Sri Guru Gita
Translated by Swami Narayanananda
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Book Code: EO4
Paperback: 132 pages
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Table of Contents
|The Supreme Ideal||8|
|Sri Satguru Paduka Stotram||130|
Swami Sivanandaji Maharaj
Homage unto the Almighty Lord. Worshipful adorations and prostrations at the Holy Lotus Feet of Beloved Gurudev Sri Swami Sivanandaji Maharaj and all the Brahma Vidya Gurus. May the Grace of the Lord, who is the Guru of Gurus, Jagadguru, the choicest blessings of worshipful Guru Maharaj and all the Brahma Vidya Gurus be upon all the devotees.
In spite of much that has been told and written on the concept of the Spiritual Guru, still there exists a great deal of confusion and misunderstanding in the minds of many seeking souls.
This book “GURU GITA” with original verses and lucid commentary in English undoubtedly serves not only as a great boon to dispel at once the confusion and misunderstanding of all such sincere aspiring souls but also infuses in them unflinching faith and devotion towards their Guru which is the fundamental prerequisite for attaining the Supreme Bliss. Above all, the Real Nature of Sadguru, which is akin to the nature of the Supreme Being, is very beautifully depicted in this great book “Guru Gita” which unfailingly serves as a beacon light to all those sincere seekers who are already treading the spiritual path.
May this valuable book have widest possible circulation and benefit all the spiritual aspirants and devotees.
O beloved seeker! I sincerely urge you to make a little daily reading of this “GURU GITA” an unfailing part of your spiritual Sadhana and daily Svadhyaya programme. And, once a week, upon every Thursday, please make a complete reading of the whole of “GURU GITA” as your special Sadhana for that day of your Guru. Reflect deeply, meditate seriously with one-pointed mind and realise that Great Guru who is eternally shining in the inmost recess of your heart.
May your daily devout reading of a portion of this scripture serve to purify your heart, illumine your life and make you shine with spiritual radiance.
Gurudev Sri Swami Sivanandaji’s blessings accompany this book.
Jai Sri Sadgurudev!
Om Namo Bhagavate Sivanandaya.
The Supreme Ideal
(By Brahmanishtha SRIGURU Swamigal,
from one of his inspired talks)
A thinking person in the course of his life experiences a mental crisis, when the world and worldly life fails to satisfy him and he begins to think that there must be a higher purpose than mere vital and mental existence and that there must be something positively True and Good behind all this. He therefore naturally uses his intellect and turns to philosophy for help and guidance.
Philosophy is ultimate by its very nature, a search for the Absolute, first for the Absolute Truth as distinct from mere appearance, and afterwards for the Absolute Being, the source and explanation of all dependent existence. Philosophy gives the rational explanation of things and explains why they exist. It uses reason as its means. It proceeds as far as reason can go and has to stop short; and it posits three objects: God, Nature and Man, as the explanation of the Universe and as constituting it. There it halts, as it cannot solve or explain the relation between these three.
Now, here steps in Religion and gives solution of the relation between God and Man. This solution is both subjective and objective. On the objective of ethical side, Reason and Philosophy help man to formulate his right conduct. But on the subjective side, they fail and cannot solve the problem. This gap is filled by Religion which starts with the two distinct principles of Faith and Revelation.
Faith in God is the first postulate, and acceptance of Revelation the second postulate, and when we admit these two principles, we feel a strength and confidence in our quest of God.
By faith is meant the recognition of an object which is neither present in consciousness nor discovered by the senses. As God cannot be an object of the mind or senses, it is only by faith that man can link himself to him. When man tries to know God, he feels the need for the scriptures, which are the revealed authority, as coming from God and having the power to show the path to know him.
Now the thinking person comes to the stage of realising the necessity of studying the Scriptures and understanding their meaning with a view to know God.
To understand what the scriptures teach, we require the instrumentality of reason and ratiocination.
This reason is the God-given power of understanding, and it has its own limitations; it has to be used therefore within the limits of authority and accepting only such data as are furnished by the Scriptures. These data are based on Revelation and are beyond Reason and have to be admitted on faith, as authority.
Using our reason in this manner, we acquire knowledge of what the scriptures teach. Knowledge is the product of our intellectual activity, whether it be perception, comparison or reasoning. It supposes a being who knows, an object known and a relation between the knowing being and the known object.
This relation occasioned by the mind’s activity is knowledge. The ultimate principles upon which knowledge rests are incomprehensible and inexplicable: they cannot be known, they have to be believed.
Proper understanding of the scriptures gives us a knowledge of God and the relation of man to God, both of which are derived from Revelation. This is Theology as distinct from Philosophy which is pure reason.
Regarding the knowledge of God, there is the Mystic school, which believes that God may be known face to face, without any intermediate factor, by intuition or inspiration. There are cases of people in all religions, who have been such mystics and have vouched for experiencing God and known Him or seen Him face to face. This process is a yielding to the sentiment awakened by the idea of the infinite and a running up of all knowledge and all duty to the contemplation and love of him. This mysticism despairs of the regular process of science and believes that it may attain directly, without the aid of the senses or reason and by immediate intuition, the real and absolute principle of all truth—God.
But such people are rare and exceptional. They form the extraordinary few, the geniuses in the field of religion, and they can be no example for the ordinary seeker after God with his normal faculties or power.
Thus the thinking person starting with philosophy which posits the absolute and points to God, comes to religion which shows him the relation of his commands, and he links himself to God. Then, by the use of his reason, he acquires that right knowledge, which will lead him to the direct realisation or the experience of the immanence of God in him.
Applying these general principles which are common to all religions, we have the following guiding principles as our “Ideal”.
The Ideal of man’s life is to attain MOKSHA or freedom of the spirit. By Moksha is meant liberation from the cycle of births and deaths. And this liberation comes only when man or the Jiva gets ATMA-JNANA or self-knowledge. Until then, he is subject to births and deaths.
The JIVA has 3 faculties: The Indriyas (senses), the Manas (mind) and the Buddhi (intellect).
When the JIVA uses any of these three with reference to God,
(1) Whatever is done by the Indriyas is Karma;
(2) Whatever is thought by the Manas or contemplated is Upasana; and
(3) Whatever is known or understood by the Buddhi is Jnana.
The former two will not directly give Atma-Jnana but only the third, and it is therefore rightly held that salvation is gained only by knowledge.
This knowledge can be acquired only by the study of the Shastras (scriptures), which describe Brahman and the way to know it.
The Shastras say that the fittest person to acquire Brahman-knowledge is the Sannyasin who has transcended Karma and Upasana and is concentrating all the powers of his intellect in understanding what the Shastras say. There will thus be no diversion of energy or attention and his higher mind will move in one direction only.
But in the case of other persons who cannot give up fully mental or sensory activity and who yet are interested in the objects of the outer world, Shastras must also be studied, by means of which, in course of time, the knowledge side may become more and more strong and wean him away from his mental and sensory activities, so that he may become fit for entire practice of higher knowledge.
Hence (1) Faith, the God-given gift to man, in the revealed Scriptures, (2) Right knowledge as taught by the Guru and, (3) Service of the Guru are the only three means for the direct experience of delight in the Bliss of the Supreme Being, or what is termed “Brahman”, in the Upanishads.
This is the path to Self-revelation. That is to say, experience is just the process of knowledge realising itself or becoming the essence of the ultimate reality.
In other words, to “Know Thyself” is to “Become Thyself” and “Be Thyself”.
Please take note that the print edition does not have the transliteration.
SRI GURU GITA
अचिन्त्याव्यक्तरूपाय निर्गुणाय गणात्मने।
समस्तजगदाधारमूर्तये ब्रह्मणे नमः॥ १॥
acintyāvyaktarūpāya nirguṇāya gaṇātmane |
samastajagadādhāramūrtaye brahmaṇe namaḥ || 1||
1. Prostrations to Brahman, the unthinkable, the unmanifest, beyond or above the Gunas, (Sattva, Rajas and Tamas), the Self of the Gunas, the supporting Substance or Substratum behind the manifested universe.
सूत सूत महाप्राज्ञ निगमागमपारगम्।
गुरुस्वरूपमस्माकं ब्रूहि सर्वमलापहम्॥ २॥
ṛṣaya ūcuḥ |
sūta sūta mahāprājña nigamāgamapāragam |
gurusvarūpamasmākaṁ brūhi sarvamalāpaham || 2||
2. The Sages said: O Suta, the wise one, who has acquired thorough mastery over the Nigamas and Agamas! Please narrate to us the real or true nature of the Guru, which has the power to remove all impurities.
Notes: Agamas are the Vedas and the Nigamas are texts dealing with rituals and injunctions contained in the Hindu Sastras. In the word ‘Guru’, the syllable ‘Gu’ stands for darkness and ‘Ru’ for the removal of darkness.
यस्य श्रवणमात्रेण देही दुःखाद्विमुच्यते।
येन मार्गेण मुनयः सर्वज्ञत्वं प्रपेदिरे॥ ३॥
yasya śravaṇamātreṇa dehī duḥkhādvimucyate |
yena mārgeṇa munayaḥ sarvajñatvaṁ prapedire || 3||
3. By hearing which, man becomes free from all pains and by treading which path the sages have attained the state of Omniscience.
Notes: The query continues and goes upto the sixth verse.
यत्प्राप्य न पुनर्याति नरः संसारबन्धनम्।
तथाविधं परं तत्त्वं वक्तव्यमधुना त्वया॥ ४॥
yatprāpya na punaryāti naraḥ saṁsārabandhanam |
tathāvidhaṁ paraṁ tattvaṁ vaktavyamadhunā tvayā || 4||
4. By attaining which, man comes never again to the round of birth and death; please narrate that to us now, which is the Supreme Truth.
गुह्याद्गुह्यतमं सारं गुरुगीता विशेषतः।
त्वत्प्रसादाच्च श्रोतव्या तत्सर्वं ब्रूहि सूत नः॥ ५॥
guhyādguhyatamaṁ sāraṁ gurugītā viśeṣataḥ |
tvatprasādācca śrotavyā tatsarvaṁ brūhi sūta naḥ || 5||
5. O Suta, we are desirous of hearing all that and we are eager to hear them from you and particularly the Guru Gita which is the essence and secret of all secrets.
इति संप्रार्थितः सूतो मुनिसङ्घैर्मुहुर्मुहुः॥
कुतूहलेन महता प्रोवाच मधुरं वचः॥ ६॥
iti saṁprārthitaḥ sūto munisaṅghairmuhurmuhuḥ ||
kutūhalena mahatā provāca madhuraṁ vacaḥ || 6||
6. Thus repeatedly prayed by the sages, Suta spoke these sweet words with great enthusiasm.
श्रुणुध्वं मुनयः सर्वे श्रद्धया परया मुदा।
वदामि भवरोगघ्नीं गीतां मातृस्वरूपिणीम्॥ ७॥
sūta uvāca |
śruṇudhvaṁ munayaḥ sarve śraddhayā parayā mudā |
vadāmi bhavarogaghnīṁ gītāṁ mātṛsvarūpiṇīm || 7||
7. Suta said : O Sages, hear with rapt attention. I shall now narrate to you the song (Gita) which is capable of destroying all the ills of the Samsara (the cycle of transmigratory existence) and which is like the mother unto you all.
Notes: The conversation between Lord Siva and Parvati is introduced by a question by the sages to Suta at the sacred spot Naimisaranya where the 18 Puranas were recited in days of yore.
पुरा कैलासशिखरे सिद्धगन्धर्वसेविते।
तत्र कल्पलतापुष्पमन्दिरेऽत्यन्तसुन्दरे॥ ८॥
purā kailāsaśikhare siddhagandharvasevite |
tatra kalpalatāpuṣpamandire’tyantasundare || 8||
8. Once upon a time, on the mountain peak of Kailasa (the abode of Lord Siva) frequented by the Siddhas and Gandharvas, and in the most, beautiful place adorned by nature with shrubs, flowers, fruits, etc.
Notes: Siddhas are perfected beings. Gandharvas are experts in music in the heaven world.
व्याघ्राजिने समासीनं शुकादिमुनिवन्दितम्।
बोधयन्तं परं तत्त्वं मध्ये मुनिगणे क्वचित्॥ ९॥
vyāghrājine samāsīnaṁ śukādimunivanditam |
bodhayantaṁ paraṁ tattvaṁ madhye munigaṇe kvacit || 9||
दृष्ट्वा विस्मयमापन्न पार्वती परिपृच्छति॥ १०॥
praṇamravadanā śaśvannamaskurvantamādarāt |
dṛṣṭvā vismayamāpanna pārvatī paripṛcchati || 10||
9 & 10. Seated, on a tiger-skin, and surrounded by Suka and other saints, on one occasion, while Lord Siva was expounding to the Rishis the Supreme Truth, Parvati (the consort of Siva) with Her face full of devotion, seeing the Lord bowing to some one with great fervent reverence and being very much surprised at this, asked the Lord thus.
Note: Kailasa, the seat of Lord Siva, is the venue of Satsanga for the Rishis and saints as they often visit the abode of the Lord to pay their respects and be benefited by his instructive talks of advice.
ॐ नमो देव देवेश परात्पर जगद्गुरो।
त्वां नमस्कुर्वते भक्त्या सुरासुरनराः सदा॥ ११॥
om namo deva deveśa parātpara jagadguro |
tvāṁ namaskurvate bhaktyā surāsuranarāḥ sadā || 11||
11. Parvati said: Prostrations unto Thee, O Lord of lords, Thou art the teacher for the whole world. Thou art Supreme. Thou teachest the knowledge of the Supreme. Gods, demons and men always worship Thee with devotion.
विधिविष्णुमहेन्द्राद्यैर्वन्द्यः खलु सदा भवान्।
नमस्करोषि कस्मै त्वं नमस्काराश्रयः किल॥ १२॥
vidhiviṣṇumahendrādyairvandyaḥ khalu sadā bhavān |
namaskaroṣi kasmai tvaṁ namaskārāśrayaḥ kila || 12||
12. Lord Brahma, Lord Vishnu, Indra and others prostrate to Thee always, I wish to know who will be the recipient of Your prostrations.
Is there any one superior to You to whom You have to prostrate? Are You not the one Supreme Being, the sole abode or refuge of all prostrations?
Notes: This indicates that Goddess Parvati had noticed the Lord prostrating to someone during His prayers or at other times. In the celebrated Sri Ramcharitamanas, Saint Tulasidasji also brings in a similar instance and a doubt is raised by Sri Parvati. Parvati was confirmed in the view that Lord Siva was the Highest and the Supreme Lord of all lords. This act of the Lord was a surprise to Her.
दृष्ट्वैतत्कर्म विपुलमाश्चर्य प्रतिभाति मे।
किमेतन्न विजानेऽहं कृपया वद मे प्रभो॥ १३॥
dṛṣṭvaitatkarma vipulamāścarya pratibhāti me |
kimetanna vijāne’haṁ kṛpayā vada me prabho || 13||
13. Noticing this act of Yours I am struck with great wonder. I am unable to understand this. O Lord, please enlighten me.
Notes: Vipulam means abundance or frequently done.
भगवन् सर्वधर्मज्ञ व्रतानां व्रतनायकम्।
ब्रूहि मे कृपया शम्भो गुरुमाहात्म्यमुत्तमम्॥ १४॥
bhagavan sarvadharmajña vratānāṁ vratanāyakam |
brūhi me kṛpayā śambho gurumāhātmyamuttamam || 14||
14. O Lord, O knower of all Dharmas, O Sambhu, please narrate to me the glory of Guru (preceptor) which is the best of all Vratas.
Notes: By using the plural it is indicated that Lord Siva is the knower and the authority for all Dharmas (duties) e.g.; duties of students, householders, forest-dwellers, anchorites, ladies, the different orders—Brahmins, Kshatriyas, Vaishyas, Sudras, etc., etc. As such He must know the importance of the preceptor also. Uttama indicates that it is the best.
केन मार्गेण भो स्वामिन् देही ब्रह्ममयो भवेत्।
तत्कृपां कुरु मे स्वामिन्नमामि चरणौ तव॥ १५॥
kena mārgeṇa bho svāmin dehī brahmamayo bhavet |
tatkṛpāṁ kuru me svāminnamāmi caraṇau tava || 15||
15. By adopting which particular method can an individual soul attain the supreme state of Brahmanhood? I prostrate to Thee. I worship Thy feet. Kindly explain this to me.
Notes: Worship of the feet of the Lord is Padapuja. Worshipping the feet indicates humility and receptivity on the part of the student. The Purasha Sukta says, “Padosya Visva Bhutani—the entire universe is but one foot of the Lord.” So, if you worship the feet of the Lord, you worship the entire humanity and the World, the same effect is there by the worship of the Preceptor also. The importance of this will be revealed in various verses of this book.
इति संप्रार्थितः शश्वन्महादेवो महेश्वरः।
आनन्दभरतिः स्वान्ते पार्वतीमिदमब्रवीत्॥ १६॥
iti saṁprārthitaḥ śaśvanmahādevo maheśvaraḥ |
ānandabharatiḥ svānte pārvatīmidamabravīt || 16||
16. Thus repeatedly prayed for by Parvati, the great Lord Mahesvara (Siva—the Lord of lords) spoke the following words, His heart overflowing with abundant joy.
Notes: Teachers derive the maximum joy and happiness when eager seekers put pertinent questions. The heart of the teacher always seeks for sincere students. That is the reason for their joy. It is but natural that one gets joy when he gets what he wants. A thirsty man is satisfied with water, the hungry man with food. But teachers are satisfied when they get suitable and deserving students to whom they can unburden their knowledge. Without a deserving student the teacher feels the burden of his knowledge and considers his efforts fruitful when the students eagerly question and practise the precepts.
श्री महादेव उवाच।
न वक्तव्यमिदं देवि रहस्यातिरहस्यकम्।
न कस्यापि पुरा प्रोक्तं त्वद्भक्त्यर्थं वदामि तत्॥ १७॥
śrī mahādeva uvāca |
na vaktavyamidaṁ devi rahasyātirahasyakam |
na kasyāpi purā proktaṁ tvadbhaktyarthaṁ vadāmi tat || 17||
17. Lord Mahadeva said: O Devi, this is the Secret of all secrets. This is not to be revealed to any one. I have never divulged this to any one so far. But I shall tell you because of your great devotion to me.
Notes: Great truths are not divulged to all and sundry. But to the qualified disciples the teacher in his overflowing love and kindness reveals such secrets. The disciples serve the Masters and they in turn reveal these secrets. But never to one who is not a Bhakta such secrets are revealed.
Tvadbhaktyartham: This may be interpreted in two ways. To create devotion in you I reveal this, and also, because you are highly devoted I reveal this to you.
Rahasyatirahasyakam: There are some secrets which may be ordinarily revealed to select persons but there are certain secrets which can be revealed only to the dearest person. One such secret is this, that the Lord is going to reveal to Parvati. As long as teachers do not get such exceptionally qualified aspirants they do not divulge these secrets. They remain always as secrets only.
मम रूपासि देवि त्वमतस्तत्कथयामि ते।
लोकोपकारकः प्रश्नो न केनापि कृतः पुरा॥ १८॥
mama rūpāsi devi tvamatastatkathayāmi te |
lokopakārakaḥ praśno na kenāpi kṛtaḥ purā || 18||
18. O Devi! You are my own Self in another form. No one else has put me this question. This question of yours will benefit the whole world. Therefore, I shall narrate this to you.
Notes: The World-Mother, interested as She is in the welfare of humanity, has put this question. The entire humanity is dear to Her. Who else can be the well-wisher of a child if not the mother? There is no equal to the love of the mother in this world. Everything else comes next to this.
यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः॥ १९॥
yasya deve parā bhaktiryathā deve tathā gurau |
tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ || 19||
19. He who is supremely devoted to the Lord and has the same equal devotion to his Guru, to him alone will the truths explained herein clearly reveal themselves.
Notes: This verse appears in the end of the Svetasvatara Upanishad and hence is quoted by the Lord as Pramana.
This verse tells us the extent of devotion we should have towards the Guru. There is no difference between the Guru and God. Only when this Bhava becomes fully ingrained in the mind of the disciple, his spiritual, progress becomes easy and sure.
यो गुरुः स शिवः प्रोक्तो यः शिवः स गुरुः स्मृतः।
विकल्पं यस्तु कुर्वीत स नरो गुरुतल्पगः॥ २०॥
yo guruḥ sa śivaḥ prokto yaḥ śivaḥ sa guruḥ smṛtaḥ |
vikalpaṁ yastu kurvīta sa naro gurutalpagaḥ || 20||
20. He who is the Guru is Siva Himself, so declare the scriptures, and the fact that Siva is the Guru, is reminded to us in all the Smritis. He who makes any distinction between the two, is guilty of the crime of uniting with his own preceptor’s wife.
Notes: This verse gives the importance of the Guru and his identity with Siva, and tells us that it is an unpardonable crime to find difference between the two as in the illustration given above in the second half of the verse.
दुर्लभं त्रिषु लोकेषु तच्छृणुश्व वदाम्यहम्।
गुरुब्रह्म विना नान्यः सत्यं सत्यं वरानने॥ २१॥
durlabhaṁ triṣu lokeṣu tacchṛṇuśva vadāmyaham |
gurubrahma vinā nānyaḥ satyaṁ satyaṁ varānane || 21||
21. The Guru is Brahman and no other than Brahman Itself, O Parvati. I declare this Truth to you. Listen to my words and believe, for this Truth is unknown to any one else in all the three worlds.
Notes: Durlabham means “Rare”. It refers to the declaration “Guru is Brahman”. The Guru who is really qualified and who is capable of imparting the knowledge of Brahman is rare. He is attainable with difficulty and by the Grace of God particularly.
वेदशास्त्रपुराणानि चेतिहासादिकानि च।
मन्त्रयन्त्रादिविद्यानां मोहनोच्चाटनादिकम्॥ २२॥
vedaśāstrapurāṇāni cetihāsādikāni ca |
mantrayantrādividyānāṁ mohanoccāṭanādikam || 22||
शैवशाक्तागमादीनि ह्यन्ये च बहवो मताः।
अपभ्रंशाः समस्तानां जीवानां भ्रान्तचेतसाम्॥ २३॥
śaivaśāktāgamādīni hyanye ca bahavo matāḥ |
apabhraṁśāḥ samastānāṁ jīvānāṁ bhrāntacetasām || 23||
22&23. The Vedas, the Sastras, Puranas, the Itihasas etc., the science of Mantras, Yantras, Mohana, Uchatana, etc., cults like the Saiva, Agama, Sakta etc., and other cults existing in the world today are merely false theories expressed in corrupted words which confuse the ignorant and deluded Jivas.
Notes: The concluding part of this verse appears in the succeeding verse. As it is, it looks like a condemnation of the different Sastras which is not the purpose of these verses.
The scriptures quoted here, are the different authoritative books of the Hindus on which Hinduism takes its origin, and the different cults they have given rise to.
जपस्तपो व्रतं तीर्थं यज्ञो दानं तथैव च।
गुरुतत्त्वमविज्ञाय सर्वं व्यर्थं भवेत्प्रिये॥ २४॥
japastapo vrataṁ tīrthaṁ yajño dānaṁ tathaiva ca |
gurutattvamavijñāya sarvaṁ vyarthaṁ bhavetpriye || 24||
24. Japa, austerities, observances, pilgrimage, sacrifice, charity—all these become a mere waste without understanding the Guru Tattva.
गुरुबुद्ध्यात्मनो नान्यत् सत्यं सत्यं वरानने।
तल्लाभार्थं प्रयत्नस्तु कर्तव्यश्च मनीषिभिः॥ २५॥
gurubuddhyātmano nānyat satyaṁ satyaṁ varānane |
tallābhārthaṁ prayatnastu kartavyaśca manīṣibhiḥ || 25||
25. O Parvati, I declare unto Thee, with all the emphasis at my command, that there is no difference between the Guru and the Atman (Self). Therefore, efforts should be made by seekers, men learned in the scriptures, men of wisdom, for its attainment.
Notes: The attainment of a qualified Guru is the only means to the attainment of Jnana. Therefore there is no difference between the Guru and Atma Jnana.
गूढाविद्या जगन्माया देहश्चाज्ञानसम्भवः।
विज्ञानं यत्प्रसादेन गुरुशब्देन कथयते॥ २६॥
gūḍhāvidyā jaganmāyā dehaścājñānasambhavaḥ |
vijñānaṁ yatprasādena guruśabdena kathayate || 26||
26. The hidden ignorance, absence of the knowledge, of Self, the world, Maya, the body—are all caused by ignorance (Ajnana). By whose grace one attains direct knowledge of the Self—he is known by the name ‘Guru.’
तारकं भवसिन्धोश्च तं गुरुं प्रणमाम्यहम्॥ २७॥
yadaṅghrikamaladvandvaṁ dvandvatāpanivārakam |
tārakaṁ bhavasindhośca taṁ guruṁ praṇamāmyaham || 27||
27. I prostrate to that Guru, whose two lotus-like feet help the removal of all miseries arising out of the pairs of opposites and who saves one from the round of births and deaths.
देही ब्रह्म भवेद्यस्मात् त्वत्कृपार्थं वदामि तत्।
सर्वपापविशुद्धात्मा श्रीगुरोः पादसेवनात्॥ २८॥
dehī brahma bhavedyasmāt tvatkṛpārthaṁ vadāmi tat |
sarvapāpaviśuddhātmā śrīguroḥ pādasevanāt || 28||
28. I shall tell you that, by which the embodied soul, purified from all sins, becomes Brahman. It is by the service of the Guru’s Feet. I say this because of my special interest in you.
Notes: Service of the Guru includes physical service, learning and teaching of the Sastras and all acts which please him and particularly by spreading the teachings of the Guru among the eager and qualified aspirants.
An ideal disciple finds no difference between the Lord and his Guru. Worship of Guru is worship of God. Worship of God is worship of Guru. Those who find any difference cannot have real devotion to God and Guru.
सर्वतीर्थावगाहस्य सम्प्राप्नोति फलं नरः।
गुरोः पादोदकं पीत्वा शेषं शिरसि धारयन्॥ २९॥
sarvatīrthāvagāhasya samprāpnoti phalaṁ naraḥ |
guroḥ pādodakaṁ pītvā śeṣaṁ śirasi dhārayan || 29||
29. By drinking the water after washing the holy feet of the Guru and sprinkling the remains on the head, man attains the fruit of taking bath in all the sacred waters of all sacred rivers and of all pilgrimages.
Notes: Faithfully following the spirit of the teachings contained here, one attains the fruits mentioned. It is not exaggeration or praise. What has the Lord to gain from the ignorant Jivas of the world by misleading them?
शोषणं पापपङ्कस्य दीपनं ज्ञानतेजसः।
गुरोः पादोदकं सम्यक् संसारार्णवतारकम्॥ ३०॥
śoṣaṇaṁ pāpapaṅkasya dīpanaṁ jñānatejasaḥ |
guroḥ pādodakaṁ samyak saṁsārārṇavatārakam || 30||
30. The Padodaka (water collected after washing the Guru’s Feet) of the Guru has the power of completely burning up the filth of the disciple’s sins, brightening the lamp of wisdom and taking him across the ocean of Samsara.
ज्ञानविज्ञानसिद्ध्यर्थं गुरुपादोदकं पिबेत्॥ ३१॥
ajñānamūlaharaṇaṁ janmakarmanivārakam |
jñānavijñānasiddhyarthaṁ gurupādodakaṁ pibet || 31||
31. One should drink the feet-washed-water of the Guru for the uprooting of ignorance, to end the cycle of Karma, birth, death, etc., and for the attainment of dispassion and knowledge of the Self.
गुरुपादोदकं पानं गुरोरुच्छिष्टभोजनम्।
गुरुमूर्तेः सदा ध्यानं गुरोर्नाम्नः सदा जपः॥ ३२॥
gurupādodakaṁ pānaṁ gurorucchiṣṭabhojanam |
gurumūrteḥ sadā dhyānaṁ gurornāmnaḥ sadā japaḥ || 32||
32. One should always repeat the name of the Guru, meditate on his form, drink the feet-washed-water and eat remnants of the Guru’s food-plate.
Notes: All these practices constitute one-pointed devotion and his Ananya Chintana. It is complete dedication of one’s life to his service only.
स्वदेशिकस्यैव च नामकीर्तनम् भवेदनन्तस्य शिवस्य कीर्तनम्।
स्वदेशिकस्यैव च नामचिन्तनम् भवेदनन्तस्य शिवस्य चिन्तनम्॥ ३३॥
svadeśikasyaiva ca nāmakīrtanam bhavedanantasya śivasya kīrtanam |
svadeśikasyaiva ca nāmacintanam bhavedanantasya śivasya cintanam || 33||
33. The repetition of one’s Guru’s name becomes the repetition of the names of Lord Siva, who is Ananta (the Infinite), and the meditation on the name of one’s Guru becomes the, meditation on Siva.
यत्पादरेणुर्वै नित्यं कोऽपि संसारवारिधौ।
सेतुबन्धायते नाथं देशिकं तमुपास्महे॥ ३४॥
yatpādareṇurvai nityaṁ ko’pi saṁsāravāridhau |
setubandhāyate nāthaṁ deśikaṁ tamupāsmahe || 34||
34. The dust of whose Feet helps to definitely bridge up the ocean of Samsara, such a saviour, Satguru, I daily worship.
Notes: Desika means the. Demonstrator or Teacher who explains and points out the Truth to our intellect, so that we may properly and precisely, understand the fact in our experience.
यदनुग्रहमात्रेण शोकमोहौ विनश्यतः।
तस्मै श्रीदेशिकेन्द्राय नमोऽस्तु परमात्मने॥ ३५॥
yadanugrahamātreṇa śokamohau vinaśyataḥ |
tasmai śrīdeśikendrāya namo’stu paramātmane || 35||
35. By whose blessings alone two evils of sorrow and delusion are destroyed, to that Supreme Lord Saviour Guru I prostrate.
यस्मादनुग्रहं लब्ध्वा महदज्ञान्मुत्सृजेत्।
तस्मै श्रीदेशिकेन्द्राय नमश्चाभीष्टसिद्धये॥ ३६॥
yasmādanugrahaṁ labdhvā mahadajñānmutsṛjet |
tasmai śrīdeśikendrāya namaścābhīṣṭasiddhaye || 36||
36. With whose blessings man sheds off the great shackles of ignorance, my prostrations to that Supreme Teacher (Lord Saviour), who bestows all the desired objects including the four Purusharthas (Dharma, Artha, Kama and Moksha).
काशीक्षेत्रं निवासश्च जान्हवी चरणोदकम्।
गुरुविश्वेश्वरः साक्षात् तारकं ब्रह्मनिश्चयः॥ ३७॥
kāśīkṣetraṁ nivāsaśca jānhavī caraṇodakam |
guruviśveśvaraḥ sākṣāt tārakaṁ brahmaniścayaḥ || 37||
37. The place where the Guru lives is Kashi Kshetra and his feet-washed-water is Ganga. The Guru is Lord Viswanatha personified and his words indicate the Thraka Brahma.
गुरुसेवा गया प्रोक्ता देहः स्यादक्षयो वटः।
तत्पादं विष्णुपादं स्यात् तत्र दत्तमनन्तकम्॥ ३८॥
gurusevā gayā proktā dehaḥ syādakṣayo vaṭaḥ |
tatpādaṁ viṣṇupādaṁ syāt tatra dattamanantakam || 38||
38. The service of the Guru is Gaya-Kshetra, his body is the imperishable banyan tree (Akshaya Vata), his feet, the feet of Lord Vishnu and anything offered at his feet bestows infinite merit.
Notes: To the ideal Guru-Bhakta, who has onepointedness in devotion and who is established in the faith, Guru is Brahma, Guru is Vishnu and Guru is Siva, and the different places of pilgrimage like Kashi, Gaya etc. There is no Tirtha or Punyakshetra other than his Guru. He sees Kashi, Gaya, Mathura, Vrindavan, Vaikuntha, Moksha, everything, in his own Guru. This sort of Guru-Bhakti is very rare and cannot be obtained without His Grace.
गुरुमूर्ति स्मरेन्नित्यं गुरुर्नाम सदा जपेत्।
गुरोराज्ञां प्रकुर्वीत गुरोरन्यं न भावयेत्॥ ३९॥
gurumūrti smarennityaṁ gururnāma sadā japet |
gurorājñāṁ prakurvīta guroranyaṁ na bhāvayet || 39||
39. The disciple should always meditate on his Guru, he should ever repeat the Guru’s name, he should always carry out the behests of the Guru. He should be devoted to his Guru only and think of none else.
Notes: What is meant here is that for purpose of spiritual guidance and Sadhana the Sadhaks should have devotion to one Guru only. Satsanga and the gaining of knowledge of the Sastras and such other acts are not ruled out. When the truth is grasped nicely the necessity for indefinite search for other Gurus ceases.