The document is a dialogue between Lord Shiva and Goddess Parvati where Parvati asks Shiva to describe the glory of the Guru. Shiva responds that the knowledge of the Guru is most important for liberation from rebirth, but that this knowledge is also very secret. However, because of Parvati's great devotion, Shiva agrees to explain the essence of the Guru to her in the following chapters.
The document discusses the concept of ┼Ъraddh─Б (faith) as described in various scriptures. It can be traced back to Vedic times and is mentioned as being essential in Vedic rituals. ┼Ъraddh─Б is described as the bedrock for thought and decision making. It allows the seed of faith to germinate into action. Classifying the word ┼Ъraddh─Б according to the seven categories of reality helps understand its true meaning as conveyed by scriptures and sages. Analyzing scriptural words scientifically can clarify their core teachings.
This is an immortal creation of Jagad Guru Sankaracharya teaching us equality. Please view and enjoy. Also see my blog on this subject: http://drsarma.blogspot.com/ and visit my website www.drsarma.in
My salutations to the Guru, who:
1. Revealed the eternal, infinite divinity that pervades all of existence.
2. Opened my eyes blinded by ignorance, applying the collyrium of self-knowledge.
3. Is the creator, sustainer, destroyer and the very transcendental reality, beyond all. There is nothing higher than the Guru's knowledge.
Narayaniyam is a medieval Sanskrit text, comprising a summary study in poetic form of the Bhagavata Purana. It was composed by Melpathur Narayana Bhattathiri, (1560-1666 A.D.) one of the celebrated Sanskrit poets in Kerala. Even though the Narayaneeyam was completed as early as 1586 A.D., it appeared in print only after more than 250 years. The Bhagavata Purana is a major Hindu scripture consisting of about 18,000 verses, mainly devoted to the worship of Krishna.
This document contains summaries of several mantras and prayers:
- The Santhi Mantra promotes peace, fullness, prosperity, and goodwill for all.
- The Astanga Yoga Mantra pays respects to the supreme guru and Patanjali for removing ignorance.
- The MahaMrityunjaya Mantra worships Shiva for liberating one from the fear of death and granting immortality.
- The Gayathri Mantra meditates on the divine light of spiritual consciousness to stimulate spiritual perception.
This document provides an introduction to the Uddhava Gita, which contains confidential teachings from Lord Krishna to His devotee Uddhava just prior to Krishna's departure from this world. The introduction discusses how the Uddhava Gita elaborates on the five fundamental truths taught in the Bhagavad Gita of Ishvara, jiva, prakriti, kala, and karma. It then describes how the demigods requested Krishna to return to His abode after fulfilling His duties on earth, and how Krishna arranged for the annihilation of the Yadu dynasty before departing. The introduction establishes the significance and context of the Uddhava Gita within Krish
The document provides the lyrics and translation of the Hanuman Chalisa, a Hindu devotional hymn to Hanuman. It describes Hanuman as a brave, powerful deity who is devoted to Rama and helps him rescue Sita from Ravana. It praises Hanuman for his strength, intellect and for removing obstacles from the lives of devotees. Reciting the Hanuman Chalisa is believed to fulfill desires and remove suffering.
The document is a summary of the Hanuman Chalisa, a Hindu religious text dedicated to Hanuman. It describes Hanuman as the son of wind god, a powerful messenger and devotee of Rama. It lists his virtues and accomplishments like destroying demons, crossing the ocean, fulfilling devotees' wishes, and protecting saints. It encourages reciting the Hanuman Chalisa for happiness, freedom from suffering, and fulfillment of desires.
The document discusses the concept of ┼Ъraddh─Б (faith) as described in various scriptures. It can be traced back to Vedic times and is mentioned as being essential in Vedic rituals. ┼Ъraddh─Б is described as the bedrock for thought and decision making. It allows the seed of faith to germinate into action. Classifying the word ┼Ъraddh─Б according to the seven categories of reality helps understand its true meaning as conveyed by scriptures and sages. Analyzing scriptural words scientifically can clarify their core teachings.
This is an immortal creation of Jagad Guru Sankaracharya teaching us equality. Please view and enjoy. Also see my blog on this subject: http://drsarma.blogspot.com/ and visit my website www.drsarma.in
My salutations to the Guru, who:
1. Revealed the eternal, infinite divinity that pervades all of existence.
2. Opened my eyes blinded by ignorance, applying the collyrium of self-knowledge.
3. Is the creator, sustainer, destroyer and the very transcendental reality, beyond all. There is nothing higher than the Guru's knowledge.
Narayaniyam is a medieval Sanskrit text, comprising a summary study in poetic form of the Bhagavata Purana. It was composed by Melpathur Narayana Bhattathiri, (1560-1666 A.D.) one of the celebrated Sanskrit poets in Kerala. Even though the Narayaneeyam was completed as early as 1586 A.D., it appeared in print only after more than 250 years. The Bhagavata Purana is a major Hindu scripture consisting of about 18,000 verses, mainly devoted to the worship of Krishna.
This document contains summaries of several mantras and prayers:
- The Santhi Mantra promotes peace, fullness, prosperity, and goodwill for all.
- The Astanga Yoga Mantra pays respects to the supreme guru and Patanjali for removing ignorance.
- The MahaMrityunjaya Mantra worships Shiva for liberating one from the fear of death and granting immortality.
- The Gayathri Mantra meditates on the divine light of spiritual consciousness to stimulate spiritual perception.
This document provides an introduction to the Uddhava Gita, which contains confidential teachings from Lord Krishna to His devotee Uddhava just prior to Krishna's departure from this world. The introduction discusses how the Uddhava Gita elaborates on the five fundamental truths taught in the Bhagavad Gita of Ishvara, jiva, prakriti, kala, and karma. It then describes how the demigods requested Krishna to return to His abode after fulfilling His duties on earth, and how Krishna arranged for the annihilation of the Yadu dynasty before departing. The introduction establishes the significance and context of the Uddhava Gita within Krish
The document provides the lyrics and translation of the Hanuman Chalisa, a Hindu devotional hymn to Hanuman. It describes Hanuman as a brave, powerful deity who is devoted to Rama and helps him rescue Sita from Ravana. It praises Hanuman for his strength, intellect and for removing obstacles from the lives of devotees. Reciting the Hanuman Chalisa is believed to fulfill desires and remove suffering.
The document is a summary of the Hanuman Chalisa, a Hindu religious text dedicated to Hanuman. It describes Hanuman as the son of wind god, a powerful messenger and devotee of Rama. It lists his virtues and accomplishments like destroying demons, crossing the ocean, fulfilling devotees' wishes, and protecting saints. It encourages reciting the Hanuman Chalisa for happiness, freedom from suffering, and fulfillment of desires.
This document provides a summary of Gurbani concepts and questions for reflection on nurturing a relationship with the Guru. It begins with an Ardaas and passages from Guru Granth Sahib discussing acquiring Gurmant, the precious gift of human life, and the importance of Sangat. It raises questions about Mann and shares perspectives on concepts like acquired vs inspired knowledge, Seva, Bhav, liberation, and going down the path with the Guru. The document inspires reflection on nurturing one's relationship with the Guru through contemplation of these concepts in 3 sentences or less.
This document contains summaries of several passages from Buddhist texts discussing concepts like the four immeasurable minds, the four stages of enlightenment, and the adornment of pure lands. It also includes quotes and commentaries from Zen masters discussing the "summit of the mystic peak" and not dwelling in forms or perceptions. Overall it touches on advanced Buddhist philosophical concepts through quotes and verses from sutras and koans.
1) The document discusses the importance of a Guru, describing the Guru as the representative of Brahma, Vishnu, and Shiva who creates, sustains, and destroys ignorance.
2) It states that a true Guru can guide one to supreme knowledge of the entity that pervades all living and non-living beings in the universe, and can save one from ignorance through imparting spiritual knowledge.
3) The Guru is praised for being able to enlighten one about the all-pervading consciousness in all states of existence, and for directing attention to the single divinity in all things mobile and immobile.
This document provides an introduction to Kundalini Yoga. It discusses Kundalini energy, which lies dormant at the base of the spine. The goal of Kundalini Yoga is to awaken this energy and move it up the central channel (sushumna nadi) through meditation and practice, piercing the six chakras until reaching the crown chakra, where the individual is united with cosmic consciousness. It outlines some of the key concepts in Kundalini Yoga such as the chakras, kundalini energy, prana, and different states of meditation. The introduction emphasizes that Kundalini Yoga is an exact science that can lead one to
This document contains the lyrics to the Hanuman Chalisa, a Hindu devotional hymn dedicated to Hanuman. It consists of 40 verses praising Hanuman's qualities and deeds in serving Lord Rama. The summary highlights Hanuman's role as a servant of Rama who helped him rescue Sita and defeat the demon king Ravana through his superhuman strength, bravery and wisdom. Reciting the Chalisa is believed to bring blessings, success and remove obstacles.
The document provides descriptions of the Goddess Kamakshi/Kanchipuram in 41 verses. It describes her residing in Kanchi, her divine form and attributes such as holding weapons and having lotus-like eyes. It states she fulfills desires, bestows joy and mercy, and enslaves minds. She is seen as the supreme goddess, residing with Lord Shiva and reviving the God of love with her glance.
This summary provides the key details from the document in 3 sentences:
Arjuna rejects the meditational yoga system described by Krishna as too difficult given the restless nature of the mind. While such yoga was possible in ancient times when lifespans were longer, it is not practical in the current age. The document asserts that chanting the Hare Krishna mantra is the perfection of yoga for this age, as it allows one to fix the mind on Krishna and achieve the same results attained by other spiritual practices in previous ages.
The document provides extracts from various Hindu scriptures and texts, including:
- A description of the sacred place of Naimisharanya and its significance in Hinduism.
- Predictions from the Bhagavata Purana about the current age of Kali Yuga.
- An introduction to the Devi Mahatmya text and its chapters within the Markandeya Purana.
- Descriptions of mystical experiences people had at Thiruvannamalai involving divine encounters.
- Overviews of important Hindu scriptures like the Shiva Maha Purana and Narada Purana in English.
- Discussions on concepts like evolution, reincarnation and her
This document summarizes the significance of Thirumulam star and the contributions of Sri Manavala Mamunigal to Sri Vaishnava sampradayam. It highlights that Thirumulam is the birth star of Sri Manavala Mamunigal, who established many practices and served at Srirangam temple. Through his works, he enabled everyone to understand the profound teachings of our Acharyas. Sri Manavala Mamunigal was accepted as the Acharya of Lord Namperumal due to his expertise in shastra and ability to explain complex concepts simply.
Those who worship Krishna through devotional service with faith and concentration on His personal form are considered the most perfect in yoga, according to Krishna. While those who worship the impersonal Brahman through controlling the senses can also achieve the spiritual goal, their path is more troublesome. Devotional service to the personal form of Krishna is the highest and easiest means of self-realization.
The document discusses the 11 forms of Rudra from Hindu texts. It provides background on Rudra from the Vedas, describing Rudra as a deity associated with storms, winds and medicine. It notes the Rig Veda mentions 11 Rudras representing the senses and mind. The document then discusses the origins, names and attributes of the 11 Rudras, but states the descriptions are not uniform across texts and some details are incomplete. It highlights difficulties in detailing all versions and traditions regarding the 11 Rudras.
The document discusses the importance of finding an enlightened guru to guide one's spiritual journey. It states that without a guru's guidance, rituals and practices are meaningless and lasting peace of mind is difficult to attain. It emphasizes that the guru is equivalent to God and should be worshipped and never abandoned, as following the guru's teachings is the only path to self-realization and liberation. Disobeying or insulting the guru can lead to terrible consequences, so disciples should always obey and revere their guru.
This document summarizes a Sri Devi Khadga Mala Stotram, a prayer to the goddess Sri Devi. It describes her various forms and attributes over 3 enclosures/wheels. The prayer seeks to attain a divine sword from meditating on Sri Devi to protect 18 lands and become lord of 5 continents. It lists saints who attained liberation through worshipping the mother goddess and her powers over the 3 worlds of waking, dreaming and sleeping.
The document discusses the Gayatri Mantra and the effects of chanting it based on a study. It provides background on the mantra and its meaning. It then describes a study that measured the blood pressure of hypertensive and normal individuals before and after chanting the mantra 108 times. The study found a significant decrease in blood pressure for hypertensives after chanting, bringing it closer to normal levels, while normals only saw a decrease in diastolic pressure. The document concludes the preliminary results are encouraging but a larger study is needed to better assess the benefits.
This document provides teachings about the deity Namgy├дlma from Tibetan Buddhism. It explains that Namgy├дlma, also known as Ushnisavijaya, is a female deity practiced to remove obstacles to a long life. Her practice belongs to the first section of tantra, known as kriya tantra. The document outlines the four sections of tantra - kriya, charya, yoga, and highest yoga - which were taught by the Buddha to address the mentalities of the four main castes in ancient Indian society. Practitioners can choose a deity according to which section of tantra and mentality is most congruent with their own. Namgy├дlma specifically helps to prevent premature death
The document discusses the scientific interpretation of the Gayatri Mantra. It explains that the mantra refers to scientific phenomena - the movement of the earth, planets, galaxies and stars produces the primordial sound of "Om." It states that the mantra identifies the formless God with this sound "Om" and the light of the stars, to make God knowable. It analyzes each line of the mantra and explains how it refers to scientific concepts like kinetic energy balancing the universe's energy consumption. The mantra is suggesting a scientific method to realize and meditate on the unknowable formless God through known factors like sound and light.
The document discusses Navaratri, a Hindu festival celebrated over nine nights. It provides several stories and beliefs about why Navaratri is celebrated, including the war between Goddess Durga and the demon Mahishasura. It also mentions the story of Uma becoming Sati. The document discusses the various forms and celebrations of Goddesses Durga, Lakshmi, and Saraswathi during Navaratri across different parts of India. It includes photos of Golu displays and recipes for special Navaratri foods. It concludes with a Navaratri-themed crossword and quiz about the festival.
The document provides 10 points for self-reflection to help purify one's mind and life. It discusses examining what one reads, eats, socializes with, frequents, spends time on, contemplates, and practices regularly. Maintaining good habits in these areas through engaging with spiritual texts and saints, eating pure foods, keeping virtuous company, spending time in auspicious places, thinking of God, and practicing devotion can help establish one's intellect in the divine and attain the ultimate goal of self-realization.
This document provides a summary of Gurbani concepts and questions for reflection on nurturing a relationship with the Guru. It begins with an Ardaas and passages from Guru Granth Sahib discussing acquiring Gurmant, the precious gift of human life, and the importance of Sangat. It raises questions about Mann and shares perspectives on concepts like acquired vs inspired knowledge, Seva, Bhav, liberation, and going down the path with the Guru. The document inspires reflection on nurturing one's relationship with the Guru through contemplation of these concepts in 3 sentences or less.
This document contains summaries of several passages from Buddhist texts discussing concepts like the four immeasurable minds, the four stages of enlightenment, and the adornment of pure lands. It also includes quotes and commentaries from Zen masters discussing the "summit of the mystic peak" and not dwelling in forms or perceptions. Overall it touches on advanced Buddhist philosophical concepts through quotes and verses from sutras and koans.
1) The document discusses the importance of a Guru, describing the Guru as the representative of Brahma, Vishnu, and Shiva who creates, sustains, and destroys ignorance.
2) It states that a true Guru can guide one to supreme knowledge of the entity that pervades all living and non-living beings in the universe, and can save one from ignorance through imparting spiritual knowledge.
3) The Guru is praised for being able to enlighten one about the all-pervading consciousness in all states of existence, and for directing attention to the single divinity in all things mobile and immobile.
This document provides an introduction to Kundalini Yoga. It discusses Kundalini energy, which lies dormant at the base of the spine. The goal of Kundalini Yoga is to awaken this energy and move it up the central channel (sushumna nadi) through meditation and practice, piercing the six chakras until reaching the crown chakra, where the individual is united with cosmic consciousness. It outlines some of the key concepts in Kundalini Yoga such as the chakras, kundalini energy, prana, and different states of meditation. The introduction emphasizes that Kundalini Yoga is an exact science that can lead one to
This document contains the lyrics to the Hanuman Chalisa, a Hindu devotional hymn dedicated to Hanuman. It consists of 40 verses praising Hanuman's qualities and deeds in serving Lord Rama. The summary highlights Hanuman's role as a servant of Rama who helped him rescue Sita and defeat the demon king Ravana through his superhuman strength, bravery and wisdom. Reciting the Chalisa is believed to bring blessings, success and remove obstacles.
The document provides descriptions of the Goddess Kamakshi/Kanchipuram in 41 verses. It describes her residing in Kanchi, her divine form and attributes such as holding weapons and having lotus-like eyes. It states she fulfills desires, bestows joy and mercy, and enslaves minds. She is seen as the supreme goddess, residing with Lord Shiva and reviving the God of love with her glance.
This summary provides the key details from the document in 3 sentences:
Arjuna rejects the meditational yoga system described by Krishna as too difficult given the restless nature of the mind. While such yoga was possible in ancient times when lifespans were longer, it is not practical in the current age. The document asserts that chanting the Hare Krishna mantra is the perfection of yoga for this age, as it allows one to fix the mind on Krishna and achieve the same results attained by other spiritual practices in previous ages.
The document provides extracts from various Hindu scriptures and texts, including:
- A description of the sacred place of Naimisharanya and its significance in Hinduism.
- Predictions from the Bhagavata Purana about the current age of Kali Yuga.
- An introduction to the Devi Mahatmya text and its chapters within the Markandeya Purana.
- Descriptions of mystical experiences people had at Thiruvannamalai involving divine encounters.
- Overviews of important Hindu scriptures like the Shiva Maha Purana and Narada Purana in English.
- Discussions on concepts like evolution, reincarnation and her
This document summarizes the significance of Thirumulam star and the contributions of Sri Manavala Mamunigal to Sri Vaishnava sampradayam. It highlights that Thirumulam is the birth star of Sri Manavala Mamunigal, who established many practices and served at Srirangam temple. Through his works, he enabled everyone to understand the profound teachings of our Acharyas. Sri Manavala Mamunigal was accepted as the Acharya of Lord Namperumal due to his expertise in shastra and ability to explain complex concepts simply.
Those who worship Krishna through devotional service with faith and concentration on His personal form are considered the most perfect in yoga, according to Krishna. While those who worship the impersonal Brahman through controlling the senses can also achieve the spiritual goal, their path is more troublesome. Devotional service to the personal form of Krishna is the highest and easiest means of self-realization.
The document discusses the 11 forms of Rudra from Hindu texts. It provides background on Rudra from the Vedas, describing Rudra as a deity associated with storms, winds and medicine. It notes the Rig Veda mentions 11 Rudras representing the senses and mind. The document then discusses the origins, names and attributes of the 11 Rudras, but states the descriptions are not uniform across texts and some details are incomplete. It highlights difficulties in detailing all versions and traditions regarding the 11 Rudras.
The document discusses the importance of finding an enlightened guru to guide one's spiritual journey. It states that without a guru's guidance, rituals and practices are meaningless and lasting peace of mind is difficult to attain. It emphasizes that the guru is equivalent to God and should be worshipped and never abandoned, as following the guru's teachings is the only path to self-realization and liberation. Disobeying or insulting the guru can lead to terrible consequences, so disciples should always obey and revere their guru.
This document summarizes a Sri Devi Khadga Mala Stotram, a prayer to the goddess Sri Devi. It describes her various forms and attributes over 3 enclosures/wheels. The prayer seeks to attain a divine sword from meditating on Sri Devi to protect 18 lands and become lord of 5 continents. It lists saints who attained liberation through worshipping the mother goddess and her powers over the 3 worlds of waking, dreaming and sleeping.
The document discusses the Gayatri Mantra and the effects of chanting it based on a study. It provides background on the mantra and its meaning. It then describes a study that measured the blood pressure of hypertensive and normal individuals before and after chanting the mantra 108 times. The study found a significant decrease in blood pressure for hypertensives after chanting, bringing it closer to normal levels, while normals only saw a decrease in diastolic pressure. The document concludes the preliminary results are encouraging but a larger study is needed to better assess the benefits.
This document provides teachings about the deity Namgy├дlma from Tibetan Buddhism. It explains that Namgy├дlma, also known as Ushnisavijaya, is a female deity practiced to remove obstacles to a long life. Her practice belongs to the first section of tantra, known as kriya tantra. The document outlines the four sections of tantra - kriya, charya, yoga, and highest yoga - which were taught by the Buddha to address the mentalities of the four main castes in ancient Indian society. Practitioners can choose a deity according to which section of tantra and mentality is most congruent with their own. Namgy├дlma specifically helps to prevent premature death
The document discusses the scientific interpretation of the Gayatri Mantra. It explains that the mantra refers to scientific phenomena - the movement of the earth, planets, galaxies and stars produces the primordial sound of "Om." It states that the mantra identifies the formless God with this sound "Om" and the light of the stars, to make God knowable. It analyzes each line of the mantra and explains how it refers to scientific concepts like kinetic energy balancing the universe's energy consumption. The mantra is suggesting a scientific method to realize and meditate on the unknowable formless God through known factors like sound and light.
The document discusses Navaratri, a Hindu festival celebrated over nine nights. It provides several stories and beliefs about why Navaratri is celebrated, including the war between Goddess Durga and the demon Mahishasura. It also mentions the story of Uma becoming Sati. The document discusses the various forms and celebrations of Goddesses Durga, Lakshmi, and Saraswathi during Navaratri across different parts of India. It includes photos of Golu displays and recipes for special Navaratri foods. It concludes with a Navaratri-themed crossword and quiz about the festival.
The document provides 10 points for self-reflection to help purify one's mind and life. It discusses examining what one reads, eats, socializes with, frequents, spends time on, contemplates, and practices regularly. Maintaining good habits in these areas through engaging with spiritual texts and saints, eating pure foods, keeping virtuous company, spending time in auspicious places, thinking of God, and practicing devotion can help establish one's intellect in the divine and attain the ultimate goal of self-realization.
A couple thanks Habitat for Humanity, Can-Am, and CMHC for helping them become homeowners, allowing them to create family memories and take pride in a space they can improve as they wish, feeling it is important for everyone to have the opportunity to own a home.
- The document is a dialogue between Lord Shiva and goddess Parvati where Lord Shiva explains the importance and glory of the Guru.
- Parvati asks Lord Shiva who he was bowing to, and he explains that he was bowing to the Guru, who is seen as equal to God.
- Lord Shiva then explains that true knowledge can only be attained through devotion and service to the Guru, whose blessings can purify one of sins and bondage to liberation.
oс╣Г try├бmbakaс╣Г yaj─Бmahe
sughandh├нс╣Г puс╣гс╣нivardh├бnam
urv─Бrukam iva bandh├бn─Бt
mс╣Ыtyor mukс╣г─лya m─Бmс╣Ыt─Бt
Om ┼Ъ─Бntiс╕е ┼Ъ─Бntiс╕е ┼Ъ─Бntiс╕е
We worship the three-eyed Lord (Shiva) who is full of sweet fragrance and nourishes human beings. May he liberate me from the fear of death like the cucumber of the vine freed from its stem, but not from the nectar of immortality, Om Peace, Peace, Peace.
oс╣Г bh┼лr bhuvaс╕е svaс╕е
tat savitur vareс╣Зyaс╣Г
bhargo devasya dh─лmahi
dhiyo yo naс╕е pracoday─Бt
Om ┼Ъ─Бntiс╕е ┼Ъ─Бntiс╕е ┼Ъ─Бntiс╕е
We meditate on the glory of sacred light illuminating the three worlds. May that divine light inspire our thoughts, Om Peace, Peace, Peace.
The document is a summary of teachings from Buddhist sutras and Zen koans discussing concepts like Mudita (appreciative or sympathetic joy), the four immeasurable minds, and chapters from the Vajra Praj├▒─Бp─Бramit─Б S┼лtra. It provides excerpts from conversations between Buddhist masters and their students exploring ideas like whether enlightened beings can think they have attained enlightenment and the concept of non-duality in Buddhist teachings.
The document summarizes the Sankhya philosophy's view on the evolution of the universe according to Samkhya Darshana. It discusses that Samkhya Darshana believes the universe evolved from primordial nature (Prakriti) through a series of transformations. It describes the stages of evolution starting from Prakriti to Mahat (intellect) to ego (Ahankara) to the five elements to the sixteen elements to Purusha (consciousness). It also discusses the three gunas (qualities) of Prakriti, the 25 tatwas (elements/principles), the means of understanding them through three pramanas (proofs), and the two philosophical theories of
The document discusses the origins and key concepts of the Vedas. It states that the Vedas emerged from man's longing to understand the ultimate truth and experience God. The Vedas contain sacred spiritual knowledge obtained through meditation by ancient sages. They are divided into four main types - Samhitas, Brahmanas, Aranyakas, and Upanishads. The Vedas initially worshipped nature gods but ultimately pointed to a supreme creator called Purusha or Prajapati. The document also outlines Hindu concepts of sin, karma, and different paths like gnana, yoga, and bhakti that were proposed to overcome bondage and attain mukti or liberation from the cycle of rebirth
The document describes the traditional invocation ritual performed before transmitting spiritual knowledge. It involves offering items like flowers and incense to honor great spiritual masters of the past. Reciting verses and making offerings allows the teacher's awareness to reach deeper levels of silence within while still maintaining an active, alert state needed to instruct students. The ritual harmonizes thought, speech and action, integrating the teacher's mind and senses to channel the essence of the masters' divine wisdom when imparting spiritual teachings.
Lord Krishna is portrayed both as a God and a Guru in the Bhagavad Gita. As a God, he is eternal and the creator of all worlds. As a Guru, he incarnates from time to time to reestablish dharma when it has become obscured. The document analyzes verses describing Lord Krishna's supreme but unmanifest nature as well as verses where he teaches the yoga of self-realization, establishing him as both the eternal Absolute and as a divine preceptor who guides souls to liberation. While some view him as solely God, the author believes Krishna regarded himself foremost as a Guru who reveals the supreme truth to help humanity live in harmony. Either view of Krish
1. Commentaries play an important role in providing deeper insight and understanding of concepts in classical Ayurvedic texts like the Samhitas.
2. Samanya (general properties) and Vishesha (specific properties) are both responsible for the processes of growth and reduction according to Ayurveda. For these processes to occur, the activation of both Samanya and Vishesha is essential.
3. Commentaries help analyze and explain how the simultaneous activation of Samanya and Vishesha occurs, allowing for a better practical application of these concepts, such as in developing treatment approaches.
The document provides an introduction to the concept of Moksha in Ayurveda and different philosophical schools. Some key points:
- Moksha refers to liberation or emancipation from samsara, the cycle of birth and death. It is one of the Purusharthas or ultimate aims of life according to Ayurveda.
- Different darshanas (philosophical schools) explain Moksha in different ways. Schools like Samkhya, Yoga, Nyaya and Vaisheshika see it as a state of detachment from the world through knowledge. Vedanta sees it as realizing one's identity with Brahman.
- Yoga outlines various
The document summarizes a Buddhist sutra discussing the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity. It describes how each mind relates to and supports the others. For example, loving-kindness prevents compassion from making discriminations, while compassion urges loving-kindness to widen its scope. The sutra also discusses how holding even a small part of the scripture can lead to great blessings.
Krishna explains that he is the essence of all things in the universe. Everything exists within him but he also transcends everything as the eternal self. The three gunas or qualities of sattva, rajas, and tamas delude souls and make them forget their true nature. Only through Krishna's grace can this delusion be overcome. Krishna describes different types of devotees, including the distressed, seeker of knowledge, seeker of wealth, and the wise. Of these, the wise who are steadfastly devoted to Krishna are most dear to him.
Mahalakshmi Ashtakam Sanskrit and English TranslationRavi Ramakrishnan
┬а
It is said that both Shri Lakshmi and Shri Vishnu reside in the Karveer area eternally and shall not leave even at the time of Mahaprayakala. This region is therefore also referred to as an avimuktakshetra. Karveer region is eternally blessed and is believed to be held by Mother Jagdambe in her right hand, and so this region is protected from all destruction. Lord Vishnu himself adores this region more than Vaikiuntha or the Kshirsagar since it is the home of his consort Lakshmi. According to popular legends, Mahalakshmi left Vaikuntha and arrived at Kolhapur on hearing that Lord Venkatesh (Vishnu) her beloved husband failed to take action against sage Bhrigu for his horrific behaviour towards him. An angry Mahalakshmi is said to have observed strict penance in Kolhapur for several years until upon hearing the news of her husband being married to Tirumala Padmavati, another avatar of Mahalaskhmi. The greatness of this region has therefore attracted many sages and devotees, the blessings and affections showered by this region on its devotees are immeasurable. It is believed that Prabhu Shri Dattatreya still comes here every noon to seek alms.
The deity of the Goddess Mahalakshmi is made of gemstone and is considered to be at least 5000 to 6000 years old. It weighs about 40 kilos. The precious stones that adorn the deity indicate the antiquity of the deity. The platform of the Goddess Mahalakshmi is made of stone. The deity of the Goddess has four arms. In the lower right hand she holds the matulinga, (a fruit similar to and ordinary lemon but much larger in size). In the upper right hand she holds large mace, kaumodaks, its head touching the ground. In the upper left hand she holds the shield or khetaka, and while in the lower one she holds a bowl, panpatra.
On the crown of the Goddess Mahalakshmi are a cobra-hood and a Shiva-ling with a Yoni around it. Standing behind is the Goddess' vahana-a lion. Almost all the idols of the God face the north or the east directions, whereas here the Idol faces the west. The small window on the western wall which is open. Once a year, the rays of the Sun during sunset falls on the face of the image through this window. This period lasts for three days, each time, the 21st, of the months of March and September. This period is considered extremely auspicious, the Devotees throng the temple on all the three evenings the temple for a glimpse of the beautiful image bathing in the golden rays of the setting sun.
Mahalaxmhi had a fight with her husband and she settled in Kolhapur. She had no roof over her head, so her loyal servants, who were demons, built her a big temple with beautiful carvings made of stones from the lake Rankala within one night. The people treated her very well, and so she promised that there would be no poverty. No person in Kolhapur will remain poor. The temple is in the same condition.
The document provides an introduction and overview of the Bhagavad Gita. It discusses the transcendental position of the Bhagavad Gita and compares it to a cow being milked by Krishna. It notes some key facts about the Bhagavad Gita such as it containing 18 chapters and 700 verses and taking place in 3102 BC. It outlines the five main topics covered in the Bhagavad Gita - Isvara, Jiva, Prakriti, Kala, and Karma. It also briefly summarizes the three sections of the Bhagavad Gita on Karma Yoga, Bhakti Yoga, and Jnana Yoga.
This document contains the text of a Theravada evening chanting ceremony. It includes chants worshipping the Buddha, Dhamma, and Sangha, recalling their virtues, and asking for forgiveness for any wrongdoings toward them. It also includes reflections on impermanence, suffering, and the law of karma. The chants praise the Buddha as the enlightened teacher, the Dhamma as his well-expounded teachings, and the Sangha as the community of noble disciples who practice the Dhamma. They express taking refuge in the Triple Gem and reflecting regularly on core Buddhist teachings.
This document contains summaries of three texts in 3 sentences or less:
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This document provides an introduction to Kundalini Yoga. It discusses:
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2) The goal of all human action is supreme happiness, which can only be found within oneself. Kundalini Yoga uses techniques to realize the eternal Self.
3) It explains concepts like the chakras, kundalini energy, prana, nadis and provides guidance on meditation and spiritual practices to awaken kundalini shakti.
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This document contains a poem written in an unknown language. The poem discusses spiritual themes like meditation, enlightenment, and oneness with nature. It describes traveling to an ashram located in a peaceful natural setting. The poem expresses ideas about finding inner peace through disconnecting from worldly desires and connecting to something greater. It conveys these concepts over the course of several verses in lyrical language.
This document summarizes the life of Sai Asaram. It describes how he was born in a village and showed signs of divinity from a young age. He was educated in Ahmedabad and developed a dispassionate nature. After experiencing enlightenment, he became known as a spiritual leader who spread the message of devotion, yoga, and knowledge of the self. He attained liberation and realization of the eternal self.
The document is an excerpt from a spiritual text guiding meditation aspirants. It discusses overcoming attachment to the body and identity. It advises visualizing one's own death to overcome fear and attachment. It suggests imagining the body's funeral and corpse to help realize that physical existence is temporary and does not define one's true self. The goal is to attain liberation from rebirth's cycle of suffering.
The document discusses the importance of preserving vital sexual energy, or semen, through practicing brahmacharya (celibacy). It states that semen is formed over 30 days from digested food and is very precious. Wasting semen through uncontrolled sex drains physical, mental, and spiritual energies and leads to disease and early death. Ancient texts praise brahmacharya as the highest penance and path to divine powers and immortality. Sublimating sexual energy into spiritual energy through brahmacharya grants health, longevity, willpower, and fitness for self-realization.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
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A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
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It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys GodтАЩs words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey GodтАЩs words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
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This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
Important places of Vrindavan-Braj Mandal Parikrama .pptx
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SriGuruGita
1. || Om Shri Sadguru Parmatmane Namah ||
Preface
As such is not necessary to write preface to this Guru Gita. It is the heart
of Skanada Purana in form of a dialogue between Lord Shiva and goddess
Parvati. The direct experience of Suta is brilliantly expressed through each and
every couplet in it.
Reading and study of this Guru Gita stops power of speech of oneтАЩs foe. It
increases oneтАЩs virtues. It destroys all evil actions and bestows success in good
actions.
O dear! Every letter and syllable of this Guru Gita is each king among
Mantras. Other Mantras, manifold in nature do not deserve the credit of even
one sixteenth part of this.
The study of this Guru Gita puts end to untimely death and all afflictions.
It also destroys the evil effects of Yakshas, Rakshasas, Bhutas (spirits), fear of
thieves, tiger, etc.
Who are pure in heart, full of knowledge incessantly recite this Guru Gita-
by even seeing them and touching, one liberated from rebirth.
The couplets of this Guru Gita is the great remedy for the longlasting
disease of birth and death. It is the sweetest nectar for Sadhakas. The merit is
diminished by drinking the nectar of heaven. By drinking the nectar of this Gita
sin is destroyed which leads to Absolute Peace and Knowledge of oneтАЩs real
nature.
Narasimha Mehta has rightly said: тАЬAll Sadhana is meaningless (false)
until the Knowledge of the Self dawns.тАЭ
We put this Guru Gita in your hands to help you in attainment of that
Self-God.
OMтАж OMтАж OMтАж
SUPREME PEACE
Chapter -1 2
Chapter -2 14
Chapter -3 30
2. SRI GURU GITA
|| рдЕрде рдердореЛрд╜ рдпрд╛рдпрдГ||
рдЕрд┐рдЪ рдпрд╛ рдп рдкрд╛рдп рд┐рдирдЧреБрдгрд╛рдп рдЧреБрдгрд╛ рдордиреЗ |
рд╕рдо рдд рдЬрдЧрджрд╛рдзрд╛рд░рдореВрддрдпреЗ рдгреЗ рдирдордГ||
Chapter -1
Prostrations to Brahman, the unthinkable, the unmanifest, beyond the
three Gunas(Sattva,Rajas & Tamas qualities of Nature) yet the Self of
Gunas, the Substratum behind the whole universe.(1)
рдЛрд╖рдпрдГ рдКрдЪреБрдГ
рд╕реВрдд рд╕реВрдд рдорд╣рд╛ рд╛ рд┐рдирдЧрдорд╛рдЧрдордкрд╛рд░рдЧ |
рдЧреБ рд╡ рдкрдо рдорд╛рдХрдВ реВ рд╣ рд╕рд╡рдорд▓рд╛рдкрд╣рдо реН ||
The Sages said: O Suta, the wise one, who has acquired thorough
mastery over the Nigamas & Agamas please, narrate to us the real
nature or Being of the Guru, which has the power to remove all
impurities. (2)
рдп рдп рд╡рдгрдорд╛ рдг рджреЗ рд╣ рджрдГрдЦрд╛ рдореБ рдпрддреЗ |
реЗ реБ
рдпреЗрди рдорд╛рдЧрдг рдореБрдирдпрдГ рд╕рд╡ рд╡рдВ рдкреЗ рджрд░реЗ ||
рдп рд╛ рдп рди рдкреБрдирдпрд╛рд┐рдд рдирд░рдГ рд╕рдВрд╕рд╛рд░рдм рдзрдирдо реН |
рддрдерд╛ рд╡рдзрдВ рдкрд░рдВ рдд рд╡рдВ рд╡ рдпрдордзреБрдирд╛ рд╡рдпрд╛ ||
By hearing which, man becomes free from all pains and by treading
which path the sages have attained the state of Omniscience, by
attaining which man comes never again to the round of birth & death;
please narrate that to us now, which is the Supreme Truth. (3, 4)
3. рдЧреБ рд╛рджрдЧреБ рддрдордВ рд╕рд╛рд░рдВ рдЧреБ рдЧреАрддрд╛ рд╡рд╢реЗрд╖рддрдГ |
рд╡ рд╕рд╛рджрд╛ рдЪ реЛрдд рдпрд╛ рдд рд╕рд╡ реВ рд╣ рд╕реВрдд рдирдГ ||
O dear Suta, by your grace, we desire to hear from you the Supreme
Truth & particularly the GuruGita, which is the essence of the Truth.
(5)
рдЗрд┐рдд рд╕рдВ рд╛рд┐рдерддрдГ рд╕реВрддреЛ рдореБрд┐рдирд╕рдВрдШреИрдореБрд╣рдореБрд╣рдГ |
реБ реБ
рдХрддреВрд╣рд▓реЗрди рдорд╣рддрд╛
реБ реЛрд╡рд╛рдЪ рдордзреБрд░рдВ рд╡рдЪрдГ ||
Thus repeatedly prayed to by the rishis, Suta pleased by this request,
spoke these divine words. (6)
рд╕реВрдд рдЙрд╡рд╛рдЪ
рдгреБ рд╡рдВ рдореБрдирдпрдГ рд╕рд╡
реГ рдпрд╛ рдкрд░рдпрд╛ рдореБрджрд╛ |
рд╡рджрд╛рд┐рдо рднрд╡рд░реЛрдЧ рдиреАрдВ рдЧреАрддрд╛ рдорд╛рддреГ рд╡ рдкрдгреАрдо реН ||
Suta said, O Rishis, hear with rapt faith & attention. I shall now
narrate to you the GuruGita which destroy the cycle of rebirth &
protects like a mother. (7)
рдкреБрд░рд╛ рдХрд▓рд╛рд╕рд┐рд╢рдЦрд░реЗ рд┐рд╕ рдЧ рдзрд╡рд╕реЗ рд╡рддреЗ|
реИ
рдд рдХ рдкрд▓рддрд╛рдкреБ рдкрдо рджрд░реЗрд╜ рдп рддрд╕реБ рджрд░реЗ ||
рдпрд╛ рд╛ рдЬрдиреЗ рд╕рдорд╛рд┐рд╕рдирдВ рд╢реБрдХрд╛ рджрдореБрд┐рдирд╡ рджрддрдо реН |
рдмреЛрдзрдп рддрдВ рдкрд░рдВ рдд рд╡рдВ рдо рдпреЗрдорд┐рдирдЧрдгрдВ рд╡рд┐рдЪрдд реН ||
реБ
рдг рд╡рджрдирд╛ рд╢ рдирдо рдХрд╡ рддрдорд╛рджрд░рд╛рдд реН |
реБ
рд╡рд╛ рд╡ рдордпрдорд╛рдк рдирд╛ рдкрд╛рд╡рддреА рдк рд░рдкреГ рдЫрд┐рдд ||
On the summit of Mount Kailasa, habited by Siddhas & Gandharvas, in
the most beautiful temple created by Kalpa Vruksha flowers,
surrounded by rishis, seated upon a tiger-skin, being prostrated by
Suta & other rishis, while explaining the Supreme Truth, Parvati the
consort of Shiva, seeing Him bowing to someone with great reverence,
being very surprised, devotionally asked the Lord. (8, 9, 10)
4. рдкрд╛рд╡ рдпреБрд╡рд╛рдЪ
реР рдирдореЛ рджреЗ рд╡ рджреЗ рд╡реЗрд╢ рдкрд░рд╛ рдкрд░ рдЬрдЧрджрдЧреБрд░реЛ |
рд╡рд╛рдВ рдирдо рдХрд╡рддреЗ рдн
реБ рдпрд╛ рд╕реБрд░рд╛рд╕реБрд░рдирд░рд╛рдГ рд╕рджрд╛ ||
Parvati said, Om; salutations to Thee, O Lord of Gods, O teacher of the
universe, O the higher than the highest, gods, men and demons
always worship Thee with devotion. (11)
рд╡рд┐рдз рд╡ рдгреБрдорд╣реЗ рд╛ рд╡
реИ рдГ рдЦрд▓реБ рд╕рджрд╛ рднрд╡рд╛рди реН |
рдирдо рдХрд░реЛ рд╖ рдХ рдореИ рд╡рдВ рдирдо рдХрд╛рд░рд╛ рдпрдГ рдХрд▓рдГ ||
Lord Brahma, Lord Vishnu, Indra and others prostrate to Thee always.
I wish to know who will be the recipient of your prostrations. (12)
рднрдЧрд╡рди реН рд╕рд╡рдзрдо рддрд╛рдирд╛рдВ рддрдирд╛рдпрдХрдо реН |
реВ рд╣ рдореЗ рдХреГ рдкрдпрд╛ рд╢ рднреЛ рдЧреБ рдорд╛рд╣рд╛ рдпрдореБ рдордо реН ||
O Lord, O knower of all the Dharmas, O Shambhu, please narrate to
me the glory of Guru, which is the best of all Vratas. (13)
рдЗрд┐рдд рд╕рдВ рд╛рд┐рдерддрдГ рд╢ рдорд╣рд╛рджреЗ рд╡реЛ рдорд╣реЗ рд░рдГ |
рдЖрдирдВрджрдн рд░рддрдГ рд╡рд╛ рддреЗ рдкрд╛рд╡рддреАрд┐рдорджрдо рд╡реАрдд реН ||
Thus repeatedly prayed to by Parvati, the great Lord Maheshwara,
spoke the following words with joy. (14)
рдорд╣рд╛рджреЗ рд╡ рдЙрд╡рд╛рдЪ
рди рд╡ рдпрд┐рдорджрдВ рджреЗ рд╡ рд░рд╣ рдпрд╛рд┐рддрд░рд╣ рдпрдХрдо реН |
рди рдХ рдпрд╛ рдк рдкреБрд░рд╛ реЛ рдВ рд╡ рдпрде рд╡рджрд╛рд┐рдо рддрдд реН ||
Lord Mahadev said, тАЬO Devi, this Supreme Truth is the greatest of all
the secrets that is why it isnтАЩt proper to reveal. I have never revealed
it to any one before. But still I shall tell you because of your great
devotion to me.тАЭ (15)
5. рдордо реН рдкрд╛рд┐рд╕ рджреЗ рд╡ рд╡рдордд рдд рдХрдердпрд╛рд┐рдо рддреЗ |
рд▓реЛрдХреЛрдкрдХрд╛рд░рдХрдГ реЛ рди рдХрдирд╛ рдк рдХреГ рддрдГ рдкреБрд░рд╛ ||
реЗ
O Devi, you are my own Self in another form. Therefore I shall narrate
this to you. This question of yours will benefit the whole world. No one
else has put me this question. (16)
рдп рдп рджреЗ рд╡реЗ рдкрд░рд╛ рдн , рдпрдерд╛ рджреЗ рд╡реЗ рддрдерд╛ рдЧреБрд░реМ |
рдпреИрддреЗ рдХрд┐рдерддрд╛ рдерд╛рдГ рдХрд╛рд╢ рддреЗ рдорд╣рд╛ рдордирдГ ||
Who so ever has the Supreme Love & adoration for the Lord and as for
the Lord, likewise for the Guru; to him these great matters, when they
told, become clear of themselves. (17)
рдпреЛ рдЧреБ рд╕ рд┐рд╢рд╡рдГ реЛ реЛ, рдпрдГ рд┐рд╢рд╡рдГ рд╕ рдЧреБ рдореГрддрдГ |
рд╡рдХ рдкрдВ рдп рддреБ рдХрд╡ рдд рд╕ рдирд░реЛ рдЧреБ рдд рдкрдЧрдГ ||
реБ
He who is the Guru is Shiva Himself, so declare the scriptures, and the
fact that Shiva 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 GuruтАЩs wife. (18)
рд╡реЗ рд╢рд╛ рдкреБрд░рд╛рдгрд╛рд┐рди рдЪреЗрд┐рддрд╣рд╛рд╕рд╛ рджрдХрд╛рд┐рди рдЪ |
рдордВ рдпрдВ рд╡ рд╛ рджрд┐рдирдореЛрд╣рдиреЛ рдЪрд╛рдЯрдирд╛ рджрдХрдо реН ||
рд╢реИрд╡рд╢рд╛ рд╛рдЧрдорд╛ рджрд┐рди рдпреЗ рдЪ рдмрд╣рд╡реЛ рдорддрд╛рдГ |
рдЕрдк рд╢рд╛рдГ рд╕рдо рддрд╛рдирд╛рдВ рдЬреАрд╡рд╛рдирд╛рдВ
рдВ рд╛рдВрддрдЪреЗрддрд╕рд╛рдо реН ||
рдЬрдк рддрдкреЛ рддрдВ рддреАрде рдп реЛ рджрд╛рдирдВ рддрдереИрд╡ рдЪ |
рдЧреБ рдд рд╡рдВ рдЕ рд╡ рд╛рдп рд╕рд╡ рдпрде рднрд╡реЗрдд реН рдпреЗ ||
The Vedas, the Shastras, Puranas, the Itihasas etc., the science of
Mantras, Yantras Mohana, Uchatana etc., cults like the Shaiva, Agama,
Shakta, etc., and other cults existing in the world today are merely
false theories expressed in corrupted words which confuse the ignorant
and deluded Jivas. Japa austerities, observances, pilgrimage sacrifice,
charity - all these become a mere waste without understanding the
Guru Tattva. (19, 20, 21)
6. рдЧреБ рдмреБ рдпрд╛ рдордиреЛ рдирд╛ рдпрдд реН рд╕ рдпрдВ рд╕ рдпрдВ рд╡рд░рд╛рдирдиреЗ |
рдд рд▓рднрд╛рде рдп рддреБ рдХ рд╡рдпрд╢рдЪ рдордиреА рд╖рд┐рднрдГ ||
The Guru is not different from the conscious Self. Without doubt, this
is the truth; therefore wise men should make an effort to seek
knowledge of Atman from Him. (22)
рдЧреВрдврд╛ рд╡ рд╛ рдЬрдЧ рдорд╛рдпрд╛ рджреЗ рд╣рд╢рдЪрд╛ рд╛рдирд╕ рднрд╡рдГ |
рд╡ рд╛рдирдВ рдп рд╕рд╛рджреЗ рди рдЧреБ рд╢ рджреЗ рди рдХрдердпрддреЗ ||
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. (23)
рджреЗ рд╣ рднрд╡реЗ рдорд╛рдд реН рд╡ рдХреГ рдкрд╛рдерд╡рджрд╛рд┐рдо рддрдд реН |
рд╕рд╡рдкрд╛рдк рд╡рд╢реБ рд╛ рдорд╛ реАрдЧреБрд░реЛрдГ рдкрд╛рджрд╕реЗрд╡рдирд╛рдд реН ||
Out of compassion for you, I shall tell you how the embodied soul
becomes Brahman, having been purified of all sins by serving the feet
of the Guru. (24)
рд╢реЛрд╖рдгрдВ рдкрд╛рдкрдкрдВрдХ рдп рдж рдкрдирдВ рд╛рдирддреЗрдЬрд╕рдГ |
рдЧреБрд░реЛрдГ рдкрд╛рджреЛрджрдХ рд╕ рдпрдХреН рд╕рдВрд╕рд╛рд░рд╛рдгрд╡рддрд╛рд░рдХрдо реН ||
рдВ
The water of the GuruтАЩs feet has the power to dry up the mire of oneтАЩs
sins, to ignite the light knowledge, and to take one smoothly across
the ocean of the worldly existence. (25)
рдЕ рд╛рдирдореВрд▓рд╣рд░рдгрдВ рдЬ рдордХрдорд┐рдирд╡рд╛рд░рдХрдо реН |
рд╛рдирд╡реИрд░рд╛ рдпрд┐рд╕ рдпрде рдЧреБ рдкрд╛рджреЛрджрдХ рдкрдмреЗрдд реН ||
рдВ
For the purpose of acquiring Knowledge and dispassion, one should
drink the water with which GuruтАЩs feet are washed, which uproots the
ignorance and the bondage of actions of innumerable past lives. (26)
7. рд╡рджреЗ рд┐рд╢рдХ рдпреИрд╡ рдЪ рдирд╛рдордХ рддрдирдо реН
рднрд╡реЗрджрди рдд рдпрд┐рд╢рд╡ рдп рдХ рддрдирдо реН |
рд╡рджреЗ рд┐рд╢рдХ рдпреИрд╡ рдЪ рдирд╛рдорд┐рдЪ рддрдирдо реН
рднрд╡реЗрджрди рдд рдпрд┐рд╢рд╡ рдп рдирд╛рдорд┐рдЪ рддрдирдо реН ||
The kirtan of OneтАЩs GuruтАЩs name becomes the kirtan of Infinite Shiva,
and the meditation of GuruтАЩs name becomes the meditation of Infinite
Shiva. (27)
рдХрд╛рд╢реА реЗ рдВ рд┐рдирд╡рд╛рд╕ рдЬрд╛ рд╡реА рдЪрд░рдгреЛрджрдХрдо реН |
рдЧреБ рд╡ реЗ рд░рдГ рд╕рд╛ рд╛рдд реН рддрд╛рд░рдХрдВ рд┐рди рдпрдГ ||
The place where the Guru lives is Kashikshetra and the water with
which the GuruтАЩs feet are washed in Ganga (River Ganges). The Guru
is Lord Vishwanath personified and he is undoubtedly the living
Brahman saviour. (28)
рдЧреБ рд╕реЗрд╡рд╛ рдЧрдпрд╛ реЛ рд╛ рджреЗ рд╣рдГ рдпрд╛рдж рдпреЛ рд╡рдЯрдГ |
рдд рдкрд╛рджрдВ рд╡ рдгреБрдкрд╛рджрдВ рдпрд╛рдд реН рдд рдж рдорди рддрддрдо реН ||
The service of the Guru is pilgrimage Gaya, His body is the
imperishable banyan tree, His feet are the feet of Lord Vishnu and the
mind concentrated on His feet becomes set there. (29)
рдЧреБ рд╡ реЗ рдерддрдВ рд╛ рдпрддреЗ рдд рд╕рд╛рджрддрдГ |
рдЧреБрд░реЛ рдпрд╛рдирдВ рд╕рджрд╛ рдХрдпрд╛рдд реН рдкреБ рд╖рдВ
реБ рд╡реИ рд░рдгреА рдпрдерд╛ ||
Brahman resides in the mouth of the Guru i.e.; his words, and one
attains Brahman by the grace of the Guru. One should meditate on His
Guru at all times, just as a devoted wife thinks of her husband only.
(30)
рд╡рд╛ рдордВ рдЪ рд╡рдЬрд╛рд┐рддрдВ рдЪ рд╡рдХ рд┐рдд рдкреБ рд╡рдзрдирдо реН |
рдПрдд рд╕рд╡ рдк рд░ рдп рдп рдЧреБ рдореЗрд╡ рд╕рдорд╛ рдпреЗрдд реН ||
Abandoning thoughts of your stage in life, your caste, your reputation
and increasing your well-being and think of nothing other than the
Guru. (31)
8. рдЧреБ рд╡ реЗ рдерддрд╛ рд╡ рд╛ рдЧреБ рдн рдпрд╛ рдЪ рд▓ рдпрддреЗ |
рд▓реЛ рдпреЗ
реИ реЮрдЯрд╡ рд╛рд░реЛ рджреЗ рд╡ рд╖ рдкрддреГрдорд╛рдирд╡рд╛рдГ ||
реБ
The Knowledge of Brahman resides in the mouth of the Guru. The
disciples get it by devotion to the Guru. In the three worlds this fact is
clearly enunciated by Divine Sages, the Pitris (ancestors) and learned
men. (32)
рдЧреБрдХрд╛рд░ рд╛ рдзрдХрд╛рд░реЛ рд╣ рдХрд╛рд░ рддреЗрдЬ рдЙ рдпрддреЗ |
рдЕ рд╛рди рд╛рд╕рдХрдВ рдЧреБ рд░реЗ рд╡ рди рд╕рдВрд╢рдпрдГ ||
The syllable тАЬGuтАЭ is the darkness and the syllable тАЬRuтАЭ is said to be
light. There is no doubt that the Guru is indeed the Supreme
Knowledge that dispels (the darkness of) ignorance. (33)
рдЧреБрдХрд╛рд░ рд╛ рдзрдХрд╛рд░ рддреБ рдХрд╛рд░ рдд рдирд░реЛрдзрдХреГ рдд реН |
рдЕ рдзрдХрд╛рд░ рд╡рдирд╛рд┐рд╢ рд╡рд╛рдд реН рдЧреБ рд░ рдпрд┐рднрдзреАрдпрддреЗ ||
тАЬGuтАЭ Kara means the darkness and тАЬRuтАЭ Kara means the remover of
the darkness. On account of the power of removing darkness, the
teacher is known by the significant name тАЬGuruтАЭ. (34)
рдЧреБрдХрд╛рд░ рдЧреБрдгрд╛рддреАрддреЛ рдкрд╛рддреАрддреЛ рдХрд╛рд░рдХрдГ |
рдЧреБрдг рдк рд╡рд╣ рди рд╡рд╛рдд реН рдЧреБ рд░ рдпрд┐рднрдзреАрдпрддреЗ ||
The letter тАЬGuтАЭ denotes that He is beyond the three Gunas and тАЬRuтАЬ
denotes that He is beyond forms. Because He is free from Gunas and
forms, He is called the Guru. (35)
рдЧреБрдХрд╛рд░рдГ рдердореЛ рд╡рдг рдорд╛рдпрд╛ рдж рдЧреБрдгрднрд╛рд╕рдХрдГ |
рдХрд╛рд░реЛрд╜ рдд рдкрд░рдВ рдорд╛рдпрд╛ рд╛ рдд рд╡рдореЛрдЪрдХрдо реН ||
The first syllable тАЬGuтАЭ represents the principles such as maya and the
second syllable тАЬRuтАЭ the supreme knowledge that destroys the illusions
of maya. (36)
9. The Sadhaka should present to the Guru seats, bedding, carriage,
vehicles, ornaments, etc., conductive to his happiness. (37)
The body, the senses, the Prana, wealth, oneтАЩs own relations, the self,
wife etc., all these should be surrendered to the Satguru. (38)
рд╕рд╡ рд┐рддрд┐рд╢рд░реЛрд░
реБ рд╡рд░рд╛ рдЬрддрдкрджрд╛рдВрдмрдЬрдо реН |
реБ
рд╡реЗрджрд╛ рддрд╛рде рд╡ рд╛рд░рдВ рдд рдорд╛ рд╕рдВрдкрдЬрдпреЗ
реВ рдЧреБ рдо реН ||
The holy lotus feet of the Guru shine like the two pearls (the essence)
of the entire Srutis. The Guru is the exponent of the Truths of the
Vedanta. Therefore one should worship the Guru. (39)
рдп рдп рдорд░рдгрдорд╛ рдг
реЗ рд╛рдирдореБ рдк рддреЗ рд╡рдпрдо реН |
рд╕рдГ рдПрд╡ рд╕рд╡рд╕ рдк рдГ рдд рдорд╛ рд╕рдВрдкрдЬрдпреЗ
реВ рдЧреБ рдо реН ||
By the mere remembrance of whom Knowledge dawns in one
automatically; he (the Guru) is oneтАЩs entire wealth. Therefore one
should worship the Guru. (40)
рд╕рдВрд╕рд╛рд░рд╡реГ рдорд╛ реЭрд╛рдГ рдкрдд рдд рдирд░рдХрд╛рдгрд╡реЗ |
рдп рддрд╛рдиреБ рд░рддреЗ рд╕рд╡рд╛рди реН рдд рдореИ реАрдЧреБрд░рд╡реЗ рдирдордГ ||
Those who have climbed the tree of Samsara fall into the ocean of hell.
Prostrations to that Guru, who emancipates all such persons. (41)
рдПрдХ рдПрд╡ рдкрд░реЛ рдм рдзреБ рд╡рд╖рдореЗ рд╕рдореБрдк рдерддреЗ |
рдЧреБ рдГ рд╕рдХрд▓рдзрдорд╛ рдорд╛ рдд рдореИ реАрдЧреБрд░рд╡реЗ рдирдордГ ||
When one is faced by adverse situations, only Guru helps just like the
closest brother. Guru is manifestation of all religious, therefore,
prostrations to the Guru. (42)
10. рднрд╡рд╛рд░ рдп рд╡ рдп рдж рдореЛрд╣ рд╛ рддрдЪреЗрддрд╕рдГ |
рдпреЗрди рд╕ рджрд┐рд╢рддрдГ рдк рдерд╛рдГ рдд рдореИ реАрдЧреБрд░рд╡реЗ рдирдордГ ||
Salutations to SriGuru who shows the right path to one whose mind is
deluded by attachment and thus confused in the forest of Samsara.
(43)
рддрд╛рдк рдпрд╛ рдирдд рд╛рдирд╛рдВ рдЕрд╢рд╛ рдд рд╛рдгреАрдирд╛рдВ рднреБ рд╡ |
рдЧреБ рд░реЗ рд╡ рдкрд░рд╛ рдЧрдВрдЧрд╛ рдд рдореИ реАрдЧреБ рд╡реЗ рдирдордГ ||
Afflicted by the three kinds of fires, the restless creatures on earth
wander aimlessly. To such people the Guru is verily the Supreme
Ganga. Prostrations to such Guru. (44)
рд╕ рд╕рд╛рдЧрд░рдкрдп рддрдВ рддреАрде рдирд╛рдирдлрд▓рдВ рддреБ рдпрдд реН |
рдЧреБ рдкрд╛рджрдкрдпреЛ рдм рджреЛрдГ рд╕рд╣ рд╛рдВрд╢рди рдд рдлрд▓рдо реН ||
реЗ
Whatever the merit is acquired from pilgrimages and bathing in the
sacred water extending to the seven seas by one, cannot be equal to
one-thousandth part of the merit derived from partaking the feet-
washed water of the Guru. (45)
рд┐рд╢рд╡реЗ реЗ рдЧреБ рд╛рддрд╛ рдЧреБрд░реМ реЗ рди рдХ рди |
рд▓ рд╡рд╛ рдХрд▓рдЧреБ рдВ рд╕ рдп рдЧреБ рдореЗрд╡ рд╕рдорд╛ рдпреЗрдд реН ||
реБ
If Shiva is angry, the Guru saves you; but if the Guru is angry, even
Shiva cannot save you. Therefore, with every effort, take refuge in the
Guru. (46)
рдЧреБрдХрд╛рд░рдВ рдЪ рдЧреБрдгрд╛рддреАрддрдВ рдХрд╛рд░рдВ рдкрд╡ рдЬрддрдо реН |
рдЧреБрдгрд╛рддреАрддрдо рдкрдВ рдЪ рдпреЛ рдж рд╛рдд реН рд╕ рдЧреБ рдГ рдореГрддрдГ ||
The syllable тАЬGuтАЭ is that which transcends all attributes, and the
syllable тАЬRuтАЭ is that which is without form. The Guru is said to be the
one who bestows the state that is beyond attributes (and form). (47)
11. рдЕ рдиреЗ рдГ рд┐рд╢рд╡рдГ рд╕рд╛ рд╛рдд реН рдмрд╛рд╣реБ рд╣ рд░рдГ рдореГрддрдГ |
рдпреЛрд╜рдЪрддреБрд╡рджрдиреЛ рд╛ реАрдЧреБ рдГ рдХрд┐рдерддрдГ рдпреЗ ||
O dear, Guru is the Shiva without three eyes; He is the Lord Vishnu
with two hands. He is again Brahma with one face. (48)
рджреЗ рд╡ рдХ рдирд░рдЧ рдзрд╡рд╛рдГ рдкрддреГрдп рд╛ рддреБ рддреБ рдмреБ рдГ |
рдореБрдирдпреЛрд╜ рдк рди рдЬрд╛рди рдд рдЧреБ рд╢реБ рд╖рдгреЗ рд╡рд┐рдзрдо реН ||
реВ
Even the Devas, the Kinnaras, Gandharvas, Pitris Yakshas and the
sages like Tumburu and others do not know the right technique of
serving the Guru. (49)
рддрд╛ рдХрдХрд╛ рдЫрд╛ рджрд╕рд╛ рд╡ рджреЗ рд╡ рд╛рдГ рдХрдордардГ
реИ рдпреЗ |
рд▓реМ рдХрдХрд╛ рддреЗ рди рдЬрд╛рди рдд рдЧреБ рдд рд╡рдВ рд┐рдирд░рд╛рдХрд▓рдо реН ||
реБ
People who are well versed in Tarkashastra (Logic), in the vedic
Chhanda Karmakandins (one well-versed in religious ceremonies, rites
and rituals), people well versed in worldly sciences - none of them
knows the pure Guru Tattva in its entirety. (50)
рдорд╣рд╛рд╣рдВ рдХрд╛рд░рдЧрд╡рдг рддрдкреЛ рд╡ рд╛рдмрд▓реЗрди рдЪ |
рдо рдпреЗрдд рдорди рд╕рдВрд╕рд╛рд░реЗ рдШрдЯ рдпрдВ рдВ рддрдерд╛ рдкреБрдирдГ ||
On account of great egotism, pride, power of tapas, and education,
Jivas (individual souls) roam about in this world like the pots in a
persial wheel. (51)
рдп рдиреЛрд╜ рдк рди рдореБ рд╛рдГ рдпреБрдГ рди рдореБ рд╛рдГ рдпреЛрд┐рдЧрди рддрдерд╛ |
рддрд╛рдкрд╕рд╛ рдЕ рдк рдиреЛ рдореБ рдЧреБ рдд рд╡рд╛ рдкрд░рд╛ рдореБрдЦрд╛рдГ ||
Neither those who perform great sacrifices, nor yogis, nor those who
practice severe austerities are liberated if they are averse to Guru
Tattva. (52)
рди рдореБ рд╛ рддреБ рдЧ рдзрд╡рдГ рдкрддреГрдп рд╛ рддреБ рдЪрд╛рд░рдгрд╛рдГ |
реа рдпрдГ рд┐рд╕ рджреЗ рд╡рд╛ рд╛рдГ рдЧреБ рд╕реЗрд╡рд╛рдкрд░рд╛ рдореБрдЦрд╛рдГ ||
Those who are averse to the service of the Guru cannot be expected to
12. be liberated from the cycle of Samsara (birth and death), may be they
are Gandharvas, Pitris, Yakshas, Rishis, Siddhas or Devas. (53)
|| рдЗрд┐рдд реА рдХрд╛ рджреЛ рд░рдЦ рдбреЗ рдЙрдорд╛рдорд╣реЗ рд░рд╕рдВрд╡рд╛рджреЗ реА рдЧреБ рдЧреАрддрд╛рдпрд╛рдВ рдердореЛрд╜ рдпрд╛рдпрдГ ||
Thus ends the first chapter of Sri Guru Gita, being a dialogue between
Shiva and Parvati in the second section of the Skanda Purana.
13. || рдЕрде рддреАрдпреЛрд╜ рдпрд╛рдпрдГ ||
рд╛рди рджрдВ рдкрд░рдорд╕реБрдЦрджрдВ рдХрд╡рд▓рдВ
реЗ рд╛рдирдореВрд┐рдд
рд╛рддреАрддрдВ рдЧрдЧрдирд╕ рд╢рдВ рдд рд╡рдо рдпрд╛ рджрд▓ рдпрдо реН |
рдПрдХ рд┐рди рдпрдВ рд╡рдорд▓рдордЪрд▓рдВ рд╕рд╡рдзреАрд╕рд╛
рдВ рднреВрддрдо реН
рднрд╛рд╡рддреАрддрдВ рдЧреБрдгрд░ рд╣рддрдВ рд╕рджрдЧреБ рдВ рддрдВ рдирдорд╛рд┐рдо ||
Chapter -2
I prostrate myself before that Guru, the Bliss of Brahman, the
bestower of Supreme Happiness, who is Knowledge absolute,
transcending the pairs of opposites, expansive like the sky, the goal
indicated by the great sayings like тАЬThou art ThatтАЭ, the one eternal,
pure, unchanging, the witness of functions of the intellect, who is
above all Bhavas (mental conditions) and the three Gunas (Sattva,
Rajas and Tamas). (54)
рдЧреБ рдк рдж рдорд╛рдЧрдг рдордирдГ рд┐рд╢ рдВ рддреБ рдХрд╛рд░рдпреЗрдд реН |
рдЕрд┐рди рдпрдВ рдЦ рдбрдпреЗ рд╕рд╡ рдп рдХрд┐рдЪрджрд╛ рдордЧреЛрдЪрд░рдо реН ||
рдВ
One should purify his mind by the method prescribed by the Guru.
With the knowledge of the Self, one should reject everything else as
unreal. (55)
рдХрдо рдВ рдмрд╣рдиреЛ реЗ рди рд╢рд╛ рдХреЛ рдЯрд╢рддреИрд░ рдк |
реБ
рджрд▓рднрд╛ рд┐рдЪ рд╡ рд╛ рддрдГ рд╡рдирд╛ рдЧреБ рдХреГ рдкрд╛рдВ рдкрд░рд╛рдо реН ||
реБ
What is the use of elaborating here? Without GuruтАЩs infinite grace
peace of mind is difficult even after studying millions of scriptures.
(56)
рдХ рдгрд╛рдЦ рдЧрдкрд╛рддреЗрди рд┐рдЫ рд╡рд╛ рдкрд╛рд╢рд╛ рдХ рд┐рд╢рд╢реЛрдГ |
рдВ
рд╕ рдпрдЧрд╛рди рджрдЬрдирдХрдГ рд╕рджрдЧреБ рд╕реЛрд╜рд┐рднрдзреАрдпрддреЗ ||
One who cuts as under, for the disciple, the eight kinds of attachment
(doubts, pity, fear, shyness, censure, position in society, high birth
and wealth), by the sword of mercy and bestows absolute Bliss is
called Satguru. (57)
14. рдПрд╡рдВ реБ рд╡рд╛ рдорд╣рд╛рджреЗ рд╡ рдЧреБ рд┐рди рджрд╛ рдХрд░реЛрд┐рдд рдпрдГ |
рд╕ рдпрд╛рд┐рдд рдирд░рдХрд╛рди реН рдШреЛрд░рд╛рди реН рдпрд╛рд╡ рдЪ рджрд╡рд╛рдХрд░реМ ||
O Mahadevi, having heard the importance of the Guru, whoever
indulges in vilifying the Guru goes to terrible hells and stays there as
long as the sun and moon shine on the earth. (58)
рдпрд╛рд╡ рдХ рдкрд╛ рддрдХреЛ рджреЗ рд╣ рддрд╛рд╡ реЗ рд╡ рдЧреБ рдВ рдорд░реЗ рдд реН |
рдЧреБ рд▓реЛрдкреЛ рди рдХ рдпрдГ рд╡ рдЫ рджреЛ рдп рдж рд╡рд╛ рднрд╡реЗрдд реН ||
One should remember his Guru as one has a body which could be till
the end of the Kalpa. One should never abandon the Guru even if he
becomes Self -realized. (59)
рд╣рдВреБ рдХрд╛рд░реЗ рдг рди рд╡ рдпрдВ рд╛ рд┐рд╢ рдпреИ рдХрджрд╛рдЪрди |
рдЧреБ рд░рд╛ реЗ рди рд╡ рдпрдорд╕ рдпрдВ рддреБ рдХрджрд╛рдЪрди ||
Wise disciples should never speak egoistically and should never tell a
lie before the Guru. (60)
рдЧреБ рдВ рд╡рдВрдХреГ рдп рд╣рдВреБ рдХреГ рдп рдЧреБ рд╕рд╛ рди рдпрднрд╛рд╖рдгрдГ |
рдЕрд░ рдпреЗ рд┐рдирдЬрд▓реЗ рджреЗ рд╢реЗ рд╕рдВрднрд╡реЗ рд░рд╛ рд╕рдГ ||
One who speaks to the Guru in rude or insulting manner or who wins
arguments with Him is born as a demon in a jungle or in a waterless
region. (61)
рдЕ реИ рддрдВ рднрд╛рд╡рдпреЗ рди рдпрдВ рд╕рд╡рд╛рд╡ рдерд╛рд╕реБ рд╕рд╡рджрд╛ |
рдХрджрд╛рд┐рдЪрдж рдк рдиреЛ рдХрдпрд╛рдж реИ рддрдВ рдЧреБ рд╕ рдирдзреМ ||
реБ
At all times and under all conditions one should feel the non duality of
the Self but one should never have this feeling with his Guru. (62)
рдп рд╡ рдореГрд┐рддрдкрдп рддрдВ рдХрдпрд╛
реБ рдЧреБ рдкрджрд╛рдЪрдирдо реН |
рддрд╛ рд╢ рдпреИрд╡ рдХрд╡ рдпрдВ рди рдЪ рдд
реИ рдпрд┐рддрд░реЗ рдХрдгрдГ ||
One should worship the sacred lotus feet of the Satguru till the тАЬseenтАЭ
disappears (absence of duality). To those only there is liberation and
15. not to those who act in contradiction. (63)
рдЕ рдк рд╕рдВрдкрдгрдд рд╡ реЛ рдЧреБ
реВ рдпрд╛рдЧреА рднрд╡реЗ рджрд╛ |
рднрд╡реЗ рдпреЗрд╡ рд╣ рдд рдпрд╛ рддрдХрд╛рд▓реЗ рд╡ рдкрдореБ рдХрдЯрдо реН ||
реЗ
Even though one is the knower of the entire truth (knower of all
shastras); if he is a Guru Tyagi (abandoner of the Guru) he will face,
at the time of death, great distraction. (64)
рдЧреБрд░реМ рд╕рд┐рдд рд╡рдпрдВ рджреЗ рд╡реА рдкрд░реЗрд╖рд╛рдВ рддреБ рдХрджрд╛рдЪрди |
рдЙрдкрджреЗ рд╢рдВ рди рд╡реИ рдХрдпрд╛рдд реН рддрджрд╛ рдЪреЗ рд╛ рд╕реЛ рднрд╡реЗрдд реН ||
реБ
When the Guru is present one should never give teaching to others. If
one does so, one becomes a demon. (65)
рди рдЧреБ рд░рд╛ рдореЗ рдХрдпрд╛рдд реН рдж реБ рдкрд╛рдирдВ рдк рд░рд╕рдкрдгрдо реН |
реБ
рдж рд╛ рдпрд╛ рдпрд╛ рднреБ рд╡рд╛ рдж рдЧреБрд░реЛрд░рд╛ рд╛рдВ рди рдХрд╛рд░рдпреЗрдд реН ||
When the Guru is present one should not intoxicate himself or waste
time in the GuruтАЩs ashram. It is prohibited to initiate disciples, give
lectures, show off and order the Guru in the GuruтАЩs ashram. (66)
рдиреЛрдкрд╛ рдордВ рдЪ рдкрдпрдХ рди рдЪ рдкрд╛рдж рд╕рд╛рд░рдгрдо реН |
рдВ
рдирд╛рдВрдЧрднреЛрдЧрд╛ рджрдХ рдХрдпрд╛ рди рд▓реАрд▓рд╛рдордкрд░рд╛рдо рдк ||
рдВ реБ
One should not stretch legs in the front of the Guru, nor indulge in
personal luxuries, nor gratify the senses. (67)
рдЧреБ рдгрд╛рдВ рд╕рджрд╕ рд╛ рдк рдпрдж реБ рдВ рдд рди рд▓рдВрдШрдпреЗрдд реН |
рдХрд╡ рдирд╛ рд╛рдВ рджрд╡рд╛рд░рд╛ реМ рджрд╛рд╕рд╡ рдирд╡рд╕реЗ
реБ рдЧреБрд░реМ ||
One should never ignore the words of the Guru, be it just or unjust.
Carrying out his behests, one should live, day and night like a servant,
with the Guru. (68)
рдЕрдж рдВ рди рдЧреБрд░реЛ рдпрдореБрдкрднреБрдЬреАрдд рдХ рд╣рд┐рдЪрдд реН |
рдВ
рдж рдВ рдЪ рд░рдВ рдХрд╡ рд╛ рдВ рд╛рдгреЛ рдпреЗрддрди рд▓ рдпрддреЗ ||
реЗ
One should never enjoy the wealth not given by the Guru. Those which
16. are given by Him, one should enjoy like a servant. One may thereby
attain vital force. (69)
рдкрд╛рджрдХрд╛рд╕рдирд╢ рдпрд╛ рдж рдЧреБ рдгрд╛ рдпрджрд┐рдн рддрдо реН |
реБ
рдирдо рдХрд╡ рдд рдд рд╕рд╡ рдкрд╛рджрд╛ рдпрд╛рдВ рди
реБ рдкреГрд╢рдд реН рд╡рд┐рдЪрдд реН ||
реЗ
Sandals, seats, beds etc; and the other articles used by the Guru
should never be touched by oneтАЩs feet. One should prostrate to the
articles used by the Guru. (70)
рдЧ рдЫрддрдГ рдкреГ рддреЛ рдЧ рдЫреЗ рдд реН рдЧреБ рдЫрд╛рдпрд╛рдВ рди рд▓рдВрдШрдпреЗрдд реН |
рдиреЛ рдмрдгрдВ рдзрд╛рд░рдпреЗ реЗ рд╖рдВ рдирд╛рд▓рдВрдХрд╛рд░рд╛ рддрддреЛ рдмрдгрд╛рди реН ||
While the Guru walks, the disciples should follow him. He should never
cross the GuruтАЩs shadow. He should not wear precious dress,
ornaments etc. (71)
рдЧреБ рд┐рди рджрд╛рдХрд░рдВ рд╡рд╛ рдзрд╛рд╡рдпреЗрджрде рд╡рд╛рд╕рдпреЗрдд реН |
рдерд╛рдирдВ рд╡рд╛ рдд рдк рд░ рдпрд╛ рдпрдВ рдЬ рд╛ рдЫреЗ рджрд╛ рдореЛ рдп рдж ||
On seeing a person speaking ill of the Guru, if one is not able to cut his
tongue, one should drive out that person from that place. If the
person lives there, then one should leave that place. (72)
рдореБрд┐рдирд┐рднрдГ рдк рдирдЧреИрд╡рд╛ рдк рд╕реБрд░реИрд╡рд╛ рд╢рд╛ рдкрддреЛ рдп рдж |
рдХрд╛рд▓рдореГ рдпреБрднрдпрд╛ рд╛ рдк рдЧреБ рдГ рд╕рдВ рд╛рд┐рдд рдкрд╛рд╡рд┐рдд ||
O Parvati, even when one is cursed by saints and gods or faced by
danger from serpents, from the fear of natural death, Guru becomes
the saviour. (73)
рд╡рдЬрд╛рди рдд рдорд╣рд╛рд╡рд╛ рдпрдВ рдЧреБрд░реЛ рд░рдгрд╕реЗрд╡рдпрд╛ |
рддреЗ рд╡реИ рд╕рдВ рдпрд╛рд┐рд╕рдирдГ реЛ рд╛ рдЗрддрд░реЗ рд╡реЗрд╖рдзрд╛ рд░рдгрдГ ||
They who understand the meaning of the great sayings (Mahavakya)
by doing service of the Guru are real Sanyasins. The others are mere
wearers of the ochre-coloured dress. (74)
рд┐рди рдпрдВ рд┐рдирд░рд╛рдХрд╛рд░рдВ рд┐рдирдЧреБрдгрдВ рдмреЛрдзрдпреЗрдд реН рдкрд░рдо реН |
17. рднрд╛рд╕рдпрди реН рднрд╛рд╡рдВ рдЪ рдж рдкреЛ рдж рдкрд╛ рддрд░рдВ рдпрдерд╛ ||
The Guru is one who instructs the disciple about attributeless, eternal
Brahman, and there by reveals the Brahmanbhava (feeling of being
Brahman) in his heart just like one lamp kindles another lamp is the
Guru. (75)
рдЧреБ рд╛рджрддрдГ рд╡рд╛ рдо рдпрд╛ рдорд╛рд░рд╛рдорд┐рди рд░ рдгрд╛рдд реН |
рд╕рдорддрд╛ рдореБ рдордЧрдг рд╡рд╛ рдо рд╛рдирдВ рд╡рддрддреЗ ||
By steadiness in the path to liberation, by seeing oneтАЩs own Self in
oneself, by the practice of introspection within and by the Grace of the
Guru, the Knowledge of the Self dawns in the Sadhaka. (76)
реЮ рдЯрдХреЗ реЮрд╛ рдЯрдХрдВ рдкрдВ рджрдкрдгреЗ рджрдкрдгреЛ рдпрдерд╛ |
рддрдерд╛ рдорд┐рди рд┐рдЪрджрд╛рдХрд╛рд░рдорд╛рди рджрдВ рд╕реЛрд╜рд╣рд┐рдо рдпреБрдд ||
Just as a crystal shines with all its beauty in a crystal, as a mirror in a
mirror, so also in the Self shines the bliss of the Chidakasha тАЬThat I
amтАЭ is beyond all doubts. (77)
рдЕрдВрдЧреБ рдорд╛ рдВ рдкреБ рд╖рдВ рдпрд╛рдпреЗ рдЪ рд┐рдЪ рдордпрдВ рдж |
рдд реЮрд░рд┐рдд рдпреЛ рднрд╛рд╡рдГ
реБ рдгреБ рдд рдХрдердпрд╛рд┐рдо рддреЗ ||
реБ
Lord Shiva says to Parvati, тАЬI shall tell you, the state of consciousness
that arises in the heart when the consciousness personified Purashaof
the size of the thumb is meditated upon in the heart.тАЭ (78)
рдЕрдЬреЛрд╜рд╣рдордорд░реЛрд╜рд╣рдВ рдЪ рдирд╛ рджрд┐рдирдзрдиреЛ рд╣рдо реН |
рдЕ рд╡рдХрд╛рд░ рджрд╛рди рджреЛ рдгрдпрд╛рди реН рдорд╣рддреЛ рдорд╣рд╛рди реН ||
тАЬI am unborn. I am deathless. I am beginningless. I am endless. I am
changeless. I am consciousness and Bliss. I am the smallest of the
small. I am the greatest of the great.тАЭ (79)
18. рдЕрдкреВрд╡рдордкрд░рдВ рд┐рди рдпрдВ рд╡рдпрдВ рдпреЛрд┐рддрд┐рдирд░рд╛рдордпрдо реН |
рд╡рд░рдЬрдВ рдкрд░рдорд╛рдХрд╛рд╢рдВ рд╡рдорд╛рди рджрдо рдпрдпрдо реН ||
реБ
рдЕрдЧреЛрдЪрд░рдВ рддрдерд╛рд╜рдЧ рдпрдВ рдирд╛рдо рдк рд╡рд╡ рдЬрддрдо реН |
рд┐рдирдГрд╢ рджрдВ рддреБ рд╡рдЬрд╛рдиреАрдпрд╛ рд╡рд╛рднрд╛рд╡рд╛ рдкрд╡рд┐рдд ||
There is none prior to me and none later. I am eternal. I am self-
illumined. I am diseaseless. I am ever pure. I am the eternal Akasha. I
am without the least movement, am Bliss imperishable. (80)
O Parvati, Brahman is the unseen incomprehensible, without name and
form and inexpressible by word or speech directly. This is the very
nature of the Brahman. Know it thus. (81)
рдпрдерд╛ рдЧ рдз рд╡рднрд╛рд╡ рд╡рдВ рдХрдкреВрд░рдХрд╕реБрдорд╛ рджрд╖реБ |
реБ
рд╢реАрддреЛ рдг рд╡рднрд╛рд╡ рд╡рдВ рддрдерд╛ рдг рд╢рд╛ рддрдо реН ||
Just as fragrance is inherent and natural camphor, flowers, etc. just as
heat and cold are natural with fire and ice, so also in Brahman eternity
is natural. (82)
рдпрдерд╛ рд┐рдирдЬ рд╡рднрд╛рд╡реЗрди рдХрдбрд▓рдХрдЯрдХрд╛рджрдпрдГ |
реБрдВ
рд╕реБрд╡рдг рд╡реЗрди рд┐рдд рдд рддрдерд╛рд╜рд╣рдВ рд╢рд╛ рддрдо реН ||
Just as gold exists in its own nature in ornaments like ear-ring,
bangles etc; so also I am everpermanent. (83)
рд╡рдпрдВ рддрдерд╛ рд╡рдзреЛ рднреВ рд╡рд╛ рдерд╛рдд рдпрдВ рдп рдХ рд┐рдЪрдд реН |
реБ
рдХ рдЯреЛ рднреГрдВрдЧ рдЗрд╡ рдпрд╛рдирд╛рдд реН рдпрдерд╛ рднрд╡рд┐рдд рддрд╛ рд╢рдГ ||
Just as a worm by the constant thought of a black bee ultimately
becomes black bee itself, so also, one should by constant meditation
practiced on Brahman anywhere, become Brahman. (84)
рдЧреБрд░реЛ рдпрд╛рдиреЗрдиреИрд╡ рд┐рди рдпрдВ рджреЗ рд╣ рдордпреЛ рднрд╡реЗрдд реН |
рдердд рдп рдХ рд╛ рдк рдореБ реЛрд╜рд╕реМ рдирд╛
реБ рд╕рдВрд╢рдпрдГ ||
By constant meditation on the Guru, the individual soul becomes
Brahman, wherever he lives he is free, there is no doubt in it. (85)
19. рд╛рдирдВ рд╡реИрд░рд╛ рдпрдореИ рдп рдпрд╢рдГ реА рд╕рдореБрджрд╛ рддрдо реН |
рд╖ рдЧреБрдгреИ рдпрдпреБ реЛ рд╣ рднрдЧрд╡рд╛рди реН реА рдЧреБ рдГ рдпреЗ ||
My dear Parvati, Guru possesses the six qualities of knowledge,
dispassion, lordliness, fame, wealth and sweet-eloquence. (86)
рдЧреБ рдГ рд┐рд╢рд╡реЛ рдЧреБ рджрд╡реЛ рдЧреБ рдм рдзреБрдГ рд╢рд░ рд░рдгрд╛рдо реН |
рдЧреБ рд░рд╛ рдорд╛ рдЧреБ рдЬ рд╡реЛ рдЧреБрд░реЛрд░ рдп рди рд╡ рддреЗ ||
Guru is Shiva, Guru is God. Guru is the relative of all embodied beings.
Guru is the Self. Guru is Jiva. There is nothing other than the Guru.
(87)
рдПрдХрд╛рдХ рд┐рди рдкреГрд╣рдГ рд╢рд╛ рддрдГ рд┐рдЪрдВрддрд╛рд╕реВрдпрд╛ рджрд╡ рдЬрддрдГ |
рдмрд╛ рдпрднрд╛рд╡реЗрди рдпреЛ рднрд╛рд┐рдд рд╛рдиреА рд╕ рдЙ рдпрддреЗ ||
Alone (one without a second); desireless peaceful, free from worry,
jealousy etc. one who shines like a child (in his simplicity) is
Brahmajnani (Knower of Brahman). (88)
рди рд╕реБрдЦрдВ рд╡реЗрджрд╢рд╛ рд╖реБ рди рд╕реБрдЦрдВ рдордВ рдпрдВ рдХ |
реЗ реЗ
рдЧреБрд░реЛрдГ рд╕рд╛рджрд╛рдж рдп рд╕реБрдЦрдВ рдирд╛ рдд рдорд╣ рддрд▓реЗ ||
There is no happiness in Vedas and Shastras, not even in mantras and
tantras. In this world, there is no happiness except in the GuruтАЩs
Grace. (89)
рдЪрд╛рд╡рд╛рдХрд╡реИ рдгрд╡рдорддреЗ рд╕реБрдЦрдВ рднрд╛рдХрд░реЗ рди рд╣ |
рдЧреБрд░реЛрдГ рдкрд╛рджрд╛ рддрдХ рдп
реЗ рд╕реБрдЦрдВ рд╡реЗрджрд╛ рддрд╕ рдорддрдо реН ||
There is no real happiness in the philosophy of the Charvakas (which
takes the body as the object of worship and say: тАЭEat, drink and be
merry.тАЭ) , nor of the Vaishnavas (which preaches to worship Lord
Vishnu), nor even the Prabhakaras (which in Mimansa Philosophy
expounded by Kumarila Bhatta.) The happiness present in the feet of
the Guru is found nowhere else. This is an admitted fact in Vedanta.
(90)
рди рдд рд╕реБрдЦрдВ рд╕реБрд░реЗ рдп рди рд╕реБрдЦрдВ рдЪ рд╡рд┐рддрдирд╛рдо реН |
20. рдп рд╕реБрдЦрдВ рд╡реАрддрд░рд╛рдЧ рдп рдореБрдиреЗрд░реЗрдХрд╛ рддрд╡рд╛рд┐рд╕рдирдГ ||
The happiness that is enjoyed by a saint free from all attachments,
living in seclusion, is not enjoyed even by Indra, the Lord of the
Devas, or an emperor, or mighty rulers. (91)
рд┐рди рдпрдВ рд░рд╕рдВ рдкреА рд╡рд╛ рддреГ реЛ рдпрдГ рдкрд░рдорд╛ рдорд┐рди |
рдЗ рдВ рдЪ рдо рдпрддреЗ рд░рдВ рдХ рдиреГрдкрд╛рдгрд╛рдВ рдд
рдВ рдХрд╛ рдХрдерд╛ ||
Having drunk Brahmarasa and satisfied in the Supreme Self, the sages
of realization consider Indra also poor and then what is one to say of
kings of the world? (92)
рдпрддрдГ рдкрд░рдордХрд╡ рдпрдВ рдЧреБ рдорд╛рдЧрдг рд╡реИ рднрд╡реЗрдд реН |
реИ
рдЧреБ рдн рд░рд┐рддрдГ рдХрд╛рдпрд╛ рд╕рд╡рджрд╛ рдореЛ рдХрд╛рдВ рд┐рднрдГ ||
The seekers after liberation should at all times develop Guru-Bhakti
because by following the path shown by the Guru, one attains the
highest emancipation. (93)
рдПрдХ рдПрд╡рд╛ рддреАрдпреЛрд╜рд╣рдВ рдЧреБ рд╡рд╛ рдпреЗрди рд┐рди рддрдГ ||
рдПрд╡рдо рдпрд╛ рддрд╛ рд┐рди рдпрдВ рди рд╕реЗ рдпрдВ рд╡реИ рд╡рдирд╛ рддрд░рдо реН ||
рдЕ рдпрд╛рд╕рд╛ рдирд┐рдорд╖рдгреИрд╡ рд╕рдорд╛рд┐рдзрдорд┐рдзрдЧ рдЫрд┐рдд |
рдЖрдЬ рдордЬрд┐рдирддрдВ рдкрд╛рдкрдВ рдд рдгрд╛рджреЗ рд╡ рди рдпрд┐рдд ||
On the advice of the Guru, if one meditates with firm determination on
the principle of тАЬI am one without dualityтАЭ need not resort to forest for
penances, and the constant practice of the above principle brings
about samadhi and his sins are burnt instantaneously. (94 & 95)
рдЧреБ рд╡ рдгреБрдГ рд╕ рд╡рдордпреЛ рд░рд╛рдЬрд╕ рддреБрд░рд╛рдирдирдГ |
рддрд╛рдорд╕реЛ рдкреЗрдг рд╕реГрдЬ рдпрд╡рд┐рдд рд╣ рдд рдЪ ||
As the Rajasic Brahma, SriGuru creates this universe, as the Sattvic
Vishnu, He protects it and as the Tamasic Rudra, He destroys it. (96)
рдд рдпрд╛рд╡рд▓реЛрдХрдирдВ рд╛ рдп рд╕рд╡рд╕рдВрдЧ рд╡рд╡ рдЬрддрдГ |
рдПрдХрд╛рдХ рд┐рдирдГ рдкреГрд╣рдГ рд╢рд╛ рддрдГ рдерд╛рдд рдпрдВ рдд рд╕рд╛рджрддрдГ ||
21. By His grace, after having attained a glimpse of that Supreme being in
Guru, one should stay alone, free from all contacts without any
attachment and peacefully. (97)
рд╕рд╡ рдкрджрд┐рдо рдпрд╛рд╣рджрд╣ рд╕рд╡рдордпреЛ рднреБ рд╡ |
реБ
рд╕рджрд╛рд╜рди рджрдГ рд╕рджрд╛ рд╢рд╛ рддреЛ рд░рдорддреЗ рдп рдХ рд┐рдЪрдд реН ||
реБ
The jiva, which becomes omnipresent, ever-peaceful, lives happily
anywhere, who is ever in Bliss is known as omniscient. (98)
рдп рд╡ рд┐рдд рддреЗ рд╕реЛрд╜ рдк рд╕ рджреЗ рд╢рдГ рдкреБ рдпрднрд╛рдЬрдирдГ |
реИ
рдореБ рдп рд▓ рдгрдВ рджреЗ рд╡реА рддрд╡рд╛ реЗ рдХрд┐рдерддрдВ рдордпрд╛ ||
Wherever he (the liberated soul) stays, that country accrues all merits.
O Devi, I have told to you the characteristics of a liberated soul. (99)
рдп рдпрдзреАрддрд╛ рд┐рдирдЧрдорд╛рдГ рд╖рдбрдВрдЧрд╛ рдЖрдЧрдорд╛рдГ рдпреЗ |
рдЖ рдпрд╛рдорд╛ рджрд┐рди рд╢рд╛ рд╛ рдг рд╛рдирдВ рдирд╛ рдд рдЧреБ рдВ рд╡рдирд╛ ||
O beloved Parvati, one might have learned the four vedas and the six-
branched Agamas (shiksha, kalpa, Vyakaranam, Nirukta, Astrology
and Chhandas) all Adhyatma Shastras, but one cannot attain Self-
knowledge without Guru. (100)
рд┐рд╢рд╡рдкреВрдЬрд╛рд░рддреЛ рд╡рд╛ рдк рд╡ рдгреБрдкрдЬрд╛рд░рддреЛрд╜рдерд╡рд╛ |
реВ
рдЧреБ рдд рд╡ рд╡рд╣ рди реЗ рд╕рд╡ рдпрдердореЗрд╡ рд╣ ||
One may be engaged in worship of either Shiva or Vishnu, but if he is
without knowledge of the Guru-Tattva, all his worship is a mere waste.
(101)
рд╕рд╡ рдпрд╛ рд╕рдлрд▓рдВ рдХрдо рдЧреБ рдж рд╛ рднрд╛рд╡рддрдГ |
рдЧреБ рд▓рд╛рднрд╛ рд╕рд╡рд▓рд╛рднреЛ рдЧреБ рд╣ рди рддреБ рдмрд╛рд┐рд▓рд╢рдГ ||
By the glory of Guru Diksha, all your actions bear fruit. By the
attainment of a Guru one attains everything. One without a Guru is
mere fool. (102)
22. рдд рдорд╛ рд╕рд╡ рдп рди рд╕рд╡рд╕рдВрдЧ рд╡рд╡ рдЬрддрдГ |
реЗ
рд╡рд╣рд╛рдп рд╢рд╛ рдЬрд╛рд▓рд╛рд┐рди рдЧреБ рдореЗрд╡ рд╕рдорд╛ рдпреЗрдд реН ||
Therefore discarding all kinds of contacts with people, by all possible
means, giving up all conflicts of the scriptures; one should take refuge
in the Guru. (103)
рд╛рдирд╣ рдиреЛ рдЧреБ рдпрд╛ рдпреЛ рд┐рдо рдпрд╛рд╡рд╛рдж рд╡рдбрдВ рдмрдХрдГ |
рд╡ рд╡ рд╛ рдд рди рдЬрд╛рдирд╛рд┐рдд рдкрд░рд╢рд╛ рддрдВ рдХрд░реЛрд┐рдд рдХрдо реН ||
The Guru devoid of Knowledge, who indulges in falsehood and who is
full of vanity should be abandoned. Because when he is not able to
find peace for himself, how is he to bestow peace on others? (104)
рд┐рд╢рд▓рд╛рдпрд╛рдГ рдХ рдкрд░рдВ
рдВ рд╛рдирдВ рд┐рд╢рд▓рд╛рд╕рдВрдШ рддрд╛рд░рдгреЗ |
рд╡рдпрдВ рддрддреБ рди рдЬрд╛рдирд╛рд┐рдд рдкрд░рдВ рд┐рдирд╕рддрд╛рд░реЗрдпреЗ рдХрдердо реН ||
What special knowledge has a stone in saving other stones from
drowning? If it cannot swim across the river by itself; how can it help
other stones to swim across? (105)
рди рд╡ рджрдиреАрдпрд╛ рддреЗ рдХ рдВ рджрд╢рдирд╛ рд╛ рддрдХрд╛рд░рдХрдГ |
рд╡рдЬрдпреЗрддрд╛рди реН рдЧреБ рди реН рджрд░реЗ рдзреАрд░рд╛рдиреЗрд╡ рд╕рдорд╛ рдпреЗрдд реН ||
реВ
They (such Gurus) are not at all fit to be worshipped whose reasoning
creates painful delusion. Such Gurus should be abandoned from a
distance. One should take refuge only in the Self-realized ones. (106)
рдкрд╛рдЦ рдбрдирдГ рдкрд╛рдкрд░рддрд╛ рдирд╛ рддрдХрд╛ рднреЗрджрдмреБ рдпрдГ |
реАрд▓ рдкрдЯрд╛ рджрд░рд╛рдЪрд╛рд░рд╛рдГ рдХреГ рдд рдирд╛ рдмрдХрд╡реГрддрдпрдГ ||
реБ
рдХрдо рд╛рдГ рдорд╛рди рд╛рдГ рд┐рди рддрдХ рд╡рд╛ рджрдирдГ |
рдХрд╛рд┐рдордирдГ реЛрд┐рдзрди рд╡ рд╣рдВ рд╛ реЬрд╛рдГ рд╢рда рддрдерд╛ ||
реИ рдВ
рд╛рдирд▓реБ рд╛ рди рдХрдд рдпрд╛ рдорд╣рд╛рдкрд╛рдкрд╛ рддрдерд╛ рдпреЗ |
рдП рдпреЛ рд┐рдн рдиреЛ рдЧреБ рдГ рд╕реЗ рдп рдПрдХрдн рдпрд╛ рд╡рдЪрд╛рдп рдЪ ||
O Parvati, imposters, habitual sinners, atheists, those who are of the
different temperament, slaves of woman, evil-doers, ungrateful,
rougish, those fallen from Karma Marga, cruel, who indulge in vain
discussions, sensualists, those who are angry, violent, unyielding to
23. reasoning, devoid of knowledge, great sinners, crooks, fools, such
Gurus should be avoided; and one should only take refuge in the Self-
realized Guru with single-minded devotion and discrimination.
(107,108,109)
рд╕ рдпрдВ рд╕ рдпрдВ рдкреБрдирдГ рд╕ рдпрдВ рдзрдорд╕рд╛рд░рдВ рдордпреЛ рджрддрдо реН |
рдЧреБ рдЧреАрддрд╛ рд╕рдордВ рддреЛ рдВ рдирд╛ рдд рдд рд╡рдВ рдЧреБрд░реЛрдГ рдкрд░рдо реН ||
Whatever is declared by me in this connection is the essence of whole
religion. There is no prayer equal to GuruGita there is no truth beyond
Guru. It is the Truth. It is the Truth. It is nothing but the Truth. (110)
рдЕрдиреЗрди рдп рднрд╡реЗ рдХрд╛рдп рдд рджрд╛рд┐рдо рддрд╡ рдпреЗ |
рд▓реЛрдХреЛрдкрдХрд╛рд░рдХ рджреЗ рд╡ рд▓реМ рдХрдХ рддреБ рд╡рд╡рдЬрдпреЗрдд реН ||
рдВ рдВ
Mahadeva said- I shall tell you, O Dear Parvati, what can be achieved
by the study of this GuruGita. This I narrate to you for all the benefit
of the world. One should shun all worldliness from oneтАЩs mind. (111)
рд▓реМ рдХрдХрд╛ рдорддреЛ рдпрд╛рд┐рдд рд╛рдирд╣ рдиреЛ рднрд╡рд╛рдгрд╡реЗ |
рд╛рдирднрд╛рд╡реЗ рдЪ рдп рд╕рд╡ рдХрдо рд┐рди рдХрдо рд╢рд╛ рдпрд┐рдд ||
Whoever will use the GuruGita for materialistic purposes will become
ignorant and will fall into the ocean of samsara. Those who perform
actions with Self-knowledge, their karmas will be nullified. (112)
рдЗрдорд╛рдВ рддреБ рдн рднрд╛рд╡реЗрди рдкрдареЗ реИ рд╢реГрдгрдпрд╛рдж рдк |
реБ
рд┐рд▓ рдЦ рд╡рд╛ рдп рд╕рд╛рджреЗ рди рдд рд╕рд╡ рдлрд▓рдо рддреЗ ||
реБ
Whoever studies, hears or writes the GuruGita with faith and devotion
attains all merits through its grace. (113)
рдЧреБ рдЧреАрддрд╛рд┐рдордорд╛рдВ рджреЗ рд╡ рдж рд┐рди рдпрдВ рд╡рднрд╛рд╡рдп |
рдорд╣рд╛ рдпрд╛рд┐рдзрдЧрддреИрджрдГрдЦреИрдГ рд╕рд╡рджрд╛
реБ рдЬрдкреЗ рдореБрджрд╛ ||
O devi, one should meditate on the GuruGita in oneтАЩs heart with great
devotion even when one is placed with sufferings on account of
incurable diseases, one should repeatedly read this with reverence.
(114)
24. рдЧреБ рдЧреАрддрд╛ рд░реИ рдХрдХ рдордВ рд░рд╛рдЬрд┐рдорджрдВ
реИ рдВ рдпреЗ |
рдЕ рдпреЗ рдЪ рд╡ рд╡рдзрд╛ рдордВ рд╛рдГ рдХрд▓рд╛рдВ рдирд╛рд╣ рдд рд╖реЛ рд╢реАрдо реН ||
O Devi, each & every letter and syllable of this GuruGita is a king
among Mantras. Other mantras do not even deserve the credit of even
one-sixteenth part of this. (115)
рдЕрди рддрдлрд▓рдорд╛ рдиреЛрд┐рдд рдЧреБ рдЧреАрддрд╛рдЬрдкреЗрди рддреБ |
рд╕рд╡рдкрд╛рдкрд╣рд░рд╛ рджреЗ рд╡ рд╕рд╡рджрд╛ рд░ рдпрдирд╛рд┐рд╢рдиреА ||
One acquires infinite fruits by the repetition of this GuruGita. It is the
destroyer of all sins and the remover of all poverty. (116)
рдЕрдХрд╛рд▓рдореГ рдпреБрд╣рдВ реА рдЪ рд╕рд╡рд╕рдВрдХрдЯрдирд╛рд┐рд╢рдиреА |
рдп рд░рд╛ рд╕рднреВрддрд╛ рджрдЪреЛрд░ рдпрд╛ рд╡рдШрд╛рд┐рддрдиреА ||
The study of this GuruGita puts an end to untimely death and all
afflictions. It also destroys the evil effects of Yakshas, Rakshasas,
Bhutas (evil spirits), fear of thieves, tigers etc. (117)
рд╕рд╡ рдк рд╡рдХ рджрдж реБ рджреЛрд╖рд┐рдирд╡рд╛ рд░рдгреА |
реБ
рдп рдлрд▓рдВ рдЧреБ рд╕рд╛ рди рдпрд╛ рдлрд▓рдВ рдкрдардирд╛ рднрд╡реЗрдд реН ||
The study of the GuruGita removes all afflictions, troubles, diseases
like leprosy, and great sins. By the study of GuruGita one derives the
benefits of the holy company of Guru. (118)
рдорд╣рд╛ рдпрд╛рд┐рдзрд╣рд░рд╛ рд╕рд╡ рд╡рднреВрддрдГ рд┐рд╕
реЗ рджрд╛ рднрд╡реЗрдд реН |
рдЕрдерд╡рд╛ рдореЛрд╣рдиреЗ рд╡ рдпреЗ рд╡рдпрдореЗрд╡ рдЬрдкреЗ рд╕рджрд╛ ||
This Guru Gita becomes the bestower of all Siddhis (miraculous
powers) and all divine Aishwaryas and remover of all kinds of diseases.
In case of Mohana (to delude others) and Vashya (keeping others in
submission to oneтАЩs will) or to nullify the effect of Mohana and Vashya
practised by others, one should always do Japa of this Gita. (119)
рдореЛрд╣рдирдВ рд╕рд╡рднреВрддрд╛рдирд╛рдВ рдм рдзрдореЛ рдХрд░рдВ рдкрд░рдо реН |
рджреЗ рд╡рд░рд╛ рд╛рдВ рдпрдХрд░рдВ рд░рд╛рдЬрд╛рдирдВ рд╡ рдорд╛рдирдпреЗрдд реН ||
25. One who studies this GuruGita with faith and devotion acquires the
power to attract all. It destroys all bondages and one attains the
highest liberation. It makes one favourite of Indra and also brings
kings under oneтАЩs control. (120)
рдореБрдЦ рдд рднрдХрд░рдВ рдЪреИрд╡ рдЧреБрдгрд╛рдгрд╛рдВ рдЪ рд╡рд╡рдзрдирдо реН |
рдж реБ рдХрдордирд╛ рдВ рдЪреИрд╡ рддрдерд╛ рд╕ рдХрдорд┐рд╕ рджрдо реН ||
Reading and study of this GuruGita stops the power of speech of oneтАЩs
foe. It increases oneтАЩs virtues. It destroys all evil actions and bestows
success in good actions. (121)
рдЕрд┐рд╕ рдВ рд╕рд╛рдзрдпреЗ рдХрд╛рдп рдирд╡ рд╣рднрдпрд╛рдкрд╣рдо реН |
рджрдГ рд╡ рдирдирд╛рд╢рдирдВ рдЪреИрд╡ рд╕реБ рд╡ рдирдлрд▓рджрд╛рдпрдХрдо реН ||
реБ
By reading this GuruGita, one attains success in all actions including
those which are considered unsuccessful. It is the remover of the fear
of the evil influences of the planets. It totally destroys all evil dreams
and bestows the fruit of good dreams. (122)
рдореЛрд╣рд╢рд╛ рддрдХрд░рдВ рдЪреИрд╡ рдм рдзрдореЛ рдХрд░рдВ рдкрд░рдо реН |
рд╡ рдк рд╛рдирд┐рдирд▓рдпрдВ рдЧреАрддрд╢рд╛ рд┐рдорджрдВ рд┐рд╢рд╡реЗ ||
O auspicious one, this GuruGita shastra brings peace where there is
delusion. It gives liberation from all bonds. It is the storehouse of
Self-knowledge. (123)
рдпрдВ рдпрдВ рд┐рдЪ рддрдпрддреЗ рдХрд╛рдордВ рддрдВ рддрдВ рд╛ рдиреЛрд┐рдд рд┐рди рдпрдо реН |
рд┐рди рдпрдВ рд╕реМрднрд╛ рдпрджрдВ рдкреБ рдпрдВ рддрд╛рдк рдпрдХрд▓рд╛рдкрд╣рдо реН ||
реБ
Whatever desire a man has or thinks of that he gains through this
GuruGita. It bestows external good will, fortune and merits, and
destroys the three kinds of pain (Adhyatmik, Adhidevic and
Adhibhautic). (124)
рд╕рд╡рд╢рд╛ рддрдХрд░рдВ рд┐рди рдпрдВ рддрдерд╛ рд╡ рдпрд╛рд╕реБрдкреБ рджрдо реН |
рдЕрд╡реИрдз рдпрдХрд░рдВ реАрдгрд╛рдВ рд╕реМрднрд╛ рдп рдп рд╡рд╡рдзрдирдо реН ||
This Gita bestows all peace and permanent happiness. It is the giver of
a son who is obedient and well behaved to a barren woman. For the
26. other woman whose husband is alive, this GuruGita is the giver of all
fortune and the state of non-widowhood. (125)
рдЖрдпреБрд░рд╛рд░реЛ рдореИ рдп рдкреБ рдкреМ рд╡рдзрдирдо реН |
рд┐рди рдХрд╛рдордЬрд╛рдкреА рд╡рдзрд╡рд╛ рдкрдареЗ рдореЛ рдорд╡рд╛ рдиреБрдпрд╛рдд реН ||
This Gita is bestower of health, long life, prosperity, increase in sons,
grandsons, etc. A widow who studies this without any selfish end
attains liberation. (126)
рдЕрд╡реИрдз рдпрдВ рд╕рдХрд╛рдорд╛ рддреБ рд▓рднрддреЗ рдЪрд╛ рдпрдЬ рдорд┐рди |
рд╕рд╡рджрдГрдЦрднрдпрдВ рд╡ рдирдВ рдирд╛ рдпреЗ рд╛рдкрд╣рд╛рд░рдХрдо реН ||
реБ
A widow who studies this with expectation of worldly fruits will in other
births never become a widow. It destroys all her pains, fears and
obstacles. (127)
рд╕рд╡рдкрд╛рдк рд╢рдордирдВ рдзрдордХрд╛рдорд╛рдердореЛ рджрдо реН |
рдпрдВ рдпрдВ рд┐рдЪ рддрдпрддреЗ рдХрд╛рдордВ рддрдВ рддрдВ рд╛ рдиреЛрд┐рдд рд┐рди рддрдо реН ||
Study of this is a destroyer of all sins. It bestows dharma (practice of
religion), Artha (acquisition of wealth), Kama (fulfillment of desires)
and Moksha(liberation). He certainly attains all objects of his desires.
(128)
рд┐рд▓ рдЦ рд╡рд╛ рдкреВрдЬрдпреЗ рддреБ рдореЛ рд┐ рдп рд╡рд╛ рдиреБрдпрд╛рдд реН |
рдЧреБ рдн рд╡рд╢реЗрд╖рдг рдЬрд╛рдпрддреЗ
реЗ рдж рд╕рд╡рджрд╛ ||
Whoever writes this GuruGita and offers worship to it attains wealth
and salvation. In his heart arises always particular devotion to
SriGuru. (129)
рдЬрдк рдд рд╢рд╛ рд╛рдГ рд╕реМрд░рд╛ рдЧрд╛рдгрдк рдпрд╛ рд╡реИ рдгрд╡рд╛рдГ |
рд╢реИрд╡рд╛рдГ рдкрд╛рд╢реБрдкрддрд╛рдГ рд╕рд╡ рд╕ рдпрдВ рд╕ рдпрдВ рди рд╕рдВрд╢рдпрдГ ||
GuruGita is repeated by the followers of Shakti, followers of Lord
Ganpati, followers of Vishnu and followers of Lord Shiva all alike, with
equal devotion. This is the Truth. This is the Truth. There is no doubt
in this. (130)
27. рдЬрдкрдВ рд╣ рдирд╛рд╕рдирдВ рдХрд╡рди реН рд╣ рдирдХрдорд╛рдлрд▓ рджрдо реН |
реБ
рдЧреБ рдЧреАрддрд╛рдВ рдпрд╛рдгреЗ рд╡рд╛ рд╕рдВ рд╛рдореЗ рд░рдкреБрд╕рдХрдЯреЗ ||
рдВ
рдЬрдкрди реН рдЬрдпрдорд╡рд╛ рдиреЛрд┐рдд рдорд░рдгреЗ рдореБ рджрд╛рд┐рдпрдХрд╛ |
рд╕рд╡рдХрдорд╛ рдг рд┐рд╕ рдп рдд рдЧреБ рдкреБ реЗ рди рд╕рдВрд╢рдпрдГ ||
By doing Japa without sitting on an Asana (a seat), one attains no
fruit. It becomes a forbidden action. By repeating GuruGita at the time
of undertaking journey, in fights, and one when faced with fear of
enemies, one attains success. By doing Japa in death-bed one attains
liberation. To him all acts give the desired fruits and undoubtedly so,
for the son of the Guru. (131,132)
рдЧреБ рдордВ реЛ рдореБрдЦреЗ рдп рдп рдд рдп рд┐рд╕ рдп рдд рдирд╛ рдпрдерд╛ |
рдж рдпрд╛ рд╕рд╡рдХрдорд╛ рдг рд┐рд╕ рдп рдд рдЧреБ рдкреБ рдХ ||
реЗ
To the person who has the Guru Mantra on his tongue, all acts become
fruitful but not for others. By the power of initiation disciples attains
success in all actions. (133)
рднрд╡рдореВрд▓ рд╡рдирд╛рд╢рд╛рдп рдЪрд╛ рдкрд╛рд╢рд┐рдирд╡реГрддрдпреЗ |
рдЧреБ рдЧреАрддрд╛ рднрд┐рд╕ рдирд╛рдирдВ рдд рд╡ рдХ рддреЗ рд╕рджрд╛ ||
реБ
рд╕рд╡рд╢реБ рдГ рдк рд╡ реЛрд╜рд╕реМ рд╡рднрд╛рд╡рд╛ рд┐рдд рд┐рдд |
рдд рджреЗ рд╡рдЧрдгрд╛рдГ рд╕рд╡ реЗ рдкреАрдареЗ рдЪрд░ рдд рдЪ ||
For the destruction of the root of the tree of samsara and for the
destruction of the eight kinds of attachments, the Knower of Truth
bathes ever in the River Ganges of the GuruGita. Wherever the ever
pure Guru stays in his own accord there all the gods stay. They move
about the place of the residence of the Guru. (134,135)
рдЖрд╕рди рдерд╛ рд╢рдпрд╛рдирд╛ рд╡рд╛ рдЧ рдЫ рдд рдд рддреЛрд╜ рдк рд╡рд╛ |
рдЕ реЭрд╛ рдЧрдЬрд╛ реЭрд╛ рд╕реБрд╖реБ рд╛ рдЬрд╛ рддреЛрд╜ рдк рд╡рд╛ ||
рд╢реБрд┐рдЪрднреВрддрд╛ рд╛рдирд╡ рддреЛ рдЧреБ рдЧреАрддрд╛рдВ рдЬрдк рдд рдпреЗ |
рддреЗрд╖рд╛рдВ рджрд╢рдирд╕рдВ рдкрд╢рд╛рдд реН рдкреБрдирдЬ рдо рди рд╡ рддреЗ ||
Who are pure in heart, full of knowledge recites this GuruGita while
seated, lying, moving, standing, mounted on horseback, or elephant
back, waking or sleeping, - even seeing them and touching, one is
liberated from rebirth. (136,137)
28. рдХрд╢рджрд╡рд╛рд╕рдиреЗ рджреЗ рд╡
реБ реБ рд╛рд╕рдиреЗ рд╢реБ рдХ рдмрд▓реЗ |
рдЙрдк рд╡ рдп рддрддреЛ рджреЗ рд╡ рдЬрдкреЗрджреЗрдХрд╛ рдорд╛рдирд╕рдГ ||
Seated on a seat of Kusha or Durva grass or a seat made of white
blanket one should repeat the Japa with concentration of mind. (138)
рд╢реБ рд▓рдВ рд╕рд╡ рд╡реИ реЛ рдВ рд╡ рдпреЗ рд░ рд╛рд╕рдирдВ рдпреЗ |
рдк рд╛рд╕рдиреЗ рдЬрдкреЗ рди рдпрдВ рд╢рд╛ рддрд╡ рдпрдХрд░рдВ рдкрд░рдо реН ||
A white seat is recommended for all purpose in general. Red coloured
asana is used for Vashya. One should sit in lotus posture and do Japa
for Vashya or acquiring Supreme peace. (139)
рд╡ рд╛рд╕рдиреЗ рдЪ рджрд╛ рд░ рдпрдВ рдкрд╛рд╖рд╛рдгреЗ рд░реЛрдЧрд╕рдВрднрд╡рдГ |
рдореЗ рдж рдпрд╛рдВ рджрдГрдЦрдорд╛ рдиреЛрд┐рдд рдХрд╛ реЗ рднрд╡рд┐рдд рд┐рди рдлрд▓рдо реН ||
реБ
(Repeating the GuruGita) on a seat of cloth brings poverty, on stone it
brings disease, on the earth it brings unhappiness, and on wood it
becomes fruitless. (140)
рдХреГ рдгрд╛ рдЬрдиреЗ рд╛рдирд┐рд╕ рдГ рдореЛ реА рдпрд╛ рдЪрдо рдг |
рдХрд╢рд╛рд╕рдиреЗ
реБ рд╛рдирд┐рд╕ рдГ рд╕рд╡рд┐рд╕ рддреБ рдХ рдмрд▓реЗ ||
If seated on black-deer-skin one attains Jnana, and if seated on Kusha
grass seat one gets Knowledge of the Self, and if seated on woolen
seat one acquires all miraculous powers. (141)
рдЖ рдиреЗ рдпрд╛рдВ рдХрд╖рдгрдВ рдЪреИрд╡ рд╡рдп рдпрд╛рдВ рд╢ рдирд╛рд╢рдирдо реН |
реБ
рдиреИрд░реД рдпрд╛рдВ рджрд╢рдирдВ рдЪреИрд╡ рдИрд╢рд╛ рдпрд╛рдВ рд╛рдирдореЗрд╡ рдЪ ||
By doing Japa facing south-east one gets the power to attract others,
facing north-west oneтАЩs enemies are destroyed, facing south-west one
will have vision (of God) and facing north-east one will attain
Knowledge. (142)
рдЙрджрдВ рдордЦрдГ рд╢рд╛ рддрдЬрд╛ рдпреЗ рд╡ рдпреЗ рдкреВрд╡рдореБрдЦрддрдерд╛ |
реБ
рдпрд╛ рдпреЗ рддреБ рдорд╛рд░рдгрдВ реЛ рдВ рдк рдореЗ рдЪ рдзрдирд╛рдЧрдордГ ||
Facing north during Japa one becomes peaceful, facing east one
29. succeeds in Vashya, facing south one succeeds in Marana and facing
west one acquires plenty of wealth. (143)
Thus ends the second chapter of Shri Guru Gita being a dialogue
between Shiva and Parvati in the second section of the Skanda
Purana.
|| рдЗрд┐рдд реА рдХрд╛ рджреЛ рд░рдЦ рдбреЗ рдЙрдорд╛рдорд╣реЗ рд░рд╕рдВрд╡рд╛рджреЗ реА рдЧреБ рдЧреАрддрд╛рдпрд╛рдВ рддреАрдпреЛрд╜ рдпрд╛рдпрдГ ||
30. || рдЕрде рддреГрддреАрдпреЛрд╜ рдпрд╛рдпрдГ ||
рдЕрде рдХрд╛ рдпрдЬрдк рдерд╛рдирдВ рдХрдердпрд╛рд┐рдо рд╡рд░рд╛рдирдиреЗ |
рд╕рд╛рдЧрд░рд╛ рддреЗ рд╕ рд░ реАрд░реЗ рддреАрде рд╣ рд░рд╣рд░рд╛рд▓рдпреЗ ||
рд╢ рджреЗ рд╡рд╛рд▓рдпреЗ рдЧреЛ реЗ рд╕рд╡рджреЗ рд╡рд╛рд▓рдпреЗ рд╢реБрднреЗ |
рд╡рдЯ рдп рдзрд╛ рдпрд╛ рдореВрд▓реЗ рд╡ рдордареЗ рд╡реГ рджрд╛рд╡рдиреЗ рддрдерд╛ ||
рдк рд╡ реЗ рд┐рдирдорд▓реЗ рджреЗ рд╢реЗ рд┐рди рдпрд╛рдиреБ рд╛рдиреЛрд╜ рдк рд╡рд╛ |
рд┐рдирд╡рджрдиреЗрди рдореМрдиреЗрди рдЬрдкрдореЗрддрдд реН рд╕рдорд╛рд░рднреЗрдд реН ||
Chapter -3
O Devi, now I shall describe the places where to chant the verses of
GuruGita for the fulfillment of desires; on the seashores, on a river
bank, or in a temple of Vishnu or Shiva; in a shrine of Shakti, in a
cowshed, in all holy temples of gods, in an ashram, under a banyan
tree or a Dhatri tree; or in a Thicket of Tulsi plants. One should repeat
it in silence and with detachment in a clean and pure place, whether
one recites it daily or for a certain number of times. (144,145,146)
рдЬрд╛ рдпреЗрди рдЬрдпрдорд╛ рдиреЛрд┐рдд рдЬрдкрд┐рд╕ рдВ рдлрд▓рдВ рддрдерд╛ |
рд╣ рдирдХрдо рдпрдЬреЗ рд╕рд╡ рдЧ рд╣рдд рдерд╛рдирдореЗрд╡ рдЪ ||
By doing this Japa, one attains success and Japasiddhi. One should
abandon all forbidden acts and also renounce forbidden places, while
doing Japa-Anushthan. (147)
рдорд╢рд╛рдиреЗ рдм рд╡рдореВрд▓реЗ рд╡рд╛ рд╡рдЯрдореВрд▓рд╛ рддрдХ рддрдерд╛ |
реЗ
рд┐рд╕ рдп рдд рдХрд╛рдирдХ рдореВрд▓реЗ рдЪреВрддрд╡реГ
реЗ рдп рд╕ рдирдзреМ ||
One should do the Japa in cremation grounds, under a Bilva tree or a
Banyan tree, or a Kanaka tree, or a Mango tree for quicker attainment
of success. (148)
рдЖрдХ рдкрдЬ рдордХреЛрдЯ рдирд╛рдВ рдп рддрддрдкрдГ рдпрд╛рдГ |
рддрд╛рдГ рд╕рд╡рд╛рдГ рд╕рдлрд▓рд╛ рджреЗ рд╡ рдЧреБ рд╕рдВрддреЛрд╖рдорд╛ рддрдГ ||
31. O Devi, by the mere satisfaction of the Guru, all sacrifices, austerities,
penances, and rites practiced in crores of births, in crores of Kalpas
(world cycles), become fruitful. (149)
рдордВрджрднрд╛ рдпрд╛ рд╢ рд╛ рдпреЗ рдЬрдирд╛ рдирд╛рдиреБрдо рд╡рддреЗ |
рдЧреБ рд╕реЗрд╡рд╛рд╕реБ рд╡рдореБрдЦрд╛рдГ рдк рдп рддреЗ рдирд░рдХрд╜рд╢реБрдЪреМ ||
реЗ
The unfortunate, the weak, those who have turned their faces against
the service of the Guru, who do not believe in this teaching, suffer in
terrible hells. (150)
рд╡ рд╛ рдзрдирдВ рдмрд▓рдВ рдЪреИрд╡ рддреЗрд╖рд╛рдВ рднрд╛ рдпрдВ рд┐рдирд░рдердХрдо реН |
рдпреЗрд╖рд╛рдВ рдЧреБ рдХреГ рдкрд╛ рдирд╛ рдд рдЕрдзреЛ рдЧ рдЫ рдд рдкрд╛рд╡рд┐рдд ||
O Parvati, learning, wealth, strength, good fortune, all of these are of
no use if one does not have the grace of the Guru. One falls down.
(151)
рдз рдпрд╛ рдорд╛рддрд╛ рдкрддрд╛ рдз рдпреЛ рдЧреЛ рдВ рдз рдпрдВ рдХрд▓реЛрджрднрд╡рдГ|
реБ
рдз рдпрд╛ рдЪ рд╡рд╕реБрдзрд╛ рджреЗ рд╡ рдп рдпрд╛ рдЧреБ рдн рддрд╛ ||
One who has Guru Bhakti, blessed is his father, blessed is his mother,
blessed is his family, and clan, blessed is the earth. (152)
рд╢рд░ рд░рд┐рдо рдпрдВ рд╛рдг рдЪрд╛рдердГ рд╡рдЬрдирдм рдзреБрддрд╛рдВ |
рдорд╛рддреГрдХрд▓рдВ рдкрддреГрдХрд▓рдВ рдЧреБ рд░реЗ рд╡ рди рд╕рдВрд╢рдпрдГ ||
реБ реБ
The body, the senses, the motherтАЩs clan, the fatherтАЩs clan, - all those
are present in oneтАЩs guru. There is not the least doubt about this.
(153)
рдЧреБ рджрд╡реЛ рдЧреБ рдзрдо рдЧреБрд░реМ рд┐рди рд╛ рдкрд░рдВ рддрдкрдГ |
рдЧреБрд░реЛрдГ рдкрд░рддрд░рдВ рдирд╛ рдд рд╡рд╛рд░рдВ рдХрдердпрд╛рд┐рдо рддреЗ ||
Guru is God. Guru is religion. The greatest penance is unshakable faith
in God. I repeat this thrice with force that there is nothing greater than
the Guru. (154)
рд╕рдореБ реЗ рд╡реИ рдпрдерд╛ рддреЛрдпрдВ реАрд░реЗ реАрд░рдВ рдШреГрддреЗ рдШреГрддрдо реН |
32. рд┐рдн рдиреЗ рдХрднреЗ рдпрдерд╛рд╜рд╜рдХрд╛рд╢рдВ рддрдерд╛рд╜рд╜ рдорд╛ рдкрд░рдорд╛ рдорд┐рди ||
реБрдВ
The Jivatma (individual being) and the Paramatma (Supreme Self) are
one and inseparable just as the water and the ocean, the milk and the
milk, the ghee and the ghee or pot ether and Mahakasha (wide ether).
(155)
рддрдереИрд╡ рд╛рдирд╡рд╛рди реН рдЬреАрд╡ рдкрд░рдорд╛ рдорд┐рди рд╕рд╡рджрд╛ |
рдР рдпреЗрди рд░рдорддреЗ рд╛рдиреА рдп рдХреБ рджрд╡рд╛рд┐рдирд╢рдо реН ||
In the very same way, the realized soul is merged in the highest Self,
day and night, wherever he is. The realized beings delight in this
identity (with Supreme Being). (156)
рдЧреБ рд╕ рддреЛрд╖рдгрд╛рджреЗ рд╡ рдореБ реЛ рднрд╡рд┐рдд рдкрд╛рд╡рд┐рдд |
рдЕ рдгрдорд╛ рджрд╖реБ рднреЛ реГ рд╡рдВ рдХреГ рдкрдпрд╛ рджреЗ рд╡ рдЬрд╛рдпрддреЗ ||
O Parvati, one becomes free from the cycle of birth and death by
pleasing the Guru. By His grace, one becomes entitled to enjoy the
eight Siddhis (miraculous powers) i.e. Anima, Mahima etc. (157)
рд╕рд╛ рдпреЗрди рд░рдорддреЗ рд╛рдиреА рджрд╡рд╛ рд╡рд╛ рдп рдж рд╡рд╛ рд┐рдирд┐рд╢ |
рдПрд╡рдВ рд╡рдзреМ рдорд╣рд╛рдореМрдиреА рд▓реЛ рдпрд╕рдорддрд╛рдВ
реИ рдЬреЗрдд реН ||
The Jnani remains in peace and enjoys the equanimity, be it day or
night. Thus the Maha Mauni or Self realized saint acquires the state of
equanimity in all three worlds. (158)
рдЧреБ рднрд╛рд╡рдГ рдкрд░рдВ рддреАрдердо рдпрддреАрде рд┐рдирд░рдердХрдо реН |
рд╕рд╡рддреАрдердордпрдВ рджреЗ рд╡ реАрдЧреБрд░реЛ рд░рдгрд╛ рдмреБрдЬрдо реН ||
GuruBhakti is the greatest kind of pilgrimage. Others are worthless. All
places of pilgrimage are present, O Devi, at the sacred holy feet of the
Guru. (159)
рдХ рдпрд╛рднреЛрдЧрд░рддрд╛рдо рджрд╛рдГ рд╡рдХрд╛ рддрд╛рдпрд╛рдГ рдкрд░рд╛ рдореБрдЦрд╛рдГ |
рдЕрддрдГ рдкрд░рдВ рдордпрд╛ рджреЗ рд╡ рдХрд┐рдердд рди рдордо рдпреЗ ||
O Devi, I am giving out these great truths to you, not for those fools
who are averse to their legally wedded wives, and indulge in enjoying
33. other women. (160)
рдЕрдн реЗ рд╡рдВрдЪрдХ рдзреВрдд рдкрд╛рдЦрдВрдбреЗ рдирд╛ рддрдХрд╛ рджрд╖реБ |
реЗ
рдордирд╕рд╛рд╜ рдк рди рд╡ рдпрд╛ рдЧреБ рдЧреАрддрд╛ рдХрджрд╛рдЪрди ||
To the devotion less, to the cheater, to the wicked, faithless, atheists,
and others of their type, this GuruGita should never be told, nor
should one think of doing so. (161)
рдЧреБрд░рд╡реЛ рдмрд╣рд╡рдГ рд╕ рдд рд┐рд╢ рдп рд╡ рд╛рдкрд╣рд╛рд░рдХрд╛рдГ |
рддрдореЗрдХ рджрд▓рднрдВ рдо рдпреЗ рд┐рд╢ рдп
рдВ реБ рд╛рдкрд╣рд╛рд░рдХрдо реН ||
There are ever so many Gurus in the world who rob the wealth of their
disciples. But I consider that Guru a rare one among Gurus who
removes the afflictions of the discipleтАЩs heart. (162)
рдЪрд╛рддреБрдпрд╡рд╛ рд╡рд╡реЗрдХ рдЪ рдЕ рдпрд╛ рдо рд╛рдирд╡рд╛рди реН рд╢реБрд┐рдЪрдГ |
рдорд╛рдирд╕рдВ рд┐рдирдорд▓рдВ рдп рдп рдЧреБ рд╡рдВ рдд рдп рд╢реЛрднрддреЗ ||
He who is the clever, the discriminative, the knower of the truths of
spiritual sciences, the pure, is really the Guru. His Gurutva (state of a
Guru) shines. (163)
рдЧреБрд░рд╡реЛ рд┐рдирдорд▓рд╛рдГ рд╢рд╛ рддрд╛рдГ рд╕рд╛рдзрд╡реЛ рд┐рдорддрднрд╛ рд╖рдгрдГ |
рдХрд╛рдо реЛрдз рд╡рд┐рдирдореБ рд╛рдГ рд╕рджрд╛рдЪрд╛рд░рд╛ рдЬрддреЗ рдпрд╛рдГ ||
Gurus are those who are pure at heart, calm, collected, of a saintly
nature, who speaks measured words, who are free from lust, greed
etc. who have conquered their senses and who are established in good
conduct (Sadacharas). (164)
рд╕реВрдЪрдХрд╛ рдж рднреЗрджреЗрди рдЧреБрд░рд╡реЛ рдмрд╣рдзрд╛
реБ рдореГрддрд╛рдГ |
рд╡рдпрдВ рд╕рдордпрдХреН рдкрд░ рдпрд╛рде рдд рд╡рд┐рди рдВ рднрдЬреЗ рд╕реБрдзреАрдГ ||
Gurus are of many types with different capacities. They are known by
names, Suchaka etc. The intelligent one should know and test for
himself and seek refuge in the one who is established in Self-
Knowledge. (165)
рд╡рдгрдЬрд╛рд▓рд┐рдорджрдВ рдд рд╛ рд╢рд╛ рдВ рддреБ рд▓реМ рдХрдХрдо реН |
34. рдп рдорди реН рджреЗ рд╡ рд╕рдо рдп рддрдВ рд╕ рдЧреБ рдГ рд╕реВрдЪрдХрдГ рдореГрддрдГ ||
The тАЬSuchakaтАЭ Guru is one who is well-versed in letters and all
external worldly sciences. (166)
рд╡рдгрд╛ рдореЛрд┐рдЪрддрд╛рдВ рд╡ рд╛рдВ рдзрдорд╛рдзрдо рд╡рдзрд╛рд┐рдпрдиреАрдо реН |
рд╡ рд╛рд░рдВ рдЧреБ рдВ рд╡ рд╡рд╛рдЪрдХ рд╡рд┐рдд рдкрд╛рд╡рд┐рдд ||
O Parvati, know the instructor of the duties of the different castes and
orders (Varna and Ashram), Dharma, Adharma, etc. to be of the
тАЬVachakaтАЭ type. (167)
рдкрдВрдЪрд╛ рдпрд╛ рджрдордВ рд╛рдгрд╛рдореБрдкрджреЗ рд╛ рдд рдкрд╛рд╡рд┐рдд |
рд╕ рдЧреБ рдм рдзрдХреЛ рднреВрдпрд╛рджрднрдпреЛрд░рдореБ рдордГ ||
реБ
The Guru who initiates the disciple into the five lettered mantra etc., O
Parvati, he is of the тАЬBodhakaтАЭ type and he is superior to the Vachaka
and Suchaka types named above. (168)
рдореЛрд╣рдорд╛рд░рдгрд╡ рдпрд╛ рджрддреБ рдЫрдордВ реЛрдкрджрд┐рд╢рдирдо реН |
рд┐рди рд╖ рдЧреБ рд░ рдпрд╛рд╣рдГ рдк рдбрдд рдд рд╡рджрд┐рд╢рдирдГ ||
реБ
The Guru who initiates one into the lower types of Vidyas, like Mohana,
Marana, Vashya etc. is called by the name of Nishiddha Guru (Lit.
prohibited Guru). (169)
рдЕрд┐рди рдпрд┐рдорд┐рдд рд┐рди рдж рдп рд╕рдВрд╕рд╛рд░реЗ рд╕рдВрдХрдЯрд╛рд▓рдпрдо реН |
рд╡реИрд░рд╛ рдпрдкрдерджрд╢ рдпрдГ рд╕ рдЧреБ рд╡ рд╣рддрдГ рдпреЗ ||
тАЬThe Samsara is transitory and an abode of calamitiesтАЭ- Viewing thus
the world which is an abode of miseries, this Guru shows the path
leading to Vairagya (dispassion), is known as the Vihita Guru. (170)
рдд рд╡рдо рдпрд╛ рджрд╡рд╛ рдпрд╛рдирд╛рдореБрдкрджреЗ рд╛ рддреБ рдкрд╛рд╡рд┐рдд |
рдХрд╛рд░рдгрд╛ рдпреЛ рдЧреБ рдГ реЛ реЛ рднрд╡рд░реЛрдЧрд┐рдирд╡рд╛рд░рдХрдГ ||
The Guru who initiates the disciple into Mahavakya, Tattvamasi (Thou
are that) etc. O Parvati, he is called the Karanakhya Guru. He is the
remover of the disease of this mundane world. (171)
35. рд╕рд╡рд╕ рджреЗ рд╣рд╕ рджреЛрд╣рд┐рдирдореВрд▓рди рд╡рдЪ рдгрдГ |
рдЬ рдордореГ рдпреБрднрдп рдиреЛ рдпрдГ рд╕ рдЧреБ рдГ рдкрд░рдореЛ рдорддрдГ ||
He, who is expert in total removal of all types of doubts, and who
removes the fear of birth and death, is considered to be the тАЬParama
GuruтАЭ. (The Supreme Guru) (172)
рдмрд╣рдЬ рдордХреГ рддрд╛рдд реН рдкреБ рдпрд╛ рд▓ рдпрддреЗрд╜рд╕реМ рдорд╣рд╛рдЧреБ рдГ |
реБ
рд▓ рд╡рд╛рд╜рдореБрдВ рди рдкреБрдирдпрд╛рд┐рдд рд┐рд╢ рдпрдГ рд╕рдВрд╕рд╛рд░рдм рдзрдирдо реН ||
One gets such a Supreme Guru as a result of merits acquired in many
births. Having attained such a Guru, the disciple never falls prey to
bonds to Samsara, he is liberated forever. (173)
рдПрд╡рдВ рдмрд╣реБ рд╡рдзрд╛рд▓реЛрдХ рдЧреБрд░рд╡рдГ рд╕ рдд рдкрд╛рд╡рд┐рдд |
реЗ
рддреЗрд╖реБ рд╕рд╡ рди рд╕реЗ рдпреЛ рд╣ рдкрд░рдореЛ рдЧреБ рдГ ||
реЗ
O Parvati, there are in the world thus many kinds of Gurus, of all
these, one should by all means and efforts, serve the Param Guru.
(174)
рдкрд╛рд╡ рдпреБрд╡рд╛рдЪ
рд╡рдпрдВ рдореВрдврд╛ рдореГ рдпреБрднреАрддрд╛рдГ рд╕реБрдХреГрддрд╛ рд░рд┐рддрдВ рдЧрддрд╛рдГ |
рджреИ рд╡ рди рд╖ рдЧреБ рдЧрд╛ рдп рдж рддреЗрд╖рд╛рдВ рддреБ рдХрд╛ рдЧрд┐рддрдГ ||
Parvati said, тАЬI want to ask you the fate of those who by chance
approach and serve a Nishiddha Guru. They are themselves deluded.
They are afraid of death and indifferent to good deeds.тАЭ(175)
реАрдорд╣рд╛рджреЗ рд╡ рдЙрд╡рд╛рдЪ
рд┐рди рд╖ рдЧреБ рд┐рд╢ рдп рддреБ рдж реБ рд╕рдВрдХ рдкрдж реВ рд╖рддрдГ |
рд▓рдпрдкрдп рддрдВ рди рдкреБрдирдпрд╛рд┐рдд рдореГ рдпрддрд╛рдо реН ||
Mahadev said, the disciple of a Nishiddha Guru, impelled by evil and
wicked desires of a harmful nature, never again gets a human body
until the close of Brahma Pralaya which take place after hundred
thousand of divine years. (176)
36. рдгреБ рдд рд╡рд┐рдорджрдВ рджреЗ рд╡ рдпрджрд╛
реГ рдпрд╛ рд░рддреЛ рдирд░рдГ |
рддрджрд╛рд╜рд╕рд╛рд╡рд┐рдзрдХрд╛рд░ рд┐рдд реЛ рдпрддреЗ рддрдо рддрдХрдГ ||
реБ реИ
O Devi, hear the truth when one is endowed with dispassion, the srutis
say that he is a properly qualified student. (177)
рдЕрдЦ рдбреИрдХрд░рд╕рдВ рд┐рди рдпрдореБ рдВ рд┐рдирд░рд╛рдордпрдо реН |
рд╡ рдорди рд╕рдВрджрд┐рд╢рддрдВ рдпреЗрди рд╕ рднрд╡реЗрдж рдп рджреЗ рд┐рд╢рдХрдГ ||
One who enables the aspirant to see within himself the one indivisible,
homogenous Brahman, which is ever free, free from pain, immortal,
should be the Guru. (178)
рдЬрд▓рд╛рдирд╛рдВ рд╕рд╛рдЧрд░реЛ рд░рд╛рдЬрд╛ рдпрдерд╛ рднрд╡рд┐рдд рдкрд╛рд╡рд┐рдд |
рдЧреБ рдгрд╛рдВ рдд рд╕рд╡рд╖рд╛рдВ рд░рд╛рдЬрд╛рдпрдВ рдкрд░рдореЛ рдЧреБ рдГ ||
Just as the ocean is the king of waters, the Param Guru is the King
among Gurus. (179)
рдореЛрд╣рд╛ рджрд░ рд╣рддрдГ рд╢рд╛ рддреЛ рд┐рди рдпрддреГ реЛ рд┐рдирд░рд╛ рдпрдГ |
рддреГрдгреАрдХреГ рдд рд╡ рдгреБрд╡рднрд╡рдГ рдкрд░рдореЛ рдЧреБ рдГ ||
реИ
A Param Guru is free from attachment, etc; peaceful, always
contented in Himself, independent, and one who considers the status
of Brahma and Vishnu like a blade of grass. (180)
рд╕рд╡рдХрд╛рд▓ рд╡рджреЗ рд╢рд╖реБ
реЗ рд╡рддрдВ реЛ рд┐рди рд▓ рд╕реБрдЦреА |
рдЕрдЦ рдбреИрдХрд░рд╕рд╛ рд╡рд╛рджрддреГ реЛ рд╣ рдкрд░рдореЛ рдЧреБ рдГ ||
One who is independent at all times and places, who possess an
unshakable mind and always blissful, who experiences the
homogenous essence of the Self, such a one is the Param Guru. (181)
реИ рддрд╛ реИ рдд рд╡рд┐рдирдореБ рдГ рд╡рд╛рдиреБрднрд┐рдд рдХрд╛рд╢рд╡рд╛рди реН |
реВ
рдЕ рд╛рдирд╛ рдзрдо рдЫреЗ рд╛ рд╕рд╡ рдкрд░рдореЛ рдЧреБ рдГ ||
One who is free from the feeling of duality and non-duality, who shines
37. by the light of His self-realization, who is able to destroy the deep
darkness of ignorance, and is omniscient, He is a Param Guru. (182)
рдп рдп рджрд╢рдирдорд╛ рдг рдордирд╕рдГ
реЗ рдпрд╛рдд реН рд╕ рдирддрд╛ |
рд╡рдпрдВ рднреВрдпрд╛рдд реН рдзреГрд┐рдд рд╢рд╛ рддрдГ рд╕ рднрд╡реЗрдд реН рдкрд░рдореЛ рдЧреБ рдГ ||
By whose mere Darshan (look with devotion), one attains calmness,
cheerfulness, and peace and steadfastness, and peace of mind, such a
one is Param Guru. (183)
рд╡рд╢рд░ рд░рдВ рд╢рд╡рдВ рдк рдпрди реН рддрдерд╛ рд╡рд╛ рдорд╛рдирдо рдпрдо реН |
рдпрдГ реАрдХрдирдХрдореЛрд╣ рдирдГ рд╕ рднрд╡реЗрдд реН рдкрд░рдореЛ рдЧреБ рдГ ||
One who looks upon his own body as a corpse, and his Self as the
non-dual Brahman, and who has killed the infatuation for wealth and
women, such a person is a Param Guru. (184)
рдореМрдиреА рд╡рд╛ рдореАрд┐рдд рдд рд╡ реЛ рдзрд╛рднреВ рдЫрдгреБ рдкрд╛рд╡рд┐рдд |
реГ
рди рдХ рдореМрд┐рдирдирд╛ рд▓рд╛рднреЛ рд▓реЛрдХрд╜ рдо рднрд╡рд┐рдд
реЗ рдпреЗ ||
рд╡рд╛ рдореА рддреВ рдХрдЯрд╕рдВрд╕рд╛рд░рд╕рд╛рдЧрд░реЛ рд╛рд░рдг рдордГ |
рдпрддреЛрд╜рд╕реМ рд╕рдВрд╢рдп рдЫреЗ рд╛ рд╢рд╛ рдпреБ рдпрдиреБрднрд┐рддрд┐рднрдГ ||
реВ
O dear Parvati, listen to me. There are two classes of knowers of
Truth. They are (1) The Mauni, and (2) The Vakta. No benefit accrues
from the Mauni to any person. (185)
The Vakta on the other hand, is capable of saving others from great
whirlpool of Samsara. Because he is able to clear all doubts by his
knowledge of the scriptures, logical and convincing arguments and by
his own direct Self-realization experience. (186)
рдЧреБ рдирд╛рдордЬрдкрд╛ реЗ рд╡ рдмрд╣рдЬ рдорд╛ рдЬрддрд╛ рдп рдк |
реБ
рдкрд╛рдкрд╛рд┐рди рд╡рд▓рдпрдВ рдпрд╛ рдд рдирд╛ рдд рд╕ рджреЗ рд╣рдо рд╡ рдк ||
By the Japa of the GuruтАЩs name, O Devi, the sins accumulated in the
countless lives are destroyed. There is not the least doubt about this.
(187)
рдХрд▓рдВ рдзрдирдВ рдмрд▓рдВ рд╢рд╛ рдВ рдмрд╛ рдзрд╡рд╛ рд╕реЛрджрд░рд╛ рдЗрдореЗ |
реБ
рдорд░рдгреЗ рдиреЛрдкрдпреБ рдп рддреЗ рдЧреБ рд░реЗ рдХреЛ рд╣ рддрд╛рд░рдХрдГ ||
38. Family traditions, wealth, strength, shastras, relatives, brothers, -
none of these are useful to you at the time of death. Satguru is the
only saviour. (188)
рдХрд▓рдореЗрд╡ рдк рд╡ рдВ
реБ рдпрд╛рдд реН рд╕ рдпрдВ рд╡рдЧреБ рд╕реЗрд╡рдпрд╛ |
рддреГ рд╛рдГ рдпреБ рдХрд▓рд╛ рджреЗ рд╡рд╛ рд╛ рд╛ рдЧреБ рддрдкрдгрд╛рдд реН ||
By the service of the Guru, truly the entire family is purified. By the
satisfaction of the Guru, all the devas, Brahma, etc. become satisfied.
(189)
рд╡ рдк рд╛рдирд╢реВ рдпреЗрди рдХреГ рддрдо рдпрдХреГ рддрдВ рднрд╡реЗрдд реН |
рддрдкреЛ рдЬрдкрд╛ рджрдХ рджреЗ рд╡ рд╕рдХрд▓рдВ рдмрд╛рд▓рдЬ рдкрд╡рдд реН ||
рдВ
Without the Knowledge of the Self whatever Sadhana is done is
fruitless. O Devi, penances,japas, etc., everything becomes like the
prattling of a child. (190)
рди рдЬрд╛рди рдд рдкрд░рдВ рдд рд╡рдВ рдЧреБ рдж рд╛рдкрд░рд╛ рдореБрдЦрд╛рдГ |
рд╛ рддрд╛рдГ рдкрд╢реБрд╕рдорд╛ рддреЗ
реЗ рд╡рдк рд░ рд╛рдирд╡ рдЬрддрд╛рдГ ||
Those who are averse to Guru Diksha (initiation) will never know the
Supreme Truth. Without this knowledge, they are like animals. (191)
рдд рдорд╛ рдХрд╡ рдпрд┐рд╕ рдпрде рдЧреБ рдореЗрд╡ рднрдЬреЗ
реИ рдпреЗ |
рдЧреБ рдВ рд╡рдирд╛ рди рдЬрд╛рди рдд рдореВрдврд╛ рдд рдкрд░рдордВ рдкрджрдо реН ||
For the attainment of emancipation from the cycle of birth and death,
one should propitiate oneтАЩs Guru, O dear Parvati, without a Guru, the
deluded ones of the world cannot know the Supreme Truth. (192)
рд┐рдн рддреЗ рджрдп рде рдЫ рддреЗ рд╕рд╡рд╕рдВрд╢рдпрд╛рдГ |
реАрдп рддреЗ рд╕рд╡рдХрдорд╛ рдг рдЧреБрд░реЛрдГ рдХ рдгрдпрд╛ рд┐рд╢рд╡реЗ ||
All knots of the heart are rent asunder, all doubts are cleared, all the
karmas are destroyed by the grace and mercy of the Guru,O Parvati.
(193)
39. рдХреГ рддрд╛рдпрд╛ рдЧреБ рдн реЗ рддреБ рд╡реЗрджрд╢рд╛ рдиреБрд╕рд╛рд░рддрдГ |
рдореБ рдпрддреЗ рдкрд╛рддрдХрд╛ рдШреЛрд░рд╛ рдЧреБ рдн реЛ рд╡рд╢реЗрд╖рддрдГ ||
A Guru-Bhakta (one devoted to the Guru) becomes free from all
capital sins, by the practice of devotion to the Guru according to the
injunctions of the scriptures. (194)
рджрдГрд╕рдВрдЧрдВ рдЪ рдк рд░ рдп рдп рдкрд╛рдкрдХрдо рдк рд░ рдпрдЬреЗрдд реН |
реБ
рд┐рдЪ рд┐рдЪ рд┐рдорджрдВ рдп рдп рдд рдп рдж рд╛ рд╡рдзреАрдпрддреЗ ||
One who has abandoned the company of sinners and sinful acts,
whose heart is free from sins, to him is Guru Diksha ordained. (195)
рд┐рдЪ рдпрд╛рдЧрд┐рдирдпреБ реЛрдзрдЧрд╡ рд╡рд╡ рдЬрддрдГ |
реИ рддрднрд╛рд╡рдк рд░ рдпрд╛рдЧреА рдд рдп рдж рд╛ рд╡рдзреАрдпрддреЗ ||
One whose heart is fixed in renunciation, who is free from anger and
pride, who has abandoned the feelings of duality, to such a one Diksha
is ordained. (196)
рдПрдд рд▓ рдгрд╕рдВрдпреБ рдВ рд╕рд╡рднреВрдд рд╣рддреЗ рд░рддрдо реН |
рд┐рдирдорд▓рдВ рдЬреА рд╡рддрдВ рдп рдп рдд рдп рдж рд╛ рд╡рдзреАрдпрддреЗ ||
One whose life is endowed with these characteristics, who is interested
in the welfare of all beings of the world, whose life is pure and
untained, to him is Diksha ordained. (197)
рдЕ рдп рддрд┐рдЪ рдк рд╡ рдп рд╛рдн рдпреБрдд рдп рдЪ |
рд╡ рдпрд┐рдорджрдВ рджреЗ рд╡ рдордорд╛ рдо реАрддрдпреЗ рд╕рджрд╛ ||
O Parvati, this truth should be revealed to one who is endowed with
intense devotion and faith towards the Guru, whose heart is pure to
the greatest degree. It gives me the greatest satisfaction and joy.
(198)
рд╕ рдХрдордк рд░рдкрд╛рдХрд╛ рдЪ рд┐рдЪ рд╢реБ рдп рдзреАрдорддрдГ |
рд╕рд╛рдзрдХ рдпреИрд╡ рд╡ рдпрд╛ рдЧреБ рдЧреАрддрд╛ рдп рддрдГ ||
40. To the intelligent one possessing purity of heart, to one in whom good
actions are fructifying, only to that qualified Sadhaka this Guru Gita
should be imparted, even with great effort. (199)
рдирд╛ рддрдХрд╛рдп рдХреГ рдд рдирд╛рдп рджрд╛рдВрд┐рднрдХрд╛рдп рд╢рдард╛рдп рдЪ |
рдЕрдн рд╛рдп рд╡рдн рд╛рдп рди рд╡рд╛ рдпреЗрдпрдВ рдХрджрд╛рдЪрди ||
To the atheist, to one who does evil to oneтАЩs well-wisher, the
hypocrite, a non-devotee, to one opposed to the Guru- this Guru Gita
should never be told. (200)
реАрд▓реЛрд▓реБрдкрд╛рдп рдореВрдЦрд╛рдп рдХрд╛рдореЛрдкрд╣рддрдЪреЗрддрд╕реЗ |
рд┐рди рджрдХрд╛рдп рди рд╡ рдпрд╛ рдЧреБ рдЧреАрддрд╛ рд╡рднрд╛рд╡рддрдГ ||
To the sensualist who carves ladiesтАЩ company, the fool, whose mind is
conquered by lust, desires, etc. to one who usually speaks ill, this
Guru Gita should never be told. (201)
рдПрдХрд╛ рд░ рджрд╛рддрд╛рд░рдВ рдпреЛ рдЧреБ рдирд╡ рдо рдпрддреЗ |
рдирдпреЛрд┐рдирд╢рддрдВ рдЧ рд╡рд╛ рдЪрд╛ рдбрд╛рд▓реЗ рд╡ рдк рдЬрд╛рдпрддреЗ ||
He who does not respect and honor the Guru, such a man takes
innumerable births in wombs like that of a dog, and ultimately takes
birth in the womb of a Chandala. (202)
рдЧреБ рдпрд╛рдЧрд╛ рднрд╡реЗ рдореГ рдпреБрдо рдпрд╛рдЧрд╛ рд░ рддрд╛ |
рдЧреБ рдордВ рдк рд░ рдпрд╛рдЧреА рд░реМрд░рд╡рдВ рдирд░рдХрдВ рдЬреЗрдд реН ||
By abandoning oneтАЩs Guru, one goes to death, by renouncing the Guru
mantra, one endures poverty. The abandoner of the Guru and Mantra
go to the hell known as Raurava. (203)
рд┐рд╢рд╡ реЛрдзрд╛ рдЧреБ рд╛рддрд╛ рдЧреБ реЛрдзрд╛ рдЫрд╡реЛ рди рд╣ |
рдд рдорд╛ рд╕рд╡ рдп рди рдЧреБрд░реЛрд░рд╛ рд╛рдВ рди рд▓рдВрдШрдпреЗрдд реН ||
реЗ
The Guru is able to save one from the anger of Shiva. But not even
Shiva can save if one incurs the GuruтАЩs anger. Therefore, one should
by all means and efforts take care that one does not disobey the
GuruтАЩs orders. (204)
41. рд╕ рдХреЛ рдЯрдорд╣рд╛рдордВ рд╛ рд╡ рд╢рдХрд╛рд░рдХрд╛рдГ |
рдВ
рдПрдХ рдПрд╡ рдорд╣рд╛рдордВ реЛ рдЧреБ рд░ рдп рд░ рдпрдо реН ||
The seven million Mahamantras cause more restlessness of the mind.
There is only one Mahamantra comprising of the syllables тАЭGuтАЭ and
тАЬRuтАЭ. (205)
рди рдореГрд╖рд╛ рдпрд╛ рджрдпрдВ рджреЗ рд╡ рдордж реБ рдГ рд╕ рдп рдкрдг |
рдЧреБ рдЧреАрддрд╛рд╕рдордВ рддреЛ рдВ рдирд╛ рдд рдирд╛ рдд рдорд╣ рддрд▓реЗ ||
O Devi, my declaration shall never become untrue. Whatever is said by
me is the very form of the truth. There is no stotra equal to the Guru
Gita in the whole world. (206)
рдЧреБ рдЧреАрддрд╛рд┐рдордорд╛рдВ рджреЗ рд╡ рднрд╡рджрдГрдЦ рд╡рдирд╛рд┐рд╢рдиреАрдо реН |
реБ
рдЧреБ рдж рд╛ рд╡рд╣ рди рдп рдкреБрд░рддреЛ рди рдкрдареЗ рд╡рд┐рдЪрдд реН ||
The Guru Gita is the dispeller of the pains of Samsara. O Devi, this
should never be read out to one who has not got Guru Diksha
(initiation from the Guru). (207)
рд░рд╣ рдпрдо рдп рддрд░рд╣ рдпрдореЗрдд рди рдкрд╛ рдкрдирд╛ рд▓ рдпрд┐рдорджрдВ рдорд╣реЗ рд░ |
рдЕрдиреЗрдХрдЬ рдорд╛ рдЬрддрдкреБ рдпрдкрд╛рдХрд╛ рдЧреБрд░реЛ рддреБ рдд рд╡рдВ рд▓рднрддреЗ рдордиреБ рдпрдГ ||
O Maheshwari, this is the secret of all secrets. It should not be
imparted to a sinner. It is only by the virtuous deeds done in
innumerable births fructifying in a person that he becomes eligible to
get this great truth. (208)
рд╕рд╡рддреАрдерд╡рдЧрд╛рд╣ рдп рд╕рдВ рд╛ рдиреЛрд┐рдд рдлрд▓рдВ рдирд░рдГ |
рдЧреБрд░реЛрдГ рдкрд╛рджреЛрджрдХ рдкреА рд╡рд╛ рд╢реЗрд╖рдВ рд┐рд╢рд░рд┐рд╕ рдзрд╛рд░рдпрди реН ||
рдВ
By drinking the water after washing the holy feet of the Guru and
sprinkling the remains on the head, one attains the fruit of bathing in
all sacred rivers and of all pilgrimages. (209)
рдЧреБ рдкрд╛рджреЛрджрдХ рдкрд╛рдирдВ рдЧреБрд░реЛ
рдВ рдЫ рднреЛрдЬрдирдо реН |
рдЧреБ рдореВрдд рд╕рджрд╛ рдпрд╛рдирдВ рдЧреБрд░реЛрдирд╛ рдирдГ рд╕рджрд╛ рдЬрдкрдГ ||
42. One should always drink the GuruтАЩs feet washed water, eat the
remnants of His food, meditate on His form and repeat His name.
(210)
рдЧреБ рд░реЗ рдХреЛ рдЬрдЧ рд╕рд╡ рд╡ рдгреБрд┐рд╢рд╡рд╛ рдордХрдо реН |
рдЧреБрд░реЛрдГ рдкрд░рддрд░рдВ рдирд╛ рдд рдд рдорд╛ рд╕рдВрдкрдЬрдпреЗ
реВ рдЧреБ рдо реН ||
The entire creation consisting of Brahma, Vishnu, and Shiva is all Guru
only. There is nothing greater than the Guru. Therefore one should
worship the Guru. (211)
рд╛рдирдВ рд╡рдирд╛ рдореБ рдкрджрдВ рд▓ рдпрддреЗ рдЧреБ рдн рддрдГ |
рдЧреБрд░реЛрдГ рд╕рдорд╛рдирддреЛ рдирд╛ рдпрдд реН рд╕рд╛рдзрдирдВ рдЧреБ рдорд╛рд┐рдЧрдгрд╛рдо реН ||
By the devotion practiced towards the Guru, one attains the liberation
even without knowledge. For those who practice unflinching devotion
to the Guru, no other sadhana is required. (212)
рдЧреБрд░реЛрдГ рдХреГ рдкрд╛ рд╕рд╛рджреЗ рди рд╡ рдгреБрд┐рд╢рд╡рд╛рджрдпрдГ |
рд╕рд╛рдо рдпрдорднрдЬрди реН рд╕рд╡ рд╕реГ рде рдпрдВрддрдХрдо рдг ||
It is by the GuruтАЩs grace and blessings that Brahma, Vishnu and Shiva
become capable of performing their respective duties- creation,
preservation, and dissolution. (213)
рдордВ рд░рд╛рдЬрд┐рдорджрдВ рджреЗ рд╡ рдЧреБ рд░ рдп рд░ рдпрдо реН |
рдореГрд┐рддрд╡реЗрджрдкреБрд░рд╛рдгрд╛рдирд╛рдВ рд╕рд╛рд░рдореЗрд╡ рди рд╕рдВрд╢рдпрдГ ||
O Devi, the two-lettered word тАЬGuruтАЭ is the king among all mantras. It
is the essence of the Vedas, Smritis and Puranas. (214)
рдп рдп рд╕рд╛рджрд╛рджрд╣рдореЗрд╡ рд╕рд╡ рдо рдпреЗрд╡ рд╕рд╡ рдк рд░рдХ рдкрддрдВ рдЪ |
рдЗ рдердВ рд╡рдЬрд╛рдирд╛рд┐рдо рд╕рджрд╛ рдо рдкрдВ рдпрд╛рдВрд┐ рдк рдВ рдгрддреЛрд╜ рдо рд┐рди рдпрдо реН ||
By whose grace that one realizes тАЬI am everything, everything is
superimposed in me, I offer my salutations and worship to my self-
realised SatguruтАЩs lotus feet. (215)
рдЕ рд╛рдирд┐рддрд┐рдорд░рд╛ рдз рдп рд╡рд╖рдпрд╛ рд╛ рддрдЪреЗрддрд╕рдГ |
43. рд╛рди рднрд╛ рджрд╛рдиреЗрди рд╕рд╛рджрдВ рдХреБ рдореЗ рднреЛ ||
O Lord, by the gift of the light of knowledge, may Thy blessings be
bestowed on me, whose eyes are covered by the cataracts of
ignorance, and whose mind is captured by sense pleasure. (216)
|| рдЗрд┐рдд реА рдХрд╛ рджреЛ рд░рдЦ рдбреЗ рдЙрдорд╛рдорд╣реЗ рд░рд╕рдВрд╡рд╛рджреЗ реА рдЧреБ рдЧреАрддрд╛рдпрд╛рдВ рддреГрддреАрдпреЛрд╜ рдпрд╛рдпрдГ ||
Thus ends the third chapter of Guru Gita being a dialogue between
Shiva and Parvati in the second section of the Skanda Purana.
||Aum Tam Namami Gurum Param||
||Aum Tam Namami Gurum Param||
||Aum Tam Namami Gurum Param||