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ीग% ु गीता
Śrīgurugītā

Translation by Christopher ‘Hareesh’ Wallis, July 2022

NOTE: this is not a polished, final version.

अथ #ीगु'गीता *ार,भः।
#ीगणेशाय नमः। #ीसर7व9यै नमः। #ीगु';यो नमः।
ॐ अ7य #ीग'
ु गीता7तो>म?>7य भगवान ् सदाBशव ऋDषः। नानाDवधाGन छ?दांBस। #ीग'
ु परमा9मा
दे वता। हं बीजम ्। सः शिOतः। PQ कSलकम ्। #ीगु'*सादBसUVयथW जपे DवGनयोगः॥

Atha śrīgurugītā prārambhaḥ|

Śrīgaṇeśāya namaḥ| Śrīsarasvatyai namaḥ| Śrīgurubhyo namaḥ|

Oṁ asya śrīgurugītāstotramantrasya bhagavān sadāśiva ṛsiḥ| Nānāvidhāni chandāṁsi| Śrīguruparamātmā

devatā| Haṁ bījam| Saḥ śaktiḥ| Kroṁ kīlakam|
Śrīguruprasādasiddhyarthe jape viniyogaḥ||

The blessed Lord bhagavān Sadāśiva (= the five-headed form of Śiva) is the seer of the text,
the text has various metres, the deity is Śrīguruparamātmā,
the seed syllable of the mantra is Haṁ, the Śakti bīja is Saḥ, Kroṁ is the nail mantra,
the reason for reciting the text is for the sake of attaining the grace of the blessed Guru principle,

अथ Vयानम ्।
Atha dhyānam|
Now comes the visualisation verse.

हं सा;यां पYरव[
ृ प>कमलै\द] ^यैजग
] 9कारणैDव]_वो9कSण]मनेकदे हGनलयैः 7व`छ?दमा9मे`छया।
तUयोतं पदशा,भवं तु चरणं दbपाcकुरdा\हणं *9यeाeरDवdहं ग' ु पदं VयायेUDवभंु शा_वतम ्॥
Haṁsābhyāṁ parivṛtta-patra-kamalair divyair jagat-kāraṇair
viśvotkīrṇam aneka-deha-nilayaiḥ svacchandam ātmecchayā |
Tad-dyotaṁ pada-śāmbhavaṁ tu caraṇaṁ dīpāṅkura-grāhiṇaṁ
pratyakṣākṣara-vigrahaṁ guru-padaṁ dhyāyed vibhuṁ śāśvatam ||

One should meditate on the eternal all-pervasive state of the Guru,

which is the embodiment of all the sacred sounds [of Sanskrit] in visible form.
One should meditate on the [form of] practice & conduct which holds ‘the flame of the lamp’,
that is, the Śāmbhava state which illumines that spontaneous freedom (svacchanda)
which is inscribed in everything in existence by the divine Causes of the World
that have all bodies as their abode,
and which are [installed within] the ‘lotuses’ (i.e. cakras) whose petals are rotated by ‘haṁ’ and ‘saḥ’.
 मम चतDु व]धप' ु षाथ]BसUVयथW जपे DवGनयोगः।
Mama caturvidhapuruṣārthasiddhyarthe jape viniyogaḥ|
The purpose of recitation is for the attainment of the 4 goals of human life

सतू उवाच
Sūta uvāca
The bard said.

Verse 1
सत
ू उवाच
कैलासBशखरे र,ये भिOतस?धाननायकम ्।
*ण,य पाव]ती भO9या शcकरं पय]प` ृ छत॥१॥
Kailāsaśikhare ramye bhaktisandhānanāyakam|
Praṇamya pārvatī bhaktyā śaṅkaraṁ paryapṛcchata||1||

On the beautiful summit of mount Kailāsa Pārvatī having bowed

with reverence to the one who leads us to union with devotion asked her beloved Śaṅkara (= Śiva).

Verse 2
#ीदे ^यव
ु ाच
ॐ नमो दे वदे वेश परा9पर जगUगुरो।
सदाBशव महादे व गु'दbeां *दे \ह मे॥२॥
Śrīdevyuvāca
Oṁ namo devadeveśa parātpara jagadguro|
Sadāśiva mahādeva gurudīkṣāṁ pradehi me||2||

The Goddess said ‘oṁ reverence, oh God, oh God of gods, oh eternal Guru of all beings,
oh eternal Śiva, give me initiation into the Guru principle’.
Or
The Goddess said ‘oṁ reverent salutations, oh God of gods, oh teacher of the world, oh always auspicious one, oh
great divinity, give me initiation into the secret of Guru principle’.

Verse 3
केन मागWण भो 7वाBमन ् दे हb klममयो भवेत ्।
9वं कृपां कु' मे 7वाBमन ् नमाBम चरणौ तव॥३॥
Kena mārgeṇa bho svāmin dehī brahmamayo bhavet|
Tvaṁ kṛpāṁ kuru me svāmin namāmi caraṇau tava||3||

By what path (kena mārgeṇa), oh master, might an embodied being become the Absolute, have compassion on
me, oh master / Svāmi, I bow to your feet.
Or
Oh master, by what path does an embodied being become one with the Absolute?
Bestow upon me your compassionate grace by the form of this knowledge, oh master, I bow to your feet.

Verse 4

2
 ई_वर उवाच
मम pपाBस दे Dव 9वं 9व9*ी9यथq वदा,यहम ्।
लोकोपकारकः *_नो न केनाDप कृतः परु ा॥४॥
Īśvara uvāca
Mama rūpāsi devi tvaṁ tvatprītyarthaṁ vadāmyaham|
Lokopakārakaḥ praśno na kenāpi kṛtaḥ purā||4||

The Lord said ‘You, oh Goddess, are my own form, I speak out of love for you.
Your question which benefits everyone has not been asked by anyone before’.

Or
The Lord said ‘Oh Goddess, you are me in another form,
I tell you this out of love / affection / or for the sake of your happiness / kindness
because no one has ever asked this question before solely for the benefit of all beings (Lokopakārakaḥ)’.

Verse 5
दल
ु भ
] ं s>षु लोकेषु त`छृणtु व वदा,यहम ्।
ग'
ु ं Dवना klम ना?यत ् स9यं स9यं वरानने॥५॥
Durlabhaṁ triṣu lokeṣu tacchṛṇuṣva vadāmyaham|
Guruṁ vinā brahma nānyat satyaṁ satyaṁ varānane||5||

Listen to what I say, for this knowledge is difficult to obtain (durlabham)

in all three worlds (= in the totality of existence), the Guru principle is the ultimate principle / it’s the Absolute
itself, it’s true, oh beautiful one, this is true.

Verse 6 and 7
वेदशा7>परु ाणाGन इGतहासा\दकाGन च।
म?>य?>ा\दDवUया_च 7मGृ त'`चाटना\दकम ्॥६॥
शैवशाOतागमादbGन अ?याGन DवDवधाGन च।
अपyंशकराणीह जीवानां yा?तचेतसाम ्॥७॥
Vedaśāstrapurāṇāni itihāsādikāni ca|
Mantrayantrādividyāśca smṛtiruccāṭanādikam||6||
Śaivaśāktāgamādīni anyāni vividhāni ca|
Apabhraṁśakarāṇīha jīvānāṁ bhrāntacetasām||7||

All the scriptures are going to do nothing for you / are going to bring your downfall
if your mind is confused: Vedas, philosophical texts, mythological and ritual texts,
useless if you haven’t had this awakening; mantras, yantras and so on,
magical spells, law books and texts based on the Veda, the 6 magical powers (black magical rights),
the tantras, the Śaiva and Śakta scriptures, and other tantrik scriptures.
Here in this world they all bring about downfall
for those living beings whose heart-minds are confused.

Verse 8
य{ो |तं तपो दानं जप7तीथq तथैव च।
गु'त}वमDव{ाय मढ ू ा7ते चर?तो जनाः॥८॥
Yajño vrataṁ tapo dānaṁ japastīrthaṁ tathaiva ca|
Gurutattvamavijñāya mūḍhāste caranto janāḥ||8||

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 Vows, tapas, charitable donations, japas, pilgrimages to sacred sites …
none of this will avail you without experiential awareness of the Guru principle.

Final translation:
In the same way, the people going about doing sacrifices, taking vows, practicing austerities (tapas), charitable
giving (as a religious duty), mantra-repetition (japa), and making pilgrimages without understanding the Guru
principle are fools [wasting their time].

Verse 9
गु'बU
ु] Vया9मनो ना?यत ् स9यं स9यं न संशयः।
त€लाभाथq *य9न7तु कत]^यो \ह मनीDषBभः॥९॥
Gururbuddhyātmano nānyat satyaṁ satyaṁ na saṁśayaḥ|
Tallābhārthaṁ prayatnastu kartavyo hi manīṣibhiḥ||9||

The Guru is not different from the discerning Self. Truly, truly.
There’s no doubt. So those who are prudent should make
an effort to attain/realize that [discerning Self].

Verse 10
गूढDवUया जग?माया दे हे चा{ानस,भवा।
उदयः 7व*काशेन गु'श‚दे न कƒयते॥१०॥
Gūḍhavidyā jaganmāyā dehe cājñānasambhavā|
Udayaḥ svaprakāśena guruśabdena kathyate||10||

Or
udayaḥ yat-prakāśena guru-śabdena kathyate || (Nectar of Chanting version)

Or
vijñānaṁ yat-prasādena guru-śabdena kathyate || (Śivānanda/DLS version)

In the body (dehe) there lives both hidden wisdom (gūḍha-vidyā)

and (ca) powerful delusion (jagan-māyā) born of ignorance (ajñāna-sambhavā).
~ It is said (kathyate) that [the hidden wisdom] surges up within (udaya)
due to the teaching of the [outer] guru (guru-śabdena) which illuminates the Self (sva-prakāśena).

Or
…The one by whose illumination (yat-prakāśena)
[the hidden wisdom] surges up within is known (kathyate) by the word ‘guru’ (guru-śabdena).

Or
…The one by whose grace (yat-prasādena) wisdom
[arises] is known (kathyate) by the word ‘guru’ (guru-śabdena).

Verse 11
सव]पापDवशU
ु धा9मा #ीगरु ोः पादसेवनात ्।
दे हb klम भवेUय7मात ् 9व9कृपाथq वदाBम ते॥११॥
Sarvapāpaviśuddhātmā śrīguroḥ pādasevanāt|
Dehī brahma bhavedyasmāt tvatkṛpārthaṁ vadāmi te||11||

The embodied one becomes the Absolute, purified of the impact of bad karma,
through doing sevā at the feet of Śrī-Guru.

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 Since I feel compassion for you / compassionate grace towards you,
I tell you this great secret.

Verse 12
गु'पादा,बज
ु ं 7म9ृ वा जलं BशरBस धारयेत ्।
सव]तीथा]वगाह7य स,*ा…नोGत फलं नरः॥१२॥
Gurupādāmbujaṁ smṛtvā jalaṁ śirasi dhārayet|
Sarvatīrthāvagāhasya samprāpnoti phalaṁ naraḥ||12||

A person should pour water on his / her head, while remembering the lotus feet of the Guru,
by doing this a person obtains the benefits / the fruit of bathing in all sacred pilgrimage sites.

Verse 13
शोषणं पापपcक7य दbपनं {ानतेजसाम ्।
गु'पादोदकं स,यक् संसाराण]वतारकम ्॥१३॥
Śoṣaṇaṁ pāpapaṅkasya dīpanaṁ jñānatejasām|
Gurupādodakaṁ samyak saṁsārārṇavatārakam||13||

The water of the Guru’s feet dries up the mud / the dirty water of bad karma,
it inflames / kindles the radiances of wisdom and insight.
The water of the Guru’s feet has the power
to thoroughly take us across the ocean of saṁsāra / of worldliness.

Verse 14
अ{ानमल
ू हरणं ज?मकम]Gनवारणम ्।
{ानवैरा‡यBसUVयथq गु'पादोदकं Dपबेत ्॥१४॥
Ajñānamūlaharaṇaṁ janmakarmanivāraṇam|
Jñānavairāgyasiddhyarthaṁ gurupādodakaṁ pibet||14||

One should drink the water of the Guru’s feet which removes the root of ignorance,
and wards off any further births. The water of the Guru’s feet should be drunk for the sake of attaining insight
and freedom from the belief that getting what you think you want is the path to happiness.

Verse 15
गुरोः पादोदकं पी9वा गुरो'ि`छtटभोजनम ्।
ग'ु मत
ू ःW सदा Vयानं ग'
ु म?>ं सदा जपेत ्॥१५॥
Guroḥ pādodakaṁ pītvā gurorucchiṣṭabhojanam|
Gurumūrteḥ sadā dhyānaṁ gurumantraṁ sadā japet||15||

Having drunk the water of the Guru’s feet, then you might eat the leftover food of the Guru.
There should always be meditation/visualisation of the Guru’s form,
and one should always repeat the mantra given by the Guru.

Verse 16
काशीeे>ं ति?नवासो जाlनवी चरणोदकम ्।
ग'ु Dव]_वे_वरः साeात ् तारकं klम Gनि_चतम ्॥१६॥
Kāśīkṣetraṁ tannivāso jāhnavī caraṇodakam|
Gururviśveśvaraḥ sākṣāt tārakaṁ brahma niścitam||16||

5
 Wherever they live is like the holy place of Kāśīk.The water of their feet is the holy water of Gangā,
and the Guru himself / herself is like that form of Śiva
that is worshipped in Vārāṇasī. They are that form of the Absolute that can take you across, for sure.

Verse 17
गरु ोः पादोदकं य[ु गयाऽसौ सोऽeयो वटः।
तीथ]राजः *याग_च गु'म9ू य‰ नमो नमः॥१७॥
Guroḥ pādodakaṁ yattu gayā 'sau so 'kṣayo vaṭaḥ|
Tīrtharājaḥ prayāgaśca gurumūrtyai namo namaḥ||17||

The water of the Guru’s feet, he (= the Guru) is a sacred pilgrimage site
called Gayā, and he is the holy banyan tree at that pilgrimage site.
He is the king of all pilgrimage sites, he is the confluence of any sacred river.
Reverence again and again to the embodiment of the Guru.

Verse 18
गु'मGू तq 7मरे ि?न9यं गु'नाम सदा जपेत ्।
गुरोरा{ां *कुवŠत गुरोर?य?न भावयेत ्॥१८॥
Gurumūrtiṁ smarennityaṁ gurunāma sadā japet|
Gurorājñāṁ prakurvīta guroranyanna bhāvayet||18||

One should always remember the Guru’s form,

one should always repeat the Guru’s name,
one should follow the command of the Guru,
one should not contemplate anything other than the Guru.

Verse 19
गु'वO>ि7थतं klम *ा…यते त9*सादतः।
गुरोVया]नं सदा कुया]त ् कुल7>ी 7वपतेयथ
] ा॥१९॥
Guruvaktrasthitaṁ brahma prāpyate tatprasādataḥ|
Gurordhyānaṁ sadā kuryāt kulastrī svapateryathā||19||

Brahma is situated in the mouth of the Guru (= in the oral transmission from the Guru)
Or
This absolute wisdom, which comes via oral transmission, is only obtained by grace.
One should always do the meditation of the Guru.
Just as a woman from a good family always thinks of her husband.

Verse 20
7वा#मं च 7वजाGतं च 7वकSGत]पिु tटवध]नम ्।
एत9सवq पYर9यŒय गुरोर?य?न भावयेत ्॥२०॥
Svāśramaṁ ca svajātiṁ ca svakīrtipuṣṭivardhanam|
Etatsarvaṁ parityajya guroranyanna bhāvayet||20||

Completely renounce all this, your stage in life, completely renounce your caste. Abandon also the obsession with
increasing your fame and wealth and think of nothing other than the Guru.

6
 Verse 21
अन?याि_च?तय?तो मां सल
ु भं परमं पदम ्।
त7मा9सव]*य9नेन गुरोराराधनं कु'॥२१॥
Ananyāścintayanto māṁ sulabhaṁ paramaṁ padam|
Tasmātsarvaprayatnena gurorārādhanaṁ kuru||21||

The supreme state is easily obtained by those who are thinking of nothing other than me.
Therefore with every possible effort venerate the Guru principle.

Verse 22
>ैलोOये 7फुटवOतारो दे वाUयसरु प?नगाः।
ग'
ु वO>ि7थता DवUया गु'भO9या तु ल;यते॥२२॥
Trailokye sphuṭavaktāro devādyasurapannagāḥ|
Guruvaktrasthitā vidyā gurubhaktyā tu labhyate||22||

In the three worlds Gods and so on, as wells as titans, and snake spirits,
they declare clearly that the wisdom that exists in the mouth of the Guru
is obtainable through devotion to the Guru principle.

Verse 23
गुकार79व?धकार_च 'कार7तेज उ`यते।
अ{ानdासकं klम गु'रे व न संशयः॥२३॥
Gukārastvandhakāraśca rukārasteja ucyate|
Ajñānagrāsakaṁ brahma gurureva na saṁśayaḥ||23||

The syllable gu is darkness, the syllable ru is said to be light / radiance / majesty.

Without a doubt what the Guru really is is the supreme wisdom
which devours ignorance and reveals the truth.

Verse 24
गुकारः *थमो वण• माया\दगुणभासकः।
'कारः UDवतीयो klम मायाyाि?तDवनाशनम ्॥२४॥
Gukāraḥ prathamo varṇo māyādiguṇabhāsakaḥ|
Rukāraḥ dvitīyo brahma māyābhrāntivināśanam||24||

The first syllable (gu) is the manifestor of the qualities of māyā and what follows it.
The second syllable (ru) is the supreme Absolute wisdom which
destroys the confusion brought about by the creative power of māyā.

Verse 25
एवं गु'पदं #ेtठं दे वानामDप दल
ु भ
] म ्।
हाहाहूहूगणै_चैव ग?धव‰_च *पŒ
ू यते॥२५॥
Evaṁ gurupadaṁ śreṣṭhaṁ devānāmapi durlabham|
Hāhāhūhūgaṇaiścaiva gandharvaiśca prapūjyate||25||

Thus the state of the Guru is the best of all possible states
and it’s difficult to obtain that state even for Gods / celestials.
This state is venerated by the celestial musicians and by the gaṇas such as Hāhā and Hūhū.

7
 Verse 26 and 27
•व
ु ं तेषां च सवWषां नाि7त त}वं गरु ोः परम ्।
आसनं शयनं व7>ं भष
ू णं वाहना\दकम ्॥२६॥
साधकेन *दात^यं गु'स?तोषकारकम ्।
गुरोराराधनं कायq 7वजीDव9वं Gनवेदयेत ्॥२७॥
Dhruvaṁ teṣāṁ ca sarveṣāṁ nāsti tattvaṁ guroḥ param|
Āsanaṁ śayanaṁ vastraṁ bhūṣaṇaṁ vāhanādikam||26||
Sādhakena pradātavyaṁ gurusantoṣakārakam|
Gurorārādhanaṁ kāryaṁ svajīvitvaṁ nivedayet||27||

It is certainly true that there is nothing higher than the Guru principle for all of them.
A throne / a seat, a bed, ornaments, vehicle and other such things,
all of these should be offered by the sādhaka
if they content the Guru / if they cause contentment of the Guru.
One should do the veneration of the Guru, and one should offer one’s life / livelihood.

Verse 28
कम]णा मनसा वाचा Gन9यमाराधयेUगु'म ्।
दbघ]द’डं नम7कृ9य Gनल]Œजो गु'सि?नधौ॥२८॥
Karmaṇā manasā vācā nityamārādhayedgurum|
Dīrghadaṇḍaṁ namaskṛtya nirlajjo gurusannidhau||28||

One should always venerate the Guru / the Guru principle with body, speech and mind
and perform a full prostration without embarrassment in the presence of the Guru.

Verse 29
शरbरBमि?”यं *ाणं सUगु';यो Gनवेदयेत ्।
आ9मदारा\दकं सवq सUगु';यो Gनवेदयेत ्॥२९॥
Śarīramindriyaṁ prāṇaṁ sadgurubhyo nivedayet|
Ātmadārādikaṁ sarvaṁ sadgurubhyo nivedayet||29||

One should offer one’s body, one’s senses, and one’s life force to the true teachers / to the Sadgurus.
One should offer to the true teachers everything – one should offer oneself, one’s spouse and everything.

Verse 30
कृBमकSटभ7मDवtठादग
ु ि] ?धमलम>
ू कम ्।
_लेtमरOतं 9वचा मांसं व•`ये?न वरानने॥३०॥
Kṛmikīṭabhasmaviṣṭhādurgandhimalamūtrakam|
Śleṣmaraktaṁ tvacā māṁsaṁ vañcayenna varānane||30||

Oh beautiful one, one should not avoid / reject the flesh with all this disgustingness -
skin, blood, flame, parasites, bacteria, ashes, faeces, foul smelling substances and urine.

Verse 31
संसारवe
ृ माpढाः पत?तो नरकाण]वे।
येन चैवोUधत
ृ ाः सवW त7मै #ीगरु वे नमः॥३१॥
Saṁsāravṛkṣamārūḍhāḥ patanto narakārṇave|

8
 Yena caivoddhṛtāḥ sarve tasmai śrīgurave namaḥ||31||

Reverence to that Śrī-Guru by whom all the people are saved / extracted.
All those people who had climbed the tree of saṁsāra
and were or are falling into the ocean of hell.

Verse 32
गु'k]lमा गु'Dव]tणग
ु ु'
] दW वो महे _वरः।
ग'ु रे व परklम त7मै #ीगुरवे नमः॥३२॥
Gururbrahmā gururviṣṇurgururdevo maheśvaraḥ|
Gurureva parabrahma tasmai śrīgurave namaḥ||32||

Literal translation
The Guru is Brahmā; the Guru is Viṣhṇu; the Guru is God Maheśvara (Śiva);
The Guru = the supreme Absolute before your very eyes; to that Śrī-Guru, reverence.

Interpretative translation
The power of creation / creativity is a teacher; the power of sustaining / sustainability is a teacher;
the power of dissolution / loss is a teacher. The supreme Absolute appears to you in the form of all that teaches
you, to that Śrī-Guru, reverence.

Verse 33
हे तवे जगतामेव संसाराण]वसेतवे।
*भवे सव]DवUयानां श,भवे गुरवे नमः॥३३॥
Hetave jagatāmeva saṁsārārṇavasetave|
Prabhave sarvavidyānāṁ śambhave gurave namaḥ||33||

Salutations to Śiva who is the Guru, this Guru principle who is also Śiva is the cause of the worlds,
a dike to cross over the cycle of suffering
and he/it is the all pervasive Lord of all wisdom teachings / Goddess mantras / magical spells.

Verse 34
अ{ानGतBमरा?ध7य {ाना•जनशलाकया।
चeु'?मीBलतं येन त7मै #ीगरु वे नमः॥३४॥
Ajñānatimirāndhasya jñānāñjanaśalākayā|
Cakṣurunmīlitam yena tasmai śrīgurave namaḥ||34||

Reverence to that Śrī-Guru by whom the eye (of wisdom) is opened,

the eye of one who is blinded by the darkness of ignorance
with the make-up pencil of eye liner that is wisdom.

Verse 35
9वं Dपता 9वं च मे माता 9वं ब?ध7
ु 9वं च दे वता।
संसार*Gतबोधाथq त7मै #ीगुरवे नमः॥३५॥
Tvaṁ pitā tvaṁ ca me mātā tvaṁ bandhustvaṁ ca devatā|
Saṁsārapratibodhārthaṁ tasmai śrīgurave namaḥ||35||

You are the father, you are my mother, you are relative (or relation) and you are my chosen deity.

9
 Or
I regard you as the father, as my mother, as my relative (relation) and as my chosen deity
for the sake of being illuminated / educated about the nature of saṁsāra.
So for the sake of that, reverence to Śrī-Guru.

Verse 36
य9स9येन जग9स9यं य9*काशेन भाGत तत ्।
यदान?दे न न?दि?त त7मै #ीगुरवे नमः॥३६॥
Yatsatyena jagatsatyaṁ yatprakāśena bhāti tat|
Yadānandena nandanti tasmai śrīgurave namaḥ||36||

Reverence to Śrī-Guru by whose truth the world is true and by whose illumination / light the world shines (= is
manifest or manifests). And by whose bliss people are happy.

Verse 37
य7य ि7थ9या स9यBमदं यUभाGत भानp
ु पतः।
D*यं प>ु ा\द य9*ी9या त7मै #ीगरु वे नमः॥३७॥
Yasya sthityā satyamidaṁ yadbhāti bhānurūpataḥ|
Priyaṁ putrādi yatprītyā tasmai śrīgurave namaḥ||37||

Reverence to Śrī-Guru by whose state this world is true and real.

And who shines in the form of the sun.
And by whose love sons and others are dear to us.

Verse 38
येन चेतयते हbदं –च[ं चेतयते न यम ्।
जाd97व…नसष ु …ु 9या\द त7मै #ीगुरवे नमः॥३८॥
Yena cetayate hīdaṁ cittaṁ cetayate na yam|
Jāgratsvapnasuṣuptyādi tasmai śrīgurave namaḥ||38||

Reverence to Śrī-Guru, by whom this [world] is known [in its real nature],
but who the mind—in [its three ordinary states] of waking, dreaming, and deep sleep—can not know.

Verse 39
य7य {ाना\ददं Dव_वं न —_यं Bभ?नभेदतः।
सदे कpपpपाय त7मै #ीगरु वे नमः॥३९॥
Yasya jñānādidaṁ viśvaṁ na dṛśyaṁ bhinnabhedataḥ|
Sadekarūparūpāya tasmai śrīgurave namaḥ||39||

Reverence to Śrī-Guru, whose only form is that of Truth / Being,

and by whose insight all this is not seen as divided in any way.

Verse 40
य7यामतं त7य मतं मतं य7य न वेद सः।
अन?यभावभावाय त7मै #ीगुरवे नमः॥४०॥
Yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ|
Ananyabhāvabhāvāya tasmai śrīgurave namaḥ||40||

10
 He who has no doctrine has the [true] doctrine /
he by whom nothing is supposed or believed understands [the nonconceptual Truth].
One who has a fixed doctrine does not know (na veda).
Reverence to Śrī-Guru, whose bhāva is singular /
whose mental-emotional state is focused exclusively [on the Absolute].

Verse 41
य7य कारणpप7य काय]pपेण भाGत यत ्।
काय]कारणpपाय त7मै #ीगुरवे नमः॥४१॥
Yasya kāraṇarūpasya kāryarūpeṇa bhāti yat|
Kāryakāraṇarūpāya tasmai śrīgurave namaḥ||41||

Reverence to Śrī-Guru, who appears as the effect of that which

He is [also] the cause: His nature is both cause and effect.

Verse 42
नानाpपBमदं सवq न केना…यि7त Bभ?नता।
काय]कारणता चैव त7मै #ीगुरवे नमः॥४२॥
Nānārūpamidaṁ sarvaṁ na kenāpyasti bhinnatā|
Kāryakāraṇatā caiva tasmai śrīgurave namaḥ||42||

All this appears in various forms & aspects, but no one can create any real division [in it].
There are indeed relations of cause and effect,
[but no actual division or fundamental differentiation]. Reverence to Śrī-Guru!

Verse 43
यदcG˜कमलUव?Uवं Uव?UवतापGनवारकम ्।
तारकं सव]दापU;यः #ीगु'ं *णमा,यहम ्॥४३॥
Yadaṅghrikamaladvandvaṁ dvandvatāpanivārakam|
Tārakaṁ sarvadāpadbhyaḥ śrīguruṁ praṇamāmyaham||43||

I bow (praṇamāmyaham) to Śrī-Guru, whose two lotus feet (yadaṅghrikamaladvandvam)

ward off the suffering of the pairs of opposites, and which unfailingly rescue one from calamities.

Verse 44
Bशवे PुUधे ग'
ु 7>ाता गरु ौ PुUधे Bशवो न \ह।
त7मा9सव]*य9नेन #ीगु'ं शरणं |जेत ्॥४४॥
Śive kruddhe gurustrātā gurau kruddhe śivo na hi|
Tasmātsarvaprayatnena śrīguruṁ śaraṇaṁ vrajet||44||

When God is angry, the Guru is your protector, but when the Guru is angry, God is not!
Therefore, with every possible effort, take refuge in Śrī-Guru.

Verse 45
व?दे गु'पदUव?Uवं वाcमनि_च[गोचरम ्।
_वेतरOत*भाBभ?नं BशवशO9या9मकं परम ्॥४५॥
Vande gurupadadvandvaṁ vāṅmanaścittagocaram|

11
 Śvetaraktaprabhābhinnaṁ śivaśaktyātmakaṁ param||45||

I revere the feet of the Guru, whose scope includes speech, attention, and mentation.
They are sublime; their two radiances, white and red, are Śiva and Śakti [respectively].

Verse 46
गुकारं च गुणातीतं 'कारं pपविज]तम ्।
गण ु ातीत7वpपं च यो दUया9स गु'ः 7मतृ ः॥४६॥
Gukāraṁ ca guṇātītaṁ rukāraṁ rūpavarjitam|
Guṇātītasvarūpaṁ ca yo dadyātsa guruḥ smṛtaḥ||46||

The syllable ‘gu’ transcends the guṇas; the syllable ‘ru’ is free from form or appearance (rūpa).
The Guru is said to be the one who grants [access to] the essence nature that transcends the guṇas.

Verse 47
अs>ने>ः सव]साeी अचतबु ा]हुर`यत
ु ः।
अचतव ु द
] नो klमा #ीगु'ः क–थतः D*ये॥४७॥
Atrinetraḥ sarvasākṣī acaturbāhuracyutaḥ|
Acaturvadano brahmā śrīguruḥ kathitaḥ priye||47||

Śrī-Guru is said to be the witness of all but without three eyes (atrinetraḥ) and likewise he is said to be Viṣṇu but
without three arms, it is likewise said to be Brahmā but without four faces, oh beloved.

Verse 48
अयं मया•जBलब]Uधो दयासागरवU
ृ धये।
यदनd ु हतो ज?तिु _च>संसारमिु Oतभाक् ॥४८॥
Ayaṁ mayāñjalirbaddho dayāsāgaravṛddhaye|
Yadanugrahato jantuścitrasaṁsāramuktibhāk||48||

This añjali (= reverent gesture) is made by me for the sake of increasing the ocean of compassion.
By its grace a living being participates in / enjoys
liberation from the many forms of worldliness / of cycles of suffering.

Verse 49
#ीगरु ोः परमं pपं Dववेकचeुषोऽमत
ृ म ्।
म?दभा‡या न प_यि?त अ?धाः सय ू •दयं यथा॥४९॥
Śrīguroḥ paramaṁ rūpaṁ vivekacakṣuṣo'mṛtam|
Mandabhāgyā na paśyanti andhāḥ sūryodayaṁ yathā||49||

For one who has the eyes of discernment the supreme form of Śrī-Guru is the nectar of immortality.
Unlucky people do not see this just as blind people cannot see the sunrise.

Verse 50
#ीनाथचरणUव?Uवं य7यां \दBश Dवराजते।
त7यै \दशे नम7कुया]UभO9या *Gत\दनं D*ये॥५०॥
Śrīnāthacaraṇadvandvaṁ yasyāṁ diśi virājate|
Tasyai diśe namaskuryādbhaktyā pratidinaṁ priye||50|

12
 Oh dear one, everyday one should bow in that direction
in which the two feet of the blessed Lord are shining.

Verse 51
त7यै \दशे सततम•जBलरे ष आयW *™e…यते मख
ु Yरतो मधप
ु ब
ै U
ु] धै_च।
जागGत] य> भगवान ् गु'चPवतŠ Dव_वोदय*लयनाटकGन9यसाeी॥५१॥
Tasyai diśe satatamañjalireṣa ārye prakṣipyate mukharito madhupairbuddhaiśca|
Jāgarti yatra bhagavān gurucakravartī viśvodayapralayanāṭakanityasākṣī||51||

Oh noble Lady, the wise / the awakened ones always offer this añjali
that’s resonating with bees in that direction in which the blessed Lord,
who is the emperor of the Gurus, is awake. He is the eternal witness of the divine play / dance of the
manifestation and dissolution of all things.

Verse 52
#ीनाथा\दगु'>यं गणपGतं पीठ>यं भैरवं BसUधौघं बटुक>यं पदयग
ु ं दत
ू ी>यं शा,भवम ्।
वीरे शाtटचतtु कषिtटनवकं वीरावलbप•चकं #ीम?माBलनीम?>राजस\हतं व?दे गरु ोम]’डलम ्॥५२॥
Śrīnāthādigurutrayaṁ gaṇapatiṁ pīṭhatrayaṁ bhairavaṁ
siddhaughaṁ baṭukatrayaṁ padayugaṁ dūtītrayaṁ śāmbhavam|
Vīreśāṣṭacatuṣkaṣaṣṭinavakaṁ vīrāvalīpañcakaṁ
śrīmanmālinīmantrarājasahitaṁ vande gurormaṇḍalam||52||

I venerate the Guru-maṇḍala consisting of: Ganapati, the trinity of Gurus beginning with the venerable Nātha
(Śrīnātha), the three Sacred Sites (pīṭha), [the eight] Bhairava[s], the multitude of Siddhas, the three Baṭukas, the
two mantras, the sequence of consorts (dūtī), the Śāmbhava-mantra, the eight Vīra-Lords (consorts of the Eight
Mothers), the sixty-four Yoginīs/Siddhās, Navātma-bhairava, the series of five Vīras, and finally the venerable
Mālinī-mantra, together with the King of all Mantras.

Verse 53
अ;य7तैः सकलैः सद
ु bघ]मGनलै^या]–ध*दै द] tु करै ः *ाणायामशतैरनेककरणैद] ःु खा9मकैद] ज
ु य
] ःै ।
यि7म?न;य\ु दते Dवन_यGत बलb वायःु 7वयं त9eणात ् *ा…तंु त9सहजं 7वभावमGनशं सेवVवमेकं गु'म ्॥५३॥
Abhyastaiḥ sakalaiḥ sudīrghamanilairvyādhipradairduṣkaraiḥ
prāṇāyāmaśatairanekakaraṇairduḥkhātmakairdurjayaiḥ|
Yasminnabhyudite vinaśyati balī vāyuḥ svayaṁ tatkṣaṇāt
prāptuṁ tatsahajaṁ svabhāvamaniśaṁ sevadhvamekaṁ gurum||53||

What with all the hundreds of prāṇāyāmas which when practised for a very long time give diseases and they are
really difficult and they are windy. What with all these many karaṇas?
They are also very difficult and they are also hard to master. What’s the point of all that?
Constantly serve the one Guru / the Guru principle so that it may reveal to you your own essence nature and the
beautiful spontaneity of your natural state.
When it (= essence nature) has arisen the powerful prāṇa becomes still in a moment all by itself.

Verse 54
7वदे Bशक7यैव शरbर–च?तनं भवेदन?त7य Bशव7य –च?तनम ्।
7वदे Bशक7यैव च नामकSत]नं भवेदन?त7य Bशव7य कSत]नम ्॥५४॥
Svadeśikasyaiva śarīracintanaṁ bhavedanantasya śivasya cintanam|
Svadeśikasyaiva ca nāmakīrtanaṁ bhavedanantasya śivasya kīrtanam||54||

13
 Thinking on / pondering / contemplating the body of one’s own guide / Guru would be the same as
contemplating on infinite Śiva / on the endless Śiva. To sing the name of your own guide / your own Guru would
be the same as singing of infinite Śiva.

Verse 55
य9पादरे णक
ु šणका काDप संसारवाYरधेः।
सेतब
ु ?धायते नाथं दे Bशकं तमप
ु ा7महे ॥५५॥
Yatpādareṇukaṇikā kāpi saṁsāravāridheḥ|
Setubandhāyate nāthaṁ deśikaṁ tamupāsmahe||55||

Even a particle of dust from His or Her feet can form a bridge over the ocean of saṁsāra.
So therefore we venerate that blessed Lord, our guide, who is an embodiment of the Lord.

Verse 56
य7मादनd
ु हं ल‚Vवा महद{ानम9ु सज
ृ ेत ्।
त7मै #ीदे Bशके?”ाय नम_चाभीtटBसUधये॥५६॥
Yasmādanugrahaṁ labdhvā mahadajñānamutsṛjet|
Tasmai śrīdeśikendrāya namaścābhīṣṭasiddhaye||56||

Having obtained His or Her grace, or its Grace (of the Guru principle), great ignorance or misunderstanding is
finally released. Therefore, reverence to that auspicious best of all guides
for the sake of attaining the desired siddhi.

Verse 57
पादा‚जं सव]संसारदावानलDवनाशकम ्।
klमर?•े Bसता,भोजमVय7थं च?”म’डले॥५७॥
Pādābjaṁ sarvasaṁsāradāvānalavināśakam|
Brahmarandhre sitāmbhojamadhyasthaṁ candramaṇḍale||57||

The lotus feet (of the Guru), that can extinguish

the fierce raging forest fire of all the cycles of suffering, are to be visualized in the Brahmarandhra (= in the crown
of the head), in the middle of a white lotus in the disk of the moon.

Verse 58
अकथा\दs>रे खा‚जे सह›दलम’डले।
हं सपा_व]s>कोणे च 7मरे [?मVयगं गु'म ्॥५८॥
Akathāditrirekhābje sahasradalamaṇḍale|
Haṁsapārśvatrikoṇe ca smarettanmadhyagaṁ gurum||58||

In the 1000 petaled lotus we have the disk of the moon with a the triangle,
which is made of three lines with the letters ‘A’ ‘KA’ ‘THA’ and Haṁ Saḥ on either sides.
One should remember (= contemplate repeatedly)
the Guru who is in the middle of all this (= of the triangle).

Verse 59-60

14
 सकलभव
ु नसिृ tटः कि€पताशेषपिु tटGन]šखलGनगम—िtटः स,पदां ^यथ]—िtटः।
अवगणु पYरमािtट] 7त9पदाथ‰क—िtटभ]वगण ु परमेिtठम•eमाग‰क—िtटः॥५९॥
Sakalabhuvanasṛṣṭiḥ kalpitāśeṣapuṣṭirnikhilanigamadṛṣṭiḥ sampadāṁ vyarthadṛṣṭiḥ|
Avaguṇaparimārṣṭistatpadārthaikadṛṣṭirbhavaguṇaparameṣṭhirmokṣamārgaikadṛṣṭiḥ||59||

This divine viewpoint of the blessed Guru creates all worlds; by it, all prosperity is fashioned / created; it has the
viewpoint of all sacred precepts / scriptures; it sees acquisitions & accomplishments as pointless & vain; it purifies
those who lack virtue; it is exclusively focused on the category of That; it is the ruler of the qualities (guṇas) of
this world; it is exclusively focused on the path to liberation.

सकलभव
ु नरcग7थापना7त,भयिtटः सक'णरसविृ tट7त}वमालासमिtटः।
सकलसमयसिृ tटः सि`चदान?द—िtटGन]वसतु मGय Gन9यं #ीगुरो\द] ^य—िtटः॥६०॥
Sakalabhuvanaraṅgasthāpanāstambhayaṣṭiḥ sakaruṇarasavṛṣṭistattvamālāsamaṣṭiḥ|
Sakalasamayasṛṣṭiḥ saccidānandadṛṣṭirnivasatu mayi nityaṁ śrīgurordivyadṛṣṭiḥ||60||

This divine viewpoint of the blessed Guru is said to be the mighty pillar that supports
the stage [for the play] of all the worlds (= of all traditions and philosophies).
It (this viewpoint) showers the nectar of compassion. It is the totality / the attainment of the garland of 36
tattvas (= it emcompasses all 36 tattvas). It gives rise to all opportunities / it creates all sacred agreements. This
viewpoint is [always] that of Being, Awareness and Joy. May that divine viewpoint of the Blessed Guru ever live in
me.

Verse 61
अि‡नशU
ु धसमं तात ŒवालापYरचका–धया।
म?>राजBममं म?येऽहGन]शं पातु म9ृ यत
ु ः॥६१॥
Agniśuddhasamaṁ tāta jvālāparicakādhiyā|
Mantrarājamimaṁ manye 'harniśaṁ pātu mṛtyutaḥ||61||

Oh dear One, with my intellect that shines like a flame, I think this (= the Guru Gītā)
is the king of mantras, equal to purification by fire.
May it protect us from death / fear of death day and night.

Verse 62
तदे जGत त?नैजGत तUदरू े त9समीपके।
तद?तर7य सव]7य तद ु सव]7य बाlयतः॥६२॥
Tadejati tannaijati taddūre tatsamīpake|
Tadantarasya sarvasya tadu sarvasya bāhyataḥ||62||

It moves and it does not move. It’s far and it’s near. It’s within all and it’s outside of everything.

Verse 63
अजोऽहमजरोऽहं चाना\दGनधनः 7वयम ्।
अDवकारि_चदान?दा अणीया?महतो महान ्॥६३॥
Ajo 'hamajaro 'haṁ cānādinidhanaḥ svayam|
Avikāraścidānandā aṇīyānmahato mahān||63||

I’m unborn / my true nature is unborn. I am ageless. Beginningless and deathless is myself. Unable to be twisted.
And what I am is the joy of Awareness. What I am is profoundly subtle and also vast.

15
 Verse 64
अपव
ू ा]णां परं Gन9यं 7वय•ŒयोGतGन]रामयम ्।
Dवरजं परमाकाशं •व
ु मान?दम^ययम ्॥६४॥
Apūrvāṇāṁ paraṁ nityaṁ svayañjyotirnirāmayam|
Virajaṁ paramākāśaṁ dhruvamānandamavyayam||64||

Beyond everything that is incomparable, unpreceded or eternal.

Free from disease, pure, supremely spacious / ultimate spaciousness, steady, blissful, imperishable.

Verse 65
#ुGतः *9यeमैGतlयमनम
ु ान_चतtु टयम ्।
य7य चा9मतपो वेद दे Bशकं च सदा 7मरन ्॥६५॥
Śrutiḥ pratyakṣamaitihyamanumānaścatuṣṭayam|
Yasya cātmatapo veda deśikaṁ ca sadā smaran||65||

The person engaged in austerity of the self knows through these four ways: the Vedas (that which was heard by
the ancient sages), direct perception (what is before your very eyes), traditional instructions or wisdom (perhaps
oral transmission), logical inference. And that person also knows by always remembering the Guru.

Verse 66
मननं यUभवं कायq तUवदाBम महामते।
साध9ु वं च मया —tœवा 9वGय GतtठGत सा,*तम ्॥६६॥
Mananaṁ yadbhavaṁ kāryaṁ tadvadāmi mahāmate|
Sādhutvaṁ ca mayā dṛṣṭvā tvayi tiṣṭhati sāmpratam||66||

Oh super smart lady / woman of great mind, I will tell you about the thinking / contemplation that should be
done in relation to him / that. Seeing your goodness (your virtue) that is in you now,
I will tell you how to contemplate him.

Verse 67
अख’डम’डलाकारं ^या…तं येन चराचरम ्।
त9पदं दBश]तं येन त7मै #ीगरु वे नमः॥६७॥
Akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram|
Tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ||67||

Salutation or reverence to that blessed Guru by whom that state / reality is revealed.
The state of awakened Awareness in which is seen that the unbroken wheel of consciousness pervades everything
(all animate or inanimate things).

Verse 68
सव]#ुGतBशरोर9नDवरािजतपदा,बज
ु ः।
वेदा?ता,बज
ु सय ू • य7त7मै #ीगुरवे नमः॥६८॥
Sarvaśrutiśiroratnavirājitapadāmbujaḥ|
Vedāntāmbujasūryo yastasmai śrīgurave namaḥ||68||

Salutations to the blessed Guru who is the sun to the lotus of Vedanta.
He makes the teachings of the Upaniṣads make sense.
He makes that lotus open up. His lotus feet are shining with the crest jewels or all the Vedas.
Verse 69

16
 य7य 7मरणमा>ेण {ानम9ु पUयते 7वयम ्।
य एव सव]स,*ाि…त7त7मै #ीगरु वे नमः॥६९॥
Yasya smaraṇamātreṇa jñānamutpadyate svayam|
Ya eva sarvasamprāptistasmai śrīgurave namaḥ||69||

Salutations to the blessed Guru / reverence to the blessed Guru who is all attainments and by merely
remembering whom wisdom arises spontaneously (of its own accord).

Verse 70
चैत?यं शा_वतं शा?तं ^योमातीतं Gनर•जनम ्।
नादsब?दक
ु लातीतं त7मै #ीगुरवे नमः॥७०॥
Caitanyaṁ śāśvataṁ śāntaṁ vyomātītaṁ nirañjanam|
Nādabindukalātītaṁ tasmai śrīgurave namaḥ||70||

Conscious / able to wield consciousness, eternal, peaceful, beyond the void, pure, beyond esoteric resonance,
beyond the point of ultimacy, beyond a segment of the universe / limited form of Śakti, reverence to that blessed
Guru / Guru principle.

Verse 71
7थावरं जcगमं चैव तथा चैव चराचरम ्।
^या…तं येन जग9सवq त7मै #ीगुरवे नमः॥७१॥
Sthāvaraṁ jaṅgamaṁ caiva tathā caiva carācaram|
Vyāptaṁ yena jagatsarvaṁ tasmai śrīgurave namaḥ||71||

Salutations to that blessed Guru principle by which this whole

world is pervaded, consisting of moving and stationary types of things / beings, animate and inanimate.

Verse 72
{ानशिOतसमाpढ7त}वमालाDवभDू षतः।
भिु Oतमिु Oत*दाता य7त7मै #ीगुरवे नमः॥७२॥
Jñānaśaktisamārūḍhastattvamālāvibhūṣitaḥ|
Bhuktimuktipradātā yastasmai śrīgurave namaḥ||72||

Reverence to that auspicious Guru who bestows both enjoyment and liberation.
This Guru is one who has mastered the power of insight (jñānaśaki)
and is adorned with the garland of tattvas.

Verse 73
अनेकज?मस,*ा…तसव]कम]Dवदा\हने।
7वा9म{ान*भावेण त7मै #ीगुरवे नमः॥७३॥
Anekajanmasamprāptasarvakarmavidāhine|
Svātmajñānaprabhāveṇa tasmai śrīgurave namaḥ||73||

Reverence to that auspicious Guru / Salutations to that blessed Guru who removes all the karma acquired in
countless lifetimes through the power of insight into one’s own true nature.

Verse 74

17
 न गुरोर–धकं त}वं न गुरोर–धकं तपः।
त}वं {ाना9परं नाि7त त7मै #ीगरु वे नमः॥७४॥
Na guroradhikaṁ tattvaṁ na guroradhikaṁ tapaḥ|
Tattvaṁ jñānātparaṁ nāsti tasmai śrīgurave namaḥ||74||

There is no principle / tattva higher than the Guru / Guru principle,

and there is no tapas / spiritual power / energy superior to that of the Guru.
There is no tattva higher than insight. Salutations / reverence to that auspicious Guru.

Verse 75
म?नाथः #ीजग?नाथो मUगु'ि7>जगUगु'ः।
ममा9मा सव]भत ू ा9मा त7मै #ीगुरवे नमः॥७५॥
Mannāthaḥ śrījagannātho madgurustrijagadguruḥ|
Mamātmā sarvabhūtātmā tasmai śrīgurave namaḥ||75||

My Lord is the auspicious Lord of the world. My Guru is the Guru of all three worlds.
Myself is the self of all beings. Reverence to that auspicious Guru.

Verse 76
Vयानमल
ू ं गुरोमGू] त]ः पज
ू ामल
ू ं गुरोः पदम ्।
म?>मल ू ं गुरोवा]Oयं मोeमल
ू ं गुरोः कृपा॥७६॥
Dhyānamūlaṁ gurormūrtiḥ pūjāmūlaṁ guroḥ padam|
Mantramūlaṁ gurorvākyaṁ mokṣamūlaṁ guroḥ kṛpā||76||

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 words, the root of liberation is the Guru’s compassion or grace.

Verse 77
गु'रा\दरना\द_च गु'ः परमदै वतम ्।
गरु ोः परतरं नाि7त त7मै #ीगुरवे नमः॥७७॥
Gururādiranādiśca guruḥ paramadaivatam|
Guroḥ parataraṁ nāsti tasmai śrīgurave namaḥ||77||

The Guru principle is primordial and is beginningless, it is supreme divinity.

There is nothing higher than the Guru. Salutations / reverence to that blessed Guru.

Verse 78
स…तसागरपय]?ततीथ]7नाना\दकं फलम ्।
गरु ोरcG˜पयोsब?दस
ु ह›ांशे न दल
ु भ
] म ्॥७८॥
Saptasāgaraparyantatīrthasnānādikaṁ phalam|
Guroraṅghripayobindusahasrāṁśe na durlabham||78||

The result obtained by bathing and so on at all the sacred pilgrimage sites up to the seven seas, that would not
equal the benefits obtained from a single drop of water from the Guru’s feet.

Verse 79

18
 हरौ 'tटे गु'7>ाता गुरौ 'tटे न क_चन।
त7मा9सव]*य9नेन #ीग' ु ं शरणं |जेत ्॥७९॥
Harau ruṣṭe gurustrātā gurau ruṣṭe na kaścana|
Tasmātsarvaprayatnena śrīguruṁ śaraṇaṁ vrajet||79||

If Viṣṇu is displeased, the Guru is your saviour, but if the Guru is displeased / upset [at your conduct],
there is nobody, therefore with every effort take refuge in Śrī-Guru.

Verse 80
ग'
ु रे व जग9सवq klमDवtणBु शवा9मकम ्।
गुरोः परतरं नाि7त त7मा9स,पज
ू येUगु'म ्॥८०॥
Gurureva jagatsarvaṁ brahmaviṣṇuśivātmakam|
Guroḥ parataraṁ nāsti tasmātsampūjayedgurum||80||

The Guru principle is the whole world, consisting of the principle of creation, stasis and dissolution.
Therefore one should venerate this Guru principle.

Verse 81
{ानं Dव{ानस\हतं ल;यते गु'भिOततः।
गरु ोः परतरं नाि7त Vयेयोऽसौ ग'
ु मा–ग]Bभः॥८१॥
Jñānaṁ vijñānasahitaṁ labhyate gurubhaktitaḥ|
Guroḥ parataraṁ nāsti dhyeyo 'sau gurumārgibhiḥ||81||

Through devotion to the Guru principle, one obtains insight (non conceptual) together with mental understanding
/ analytical understanding. For this reason there is nothing higher than the Guru.

Verse 82
य7मा9परतरं नाि7त नेGत नेतीGत वै #Gु तः।
मनसा वचसा चैव Gन9यमाराधयेUगु'म ्॥८२॥
Yasmātparataraṁ nāsti neti netīti vai śrutiḥ|
Manasā vacasā caiva nityamārādhayedgurum||82||

There is nothing higher than he who is described with the words neti neti by the Vedas / the revealed text. One
should always venerate the Guru with mind and speech / with thoughts and words.

Verse 83
गुरोः कृपा*सादे न klमDवtणस
ु दाBशवाः।
समथा]ः *भवादौ च केवलं गु'सेवया॥८३॥
Guroḥ kṛpāprasādena brahmaviṣṇusadāśivāḥ|
Samarthāḥ prabhavādau ca kevalaṁ gurusevayā||83||

Brahmā, Viṣṇu, and Sadāśiva are capable in their respective actions (their acts) only as / only through service to
the Guru principle which happens only through compassionate Grace.

Verse 84

19
 दे व•क?नरग?धवा]ः Dपतरो यeचारणाः।
मन
ु योऽDप न जानि?त ग' ु श#
ु ष
ू णे Dव–धम ्॥८४॥
Devakinnaragandharvāḥ pitaro yakṣacāraṇāḥ|
Munayo 'api na jānanti guruśuśrūṣaṇe vidhim||84||

Devas, celestials, what-men, ancestors, nature spirits and more celestial musicians,
sages - all these beings do not necessarily know the right of service.

Verse 85
महाहcकारगवWण तपोDवUयाबलाि?वताः।
संसारकुहरावतW घटय?>े यथा घटाः॥८५॥
Mahāhaṅkāragarveṇa tapovidyābalānvitāḥ|
Saṁsārakuharāvarte ghaṭayantre yathā ghaṭāḥ||85||

Due to grossly inflated ego, even those who are endowed with the power of spiritual discipline and wisdom, they
are in the pit of saṁsāra [spinning around] like pots on the potter’s wheel.

Verse 86
न मO
ु ता दे वग?धवा]ः Dपतरो यe•क?नराः।
ऋषयः सव]BसUधा_च ग' ु सेवापराcमख
ु ाः॥८६॥
Na muktā devagandharvāḥ pitaro yakṣakinnarāḥ|
Ṛṣayaḥ sarvasiddhāśca gurusevāparāṅmukhāḥ||86||

These various celestial beings in the heavenly realms, nature spirits here on earth, ancestors, what-men, sages,
and all siddhas are not liberated if they are opposed to service to the Guru principle.

Verse 87
Vयानं शण
ृ ु महादे Dव सवा]न?द*दायकम ्।
सव]सौžयकरं Gन9यं भिु Oतमिु OतDवधायकम ्॥८७॥
Dhyānaṁ śṛṇu mahādevi sarvānandapradāyakam|
Sarvasaukhyakaraṁ nityaṁ bhuktimuktividhāyakam||87||

Listen, oh great Goddess, to this way of meditating / visualising that bestows all bliss, and it grants all sorts of
happiness, and which is always the giver of enjoyment and liberation.

Verse 88
#ीम9परklम गु'ं 7मराBम –#म9परklम गु'ं वदाBम।
#ीम9परklम गु'ं नमाBम #ीम9परklम गु'ं भजाBम॥८८॥
Śrīmatparabrahma guruṁ smarāmi śrimatparabrahma guruṁ vadāmi|
Śrīmatparabrahma guruṁ namāmi śrīmatparabrahma guruṁ bhajāmi||88||

I remember that the Guru is the venerable supreme Absolute. I speak of the Guru who is the venerable supreme
Absolute. I bow to the Guru who is the venerable supreme Absolute, and I honour / revere and worship the Guru
who is the venerable supreme Absolute.

Verse 89

20
 klमान?दं परमसख
ु दं केवलं {ानमGू तq Uव?Uवातीतं गगनस—शं त}वम7या\दलŸयम ्।
एकं Gन9यं Dवमलमचलं सव]धीसा™eभत ू ं भावातीतं s>गण
ु र\हतं सUग'
ु ं तं नमाBम॥८९॥
Brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ
dvandvātītaṁ gaganasadṛśaṁ tattvamasyādilakṣyam|
Ekaṁ nityaṁ vimalamacalaṁ sarvadhīsākṣibhūtaṁ
bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ namāmi||89||

I bow to that true teacher (Sadguru) who is the bliss of the Absolute (Brahmānanda), who bestows supreme
happiness (paramasukhada), whose form is nothing but insight (kevalaṁ jñānamūrtim).
This enlightened insight transcends and subsumes all pairs of opposites, and it is like the sky / space - We are
bowing to that Sadguru. This Sadguru is the target of sayings such as ‘you are that’, ‘that’s how you are.’

Verse 90
Gन9यं शU
ु धं Gनराभासं Gनराकारं Gनर•जनम ्।
Gन9यबोधं –चदान?दं गु'ं klम नमा,यहम ्॥९०॥
Nityaṁ śuddhaṁ nirābhāsaṁ nirākāraṁ nirañjanam|
Nityabodhaṁ cidānandaṁ guruṁ brahma namāmyaham||90||

I bow to the Guru principle who is the Absolute, and which is eternal, pure, free of illusion, formless, stainless,
eternally awake or eternal awakeness, and the joy of awareness (cidānanda).

HALF-WAY POINT!

Verse 91
द,बज
ु े कšण]कमVयसं7थे Bसंहासने संि7थत\द^यमGू त]म ्।
VयायेUगु'ं च?”कला*काशं –च9प7ु तकाभीtटवरं दधानम ्॥९१॥
Hṛdambuje karṇikamadhyasaṁsthe siṁhāsane saṁsthitadivyamūrtim|
Dhyāyedguruṁ candrakalāprakāśaṁ citpustakābhīṣṭavaraṁ dadhānam||91||

One should meditatively visualise the Guru as having a divine form (divyamūrti) which is situated on a glorious
throne which itself is situated in the middle of the pericarp of the heart lotus. The Guru is radiant like the crescent
moon / like the power of the moon. The Guru is displaying the gesture of consciousness, the book and the desired
boon-granting gesture (citpustakābhīṣṭavaraṁ dadhānam).

Verse 92
_वेता,बरं _वेतDवलेपपtु पं मO
ु ताDवभष
ू ं म\ु दतं UDवने>म ्।
वामाcकपीठि7थत\द^यशिOतं म?दि7मतं सा?”कृपाGनधानम ्॥९२॥
Śvetāmbaraṁ śvetavilepapuṣpaṁ muktāvibhūṣaṁ muditaṁ dvinetram|
Vāmāṅkapīṭhasthitadivyaśaktiṁ mandasmitaṁ sāndrakṛpānidhānam||92||

They are wearing white clothes. They have white flowers adorning them and white paste. They are adorned with
pearls. They are joyful. They have two eyes. They are smiling gently, and they are a treasure house / a store
house of abundant grace / compassion. And they have their consort, the divine Śakti, seated on the sacred throne
of their left thigh.

Verse 93

21
 आन?दमान?दकरं *स?नं {ान7वpपं GनजबोधयO
ु तम ्।
योगी?”मी¡यं भवरोगवैUयं #ीमUग'
ु ं Gन9यमहं नमाBम॥९३॥
Ānandamānandakaraṁ prasannaṁ jñānasvarūpaṁ nijabodhayuktam|
Yogīndramīḍyaṁ bhavarogavaidyaṁ śrīmadguruṁ nityamahaṁ namāmi||93||

I bow / venerate that eternal blessed Guru principle which is bliss / the power of bliss, and it makes bliss.
It is peaceful and clear, it has insight as its essence,
and it is inseparable from one’s very own Awareness at the deepest level.
It’s the praiseworthy best of yogis, and it’s the doctor for the disease of worldliness / of saṁsāra.

Verse 94
यि7म?सिृ tटि7थGतVवंसGनdहानd
ु हा9मकम ्।
कृ9यं प•चDवधं श_वUभासते तं नमा,यहम ्॥९४॥
Yasminsṛṣṭisthitidhvaṁsanigrahānugrahātmakam|
Kṛtyaṁ pañcavidhaṁ śaśvadbhāsate taṁ namāmyaham||94||

I bow to that one (the Guru) who eternally shines as the 5 acts,
which consist of creation, stasis, dissolution, concealment and grace.

Verse 95
*ातः BशरBस शO
ु ला‚जे UDवने>ं UDवभज
ु ं गु'म ्।
वराभययत ु ं शा?तं 7मरे [ं नामपव
ू क
] म ्॥९५॥
Prātaḥ śirasi śuklābje dvinetraṁ dvibhujaṁ gurum|
Varābhayayutaṁ śāntaṁ smarettaṁ nāmapūrvakam||95||

In the morning, before repeating the divine name, one should remember / visualize the Guru
in a white lotus on top of one’s head, having two eyes and two arms,
and holding these two mudrās, and who is looking peaceful.

Verse 96
न गरु ोर–धकं न गरु ोर–धकं न गरु ोर–धकं न गरु ोर–धकम ्।
Bशवशासनतः Bशवशासनतः Bशवशासनतः Bशवशासनतः॥९६॥
Na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ na guroradhikam|
Śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ||96||

There is nothing higher / superior to the Guru / nothing exceeds the Guru principle,
according to the teaching of Śiva, according to the teaching of Śiva, according to the teaching of Śiva, according
to the teaching of Śiva.

Verse 97
इदमेव Bशवं ि9वदमेव Bशवं ि9वदमेव Bशवं ि9वदमेव Bशवम ्।
मम शासनतो मम शासनतो मम शासनतो मम शासनतः॥९७॥
Idameva śivaṁ tvidameva śivaṁ tvidameva śivaṁ tvidameva śivam|
Mama śāsanato mama śāsanato mama śāsanato mama śāsanataḥ||97||

This indeed is Śiva / is a blessing. But this too is a blessing / is Śiva. But this too is a blessing / is Śiva. According to
my teaching (= the teaching of Śiva). According to my teaching. According to my teaching. According to my
teaching.

22
 Verse 98
एवंDवधं गु'ं Vया9वा {ानम9ु पUयते 7वयम ्।
त9सUग'ु *सादे न मO
ु तोऽहBमGत भावयेत ्॥९८॥
Evaṁvidhaṁ guruṁ dhyātvā jñānamutpadyate svayam|
Tatsadguruprasādena mukto 'hamiti bhāvayet||98||

Having meditated on the Guru in this way, insight arises spontaneously.

I’m liberated by the grace of that Sadguru.

Verse 99
गु'दBश]तमागWण मनःशU
ु –धं तु कारयेत ्।
अGन9यं ख’डये9सवq यि9कि•चदा9मगोचरम ्॥९९॥
Gurudarśitamārgeṇa manaḥśuddhiṁ tu kārayet|
Anityaṁ khaṇḍayetsarvaṁ yatkiñcidātmagocaram||99||

One should do the purification of the mind through the path shown by the Guru / Guru principle.
One should destroy / remove / dissolve everything that is impermanent and yet is ascribed to the Self.

Verse 100
{ेयं सव]7वpपं च {ानं च मन उ`यते।
{ानं {ेयसमं कुया]?ना?यः प?था UDवतीयकः॥१००॥
Jñeyaṁ sarvasvarūpaṁ ca jñānaṁ ca mana ucyate|
Jñānaṁ jñeyasamaṁ kuryānnānyaḥ panthā dvitīyakaḥ||100||

The essential nature of everything (sarvasvarūpa) is knowable and worthy of being known, and yet knowledge /
cognition is set to be an attribute of the mind. One must consider any given cognition to be identical with its
object. There is no other secondary path to awakening.

Or
The essential nature of everything is knowable & worthy of being known (jñeya); and [yet] knowledge is said to
be [an attribute of] the mind. One must consider [any given] cognition to be identical with its ‘object’ — there is
no other path (to awakening). [Meaning, there is no object separate from one’s consciousness of it.]

Verse 101
एवं #ु9वा महादे Dव गु'Gन?दां करोGत यः।
स याGत नरकं घोरं याव`च?”\दवाकरौ॥१०१॥
Evaṁ śrutvā mahādevi gurunindāṁ karoti yaḥ|
Sa yāti narakaṁ ghoraṁ yāvaccandradivākarau||101||

Having heard all this, oh great Goddess, one who ridicules / attacks the Guru / defames the Guru goes to a
horrible hell as long as the sun and moon are.

Verse 102
याव9क€पा?तको दे ह7तावदे व गु'ं 7मरे त ्।
ग'
ु लोपो न कत]^यः 7व`छ?दो य\द वा भवेत ्॥१०२॥

23
 Yāvatkalpāntako dehastāvadeva guruṁ smaret|
Gurulopo na kartavyaḥ svacchando yadi vā bhavet||102||

One should remember the Guru principle / what one has received from one teacher
for as long as the body is / as long as you have a body.
Abandoning the Guru should not be done, even if he is independent or eccentric.

New alternative translation:

One should remember the Guru principle / what one has received from one teacher
for as long as the body is / as long as you have a body.
Abandoning one’s teacher should not be done even if one attains independence (= liberation).

Verse 103
हुंकारे ण न वOत^यं *ा{ैः Bशtयैः कथ•चन।
गरु ोरdे न वOत^यमस9यं च कदाचन॥१०३॥
Huṁkāreṇa na vaktavyaṁ prājñaiḥ śiṣyaiḥ kathañcana|
Guroragre na vaktavyamasatyaṁ ca kadācana||103||

Wise disciples should never make the sound huṁ in front of the Guru /
Wise disciples should never speak aggressively in front of the Guru.
Nor should falsehood be spoken ever.

Verse 104
गु'ं 9वंकृ9य गु'ं Gनिज]9य वादतः।
अर’ये Gनज]ले दे शे स भवेUklमराeसः॥१०४॥
Guruṁ tvaṁkṛtya guruṁ nirjitya vādataḥ|
Araṇye nirjale deśe sa bhavedbrahmarākṣasaḥ||104||

Don’t speak informally to the Guru and don’t speak aggressively to the Guru,
don’t defeat the Guru in arguments. If you do so you will become a kind of ghost,
unpleasant incorporeal being, in a wilderness that is dry / devoid of water.

Interpretative translation:
If you are talking more than listening and receiving what your teachers
are transmitting to you, if you are just arguing then
you will likely continue to wonder in the cycle of saṁsāra.

Verse 105
मGु नBभः प?नगैवा]Dप सरु ै वा] शाDपतो य\द।
कालम9ृ यभ
ु याUवाDप गुp रeGत पाव]Gत॥१०५॥
Munibhiḥ pannagairvāpi surairvā śāpito yadi|
Kālamṛtyubhayādvāpi gurū rakṣati pārvati||105||

The Guru protects / what you have learned from your teacher protects you
if you are cursed by Gods or by snake spirits or by sages.
The Guru also protects you, oh Pārvatī, from the fear of time and death.
Or
The teachings you received from your Guru rescue you from the terror of aging and dying.

Verse 106

24
 अशOता \ह सरु ाUया_चाशOता मन
ु य7तथा।
ग'ु शापेन ते शी˜ं eयं याि?त न संशयः॥१०६॥
Aśaktā hi surādyāścāśaktā munayastathā|
Guruśāpena te śrīghraṁ kṣayaṁ yānti na saṁśayaḥ||106||

The gods and others are incompetetnt and sages are likewise incompetent,
by the Guru’s curse they are quickly destroyed.

Verse 107
म?>राजBमदं दे Dव ग'
ु Yर9यeरUवयम ्।
7मGृ तवेदाथ]वाOयेन गु'ः साeा9परं पदम ्॥१०७॥
Mantrarājamidaṁ devi gururityakṣaradvayam|
Smṛtivedārthavākyena guruḥ sākṣātparaṁ padam||107||

This pair of syllables (= the word Guru) is the king of mantras, oh Goddess.
According to the statements on the meaning of the Veda and of the textural tradition based on the Veda, the
Guru is the supreme state / the ultimate reality before your very eyes (= embodied).

Verse 108
#ुGत7मत
ृ ी अDव{ाय केवलं गु'सेवकाः।
ते वै स??याBसनः *ोOता इतरे वेषधाYरणः॥१०८॥
Śrutismṛtī avijñāya kevalaṁ gurusevakāḥ|
Te vai sannyāsinaḥ proktā itare veṣadhāriṇaḥ||108||

Those who serve the Guru principles / those sevates (sevakāḥ) / those who do sevā in service of the Guru principle
without knowing the Veda (Śruti = what is heard) and the texts based on the Veda (smṛtī),
are the true renunciates (Sannyāsinaḥ), instead others who don’t serve the Guru principle
are only wearing the robes.

Verse 109
Gन9यं klम Gनराकारं Gनगुण
] ं बोधये9परम ्।
सवq klम Gनराभासं दbपो दbपा?तरं यथा॥१०९॥
Nityaṁ brahma nirākāraṁ nirguṇaṁ bodhayetparam|
Sarvaṁ brahma nirābhāsaṁ dīpo dīpāntaraṁ yathā||109||

He or she (= the Guru) causes one to awaken to / to understand the Absolute (Brahma)
that ground of being which is eternal and constant, which is beyond all forms, it is free of the three guṇas and it is
supreme / ultimate, unsurpassable.
The Guru causes one to understand that everything is brahman without illusion
(nirākāram - fallacious appearance), like a lamp and another lamp.

Verse 110
गुरोः कृपा*सादे ना9मारामं Gनरbeयेत ्।
अनेन ग'
ु मागWण 7वा9म{ानं *वत]त॥
े ११०॥
Guroḥ kṛpāprasādena ātmārāmaṁ nirīkṣayet|
Anena gurumārgeṇa svātmajñānaṁ pravartate||110||

By the grace and compassion of the Guru / by the gift of grace of the Guru
one is able to perceive the joy (bliss, delight) of the innermost self.

25
 By the path shown by the Guru, insight into one’s own self arises / into one’s true nature arises.

Or even better
Through the compassionate grace of the Guru principle
One perceives the delight inherent in one’s own being / in one’s true nature.
By the path shown by the Guru, insight into one’s own self arises / into one’s true nature arises.

Verse 111
आklम7त,बपय]?तं परमा9म7वpपकम ्।
7थावरं जcगमं चैव *णमाBम जग?मयम ्॥१११॥
Ābrahmastambaparyantaṁ paramātmasvarūpakam|
Sthāvaraṁ jaṅgamaṁ caiva praṇamāmi jaganmayam||111||

I bow to the essence nature of the supreme self which emcompasses everything from the God Brahmā
down to a sprout / a blade of grass. And I bow to that essence.
And it includes immovable and movable.

Verse 112
व?दे ऽहं सि`चदान?दं भेदातीतं सदा गु'म ्।
Gन9यं पण
ू q Gनराकारं Gनगण
ु] ं 7वा9मसंि7थतम ्॥११२॥
Vande'haṁ saccidānandaṁ bhedātītaṁ sadā gurum|
Nityaṁ pūrṇaṁ nirākāraṁ nirguṇaṁ svātmasaṁsthitam||112||

I always venerate / honour / revere the Guru principle which is being awareness and joy (saccidānanda)

Or
I always venerate that Guru principle which the joy of the awareness of existence itself
And which is utterly beyond duality
And that Guru principle is eternal (it is as long as life is), it’s full whole and complete in itself,
it has no specific form, it is not reducible to the three gunas, and it’s situated in your very own self.

Or
I venerate the Guru principle eternally and that Guru principle is saccidānanda,
the bliss of awareness of reality. The Guru principle transcends duality / it’s all encompassing, it’s eternal, it’s
whole and complete, it’s formless, it’s beyond the three guṇas and it’s established in one’s own self.

Verse 113
परा9परतरं Vयेयं Gन9यमान?दकारकम ्।
दयाकाशमVय7थं शU ु ध7फ\टकसि?नभम ्॥११३॥
Parātparataraṁ dhyeyaṁ nityamānandakārakam|
Hṛdayākāśamadhyasthaṁ śuddhasphaṭikasannibham||113||

The Guru principle transcends whatever you regard as ultimate (parātparataram),

it is to be meditated upon, it is eternal and it brings about great joy / it’s the cause of great joy
and it’s situated in the middle of the space of the heart. It shines like a pure crystal.

Verse 114
7फ\टक*Gतमाpपं —_यते दप]णे यथा।
तथा9मGन –चदाकारमान?दं सोऽहBम9यत
ु ॥११४॥

26
 Sphaṭikapratimārūpaṁ dṛśyate darpaṇe yathā|
Tathātmani cidākāramānandaṁ so'hamityuta||114||

Just as the image of a crystal is seen in a mirror,

in the same way the bliss / joy which is the form of pure consciousness appears within the self,
and one has the experiential affirmation of so'ham - I’m that.

Verse 115
अcगुtठमा>प'
ु षं Vयायति_च?मयं \द।
त> 7फुरGत भावो यः शणृ ु तं कथया,यहम ्॥११५॥
Aṅguṣṭhamātrapuruṣaṁ dhyāyataścinmayaṁ hṛdi|
Tatra sphurati bhavo yaḥ śṛṇu taṁ kathayāmyaham||115||

Listen, I’m going to tell you about that innerstate which manifests in the heart
of one who meditates on the thumb-size person made of consciousness.

Or
Listen, I’m going to tell you about that state which manifests in the heart of one
who meditates there of the thumb-size person made of consciousness.

Or
Listen, I’m going to tell you about that state which manifests there / in the heart of one
who meditates on the thumb-size person made of consciousness in the heart.

Verse 116
अगोचरं तथाग,यं नामpपDवविज]तम ्।
Gनःश‚दं तUDवजानीया97वभावं klम पाव]Gत॥११६॥
Agocaraṁ tathāgamyaṁ nāmarūpavivarjitam|
Niḥśabdaṁ tadvijānīyātsvabhāvaṁ brahma pārvati||116||

Oh Pārvatī, brahma the Absolute is the innate essence (bhāva)

which is beyond the senses, impossible to reach, it’s in its real nature free of all names and forms,
it’s beyond sound, not in the field of the sense,
one should fully understand / comprehend that (= that essential nature).

Verse 117
यथा ग?धः 7वभावेन कपरू] कुसम
ु ा\दष।ु
शीतोtणा\द7वभावेन तथा klम च शा_वतम ्॥११७॥
Yathā gandhaḥ svabhāvena karpūrakusumādiṣu|
Śītoṣṇādisvabhāvena tathā brahma ca śāśvatam||117||

Just as scent is naturally found in camphor, in flowers and so on,

just like the essence of cold and heat and so on, in the same way, the Absolute is eternal.

Alternative translation:
Just as scent by its very nature is in camphor, flowers and so on,
and just like by their very nature cold and heat are essential to the moon and sun,
in the same way the Absolute is eternal / eternally inheres within the experience
of any embodied sentient being / of embodied form of consciousness.

27
 Verse 118
7वयं तथाDवधो भ9ू वा 7थात^यं य>कु>–चत ्।
कSटyमरव[> Vयानं भवGत ता—शम ्॥११८॥
Svayaṁ tathāvidho bhūtvā sthātavyaṁ yatrakutracit|
Kīṭabhramaravattatra dhyānaṁ bhavati tādṛśam||118||

Having oneself become of such a nature

(= having become brahman, having realised the divinity of oneself)
one may remain anywhere one likes.
Meditation of such a nature can happen there, wherever one happens to be,
like the meditation of the larva on the bee
(other options: like the worm and the wasp / the larva and the bee / the caterpillar and the butterfly)

Verse 119
ग'
ु Vयानं तथा कृ9वा 7वयं klममयो भवेत ्।
Dप’डे पदे तथा pपे मO
ु तोऽसौ ना> संशयः॥११९॥
Gurudhyānaṁ tathā kṛtvā svayaṁ brahmamayo bhavet|
Piṇḍe pade tathā rūpe mukto'sau nātra saṁśayaḥ||119||

Having done the meditation on the Guru in this way,

one becomes the Absolute oneself, one is liberated in the body (piṇḍe),
in the word (pade), and likewise in form (rūpe), there is no doubt on this point.

Verse 120
#ीपाव]9यव
ु ाच
Dप’डं •कं तु महादे व पदं •कं समद
ु ा तम ्।
pपातीतं च pपं •कमेतदाžया\ह शcकर॥१२०॥
Śrīpārvatyuvāca
Piṇḍaṁ kiṁ tu mahādeva padaṁ kiṁ samudāhṛtam|
Rūpātītaṁ ca rūpaṁ kimetadākhyāhi śaṅkara||120||

Venerable Pārvatī said:

Oh great God, what is Piṇḍa, and what is Pada?
What is rūpa and rūpātīta? Oh śaṅkara, explain this to me.

Verse 121
#ीमहादे व उवाच
Dप’डं कु’डBलनीशिOतः पदं हं समद
ु ा तम ्।
pपं sब?दYु रGत {ेयं pपातीतं Gनर•जनम ्॥१२१॥
Śrīmahādeva uvāca
Piṇḍaṁ kuṇḍalinīśaktiḥ padaṁ haṁsamudāhṛtam|
Rūpaṁ binduriti jñeyaṁ rūpātītaṁ nirañjanam||121||

Piṇḍa is kuṇḍalinī śakti, pada (the word) is haṁsa (= the mantra is haṁsa and the meditative state too), rūpa is
the bindu and that which is beyond form (rūpātītam) is pure (= the pure Absolute).

Verse 122
Dप’डे मO
ु ताः पदे मO
ु ता pपे मO
ु ता वरानने।
pपातीते तु ये मO
ु ता7ते मO
ु ता ना> संशयः॥१२२॥

28
 Piṇḍe muktāḥ pade muktā rūpe muktā varānane|
Rūpātīte tu ye muktāste muktā nātra saṁśayaḥ||122||

Oh beautiful one, they are liberated (muktāḥ)

in piṇḍa (= by means of kuṇḍalinī śakti or of the kuṇḍalinī bīja),
and they are liberated in pada (= by the haṁsa mantra and meditation),
and they are liberated in the bindu (= in the experience and stabilisation in the bindu point),
but they who are liberated in rūpātīta, they are truly liberated, without a doubt.

Verse 123
7वयं सव]मयो भ9ू वा परं त}वं Dवलोकयेत ्।
परा9परतरं ना?यत ् सव]मेति?नरालयम ्॥१२३॥
Svayaṁ sarvamayo bhūtvā paraṁ tattvaṁ vilokayet|
Parātparataraṁ nānyat sarvametannirālayam||123||

Having become made of everything (= having realised your oneness with everything)
one should simply go on perceiving or noticing the ultimate reality.
There is nothing other, this is unsurpassable.
Everything has no abode.

Verse 124
त7यावलोकनं *ा…य सव]सcगDवविज]तम ्।
एकाकS Gनः7पह ृ ः शा?ति7तtठासे[9*सादतः॥१२४॥
Tasyāvalokanaṁ prāpya sarvasaṅgavivarjitam|
Ekākī niḥspṛhaḥ śāntastiṣṭhāsettatprasādataḥ||124||

Having obtained the perception of this / a clear vision of this (= of the ground of being), one is free of all
attachments, one should abide solitary, free of envy and peaceful due to its clarity.

Verse 125
ल‚धं वाथ न ल‚धं वा 7व€पं वा बहुलं तथा।
Gनtकामेनव
ै भोOत^यं सदा स?तtु टचेतसा॥१२५॥
Labdhaṁ vātha na labdhaṁ vā svalpaṁ vā bahulaṁ tathā|
Niṣkāmenaiva bhoktavyaṁ sadā santuṣṭacetasā||125||

If it is attained and if it is not attained (= whatever comes), if it’s big or small,

he / she should enjoy it without desire for anything other than what is
with an eternally content heart-mind.

Verse 126
सव]{पदBम9याहुदWहb सव]मयो बध
ु ाः।
सदान?दः सदा शा?तो रमते य>कु>–चत ्॥१२६॥
Sarvajñapadamityāhurdehī sarvamayo budhāḥ|
Sadānandaḥ sadā śānto ramate yatrakutracit||126||

The wise ones (budhāḥ) say that the state of being omniscient of
all that needs to be known is the state in which an embodied being is one with everything,
ever blissful, ever peaceful, such a being delights wherever she is.

29
 Verse 127
य>ैव Gतtठते सोऽDप स दे शः प’
ु यभाजनम ्।
मOु त7य लeणं दे Dव तवाdे क–थतं मया॥१२७॥
Yatraiva tiṣṭhate so'pi sa deśaḥ puṇyabhājanam|
Muktasya lakṣaṇaṁ devi tavāgre kathitaṁ mayā||127||

Wherever she / he stays that place becomes an abode of good fortune.

Oh Goddess, I have described in front of you the characteristics of a liberated being.

Verse 128
उपदे श7तथा दे Dव गु'मागWण मिु Oतदः।
ग'
ु भिOत7तथा Vयानं सकलं तव कSGत]तम ्॥१२८॥
Upadeśastathā devi gurumārgeṇa muktidaḥ|
Gurubhaktistathā dhyānaṁ sakalaṁ tava kīrtitam||128||

Such is the teaching, oh Goddess, it grants liberation through the path of the Guru / Guru principle
and I have explained devotion to the Guru principle
And I have given you the instructions on how to meditate on the Guru principle.

Verse 129
अनेन यUभवे9कायq तUवदाBम महामते।
लोकोपकारकं दे Dव लौ•ककं तु न भावयेत ्॥१२९॥
Anena yadbhavetkāryaṁ tadvadāmi mahāmate|
Lokopakārakaṁ devi laukikaṁ tu na bhāvayet||129||

I will speak about the effects that occur through this (gurumārga = the path oriented to the Guru principle), oh
woman of great intelligence and great mind.
These effects should be for the benefits of all beings and one should not
contemplate the potential for worldly benefits.

Verse 130
लौ•कका9कम]णो याि?त {ानहbना भवाण]वम ्।
{ानी तु भावये9सवq कम] Gनtकम] य9कृतम ्॥१३०॥
Laukikātkarmaṇo yānti jñānahīnā bhavārṇavam|
Jñānī tu bhāvayetsarvaṁ karma niṣkarma yatkṛtam||130||

Those who are devoid of insight, because of their worldly actions (= accomplishments and recognition),
they go to the ocean of the endless becoming (= saṁsāra).
By contrast one who has insight considers all actions that are performed as inaction (niṣkarma).

Verse 131
इदं तु भिOतभावेन पठते शण
ृ त
ु े य\द।
Bलšख9वा त9*दात^यं त9सवq सफलं भवेत ्॥१३१॥
Idaṁ tu bhaktibhāvena paṭhate śṛṇute yadi|
Likhitvā tatpradātavyaṁ tatsarvaṁ saphalaṁ bhavet||131||

If one hears this and recites this (= Guru Gītā text) with the feeling of devotion, all possible benefits accrue.
Having written it down (= having made a copy) one should give it to others.

30
 Verse 132
गु'गीता9मकं दे Dव शU
ु धत}वं मयो\दतम ्।
भव^या–धDवनाशाथq 7वयमेव जपे9सदा॥१३२॥
Gurugītātmakaṁ devi śuddhatattvaṁ mayoditam|
Bhavavyādhivināśārthaṁ svayameva japetsadā||132||

Oh Goddess I have taught the pure reality, the pure truth, in the form of the Guru Gītā (Gurugītātmakam). One
should always recite it to oneself for the purpose of destroying the disease that is worldliness / of becoming
something (rather than just being what you are).

Verse 133
गु'गीताeरै कं तु म?>राजBममं जपेत ्।
अ?ये च DवDवधा म?>ाः कलां नाह]ि?त षोडशीम ्॥१३३॥
Gurugītākṣaraikaṁ tu mantrarājamimaṁ japet|
Anye ca vividhā mantrāḥ kalāṁ nārhanti ṣoḍaśīm||133||

Even one syllable of this Guru Gītā is the king of mantras, one should repeat it,
all these other diverse mantras are not worth a sixteenth part of it.

Verse 134-135-136
अन?तफलमा…नोGत गु'गीताजपेन त।ु
सव]पाप*शमनं सव]दाYर¢यनाशनम ्॥१३४॥
कालम9ृ यभ
ु यहरं सव]सcकटनाशनम ्।
यeराeसभत
ू ानां चोर^या˜भयापहम ्॥१३५॥
महा^या–धहरं सवq DवभGू तBसU–धदं भवेत ्।
अथवा मोहनं व_यं 7वयमेव जपे9सदा॥१३६॥
Anantaphalamāpnoti gurugītājapena tu|
Sarvapāpapraśamanaṁ sarvadāridryanāśanam||134||
Kālamṛtyubhayaharaṁ sarvasaṅkaṭanāśanam|
Yakṣarākṣasabhūtānāṁ coravyāghrabhayāpaham||135||
Mahāvyādhiharaṁ sarvaṁ vibhūtisiddhidaṁ bhavet|
Athavā mohanaṁ vaśyaṁ svayameva japetsadā||136||

By repeating the Guru Gītā one obtains infinite fruit, to bring to an end all bad karma and to destroy all poverty /
scarcity consciousness (= the sense that one doesn’t have enough).
It removes fears of time and death and it destroys all hardships. It removes fear of tigers, thieves, ghosts, and
demons and capricious natured spirits. It removes diseases, it grants attainments and magical powers. Confusion
is removed, mastery is granted.

Verse 137
व7>ासने च दाYर¢यं पाषाणे रोगस,भवः।
मे\द?यां दःु खमा…नोGत काtठे भवGत Gनtफलम ्॥१३७॥
Vastrāsane ca dāridryaṁ pāṣāṇe rogasambhavaḥ|
Medinyāṁ duḥkhamāpnoti kāṣṭhe bhavati niṣphalam||137||

Verse 138

31
 कृtणािजने {ानBसU–धम•e#ी^या]˜चम]šण।
कुशासने {ानBसU–धः सव]BसU–ध7तु क,बले॥१३८॥
Kṛṣṇājine jñānasiddhirmokṣaśrīrvyāghracarmaṇi|
Kuśāsane jñānasiddhiḥ sarvasiddhistu kambale||138||

Verse 139
कुशैवा] दव
ू य
] ा दे Dव आसने शy
ु क,बले।
उपDव_य ततो दे Dव जपेदेकाdमानसः॥१३९॥
Kuśairvā dūrvayā devi āsane śubhrakambale|
Upaviśya tato devi japedekāgramānasaḥ||139||

Verse 140
Vयेयं शO
ु लं च शा?9यथq व_ये रOतासनं D*ये।
अBभचारे कृtणवणq पीतवणq धनागमे॥१४०॥
Dhyeyaṁ śuklaṁ ca śāntyarthaṁ vaśye raktāsanaṁ priye|
Abhicāre kṛṣṇavarṇaṁ pītavarṇaṁ dhanāgame||140||

Verse 141
उ[रे शाि?तकाम7तु व_ये पव
ू म
] ख
ु ो जपेत ्।
द™eणे मारणं *ोOतं पि_चमे च धनागमः॥१४१॥
Uttare śāntikāmastu vaśye pūrvamukho japet|
Dakṣiṇe māraṇaṁ proktaṁ paścime ca dhanāgamaḥ||141||

Verse 142-143-144-145
मोहनं सव]भत
ू ानां ब?धमोeकरं भवेत ्।
दे वराजD*यकरं सव]लोकवशं भवेत ्॥१४२॥
सवWषां 7त,भनकरं गुणानां च Dववध]नम ्।
दtु कम]नाशनं चैव सक
ु म]BसU–धदं भवेत ्॥१४३॥
अBसUधं साधये9कायq नवdहभयापहम ्।
दःु 7व…ननाशनं चैव स7
ु व…नफलदायकम ्॥१४४॥
सव]शाि?तकरं Gन9यं तथा व?Vयासप
ु >
ु दम ्।
अवैध^यकरं 7>ीणां सौभा‡यदायकं सदा॥१४५॥
Mohanaṁ sarvabhūtānāṁ bandhamokṣakaraṁ bhavet|
Devarājapriyakaraṁ sarvalokavaśaṁ bhavet||142||
Sarveṣāṁ stambhanakaraṁ guṇānāṁ ca vivardhanam|
Duṣkarmanāśanaṁ caiva sukarmasiddhidaṁ bhavet||143||
Asiddhaṁ sādhayetkāryaṁ navagrahabhayāpaham|
Duḥsvapnanāśanaṁ caiva susvapnaphaladāyakam||144||
Sarvaśāntikaraṁ nityaṁ tathā vandhyāsuputradam|
Avaidhavyakaraṁ strīṇāṁ saubhāgyadāyakaṁ sadā||145||

Verse 146-147-148-149
आयरु ारो‡यमै_वय]प>
ु पौ>*वध]नम ्।
अकामतः 7>ी Dवधवा जपा?मोeमवा…नय
ु ात ्॥१४६॥

32
 अवैध^यं सकामा तु लभते चा?यज?मGन।
सव]दःु खभयं Dव£नं नाशये`छापहारकम ्॥१४७॥
सव]बाधा*शमनं धमा]थक
] ाममोeदम ्।
यं यं –च?तयते कामं तं तं *ा…नोGत Gनि_चतम ्॥१४८॥
काBमत7य कामधेनःु क€पनाक€पपादपः।
–च?तामšणि_चि?तत7य सव]मcगलकारकम ्॥१४९॥
Āyurārogyamaiśvaryaputrapautrapravardhanam|
Akāmataḥ strī vidhavā japānmokṣamavāpnuyāt||146||
Avaidhavyaṁ sakāmā tu labhate cānyajanmani|
Sarvaduḥkhabhayaṁ vighnaṁ nāśayecchāpahārakam||147||
Sarvabādhāpraśamanaṁ dharmārthakāmamokṣadam|
Yaṁ yaṁ cintayate kāmaṁ taṁ taṁ prāpnoti niścitam||148||
Kāmitasya kāmadhenuḥ kalpanākalpapādapaḥ|
Cintāmaṇiścintitasya sarvamaṅgalakārakam||149||

Verse 150
मोeहे तज
ु प
] ेि?न9यं मोe–#यमवा…नय
ु ात ्।
भोगकामो जपेUयो वै त7य कामफल*दम ्॥१५०॥
Mokṣaheturjapennityaṁ mokṣaśriyamavāpnuyāt|
Bhogakāmo japedyo vai tasya kāmaphalapradam||150||

Verse 151
जपे`छाOत_च सौर_च गाणप9य_च वैtणवः।
शैव_च BसU–धदं दे Dव स9यं स9यं न संशयः॥१५१॥
Japecchāktaśca sauraśca gāṇapatyaśca vaiṣṇavaḥ|
Śaivaśca siddhidaṁ devi satyaṁ satyaṁ na saṁśayaḥ||151||

Verse 152-153
अथ का,यजपे 7थानं कथयाBम वरानने।
सागरे वा सYर[ीरे ऽथवा हYरहरालये॥१५२॥
शिOतदे वालये गोtठे सव]देवालये शभ
ु े।
वटे च धा>ीमलू े वा मठे व?ृ दावने तथा॥१५३॥
Atha kāmyajape sthānaṁ kathayāmi varānane|
Sāgare vā sarittīre'thavā hariharālaye||152||
Śaktidevālaye goṣṭhe sarvadevālaye śubhe|
Vaṭe ca dhātrīmūle vā maṭhe vṛndāvane tathā||153||

Verse 154
पDव>े Gनम]ले 7थाने Gन9यानtु ठानतोऽDप वा।
GनवWदनेन मौनेन जपमेतं समाचरे त ्॥१५४॥
Pavitre nirmale sthāne nityānuṣṭhānato'pi vā|
Nirvedanena maunena japametaṁ samācaret||154||

Verse 155-156-157
_मशाने भयभम ू ौ तु वटमल
ू ाि?तके तथा।

33
 BसVयि?त धौ[रे मल
ू े चत
ू वe
ृ 7य सि?नधौ॥१५५॥
ग'
ु प>
ु ो वरं मख
ू 7
] त7य BसVयि?त ना?यथा।
शभ
ु कमा]šण सवा]šण दbeा|ततपांBस च॥१५६॥
संसारमलनाशाथq भवपाशGनव[
ृ ये।
गु'गीता,भBस 7नानं त}व{ः कु'ते सदा॥१५७॥
Śmaśāne bhayabhūmau tu vaṭamūlāntike tathā|
Sidhyanti dhattūre mūle cūtavṛkṣasya sannidhau||155||
Guruputro varaṁ mūrkhastasya sidhyanti nānyathā|
Śubhakarmāṇi sarvāṇi dīkṣāvratatapāṁsi ca||156||
Saṁsāramalanāśārthaṁ bhavapāśanivṛttaye|
Gurugītāmbhasi snānaṁ tattvajñaḥ kurute sadā||157||

Verse 158
स एव च गु'ः साeात ् सदा सUklमDव[मः।
त7य 7थानाGन सवा]šण पDव>ाšण न संशयः॥१५८॥
Sa eva ca guruḥ sākṣāt sadā sadbrahmavittamaḥ|
Tasya sthānāni sarvāṇi pavitrāṇi na saṁśayaḥ||158||

One who has realised the Guru principle is himself / herself the Guru principle embodied, and they are amongst
the best of the knowers of the true Absolute.
For that person all places are pure (= are consciousness) without a doubt.

Verse 159
सव]शU
ु धः पDव>ोऽसौ 7वभावाUय> GतtठGत।
त> दे वगणाः सवW eे>े पीठे वसि?त \ह॥१५९॥
Sarvaśuddhaḥ pavitro 'sau svabhāvādyatra tiṣṭhati|
Tatra devagaṇāḥ sarve kṣetre pīṭhe vasanti hi||159||

Due to having access to his or her sensual nature, he or she remains pure and thoroughly pure.
Wherever the realised one dwells there the masses of Gods also dwell.

Verse 160
आसन7थः शयानो वा ग`छँ ि7तtठन ् वद?नDप।
अ_वाpढो गजाpढः स…ु तो वा जागत ृ ोऽDप वा॥१६०॥
Āsanasthaḥ śayāno vā gaccham̐ stiṣṭhan vadannapi|
Aśvārūḍho gajārūḍhaḥ supto vā jāgṛto 'pi vā||160||

Sitting on a seat or lying down, going here or there or staying in one place,
speaking or not, riding on a horse or an elephant.

Verse 161
श–ु चtमां_च सदा {ानी ग'
ु गीताजपेन त।ु
त7य दश]नमा>ेण पनु ज]?म न DवUयते॥१६१॥
Śuciṣmāṁśca sadā jñānī gurugītājapena tu|
Tasya darśanamātreṇa punarjanma na vidyate||161||

In all these conditions the knower is radiant, unstained by whatever she or he does or doesn’t do.

34
 By merely seeing such a person one does not encounter rebirth (= escapes the cycle of saṁsāra).

Verse 162
सम”
ु े च यथा तोयं eीरे eीरं घत
ृ े घत
ृ म ्।
Bभ?ने कु,भे यथाकाश7तथा9मा परमा9मGन॥१६२॥
Samudre ca yathā toyaṁ kṣīre kṣiraṁ ghṛte ghṛtam|
Bhinne kumbhe yathākāśastathātmā paramātmani||162||

Just like water in the ocean, like milk in a larger quantity of milk,
like ghee in a bigger quantity of ghee, and just as the space in a broken pot,
in the same way this apparently individual self completely merges with the supreme self.

Verse 163
तथैव {ानी जीवा9मा परमा9मGन लbयते।
ऐOयेन रमते {ानी य> त> \दवाGनशम ्॥१६३॥
Tathaiva jñānī jīvātmā paramātmani līyate|
Aikyena ramate jñānī yatra tatra divāniśam||163||

In the very same way, a realizer (jñānī) who is a form of embodied consciousness (jīvātmā)
dissolves into the universal self / the supreme self.
Then the realizer delights in oneness (aikyena ramate) wherever he or she is, day and night.

Verse 164-165
एवंDवधो महामO
ु तः सव]दा वत]ते बध
ु ः।
त7य सव]*य9नेन भावभिOतं करोGत यः॥१६४॥
सव]स?दे हर\हतो मO
ु तो भवGत पाव]Gत।
भिु Oतमिु OतUवयं त7य िजlवाdे च सर7वती॥१६५॥
Evaṁvidho mahāmuktaḥ sarvadā vartate budhaḥ|
Tasya sarvaprayatnena bhāvabhaktiṁ karoti yaḥ||164||
Sarvasandeharahito mukto bhavati pārvati|
Bhuktimuktidvayaṁ tasya jihvāgre ca sarasvatī||165||

A fully liberated being (muktaḥ) always exists in this way, as a wise being / a knower.
One should make every effort to cultivate a devotion which is full of feeling towards such a one.
The liberated one is always free of doubts, oh Pārvatī.
Both enjoyment and liberation are his / hers and sarasvatī is on the tip of his / her tongue.

Alternative translation: One should make every effort to cultivate feelings of devotion towards such a one.

Verse 166
अनेन *ाšणनः सवW गु'गीताजपेन त।ु
सव]BसU–धं *ा…नव
ु ि?त भिOतं मिु Oतं न संशयः॥१६६॥
Anena prāṇinaḥ sarve gurugītājapena tu|
Sarvasiddhiṁ prāpnuvanti bhaktiṁ muktiṁ na saṁśayaḥ||166||

Through the repetition of the Guru Gītā all living beings attain every possible attainment,
including devotion and liberation without a doubt.

35
 Verse 167
स9यं स9यं पन
ु ः स9यं ध,यq साcžयं मयो\दतम ्।
गु'गीतासमं नाि7त स9यं स9यं वरानने॥१६७॥
Satyaṁ satyaṁ punaḥ satyaṁ dharmyaṁ sāṅkhyaṁ mayoditam|
Gurugītāsamaṁ nāsti satyaṁ satyaṁ varānane||167||

This virtuous enumeration (sāṅkhyaṁ) taught by me is true /

this dharmic theory that I have taught is the truth,
there is nothing equal to the Guru Gītā, it is true, it is true, oh beautiful one.

Verse 168
एको दे व एकधम] एकGनtठा परं तपः।
गरु ोः परतरं ना?य?नाि7त त}वं गुरोः परम ्॥१६८॥
Eko deva ekadharma ekaniṣṭhā paraṁ tapaḥ|
Guroḥ parataraṁ nānyannāsti tattvaṁ guroḥ param||168||

There is one God, there is one dharma / one virtuous way, there is one faith,
and that is the supreme tapas (austerity).
There is nothing higher than the Guru principle, there is no tattva higher than the Guru tattva.

Verse 169
माता ध?या Dपता ध?यो ध?यो वंशः कुलं तथा।
ध?या च वसध ु ा दे Dव गु'भिOतः सद
ु ल
ु भ
] ा॥१६९॥
Mātā dhanyā pitā dhanyo dhanyo vaṁśaḥ kulaṁ tathā|
Dhanyā ca vasudhā devi gurubhaktiḥ sudurlabhā||169||

Devotion to the Guru is very hard to come by / to attain.

The mother is blessed, the father is blessed, the whole family line is blessed,
the spiritual community is blessed, the very earth itself is blessed.

Verse 170
शरbरBमि?”यं *ाण_चाथ]ः 7वजनबा?धवाः।
माता Dपता कुलं दे Dव गु'रे व न संशयः॥१७०॥
Śarīramindriyaṁ prāṇaścārthaḥ svajanabāndhavāḥ|
Mātā pitā kulaṁ devi gurureva na saṁśayaḥ||170||

The body, the senses, the prāṇa, wealth (or prosperity and material abundance),
one’s own relations, the mother, the father and the community,
all of this could be considered one’s Guru.

Verse 171
आक€पज?मना कोœया जप|ततपः•Pयाः।
त9सवq सफलं दे Dव गु'स?तोषमा>तः॥१७१॥
Ākalpajanmanā koṭyā japavratatapaḥkriyāḥ|
Tatsarvaṁ saphalaṁ devi gurusantoṣamātrataḥ||171||

Activities such as japas, vows, and tapas (= spiritual discipline in general),

even done in millions of births (of lives), they all become fruitful only when the Guru is pleased.

36
 Verse 172
DवUयातपोबलेनव
ै म?दभा‡या_च ये नराः।
गु'सेवां न कुव]ि?त स9यं स9यं वरानने॥१७२॥
Vidyātapobalenaiva mandabhāgyāśca ye narāḥ|
Gurusevāṁ na kurvanti satyaṁ satyaṁ varānane||172||

People (narāḥ) who are endowed with powers of wisdom and tapas, they still nonetheless have very little good
fortune if they do not perform Guru sevā. This is the truth, oh dear one.

Verse 173
klमDवtणम
ु हे शा_च दे वDष]Dपत•ृ क?नराः।
BसUधचारणयeा_च अ?येऽDप मन ु यो जनाः॥१७३॥
Brahmaviṣṇumaheśāśca devarṣipitṛkinnarāḥ|
Siddhacāraṇayakṣāśca anye 'pi munayo janāḥ||173||

Brahmā, Viṣṇu and Śiva, Gods, seers, ancestors and whatmen,

Siddhas, nature spirits, sages, and others, all these people.

Verse 174
गु'भावः परं तीथ]म?यतीथq Gनरथ]कम ्।
सव]तीथा]#यं दे Dव पादाcगुtठं च वत]त॥
े १७४॥
Gurubhāvaḥ paraṁ tīrthamanyatīrthaṁ nirarthakam|
Sarvatīrthāśrayaṁ devi pādāṅguṣṭhaṁ ca vartate||174||

Guru bhāva is the supreme place of pilgrimage,

all other pilgrimage places are useless by comparison.
The big toe (of the Guru) is the abode / the receptacle of all places of pilgrimage.

Verse 175
जपेन जयमा…नोGत चान?तफलमा…नय
ु ात ्।
हbनकम] 9यज?सवq 7थानाGन चाधमाGन च॥१७५॥
Japena jayamāpnoti cānantaphalamāpnuyāt|
Hīnakarma tyajansarvaṁ sthānāni cādhamāni ca||175||

Through japa, one may attain success or victory and endless fruits.
Renouncing vile actions and all non-beneficial places.

Verse 176-177
जपं हbनासनं कुव]न ् हbनकम]फल*दम ्।
गु'गीतां *याणे वा सcdामे Yरपस
ु cकटे ॥१७६॥
जप?जयमवा…नोGत मरणे मिु Oतदायकम ्।
सव]कम] च सव]> गु'प>ु 7य BसVयGत॥१७७॥
Japaṁ hīnāsanaṁ kurvan hīnakarmaphalapradam|
Gurugītāṁ prayāṇe vā saṅgrāme ripusaṅkaṭe||176||
Japanjayamavāpnoti maraṇe muktidāyakam|
Sarvakarma ca sarvatra guruputrasya sidhyati||177||

37
 Doing japa in a bad posture bestows nothing but bad karma.
Repeating the Guru Gītā at the beginning of an endeavour, or at the beginning of an invasion, or
in a battle brings success, and repeating it at the time of death grants liberation.
All the actions of one initiated by the Guru (of the son / disciple of the Guru) always reach their fruition.

Verse 178
इदं रह7यं नो वा`यं तवाdे क–थतं मया।
सग
ु ो…यं च *य9नेन मम 9वं च D*या ि9वGत॥१७८॥
Idaṁ rahasyaṁ no vācyaṁ tavāgre kathitaṁ mayā|
Sugopyaṁ ca prayatnena mama tvaṁ ca priyā tviti||178||

This secret that I have related in front of you, beloved, should not be spoken in front of others,
in fact it should be well guarded with every effort, and you are indeed my beloved.

Verse 179
7वाBममž
ु यगणेशा\दDवt’वादbनां च पाव]Gत।
मनसाDप न वOत^यं स9यं स9यं वदा,यहम ्॥१७९॥
Svāmimukhyagaṇeśādiviṣṇvādīnāṁ ca pārvati|
Manasāpi na vaktavyaṁ satyaṁ satyaṁ vadāmyaham||179||

Oh Pārvatī, I tell you the truth, I tell you the truth, don’t tell anyone unless they are ready to hear it,
not even mentally (psychically) not even to Viṣṇu or other Gods or to Gaṇeśa
and others or to the best of masters (of Swāmīs).

Verse 180
अतीवपOव–च[ाय #UधाभिOतयत
ु ाय च।
*वOत^यBमदं दे Dव ममा9माऽBस सदा D*ये॥१८०॥
Atīvapakvacittāya śraddhābhaktiyutāya ca|
Pravaktavyamidaṁ devi mamātmā 'si sadā priye||180||

This esoteric teaching should be spoken to one whose heart-mind is well ripen (= who have mature enough
understanding) and they should also both devotion and faith.
You are eternally my very self (mamātmā 'si sadā), oh beloved.

Verse 181
अभOते व•चके धत
ू W पाष’डे नाि7तके नरे ।
मनसाDप न वOत^या गु'गीता कदाचन॥१८१॥
Abhakte vañcake dhūrte pāṣaṇḍe nāstike nare|
Manasāpi na vaktavyā gurugītā kadācana||181||

Never communicate the Guru Gītā even mentally to someone who is without devotion,
to someone who is a bad character, to the hypocrite or to a denialist.

Verse 182
संसारसागरसमU
ु धरणैकम?>ं klमा\ददे वमGु नपिू जतBसUधम?>म ्।
दाYर¢यदःु खभवरोगDवनाशम?>ं व?दे महाभयहरं ग'
ु राजम?>म ्॥१८२॥

38
 Saṁsārasāgarasamuddharaṇaikamantraṁ brahmādidevamunipūjitasiddhamantram|
Dāridryaduḥkhabhavarogavināśamantraṁ vande mahābhayaharaṁ gururājamantram||182||

I venerate (vande) the Guru king mantra which removes great fear (mahābhayaharaṁ) and this mantra also
destroys the diseases of worldliness (or reincarnation, of becoming),
and suffering and of poverty (of poverty consciousness), and it’s a mantra of the enlightened beings (of the
Siddhas) and it is venerated by sages and Gods, such as Brahmā and so on. This mantra is the only mantra that
can extract you from the ocean of saṁsāra.

Final text
इGत #ी7क?दपरु ाण उ[रख’ड ई_वरपाव]तीसंवादे गु'गीता समा…ता।
#ीगु'दे वचरणाप]णम7त॥
ु
ॐ शाि?तः शाि?तः शाि?तः॥
Iti śrīskandapurāṇa uttarakhaṇḍa īśvarapārvatīsaṁvāde gurugītā samāptā|
Śrīgurudevacaraṇārpaṇamastu||
Om̐ śāntiḥ śāntiḥ śāntiḥ||

May this be an offering at the feet of Śrīgurudeva.

Guru Gītā is now concluded and it’s a dialogue between Śiva and Śakti
that it is found in the latter portion of the skandapurāṇa.

!ीगु%गीता
Śrīgurugītā
Guru Stostram only verses

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 हं सा;यां पYरव[
ृ प>कमलै\द] ^यैजग
] 9कारणैDव]_वो9कSण]मनेकदे हGनलयैः 7व`छ?दमा9मे`छया।
तUयोतं पदशा,भवं तु चरणं दbपाcकुरdा\हणं *9यeाeरDवdहं गु'पदं VयायेUDवभंु शा_वतम ्॥
Haṁsābhyāṁ parivṛtta-patra-kamalair divyair jagat-kāraṇair
viśvotkīrṇam aneka-deha-nilayaiḥ svacchandam ātmecchayā |
Tad-dyotaṁ pada-śāmbhavaṁ tu caraṇaṁ dīpāṅkura-grāhiṇaṁ
pratyakṣākṣara-vigrahaṁ guru-padaṁ dhyāyed vibhuṁ śāśvatam ||

One should meditate on the eternal all-pervasive state of the Guru,

which is the embodiment of all the sacred sounds [of Sanskrit] in visible form.
One should meditate on the [form of] practice & conduct which holds ‘the flame of the lamp’,
that is, the Śāmbhava state which illumines that spontaneous freedom (svacchanda)
which is inscribed in everything in existence by the divine Causes of the World
that have all bodies as their abode,
and which are [installed within] the ‘lotuses’ (i.e. cakras) whose petals are rotated by ‘haṁ’ and ‘saḥ’.

Verse 31
संसारवe
ृ माpढाः पत?तो नरकाण]वे।
येन चैवोUधत
ृ ाः सवW त7मै #ीगुरवे नमः॥३१॥
Saṁsāravṛkṣamārūḍhāḥ patanto narakārṇave|
Yena caivoddhṛtāḥ sarve tasmai śrīgurave namaḥ||31||

Reverence to that Śrī-Guru by whom all the people are saved / extracted.
All those people who had climbed the tree of saṁsāra
and were or are falling into the ocean of hell.

Verse 32
ग'
ु k]lमा ग'
ु Dव]tणग
ु '
ु] दW वो महे _वरः।
गु'रे व परklम त7मै #ीगुरवे नमः॥३२॥
Gururbrahmā gururviṣṇurgururdevo maheśvaraḥ|
Gurureva parabrahma tasmai śrīgurave namaḥ||32||

Literal translation
The Guru is Brahmā; the Guru is Viṣhṇu; the Guru is God Maheśvara (Śiva);
The Guru = the supreme Absolute before your very eyes; to that Śrī-Guru, reverence.

Interpretative translation
The power of creation / creativity is a teacher; the power of sustaining / sustainability is a teacher;
the power of dissolution / loss is a teacher. The supreme Absolute appears to you in the form of all that teaches
you, to that Śrī-Guru, reverence.

Verse 33
हे तवे जगतामेव संसाराण]वसेतवे।
*भवे सव]DवUयानां श,भवे गरु वे नमः॥३३॥
Hetave jagatāmeva saṁsārārṇavasetave|
Prabhave sarvavidyānāṁ śambhave gurave namaḥ||33||

Salutations to Śiva who is the Guru, this Guru principle who is also Śiva is the cause of the worlds,
a dike to cross over the cycle of suffering
and he/it is the all pervasive Lord of all wisdom teachings / Goddess mantras / magical spells.

40
 Verse 34
अ{ानGतBमरा?ध7य {ाना•जनशलाकया।
चeु'?मीBलतं येन त7मै #ीगुरवे नमः॥३४॥
Ajñānatimirāndhasya jñānāñjanaśalākayā|
Cakṣurunmīlitam yena tasmai śrīgurave namaḥ||34||

Reverence to that Śrī-Guru by whom the eye (of wisdom) is opened,

the eye of one who is blinded by the darkness of ignorance
with the make-up pencil of eye liner that is wisdom.

Verse 35
9वं Dपता 9वं च मे माता 9वं ब?ध7
ु 9वं च दे वता।
संसार*Gतबोधाथq त7मै #ीगुरवे नमः॥३५॥
Tvaṁ pitā tvaṁ ca me mātā tvaṁ bandhustvaṁ ca devatā|
Saṁsārapratibodhārthaṁ tasmai śrīgurave namaḥ||35||

You are the father, you are my mother, you are relative (or relation) and you are my chosen deity.

Or
I regard you as the father, as my mother, as my relative (relation) and as my chosen deity
for the sake of being illuminated / educated about the nature of saṁsāra.
So for the sake of that, reverence to Śrī-Guru.

Verse 36
य9स9येन जग9स9यं य9*काशेन भाGत तत ्।
यदान?दे न न?दि?त त7मै #ीगरु वे नमः॥३६॥
Yatsatyena jagatsatyaṁ yatprakāśena bhāti tat|
Yadānandena nandanti tasmai śrīgurave namaḥ||36||

Reverence to Śrī-Guru by whose truth the world is true and by whose illumination / light the world shines (= is
manifest or manifests). And by whose bliss people are happy.

Verse 37
य7य ि7थ9या स9यBमदं यUभाGत भानp
ु पतः।
D*यं प>ु ा\द य9*ी9या त7मै #ीगुरवे नमः॥३७॥
Yasya sthityā satyamidaṁ yadbhāti bhānurūpataḥ|
Priyaṁ putrādi yatprītyā tasmai śrīgurave namaḥ||37||

Reverence to Śrī-Guru by whose state this world is true and real.

And who shines in the form of the sun.
And by whose love sons and others are dear to us.

Verse 38
येन चेतयते हbदं –च[ं चेतयते न यम ्।
जाd97व…नसष ु …ु 9या\द त7मै #ीगुरवे नमः॥३८॥
Yena cetayate hīdaṁ cittaṁ cetayate na yam|

41
 Jāgratsvapnasuṣuptyādi tasmai śrīgurave namaḥ||38||

Reverence to Śrī-Guru, by whom this [world] is known [in its real nature],
but who the mind—in [its three ordinary states] of waking, dreaming, and deep sleep—can not know.

Verse 39
य7य {ाना\ददं Dव_वं न —_यं Bभ?नभेदतः।
सदे कpपpपाय त7मै #ीगुरवे नमः॥३९॥
Yasya jñānādidaṁ viśvaṁ na dṛśyaṁ bhinnabhedataḥ|
Sadekarūparūpāya tasmai śrīgurave namaḥ||39||

Reverence to Śrī-Guru, whose only form is that of Truth/Being,

and by whose insight all this is not seen as divided in any way.

Verse 40
य7यामतं त7य मतं मतं य7य न वेद सः।
अन?यभावभावाय त7मै #ीगरु वे नमः॥४०॥
Yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ|
Ananyabhāvabhāvāya tasmai śrīgurave namaḥ||40||

He who has no doctrine has the [true] doctrine /

he by whom nothing is supposed or believed understands [the nonconceptual Truth].
One who has a fixed doctrine does not know (na veda).
Reverence to Śrī-Guru, whose bhāva is singular /
whose mental-emotional state is focused exclusively [on the Absolute].

Verse 41
य7य कारणpप7य काय]pपेण भाGत यत ्।
काय]कारणpपाय त7मै #ीगरु वे नमः॥४१॥
Yasya kāraṇarūpasya kāryarūpeṇa bhāti yat|
Kāryakāraṇarūpāya tasmai śrīgurave namaḥ||41||

Reverence to Śrī-Guru, who appears as the effect of that which

He is [also] the cause: His nature is both cause and effect.

Verse 42
नानाpपBमदं सवq न केना…यि7त Bभ?नता।
काय]कारणता चैव त7मै #ीगुरवे नमः॥४२॥
Nānārūpamidaṁ sarvaṁ na kenāpyasti bhinnatā|
Kāryakāraṇatā caiva tasmai śrīgurave namaḥ||42||

All this appears in various forms & aspects, but no one can create any real division [in it].
There are indeed relations of cause and effect,
[but no actual division or fundamental differentiation]. Reverence to Śrī-Guru!

Verse 67
अख’डम’डलाकारं ^या…तं येन चराचरम ्।

42
 त9पदं दBश]तं येन त7मै #ीगुरवे नमः॥६७॥
Akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram|
Tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ||67||

Salutation or reverence to that blessed Guru by whom that state / reality is revealed.
The state of awakened Awareness in which is seen that the unbroken wheel of consciousness pervades everything
(all animate or inanimate things).

Verse 68
सव]#ुGतBशरोर9नDवरािजतपदा,बज
ु ः।
वेदा?ता,बज
ु सय ू • य7त7मै #ीगुरवे नमः॥६८॥
Sarvaśrutiśiroratnavirājitapadāmbujaḥ|
Vedāntāmbujasūryo yastasmai śrīgurave namaḥ||68||

Salutations to the blessed Guru who is the sun to the lotus of Vedanta.
He makes the teachings of the Upaniṣads make sense.
He makes that lotus open up. His lotus feet are shining with the crest jewels or all the Vedas.

Verse 69
य7य 7मरणमा>ेण {ानम9ु पUयते 7वयम ्।
य एव सव]स,*ाि…त7त7मै #ीगुरवे नमः॥६९॥
Yasya smaraṇamātreṇa jñānamutpadyate svayam|
Ya eva sarvasamprāptistasmai śrīgurave namaḥ||69||

Salutations to the blessed Guru / reverence to the blessed Guru who is all attainments and by merely
remembering whom wisdom arises spontaneously (of its own accord).

Verse 70
चैत?यं शा_वतं शा?तं ^योमातीतं Gनर•जनम ्।
नादsब?दक
ु लातीतं त7मै #ीगुरवे नमः॥७०॥
Caitanyaṁ śāśvataṁ śāntaṁ vyomātītaṁ nirañjanam|
Nādabindukalātītaṁ tasmai śrīgurave namaḥ||70||

Conscious / able to wield consciousness, eternal, peaceful, beyond the void, pure, beyond esoteric resonance,
beyond the point of ultimacy, beyond a segment of the universe / limited form of Śakti, reverence to that blessed
Guru / Guru principle.

Verse 71
7थावरं जcगमं चैव तथा चैव चराचरम ्।
^या…तं येन जग9सवq त7मै #ीगरु वे नमः॥७१॥
Sthāvaraṁ jaṅgamaṁ caiva tathā caiva carācaram|
Vyāptaṁ yena jagatsarvaṁ tasmai śrīgurave namaḥ||71||

Salutations to that blessed Guru principle by which this whole

world is pervaded, consisting of moving and stationary types of things / beings, animate and inanimate.

Verse 72
{ानशिOतसमाpढ7त}वमालाDवभDू षतः।

43
 भिु Oतमिु Oत*दाता य7त7मै #ीगुरवे नमः॥७२॥
Jñānaśaktisamārūḍhastattvamālāvibhūṣitaḥ|
Bhuktimuktipradātā yastasmai śrīgurave namaḥ||72||

Reverence to that auspicious Guru who bestows both enjoyment and liberation.
This Guru is one who has mastered the power of insight (jñānaśaki)
and is adorned with the garland of tattvas.

Verse 73
अनेकज?मस,*ा…तसव]कम]Dवदा\हने।
7वा9म{ान*भावेण त7मै #ीगुरवे नमः॥७३॥
Anekajanmasamprāptasarvakarmavidāhine|
Svātmajñānaprabhāveṇa tasmai śrīgurave namaḥ||73||

Reverence to that auspicious Guru / Salutations to that blessed Guru who removes all the karma acquired in
countless lifetimes through the power of insight into one’s own true nature.

Verse 74
न गुरोर–धकं त}वं न गुरोर–धकं तपः।
त}वं {ाना9परं नाि7त त7मै #ीगुरवे नमः॥७४॥
Na guroradhikaṁ tattvaṁ na guroradhikaṁ tapaḥ|
Tattvaṁ jñānātparaṁ nāsti tasmai śrīgurave namaḥ||74||

There is no principle / tattva higher than the Guru / Guru principle,

and there is no tapas / spiritual power / energy superior to that of the Guru.
There is no tattva higher than insight. Salutations / reverence to that auspicious Guru.

Verse 75
म?नाथः #ीजग?नाथो मUग'
ु ि7>जगUग'
ु ः।
ममा9मा सव]भत ू ा9मा त7मै #ीगुरवे नमः॥७५॥
Mannāthaḥ śrījagannātho madgurustrijagadguruḥ|
Mamātmā sarvabhūtātmā tasmai śrīgurave namaḥ||75||

My Lord is the auspicious Lord of the world. My Guru is the Guru of all three worlds.
Myself is the self of all beings. Reverence to that auspicious Guru.

Verse 76
Vयानमल
ू ं गुरोमGू] त]ः पज
ू ामल
ू ं गुरोः पदम ्।
म?>मल ू ं गुरोवा]Oयं मोeमल
ू ं गुरोः कृपा॥७६॥
Dhyānamūlaṁ gurormūrtiḥ pūjāmūlaṁ guroḥ padam|
Mantramūlaṁ gurorvākyaṁ mokṣamūlaṁ guroḥ kṛpā||76||

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 words, the root of liberation is the Guru’s compassion or grace.

Verse 77
गु'रा\दरना\द_च गु'ः परमदै वतम ्।

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 गरु ोः परतरं नाि7त त7मै #ीगुरवे नमः॥७७॥
Gururādiranādiśca guruḥ paramadaivatam|
Guroḥ parataraṁ nāsti tasmai śrīgurave namaḥ||77||

The Guru principle is primordial and is beginningless, it is supreme divinity.

There is nothing higher than the Guru. Salutations / reverence to that blessed Guru.

45