Manu's Hymn to the Devi

Verse 1 (devibhagavatam.11.1.1)

नारद उवाच । भगवन् भूतभव्येश नारायण सनातन । आख्यातं परमाश्चर्यं देवीचारित्रमुत्तमम्

nārada uvāca bhagavan bhūtabhavyeśa nārāyaṇa sanātana ākhyātaṁ paramāścaryaṁ devīcāritramuttamam

Narada said: "O Lord, master of all that has been and all that shall be, O eternal Narayana! You have narrated the supremely wondrous and sublime deeds of the Devi."

Verse 2 (devibhagavatam.11.1.2)

प्रादुर्भावः परो मातुः कार्यार्थमसुरद्रुहाम् । अधिकाराप्तिरुक्तात्र देवीपूर्णकृपावशात्

prādurbhāvaḥ paro mātuḥ kāryārthamasuradruhām adhikārāptiruktātra devīpūrṇakṛpāvaśāt

The Mother's supreme manifestation for the sake of the gods, the foes of the asuras, and their attainment of authority — all this has been declared here through the Devi's perfect grace.

Verse 3 (devibhagavatam.11.1.3)

अधुना श्रोतुमिच्छामि येन प्रीणाति सर्वदा । स्वभक्तान्परिपुष्णाति तमाचारं वद प्रभो

adhunā śrotumicchāmi yena prīṇāti sarvadā svabhaktānparipuṣṇāti tamācāraṁ vada prabho

"Now, O Lord, I wish to hear of that conduct by which she is ever pleased and by which she ever nourishes her devotees — please tell it to me."

Verse 4 (devibhagavatam.11.1.4)

श्रीनारायण उवाच । शृणु नारद तत्त्वज्ञ सदाचारविधिक्रमम् । यदनुष्ठानमात्रेण देवी प्रीणाति सर्वदा

śrīnārāyaṇa uvāca śṛṇu nārada tattvajña sadācāravidhikramam yadanuṣṭhānamātreṇa devī prīṇāti sarvadā

Shri Narayana said: "Listen, O Narada, knower of truth, to the sequence of rules of right conduct, by the mere observance of which the Devi is ever pleased."

Verse 5 (devibhagavatam.11.1.5)

प्रातरुत्थाय कर्तव्यं यद् द्विजेन दिने दिने । तदहं सम्प्रवक्ष्यामि द्विजानामुपकारकम्

prātarutthāya kartavyaṁ yad dvijena dine dine tadahaṁ sampravakṣyāmi dvijānāmupakārakam

I shall now fully declare, for the benefit of the twice-born, what a brahmin must do each day upon rising in the morning.

Verse 6 (devibhagavatam.11.1.6)

उदयास्तमयं यावद् द्विजः सत्कर्मकृद्भवेत् । नित्यनैमित्तिकैर्युक्तः काम्यैश्चान्यैरगर्हितैः

udayāstamayaṁ yāvad dvijaḥ satkarmakṛdbhavet nityanaimittikairyuktaḥ kāmyaiścānyairagarhitaiḥ

From sunrise to sunset the twice-born should remain engaged in righteous action, joined with daily and occasional rites as well as other blameless rites performed for desired ends.

Verse 7 (devibhagavatam.11.1.7)

आत्मनश्च सहायार्थं पिता माता न तिष्ठति । न पुत्रदारा न ज्ञातिर्धर्मस्तिष्ठति केवलम्

ātmanaśca sahāyārthaṁ pitā mātā na tiṣṭhati na putradārā na jñātirdharmastiṣṭhati kevalam

Neither father nor mother remains as one's helper forever, nor son, wife, or kinsman — dharma alone remains as one's abiding help.

Verse 8 (devibhagavatam.11.1.8)

तस्माद्धर्मं सहायार्थं नित्यं सञ्चिनु साधनैः । धर्मेणैव सहायात्तु तमस्तरति दुस्तरम्

tasmāddharmaṁ sahāyārthaṁ nityaṁ sañcinu sādhanaiḥ dharmeṇaiva sahāyāttu tamastarati dustaram

Therefore, through proper means, constantly accumulate dharma as your helper; for it is by the help of dharma alone that one crosses the darkness that is otherwise impossible to cross.

Verse 9 (devibhagavatam.11.1.9)

आचारः प्रथमो धर्मः श्रुत्युक्तः स्मार्त एव च । तस्मादस्मिन्समायुक्तो नित्यं स्यादात्मनो द्विजः

ācāraḥ prathamo dharmaḥ śrutyuktaḥ smārta eva ca tasmādasminsamāyukto nityaṁ syādātmano dvijaḥ

Right conduct is the very first dharma, declared alike in the Shruti and the Smriti; therefore the twice-born should always remain devoted to it.

Verse 10 (devibhagavatam.11.1.10)

आचाराल्लभते चायुराचाराल्लभते प्रजाः । आचारादन्नमक्षय्यमाचारो हन्ति पातकम्

ācārāllabhate cāyurācārāllabhate prajāḥ ācārādannamakṣayyamācāro hanti pātakam

From right conduct one obtains long life; from right conduct one obtains offspring; from right conduct comes inexhaustible food; right conduct destroys sin.

Verse 11 (devibhagavatam.11.1.11)

आचारः परमो धर्मो नृणां कल्याणकारकः । इह लोके सुखी भूत्वा परत्र लभते सुखम्

ācāraḥ paramo dharmo nṛṇāṁ kalyāṇakārakaḥ iha loke sukhī bhūtvā paratra labhate sukham

Right conduct is the supreme, beneficent dharma of men; being happy in this world, one attains happiness in the next as well.

Verse 12 (devibhagavatam.11.1.12)

अज्ञानान्धजनानां तु मोहितैर्भ्रामितात्मनाम् । धर्मरूपो महादीपो मुक्तिमार्गप्रदर्शकः

ajñānāndhajanānāṁ tu mohitairbhrāmitātmanām dharmarūpo mahādīpo muktimārgapradarśakaḥ

For people blinded by ignorance, deluded and confused in mind, it is dharma's own great lamp, showing the path to liberation.

Verse 13 (devibhagavatam.11.1.13)

आचारात्प्राप्यते श्रैष्ठ्यमाचारात्कर्म लभ्यते । कर्मणो जायते ज्ञानमिति वाक्यं मनोः स्मृतम्

ācārātprāpyate śraiṣṭhyamācārātkarma labhyate karmaṇo jāyate jñānamiti vākyaṁ manoḥ smṛtam

From right conduct excellence is attained; from right conduct action is obtained; and from action knowledge is born — such is the teaching remembered from Manu.

Verse 14 (devibhagavatam.11.1.14)

सर्वधर्मवरिष्ठोऽयमाचारः परमं तपः । तदेव ज्ञानमुद्दिष्टं तेन सर्वं प्रसाध्यते

sarvadharmavariṣṭho'yamācāraḥ paramaṁ tapaḥ tadeva jñānamuddiṣṭaṁ tena sarvaṁ prasādhyate

This right conduct is the foremost of all dharmas, the highest austerity; it alone is called true knowledge, and by it everything is accomplished.

Verse 15 (devibhagavatam.11.1.15)

यस्त्वाचारविहीनोऽत्र वर्तते द्विजसत्तमः । स शूद्रवद् बहिष्कार्यो यथा शूद्रस्तथैव सः

yastvācāravihīno'tra vartate dvijasattamaḥ sa śūdravad bahiṣkāryo yathā śūdrastathaiva saḥ

The best of the twice-born who lives devoid of right conduct should be cast out like a shudra; he is indeed the very same as a shudra.

Verse 16 (devibhagavatam.11.1.16)

आचारो द्विविधः प्रोक्तः शास्त्रीयो लौकिकस्तथा । उभावपि प्रकर्तव्यौ न त्याज्यौ शुभमिच्छता

ācāro dvividhaḥ proktaḥ śāstrīyo laukikastathā ubhāvapi prakartavyau na tyājyau śubhamicchatā

Right conduct is declared to be of two kinds — that enjoined by scripture and that of common custom; one desiring good fortune should practice both and abandon neither.

Verse 17 (devibhagavatam.11.1.17)

ग्रामधर्मा जातिधर्मा देशधर्माः कुलोद्भवाः । परिग्राह्या नृभिः सर्वैर्नैव ताँल्लङ्घयेन्मुने

grāmadharmā jātidharmā deśadharmāḥ kulodbhavāḥ parigrāhyā nṛbhiḥ sarvairnaiva tā~llaṅghayenmune

The customs arising from one's village, caste, region, and lineage are to be honored by all people; O sage, one should never transgress them.

Verse 18 (devibhagavatam.11.1.18)

दुराचारो हि पुरुषो लोके भवति निन्दितः । दुःखभागी च सततं व्याधिना व्याप्त एव च

durācāro hi puruṣo loke bhavati ninditaḥ duḥkhabhāgī ca satataṁ vyādhinā vyāpta eva ca

A man of evil conduct becomes an object of censure in this world; he is ever a partaker of sorrow and perpetually afflicted by disease.

Verse 19 (devibhagavatam.11.1.19)

परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्ममप्यसुखोदर्कं लोकविद्विष्टमेव च

parityajedarthakāmau yau syātāṁ dharmavarjitau dharmamapyasukhodarkaṁ lokavidviṣṭameva ca

One should abandon wealth and desire when they are devoid of dharma; and one should likewise abandon even that dharma whose fruit is sorrow and which the world condemns.

Verse 20 (devibhagavatam.11.1.20)

नारद उवाच । बहुत्वादिह शास्त्राणां निश्चयः स्यात्कथं मुने । कियत्प्रमाणं तद् ब्रूहि धर्ममार्गविनिर्णये

nārada uvāca bahutvādiha śāstrāṇāṁ niścayaḥ syātkathaṁ mune kiyatpramāṇaṁ tad brūhi dharmamārgavinirṇaye

Narada said: "Since scriptures are so numerous, O sage, how can one arrive at certainty? Tell me, what is the authority for determining the path of dharma?"

Verse 21 (devibhagavatam.11.1.21)

श्रीनारायण उवाच । श्रुतिस्मृती उभे नेत्रे पुराणं हृदयं स्मृतम् । एतत्त्रयोक्त एव स्याद्धर्मो नान्यत्र कुत्रचित्

śrīnārāyaṇa uvāca śrutismṛtī ubhe netre purāṇaṁ hṛdayaṁ smṛtam etattrayokta eva syāddharmo nānyatra kutracit

Shri Narayana said: "Shruti and Smriti are the two eyes, and the Purana is remembered as the heart; dharma exists only in what these three declare, nowhere else."

Verse 22 (devibhagavatam.11.1.22)

विरोधो यत्र तु भवेत्त्रयाणां च परस्परम् । श्रुतिस्तत्र प्रमाणं स्याद् द्वयोर्द्वैधे स्मृतिर्वरा

virodho yatra tu bhavettrayāṇāṁ ca parasparam śrutistatra pramāṇaṁ syād dvayordvaidhe smṛtirvarā

Where there is conflict among these three with one another, the Shruti is the authority there; where there is difference between the remaining two, the Smriti is preferred.

Verse 23 (devibhagavatam.11.1.23)

श्रुतिद्वैधं भवेद्यत्र तत्र धर्मावुभौ स्मृतौ । स्मृतिद्वैधं तु यत्र स्याद्विषयः कल्प्यतां पृथक्

śrutidvaidhaṁ bhavedyatra tatra dharmāvubhau smṛtau smṛtidvaidhaṁ tu yatra syādviṣayaḥ kalpyatāṁ pṛthak

Where there is a duality within the Shruti itself, both are held as dharma; and where there is duality within the Smriti, the matter should be treated as applying to distinct circumstances.

Verse 24 (devibhagavatam.11.1.24)

पुराणेषु क्वचिच्चैव तन्त्रदृष्टं यथातथम् । धर्मं वदन्ति तं धर्मं गृह्णीयान्न कथञ्चन

purāṇeṣu kvaciccaiva tantradṛṣṭaṁ yathātatham dharmaṁ vadanti taṁ dharmaṁ gṛhṇīyānna kathañcana

If somewhere in the Puranas a dharma is stated exactly as found in the Tantras alone, one should never accept that dharma.

Verse 25 (devibhagavatam.11.1.25)

वेदाविरोधि चेत्तन्त्रं तत्प्रमाणं न संशयः । प्रत्यक्षश्रुतिरुद्धं यत्तत्प्रमाणं भवेन्न च

vedāvirodhi cettantraṁ tatpramāṇaṁ na saṁśayaḥ pratyakṣaśrutiruddhaṁ yattatpramāṇaṁ bhavenna ca

If a Tantra does not contradict the Veda, it is authoritative — of this there is no doubt; but whatever directly opposes the Shruti cannot be authoritative.

Verse 26 (devibhagavatam.11.1.26)

सर्वथा वेद एवासौ धर्ममार्गप्रमाणकः । तेनाविरुद्धं यत्किञ्चित्तत्प्रमाणं न चान्यथा

sarvathā veda evāsau dharmamārgapramāṇakaḥ tenāviruddhaṁ yatkiñcittatpramāṇaṁ na cānyathā

In every respect it is the Veda alone that is the authority for the path of dharma; whatever does not contradict it is authoritative, and nothing otherwise.

Verse 27 (devibhagavatam.11.1.27)

यो वेदधर्ममुज्झित्य वर्ततेऽन्यप्रमाणतः । कुण्डानि तस्य शिक्षार्थं यमलोके वसन्ति हि

yo vedadharmamujjhitya vartate'nyapramāṇataḥ kuṇḍāni tasya śikṣārthaṁ yamaloke vasanti hi

He who abandons the dharma of the Veda and follows some other authority — for his correction, the fiery cauldrons of Yama's world await him.

Verse 28 (devibhagavatam.11.1.28)

तस्मात्सर्वप्रयत्नेन वेदोक्तं धर्ममाश्रयेत् । स्मृतिः पुराणमन्यद्वा तन्त्रं वा शास्त्रमेव च

tasmātsarvaprayatnena vedoktaṁ dharmamāśrayet smṛtiḥ purāṇamanyadvā tantraṁ vā śāstrameva ca

Therefore, with every effort, one should take refuge in the dharma declared by the Veda — whether it comes through Smriti, Purana, Tantra, or any other scripture.

Verse 29 (devibhagavatam.11.1.29)

तन्मूलत्वे प्रमाणं स्यान्नान्यथा तु कदाचन । ये कुशास्त्राभियोगेन वर्तयन्तीह मानवान्

tanmūlatve pramāṇaṁ syānnānyathā tu kadācana ye kuśāstrābhiyogena vartayantīha mānavān

It is authoritative only when rooted in the Veda, never otherwise. Those who, through attachment to base scriptures, lead men astray here —

Verse 30 (devibhagavatam.11.1.30)

अधोमुखोर्ध्वपादास्ते यास्यन्ति नरकार्णवम् । कामाचाराः पाशुपतास्तथा वै लिङ्गधारिणः

adhomukhordhvapādāste yāsyanti narakārṇavam kāmācārāḥ pāśupatāstathā vai liṅgadhāriṇaḥ

they will go head-down and feet-up into the ocean of hell — those of self-willed conduct, the Pashupatas, and the wearers of the [heterodox] linga.

Verse 31 (devibhagavatam.11.1.31)

तप्तमुद्राङ्किता ये च वैखानसमतानुगाः । ते सर्वे निरयं यान्ति वेदमार्गबहिष्कृताः

taptamudrāṅkitā ye ca vaikhānasamatānugāḥ te sarve nirayaṁ yānti vedamārgabahiṣkṛtāḥ

And those branded with heated emblems, and the followers of the Vaikhanasa doctrine — all these, being excluded from the path of the Veda, go to hell.

Verse 32 (devibhagavatam.11.1.32)

वेदोक्तमेव सद्धर्मं तस्मात्कुर्यान्नरः सदा । उत्थायोत्थाय बोद्धव्यं किं मयाद्य कृतं कृतम्

vedoktameva saddharmaṁ tasmātkuryānnaraḥ sadā utthāyotthāya boddhavyaṁ kiṁ mayādya kṛtaṁ kṛtam

Therefore a man should always practice only the true dharma declared by the Veda. Rising each day, he should reflect: "What have I truly accomplished today?"

Verse 33 (devibhagavatam.11.1.33)

दत्तं वा दापितं वापि वाक्येनापि च भाषितम् । उपपापेषु सर्वेषु पातकेषु महत्स्वपि

dattaṁ vā dāpitaṁ vāpi vākyenāpi ca bhāṣitam upapāpeṣu sarveṣu pātakeṣu mahatsvapi

Whatever has been given, or caused to be given, or spoken in words — with regard to all minor transgressions and even the great sins as well —

Verse 34 (devibhagavatam.11.1.34)

अवाप्य रजनीयामं ब्रह्मध्यानं समाचरेत् । ऊरुस्थोत्तानचरणः सव्ये चोरौ तथोत्तरम्

avāpya rajanīyāmaṁ brahmadhyānaṁ samācaret ūrusthottānacaraṇaḥ savye corau tathottaram

having reached the last watch of the night, one should practice meditation on Brahman: with the feet placed upturned upon the thighs, the left first and then the right,

Verse 35 (devibhagavatam.11.1.35)

उत्तानं किञ्चिदुत्तानं मुखमवष्टभ्य चोरसा । निमीलिताक्षः सत्त्वस्थो दन्तैर्दन्तान्न संस्पृशेत्

uttānaṁ kiñciduttānaṁ mukhamavaṣṭabhya corasā nimīlitākṣaḥ sattvastho dantairdantānna saṁspṛśet

the face held slightly raised, resting against the chest, eyes closed, seated in a state of composure, teeth not touching teeth,

Verse 36 (devibhagavatam.11.1.36)

तालुस्थाचलजिह्वश्च संवृतास्यः सुनिश्चलः । सन्निरुद्धेन्द्रियग्रामो नातिनिम्नस्थितासनः

tālusthācalajihvaśca saṁvṛtāsyaḥ suniścalaḥ sanniruddhendriyagrāmo nātinimnasthitāsanaḥ

the tongue fixed still against the palate, the mouth closed, perfectly motionless, the multitude of senses fully restrained, seated on a seat not too low,

Verse 37 (devibhagavatam.11.1.37)

द्विगुणं त्रिगुणं वापि प्राणायाममुपक्रमेत् । ततो ध्येयः स्थितो योऽसौ हृदये दीपवत्प्रभुः

dviguṇaṁ triguṇaṁ vāpi prāṇāyāmamupakramet tato dhyeyaḥ sthito yo'sau hṛdaye dīpavatprabhuḥ

one should undertake pranayama twice or thrice over; then one should meditate on that Lord who dwells in the heart like a flame.

Verse 38 (devibhagavatam.11.1.38)

धारयेत्तत्र चात्मानं धारणां धारयेद्बुधः । सधूमश्च विधूमश्च सगर्भश्चाप्यगर्भकः

dhārayettatra cātmānaṁ dhāraṇāṁ dhārayedbudhaḥ sadhūmaśca vidhūmaśca sagarbhaścāpyagarbhakaḥ

There one should fix the self, and the wise should hold that concentration steady — pranayama being of the kinds smoky, smokeless, with seed, and without seed,

Verse 39 (devibhagavatam.11.1.39)

सलक्ष्यश्चाप्यलक्ष्यश्च प्राणायामस्तु षड्विधः । प्राणायामसमो योगः प्राणायाम इतीरितः

salakṣyaścāpyalakṣyaśca prāṇāyāmastu ṣaḍvidhaḥ prāṇāyāmasamo yogaḥ prāṇāyāma itīritaḥ

and with visible object and without visible object — thus pranayama is of six kinds. No yoga equals pranayama, hence it is called simply 'pranayama.'

Verse 40 (devibhagavatam.11.1.40)

प्राणायाम इति प्रोक्तो रेचपूरककुम्भकैः । वर्णत्रयात्मका ह्येते रेचपूरककुम्भकाः

prāṇāyāma iti prokto recapūrakakumbhakaiḥ varṇatrayātmakā hyete recapūrakakumbhakāḥ

It is called pranayama through exhalation, inhalation, and retention; these three — exhalation, inhalation, and retention — partake of the nature of the triad of syllables [A-U-M].

Verse 41 (devibhagavatam.11.1.41)

स एव प्रणवः प्रोक्तः प्राणायामश्च तन्मयः । इडया वायुमारोप्य पूरयित्वोदरे स्थितम्

sa eva praṇavaḥ proktaḥ prāṇāyāmaśca tanmayaḥ iḍayā vāyumāropya pūrayitvodare sthitam

That very triad is called the Pranava (Om), and pranayama is identified with it. Drawing the breath up through the Ida channel, filling and holding it steady in the belly,

Verse 42 (devibhagavatam.11.1.42)

शनैः षोडशमात्राभिरन्यया तं विरेचयेत् । एवं सधूमः प्राणानामायामः कथितो मुने

śanaiḥ ṣoḍaśamātrābhiranyayā taṁ virecayet evaṁ sadhūmaḥ prāṇānāmāyāmaḥ kathito mune

one should then slowly release it through the other channel over sixteen mātrās. Thus, O sage, has the 'smoky' regulation of the breaths been described.

Verse 43 (devibhagavatam.11.1.43)

आधारेलिङ्गनाभिप्रकटितहृदये तालुमूले ललाटे द्वे पत्रे षोडशारे द्विदशदशदलद्वादशार्धे चतुष्के । वासान्ते बालमध्ये डफकतसहिते कण्ठदेशे स्वराणां हङ्क्षन्तत्त्वार्थयुक्तं सकलदलगतं वर्णरूपं नमामि

ādhāreliṅganābhiprakaṭitahṛdaye tālumūle lalāṭe dve patre ṣoḍaśāre dvidaśadaśadaladvādaśārdhe catuṣke vāsānte bālamadhye ḍaphakatasahite kaṇṭhadeśe svarāṇāṁ haṅkṣantattvārthayuktaṁ sakaladalagataṁ varṇarūpaṁ namāmi

In the base center, the seat of the linga, the navel, the manifest heart, the root of the palate, and the forehead — in the lotuses of two, sixteen, ten, twelve, and four petals, and in the throat region among the vowels, joined with the truth of the syllable "haṁ-kṣaṁ" — I bow to that form of letters seated in all the petals.

Verse 44 (devibhagavatam.11.1.44)

अरुणकमलसंस्था तद्रजःपुञ्जवर्णा हरनियमितचिह्ना पद्मतन्तुस्वरूपा । रविहुतवहराकानायकास्यस्तनाढ्या सकृदपि यदि चित्ते संवसेत्स्यात्स भुक्तः

aruṇakamalasaṁsthā tadrajaḥpuñjavarṇā haraniyamitacihnā padmatantusvarūpā ravihutavaharākānāyakāsyastanāḍhyā sakṛdapi yadi citte saṁvasetsyātsa bhuktaḥ

Seated on the red lotus, colored like its own pollen, marked with the sign fixed by Hara, of the very nature of the lotus-fibre, adorned with a face and bosom like the sun, the sacred fire, and the moon — if she comes to dwell in the mind even once, that person attains complete fulfillment.

Verse 45 (devibhagavatam.11.1.45)

स्थितिः सैव गतिर्यात्रा मतिश्चिन्ता स्तुतिर्वचः । अहं सर्वात्मको देवः स्तुतिः सर्वं त्वदर्चनम्

sthitiḥ saiva gatiryātrā matiścintā stutirvacaḥ ahaṁ sarvātmako devaḥ stutiḥ sarvaṁ tvadarcanam

She alone is stability, movement, and journey; she is thought, reflection, praise, and speech. One should reflect: "I am the God who is the Self of all; my very praise, everything, is worship of You."

Verse 46 (devibhagavatam.11.1.46)

अहं देवी न चान्योऽस्मि ब्रह्मैवाहं न शोकभाक् । सच्चिदानन्दरूपोऽहं स्वात्मानमिति चिन्तयेत्

ahaṁ devī na cānyo'smi brahmaivāhaṁ na śokabhāk saccidānandarūpo'haṁ svātmānamiti cintayet

"I am the Devi, I am nothing other than her; I am Brahman itself, free from sorrow; I am of the nature of being, consciousness, and bliss" — thus one should meditate upon one's own Self.

Verse 47 (devibhagavatam.11.1.47)

प्रकाशमानां प्रथमे प्रयाणे प्रतिप्रयाणेऽप्यमृतायमानाम् । अन्तःपदव्यामनुसञ्चरन्ती- मानन्दरूपामबलां प्रपद्ये

prakāśamānāṁ prathame prayāṇe pratiprayāṇe'pyamṛtāyamānām antaḥpadavyāmanusañcarantī- mānandarūpāmabalāṁ prapadye

I take refuge in the Goddess who shines forth on the outward breath, who becomes as nectar even on the returning breath, who moves continually along the inner pathway, and who is of the very nature of bliss.

Verse 48 (devibhagavatam.11.1.48)

ततो निजब्रह्मरन्ध्रे ध्यायेत्तं गुरुमीश्वरम् । उपचारैर्मानसैश्च पूजयेत्तु यथाविधि

tato nijabrahmarandhre dhyāyettaṁ gurumīśvaram upacārairmānasaiśca pūjayettu yathāvidhi

Then, in one's own crown-aperture, one should meditate upon that Guru who is the Lord, and worship him duly with mental offerings, according to rule.

Verse 49 (devibhagavatam.11.1.49)

स्तुवीतानेन मन्त्रेण साधको नियतात्मवान् । गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः । गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः

stuvītānena mantreṇa sādhako niyatātmavān gururbrahmā gururviṣṇurgururdevo maheśvaraḥ gurureva paraṁ brahma tasmai śrīgurave namaḥ

The disciplined practitioner should praise him with this mantra: "The Guru is Brahma, the Guru is Vishnu, the Guru is the god Maheshvara; the Guru alone is the supreme Brahman — salutation to that revered Guru."