसंसारदावकालानलं स्वके । ब्रह्मरन्ध्रे स्थिताम्भोजमध्यस्थं चन्द्रमण्डलम् ॥ ११७॥

pādābje sarvasaṃsāradāvakālānalaṃ svake | brahmarandhre sthitāmbhojamadhyasthaṃ candramaṇḍalam || 117||

In his own lotus feet is the fire that ends the entire forest-fire of saṃsāra; one should meditate on him as situated in the orb of the moon at the middle of the lotus at the crown aperture (brahmarandhra).

अकथादित्रिरेखाब्जे सहस्रदलमण्डले । हंसपार्श्वत्रिकोणे च स्मरेत्तन्मध्यगं गुरुम् ॥ ११८॥

akathāditrirekhābje sahasradalamaṇḍale | haṃsapārśvatrikoṇe ca smarettanmadhyagaṃ gurum || 118||

One should remember the guru situated in the middle of the thousand-petalled lotus marked by the three lines beginning with a-ka-tha, in the triangle beside the haṃsa.

नित्यं शुद्धं निराभासं निराकारं निरञ्जनम् । नित्यबोधं चिदानन्दं गुरुं ब्रह्म नमाम्यहम् ॥ ११९॥

nityaṃ śuddhaṃ nirābhāsaṃ nirākāraṃ nirañjanam | nityabodhaṃ cidānandaṃ guruṃ brahma namāmyaham || 119||

I bow to the guru who is Brahman: eternal, pure, without semblance, formless, stainless, of eternal awareness, consciousness-bliss.

सकलभुवनसृष्टिः कल्पिताशेषसृष्टिः निखिलनिगमदृष्टिः सत्पदार्थैकसृष्टिः । अतद्गणपरमेष्टिः सत्पदार्थैकदृष्टिः भवगुणपरमेष्टिर्मोक्षमार्गैकदृष्टिः ॥ १२०॥

sakalabhuvanasṛṣṭiḥ kalpitāśeṣasṛṣṭiḥ nikhilanigamadṛṣṭiḥ satpadārthaikasṛṣṭiḥ | atadgaṇaparameṣṭiḥ satpadārthaikadṛṣṭiḥ bhavaguṇaparameṣṭirmokṣamārgaikadṛṣṭiḥ || 120||

He is the creation of all worlds, the whole of projected creation, the vision at the heart of the entire Veda, the sole creation from the one true reality; not reckoned among that phenomenal order yet its supreme goal, the sole vision of the true reality, the supreme goal beyond the qualities of worldly becoming, the sole vision that is itself the path to liberation.

सकलभुवनरङ्गस्थापनास्तम्भयष्टिः सकरुणरसवृष्टिस्तत्त्वमालासमष्टिः । सकलसमयसृष्टिस्सच्चिदानन्ददृष्टिः निवसतु मयि नित्यं श्रीगुरोर्दिव्यदृष्टिः ॥ १२१॥

sakalabhuvanaraṅgasthāpanāstambhayaṣṭiḥ sakaruṇarasavṛṣṭistattvamālāsamaṣṭiḥ | sakalasamayasṛṣṭissaccidānandadṛṣṭiḥ nivasatu mayi nityaṃ śrīgurordivyadṛṣṭiḥ || 121||

The supporting pillar that sets up the stage of all worlds, the shower of compassionate rasa, the whole garland strung of truths, the maker of all times and conventions, the vision of being-consciousness-bliss — may the glorious guru's divine gaze dwell in me forever.

न गुरोरधिकं न गुरोरधिकं न गुरोरधिकं न गुरोरधिकम् । शिवशासनतः शिवशासनतः शिवशासनतः शिवशासनतः ॥ १२२॥

na guroradhikaṃ na guroradhikaṃ na guroradhikaṃ na guroradhikam | śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ || 122||

There is nothing greater than the guru, nothing greater than the guru, nothing greater than the guru, nothing greater than the guru — by the ordinance of Śiva, by the ordinance of Śiva, by the ordinance of Śiva, by the ordinance of Śiva.

इदमेव शिवमिदमेव शिवम् इदमेव शिवमिदमेव शिवम् । हरिशासनतो हरिशासनतो हरिशासनतो हरिशासनतः ॥ १२३॥

idameva śivamidameva śivam idameva śivamidameva śivam | hariśāsanato hariśāsanato hariśāsanato hariśāsanataḥ || 123||

This alone is the auspicious truth, this alone, this alone, this alone — by the ordinance of Hari, by the ordinance of Hari, by the ordinance of Hari, by the ordinance of Hari.

विदितं विदितं विदितं विदितं विजनं विजनं विजनं विजनम् । विधिशासनतो विधिशासनतो विधिशासनतो विधिशासनतः ॥ १२४॥

viditaṃ viditaṃ viditaṃ viditaṃ vijanaṃ vijanaṃ vijanaṃ vijanam | vidhiśāsanato vidhiśāsanato vidhiśāsanato vidhiśāsanataḥ || 124||

Known, known, known, known; solitary and secret, solitary, solitary, solitary — by the ordinance of Brahmā, by the ordinance of Brahmā, by the ordinance of Brahmā, by the ordinance of Brahmā.

एवंविधं गुरुं ध्यात्वा ज्ञानमुत्पद्यते स्वयम् । तदा गुरूपदेशेन मुक्तोऽहमिति भावयेत् ॥ १२५॥

evaṃvidhaṃ guruṃ dhyātvā jñānamutpadyate svayam | tadā gurūpadeśena mukto'hamiti bhāvayet || 125||

Having meditated on the guru of this form, knowledge arises of itself; then, through the guru's instruction, one should hold the conviction 'I am liberated.'

गुरूपदिष्टमार्गेण मनःशुद्धिं तु कारयेत् । अनित्यं खण्डयेत्सर्वं यत्किञ्चिदात्मगोचरम् ॥ १२६॥

gurūpadiṣṭamārgeṇa manaḥśuddhiṃ tu kārayet | anityaṃ khaṇḍayetsarvaṃ yatkiñcidātmagocaram || 126||

By the path taught by the guru, one should purify the mind, cutting away everything impermanent that falls within the scope of the self as an object [of perception].

ज्ञेयं सर्वं प्रतीतं च ज्ञानं च मन उच्यते । ज्ञानं ज्ञेयं समं कुर्यान्नान्यः पन्था द्वितीयकः ॥ १२७॥

jñeyaṃ sarvaṃ pratītaṃ ca jñānaṃ ca mana ucyate | jñānaṃ jñeyaṃ samaṃ kuryānnānyaḥ panthā dvitīyakaḥ || 127||

All that is knowable and apparent, and knowledge itself, are [alike] called mind; one should make knowledge and the knowable one and the same — there is no other, second path.

किमत्रं बहुनोक्तेन शास्त्रकोटिशतैरपि । दुर्लभा चित्तविश्रान्तिः विना गुरुकृपां पराम् ॥ १२८॥

kimatraṃ bahunoktena śāstrakoṭiśatairapi | durlabhā cittaviśrāntiḥ vinā gurukṛpāṃ parām || 128||

What use is much being said here, even with hundreds of millions of scriptures? Rest of the mind is hard to attain without the guru's supreme grace.

करुणाखड्गपातेन छित्वा पाशाष्टकं शिशोः । सम्यगानन्दजनकः सद्गुरु सोऽभिधीयते ॥ १२९॥

karuṇākhaḍgapātena chitvā pāśāṣṭakaṃ śiśoḥ | samyagānandajanakaḥ sadguru so'bhidhīyate || 129||

He who, with the stroke of the sword of compassion, cuts the eightfold bondage of the child, and thereby truly generates bliss, is called the sadguru, the true guru.

एवं श्रुत्वा महादेवि गुरुनिन्दा करोति यः । स याति नरकान् घोरान् यावच्चन्द्रदिवाकरौ ॥ १३०॥

evaṃ śrutvā mahādevi gurunindā karoti yaḥ | sa yāti narakān ghorān yāvaccandradivākarau || 130||

O great goddess, having heard this, whoever slanders the guru goes to terrible hells for as long as the moon and sun endure.

यावत्कल्पान्तको देहस्तावद्देवि गुरुं स्मरेत् । गुरुलोपो न कर्तव्यः स्वच्छन्दो यदि वा भवेत् ॥ १३१॥

yāvatkalpāntako dehastāvaddevi guruṃ smaret | gurulopo na kartavyaḥ svacchando yadi vā bhavet || 131||

For as long as this body lasts, O goddess, one should remember the guru; the guru-relationship should never be abandoned, even if one becomes self-realized and independent.

हुङ्कारेण न वक्तव्यं प्राज्ञशिष्यै कदाचन । गुरुराग्र्ये न वक्तव्यमसत्यं तु कदाचन ॥ १३२॥

huṅkāreṇa na vaktavyaṃ prājñaśiṣyai kadācana | gururāgrye na vaktavyamasatyaṃ tu kadācana || 132||

A wise disciple should never at any time answer the guru with a curt 'hum'; and one should never at any time speak untruth in the guru's presence.

गुरुं त्वङ्कृत्य हुङ्कृत्य गुरुसान्निध्यभाषणः । अरण्ये निर्जले देशे सम्भवेद् ब्रह्मराक्षसः ॥ १३३॥

guruṃ tvaṅkṛtya huṅkṛtya gurusānnidhyabhāṣaṇaḥ | araṇye nirjale deśe sambhaved brahmarākṣasaḥ || 133||

One who addresses the guru with a contemptuous 'you' or a dismissive grunt, speaking disrespectfully in the guru's presence, becomes a Brahmarākṣasa in a waterless forest.

अद्वैतं भावयेन्नित्यं सर्वावस्थासु सर्वदा । कदाचिदपि नो कुर्याद्द्वैतं गुरुसन्निधौ ॥ १३४॥

advaitaṃ bhāvayennityaṃ sarvāvasthāsu sarvadā | kadācidapi no kuryāddvaitaṃ gurusannidhau || 134||

One should constantly contemplate non-duality in all states, at all times; one should never entertain duality in the guru's presence.

दृश्यविस्मृतिपर्यन्तं कुर्याद् गुरुपदार्चनम् । तादृशस्यैव कैवल्यं न च तद्व्यतिरेकिणः ॥ १३५॥

dṛśyavismṛtiparyantaṃ kuryād gurupadārcanam | tādṛśasyaiva kaivalyaṃ na ca tadvyatirekiṇaḥ || 135||

One should worship the guru's feet until forgetting the visible world entirely; liberation belongs only to one who is so absorbed, not to one who falls short of it.

अपि सम्पूर्णतत्त्वज्ञो गुरुत्यागि भवेद्यदा । भवेत्येव हि तस्यान्तकाले विक्षेपमुत्कटम् ॥ १३६॥

api sampūrṇatattvajño gurutyāgi bhavedyadā | bhavetyeva hi tasyāntakāle vikṣepamutkaṭam || 136||

Even one who is a complete knower of truth, if he becomes one who abandons the guru, will certainly experience extreme agitation at the time of death.

गुरुकार्यं न लङ्घेत नापृष्ट्वा कार्यमाचरेत् । न ह्युत्तिष्ठेद्दिशेऽनत्वा गुरुसद्भ्वशोभितः ॥ १३७॥

gurukāryaṃ na laṅgheta nāpṛṣṭvā kāryamācaret | na hyuttiṣṭheddiśe'natvā gurusadbhvaśobhitaḥ || 137||

One should not neglect the guru's task, nor act without first asking; one who is adorned with right conduct toward the guru should not depart in any direction without bowing.

गुरौ सति स्वयं देवी परेषां तु कदाचन । उपदेशं न वै कुर्यात् तदा चेद्राक्षसो भवेत् ॥ १३८॥

gurau sati svayaṃ devī pareṣāṃ tu kadācana | upadeśaṃ na vai kuryāt tadā cedrākṣaso bhavet || 138||

O goddess, while one's own guru is present, one should never give instruction to others on one's own; if one does so, one becomes a rākṣasa.

न गुरुराश्रमे कुर्यात् दुष्पानं परिसर्पणम् । दीक्षा व्याख्या प्रभुत्वादि गुरोराज्ञां न कारयेत् ॥ १३९॥

na gururāśrame kuryāt duṣpānaṃ parisarpaṇam | dīkṣā vyākhyā prabhutvādi gurorājñāṃ na kārayet || 139||

One should not indulge in improper drinking or wander about aimlessly in the guru's āśrama; nor should one perform initiation, teaching, or exercise authority and the like, without the guru's sanction.

नोपाश्रमं च पर्यकं न च पादप्रसारणम् । नाङ्गभोगादिकं कुर्यान्न लीलामपरामपि ॥ १४०॥

nopāśramaṃ ca paryakaṃ na ca pādaprasāraṇam | nāṅgabhogādikaṃ kuryānna līlāmaparāmapi || 140||

One should not use a couch near the āśrama, nor stretch out one's feet [before the guru], nor indulge in bodily comforts and the like, nor any other frivolous play.

गुरुणां सदसद्वापि यदुक्तं तन्न लङ्घयेत् । कुर्वन्नाज्ञां दिवा रात्रौ दासवन्निवसेद्गुरौ ॥ १४१॥

guruṇāṃ sadasadvāpi yaduktaṃ tanna laṅghayet | kurvannājñāṃ divā rātrau dāsavannivasedgurau || 141||

Whatever is said by the guru, whether it seems good or bad, one should not transgress it; carrying out the command day and night, one should dwell with the guru like a servant.

अदत्तं न गुरोर्द्रव्यमुपभुञ्जीत कर्हिचित् । दत्तं च रङ्कवद्ग्राह्यं प्राणोऽप्येतेन लभ्यते ॥ १४२॥

adattaṃ na gurordravyamupabhuñjīta karhicit | dattaṃ ca raṅkavadgrāhyaṃ prāṇo'pyetena labhyate || 142||

One should never make use of the guru's possessions without their being given; and whatever is given should be received as a pauper receives alms — by this, even one's very life is obtained.

पादुकासनशय्यादि गुरुणा यदभीष्टितम् । नमस्कुर्वीत तत्सर्वं पादाभ्यां न स्पृशेत् क्वचित् ॥ १४३॥

pādukāsanaśayyādi guruṇā yadabhīṣṭitam | namaskurvīta tatsarvaṃ pādābhyāṃ na spṛśet kvacit || 143||

The guru's sandals, seat, bed, and the like, whatever is cherished by the guru — one should bow to all of it, and should never touch it with the feet.

गच्छतः पृष्ठतो गच्छेत् गुरुच्छायां न लङ्घयेत् । नोल्बणं धारयेद्द्वेषं नालङ्कारास्ततोल्बणान् ॥ १४४॥

gacchataḥ pṛṣṭhato gacchet gurucchāyāṃ na laṅghayet | nolbaṇaṃ dhārayeddveṣaṃ nālaṅkārāstatolbaṇān || 144||

One should walk behind the guru as he walks, and should never step across the guru's shadow; one should not harbor excessive hostility, nor wear ornaments beyond what is fitting.

गुरुनिन्दाकरं दृष्ट्वा धावयेदथ वासयेत् । स्थानं वा तत्परित्याज्यं जिह्वाच्छेदाक्षमो यदि ॥ १४५॥

gurunindākaraṃ dṛṣṭvā dhāvayedatha vāsayet | sthānaṃ vā tatparityājyaṃ jihvācchedākṣamo yadi || 145||

Seeing one who slanders the guru, one should drive him away or restrain him; or else that place should be abandoned, if one is unable to cut out his tongue.

नोच्छिष्टं कस्यचिद्देयं गुरोराज्ञां न च त्यजेत् । कृत्स्नमुच्छिष्टमादाय हविर्वद्भक्षयेत्स्वयम् ॥ १४६॥

nocchiṣṭaṃ kasyaciddeyaṃ gurorājñāṃ na ca tyajet | kṛtsnamucchiṣṭamādāya havirvadbhakṣayetsvayam || 146||

One should not give one's own leftover food to anyone else, nor abandon the guru's command; taking the entirety of the guru's leftover food, one should eat it oneself as if it were a sacrificial oblation.

नानृतं नाप्रियं चैव न गर्व नापि वा बहु । न नियोगधरं ब्रूयात् गुरोराज्ञां विभावयेत् ॥ १४७॥

nānṛtaṃ nāpriyaṃ caiva na garva nāpi vā bahu | na niyogadharaṃ brūyāt gurorājñāṃ vibhāvayet || 147||

One should speak neither falsehood, nor what is unpleasant, nor with pride, nor excessively; one should not speak in a commanding tone, but should carefully attend to the guru's command.

प्रभो देवकुलेशानां स्वामिन् राजन् कुलेश्वर । इति सम्बोधनैर्भीतो सच्चरेद्गुरुसन्निधौ ॥ १४८॥

prabho devakuleśānāṃ svāmin rājan kuleśvara | iti sambodhanairbhīto saccaredgurusannidhau || 148||

'O lord of the family of gods, O master, O king, O lord of the lineage' — addressing the guru with such titles, filled with reverent awe, one should conduct oneself rightly in the guru's presence.

मुनिभिः पन्नगैर्वापि सुरैर्वा शापितो यदि । कालमृत्युभयाद्वापि गुरुः सन्त्राति पार्वति ॥ १४९॥

munibhiḥ pannagairvāpi surairvā śāpito yadi | kālamṛtyubhayādvāpi guruḥ santrāti pārvati || 149||

If one is cursed by sages, or by serpents, or by gods, or is threatened by the fear of death itself, the guru protects and rescues, O Pārvatī.

अशक्ता हि सुराद्याश्च ह्यशक्ताः मुनयस्तथा । गुरुशापोपपन्नस्य रक्षणाय च कुत्रचित् ॥ १५०॥

aśaktā hi surādyāśca hyaśaktāḥ munayastathā | guruśāpopapannasya rakṣaṇāya ca kutracit || 150||

Gods and others are indeed powerless, and sages too are powerless, to protect, in any way, one who has incurred the guru's own curse.

मन्त्रराजमिदं देवि गुरुरित्यक्षरद्वयम् । स्मृतिवेदपुराणानां सारमेव न संशयः ॥ १५१॥

mantrarājamidaṃ devi gururityakṣaradvayam | smṛtivedapurāṇānāṃ sārameva na saṃśayaḥ || 151||

O goddess, this two-syllabled word 'guru' is the king of mantras; it is, without doubt, the very essence of the Smṛtis, the Vedas, and the Purāṇas.

सत्कारमानपूजार्थं दण्डकाषयधारणः । स संन्यासी न वक्तव्यः संन्यासी ज्ञानतत्परः ॥ १५२॥

satkāramānapūjārthaṃ daṇḍakāṣayadhāraṇaḥ | sa saṃnyāsī na vaktavyaḥ saṃnyāsī jñānatatparaḥ || 152||

One who wears the staff and ochre robe for the sake of honor, respect, and worship [i.e. outward show] should not be called a sannyāsī; the true sannyāsī is one devoted to knowledge.

विजानन्ति महावाक्यं गुरोश्चरण सेवया । ते वै संन्यासिनः प्रोक्ता इतरे वेषधारिणाः ॥ १५३॥

vijānanti mahāvākyaṃ guroścaraṇa sevayā | te vai saṃnyāsinaḥ proktā itare veṣadhāriṇāḥ || 153||

Those who come to understand the great saying through service at the guru's feet — they alone are truly called sannyāsīs; the rest are merely wearers of the garb.

नित्यं ब्रह्म निराकारं निर्गुणं सत्यचिद्धनम् । यः साक्षात्कुरुते लोके गुरुत्वं तस्य शोभते ॥ १५४॥

nityaṃ brahma nirākāraṃ nirguṇaṃ satyaciddhanam | yaḥ sākṣātkurute loke gurutvaṃ tasya śobhate || 154||

He who directly realizes, in this world, the eternal Brahman, formless, without qualities, a plenum of being and consciousness — for him alone does guru-hood truly befit.

गुरुप्रसादतः स्वात्मन्यात्मारामनिरीक्षणात् । समता मुक्तिमार्गेण स्वात्मज्ञानं प्रवर्तते ॥ १५५॥

guruprasādataḥ svātmanyātmārāmanirīkṣaṇāt | samatā muktimārgeṇa svātmajñānaṃ pravartate || 155||

From the guru's grace, through beholding within one's own self the delight of the self, equanimity arises, and by the path of liberation, knowledge of one's own self comes forth.

आब्रह्मस्तम्भपर्यन्तं परमात्मस्वरूपकम् । स्थावरं जङ्गमं चैव प्रणमामि जगन्मयम् ॥ १५६॥

ābrahmastambhaparyantaṃ paramātmasvarūpakam | sthāvaraṃ jaṅgamaṃ caiva praṇamāmi jaganmayam || 156||

I bow to all that is moving and unmoving, from Brahmā down to a lifeless post, whose true nature is the Supreme Self, pervaded through and through by this world.

वन्देऽहं सच्चिदानन्दं भावातीतं जगद्गुरुम् । नित्यं पूर्णं निराकारं निर्गुणं स्वात्मसंस्थितम् ॥ १५७॥

vande'haṃ saccidānandaṃ bhāvātītaṃ jagadgurum | nityaṃ pūrṇaṃ nirākāraṃ nirguṇaṃ svātmasaṃsthitam || 157||

I salute the world-guru, who is being-consciousness-bliss, beyond ordinary existence, eternal, complete, formless, without qualities, established within his own self.

परात्परतरं ध्यायेन्नित्यमानन्दकारकम् । हृदयाकाशमध्यस्थं शुद्धस्फटिकसन्निभम् ॥ १५८॥

parātparataraṃ dhyāyennityamānandakārakam | hṛdayākāśamadhyasthaṃ śuddhasphaṭikasannibham || 158||

One should constantly meditate on him who is higher than the highest, the bestower of bliss, situated in the middle of the space of the heart, resembling pure crystal.

स्फाटिके स्फाटिकं रूपं दर्पणे दर्पणो यथा । तथात्मनि चिदाकारमानन्दं सोऽहमित्युत ॥ १५९॥

sphāṭike sphāṭikaṃ rūpaṃ darpaṇe darpaṇo yathā | tathātmani cidākāramānandaṃ so'hamityuta || 159||

Just as in crystal there is a crystalline reflection, and in a mirror a mirror's own reflection, so in the self there is the form of consciousness and bliss, known as 'I am That.'

अङ्गुष्ठमात्रं पुरुषं ध्यायेच्च चिन्मयं हृदि । तत्र स्फुरति यो भावः श्रुणु तत्कथयामि ते ॥ १६०॥

aṅguṣṭhamātraṃ puruṣaṃ dhyāyecca cinmayaṃ hṛdi | tatra sphurati yo bhāvaḥ śruṇu tatkathayāmi te || 160||

One should meditate on the Puruṣa, the size of a thumb, made of consciousness, in the heart; hear what feeling shines forth there — I shall tell it to you.

अजोऽहममरोऽहं च ह्यनादिनिधनो ह्यहम् । अविकारश्चिदानन्दो ह्यणीयान्महतो महान् ॥ १६१॥

ajo'hamamaro'haṃ ca hyanādinidhano hyaham | avikāraścidānando hyaṇīyānmahato mahān || 161||

'I am unborn, I am deathless, indeed I am without beginning or end; I am changeless, consciousness-bliss, smaller than the smallest, yet greater than the greatest.'

अपूर्वमपरं नित्यं स्वयंज्योतिर्निरामयम् । विरजं परमाकाशं ध्रुवमानन्दमव्ययम् ॥ १६२॥

apūrvamaparaṃ nityaṃ svayaṃjyotirnirāmayam | virajaṃ paramākāśaṃ dhruvamānandamavyayam || 162||

'[I am] without precedent, without a second, eternal, self-luminous, free from affliction, stainless, the supreme space, steadfast, blissful, imperishable.'

अगोचरं तथाऽगम्यं नामरूपविवर्जितम् । निःशब्दं तु विजानीयात्स्वभावाद्ब्रह्म पार्वति ॥ १६३॥

agocaraṃ tathā'gamyaṃ nāmarūpavivarjitam | niḥśabdaṃ tu vijānīyātsvabhāvādbrahma pārvati || 163||

'[I am] beyond the senses, unapproachable, devoid of name and form.' One should know this, O Pārvatī, as the wordless Brahman, by its own nature.

यथा गन्धस्वभावात्वं कर्पूरकुसुमादिषु । शीतोष्णत्वस्वभावत्वं तथा ब्रह्मणि शाश्वतम् ॥ १६४॥

yathā gandhasvabhāvātvaṃ karpūrakusumādiṣu | śītoṣṇatvasvabhāvatvaṃ tathā brahmaṇi śāśvatam || 164||

Just as the nature of fragrance is inherent in camphor, flowers, and the like, and just as the nature of coolness or heat is inherent [in their respective sources], so is the eternal nature inherent in Brahman.

यथा निजस्वभावेन कुण्डलकटकादयः । सुवर्णत्वेन तिष्ठन्ति तथाऽहं ब्रह्म शाश्वतम् ॥ १६५॥

yathā nijasvabhāvena kuṇḍalakaṭakādayaḥ | suvarṇatvena tiṣṭhanti tathā'haṃ brahma śāśvatam || 165||

Just as earrings, bracelets, and the like exist, by their own essential nature, as gold, so am I the eternal Brahman.

स्वयं तथाविधो भूत्वा स्थातव्यं यत्रकुत्रचित् । कीटो भृङ्ग इव ध्यानाद्यथा भवति तादृशः ॥ १६६॥

svayaṃ tathāvidho bhūtvā sthātavyaṃ yatrakutracit | kīṭo bhṛṅga iva dhyānādyathā bhavati tādṛśaḥ || 166||

Having oneself become of that very nature, one should abide anywhere at all — just as, through meditation alone, the insect trapped by the wasp becomes of the wasp's own form.

गुरुध्यानं तथा कृत्वा स्वयं ब्रह्ममयो भवेत् । पिण्डे पदे तथा रूपे मुक्तास्ते नात्र संशयः ॥ १६७॥

gurudhyānaṃ tathā kṛtvā svayaṃ brahmamayo bhavet | piṇḍe pade tathā rūpe muktāste nātra saṃśayaḥ || 167||

Having performed meditation on the Guru in this manner, one oneself becomes Brahman-natured; such ones are liberated in the piṇḍa, in the pada, and likewise in the rūpa — of this there is no doubt.

श्रीपार्वती उवाच । पिण्डं किं तु महादेव पदं किं समुदाहृतम् । रूपातीतं च रूपं किं एतदाख्याहि शङ्कर ॥ १६८॥

śrīpārvatī uvāca | piṇḍaṃ kiṃ tu mahādeva padaṃ kiṃ samudāhṛtam | rūpātītaṃ ca rūpaṃ kiṃ etadākhyāhi śaṅkara || 168||

Shri Parvati said: What indeed is piṇḍa, O Mahadeva, and what is that called pada? And what are rūpa and rūpātīta? Explain this, O Shankara.

श्रीमहादेव उवाच । पिण्डं कुण्डलिनी शक्तिः पदं हंसमुदाहृतम् । रूपं बिन्दुरिति ज्ञेयं रूपातीतं निरञ्जनम् ॥ १६९॥

śrīmahādeva uvāca | piṇḍaṃ kuṇḍalinī śaktiḥ padaṃ haṃsamudāhṛtam | rūpaṃ binduriti jñeyaṃ rūpātītaṃ nirañjanam || 169||

Shri Mahadeva said: piṇḍa is the Kundalini power, pada is declared to be haṃsa; rūpa is to be known as bindu, and rūpātīta is the stainless, unblemished [absolute].

पिण्डे मुक्ताः पदे मुक्ता रूपे मुक्ता वरानने । रूपातीते तु ये मुक्तास्ते मुक्ता नात्र संशयः ॥ १७०॥

piṇḍe muktāḥ pade muktā rūpe muktā varānane | rūpātīte tu ye muktāste muktā nātra saṃśayaḥ || 170||

There are those liberated in piṇḍa, liberated in pada, liberated in rūpa, O fair-faced one; but those who are liberated in rūpātīta — they are [truly] liberated, of this there is no doubt.

गुरोर्ध्यानेनैव नित्यं देही ब्रह्ममयो भवेत् । स्थितश्च यत्र कुत्रापि मुक्तोऽसौ नात्र संशयः ॥ १७१॥

gurordhyānenaiva nityaṃ dehī brahmamayo bhavet | sthitaśca yatra kutrāpi mukto'sau nātra saṃśayaḥ || 171||

By constant meditation on the Guru alone, the embodied soul becomes Brahman-natured; and being situated anywhere at all, that one is liberated — of this there is no doubt.

ज्ञानं स्वानुभवः शान्तिर्वैराग्यं वक्तृता धृतिः । षड्गुणैश्वर्ययुक्तो हि भगवान् श्रीगुरुः प्रिये ॥ १७२॥

jñānaṃ svānubhavaḥ śāntirvairāgyaṃ vaktṛtā dhṛtiḥ | ṣaḍguṇaiśvaryayukto hi bhagavān śrīguruḥ priye || 172||

Knowledge, direct self-experience, peace, dispassion, eloquence, and steadfastness — endowed with these six qualities of lordly majesty, the venerable Guru is indeed the Blessed Lord, O beloved.

गुरुः शिवो गुरुर्देवो गुरुर्बन्धुः शरीरिणाम् । गुरुरात्मा गुरुर्जीवो गुरोरन्यन्न विद्यते ॥ १७३॥

guruḥ śivo gururdevo gururbandhuḥ śarīriṇām | gururātmā gururjīvo guroranyanna vidyate || 173||

The Guru is Shiva, the Guru is God, the Guru is the kinsman of all embodied beings; the Guru is the Self, the Guru is the individual soul — other than the Guru, nothing exists.

एकाकी निस्पृहः शान्तश्चिन्तासूयादिवर्जितः । बाल्यभावेन यो भाति ब्रह्मज्ञानी स उच्यते ॥ १७४॥

ekākī nispṛhaḥ śāntaścintāsūyādivarjitaḥ | bālyabhāvena yo bhāti brahmajñānī sa ucyate || 174||

Solitary, desireless, peaceful, free from anxiety, envy, and the like — one who shines with a childlike disposition is called a knower of Brahman.

न सुखं वेदशास्त्रेषु न सुखं मन्त्रयन्त्रके । गुरोः प्रसादादन्यत्र सुखं नास्ति महीतले ॥ १७५॥

na sukhaṃ vedaśāstreṣu na sukhaṃ mantrayantrake | guroḥ prasādādanyatra sukhaṃ nāsti mahītale || 175||

There is no happiness in the Vedas and the shastras, no happiness in mantra or yantra; other than from the Guru's grace, there is no happiness anywhere on this earth.

चार्वाकवैष्णवमते सुखं प्रभाकरे न हि । गुरोः पादान्तिके यद्वत्सुखं वेदान्तसम्मतम् ॥ १७६॥

cārvākavaiṣṇavamate sukhaṃ prabhākare na hi | guroḥ pādāntike yadvatsukhaṃ vedāntasammatam || 176||

Not in the Charvaka doctrine, not in the Vaishnava doctrine, nor indeed in the school of Prabhakara is there such happiness; the happiness found near the Guru's feet is what Vedanta itself affirms.

न तत्सुखं सुरेन्द्रस्य न सुखं चक्रवर्तिनाम् । यत्सुखं वीतरागस्य मुनेरेकान्तवासिनः ॥ १७७॥

na tatsukhaṃ surendrasya na sukhaṃ cakravartinām | yatsukhaṃ vītarāgasya munerekāntavāsinaḥ || 177||

That is not the happiness of Indra, lord of the gods, nor the happiness of universal emperors — the happiness that belongs to a sage free from attachment, dwelling in solitude, [is of a wholly different order].

नित्यं ब्रह्मरसं पीत्वा तृप्तो यः परमात्मनि । इन्द्रं च मन्यते तुच्छं नृपाणां तत्र का कथा ॥ १७८॥

nityaṃ brahmarasaṃ pītvā tṛpto yaḥ paramātmani | indraṃ ca manyate tucchaṃ nṛpāṇāṃ tatra kā kathā || 178||

One who, having constantly drunk the essence of Brahman, is satisfied in the Supreme Self, considers even Indra trivial — what then is there to say of mere kings?

यतः परमकैवल्यं गुरुमार्गेण वै भवेत् । गुरुभक्तिरतैः कार्या सर्वदा मोक्षकाङ्क्षिभिः ॥ १७९॥

yataḥ paramakaivalyaṃ gurumārgeṇa vai bhavet | gurubhaktirataiḥ kāryā sarvadā mokṣakāṅkṣibhiḥ || 179||

Since supreme, absolute liberation comes about verily through the path of the Guru, devotion to the Guru should always be cultivated, wholeheartedly, by those who desire liberation.

एक एवाद्वितीयोऽहं गुरुवाक्येन निश्चितः । एवमभ्यस्यता नित्यं न सेव्यं वै वनान्तरम् ॥ १८०॥

eka evādvitīyo'haṃ guruvākyena niścitaḥ | evamabhyasyatā nityaṃ na sevyaṃ vai vanāntaram || 180||

'I am one alone, without a second' — made certain through the Guru's word; for one who constantly repeats and practices this way, there is truly no need to resort to the forest.

अभ्यासान्निमिषेणैवं समाधिमधिगच्छति । आजन्मजनितं पापं तत्क्षणादेव नश्यति ॥ १८१॥

abhyāsānnimiṣeṇaivaṃ samādhimadhigacchati | ājanmajanitaṃ pāpaṃ tatkṣaṇādeva naśyati || 181||

Through practice, one attains samadhi in the mere blink of an eye; sin accumulated since birth is destroyed at that very instant.

किमावाहनमव्यक्तै व्यापकं किं विसर्जनम् । अमूर्तो च कथं पूजा कथं ध्यानं निरामये ॥ १८२॥

kimāvāhanamavyaktai vyāpakaṃ kiṃ visarjanam | amūrto ca kathaṃ pūjā kathaṃ dhyānaṃ nirāmaye || 182||

What is invocation for the one who is unmanifest and all-pervading? What is dismissal? And how is worship possible for the formless one? How is meditation possible for the one who is stainless?

गुरुर्विष्णुः सत्त्वमयो राजसश्चतुराननः । तामसो रुद्ररूपेण सृजत्यवति हन्ति च ॥ १८३॥

gururviṣṇuḥ sattvamayo rājasaścaturānanaḥ | tāmaso rudrarūpeṇa sṛjatyavati hanti ca || 183||

The Guru, when composed of sattva, is Vishnu; in rajas, he is the four-faced Brahma; in tamas, in the form of Rudra, he creates, protects, and destroys.

स्वयं ब्रह्ममयो भूत्वा तत्परं नावलोकयेत् । परात्परतरं नान्यत् सर्वगं च निरामयम् ॥ १८४॥

svayaṃ brahmamayo bhūtvā tatparaṃ nāvalokayet | parātparataraṃ nānyat sarvagaṃ ca nirāmayam || 184||

Having oneself become Brahman-natured, one need not look toward anything beyond that; there is nothing else higher than the highest, which is all-pervading and free of all blemish.

तस्यावलोकनं प्राप्य सर्वसङ्गविवर्जितः । एकाकी निःस्पृहः शान्तः स्थातव्यं तत्प्रसादतः ॥ १८५॥

tasyāvalokanaṃ prāpya sarvasaṅgavivarjitaḥ | ekākī niḥspṛhaḥ śāntaḥ sthātavyaṃ tatprasādataḥ || 185||

Having attained sight of that [supreme reality], free from all attachment, solitary, desireless, and peaceful, one should abide by that [Guru's] grace.

लब्धं वाऽथ न लब्धं वा स्वल्पं वा बहुलं तथा । निष्कामेनैव भोक्तव्यं सदा सन्तुष्टमानसः ॥ १८६॥

labdhaṃ vā'tha na labdhaṃ vā svalpaṃ vā bahulaṃ tathā | niṣkāmenaiva bhoktavyaṃ sadā santuṣṭamānasaḥ || 186||

Whether obtained or not obtained, whether little or much, one should partake of it without desire, ever content in mind.

सर्वज्ञपदमित्याहुर्देही सर्वमयो भुवि । सदाऽनन्दः सदा शान्तो रमते यत्रकुत्रचित् ॥ १८७॥

sarvajñapadamityāhurdehī sarvamayo bhuvi | sadā'nandaḥ sadā śānto ramate yatrakutracit || 187||

This they call the state of omniscience: the embodied one who has become all-comprising here on earth, ever blissful and ever peaceful, delighting wherever they are.

यत्रैव तिष्ठते सोऽपि स देशः पुण्यभाजनः । मुक्तस्य लक्षणं देवि तवाग्रे कथितं मया ॥ १८८॥

yatraiva tiṣṭhate so'pi sa deśaḥ puṇyabhājanaḥ | muktasya lakṣaṇaṃ devi tavāgre kathitaṃ mayā || 188||

Wherever such a one dwells, that very place becomes a receptacle of merit. The characteristic mark of the liberated one, O goddess, has thus been told to you by me.

उपदेशस्त्वयं देवि गुरुमार्गेण मुक्तिदः । गुरुभक्तिस्तथात्यान्ता कर्तव्या वै मनीषिभिः ॥ १८९॥

upadeśastvayaṃ devi gurumārgeṇa muktidaḥ | gurubhaktistathātyāntā kartavyā vai manīṣibhiḥ || 189||

This teaching, O goddess, is liberation-giving through the path of the Guru; guru-bhakti, in this manner, carried to its fullest extent, should indeed be practiced by the wise.

नित्ययुक्ताश्रयः सर्वो वेदकृत्सर्ववेदकृत् । स्वपरज्ञानदाता च तं वन्दे गुरुमीश्वरम् ॥ १९०॥

nityayuktāśrayaḥ sarvo vedakṛtsarvavedakṛt | svaparajñānadātā ca taṃ vande gurumīśvaram || 190||

I salute that Guru, the Lord — the ever-united refuge of all, the composer of the Veda, the composer of all the Vedas, and the giver of the knowledge of both self and other.

यद्यप्यधीता निगमाः षडङ्गा आगमाः प्रिये । अध्यात्मादीनि शास्त्राणि ज्ञानं नास्ति गुरुं विना ॥ १९१॥

yadyapyadhītā nigamāḥ ṣaḍaṅgā āgamāḥ priye | adhyātmādīni śāstrāṇi jñānaṃ nāsti guruṃ vinā || 191||

Even if one has studied the Vedas with their six auxiliary disciplines, and the Agamas, O beloved, and the treatises on spiritual philosophy and the rest — there is no [true] knowledge without a Guru.

शिवपूजारतो वापि विष्णुपूजारतोऽथवा । गुरुतत्त्वविहीनश्चेत्तत्सर्वं व्यर्थमेव हि ॥ १९२॥

śivapūjārato vāpi viṣṇupūjārato'thavā | gurutattvavihīnaścettatsarvaṃ vyarthameva hi || 192||

Whether one is devoted to the worship of Shiva or devoted to the worship of Vishnu — if devoid of the guru-principle, all of that is indeed utterly in vain.

शिवस्वरूपमज्ञात्वा शिवपूजा कृता यदि । सा पूजा नाममात्रं स्याच्चित्रदीप इव प्रिये ॥ १९३॥

śivasvarūpamajñātvā śivapūjā kṛtā yadi | sā pūjā nāmamātraṃ syāccitradīpa iva priye || 193||

If worship of Shiva is performed without knowing Shiva's true nature, that worship becomes worship in name only — like a painted lamp, O beloved.

सर्वं स्यात्सफलं कर्म गुरुदीक्षाप्रभावतः । गुरुलाभात्सर्वलाभो गुरुहीनस्तु बालिशः ॥ १९४॥

sarvaṃ syātsaphalaṃ karma gurudīkṣāprabhāvataḥ | gurulābhātsarvalābho guruhīnastu bāliśaḥ || 194||

All action becomes fruitful through the power of guru-initiation; from gaining the Guru comes all gain, but one without a Guru is merely a foolish child.

गुरुहीनः पशुः कीटः पतङ्गो वक्तुमर्हति । शिवरूपं स्वरूपं च न जानाति यतस्स्वयम् ॥ १९५॥

guruhīnaḥ paśuḥ kīṭaḥ pataṅgo vaktumarhati | śivarūpaṃ svarūpaṃ ca na jānāti yatassvayam || 195||

One without a Guru is like an animal, an insect, a moth — how could such a one rightly be called more, since they do not themselves know the form of Shiva, nor their own true nature?

तस्मात्सर्वप्रयत्नेन सर्वसङ्गविवर्जितः । विहाय शास्त्रजालानि गुरुमेव समाश्रयेत् ॥ १९६॥

tasmātsarvaprayatnena sarvasaṅgavivarjitaḥ | vihāya śāstrajālāni gurumeva samāśrayet || 196||

Therefore, with every effort, free from all attachment, having set aside the very web of scriptures, one should take refuge in the Guru alone.

निरस्तसर्वसन्देहो एकीकृत्य सुदर्शनम् । रहस्यं यो दर्शयति भजामि गुरुमीश्वरम् ॥ १९७॥

nirastasarvasandeho ekīkṛtya sudarśanam | rahasyaṃ yo darśayati bhajāmi gurumīśvaram || 197||

I worship that Guru, the Lord, whose every doubt has been dispelled, who has unified right vision, and who reveals the [ultimate] secret.

ज्ञानहीनो गुरुस्त्याज्यो मिथ्यावादि विडम्बकः । स्वविश्रान्तिं न जानाति परशान्तिं करोति किम् ॥ १९८॥

jñānahīno gurustyājyo mithyāvādi viḍambakaḥ | svaviśrāntiṃ na jānāti paraśāntiṃ karoti kim || 198||

A Guru devoid of knowledge is to be abandoned — a false-speaker, a pretender. He does not know his own repose, so how could he grant peace to another?

शिलायाः किं परं ज्ञानं शिलासङ्घप्रतारणे । स्वयं तर्तुं न जानाति परं निस्तारयेत् कथम् ॥ १९९॥

śilāyāḥ kiṃ paraṃ jñānaṃ śilāsaṅghapratāraṇe | svayaṃ tartuṃ na jānāti paraṃ nistārayet katham || 199||

What greater knowledge does a stone possess in ferrying across a raft of stones? Not knowing how to swim itself, how could it help another cross over?

न वन्दनीयास्ते कष्टं दर्शनाद्भ्रान्तिकारकाः । वर्जयेतान् गुरुन् दूरे धीरानेव समाश्रयेत् ॥ २००॥

na vandanīyāste kaṣṭaṃ darśanādbhrāntikārakāḥ | varjayetān gurun dūre dhīrāneva samāśrayet || 200||

They are not to be venerated — alas, they cause delusion merely by being seen. One should avoid such gurus from a distance, and take refuge only in the wise and steadfast.

पाषण्डिनः पापरताः नास्तिका भेदबुद्धयः । स्त्रीलम्पटा दुराचाराः कृतघ्ना बकवृत्तयः ॥ २०१॥

pāṣaṇḍinaḥ pāparatāḥ nāstikā bhedabuddhayaḥ | strīlampaṭā durācārāḥ kṛtaghnā bakavṛttayaḥ || 201||

Hypocrites, those devoted to sin, deniers [of sacred authority], those of divisive mind, those lustful toward women, of bad conduct, ungrateful, and of the crane's deceptive habit —

कर्मभ्रष्टाः क्षमानष्टा निन्द्यतर्केश्च वादिनः । कामिनः क्रोधिनश्चैव हिंस्राश्चण्डाः शठास्तथा ॥ २०२॥

karmabhraṣṭāḥ kṣamānaṣṭā nindyatarkeśca vādinaḥ | kāminaḥ krodhinaścaiva hiṃsrāścaṇḍāḥ śaṭhāstathā || 202||

Those fallen from their duty, devoid of forgiveness, and disputants given to contemptible logic-chopping; the lustful, the wrathful, the violent, the fierce, and likewise the deceitful —

ज्ञानलुप्ता न कर्तव्या महापापास्तथा प्रिये । एभ्यो भिन्नो गुरुः सेव्यः एकभक्त्या विचार्य च ॥ २०३॥

jñānaluptā na kartavyā mahāpāpāstathā priye | ebhyo bhinno guruḥ sevyaḥ ekabhaktyā vicārya ca || 203||

Those bereft of knowledge should not be taken as Guru, nor the greatly sinful, O beloved. A Guru different from these should be served, with single-minded devotion, and only after due deliberation.

शिष्यादन्यत्र देवेशि न वदेद्यस्य कस्यचित् । नराणां च फलप्राप्तौ भक्तिरेव हि कारणम् ॥ २०४॥

śiṣyādanyatra deveśi na vadedyasya kasyacit | narāṇāṃ ca phalaprāptau bhaktireva hi kāraṇam || 204||

Other than to a disciple, O queen of gods, one should not speak this to anyone at all; and in the attainment of its fruit by human beings, devotion alone is indeed the cause.

गूढो दृढश्च प्रीतश्च मौनेन सुसमाहितः । सकृत्कामगतौ वापि पञ्चधा गुरुरीरितः ॥ २०५॥

gūḍho dṛḍhaśca prītaśca maunena susamāhitaḥ | sakṛtkāmagatau vāpi pañcadhā gururīritaḥ || 205||

Discreet, firm, and affectionate; well-composed through silence; and moving, on occasion, as inner impulse prompts — the Guru is thus described as fivefold.

सर्वं गुरुमुखाल्लब्धं सफलं पापनाशनम् । यद्यदात्महितं वस्तु तत्तद्द्रव्यं न वञ्चयेत् ॥ २०६॥

sarvaṃ gurumukhāllabdhaṃ saphalaṃ pāpanāśanam | yadyadātmahitaṃ vastu tattaddravyaṃ na vañcayet || 206||

All that is obtained from the Guru's own mouth is fruitful and destroys sin. Whatever object is beneficial to oneself, that very substance one should not withhold [from the Guru].

गुरुदेवार्पणं वस्तु तेन तुष्टोऽस्मि सुव्रते । श्रीगुरोः पादुकां मुद्रां मूलमन्त्रं च गोपयेत् ॥ २०७॥

gurudevārpaṇaṃ vastu tena tuṣṭo'smi suvrate | śrīguroḥ pādukāṃ mudrāṃ mūlamantraṃ ca gopayet || 207||

An object offered to the Guru-deity — by that I am pleased, O one of good vows. One should keep secret the venerable Guru's sandals, the [sacred] gesture, and the root-mantra.

नतास्मि ते नाथ पदारविन्दं बुद्धीन्द्रियाप्राणमनोवचोभिः । यच्चिन्त्यते भावित आत्मयुक्तौ मुमुक्षिभिः कर्ममयोपशान्तये ॥ २०८॥

natāsmi te nātha padāravindaṃ buddhīndriyāprāṇamanovacobhiḥ | yaccintyate bhāvita ātmayuktau mumukṣibhiḥ karmamayopaśāntaye || 208||

I bow, O Lord, to your lotus feet with intellect, senses, breath, mind, and speech — that which is contemplated by those absorbed in the Self, seekers of liberation, for the pacification of the bondage wrought by action.

अनेन यद्भवेत्कार्यं तद्वदामि तव प्रिये । लोकोपकारकं देवि लौकिकं तु विवर्जयेत् ॥ २०९॥

anena yadbhavetkāryaṃ tadvadāmi tava priye | lokopakārakaṃ devi laukikaṃ tu vivarjayet || 209||

Whatever action would come about through this [knowledge], that I now tell you, O beloved: action beneficial to the world, O goddess, [should be done], but merely worldly [self-serving] action should be avoided.

लौकिकाद्धर्मतो याति ज्ञानहीनो भवार्णवे । ज्ञानभावे च यत्सर्वं कर्म निष्कर्म शाम्यति ॥ २१०॥

laukikāddharmato yāti jñānahīno bhavārṇave | jñānabhāve ca yatsarvaṃ karma niṣkarma śāmyati || 210||

One devoid of knowledge, [proceeding merely] from conventional worldly dharma, goes [further] into the ocean of worldly existence; but when knowledge dawns, all action becomes non-action and is stilled.

इमां तु भक्तिभावेन पठेद्वै श्रुणुयादपि । लिखित्वा यत्प्रदानेन तत्सर्वं फलमश्नुते ॥ २११॥

imāṃ tu bhaktibhāvena paṭhedvai śruṇuyādapi | likhitvā yatpradānena tatsarvaṃ phalamaśnute || 211||

This [text] one should recite with a devotional disposition, or even merely hear; and by writing it out and giving [a copy to others], one obtains the entirety of that fruit.

गुरुगीतामिमां देवि हृदि नित्यं विभावय । महाव्याधिगतैर्दुःखैः सर्वदा प्रजपेन्मुदा ॥ २१२॥

gurugītāmimāṃ devi hṛdi nityaṃ vibhāvaya | mahāvyādhigatairduḥkhaiḥ sarvadā prajapenmudā || 212||

This Guru Gita, O goddess, should be constantly contemplated in the heart; amid sufferings arising from great disease, one should always recite it with joy.

गुरुगीताक्षरैकैकं मन्त्रराजमिदं प्रिये । अन्ये च विविधा मन्त्राः कलां नार्हन्ति षोडशीम् ॥ २१३॥

gurugītākṣaraikaikaṃ mantrarājamidaṃ priye | anye ca vividhā mantrāḥ kalāṃ nārhanti ṣoḍaśīm || 213||

Each single syllable of the Guru Gita is a king among mantras, O beloved; other various mantras are not worth even a sixteenth part of it.

अनन्त फलमाप्नोति गुरुगीता जपेन तु । सर्वपापहरा देवि सर्वदारिद्र्यनाशिनी ॥ २१४॥

ananta phalamāpnoti gurugītā japena tu | sarvapāpaharā devi sarvadāridryanāśinī || 214||

One obtains boundless fruit through the recitation of the Guru Gita; it removes all sin, O goddess, and is the destroyer of all poverty.

अकालमृत्युहर्त्री च सर्वसङ्कटनाशिनी । यक्षराक्षसभूतादिचोरव्याघ्रविघातिनी ॥ २१५॥

akālamṛtyuhartrī ca sarvasaṅkaṭanāśinī | yakṣarākṣasabhūtādicoravyāghravighātinī || 215||

And it removes untimely death, and is the destroyer of all calamities; it is the destroyer of yakshas, rakshasas, spirits, and the like, and repels thieves and tigers.

सर्वोपद्रवकुष्ठादिदुष्टदोषनिवारिणी । यत्फलं गुरुसान्निध्यात्तत्फलं पठनाद्भवेत् ॥ २१६॥

sarvopadravakuṣṭhādiduṣṭadoṣanivāriṇī | yatphalaṃ gurusānnidhyāttatphalaṃ paṭhanādbhavet || 216||

It averts all afflictions, leprosy, and other malignant faults. Whatever fruit comes from proximity to the Guru, that same fruit comes about through recitation [of this text].

महाव्याधिहरा सर्वविभूतेः सिद्धिदा भवेत् । अथवा मोहने वश्ये स्वयमेव जपेत्सदा ॥ २१७॥

mahāvyādhiharā sarvavibhūteḥ siddhidā bhavet | athavā mohane vaśye svayameva japetsadā || 217||

It removes great disease and becomes the giver of accomplishment in every form; or, for the purposes of enchantment and subjugation, one should always recite it oneself.

कुशदूर्वासने देवि ह्यासने शुभ्रकम्बले । उपविश्य ततो देवि जपेदेकाग्रमानसः ॥ २१८॥

kuśadūrvāsane devi hyāsane śubhrakambale | upaviśya tato devi japedekāgramānasaḥ || 218||

On a seat of kusha grass or durva grass, O goddess, or indeed on a seat of a white blanket — having sat down there, O goddess, one should recite with a one-pointed mind.

शुक्लं सर्वत्र वै प्रोक्तं वश्ये रक्तासनं प्रिये । पद्मासने जपेन्नित्यं शान्तिवश्यकरं परम् ॥ २१९॥

śuklaṃ sarvatra vai proktaṃ vaśye raktāsanaṃ priye | padmāsane japennityaṃ śāntivaśyakaraṃ param || 219||

White is declared for every general purpose; for subjugation, a red seat, O beloved. Seated in the lotus posture, one should recite constantly — this being supremely productive of peace and of subjugation.

वस्त्रासने च दारिद्र्यं पाषाणे रोगसम्भवः । मेदिन्यां दुःखमाप्नोति काष्ठे भवति निष्फलम् ॥ २२०॥

vastrāsane ca dāridryaṃ pāṣāṇe rogasambhavaḥ | medinyāṃ duḥkhamāpnoti kāṣṭhe bhavati niṣphalam || 220||

On a cloth seat, poverty results; on stone, disease arises; on bare earth, one obtains sorrow; on wood, it becomes fruitless.

कृष्णाजिने ज्ञानसिद्धिर्मोक्षश्रीव्याघ्रचर्मणि । कुशासने ज्ञानसिद्धिः सर्वसिद्धिस्तु कम्बले ॥ २२१॥

kṛṣṇājine jñānasiddhirmokṣaśrīvyāghracarmaṇi | kuśāsane jñānasiddhiḥ sarvasiddhistu kambale || 221||

On a black antelope skin, the accomplishment of knowledge; on a tiger skin, the glory of liberation; on a kusha-grass seat, the accomplishment of knowledge; but on a blanket, all accomplishments.

आग्नेय्यां कर्षणं चैव वायव्यां शत्रुनाशनम् । नैरृत्यां दर्शनं चैव ईशान्यां ज्ञानमेव च ॥ २२२॥

āgneyyāṃ karṣaṇaṃ caiva vāyavyāṃ śatrunāśanam | nairṛtyāṃ darśanaṃ caiva īśānyāṃ jñānameva ca || 222||

Facing the southeast, attraction [is accomplished]; facing the northwest, the destruction of enemies; facing the southwest, [spiritual] vision; and facing the northeast, knowledge itself.

उदङ्मुखः शान्तिजप्ये वश्ये पूर्वमुखस्तथा । याम्ये तु मारणं प्रोक्तं पश्चिमे च धनागमः ॥ २२३॥

udaṅmukhaḥ śāntijapye vaśye pūrvamukhastathā | yāmye tu māraṇaṃ proktaṃ paścime ca dhanāgamaḥ || 223||

Facing north, for peace-conferring recitation; likewise facing east, for subjugation; facing south, however, is declared for destruction; and facing west, for the gain of wealth.

मोहनं सर्वभूतानां बन्धमोक्षकरं परम् । देवराज्ञां प्रियकरं राजानं वशमानयेत् ॥ २२४॥

mohanaṃ sarvabhūtānāṃ bandhamokṣakaraṃ param | devarājñāṃ priyakaraṃ rājānaṃ vaśamānayet || 224||

[This recitation grants] the enchantment of all beings, and is the supreme cause of both bondage and liberation; it is pleasing to the kings of the gods, and brings [even] a king under one's control.

मुखस्तम्भकरं चैव गुणानां च विवर्धनम् । दुष्कर्मनाशनं चैव तथा सत्कर्मसिद्धिदम् ॥ २२५॥

mukhastambhakaraṃ caiva guṇānāṃ ca vivardhanam | duṣkarmanāśanaṃ caiva tathā satkarmasiddhidam || 225||

It also causes the stilling of [an adversary's] speech, and the increase of [one's own] virtues; it destroys bad karma, and likewise brings good actions to fulfillment.

असिद्धं साधयेत्कार्यं नवग्रहभयापहम् । दुःस्वप्ननाशनं चैव सुस्वप्नफलदायकम् ॥ २२६॥

asiddhaṃ sādhayetkāryaṃ navagrahabhayāpaham | duḥsvapnanāśanaṃ caiva susvapnaphaladāyakam || 226||

It brings to completion a task left unaccomplished, removes the fear born of the nine planets, destroys bad dreams, and grants the fruit of auspicious ones.

मोहशान्तिकरं चैव बन्धमोक्षकरं परम् । स्वरूपज्ञाननिलयं गीताशास्त्रमिदं शिवे ॥ २२७॥

mohaśāntikaraṃ caiva bandhamokṣakaraṃ param | svarūpajñānanilayaṃ gītāśāstramidaṃ śive || 227||

It pacifies delusion, and it is the supreme cause of both bondage and liberation; this scripture-song, O Shive, is the very abode of knowledge of one's own true nature.

यं यं चिन्तयते कामं तं तं प्राप्नोति निश्चयम् । नित्यं सौभाग्यदं पुण्यं तापत्रयकुलापहम् ॥ २२८॥

yaṃ yaṃ cintayate kāmaṃ taṃ taṃ prāpnoti niścayam | nityaṃ saubhāgyadaṃ puṇyaṃ tāpatrayakulāpaham || 228||

Whatever desire one contemplates, that one surely attains; this text is eternally auspicious, bestows good fortune, and removes the entire mass of the three afflictions.

सर्वशान्तिकरं नित्यं तथा वन्ध्या सुपुत्रदम् । अवैधव्यकरं स्त्रीणां सौभाग्यस्य विवर्धनम् ॥ २२९॥

sarvaśāntikaraṃ nityaṃ tathā vandhyā suputradam | avaidhavyakaraṃ strīṇāṃ saubhāgyasya vivardhanam || 229||

It is the eternal bringer of all peace, and likewise it grants a good son to a woman unable to bear children; it removes widowhood for women and increases good fortune.

आयुरारोग्यमैश्वर्यं पुत्रपौत्रप्रवर्धनम् । निष्कामजापी विधवा पठेन्मोक्षमवाप्नुयात् ॥ २३०॥

āyurārogyamaiśvaryaṃ putrapautrapravardhanam | niṣkāmajāpī vidhavā paṭhenmokṣamavāpnuyāt || 230||

It grants longevity, health, prosperity, and the increase of sons and grandsons; a widow who recites it without desire for its fruits, reciting it thus, attains liberation.

अवैधव्यं सकामा तु लभते चान्यजन्मनि । सर्वदुःखमयं विघ्नं नाशयेत्तापहारकम् ॥ २३१॥

avaidhavyaṃ sakāmā tu labhate cānyajanmani | sarvaduḥkhamayaṃ vighnaṃ nāśayettāpahārakam || 231||

But one who recites with desire attached obtains freedom from widowhood in a future birth; it destroys every obstacle laden with suffering, being the remover of affliction.

सर्वपापप्रशमनं धर्मकामार्थमोक्षदम् । यं यं चिन्तयते कामं तं तं प्राप्नोति निश्चितम् ॥ २३२॥

sarvapāpapraśamanaṃ dharmakāmārthamokṣadam | yaṃ yaṃ cintayate kāmaṃ taṃ taṃ prāpnoti niścitam || 232||

It pacifies all sin and bestows dharma, desire, wealth, and liberation, the four aims of life; whatever desire one contemplates, that one certainly obtains.

काम्यानां कामधेनुर्वै कल्पिते कल्पपादपः । चिन्तामणिश्चिन्तितस्य सर्वमङ्गलकारकम् ॥ २३३॥

kāmyānāṃ kāmadhenurvai kalpite kalpapādapaḥ | cintāmaṇiścintitasya sarvamaṅgalakārakam || 233||

For those with desires it is indeed the wish-fulfilling cow; for one resolved upon it, the wish-fulfilling tree; for one who contemplates it, the wish-fulfilling gem; it is the cause of all auspiciousness.

लिखित्वा पूजयेद्यस्तु मोक्षश्रियमवाप्नुयात् । गुरूभक्तिर्विशेषेण जायते हृदि सर्वदा ॥ २३४॥

likhitvā pūjayedyastu mokṣaśriyamavāpnuyāt | gurūbhaktirviśeṣeṇa jāyate hṛdi sarvadā || 234||

One who writes this text down and worships it obtains the very glory of liberation; devotion to the guru especially arises always in the heart of such a one.

जपन्ति शाक्ताः सौराश्च गाणपत्याश्च वैष्णवाः । शैवाः पाशुपताः सर्वे सत्यं सत्यं न संशयः ॥ २३५॥

japanti śāktāḥ saurāśca gāṇapatyāśca vaiṣṇavāḥ | śaivāḥ pāśupatāḥ sarve satyaṃ satyaṃ na saṃśayaḥ || 235||

The Shaktas, the Sauras, the Ganapatyas, and the Vaishnavas recite it, as do the Shaivas and Pashupatas, all of them; this is the truth, the truth, there is no doubt.

अथ काम्यजपस्थानं कथयामि वरानने । सागरान्ते सरित् तीरे तीर्थे हरिहरालये ॥ २३६॥

atha kāmyajapasthānaṃ kathayāmi varānane | sāgarānte sarit tīre tīrthe hariharālaye || 236||

Now I shall tell you the places for desire-motivated recitation, O fair-faced one: at the ocean's edge, on a river bank, at a sacred crossing, or in a temple of Vishnu or Shiva.

शक्तिदेवालये गोष्ठे सर्वदेवालये शुभे । वटस्य धात्र्या मूले वा मठे वृन्दावने तथा ॥ २३७॥

śaktidevālaye goṣṭhe sarvadevālaye śubhe | vaṭasya dhātryā mūle vā maṭhe vṛndāvane tathā || 237||

In a Shakti temple, in a cowshed, in any auspicious temple, at the foot of a banyan tree or an amla tree, in a monastery, or likewise in a tulsi courtyard.

पवित्रे निर्मले देशे नित्यानुष्ठानतोऽपि वा । निर्वेदनेन मौनेन जपमेतत् समारभेत् ॥ २३८॥

pavitre nirmale deśe nityānuṣṭhānato'pi vā | nirvedanena maunena japametat samārabhet || 238||

In a pure and clean place, or even as part of one's daily observance, one should begin this recitation with dispassion and in silence.

जाप्येन जयमाप्नोति जपसिद्धिं फलं तथा । हीनकर्म त्यजेत्सर्वं गर्हितस्थानमेव च ॥ २३९॥

jāpyena jayamāpnoti japasiddhiṃ phalaṃ tathā | hīnakarma tyajetsarvaṃ garhitasthānameva ca || 239||

Through recitation one obtains victory, and likewise the fruit of accomplished recitation; one should abandon all base conduct, and likewise any reprehensible place.

श्मशाने बिल्वमूले वा वटमूलान्तिके तथा । सिद्ध्यन्ति कानके मूले चूतवृक्षस्य सन्निधौ ॥ २४०॥

śmaśāne bilvamūle vā vaṭamūlāntike tathā | siddhyanti kānake mūle cūtavṛkṣasya sannidhau || 240||

In a cremation ground, at the foot of a bilva tree, and likewise near the foot of a banyan tree; recitations also succeed at the foot of a kanaka tree, and in the vicinity of a mango tree.

पीतासनं मोहने तु ह्यसितं चाभिचारिके । ज्ञेयं शुक्लं च शान्त्यर्थं वश्ये रक्तं प्रकीर्तितम् ॥ २४१॥

pītāsanaṃ mohane tu hyasitaṃ cābhicārike | jñeyaṃ śuklaṃ ca śāntyarthaṃ vaśye raktaṃ prakīrtitam || 241||

A yellow seat is prescribed for rites of enchantment, and indeed a black one for rites of harm; white should be known for the purpose of pacification, and red is declared for rites of subjugation.

जपं हीनासनं कुर्वन् हीनकर्मफलप्रदम् । गुरुगीतां प्रयाणे वा सङ्ग्रामे रिपुसङ्कटे ॥ २४२॥

japaṃ hīnāsanaṃ kurvan hīnakarmaphalapradam | gurugītāṃ prayāṇe vā saṅgrāme ripusaṅkaṭe || 242||

Performing japa on an improper seat yields an inferior fruit; one should recite the Guru Gita while setting out on a journey, in battle, or in danger from an enemy.

जपन् जयमवाप्नोति मरणे मुक्तिदायिका । सर्वकर्माणि सिद्ध्यन्ति गुरुपुत्रे न संशयः ॥ २४३॥

japan jayamavāpnoti maraṇe muktidāyikā | sarvakarmāṇi siddhyanti guruputre na saṃśayaḥ || 243||

Reciting it one obtains victory; at the time of death, it bestows liberation. All undertakings succeed for the true disciple of the guru, there is no doubt.

गुरुमन्त्रो मुखे यस्य तस्य सिद्ध्यन्ति नान्यथा । दीक्षया सर्वकर्माणि सिद्ध्यन्ति गुरुपुत्रके ॥ २४४॥

gurumantro mukhe yasya tasya siddhyanti nānyathā | dīkṣayā sarvakarmāṇi siddhyanti guruputrake || 244||

For one in whose mouth the guru's mantra truly dwells, things succeed, and not otherwise; through initiation, all undertakings succeed for the guru's genuine disciple.

भवमूलविनाशाय चाष्टपाशनिवृत्तये । गुरुगीताम्भसि स्नानं तत्त्वज्ञः कुरुते सदा ॥ २४५॥

bhavamūlavināśāya cāṣṭapāśanivṛttaye | gurugītāmbhasi snānaṃ tattvajñaḥ kurute sadā || 245||

For the destruction of the root of worldly existence and for freedom from the eight fetters, the knower of truth always bathes in the waters of the Guru Gita.

स एवं सद्गुरुः साक्षात् सदसद्ब्रह्मवित्तमः । तस्य स्थानानि सर्वाणि पवित्राणि न संशयः ॥ २४६॥

sa evaṃ sadguruḥ sākṣāt sadasadbrahmavittamaḥ | tasya sthānāni sarvāṇi pavitrāṇi na saṃśayaḥ || 246||

Such a one is verily the true guru himself, the very best knower of Brahman as both being and non-being; all places associated with him are pure, there is no doubt.

सर्वशुद्धः पवित्रोऽसौ स्वभावाद्यत्र तिष्ठति । तत्र देवगणाः सर्वे क्षेत्रपीठे चरन्ति च ॥ २४७॥

sarvaśuddhaḥ pavitro'sau svabhāvādyatra tiṣṭhati | tatra devagaṇāḥ sarve kṣetrapīṭhe caranti ca || 247||

Wholly pure and holy by his own very nature, wherever he dwells, there all the hosts of gods move about, at that sacred site.

आसनस्थाः शयाना वा गच्छन्ततिष्ठन्तोऽपि वा । अश्वारूढा गजारूढाः सुषुप्ता जाग्रतोऽपि वा ॥ २४८॥

āsanasthāḥ śayānā vā gacchantatiṣṭhanto'pi vā | aśvārūḍhā gajārūḍhāḥ suṣuptā jāgrato'pi vā || 248||

Whether seated or lying down, whether walking or even standing, whether mounted on a horse or on an elephant, whether asleep or even awake [these true reciters carry the same purity — continued in the next verse].

शुचिभूता ज्ञानवन्तो गुरुगीता जपन्ति ये । तेषां दर्शनसंस्पर्षात् दिव्यज्ञानं प्रजायते ॥ २४९॥

śucibhūtā jñānavanto gurugītā japanti ye | teṣāṃ darśanasaṃsparṣāt divyajñānaṃ prajāyate || 249||

Those who, purified and possessed of knowledge, recite the Guru Gita — from the mere sight of or contact with them, in whatever bodily state, divine knowledge is born in others.

समुद्रे वै यथा तोयं क्षीरे क्षीरं जले जलम् । भिन्ने कुम्भे यथाकाशं तथाऽऽत्मा परमात्मनि ॥ २५०॥

samudre vai yathā toyaṃ kṣīre kṣīraṃ jale jalam | bhinne kumbhe yathākāśaṃ tathā''tmā paramātmani || 250||

Just as water merges into water in the ocean, milk into milk, water into water, and just as space merges into space when a jar is broken, so does the individual self merge into the Supreme Self.

तथैव ज्ञानवान् जीव परमात्मनि सर्वदा । ऐक्येन रमते ज्ञानी यत्र कुत्र दिवानिशम् ॥ २५१॥

tathaiva jñānavān jīva paramātmani sarvadā | aikyena ramate jñānī yatra kutra divāniśam || 251||

Just so, the knowing individual soul always rests in the Supreme Self; the knower delights through oneness, everywhere, day and night.

एवंविधो महायुक्तः सर्वत्र वर्तते सदा । तस्मात्सर्वप्रकारेण गुरुभक्तिं समाचरेत् ॥ २५२॥

evaṃvidho mahāyuktaḥ sarvatra vartate sadā | tasmātsarvaprakāreṇa gurubhaktiṃ samācaret || 252||

One who is thus greatly united with the Self exists everywhere, always; therefore, by all means, one should practice devotion to the guru.

गुरुसन्तोषणादेव मुक्तो भवति पार्वति । अणिमादिषु भोक्तृत्वं कृपया देवि जायते ॥ २५३॥

gurusantoṣaṇādeva mukto bhavati pārvati | aṇimādiṣu bhoktṛtvaṃ kṛpayā devi jāyate || 253||

By the guru's satisfaction alone, one becomes liberated, O Parvati; by his grace, O Devi, the capacity to enjoy the siddhis beginning with anima, the power of minuteness, arises.

साम्येन रमते ज्ञानी दिवा वा यदि वा निशि । एवं विधौ महामौनी त्रैलोक्यसमतां व्रजेत् ॥ २५४॥

sāmyena ramate jñānī divā vā yadi vā niśi | evaṃ vidhau mahāmaunī trailokyasamatāṃ vrajet || 254||

The knower delights in equanimity whether by day or by night; one who is thus established, deeply silent, attains equal-mindedness toward all three worlds.

अथ संसारिणः सर्वे गुरुगीताजपेन तु । सर्वान् कामांस्तु भुञ्जन्ति त्रिसत्यं मम भाषितम् ॥ २५५॥

atha saṃsāriṇaḥ sarve gurugītājapena tu | sarvān kāmāṃstu bhuñjanti trisatyaṃ mama bhāṣitam || 255||

Now, all worldly people, through the recitation of the Guru Gita, enjoy all their desires; this is threefold truth, spoken by me.

सत्यं सत्यं पुनः सत्यं धर्मसारं मयोदितम् । गुरुगीतासमं स्तोत्रं नास्ति तत्त्वं गुरोः परम् ॥ २५६॥

satyaṃ satyaṃ punaḥ satyaṃ dharmasāraṃ mayoditam | gurugītāsamaṃ stotraṃ nāsti tattvaṃ guroḥ param || 256||

Truth, truth, truth again — I have declared the very essence of dharma; there is no hymn equal to the Guru Gita, no principle higher than the guru.

गुरुर्देवो गुरुर्धर्मो गुरौ निष्ठा परं तपः । गुरोः परतरं नास्ति त्रिवारं कथयामि ते ॥ २५७॥

gururdevo gururdharmo gurau niṣṭhā paraṃ tapaḥ | guroḥ parataraṃ nāsti trivāraṃ kathayāmi te || 257||

The guru is god, the guru is dharma, and unwavering faithfulness to the guru is the highest austerity; there is nothing higher than the guru — this I tell you three times.

धन्या माता पिता धन्यो गोत्रं धन्यं कुलोद्भवः । धन्या च वसुधा देवि यत्र स्याद्गुरुभक्तता ॥ २५८॥

dhanyā mātā pitā dhanyo gotraṃ dhanyaṃ kulodbhavaḥ | dhanyā ca vasudhā devi yatra syādgurubhaktatā || 258||

Blessed is the mother, blessed the father, blessed the lineage, and blessed the family origin; and blessed, O Devi, is the very earth on which devotion to the guru exists.

आकल्पजन्म कोटीनां यज्ञव्रततपःक्रियाः । ताः सर्वाः सफला देवि गुरूसन्तोषमात्रतः ॥ २५९॥

ākalpajanma koṭīnāṃ yajñavratatapaḥkriyāḥ | tāḥ sarvāḥ saphalā devi gurūsantoṣamātrataḥ || 259||

The rites of sacrifice, vow, and austerity performed across crores of births extending until the end of the aeon — all of these become fruitful, O Devi, merely through the guru's satisfaction.

शरीरमिन्द्रियं प्राणश्चार्थः स्वजनबन्धुताम् । मातृकुलं पितृकुलं गुरुरेव न संशयः ॥ २६०॥

śarīramindriyaṃ prāṇaścārthaḥ svajanabandhutām | mātṛkulaṃ pitṛkulaṃ gurureva na saṃśayaḥ || 260||

The body, the senses, the life-breath, wealth, kinship with one's own people, the mother's lineage, and the father's lineage — the guru alone is all of these, there is no doubt.

मन्दभाग्या ह्यशक्ताश्च ये जना नानुमन्वते । गुरुसेवासु विमुखाः पच्यन्ते नरकेऽशुचौ ॥ २६१॥

mandabhāgyā hyaśaktāśca ye janā nānumanvate | gurusevāsu vimukhāḥ pacyante narake'śucau || 261||

Unfortunate and incapable people who do not accept this, being averse to service of the guru, are cooked in an impure hell.

विद्या धनं बलं चैव तेषां भाग्यं निरर्थकम् । येषां गुरूकृपा नास्ति अधो गच्छन्ति पार्वती ॥ २६२॥

vidyā dhanaṃ balaṃ caiva teṣāṃ bhāgyaṃ nirarthakam | yeṣāṃ gurūkṛpā nāsti adho gacchanti pārvatī || 262||

Knowledge, wealth, and strength — their fortune is meaningless for those who lack the guru's grace; they go downward, O Parvati.

ब्रह्मा विष्णुश्च रुद्रश्च देवताः पितृकिन्नराः । सिद्धचारणयक्षाश्च अन्ये च मुनयो जनाः ॥ २६३॥

brahmā viṣṇuśca rudraśca devatāḥ pitṛkinnarāḥ | siddhacāraṇayakṣāśca anye ca munayo janāḥ || 263||

Brahma, Vishnu, and Rudra, the gods, the ancestors, the kinnaras, the siddhas, the charanas, the yakshas, and other sages and people — all of them together [hold what the next verse declares].

गुरुभावः परं तीर्थमन्यतीर्थं निरर्थकम् । सर्वतीर्थमयं देवि श्रीगुरोश्चरणाम्बुजम् ॥ २६४॥

gurubhāvaḥ paraṃ tīrthamanyatīrthaṃ nirarthakam | sarvatīrthamayaṃ devi śrīguroścaraṇāmbujam || 264||

Devotion to the guru is the supreme sacred crossing; every other sacred crossing is meaningless by comparison. The lotus feet of the venerable guru, O Devi, are themselves constituted of all sacred crossings.

कन्याभोगरता मन्दाः स्वकान्तायाः पराङ्मुखाः । अतः परं मया देवि कथितन्न मम प्रिये ॥ २६५॥

kanyābhogaratā mandāḥ svakāntāyāḥ parāṅmukhāḥ | ataḥ paraṃ mayā devi kathitanna mama priye || 265||

Fools intent on the enjoyment of other women, turned away from their own wife — beyond naming them, O Devi, I will say nothing more about them, my dear.

इदं रहस्यमस्पष्टं वक्तव्यं च वरानने । सुगोप्यं च तवाग्रे तु ममात्मप्रीतये सति ॥ २६६॥

idaṃ rahasyamaspaṣṭaṃ vaktavyaṃ ca varānane | sugopyaṃ ca tavāgre tu mamātmaprītaye sati || 266||

This secret is not to be spoken openly, O fair-faced one; it is to be well-guarded, confided only to you, spoken for my own heart's delight, O virtuous one.

स्वामिमुख्यगणेशाद्यान् वैष्णवादींश्च पार्वति । न वक्तव्यं महामाये पादस्पर्शं कुरुष्व मे ॥ २६७॥

svāmimukhyagaṇeśādyān vaiṣṇavādīṃśca pārvati | na vaktavyaṃ mahāmāye pādasparśaṃ kuruṣva me || 267||

It is not to be told even to Swami Kartikeya, to Ganesha the foremost, or to the Vaishnavas and others, O Parvati; touch my feet, O great Maya, [as your pledge of this].

अभक्ते वञ्चके धूर्ते पाखण्डे नास्तिकादिषु । मनसाऽपि न वक्तव्या गुरुगीता कदाचन ॥ २६८॥

abhakte vañcake dhūrte pākhaṇḍe nāstikādiṣu | manasā'pi na vaktavyā gurugītā kadācana || 268||

To the non-devotee, the deceiver, the rogue, the hypocrite, the atheist, and such — the Guru Gita should never be spoken, not even mentally.

गुरवो बहवः सन्ति शिष्यवित्तापहारकाः । तमेकं दुर्लभं मन्ये शिष्यहृत्तापहारकम् ॥ २६९॥

guravo bahavaḥ santi śiṣyavittāpahārakāḥ | tamekaṃ durlabhaṃ manye śiṣyahṛttāpahārakam || 269||

Many gurus exist who steal away a disciple's wealth; but I consider that one guru rare, who takes away the affliction of the disciple's own heart.

चातुर्यवान् विवेकी च अध्यात्मज्ञानवान् शुचिः । मानसं निर्मलं यस्य गुरुत्वं तस्य शोभते ॥ २७०॥

cāturyavān vivekī ca adhyātmajñānavān śuciḥ | mānasaṃ nirmalaṃ yasya gurutvaṃ tasya śobhate || 270||

Skillful, discerning, possessed of spiritual knowledge, and pure — one whose mind is entirely stainless, in that person alone does guruhood truly shine.

गुरवो निर्मलाः शान्ताः साधवो मितभाषिणः । कामक्रोधविनिर्मुक्ताः सदाचारा जितेन्द्रियाः ॥ २७१॥

guravo nirmalāḥ śāntāḥ sādhavo mitabhāṣiṇaḥ | kāmakrodhavinirmuktāḥ sadācārā jitendriyāḥ || 271||

True gurus are stainless and peaceful, virtuous and moderate in speech, free from desire and anger, of good conduct, with their senses conquered.

सूचकादिप्रभेदेन गुरवो बहुधा स्मृताः । स्वयं सम्यक् परीक्ष्याथ तत्त्वनिष्ठं भजेत्सुधीः ॥ २७२॥

sūcakādiprabhedena guravo bahudhā smṛtāḥ | svayaṃ samyak parīkṣyātha tattvaniṣṭhaṃ bhajetsudhīḥ || 272||

Gurus are traditionally classified in many ways, beginning with the 'sucaka' type; therefore, having properly examined for oneself, a wise person should follow the one who is established in truth.

वर्णजालमिदं तद्वद्बाह्यशास्त्रं तु लौकिकम् । यस्मिन् देवि समभ्यस्तं स गुरुः सुचकः स्मृतः ॥ २७३॥

varṇajālamidaṃ tadvadbāhyaśāstraṃ tu laukikam | yasmin devi samabhyastaṃ sa guruḥ sucakaḥ smṛtaḥ || 273||

This web of letters, and likewise worldly external learning — one in whom these have been thoroughly mastered, O Devi, that guru is called the sucaka, the 'indicator' type.

वर्णाश्रमोचितां विद्यां धर्माधर्मविधायिनीम् । प्रवक्तारं गुरुं विद्धि वाचकस्त्वति पार्वति ॥ २७४॥

varṇāśramocitāṃ vidyāṃ dharmādharmavidhāyinīm | pravaktāraṃ guruṃ viddhi vācakastvati pārvati || 274||

Know the guru who expounds the knowledge appropriate to one's station and stage of life, which prescribes right and wrong conduct, as the vacaka, the 'explainer' type, O Parvati.

पञ्चाक्षर्यादिमन्त्राणामुपदेष्टा तु पार्वति । स गुरुर्बोधको भूयादुभयोरयमुत्तमः ॥ २७५॥

pañcākṣaryādimantrāṇāmupadeṣṭā tu pārvati | sa gururbodhako bhūyādubhayorayamuttamaḥ || 275||

The one who instructs in the pancakshari and other mantras, O Parvati, is the bodhaka, the 'awakener' type of guru; this one is superior to both the previous two.

मोहमारणवश्यादितुच्छमन्त्रोपदर्शिनम् । निषिद्धगुरुरित्याहुः पण्डितस्तत्त्वदर्शिनः ॥ २७६॥

mohamāraṇavaśyāditucchamantropadarśinam | niṣiddhagururityāhuḥ paṇḍitastattvadarśinaḥ || 276||

One who teaches petty mantras for enchantment, harm, subjugation, and the like — such a one, the wise who see the truth call a 'forbidden guru'.

अनित्यमिति निर्दिश्य संसारे सङ्कटालयम् । वैराग्यपथदर्शी यः स गुरुर्विहितः प्रिये ॥ २७७॥

anityamiti nirdiśya saṃsāre saṅkaṭālayam | vairāgyapathadarśī yaḥ sa gururvihitaḥ priye || 277||

One who, having pointed out that worldly existence is impermanent and a dwelling place of trouble, shows the path of dispassion — that guru is truly sanctioned, my dear.

तत्त्वमस्यादिवाक्यानामुपदेष्टा तु पार्वति । कारणाख्यो गुरुः प्रोक्तो भवरोगनिवारकः ॥ २७८॥

tattvamasyādivākyānāmupadeṣṭā tu pārvati | kāraṇākhyo guruḥ prokto bhavaroganivārakaḥ || 278||

The one who instructs in the great sayings beginning with 'Tat Tvam Asi,' O Parvati, is called the karana, the 'causal' guru, the remover of the disease of worldly existence.

सर्वसन्देहसन्दोहनिर्मूलनविचक्षणः । जन्ममृत्युभयघ्नो यः स गुरुः परमो मतः ॥ २७९॥

sarvasandehasandohanirmūlanavicakṣaṇaḥ | janmamṛtyubhayaghno yaḥ sa guruḥ paramo mataḥ || 279||

One who is skilled in uprooting the entire mass of all doubts, who destroys the fear of birth and death — that guru is considered the supreme, the parama guru.

बहुजन्मकृतात् पुण्याल्लभ्यतेऽसौ महागुरुः । लब्ध्वाऽमुं न पुनर्याति शिष्यः संसारबन्धनम् ॥ २८०॥

bahujanmakṛtāt puṇyāllabhyate'sau mahāguruḥ | labdhvā'muṃ na punaryāti śiṣyaḥ saṃsārabandhanam || 280||

This great guru is obtained only through merit accumulated across many births; having obtained him, the disciple does not return again to the bondage of worldly existence.

एवं बहुविधा लोके गुरवः सन्ति पार्वति । तेषु सर्वप्रयत्नेन सेव्यो हि परमो गुरुः ॥ २८१॥

evaṃ bahuvidhā loke guravaḥ santi pārvati | teṣu sarvaprayatnena sevyo hi paramo guruḥ || 281||

Thus, gurus of many kinds exist in the world, O Parvati; among them, it is the supreme guru alone who should be served with every effort.

निषिद्धगुरुशिष्यस्तु दुष्टसङ्कल्पदूषितः । ब्रह्मप्रलयपर्यन्तं न पुनर्याति मृत्यताम् ॥ २८२॥

niṣiddhaguruśiṣyastu duṣṭasaṅkalpadūṣitaḥ | brahmapralayaparyantaṃ na punaryāti mṛtyatām || 282||

But the disciple of a forbidden guru, corrupted by wicked intent, does not return to ordinary mortal existence again until the dissolution of Brahma — remaining bound in that condition for an immense span of time.

एवं श्रुत्वा महादेवी महादेववचस्तथा । अत्यन्तविह्वलमना शङ्करं परिपृच्छति ॥ २८३॥

evaṃ śrutvā mahādevī mahādevavacastathā | atyantavihvalamanā śaṅkaraṃ paripṛcchati || 283||

Having thus heard Mahadeva's words, the great Goddess, her mind exceedingly overwhelmed, questions Shankara further.

पार्वत्युवाच । नमस्ते देवदेवात्र श्रोतव्यं किंचिदस्ति मे । श्रुत्वा त्वद्वाक्यमधुना भृशं स्याद्विह्वलं मनः ॥ २८४॥

pārvatyuvāca | namaste devadevātra śrotavyaṃ kiṃcidasti me | śrutvā tvadvākyamadhunā bhṛśaṃ syādvihvalaṃ manaḥ || 284||

Parvati said: Salutations to you, O God of gods; I have something more to ask. Having heard your words just now, my mind has become greatly agitated.

स्वयं मूढा मृत्युभीताः सुकृताद्विरतिं गताः । दैवान्निषिद्धगुरुगा यदि तेषां तु का गतिः ॥ २८५॥

svayaṃ mūḍhā mṛtyubhītāḥ sukṛtādviratiṃ gatāḥ | daivānniṣiddhagurugā yadi teṣāṃ tu kā gatiḥ || 285||

If people themselves foolish, afraid of death, who have turned away from meritorious deeds, and who by misfortune have gone to a forbidden guru — what, then, is their destiny?

श्री महादेव उवाच । श्रुणु तत्त्वमिदं देवि यदा स्याद्विरतो नरः । तदाऽसावधिकारीति प्रोच्यते श्रुतिमस्तकैः ॥ २८६॥

śrī mahādeva uvāca | śruṇu tattvamidaṃ devi yadā syādvirato naraḥ | tadā'sāvadhikārīti procyate śrutimastakaiḥ || 286||

Mahadeva said: Listen, O Devi, to this truth. When a man becomes truly detached, then he alone is declared 'qualified' by the crowning texts of the Shruti.

अखण्डैकरसं ब्रह्म नित्यमुक्तं निरामयम् । स्वस्मिन् सन्दर्शितं येन स भवेदस्य देशिकः ॥ २८७॥

akhaṇḍaikarasaṃ brahma nityamuktaṃ nirāmayam | svasmin sandarśitaṃ yena sa bhavedasya deśikaḥ || 287||

Brahman is the undivided single essence, eternally free, untouched by affliction. He who reveals this Brahman within one's own self becomes, for that seeker, the true guide.

जलानां सागरो राजा यथा भवति पार्वति । गुरूणां तत्र सर्वेषां राजायं परमो गुरुः ॥ २८८॥

jalānāṃ sāgaro rājā yathā bhavati pārvati | gurūṇāṃ tatra sarveṣāṃ rājāyaṃ paramo guruḥ || 288||

As the ocean is king among all waters, O Parvati, so among all gurus, this one, the supreme guru, is king.

मोहादिरहितः शान्तो नित्यतृप्तो निराश्रयः । तृणीकृतब्रह्मविष्णुवैभवः परमो गुरुः ॥ २८९॥

mohādirahitaḥ śānto nityatṛpto nirāśrayaḥ | tṛṇīkṛtabrahmaviṣṇuvaibhavaḥ paramo guruḥ || 289||

Free from delusion and its kin, tranquil, ever content, needing no external support, one who regards even the splendor of Brahma and Vishnu as [trivial as] a blade of grass, he is the supreme guru.

सर्वकालविदेशेषु स्वतन्त्रो निश्चलस्सुखी । अखण्डैकरसास्वादतृप्तो हि परमो गुरुः ॥ २९०॥

sarvakālavideśeṣu svatantro niścalassukhī | akhaṇḍaikarasāsvādatṛpto hi paramo guruḥ || 290||

Independent at all times and in all places, unwavering, joyful, satisfied indeed by the taste of the undivided single essence, he is the supreme guru.

द्वैताद्वैतविनिर्मुक्तः स्वानुभूतिप्रकाशवान् । अज्ञानान्धतमश्छेत्ता सर्वज्ञ परमो गुरुः ॥ २९१॥

dvaitādvaitavinirmuktaḥ svānubhūtiprakāśavān | ajñānāndhatamaśchettā sarvajña paramo guruḥ || 291||

Free from [the very opposition of] duality and non-duality, radiant with his own direct experience, the destroyer of ignorance's blinding darkness, all-knowing, he is the supreme guru.

यस्य दर्शनमात्रेण मनसः स्यात् प्रसन्नता । स्वयं भूयात् धृतिश्शान्तिः स भवेत् परमो गुरुः ॥ २९२॥

yasya darśanamātreṇa manasaḥ syāt prasannatā | svayaṃ bhūyāt dhṛtiśśāntiḥ sa bhavet paramo guruḥ || 292||

He by whose mere sight the mind attains serenity, in whose presence steadiness and peace arise spontaneously, he becomes the supreme guru.

सिद्धिजालं समालोक्य योगिनां मन्त्रवादिनाम् । तुच्छाकारमनोवृत्तिर्यस्यासौ परमो गुरुः ॥ २९३॥

siddhijālaṃ samālokya yogināṃ mantravādinām | tucchākāramanovṛttiryasyāsau paramo guruḥ || 293||

Having observed the whole web of supernatural powers possessed by yogis and mantra-practitioners, he whose mental disposition regards them as trivial, he is the supreme guru.