Guru Gita
Instructions to Sādhakas (Practicants) 

サーダカ（修行者）への指南

人間の欲望は無限です。精査すると、概ね以下のカテゴリーに分類されるでしょう。
(1)いつでも、どこでも、すべてに勝ること
(2)あらゆる知識を手に入れること
(3)常に幸せで明るくあること

どんな願望でもいいので、それを観察してみてください。あなたはそれが上記の3つのカテゴリーのどちらかに属していることがわかります。人類の歴史を紐解けば、どの時代のどの場所でも、あらゆる人間が、これらの願望を実現するため、不安と苦悩を抱えてきたことがわかるでしょう。ゆえに、これらを「根源的な欲望」と呼ぶことができます。

しかし、これらの願望をすべて達成した者がいたでしょうか。「いた」と勇気を持って言うためには、私たちは古代の禁欲的な伝統を知らなければなりません。それはまさに、多様な方法で果てしなく拡散していく、我々の長い伝統の目的そのものです。

そうすると、世界の国々の人々が大失敗したことを、インドの賢人や聖人はどのようにして達成しえたのだろうか、という疑問が生じるに違いありません。その答えは、彼らがそれらをすべて手に入れたのは、霊的な指導者のもとで、非常に尊ばれ、時代を超えた指導を受ける仕組みがあったからです。

インドの子どもたちでさえ、私たちの「ダルマ」によれば、グル（指導者）という言葉を知っています。それは、子どもにとって母親と父親を知るのと同じくらい単純で自然なことなのです。しかし不思議なことに、私たちの古典的な聖典を学び、日々の礼拝を実践している人々でさえ、グルとは何かを完全に理解していないのです。宇宙の母が知らなかったのだから、当然です。では、誰が説明するのでしょうか？シヴァ神のみが、完全性の直接的なイメージとして、慈悲によりそれを行うことができます。それが、この「グル・ギータ」です。

自然を見つめ、歴史を振り返り、反省し、得た知識の豊かさに満足することは、人間の特徴の一つです。しかし、その一方で、「まだまだ勉強不足だ」と落ち込むこともあります。


この不満の影は、過去長い間、人間を悩ませてきました。科学が普及し、さまざまな分野で知識が進歩したにもかかわらず、この影は必然的に人間の人生のあらゆる希望の兆しに触れることになります。ですので、人間から不満はなくなりません。

グルは、私たちをこの不満から解放し、影のない光の至福のビジョンを持つことを可能にし、内と外、死と誕生というあらゆる二元性を超えた悟りを与え、私たちの内なる進歩のための道を照らしてくれる人です。私たちの幸運が実り、私たちが本当に主の弟子として受け入れられたとき、私たちは真の師を得ることができます。

この師は私たちを困難な道に導き、知性の発達や世俗的な経験の獲得では不可能な目標に到達することを可能にしてくれるのです。したがって、グルのいない者は、前述の純粋な光を見ることができず、基本的な願望を満たすことができません。ですから、人の人生に真のグルが入ることは、大きな幸運の源であり、過去世の徳の必然的な結果なのです。

オカルト的な力と知識を信じる人々は、さまざまな方法でスピリチュアリズムを実践し続けています。インドでは、これが大いに流行っています。彼らは、バクティ（献身）、ヨーガ、ジャパ（呪文）など、さまざまな方法で「サークシャートカーSākshātkār」（神を訪ねること）を達成しようとします。そして、これらの多様な道は、やがて、シヴァ派シャイヴァŚaiva、ヴィシュヌ派Vaishnava、女神信仰Śāktēyaなどの異なる宗派を生み出しました。サナータナ・ダルマSanatana Dharmaには、このような無数の伝統がありました。私たちの歴史の中には、互いに対抗し合う例があります。その中には、1つの伝統と他の伝統の間に全くつながりがないように見えるほどの違いがあります。

これだけの多様性と違いがあるにもかかわらず、グルのイニシエーションを無視する伝統が少なくとも一つでもあったでしょうか。それだけではありません。日々の「Anushthān」（礼拝）や「Mantrānushthān」（儀式や宗教的行事）でグルを瞑想しない人はいるのでしょうか？私たちははっきりと「NO」と言えます。

しかし、シヴァ、ヴィシュヌ、デーヴィを崇拝するイニシエーションを自称する人々や、自分たちをヨーギやジュナーニと考える人々は、第一にグルを崇拝しているのです。言い換えれば、シヴァ、ヴィシュヌ、デーヴィのいずれかへの崇拝、ヨーガの実践、ヤーガ（儀式）の実行は、まさに「グル・ウパーサナGuru Upāsana」（グルに対する崇拝）に他なりません。

「Sadā Śiva Samārambhām」または「Nārāyana Samārambhām」で始まる自分のグルの栄光の降臨を歌わない伝統は、我々にとって存在しないのです。神々と女神のすべての「stōtrās」（朗読）の中で、神や女神を「Guru Rūpa」（姿）として語らないものはないでしょう。『Vēda』のどの部分を読誦するときも、『Sri Gurubhyō Namah』で始まります。

このように、どのような礼拝の道でもグルは呼び出され、他の神々の真言はグルの真言と融合するのです。そこで、宇宙の母であるパールヴァティ女神Pārvati Dēviは、自ら夫のパラメーシュワラParamēshwarに、"グルとは何でしょうか？グルはどのように崇拝されるのですか？"と質問しているのです。天国の住処であるカイラーズで、7人の偉大なリシ（聖者）の前で、原初の夫婦であるパールヴァティーとパラメーシュワラの間で、すべての修行者と見学者の幸福のための会話が行われました。

まだ知識の少ない少年は、多くの人がそれを証言しても、先生の知識を推し量ることはできません。しかし、先生の掛け算表の暗唱のうまさ、先生の自己安定性の体現化、他の人による先生の知識の証言、先生が自分に注ぐ愛情によって、少年は徐々に影響を受け、先生を信じるようになります。そして、先生は百ます計算を知っているだけでなく、数学に精通していることを理解するようになります。そして、子どもの頃は到底無理だと思っていた三桁の掛け算が、実は些細なことだと気づくのです。

この質問に答える前に、なぜ私たちはグルを得る必要性を感じるのか考えてみましょう。それは、3つの根本的な欲望を満たすために、陰のない光を見るためです。まず第一に、あなたはそれらの欲求を満たさなければなりません。その衝動に駆られて偉人のもとを訪れ続ければ、どこかであなたは、言いようのない安らぎを経験するでしょう。その人の前では、あなたはすべての心配事をいとも簡単に忘れてしまうでしょう。自分の問題はその人が解決してくれるという自信と勇気が湧いて来ます。そして何よりも、その人に対する好意と愛情、そしてその人が自分のものであるという感覚が、あなたの心の中に衝動的に生まれてくるのです。そのような場所を、あなたのグルの場所として決定することができます。このようにして、真のグルは本当にあなたのところにやってくるでしょう。それは、あなたのわずかな知識では彼を認識できないことを、彼が知っているからです。では、彼があなたのところに来ることをただ考えているだけでいいのでしょうか。あなたのほうで何の努力もしないで、満足したままでいられるでしょうか？いいえ、最も慈悲深い原初のグルは、弟子たちのために無限の方法で様々な姿をとっているからです。それらはすべて、あなたにとって有益なものではありません。彼は、あなたにとって有益な姿で動き回るでしょうが、あなたが必要な資格を得るまで、あなたに対してグルであると宣言することはありません。

前述した衝動こそが真の資格です。その衝動に駆られて不安になった瞬間に、「私は気楽なままでいいのでしょうか？」と問うことはないでしょう。たとえ答えが「YES」であったとしても、あなたはそうではいられないでしょう。その衝動に駆られて、グルを熱心に探求することになるでしょう。その探求はあなたの義務であり、あなたの価値を示す試金石です。あなたの資質が試金石として生じると、あなたのグルはあなたの前に姿を現すでしょう。

今まであなたの中に呼び起こされた霊的な衝動は、あなたの興奮した心を静めます。あなたの思考は休息しています。あなたの感覚は強化され、勇気づけられる。これらの恩恵はすべてグルを得るためです。しかし、心が恐れから解放されたので、感覚の制御がうまくいかなくなるかもしれません。その結果、抑圧されていた世俗的、物質的な欲望が再び渦巻くかもしれません。グルに近づいた本来の目的を忘れ、グルを通して世俗的な欲望を満たしてもらおうという考えを持つかもしれません。

真の師の謁見という幸運にもかかわらず、この段階で転落してしまう人がたくさんいます。さらに、グルが私たちに課すテストも、今から始まります。

グルの前で精神的な平和と幸福を経験したにもかかわらず、グルを捨ててしまう人もいる。グルを得て以来、家庭の悩みが増えたと考える。グルが私たちに置くテストの厳しさは、 "Datta Purānā "の "Deepaka "のエピソードで説明されています。また、『マハーバーラタ』の「アルニ」のエピソードも同様です。ディーパカと違って、多くの人はグルのテストを自分の過ちと勘違いし、その結果、グルをもっと良い人に変えようと考える。もし誰かがそのような考えを抱くなら、それはまさに最上階からの転落（最高難度のテスト）です。

ここで、スワミジは注意を促しています。たとえあなたがいくつもの間違いを犯したとしても、グルはそのすべてを背負ってくれるでしょう。しかし、もしあなたがグルを変えようと考えるなら、あなたは一生他のグルを持つことはできないでしょう。自分のグルを決める前に、10回、いや100回考えなければなりません。スワミジはあなたのグルを決めるためのヒントをいくつか与えてくれました。それだけではありません。あなたが彼の弟子になる前に、彼にいくつものテストをすることができます。急ぐ必要はありません。すべてのテストの後、あなたは「彼は私のグルです」と自分で決めて宣言しますが、慎重に決定した後、あなたにはそれを取り消す権利はありません。彼は、あなたが決めるまで、あなたを弟子として認めません。一度受け入れたら、彼はあなたから離れることはないでしょう。たとえあなたが嫌がっても、彼はあなたに付き従い守ってくれるでしょう。Datta purānaの「Bhadraśila」の話は、これを証明しています。もしあなたが、彼はもうあなたのグルではないと言い、他のグルを追い求めるなら、どちらの道にもつきまとう呪いから逃れることはできないでしょう。Devēndraの話はこれを証明しています。

100の「Aśwamēdha Yāgas」を行うだけでなく、大きな苦行を行う者は、インドラ（天界の指導者）の座に着くことができます。その徳が残っている限り、インドラとしての力は長く続きます。しかし、そのような栄光のステージに到達しても、いくつかの過ちを犯し、非難を浴びる者も少なくないです。インドラはブリハスパティBrihaspati （神々の教祖）を真の師と仰ぎ、彼の指導のもと、悪魔を退治し、最も華麗に王国を統治して行きました。しかし、やがて彼は快楽主義になり、華やかさと贅沢の奴隷となりました。

あるとき、天女の宮廷でアプサラスのダンスを楽しんでいたところ、ブリハスパティが突然訪ねてきました。しかし、デーヴェーンドラ（インドラの別名）はブリハスパティを見ても無関心なままでした。状況を理解したブリハスパティは帰って行きました。誰も彼がどこに行ったのか知りません。彼はただ姿を消したのです。

インドラは、自分に知らせずに帰ってしまったブリハスパティに腹を立てました。インドラはブリハスパティを自分の大臣や僧侶としてだけ扱い、自分のグルとしてのブリハスパティを全く無視するようになりました。その結果、インドラの徳は低下してしまいました。これに乗じて、悪魔はインドラ王国への襲撃を増やしました。その結果、インドラはどんどん弱体化しました。

そこでインドラは、ブリハスパティよりも優れた学者が自分の師となり、宮廷の司祭となると高らかに宣言し、別の師を探し始めたのです。これは、彼の地位からくる傲慢さの結果でした。

その頃、トワシュタと名乗った「プラジャパティ」が、敢えて「ラーチャーナ」という悪魔の巫女と結婚しました。二人の間には、二人の偉大な息子ルーパとヴィシュワルーパが生まれました。最初、ルーパはインドラから教祖になるようにと頼まれました。しかし、ルーパはグルを変えてはいけないと忠告しました。インドラは、ルーパの忠告を無視して、ヴィシュワルーパに近づきました。

ヴィシュワルーパは奇妙な特徴を持っていました。彼は3つの頭を持っていました。1つの口で肉を食べ、もう1つの口で酒を飲み、3つ目の口でヴェーダを絶えず唱えていました。このことが象徴する真意はご想像にお任せします。

ヴィシュワルーパは、神々のグルになるというこの貴重な機会を嬉しく思いました。彼はインドラの司祭となり、多くのヤーガ（儀式）を受けました。彼はヤーガでシュリ・ダッタトレーヤ・スワミを呼び、インドラがシュリ・ダッタトレーヤの祝福を受けるのを見届けました。彼はまた、彼の保護を確実にするマントラである最も効果的で強力な「ナーラーヤナ・カヴァチャ」を教えました。

勝利の女神は、徐々にインドラに恵みを授けました。ヴィシュワルーパは依然として、彼によって行われるヤーガを受けていました。

ヴィシュワルーパは母をとても愛していました。彼の母親は、両親や他の家族のことをとても大切にしていました。ヴィシュワルーパは母に言われるまま、ヤーガの供物の一部を密かに悪魔に捧げていたそうです。

ヴィシュワルーパは神々にヤーガを公然と行わせるようになり、名声を高めていきました。ヴィシュワルーパの名声は、悪魔への密かな供物によって、悪魔の間でも最高潮に達しました。インドラは、彼の名声が高まるのを快く思っていませんでした。しかし、彼はその本当の秘密を知りませんでした。ある日、彼は聖仙ナーラダを通してそのことを知りました。怒りに駆られたデーヴェーンドラ（インドラの別名）は、ヴィシュワルーパの3つの頭を切り落としました。

それ以来、グルとブラフミン（司祭）を殺したという罪がデーヴェーンドラを苦しめるようになりました。しかし、彼は気にしませんでした。一方、悪魔ヴリトラースラVritrāsuraは彼への攻撃を強めました。彼はグルの助けを借りなかったので、それに耐えることができませんでした。そして、聖仙ダディーチの厚意により、「ヴァジュラーユダ」（強力な武器）を手に入れ、それを使ってヴリトラースーラを殺しました。

インドラはヴリトラースラを殺しましたが、ブラフミンを殺した罪は、彼の過去世の罪として加えられました。彼はグルの強さを味方にできなかったため、怖いもの知らずではいられませんでした。罪深い霊の恐怖が彼を天国から去らせ、彼は湖の蓮の茎の中に身を隠しました。彼は1万年間そこに留まり、その間ナフシャがその地位を占めました。湖の中に隠れて、彼は歌いました。そして、いくつかの「lndra Kavachas」、「Lakshmi stutis」、いくつかの「Datta stutis」が誕生したと言われています。

ダッタ・スワーミは、インドラがヴィシュワルーパの指導の下で行った儀式の主宰神であったため、この賛美歌に喜び、湖の中のインドラの前に現れ、次のように助言しました。

デーヴェーンドラよ！あなたのこの転落は、あなたの「サッドグル」であるブリハスパティに対するあなたの怠慢と拒絶が唯一の原因である。あなたはまた、グルが変更されるべきではないことを知っている。あなたはプライドと傲慢さで目が曇っていたのです。グルを捨てた人は、あなたのように何度も別のグルに近づき、得ても、挫折を味わわなければなりません。今、あなたは私に祈りを捧げています。たとえ私に近づいたとしても、あなたは転落から逃れることはできません。だから、実直な献身をもって、自分の「サッドグル」であるブリハスパティを瞑想し、彼の慈悲を得るべきである。彼はあなたの罪を清め、あなたを引き上げてくれるでしょう。

インドラは真理を学び、ブリハスパティを瞑想するようになりました。そして、ダッタ・スワーミが心の中でブリハスパティを思い浮かべると、ブリハスパティが彼の前に現れました。

インドラは、ブリハスパティがその場から逃げ出し、どこかに身を隠したと勘違いしました。しかし、実際、彼はどこにも行きませんでした。彼は遍在していました。それがグルの伝統や哲学の秘密だったのです。その秘密を知っているダッタ・スワーミがブリハスパティを呼ぶと、彼はすぐ目の前にいたのです。

インドラの罪は、彼の懺悔、「カルマ」（行動）の経験、瞑想の一連の行為によって洗い流され、ブリハスパティの恵みによって、彼は原始的な栄光を取り戻したのでした。

もし、デーヴェンドラのような偉大な人物ですら、このようなことが起こったのであれば、私たちにはどんなことが起こるでしょうか？

ダッタ・スワーミがヌルシムハ・サラスワティに化身したときにも、同じようなことがありました。

ある修行者がグルの怒りが大きいと感じたので、グルを捨ててヌルシムハ・サラスワティに近づきました。彼は修行者の軽率な行動を叱責し、人がどのようなグルを得るかを説明し、グルのテストの秘密を明かしました。最終的に、彼は昔のグルのもとへ送り返されました。

トリシャンクの話もその一例である。

このように、どんな状況でもグルを変えてはならないので、2人、3人のグルを持つことができるのかという質問は愚問です。

しかし、あなたのグルでない人たちは偉大ではないのでしょうか？彼らは仕えるべきでないのでしょうか？

すべての偉大な魂は尊重されるべきですし、必要であれば、彼らにも仕えるべきでしょう。しかし、彼らはあなたのグルとして扱われるべきではないのです。あなたの「サーダナ」（修行）はあなたのものです。あなたのグルがあなたに教えることが、あなたにとっての修行の道です。他人の説法は、それがあなたのグルが示唆する道と一致するならば、あなたにとって受け入れられるかもしれません。それどころか、自然界のあらゆる微細な粒子も、「サーダカ」にとってはグルなのです。「Datta Puraña」によると、Avadhuta（自ら神となった者/神の化身）には24人の「グル」がいます。もし彼らの説法があなたの道と調和しないなら、あなたはそれが別の道であると知り、それを無視すべきです。それだけではありません。弟子たちに合った道を決め、その道へと導くのはグルです。ですから、グルが提案する修行の道筋は、暗黙のうちに従わなければなりません。

偉大な人々に出会った時はいつでも、あなたのグルがその姿で来たのだと考え、彼らに仕えるべきです。しかし、その人をあなたのグルとみなすべきではありません。

「サッドグル」が肉体を離れた時、ヒマラヤの洞窟のような遠く離れた場所に行った時、かなり長い期間不在だった時、あるいはサッドグル自身が他の師のところに行くように指示した時、別の「サッドグル」に近づいてその人を自分のグルとして扱うことはできますが、それ以外のことはしてはいけません。これは聖典の評決であり、尊敬される伝統です。

グルが私たちのためにそこにおられる間、他の人はただ尊敬されるべきですが、彼らの提案、イニシエーション、「ヤントラ」（瞑想の補助道具）を得るべきではないのです。生け贄、占星術、手相、「ヴァースツ」（建築の決まりごとの科学）の名目で彼らの後を追いかけてはいけません。

ダッタ・スワーミは当時、デーヴェーンドラに以上のことを教示しました。

ある人々は、グルの伝統が「シュナイヴィズム（シヴァ派）」と「ヴァイシュナヴィズム（ヴィシュヌ派）」のどちらに近いか、という別の質問をしました。実際、これに対する答えは、この議論の中ですでに出ています。

この『Guru Gītā』には、「Śivāya Guravē Namah」（グル・シヴァへの敬礼）とあり、それゆえ、「Śaivism」に近いのではないかと疑う人もいます。しかし、この本自体の141の「śloka」に「Krishnāya Klēśahārinē（クリシュナ、悲しみの消滅者または破壊者）」とある。Namō Vedānta Vēdyāya Guravē」（クリシュナ師への敬称）もあります。

この『ギータ』を説くきっかけは、母なるパールヴァティの問いかけから生まれました。つまり、これはまさに「シャークテーヤ」（母神崇拝の伝統）の根幹とも言えるのです。なぜ、こんなことを？という疑問は、131節を読むとすべて解消されます。

では、なぜシヴァ神はこの本の中のいくつかの箇所でGuruとして示されているのでしょうか？第一の理由は、これがパールヴァティーへの教えであるからです。女性にとっては、夫が最高のグルです。その夫にイニシエート（先導）する能力がない場合、二人は同じグルに近づくべきです。その場合でも、グルは夫を通して妻を祝福します。この伝統を示すために、パールヴァティの夫であるシヴァが彼女のグルであると言われたのです。

もう一つ理由があります。グルは、最も簡単に恩寵を与えてくれる存在です。つまり、他の神や女神はグルほど早く恩寵を与えないということです。神々の中では、シヴァ神が簡単に喜び、非常に早く恩恵を授けます。ですから、彼は「Bhōlā（簡単に喜ぶ） Śankara」と呼ばれています。このため、グルはシヴァに例えられるのです。

ここにはさらにもう一つの理由があります。絶対的な知識は、幻想の争いの結果、「プラクリティ」と「プルシャ」の姿をとりました。そして、次第に「サットヴァ」「ラジャス」「タマス」の3つの属性が形成されました。そこから、ナマとルーパ（名前と姿）の宇宙が生まれました。その宇宙には、シヴァ、ヴィシュヌ、ブラフマー、デーヴィなどの名前と、創造、維持、破壊などの行為がありました。

ブラフマーが創造を始めた。彼は「ラジャスRajōguna」を仮定した神聖な人です。彼は、彼の創造物の中の生き物が「タマスTamōguna」に身を縮めているのを見ました。彼、宇宙の主は、この悲惨な状態から彼の子どもたちを救うために心配しました。そして、この3つの性質を超えた絶対性だけが、この悪い状態を正すことができると考え、理解されました。すぐに、ご自分の心から生まれた息子アトリ・マハリシと、ご自分の影から生まれた息子カルダマ・プラジャーパティを、ご自分の心を通して奮起させました。

そのインスピレーションの結果、アナスーヤとアトリが結婚し、シュリ・ダッタの化身である「サッドグル」、つまり神の三位一体の体現者が出現したのです。

グルの伝統は、3つの原始的な性質を超えた古代の精神から生まれ、「ダッターヴァター」の物語は、このことを直接的に証明しているのである。それゆえ、グルの伝統はすべての伝統に近いものであり、どの伝統からも離れることはありません。

そうすれば、私たちのダッタ・スワーミは、グルの多様な伝統のすべての根源にあります。ですから、グルに祈る人は「Gururbrahmā Gururvisnuḥ Gururdēvō Mahēśvarah」と言い、それによって知ってか知らずかシュリ・ダッタ「Sadguru」を瞑想しているのです。

この哲学的な言葉を読むと、一部の人は、人が人生において欲望から自由になった時、そして仙人になりたいと思った時にだけ、グルを探すためにこれらの努力をすべきで、それ以前にはすべきでないという別の疑念を抱くかもしれません。

それは間違いです。それは、基本的な欲望を満たすためであり、そこから何百万もの異なる欲望がキノコのように生えてくるのです。「サッドグルムルティ」によって物質的な果実を豊富に与えられたカルタヴィルヤルジュナよりも良い例が欲しいか？彼が求めた以上のものを、あなたは求めることができますか？

グルの崇拝には、他の神々への崇拝では得られない、さらなる利点があります。

他の神々から得られるのは、自分が求めるものだけです。グルの崇拝では、自分が求めるものだけでなく、自分が期待する以上のもの、さらに、自分が求めなくても霊的な変異を得ることができるのです。こうして、皇帝になりたいという願望を持ってグルに近づいたカルタヴィーヤは、次第に「サーユジヤ（融合）」へと昇華していきました。

スワミジはこの奥義書「グル・ギータ」を、一方ではあなたの物質的な望みがすべて満たされるように、他方ではあなたの心の門を開いて理解を超えた光り輝く世界を見ることができるようにと願って教えています。単に教えるだけでなく、スワミジは詩の微細な部分を掘り下げています。

「シヴァ・グル」の法則は、この教えをふさわしくない者に与えてはならないというものです。ですから、ダッタ・スワーミはあなたのスワミジを通して、ふさわしい者にこの教えを講話で教えているのです。あなた方はこのシュリ・ダッタの恵みをよく活用し、解脱を得なければなりません。

帰依者の中には、この講話と教えを本という姿で持ってきて、「サーダカ」（修行者）に大規模な利益をもたらそうとする人もいます。それもまたダッタ「サッドグル」に対する奉仕です。

願望が満たされ、至福を経験する事によって、全ての人が恩恵を受けますように。

シュリ・ダッタの名前を唱えましょう。

あなたのスワミジ

Sree Gurubhyō Namah Jaya Guru Datta 
 


グルを熟考する手順

前文：スワミジは、弟子達が次のように何か良い行いを始める前にグルに祈るという良い伝統を学び、それに従うように、グルに瞑想します。彼は人類の利益のためにこの伝統を創始した原初の男性に祈ります。

1. gururbrahmā gurviṣṇuḥ gururdēvō mahēśvaraḥ ।
gurussākṣ paraṁ brahma tasmai śrī guravē namaḥ ll

グルはブラフマー（創造の主）、グルはヴィシュヌ（維持の主）、グルはマヘーシュワラ（破壊の主）です。グルはパラブラフマー（絶対者）の化身です。私はそのような私のグルに敬意を表します。スリ・ダッタ・サッドグルは、グルの聖なる伝統を人間界にもたらした三位一体の擬人化です。ですから、彼はどんな人にとっても真のグルなのです。

その伝統を受け継いだ真のグルはすべて彼の変種であり、ブラフマー、ヴィシュヌ、シヴァの像です。事実上、グルは「パラブラフマー」の別名であり、私はそのようなダッタ・グルの前にひれ伏します。

前文：グルの伝統の栄光はこのように歌われました。

2. 
dattātrēya samārambhāṁ nrs̥ inhādika madhyamām ।
saccidānanda paryantāṁ vandē guruparamparām ll

ダッタートレーヤから始まり、途中ヌルシムハなどいくつかのグルがサッチダーナンダまでサドグルの順に敬称をつける。Sachchidanandaまで "というフレーズは、スリ・ガナパティ・サッチダーナンダ・スワミジが、当時の人々を高揚させ、この神聖な伝統を復活させるためにこの生を受けたオリジナルのシュリ・ダッタ・サッドグルの化身であることを表しているのです。

前文 ：グルは今、魅力的な聖なる音節「グル」の形で瞑想され、スワミジはそれらが私達の呼吸の道を通してどのように同化されるかを示されます。

3.
hamsābhyāṁ parivrt̥ta hārdakamalē śuddhē jagatkāraṇaṁ viśvākāra manēka dēha nilayaṁ svacchanda mānandakam ।
sarvākāra makhaṇḍ cidghanarasaṁ pūrṇaṁ hyanantaṁ śubhaṁ pratyakṣ vigrahaṁ guruvaraṁ dhyāyēdvibhuṁ śāśvatam ll

宇宙の原因であるシュリ・グル。彼は宇宙のイメージを自分の中に持っている。彼はいくつかの体に存在している。彼は、意のままに働く。彼は至福である。彼は、不可分なものの化身です。彼は、崇高な知識と知恵の体現者である。彼は完全で、無限で、殊勝である。グル』という二音節の言葉の意味の形そのもの、そして永遠なるものは、『ハムサ』と『ソーハム』という双子の白鳥の回転によって（つまり、息を吸って吐くことによって）、心の清められた蓮の中で崇拝されるのである。'

私たちは皆、息を吸って吐くというプロセスを通して生きています。ハムサ "あるいは白鳥は、この呼吸の象徴である。一息は中に入るが、入ったままでは出てこない。それは心臓の領域で血液を浄化し、出てくる前に自己変革を遂げます。だから、入っていく白鳥と出ていく白鳥は違っていて、2つなのです。白鳥の揺れは、私たちの生命の源です。そして、私たちの心の蓮を浄化してくれるのです。

さて、「グル」という言葉に迫ってみましょう。これは非常に強力です。この2つの神聖な音節は、その神であるグルの直接的なイメージです。2つの音節を2羽の白鳥にして、ハートに送ると 2つの音節を2羽の白鳥にして、息を吸ったり吐いたりして心臓に送り込むと、それはAJAPA（無詠唱礼拝）と呼ばれます。これを続ける人は、自分のハートだけでなく、自分の右側にあるヨギのハートも浄化される。

グルは、アジャパとジャパ（詠唱なし）の神聖な式GURUのイメージとして彼を想像しながら瞑想する人の前に、勝手にやって来て現れるのである。

彼はどのような形で現れるのでしょうか？人間の姿で？神の姿か？ひげを生やしている？髷を結った？どのように？

ここでは、グルのすべての属性が、彼の至高の本質を解明している。だから、彼は同じものの擬人化として現れるのです。

宇宙は名前と姿を意味します。グルはその宇宙の原因であり、それは彼から出現することを意味します。だから、全世界は、ちょうど金から出てくる腕輪、指輪、鎖のように、彼のイメージの中にあるのです。だから、彼はいくつかの体を持っています。一部の人々は、小さな偶像を維持し、彼は彼らの教祖であると言う。それは正しいことではありません。

私たちは皆、完全に独立して生きることはできません。それどころか、私たちは独立して死ぬこともできません。自然は私たちの手に負えるものではありません。自然はともかく、心は私たちの意志に反して行動することを強要します。では、どこに自由があるのでしょうか？しかし、グルはそのようなものではありません。彼は絶対に自由です。彼は自分自身だけでなく、全世界をコントロールすることができます。どうしてそんなことが可能なのでしょうか？それは、彼がすべてであるからです。

彼はこれらすべての資質を持っているので、彼は至福の真の体現者です。言い換えれば、彼は幸福の塊なのです。彼を崇拝する者は、当然、その至福を得ます。その至福は、縁起がよく、無限で、絶対的で、すべてに行き届き、全知全能です。シャーストラの言葉では、それはAKHANDA CHIDGHANA RASAM（崇高な至福の真髄）と呼ばれています。

それはグルの真の質であり、グルマントラをその形で唱えるとグルは現れます。

前文：さて、なぜグルが瞑想されるべきかが説明されています。

4.
namāmi sadguruṁ śāntaṁ pratyakṣa śivarūpiṇam ।
śirasā yōgapīṭhasthaṁ mukti kāmyārtha siddhayē ll

グルは平和の形であり、ヨーガの祭壇に設置されたシヴァ神の直像である。そのような真のグルの前で、私は贖罪のために恭しくひれ伏します。

真のグルはシヴァの直像ですが、ここでのシヴァは通常の意味を伝えていません。それは解放を意味します。

その恵みによって、すべての幻想と乱れた情熱が静められ、心の平和がもたらされる、そのようなグルは崇拝されるべきです。どこに設置され、どこに瞑想されるべきでしょうか？グルは、ヨガの祭壇にある千枚通しの蓮の上に、マインドに設置された後、瞑想されるべきです。

なぜ、このようなことをするのか？どのような欲望を満たすためでしょうか？私たちは何百もの欲望を持っているかもしれないが、どんな欲望にも終わりはなく、その欲望を満たしても私たちは満足せず、すぐに別の欲望が湧いてくる。それもまた、同じ経過をたどる。この過程で、それぞれの欲望が終わりを迎えたとき、最後の欲望が救われることになるのです。そして、それが最も偉大なものです。それを得れば、他に切望するものはない。私たちがグルを瞑想すべきなのは、ただ救いのためなのです。同時に、誰も些細な欲望を求めるべきではない。大きな宝があなたのものになる運命にあるとき、あなたはわずかな小銭のために卑屈に手を伸ばすべきでしょうか。

前文：その最高の方法でグルを瞑想できない人々のために、スワミジは肉体を持つグルを崇拝するために彼らをイニシエートしています。

5.
prāta śśirasi śuklābjē dvinētraṁ dvibhujaṁ gurum ।
varābhayakaraṁ śāntaṁ smarēt tannāma pūrvakam ll

6.
prasannavadanāmbhōjaṁ sarvadēva svarūpiṇam ।
tatpādōdakajāṁ dhārāṁ nipatantīṁ svamūrdhani ll

7.
tayā saṅkṣālayēd bāhya māntaraṁ daihikaṁ malam ।
tat kṣaṇādvirajō martyō jāyatē sphaṭikōpamaḥ ll

毎朝、目が覚めたらすぐに、頭の上に千弁の白蓮を想像し、それを瞑想することです。あなたのグルはその蓮の上に座っていると想像すべきです。心の目を通して、安らかな顔で、彼の目、手、安心させる仕草を見なければならない。そのようにグルを想像することの本質的な意味を、あなたは次第に理解するようになるでしょう。

この瞑想の間、グルの名前は心の別の部分で偉大なマントラとして唱えなければならない。すべての神々の姿は、彼の中に宿っているように想像し、見るべきである。その姿を見て、ゆっくりと彼の足元に純粋な水で沐浴を捧げなさい。あなたは水の流れがあなたの頭の上に落下し、その流れの中で内と外のすべての不純物を洗い流していることを想像する必要があります。あなたがそのすべてを行う場合、不純物は確かにまさに瞬間にあなたを残して、「ラジャ」と「タマス」の資質が破壊されるでしょう。あなたの総体または微妙な体のいずれかに罪はないでしょう。あなたは、「サトビック」気質のすべてにおいて、純粋な水晶のように輝くでしょう。

皆さんは、毎朝起きたらすぐに瞑想してください。

前文：グルの足、手、顔、目を特に瞑想すべきことはすでに述べたとおりです。その理由を今説明します。

8.
tīrthāni dakṣ pādē vēdā stanmukha māśritāḥ ।
pīyuūṁ hanhū sadgurōḥ karanētrayōḥ ll

彼の右足には、すべての聖水と巡礼地がある。本当に、彼の足はすべて「Tirthaś」であり、彼の顔は「Vēda」である。もし、瞑想中にこのような顔を見たら、彼はすべてのヴェーダを暗唱する功徳を得ることができる。彼の目と手には甘露が宿っている。彼の視覚と手の感触は、ヨギーの甘露をあなたの中に流れ込ませるだろう。

前文 では、人はグルの像の中の前述の部分を瞑想すべきでしょうか？体の残りの部分は瞑想しない方がいいのでしょうか？スワミジはグルの肉体の姿全体の瞑想の過程を説明しています。

9.
āpādamauli paryantaṁ gurūṇā mākrt̥iṁ smarēt ।
āpādamauli paryantaṁ gurūṇā mākrt̥iṁ smarēt
tēna vighnāḥ praṇaśyanti siddhyanti ca manōrathāḥ ll

つま先から頭まで、グルの姿を少しずつ瞑想することです。その結果、すべての障害が一掃され、あなたの望みが満たされるでしょう。

まずグルジの足に集中し、グルジの優雅な眼差しがあなたの頭に注がれ、その結果「JNANA」すなわち知恵があなたの頭に流れ込むようにしなさい。足から、腹、胸、手、首、顔、頭、それにグルの着ている服や装飾品も瞑想すること。この瞑想の順序と観察に従うのがよいでしょう。

スワミジに会った瞬間、彼の履物の種類を観察すべきです。彼が履物を履くことには意味と特別なメッセージがあるからです。それは、スワミジがその日、どの神を呼び出しているかを示しています。それは、単に履物や服装を気軽に選ぶということではありません。頭の先からつま先までグルのことを瞑想する人もいます。これも一つの方法です。しかし、真ん中から始まる瞑想に耽るべきではない。それは猿真似に等しい。そのように揺らいでグルを見るべきではありません。

何か仕事を始める時は、まず、完全な形で真のグルを瞑想すべきです。そうすれば、どんな障害もあなたの道に立ちはだかりませんし、あなたの望みはすべて満たされるでしょう。

このように、スワミジは瞑想について教えています。そうすれば、どんな障害もあなたの道に立ちはだかり、あなたの望みはすべて満たされるでしょう。

このように、スワミジは「グル・ギータ」の講話の前に、グルに瞑想する方法を教えています。グル・ギータにはanganyāsaとKaranyāsaがありますが、あなたには必要ないのでここでは省きます。

Sree Gurubhyō Namaḥ Jaya Guru Datta

ŚRI GURU GĪTA

from Sri Vyāsa Maharshi’s Skānda Purāna

Preamble: The significance and importance of any book may be estimated by its very origin. 

The GURU GlTA which propounds the supra-mundane nature of Guru begins with the discourse of the great saints, śuta, śaunaka and the likes as it had been revealed by Lord Sankar to His consort, Parvati. The Rishis asked Suta Maharshi

1.
guhyād guhyatarā sārā gurugītā viśēṣataḥ ।
tava prasādācchrrōtavyā tāṁ sarvāṁ brūhi sūta naḥ ll

Once the saints Saunaka and others earnestly request the great saint of ancient lore Sūta: “O great Sūta! The Guru Gita is said to be the most fruitful and complex knowledge. Be gracious to initiate us into the Guru Gita completely!’

Here Swamiji explains why it is said to be a ’secret’ one. Even the Bhagavad Gita is a secret so to say and the Upanishadic knowledge is yet more secret and so is the list of thousand names of the Goddess Lalitha. The very title of it is RAHASYA LALlTHA SAHASRA NAMA STOTRAM. In fact, all our spiritual books are like that. Does the word ’secret’ mean here that the great saints do not intend to divulge their knowledge? Is it a trade secret? No, not at all. To speak of the ’secret’, code indeed is a mystery. It means that this ‘Guru Gita' unravels the mysterious nature of God thoroughly well.

Well pleased with the humble request of the other saints, Sūta, the saint of lore spoke thus: 

2.
kailāsa śikharē ramyē bhaktānugraha tatparam ।
praṇamya pārvatī bhaktyā śaṅkaraṁ pariprc̥ chati ll

"Oh, great saints! On the beautiful peak of Kailas bowing down in all devotion before Lord ’Saṁkar’, the ever gracious to His devotees, Pārvati humbly asks Him thus:

It might be questioned as to why all this without directly getting to the Guru Gita. The great saint, Sūta, according to Swamiji, is meditating upon the tradition of Guru for this great Mantra of Guru Gita beforehand, thereby praying to the Guru. By speaking, about the wonderful origin of the Guru Gita, it is also indicated how wonderful it is in itself. As Lord Hayagriva, was initiated by the Supreme Goddess into Sri Vidya, so also Pārvati, the Mother Goddess, was initiated by Lord Śiva into the way serving the Guru.

N.B.: Swamiji recited the slōka with the substitution of ’DattāAnugraha Tatparam’ for ’BhaktāAnugraha Tatparam’ meaning that Lord Siva intended to grace his devotees in the form of Dattatrē̥ ya ..... Ed.

The Universal Mother Pārvati says:

3.
namastē dēva dēvēśa parātpara jagadgurō ।
sadāśiva mahādēva gurudīkṣāṁ prayaccha mē ll

Oh God of Gods! lśa (the supreme Commander)! Parātpara (Beyond the outermost)! Teacher of the entire Universe! Sadā Siva (Ever Auspicious)! the Supreme God! I bow before you. Grant me ’Guru Deeksha’ or the Discipline of the Guru.

 4.
bhagavan sarvadharmajña vratānā muttamōttamam ।
brūhi mē krp̥ ayā śambhō gurumāhātmya madbhutam ll

Oh God! You are well versed in all ’Dharmas’ or virtues,

You grant comfort to all. Thereby you are called ’Śambhu’. So kindly initiate me into the supreme ritual and teach me the most astounding greatness of the Guru.

Pārvati questions Him: ”What is the most potential Force?” But can there be any distinction between one power and the other as big and small in the course of its flow?

No. All Power is one and that is the Truth. But generally, power is used either for selfish ends or for harming others.

People become moderate or ’sāttvik’ by taking ’sāttvik’ diet. The instance of an elephant that takes ’sāttvik’ food is there before us and its deeds are also ’sāttvik’. It means its energy is used in the ’sāttvik’ way.

Contrary to this, the tiger’s diet is as crude as the course of its earning. So, every ounce of its energy is used for violence and harming others in a cruel manner.

Neither of the two shares energy with the other. This is true of all beings in the world. The power of gods also is like that. Even if they distribute their power to others, they do so with the thought of self. So, it is not so much the distribution of power as discharging their duty.

As there is a touch of self of one kind or the other in all the aforesaid instances, all these powers cannot be the best ones.

With total selflessness, unalloyed compassion, the true Guru alone has the capacity to distribute all his power to his true and deserving disciples. So, that power alone is the best. Goddess Parvati at first asked for the personification of the best power in the form of Guru. In the second, she clearly asked the Lord to teach Her the true ’Guru Tattva’.

Preamble: The Goddess explains Her objective with the grace of the True Guru. 

5.
kēna mārgēṇa bhō svāmin dēhī brahmamayō bhavēt ।
kuru mēnugrahaṁ dēva namāmi caraṇau tava ll

Oh Lord! What is the way for a man to become the embodiment of Brahma? Oh Lord! I prostrate at your feet; grace me with that knowledge.

Oh Lord! We do not know why this physical body has come to us and what it is like. The dualities such as pain and pleasure, cold and heat, the cyclic actions and series of births - all these accrue on account of this body and so they may collectively be named as the body itself.

"The being, as soon as it enters the body, considers that he is the body. Consequently, he confronts several problems. Can there be any way out for him to become ’Para Brahma' (the Absolute)? Oh Lord! lśwara! Is there no salvation for the being?” So poses the issue the Mother Goddess.

"Oh Lord! l prostrate at your feet. Grace me with the knowledge of all these things quite compassionately,” the Mother prays for.

 Here even the Goddess speaks as if She also has fallen a prey to the illusion of the body. But it is not true. She only speaks like that with a view to elicit the plain answer from the Lord lswara. She intends that all of us should be blessed with that awakening for She is our Mother.

The idea behind Her questioning is explicit in the following ślōka.

Thus Goddess Pārvati concluded Her question. She demonstrated Her humbleness and yearning in the question and made Her aim clear.

Preamble: Now Lord Siva answers:

6.
mama rūpāsi dēvi tvaṁ tvadbhaktyā tadvadāmyaham ।
lōkōpakārakaḥ praśnaḥ krt̥aḥ kēnāpi nō purā ll

"Dear Consort! You are my true replica. I tell you this out of all love for you. Your question is very useful to all the worlds. So far none has questioned Me like this,” said Siva.

Here think over the matter carefully. Why did Parvati question Siva like this? She wanted to know from Siva what She did not know. But Pārvati is His wife. She and He are not separate. It is inconceivable to think Pārvati as being ignorant of what Siva knows. Then why did She question Him?

In our epics we come across similar strange incidents. Great saints curse one another. Of course, Nārada is well-known for stirring up rows. The question naturally arises as to how such people could be considered great saints and sages.

Here, you have to understand the universal secret.

If a man sacrifices at one place, another is redeemed at another place. No redeeming takes place without sacrifice. If two saints curse each other. it amounts to sacrificing their power of penance. Consequently, somebody is redeemed. To this end, Supreme Lord arranges the drama of these curses. If these saints do not possess such an anger, this cycle of universe cannot move. Thus, the reaction of the great saints, their rage and curses are for the good of the world.

Equally strange are the marriages of great saints and their progeny. It is because of their urge to benefit the entire world.

Here Pārvati questions as if indeed, She does not know it. Why?

She did so because at that time, She and Siva were surrounded by several great saints. They were all men of great penance, but had not experienced the sublime nature of Guru. Hence, She intended to bless them with it. Had she told Siva that She was asking for the sake of those sages, He might not have answered Her so quickly. Hence, the Mother requested Him to teach Her.

Siva knows all this. And so, He says, “Pārvati l You are My very Image. You dwell in My heart. The knowledge I have is also yours. Yet You question Me for the benefit of the whole universe. Is not it?” Pārvati’s question not only benefitted those saints but is continuing to benefit Sādhakas like us. But here another question might arise.

Does it mean that all those saints are not in the heart of Siva?

 Siva knows that all of them are in His heart. But only they do not know it. He must teach them till they know it.

Some devotees say that their Guru is in their hearts and they in his. Some others affirm that they have totally surrendered to their Guru; but on the other hand, pray to their Guru for solution to their troubles. This is so because all their words slip only through their lips but not from within the depths of their heart.

A bit of meditation and a drop of chanting cannot be taken for self-surrender. For self- surrender, you must offer everything that is yours including your thoughts and desires, cares and anxieties.

Some are too idle or lazy to go and serve their Guru. To evade the services to their Guru, simply they deceive themselves saying that Swamiji is in their hearts. If really Swamiji is in your hearts, you do not get the desire to desire for. So, you cannot even say that Swamiji is in your heart.

You cannot justify your laziness. You have the physical body. Your Guru also wears body. So, you need to serve him directly. This course must be followed until you attain the knowledge of non-duality between yourself and your Guru.

So, to make it known to the saints that they are the embodiment of Siva, Parvati questions Siva and bows down before Him. It means that for the sake of those saints, She had done a good deed in the form of service to Guru.

Who is Pārvati’s Guru here?

Truly husband is the Guru for a lady. She should be initiated by him alone. But when he does not know any of the mystic formulae, the couple should be initiated by the same Guru.

Who should initiate?

One who has already attained accomplishment is alone competent to initiate others.

Some people feel greatly satisfied as if they got wonderful initiation when they are put to severe tests, made to fast till they nearly collapse and at last when a small Mantra is breathed into their ear. Some gurus also do like that. Such Gurus are for such disciples.

Those who initiate others should chant the Mantra crores of times indeed. They should attain the fulfilment of that Mantra. Then with that power, the Mantra should be given secretly to the disciple. If it is done like that, only then does the disciple advance.

So, great men do not pass on initiations so quickly.

In this context you should know the quality of incantation. Some chant the Mantras loudly. But if the sound does not come out and goes on like a murmur with the movement of lips, it is better. But this is only a middle course. No sound should come out, and lips and tongue too should not move. Silent repetition of the Mantra in mind is the best. Its result is a thousand times greater. Chanting should be done in a happy mood. That happiness reflects in the face when done with the experience of the bliss of the sacred formula. Some people put up an awkward face while chanting. Chanting goes on one side and the curse of thoughts run on the other, and that is the cause of their awkwardness. Obviously, it bodes no good.

Till now the Mother Goddess wishes such an initiation.

Siva says that none else has put such a question till then. What does it mean? All those saints are not ordinary. They are men of great penance and scholars in Vedas, besides being capable of counter creation. Yet, have they put this question?

No.

Because people moving in the spiritual path have the natural trait of vanity. So, their attention does not direct them towards the quality of the Guru easily.

Just as the education with modesty, wealth with sacrifice, relatives with affection are rare, so also penance with devotion to Guru is a rare thing. It was the reason why Sankarāchārya wrote in GURU ASHTAKAM that inspite of all the resources, if one does not have devotion to Guru, it is of no use.

That was the reason why compassionate Parvati wanted the great saints to be initiated into the quality of the Guru and be elevated by putting that question to Lord Siva who says that He knew Her intention.

Preamble: Swamiji, coming to the subject proper, asserts, that a Guru is not an ordinary person.

7.
yō guru ssa śivaḥ prōktō, ya śśiva ssa guru ssmrt̥aḥ ।
vikalpaṁ yastu kurvīta sa bhavēt pātakī gurau ll

Siva says Guru is Siva and Siva is Guru. This has been said in the Vedas, Smrithis and Epics. Those who ignore this truth and are prejudiced with a sense of discrimination are the gravest sinners.

Here the term SIVA indicates one of the Trinity of Godhead. It is called UPALAKSHAN (additional quality). It means that Guru is Brahma, Vishnu and Siva. This incidentally is the quality of DATTATREYA too and we should deduce it so.

Some think that Guru is an ordinary human being as he eats and wanders like any other being. But it is wrong and sinful to do so.

Preamble: Now Swamiji shows how Guru is beyond the triqualities and a personification of ’Para Brahma' after describing him as the symbol of the Trinity and as one standing for the three qualities.

8.
durlabhaṁ triṣu lōkēṣu tacchrṇ̥ u pravadāmyaham ।
guruṁ brahma vinā nānyat satyaṁ satyaṁ varānanē ll

Siva says: ’Oh Pārvati! Hear me say the secret that you are not aware of in all the three worlds. Guru is ’Para Brahma' and it is an absolute truth.

Here the three worlds stand for Brahmaloka, Vaikuntha and Kailasa.

Preamble: If one does not have his attention pinned down to his Guru, all his practices are futile (as detailed in the following lines 2)

 9.
vēdaśāstrapurāṇāni cētihāsādikāni ca ।
mantra tantrādi vidyāśca smrt̥iruccāṭanādikam ll

10.
śaiva śāktāgamādīni hyanyēca bahavō matāḥ ।
bhrāmakā ssarva ēvaitē jīvinā malpa cētasām ll

Vedas, śastras, epics, purānas, studies in Mantras and rituals, smrtis, necromancy (black arts), Saiva Agamās, Sakti Agamās and other branches of knowledge delude the petty minds and they cannot comprehend them. "

11.
yajñō vrataṁ tapō dānaṁ japa stīrthaṁ tathaiva ca ।
sarvēṣāmēva jantūnāṁ sarvē mārgāḥ pratārakāḥ ll

Rituals of the highest order (Yajnas), vows (Vratas), penances, worships, pilgrimages, the various path-ways for Sādhana (yogic practice) are all deceptive, if one does not concentrate upon one's Guru. It means that who does not bear devotion to Guru will be confronted with evil effects.

12.
japa stapō vrataṁ tīrthaṁ yajñō dānaṁ tathaiva ca ।
guru tattva mavijñāya sarvaṁ vyarthaṁ bhavēt priyē ll

Siva proceeds: ’Oh Pārvati! if one does not know the quality of Guru, all the ritualistic practices, prayers, penances, etc. are useless.

We think that we are educated. One might think of oneself as a Scientist or Scholar or a Poet or an Artist. But what is Vidya (knowledge)? Sciences, arts, etc. are in a way a part of knowledge. Similarly, Vedas, Śāstras, epics are also branches of knowledge. But these sciences, etc. only let you know what is visible to the five senses, however remote it might be; but do not let you know your true self that is lodged in you. On the other hand, they make you stray to your real self. The knowledge of the Vedas, etc. makes you introspective enabling you to reflect on your real self. So, they are far more important than these sciences. Thus, sciences remain mere branches of knowledge, but the Vedas constitute the real knowledge. But both the types, despite their knowledge, help delude you and you practice in ignorance. Only getting any number of Ph.D.s will reduce you to this state. Why?

In the absence of knowledge of the quality of Guru, all other knowledges lead but to ignorance. So, they are called the agents of illusion. Siva says that those who are fond of them are petty- minded.

So, the aforesaid branches of knowledge are called APARAVIDYAS meaning Knowledges of inferior quality. There is another kind i.e., PARAVIDYA which means knowledge of superior quality. it can be attained only through the grace of the Guru.

Among those who learn the Vedas are some doers of ANUSHTHĀNA (daily worship). But what is ANUSHTHĀNA? Yajnas, chantings, service to mankind, worships and adorations, VRATAS (vows), pilgrimages and penances come under ANUSHTHĀNA. These doers of ANUSHTHĀNA might be righteous, exemplary and even Gurus to some. They might be of some help to others.

Despite all that, they fail to see their real self and they cannot uplift themselves. For this they must approach Guru. Such ANUSHTHĀNA which does not merge in the quality of the Guru is deceptive. They cannot take us to PARATATTVA (the divinity). So, they are all a waste.

Lord Siva admonishes such people who are swayed by the wasteful, deceptive ANUSHTANAS and calls them mere human animals. 'On the whole mere learning is totally a waste. If ANUSHTHĀNA is there, it is something. Whatever it is, if one’s attention is not drawn towards one's Guru, it is of no use at all.

Preamble: Now it is clear that one should search for a Guru. But who is a Guru? What can he do? Several questions arise about his degrees and qualifications. In fact, many think along these lines and ask questions about them. Not only that, they raise another intriguing question. ’Can He change me?’ This should not be the way of thinking of one's Guru. Swamiji is giving a detailed account for a proper understanding of the quality of Guru in the following two hymns:

13.
gurō rvidyātmanō nānyat satyaṁ satyaṁ na samśayaḥ ।
tallabhārthaṁ prayatnastu karttavyō hi manīṣibhiḥ ll

There is nothing other than the Guru, a symbol of knowledge and wisdom. This is true and beyond doubt. So, a virtuous person should try for the awareness of the quality of Guru. Guru is, in other words, an embodiment of knowledge; Swamiji says it is true and repeats it twice. Why?

A mother, in order to lull her baby and make it drink milk, frightens it of the coming of a stranger to take it for truth. The mother utters a lie for the good of her baby.

But here Swamiji says that he is saying a truth—full truth or one without falsehood; to stress that, he repeats it twice.

Preamble: Swamiji elaborates the subject further:

14.
Rūḍhā vidyā jaganmāyā dēhēsti dhvāntarūpiṇī ।
tadvārakaḥ prakāśaśca guruśabdēna kathyatē ll

Illusion has changed into the world. She herself is the delusion and personification of TAMAS. That delusion is embedded strongly in the body of every being. The light that can dispel that delusion is called GURU.

Illusion and Delusion are one. It envelops our body in the form of darkness. The more one wants to flee away from it, the more does it grow in him. That is the very nature of illusion.

One begins to think, "What is this? Even as I try to embark on the spiritual path, this darkness is growing in me.” There is one reason for this. You have not really started the spiritual life, but whiling away your time just thinking of beginning it.

Your mind does not permit you to start the spiritual life indeed. When you have a big house with compound, fame, wife and children, how can your mind allow you to tread the spiritual path? Your mind cannot enter. Even at the time of death, you will be pondering and brooding over these things. This is nothing but illusion and darkness.

The only light that can prevent it is the one called Guru. 

Preamble: In the form of the praise of Guru, Swamiji defines Guru:

15.
yadaṅghrikamala dvandvaṁ dvandvatāpa nivārakam ।
tārakaṁ bhavanisindhōśca taṁ guruṁ praṇamāmyaham ll

Obeisance to such Guru whose pair of lotus feet can wipe out the passions caused by the dualities of joys and sorrows, cold and heat, and which can ferry the ocean of life.

One definition of Guru is that by mere touch of the pair of His lotus feet, the passions roused by the dualities are far removed.

This detachment and desire express themselves in our life in a quite peculiar way. For some, detachment gives rise to desire.

As, for instance, a person builds a big temple with the sacrifice of all he possesses. But he will be attached to that temple ever looking at it. Another does a big charity and proclaims it several times. These are desires invested with detachment.

In case of some, they are afraid that after their death, the funeral rites might not be performed. They wear gold ornaments and declare that those who perform their funeral rites will get them. Is this detachment? Sacrifice? Desire? This is also a desire coupled with detachment.

Then there is the sinful desire. Owing to this, one wants to get anything that one sees. He does not wish to give anything to anyone under any circumstances. This is a sinful desire and this is nothing but passion. It is caused by dualities. It is also called the ocean of life.

The feet of Guru alone have the capacity to let the being pass the ocean of life separated from the dualities, sorrows and desires.

Preamble: Swamiji now gives the clue as to how one can rid oneself of the ocean of life with the grace of Guru.

16.
dēhī brahma bhavē dyasmāt tadidānīṁ prakāśayē ।
sarva pāpa viśuddhātmā śrīgurōḥ pādasēvanāt ll

When one surrenders to the feet of the Guru, and serves him, his sins will be washed off and his mind gets purified. Then he becomes a part of the god head. So, the panacea is the service at the feet of the Guru.

Now Swamiji tells us as to how one can become a divine being, despite possessing the body. This body in that case should become a good chariot. The house of the being should become the house of Divinity (a temple). The being should become the house of Divinity (a temple). The being should become the liberated soul and Swamiji now reveals the secret procedure for its attainment.

Preamble: Swamiji emphasises on the service at the feet of Guru. Now He proceeds with its procedure and also reveals the benefits we reap out of it in the following hymns:

17.
gurōḥ pādōdakaṁ pītvā dhrt̥vā śirasi pāvanam ।
sarva tīrthavagāhasya samprāpnōti phalaṁ naraḥ ll

If one drinks the ablutions of Guru or sprinkles it on his head, he derives the benefit of bathing in all the holy rivers.

In the preceding verse ’Dehi’ stands for the person bearing the body. Body means lust and rage. So, one who is with lust and rage cannot be purified by ordinary bathing. What should we do? Siva states that whosoever drinks the ablutions of Guru with devotion gets that purification of the body.

18.
śōṣaṇaṁ pāpapaṅkasya dīpanaṁ jñānatējasaḥ ।
gurōḥ pādōdakaṁ dēvi sansārārṇavatārakam ll

Siva tells Pārvati that with the ablutions of the Guru the mire of sins gets dried up. The brilliance of knowledge enhances and the ocean of life is crossed.

19.
avidyā mūlanāśāya janmakarma nivrt̥tayē ।
jñāna vairāgya siddhyarthaṁ gurupādōdakaṁ pibēt ll

If ignorance is to be rooted out, the actions, which are the causes of births, are to be set aside, knowledge and detachment are to be attained, one must drink the ablutions of one's Guru.

So, it is established that drinking of the ablutions of one’s Guru will bring in purification annihilating all his sins. Not only that, the inner light of knowledge thereby shines bright. As a result, the person steps out of the vicious cycle of births and deaths.

For all this to happen, ignorance must be destroyed first. In this process, some people with a little knowledge become doubtful. That also should go along with the root cause of ignorance.

Birth should not be there. Even if it is there, it should be devoid of action.

"What is this? Can there be a birth without the enticement of action?” One might get that doubt.

Some great souls do have birth without the bondage of action. For example, Namadev directly conversed with Pandarināth daily. But he asked for another birth. Why?. Because there was a fraction of action that remained to be experienced and that phase would be over with the sorrow of remaining in his mother’s womb for nine months. After that, happiness could be ensured without the bondages of actions. If birth befalls us, it should be the one without action. So, what we should desire for is that ignorance, birth and action should be destroyed. it is not enough. Knowledge and detachment should be attained. For their attainment, the action that causes birth should be destroyed. How can it be destroyed? Can your Guru help you in this .3 Will he share some? No, he does not share the burden; you have to carry the weight of your action.

Guru initiates you into the path to reduce the weight of action. That’s all. So those who serve Guru should know well about ignorance, birth, action, knowledge and detachment.

Some people mistake that in the twin things of knowledge and detachment, knowledge alone suffices. But knowledge without detachment, you should understand, is a waste. All these can be attained by you, if you take the ablutions of Guru with a total self—surrender.

Preamble : Guru teaches you the way to reduce your action. And Swamiji now discourses upon it.

20.
gurupādōdakaṁ pānaṁ gurō rucchiṣṭa bhōjanam ।
gurumūrtē ssadā dhyānaṁ gurustōtraṁ parō japaḥ ll

Your drink should be the ablutions of your Guru. And this has been reiterated. But that itself is not enough; something more has to be done, according to Swamiji. You should take in what has been left out by the Guru. It means, on the emotional plane, you should imagine daily that your food and drink are the blessed offering of your Guru. Even this is not enough. You should meditate upon the image of your Guru continuously at all times and in all states. Singing in praise of Guru should be treated as the daily worship.

Preamble : Swamiji says that meditation upon Guru, singing the glory of the Guru are the most important.

21.
svadēśikasyaiva ca nāmakīrtanaṁ bhavēdanantasya śivasya kīrtanam ।
svadēśikasyaiva ca rūpa cintanaṁ bhavēdanantasya śivasya cintanam ll

The singing in praise of one's Guru amounts to singing the glory of Śiva, the infinite. Meditating upon the image of Guru is equivalent to meditating upon the Infinite Śiva.

Meditation on the image of Guru, singing the various attributes of Guru should go on continuously. That is meditation upon Siva and singing the glory of Siva. That is the infinite meditation. That is meditation upon Vishnu and the chant of His glory.

Here there is another secret. Whenever the glory of any god is sung, if there is no mention of Guru either at the beginning or at the end, that cannot be called a prayer at all. Only after singing the glory of Ganapathi, Saraswati and Guru, singing of any other god should be done.

Preamble: Swamiji explains the greatness of Guru in the following two hymns. 

22.
yatpāda pāmsava ssantaḥ kēpi sansāravāridhēḥ ।
sētubandhāya kalpantē dēśikaṁ tamupāsmahē ll

Obeisance to Sadguru, the particles of whose feet are of utmost importance for building bridge across the ocean of life.

’What is building a bridge across the ocean of life?’ This is a very fearful one. It is a big ocean. It is indeed more fearful than the ocean. There is no shore on the other side of this life. Its depth is unfathomable. To cross this the grace of Guru alone is the solution. He alone can make us pass.

23.
kāśīkṣētraṁ nivāsaśca jāhnavī caraṇōdakam ।
gururviśvēśvaraḥ sākṣāt tārakaṁ brahmaniścitam ll

The very dwelling of Guru is the holy Vāranāsi (Kāshi). His ablutions are the holy water of the holy river Ganga. Lord Viśveśvara who uplifts us from the world of life is Guru himself. This is true. If a man says he is going to Vāranāsi, it means he is going near the Guru. 'That Guru alone is the ultimate Mantra' is the avowed utterance of Lord Siva in the name of the Absolute.

24.
guru pādāṅkitaṁ yatra gayā sādhōkṣajōdbhavā ।
tīrtharājaḥ prayāgōsau gurumūrtyai namō namaḥ ll

In the preceding lines there was a mention of Vāranāsi (Kāshi). Now, Swamiji, for the satisfaction of the disciples of Vishnu and to remind them of the personification of the Trinity of Godhead in Guru, over and above all differences, sings in praise of Him with the mention of Guru.

Where the imprints of Guru's feet are there, there it is the holy place of Gaya pertaining to Vishnu; the greatest holy place Prayāga is also that. Obeisance to such Guru.

25.
gurumūrtiṁ smarēnnityaṁ gurōrnāma sadā japēt ।
gurō rājñāṁ prakurvīta gurōranyaṁ na bhāvayēt ll

Always the image of Guru should be kept in mind and his name should be chanted. Guru’s order should be obeyed and there should be no other thought.

26.
guruvaktra sthitā vidyā prāpyatē tat prasādataḥ ।
tasmāt taṁ dēśikaṁ dhyāyēt yathā yōṣit priyaṁ svakam ll

It is customary and traditional to repeat a thing, which is said to be very important. That is called Abhyāsa (Practice).

Lord Siva emphatically says that service to Guru is the most important one. Hence the repetition. Swamiji also stresses that nothing should be thought of other than Guru, and it is further explained in the following lines:

We get the knowledge coming from Guru because of his grace. Just as a beloved ever thinks of her lover, the disciple should meditate upon his Guru whatever action he is engaged in. Education, which is knowledge, should come to us only through a Teacher (Guru). Reading of books and listening to lectures does not suffice. You should pray to attain the grace of 'l Guru. How? Like the beloved for her lover. What is its significance? A newly married lady will be thinking of her husband even while being engaged in the household chores and attending to the needs of relatives. She does not get interrupted in her thoughts on account of them. Similarly one should learn to meditate upon Guru and immerse in it, engaged in some action though.

Preamble: Now Swamiji describes the method of surrendering ‘Everything to Guru’. 

27. svāśramaṁ ca svajātiṁ ca svakīrtiṁ puṣṭivardhanam ।
ētatsarvaṁ parityajya gurumēva samāśrayēt ll

One should leave one's caste, position, abode, fame, power, wealth, etc. and seek Guru's grace. If Guru is not there, these things cannot give any knowledge of the Absolute. Here there is a mention of power and wealth that accrue to man. The four traditional castes or Varnas and the four stages of man’s life beginning with celibacy and if all these were to be left out, what does it mean? It means that love for all these things should be directed towards Guru. You should think that Guru is the most important of all of them.

28.
ananyā ścintayantō yē dhruvaṁ tēṣāṁ paraṁ padam ।
tasmāt sarva prayatnēna gurōrārādhanaṁ kuru ll

Those who meditate upon Guru with no other thought will certainly attain PARAMAPAD (the blissful state). So worship Guru in all faith and by all means.

Guru should be worshipped and served with all efforts. You should think for yourself in how many ways you can serve him and do what best you can. But this does not mean that you

should exhibit them before him. He sees all those things done behind him. All that you have to do is to serve him, think of him and worship him with no other thought and with care.

29.
gurōrmukhācca samprāpya dēvi brahmātmasanvidam ।
trailōkyasphuṭa vaktārō dēvarṣi pitr ̥ mānavāḥ ll

Those who attain the knowledge of Parabrahma through the grace of Guru, whether they be gods, saints, manes (guardian spirits of ancestors) or humans are the unparalleled ones in all the three worlds. Such of them become Gurus themselves.

Swamiji directs us to chant the Mantra of GURU. The highest stage of this chanting is installing the meaning and imbibing the feeling of the letters of the Mantra. In the following five hymns he explains the meaning of the word GURU.

30.
gukāraścāndhakārō hi rukāra stēja ucyatē ।
ajñānagrāsakaṁ brahma guru rēva na samśayaḥ ll

‘Gu' stands for darkness and ‘Ru' for light. Undoubtedly Guru is one who swallows ignorance and he is ‘Parabrahma' himself by such an act.

31.
gukāra ścāndhakāra stu rukāra stannirōdhakaḥ ।
andhakāra vināśitvāt guru rityabhidhīyatē ll

’Gu’ is darkness; ’Ru’ is that which drives it away. As he drives away darkness, he is called Guru. In the above lines it has been said twice about darkness. Why? Darkness also means sin. A true Sadguru thinks much about the sin of his disciple, because it diminishes as he goes on thinking about it. He has that power. He does not think about his disciple’s virtue, nor appreciate it in him. If he does, that virtue diminishes. People ignorant of this clue mistakenly think that their Guru does not like their acts. It is an illusion and wrong to think so. If the Guru does not take what we offer it is bad for us, ' and if he admires what is offered to him, it is also bad for us equally.

32.
gukārassyād guṇātītō rūpātītō rukārakaḥ ।
guṇa rūpa vihīnatvāt guru rityabhidhīyatē ll

'Gu' stands for one who is beyond the three Gunas or qualities; 'Ru' stands for one who is beyond Rūpa or form. Guru is the personification of the Absolute without attributes and form.

One should think that one's Guru is the centre of all forms and at the same time he is beyond form, quality or time.

33.
gukāraḥ prathamō varṇō māyādi guṇabhāsakaḥ ।
rukārōsti paraṁ brahma māyā bhrāntivimōcakaḥ ll

The first syllable 'Gu' belongs to the three Gunas, which are the cause of illusion. The second one 'Ru' stands for the ’Parabrahma’ that destroys the delusion caused by illusion.

34.
ēvaṁ gurupadaṁ śrēṣṭhaṁ dēvānāmapi durlabham ।
hāhā hūhū gaṇaiścaiva gandharvairapi pūjitam ll

In this way, the term GURU is of utmost importance. This is beyond the comprehension of even gods.

The songsters of heaven and Gandharvas (heavenly beings) respect this term most; for, there is a no sublime concept even for them other than this. They sing and get raptures and delight assimilating the teaching of the quality of Guru.

Preamble: The glory of Guru has been described by Swamiji, He stresses the importance of service and offerings to Guru. Now he explains the significance of the offerings in a formula.

35.
dhruvaṁ tēṣām ca sarvēṣāṁ nāsti tattvaṁ gurōḥ padam ।
gurō rārādhanaṁ kāryaṁ svajīvatvaṁ nivēdayēt ll

While worshipping Guru one has to offer one's life, which means all that he possesses as living being. In the same way the feeling that ’I am the being’ should be sacrificed and dwell in a state of a moving spirit in the form of eternal bliss. This is what is called a total offering.

If one says that he is giving all his property and all his children, it amounts to retaining his ego though he parts with them. So it is not the correct offering. He has to give away the self and that is the right offering.

if you say that you are giving away what all you have, your things are gone but you remain. As a result the path for the re-emergence of actions is paved. So it is not proper to say ’I am giving.’

Besides when you say ’I am giving’ it remotely occurs in the inner recesses of your mind that you are offering what the receiver, has not, and that it is not his, but of your own. This is the worst thinking in respect of a Sadguru. So it is not at all proper to say that ’I am giving’

It is better to request him to take. As he takes it of his own accord, the taint on your mind of the feeling of giving what he has not, does not affect you. When he takes himself, he will take everything, including you. There is no scope for the residue of the bondage of action. So in this way, instead of taking things belonging to you, when he accepts your pure self and when you are prepared to offer it, it is the total offering of yourself.

\When such an offering occurs, you yourself will become GURU. When that GURU is a purified moving spirit, you also become one. When it happens, all that is yours i.e., your body, limbs, actions automatically belong to him. So they also become a part of moving spirit. The result is that the sins and virtues arising out of your actions in the service of your Guru do not touch you.

If the strong conviction that you are a purified moving spirit comes to you, then you will have really offered yourself. Whether there is such an offering or not is known through this conviction and it is by itself a test for it. By this test you understand the level of your offering and nobody need tell you of it.

36.
āsanaṁ śayanaṁ vastraṁ vāhanaṁ bhūṣaṇādikam ।
sādhakēna pradātavyaṁ gurōssantōṣa kāraṇam ll

Seats, cots, clothes, vehicles, ornaments are some of the things which should be offered to Guru for they are the means to please him.

In the preceding lines Swamiji has dealt on the offerings to Guru. But is it so easy for those who are entangled in the enticements of actions? No, certainly not. Then what to do? This is a question. |

There is another question too. Are you pure or impure? You are struggling in the shackles of actions and so you cannot call yourself a purified moving spirit; so if you offer yourself along with the troublesome actions, does it mean that he should accept you along with your sinful actions and suffer himself ? It means that for the simple reasoning of your offering yourself, he has to suffer in experiencing them and undergo the ordeal of reducing the weight of your actions? Will it not be a fact that all the essence of his virtues get tainted on account of his allowing you to merge in him? Should you do then such an offering, which leads him to such a dangerous consequence? Even if you do, will he accept it? Lord Siva gives a solution to both these questions.

First you should purify yourself and reduce the weight of your actions gradually. Begin to offer your Guru small things. On account of this the bondages of your actions will gradually be severed. To that extent the process of your purification picks up. Increase these offerings gradually. Repeat the direct adoration and worship to Guru. In the course of that, one day you will attain a mature and purified state when you can do total offering. It means that you will attain to the level of sacrificing yourself. Your getting to that state and his acceptance of your offering take place simultaneously.

As the purification increases in you, your small offerings will give him redoubled joy. But never will he be delighted by the monetary value of your offerings.

37.
karmaṇā manasā vācā nitya mārādhayēd gurum ।
dīrghadaṇḍaṁ namaskuryā nnirlajjō guru sannidhau ll

When you offer your obeisance to Guru, you should always think that you and your Guru are alone there, even if he is surrounded by several people. Everyday you should worship him in mind, word and deed. When you see your Guru without any feeling of shyness you should prostrate before him.

38.
śarīramartham prāṇāṁśca sadgurubhyō nivēdayēt l
ātmānamapi dāsyāya vaidēhō janakō yathā ll

Your body, wealth and life should be offered to your Guru. Just like Janaka, the Videha, you should offer yourself and surrender to him like a servant. Here the emperor Janaka is cited as an ideal of self-surrender.

There are many stories about Janaka's devotion to his Guru. In one story his Guru asks him to draw the cart seated himself in it and Janaka does it. Then his Guru asks him to carry him on his shoulders round the street, which he implicitly obeys with pleasure. That is the mark of self- surrender.

Preamble: Swamiji repeats the greatness of the quality of Guru in order that the attention of practicant (sādhāka) might increase.

39.
guru rēva jagat sarvaṁ brahma viṣṇu śivātmakam ।
gurōḥ parataraṁ nāsti tasmāt sampūjayēd gurum ll

This entire universe and the Trinity of godhead are the image Guru. There is nothing other than Guru. Nothing is more important. So Guru should be worshipped well.

Here, both the worshipper and the worshipped is Guru.

it is, Guru has great capacity of worshipping the greatest of ids. At the same time He has the power to receive offerings and adorations as an incarnation of God. But we, the petty, do not have that capacity to worship.

 Preamble: Swamiji says about the non-difference between Guru and Siva once again and indicates as to how the ultimate aim is attained through the worship of Guru.

40.
yasyānugraha mātrēṇa hrd̥ yutpadyēta tatkṣaṇāt ।
jñānaṁ ca paramānanda ssadguru śśiva ēva saḥ ll

Siva is that Sadguru by whose grace the disciple sees the light of knowledge and bliss kindled at once in his heart.

Swamiji gives the formula here though obliquely as how to recognise Sadguru.

Swamiji has said already that on account of Guru's grace the disciple gets knowledge and bliss at once in his heart. it means at his look, touch and thought, a flash of rare knowledge sparkles on our heart. Because of that though all the significance of that knowledge is not apprehended by intellect well, an indefinable delight swells up in the heart.

Hence, whose recalling and presence make us forgetful of all our sorrows, and enthusiasm and happiness are aroused, is to be recognised as one's true Guru. This has been explained at length in the introduction of this book.

Preamble: Our attention is not directed towards our Sadguru because of our MOHA or desire of the body. So swamiji tells us about the nature of the body.

41.
bhasma kīṭa viḍantaṁ hi dēhaṁ sthūlaṁ varānanē ।
tvaṅmūtra rudhirāntrāsthi mala mānsādi bhājanam ll

Siva says to Pārvati that the flesh, excretions, pus, blood, intestines, bones etc, are ingredients of this gross body. What happens to this body in the end? If it is put to fire, it is reduced to ashes; or if it is thrown away, it will be infested with worms.

At the time of this discussion between Siva and Parvati, several great saints were seated in front of them. Some had already tasted nectar, but their bodies comprised of five elements. All those whose bodies constituted of five elements need the caution about the nature of the body. Siva tells them this particularly. Then we need not think of this application for us.

Preamble: The root of the cycle of births is but the desire of the body. This is also the source of our fall. Swamiji now teaches us the way to escape from the fall. This teaching is in the form of singing the glory of the Guru.

42.
samsāra vrk̥ ṣa mārūḍhāḥ patantō narakārṇavē ।
sarvē yēnōddhrt̥ ā lōkā stasmai śrī guravē namaḥ ll

Obeisance to Sadguru, the uplifter of all the worlds sinking into the sea of hell from the TREE OF SAMSARA (life).

Our body is nothing but our ’samsāra’. We go about our daily affairs with that feeling. Our elderscomparethisSAMSARAtoaTREE.Youmighthaveheardtheterms’SamsāraVrk̥sha‘ and the 'Vamśa Vri̥ksha’ (pedigree). The tree of samsāra grows rapidly. An infant grows before our eyes and wears skirts, begets children, enters into old age and loses teeth. This is the tree. it does not stop there. One day it dies. But what dies? Not the tree but the being that is 'falling from the tree’. Guru alone can save us from this. So, the attention must be directed towards Guru.

Everyone must pay obeisance to Him with folded hands.

43.
guru rbrahmā guru rviṣṇu rgururdēvō mahēśvaraḥ ।
gururēva paraṁ brahma tasmai śrī guravē namaḥ ll

Guru is Brahma, Vishnu and Siva and the only Absolute. Obeisance to such a Guru.

This has already been stated before. Swamiji repeats this so we do not forget it. By the repetition, you should know how very important it is.

Preamble: in the following three hymns the core of the Guru Gita is reiterated. Observe this with rapt attention.

44.
akhaṇḍa maṇḍalākāraṁ vyāptaṁ yēna carācaram ।
tatpadaṁ darśitaṁ yēna tasmai śrīguravē namaḥ ll

'TAT + TVAM + ASI' means ‘YOU ARE THAT'. Obeisance to the Sadguru who has enabled me to perceive the Absolute pervading everywhere, the indivisible and the stupendous round denoted by the term ’TAT’ of the Mahaa Vaakya of TATVAMASI.

45.
dēhē jīvatva māpannaṁ caitanyaṁ niṣkalaṁ param ।
tvam padaṁ darśitaṁ yēna tasmai śrīguravē namaḥ ll

Obeisance to Sadguru who is Omniscient and who has entered into this body as a being in the form of the other worldly spirit of energy and who has enabled me to see the spirit beyond embedded in TVAM (you).

46.
akhaṇḍaṁ paramārthaṁ sat aikyaṁ ca tvantadō śśubham ।
asinā darśitaṁ yēna tasmai śrīguravē namaḥ ll

Obeisance to Sadguru who enables me to see through the term ASI (thou art) which reveals the ultimate goal by explaining ’TVAM’ (you) and TAT (that) which are not separate but stand for the indivisible quality of the Absolute.

In the aforesaid lines what do we understand? ’TAT’ is the Infinite; ’TVAM’ is the finite entity; and the merger of these two is a great thing. The secret of all śastras lies in this. To make your understanding easy, Swamiji gives an example here.

One man is called Venkayya and the other, Subbayya. There is difference in these names. But both are men. One is from Vijayawada and the other from Mysore. The places are different. But both of them are of this earth. That man’s voice is feeble and this man’s voice is loud. But both of them speak with the aid of tongue. That man is a vegetarian and the other is not. But both offer food to their belly.

As we go on seeing these things in this way, though there is apparently some difference between these two, do not we understand when we see broadly that both of them are humans, inhabiting the same planet, eating the same way, talking and living as other human beings. From that angle, it is clear that there is no difference between them. From societal point of view, the difference is that one is Venkayya and the other, Subbayya. But this small difference loses itself in the greater entity, when viewed them as mere humans.

 The aforesaid ’TAT’ and ’TVAM’ could also be taken in the same way. Their merger that way is ASI.

Let us see from another angle. The sun, stars, time, ages, etc. shine and we see them. Why do they appear? And wherefrom they appear? Simple reply will not do. It requires deep thinking. There is shining in you to see. So they appear to be shining. This is the proper answer. But then why is darkness seen? Because you are enveloped in darkness within and without. When you are awake and shine totally, there is no darkness at all. Then everything is light.

This may appear to be an obstinate argument. But you will know the truth when you think over it calmly. View it critically and meditate upon it.

This is the sum and substance of ‘ASl’. Guru alone has the capacity to teach this. Teaching is not the same as mere telling. lt inspires the heart. Obeisance to such a Guru.

Preamble: Swamiji particularly says as to what one should do for the fulfilment of the initiation in the form of intuition and experience to be felt in one's heart.

47.
sarva śruti śirō ratna nīrājita padāmbujam ।
vēdāntāmbuja sūryābhaṁ śrīguruṁ śaraṇaṁ vrajēt ll

Obeisance to Sadguru to whose lotus feet the Vedas hold the holy camphor light and who is like the sun for the lotuses of Vedanta or the Upanishads.

It is a figurative expression in which the Guru is described as receiving the venerable low—bow of all the Vedas, the gems of whose crowns spread their lustre over the feet of the Guru, as if the Vedas ever hold the holy camphor lights (Nirajanam) to him. In other words, the greatness of the Guru has been acknowledged in all the Vedas. Again He is as the sun to the lotuses - like Vedantas or Upanishads. He is as friendly to the Upanishads as the sun to the lotuses. It also means that he is equally held in esteem by all the Upanishads. Hence for the accomplishment of the knowledge divine, there is no other way except taking refuge in a Guru. So says Lord Siva.

Preamble: Again Guru's glory is sung.

48.
caitanyaṁ śāśvataṁ śāntaṁ māyātītaṁ nirañjanam ।
nāda bindu kalātītaṁ tasmai śrīguravē namaḥ ll

The dynamic spirit is eternal, serene, beyond all illusion, and unaffected by anything. It is beyond the celestial sound : the primordial male and even His mind (NĀDABlNDU KALAS).

Obeisance to such a Guru who is personification of such a dynamic spirit. 49. sthāvaraṁ jagamaṁ cēti yatkiñci jjagatītalē ।

vyāptaṁ yasya citā sarvaṁ tasmai śrīguravē namaḥ ll

Obeisance to such Guru whose dynamism pervades everywhere among movables and immovables as well. ’Sthāvaras’ include the immovable beings, trees etc. ’Jamgamas’ are the mobile one.

50.
tvaṁ pitā tvaṁ ca mē mātā tvaṁ bandhu stvañca daivatam ।
samsāra-prīti-bhaṅgāya tubhyaṁ śrīguravē namaḥ ll

Oh Guru! you are my father, mother, and relative. You are my only God. Obeisance to you who drives away my desire of ’Samsāra' (worldly life).

Mother showers affection; father is for administration; God is the source of thoughts. You are carried away on the crest of strange illusions of the 'Samsāra' Only your Guru can dispel that delusion, says Swamiji.

Preamble: Guru is described as the personification of Sat, Chit and Ananda. 

51.
yatsattayā jagatsattvaṁ yat prakāśēna bhāyutam ।
nandanaṁ ca yadānandāt tasmai śrīguravē namaḥ ll

Obeisance to such Sadguru who is all pervading in the whole universe and on account of which it appears so and whose radiance causes brilliant shining of it, whose bliss is spread within and makes it comfortable.

In this book the aforesaid lines summing up the verses (Slokas) “namdanamcha yadānamdāt” are very significant and merit special attention. It says that on account of the spreading of the Guru's bliss in the self, this appears to be all pervading in the universe. Is it not strange?

How do we know that this is joy and that is sorrow? Where do the joy and sorrow come from ? In this respect everybody should become self-critical. If joy comes, one feels happy and wishes for its recurrence. But none thinks over as to how joy comes from eating a sweat or wherefrom it comes. People even think that why should anybody argue it doggedly instead of enjoying that joy happily. Similarly when sorrow comes, people cry for its departure, but do not think how it comes. They even say that why should anybody think of it repeatedly.

No, that is not proper. When sorrow comes, we must dig deep in our mind and trace the cause of it. Then only we know the root of it. We should apply the scissors there. Never will it return to us then. So is the case with joy. We should go to its root, but never wish that it should return again and again. We should apply scissors in the same way to joy.

Here is a hard knot. The apparent causes for the worldly joys and sorrows are really not the causes. But man sometimes remains active and happy on account of that. But he cannot explain the cause of his happiness. Unable to explain that, he imagines something else like the happy delivery of his sister and expresses it.

In the same manner man sometimes becomes sorrowful. Then again unable to explain the cause, he suspects that his brother might have met with an accident and says so. Undoubtedly both these are unwise guessing. Then why should joy and sorrow occur without any cause?

They are the ’Samskāras’ carried forward from previous births of which we are ignorant. Why did God let these ’Saṁskāras’ remain inscrutable? Should he not think of a clear knowledge of the previous births? No. He should not. God has made us oblivious of the knowledge of the previous births out of all kindness for us. Because with this knowledge, when we happen to see the passing swine, dogs and donkeys, they appear to be our kith and kin and we grieve very much. Can we bear that sorrow? Tell me. Only a dog, when it lies in an ash-pit, gets the knowledge of his previous birth. But he forgets it the very moment he leaves it. We can not show the causes directly for the joys and sorrows that come out of the ’Samskāras’ of previous births. We have to delve deep into our mind’s eye to know the root of such joys and sorrows.

 Then will we know that within us there is happiness and light. Indeed that light and happiness are no other than the self and that too will be revealed.

Yes. You are the inner light. It is His light. And that light is bliss. That light and bliss are revealed as your wisdom and joy. But you get sorrow because of the wheel of illusion within you. You get this knowledge. It is by the grace of the Guru and hence obeisance to such a Guru.

Preamble: in the 50th hymn, Swamiji said that Guru is the source of your thoughts even as God (Daivatam). The same is - now scientifically explained.

52.
yēna cētayatāpūrya cittaṁ cētayatē naraḥ ।
jāgrat svapna suṣuptyādau tasmai śrīguravē namaḥ ll

Obeisance to Sadguru who stirs the mind and on account of which in all the three states of wakefulness, dream and slumber, man remains dynamic, which in other words lives in his thoughts.

Some people can think well and plan well, and we do not take them into account. A person who thinks that he is a dullard and a wicked (Tāmasik) one also gets dynamic by the latent action of Guru. That is the grace of a Guru.

This grace of Guru is indeed beyond the worldly relations of cause and effect.

People who think and plan well also can do so only when they are awake, but not in the other two states. It means that in those states, their mind becomes static or inactive.

Similarly a wise man when he teaches a dullard, both of them have to be awake to carry out that act.

In dream and sleep, the static mind before it comes to the wakeful state, can be made active by the power of Guru, let alone the wakeful state. That is why obeisance to such a Guru.

53.
yasya jñānādidaṁ viśva madrś̥ yaṁ bhēdabhēdataḥ ।
satsvarūpāvaśēṣañca tasmai śrīguravē namaḥ ll

Obeisance to Sadguru on account of whose grace and power the duality of mind is destroyed and the whole universe becomes a non—entity, but remains in the form of power (SATTA)

The state beyond non—duality is also the state beyond birth and death. That is the Absolute state, which the Guru graciously grants.

54.
ya ēva kāryarūpēṇa kāraṇēnāpi bhāti ca ।
kāryakāraṇa nirmukta stasmai śrīguravē namaḥ ll

Obeisance to such Sadguru who though appears in the form of action or illusion, indeed is beyond the cause and effect.

55.
jñāna śakti svarūpāya kāmitārtha pradāyinē ।
bhukti mukti pradātrē ca tasmai śrīguravē namaḥ ll

Obeisance to Sadguru who is the embodiment of knowledge and power, and who fulfils all the wants, material and other worldly as well.

Here material wants (bhukti) stand for Karma. Cause and action, static and dynamic states, fate and redemption are one and the same to Guru. And Obeisance to such a Sadguru.

56.
anēka janmasamprāpta karmakōṭi vidāhinē ।
jñānānala prabhāvēṇa tasmai śrīguravē namaḥ ll

Obeisance to Sadguru whose fire of knowledge destroys the actions of His disciples that have been coming to them for several ages.

57.
na gurō radhikaṁ tattvaṁ na gurō radhikaṁ tapaḥ।
na gurō radhikaṁ jñānaṁ tasmai śrīguravē namaḥ ll

There is no other concept superior to Guru, not even penance and knowledge. Obeisance to such a Guru. Penance is nothing but visiting and serving the Guru. Seeking the shelter of Guru is knowledge.

58.
mannātha śśrrījagannāthō madguru strijagadguruḥ ।
mamātmā sarvabhūtātmā tasmai śrīguravē namaḥ ll

My Lord is the Lord of all the worlds; my Guru is the Guru to all the three worlds ; my soul is the soul of all beings; obeisance to Sadguru who is in me. One should ever be aware that Guru is capable of stirring such thoughts.

59.
guru rādi ranādiśca guruḥ paramadaivatam ।
guru ssamānaḥ kōvāsti tasmai śrīguravē namaḥ ll

Guru is the root of all and also the without any beginning. Guru is the ’Paradēvata' (image of God). Who is a match to Guru ? Obeisance to such a Guru.

60.
ēka ēva parō bandhuḥ viṣamē samupasthitē।
nissprh̥ aḥ karuṇāsindhu stasmai śrīguravē namaḥ ll

Guru alone is the true relative in adverse circumstances because he is free from wants and has no desire to snatch away anything from you. But he is an ocean of compassion. Obeisance to such a Guru.

Guru is described earlier as the root and now as a relative. True. it becomes possible because of the relation with him for the past so many births. To reach him now, all are not that fortunate. So Guru is ādi Guru and Anadi Bandhu (the oldest kin).

61.
guru madhyē sthitaṁ viśvaṁ viśvamadhyē sthitō guruḥ ।
viśvarūpō virūpōsau tasmai śrīguravē namaḥ ll

The whole Universe is in Guru. Guru is in the whole Universe. He is an embodiment of the Universe and formless too. Obeisance to such Guru.

Lord Ganēsha went around his parents with folded hands, that story is a familiar one. The sense of universal embodiment of a Guru is the secret of the story and that is true devotion.

62.
bhavāraṇyapraviṣṭasya digmōha bhrāntacētasaḥ ।
yēna sandarśitaḥ panthā stasmai śrīguravē namaḥ ll

Obeisance to Sadguru who has shown me the good path in the jungle of ’Samsārā, where I have been wandering aimlessly.

63.
tāpatrayāgni taptānāṁ śrāntānāṁ prāṇinā mumē ।
guru rēva parā gaṅgā tasmai śrīguravē namaḥ ll

Guru is the best sacred water (Ganga) for the living beings who are frayed in the anxieties. Obeisance to such a guru.

64.
hētavē sarvajagatāṁ sansārārṇava sētavē ।
prabhavē sarvavidyānāṁ śambhavē guravē namaḥ ll

Obeisance to Sadguru who is the cause of all the worlds, who serves as a bridge to pass the ocean of SAMSĀRA, who is the Lord of all branches of knowledge, and who is the distributor of bliss or happiness.

Here it is better to say ŚAMBHU as one who is the source of peace and happiness than referring to its mere equivalent SIVA. The joy is eternal and not worldly and ephemeral.

65.
dhyānamūlaṁ gurōrmūrtiḥ pūjāmūlaṁ gurōḥ padam ।
mantramūlaṁ gurōrvākyaṁ mōkṣamūlaṁ gurōḥ krp̥ ā ll

The image of Guru is the base of meditation. The feet of Guru form the base of worship. The word of Guru is the base of Mantra. The grace of Guru is the base of redemption.

66.
haraṇaṁ bhavarōgasya taraṇaṁ klēśavāridhēḥ ।
bharaṇaṁ sarvalōkasya śaraṇaṁ caraṇaṁ gurōḥ ll

The foot of Guru which roots out the disease of SAMSĀRA or births makes me pass the seas of sorrow, and that which holds all the worlds, is my refuge.

67.
śivēruṣtē Gurustrātā Gurau rustē na kaścana l
tasmāt paraguruṁ labdhvā tamēva śaranaṁ vrajēt ll

Sri Swamiji, before concluding His song of praise, mentions particularly about the capacity of Guru either to curse or bless.

If Siva gets angry, Guru protects. But if Guru gets angry there is none to protect in the whole of creation. So one should seek the refuge of such supreme Guru and his blessing.

Preamble: Swamiji now comes to another refrain ’ŚIVĀYA GURAVE NAMAH’ after He dwelt on ’TASMAl ŚRĪ GURAVĒ NAMAH’ to sing the glory of Guru. Siva does not merely stand for Lord Siva alone, but indicates the Trinity of God head Brahma, Vishnu and Mahesh. He explains in detail the meaning of the term SlVA in the following lines:

68.
atrinētra śśiva ssākṣāt dvibhujaścāparō hariḥ ।
yōcaturvadanō brahmā śrīguruḥ kathitaḥ priyē ll

Oh Pārvati! the Śāstras proclaim that Guru is Himself Śiva without three eyes, Vishnu without the four hands, and Brahma without four faces.

69.
nityāya nirvikārāya niravadyāya yōginē ।
niṣkalāya nirīhāya śivāya guravē namaḥ ll

Beginning another song glorifying Guru, Swamiji offers his obeisance to Guru who is eternal, unchanging, blameless, Yogi, taintless, desire-less and auspicious.

Here, a doubt arises as to why the term SIVA is taken to denote the Trinity of Godhead. There are several causes for this. (Refer the introduction).

SlVA is the embodiment of auspiciousness and giver of the same. Then what is auspiciousness? Here all the attributes of Guru explain what His auspiciousness is. Those who worship Guru become unwavering, faultless, accomplished and desire-less. If He Himself is not like that, how can he bestow them on us? Indeed He has no form and so He has no VIKARAS (Waverings).

Preamble: Just as Siva is explained as the embodiment of the Trinity of Godhead, the qualities of unwavering and taintlessness which are beyond the Trinity have further been elaborated in the meaning of the Absolute state.

70.
śiṣyahrt̥padmasūryāya satyāya jñānarūpiṇē।
vēdāntavākya vēdyāya śivāya guravē namaḥ ll

He is like the sun to the lotus-like hearts of His disciples and He is the embodiment of truth, knowledge, as one revealed through Upanishads and the image of auspiciousness; and obeisance to such a Guru.

Intellect is one lotus; heart is another lotus. There are two kinds of hearts- one is the heart of Guru and the other is that of the being. They are also called the spiritual heart and the worldly heart. The spiritual heart of a man lies on his right. The ordinary worldly heart lies on the left. This too is important. The one on the right is without bones and flesh. So it is the spiritual heart.

These hearts blossom by Guru’s presence just like lotuses blossom by sun. Knowledge is light. But the ordinary sun light disappears everyday and the lotus that blooms in the sunlight also folds in. But the light that is focused by the Guru is eternal. So the lotus which blossoms because of this light never folds in.

71.
upāyōpēya rūpāya sadupāya pradarśinē ।
anirvācyāya vācyāya śivāya guravē namaḥ ll

Obeisance to Guru who is the clue and the desirable objective from that clue, who gives that clue to his disciples and who is beyond description, who deserves all praise, and who is SIVA himself.

72.
kārya kāraṇa rūpāya rūpā rūpāya tē sadā l
apramēya svarūpāya śivāya guravē namaḥ ||

Obeisance to Guru who is the image of cause and effect, who is of attributes and attribute- less, whose image cannot be imagined and who is Siva himself.

73.
drg̥ drś̥ ya draṣṭr ̥ rūpāya niṣpanna nija rūpiṇē।
apārāyādvitīyāya śivāya guravē namaḥ ll

Obeisance to Sadguru who is no other than Siva, who sees, the object seen and who is the sight itself in his true self, who is boundless and who is unique.

74.
guṇādhārāya guṇinē guṇa varjita rūpiṇē ।
janminē janma hīnāya śivāya guravē namaḥ ll

Obeisance to Guru who is without birth and Siva himself, the root of all attributes, and all the same free from all of them, who takes birth but yet remains in the form of soul, i.e., free from the cycle of births. Guru is independent of birth, termination of birth, attributes and termination of attributes.

Births and deaths take place at His will.

75.
anādyāyā khilādyāya māyinē gatamāyinē ।
arūpāya svarūpāya śivāya guravē namaḥ ll

Obeisance to Guru who is Siva, who has no beginning and who is the beginning of all, who is illusion, formless but remains in the form of his true self.

We approach Guru to conquer illusion. But Guru is illusion himself or a deceiver. Then what is the use of it for us? But he is not the usual or ordinary cheat, but one who has conquered illusion, thereby purposely holding illusion under his control. Why so? It is only for our upliftment.

Let us see an example of how this is done. A piece of burning coal has to be taken out with the help of the iron tongs which can hold greater heat. The red-hot iron piece similarly has to be taken out with the help of another iron instrument of greater heat holding capacity.

Similarly, in order to dispel the illusion of disciples, Guru wears greater illusion. He makes them agitated all the more. They are the tests of Guru. How to withstand them is the worry of some disciples. But no one need to withstand them. He himself pulls you out of the difficult situation like the iron tongs. So he is called a deceiver.

Preamble: Swamiji now concludes singing the glory of Guru who is no other than Siva. 

76.
sarvamantra svarūpāya sarvatantra svarūpiṇē ।
sarvagāya samastāya śivāya guravē namaḥ ll

Obeisance to Guru who is Siva and the personification of all Mantras and religious rites and who is indwelling all and who is the embodiment of all.

Preamble: Swamiji explains here as to why Guru is said to be Siva :
 

77.
manuṣyacarmaṇā baddha ssākṣāt paraśiva ssvayam।
gururityabhidhāṁ grh̥ ṇan gūḍhaḥ paryaṭati kṣitau ll

The Paramēśwara Himself assumes human frame, takes on the name of Guru and wanders secretly on earth.

Preamble: Swamiji indicates a test through which you can know whether your worship of Guru has mellowed or not.


78. śivava ddrś̥ yatē sākṣāt śrī guruḥ puṇyakarmaṇām ।
narava ddrś̥ yatē saiva śrī guruḥ pāpakarmaṇām ll

Guru appears before the righteous just like Siva. The same Guru appears like a man for the sinful.

Preamble: Swamiji has explained the variations of prayful phrases ’SIVAYA GURAVE NAMAH’ and ’TASMAI SRI GURAVĒ NAMAH’

79.
śrīnātha caraṇa dvandvaṁ yasyāṁ diśi virājatē ।
tasyai diśē namaskuryāt bhaktyā pratidinaṁ priyē ll

When we offer our obeisance to Guru, Swamiji directs us to offer it mainly at his feet and also affirms that the side in which the Guru's feet are, is equally great.

Oh Pārvati! You should offer your obeisance every day to the side or direction in which your Lord Gurju’s feet rest.

Swamiji here says that Guru stands for the Lord (Srīnātha). This shows that he is the personification of Vishnu, giver of wealth, auspicious and not only an embodiment of prosperity but also the form of pure dynamism. The term 'Srīnātha' has so many connotations.

The direction in which the Guru's feet are, should be offered obeisance, says Swamiji"; but when he is the purified form of dynamism his feet will be in all directions and this need not be overemphasised.

Preamble: At the time of worshipping Guru, Swamiji teaches us as to how we should conduct ourselves.

80.
tasyai diśē satatamañjali rēṣa nityaṁ prakṣipyatē mukharitāli yuta prasūnaiḥ ।
jāgarti yatra bhagavān gurucakravartī viśvasthiti pralaya nāṭaka nitya sākṣī ll

I offer the garland daily, which attracts bees to the direction in which my God-like emperor Guru is, who is the eternal witness to the drama of creation, preservation and destruction of the worlds.

Here it should be understood that in the lotus heart the bee of sorrow drinks the honey of bliss. Bees flock to flowers when there is honey. The flower-like mind should also be sweet and only such flowers as are fragrant are to be used for worship.

Preamble: Now Swamiji teaches the method of thanks giving to Guru.
81. urasā śirasā caiva manasā vacasā drś̥ ā ।
padbhyāṁ karābhyāṁ karṇābhyāṁ praṇāmōṣṭāṅga ucyatē ll

The chest, head, mind, word, look, legs, hands and ears- these eight limbs with which the thanks giving is done is called SAASHTANGA Namaskara.

When some people begin thanks-giving, Bhajan or worship goes on like a ’Satāvadhāna’ (the art of answering a hundred question). They will be chanting some Mantras with the mouth, seeing all things with their eyes and their mind is crowded with several thoughts. This is nothing but Satāvadhāna.

This is not the proper way of worship. Whether you have devotion or not, when you do bhajan or chanting with your eyes closed, the sound waves produced from that will enter your veins through ears. Not only the eyes, but also you should try to draw in all the senses, besides steadying the mind. And that is the proper method for anyone to follow.

It is for that purpose you should practise thanks giving in the SAASHTANGA way (the aforesaid eight-fold one)

Preamble: Swamiji says that the worship of Guru is important not only in the human world but also in the other world of gods.

82.
gurōḥ krp̥ ā prasādēna brahma viṣṇu mahēśvarāḥ ।
samarthā stat prasādō hi kēvalaṁ gurusēvayā ll

It is with the grace of Guru, the trinity of Godhead became capable of creation, preservation and destruction. Those who serve Guru alone will get the grace of the trinity.

Preamble: Now the method of meditating upon Guru and its process is explained by Swamiji, stressing how difficult it is and greatly important at same time.

83.
dēva kinnara gandharvāḥ pitarō yakṣa cāraṇāḥ ।
munayō naiva jānanti guru śuśrūṣaṇē vidhim ll

The method of filial service to Guru is the very secret. The gods and other heavenly spirits (Kinnaras, Yakshas, Gandharvas and chāranas) pitrus (spirits of ancestors) and the great saints do not know the method.

Preamble: What is the reason of it? Swamiji says now: 84. madāhaṅkāra garvēṇa tapōvidyā balānvitāḥ।

samsāra kuharāvartē patitā ghaṭayantravat ll

On account of penance, education and muscular power, people become egoistic and their fall into the whirlwind of samsāra is likened to the pot tied to the device for drawing water from a well. Here the pot appears to float but the same moment it sinks with a bang.

One man reconciles himself saying that he will take to a life of hermitage, if his only daughter is married, whereby his responsibility is done. After the marriage is over, he will be pleased to see the couple and desiring to see their happy married life by which time he becomes a grand— father. That is sinking the pot once again. He will again face several responsibilities.

The strange part of it is that one who says that he will escape from these responsibilities will never be able to overcome them. But one who really escapes, does so silently.

Preamble: Now the importance of meditation on Guru is directly revealed.
85.
dhyānaṁ śrṇ̥ u mahādēvi śrī gurōḥ kathayāmi tē ।
sarva saukhyakaraṁ tadvat bhukti mukti pradāyakam ll

Oh Pārvati ! the all-comforting, the source of satisfying the worldly needs as well as redemption is the meditation upon Guru which you listen now, says Siva.

Preamble: The meditation should be done with utmost purity of the TRIKARANAS ( mind, word and deed).

86.
śrīmatparabrahma guruṁ smarāmi śrīmatparabrahma guruṁ bhajāmi ll
śrīmatparabrahma guruṁ vadāmi śrīmatparabrahma guruṁ namāmi ll

Obeisance to Guru, the embodiment of the Absolute, whose name I cherish in my memory I am uttering, who I adore and whose words I repeat.

Preamble : Now Swamiji initiates the meditative mantra of Guru.

87.
brahmānandaṁ parama sukhadaṁ kēvalaṁ jñānamūrtiṁ dvandvātītaṁ gagana sadrś̥ aṁ tattvamasyādi lakṣyam ।
ēkaṁ nityaṁ vimala macalaṁ sarvadhī sākṣibhūtaṁ bhāvātītaṁ triguṇa rahitaṁ sadguruṁ taṁ namāmi ll

Obeisance to Sadguru who is the source of bliss, giver of great comfort, form of pure knowledge, beyond all dualities, sky-like, the essence of the Mahāvākas like TATVAMASl, unique, eternal, pure, steady, witness to all intellect, beyond the intellect and who is without the three qualities Sattva, Rajas and Tamas.

Here the term BEYOND is applied twice for duality and the thinking faculty or intellect respectively. It means Guru is free from dualities and waverings of the intellect. Another better term for this is AVISHAYAM (non-subject), but all this has to be known through experience. And this experience is possible only through service to Guru.

Preamble : Another meditative mantra of Guru is taught by Swamiji :

88.
ānanda mānanda karaṁ prasannaṁ jñāna svarūpaṁ nija bōdha yuktam।
yōgīndra mīḍyaṁ bhavarōga vaidyaṁ śrīmadguruṁ nityamahaṁ namāmi ll

Regular obeisance to Sadguru who is the embodiment of bliss, bliss-giver who is gracious, embodiment of knowledge, self-realised, supreme yogi, praise worthy and the doctor for all diseases of SAMSARA.

Here the key term in the verse (Ślōka) is 'Prasannam'. Guru's natural trait is tranquility and it does not fade. He ever wears it. Some out of ignorance say that their Guru's mood is spoiled and in that state he scolded and insulted them. That is nothing but sheer ignorance.

A true Guru never gets angry. lf anger comes to him, it never goes. It goes only when the intended good is done to the disciple. The story of Nēmi in the Bhāgavata is useful to know how the compassion of Guru is pervasive and how it continues to successive generations, how it forgives the faults of devotees and leads them on to a virtuous path.

Nēmi’s grand-father was a king who undertook penance for progeny. Lord Brahma offered him sweetened milk-rice. After taking that, great son was born. But he too was without progeny. He undertook a ritual for begetting a son. While the ritual was going on, becoming thirsty, he drank water from an earthen pot at midnight. The next morning the priests who came to know of it, burst out with laughter for that enchanted water was intended for the queen and left it there for that purpose. But the king drank it without the completion of the ritual.

As a result, the king himself conceived. After nine months a son came out tearing open his stomach. He was Nēmi. The king was saved from death by the priests with the power of their Mantras.

Nēmi grew up to be a man. As the ritual was left incomplete, he became very cruel. In course of time, he assumed kingship. He passed an act proclaiming himself as God and that people should stop all rituals and serve him only. He did many such sinful things. In spite of that, his mother was very much fond of him. She was a great woman of penance. Under her protection, he was not at all adversely affected.

When his cruel deeds became unbearable, all the great saints assembled and thought over the developments. As the last resort, they cut off king Nēmi’s legs. But because of his mother’s protection, not only did he survive, but demons took birth from his legs. The saints killed them and after serious thinking, cut off the king’s hands. From those hands, beings of divine nature were born. The saints entrusted the kingdom to them and they ruled over it well. But Nēmi could neither die nor lead life. He was poisoned, cut off into pieces, but did not die owing to his mother’s protection.

That way he suffered hell in this world. Finally one day Datta Swami arrived here with his four dogs and initiated him with Guru mantra. With that he attained the path of virtue.

Look how even a fallen man with the initiation of Guru attains the righteous path. What all had happened to Nēmi was not out of Guru's anger but by his grace alone. It was an act of purging. So Guru is gracious.

Preamble: Another meditative Mantra of Guru.

89. nityaśuddhaṁ nirābhāsaṁ nirākāraṁ nirañjanam ।

nitya bōdha cidānandaṁ guruṁ brahma namāmyaham ll

Obeisance to Guru who is eternal, pure, formless, tranquil, embodiment of truth and knowledge, dynamic, blissful and the replica of the Absolute.

The term ’Nitya Bōdha’ here means that the Guru always teaches.

When you are in trouble, if you meditate upon him alone, undoubtedly you will hear his voice.

Preamble: Swamiji now tells where Guru is supposed to have been at the time of our meditation.

90.
hrd̥ ambujē karṇika madhya sansthē sinhāsanē sansthita divya mūrtim।
dhyāyēdguruṁ candrakalā prakāśaṁ saccitsukhābhīṣṭa varaṁ dadānam ll

We should meditate upon the Sadguru treating him as one in a divine form who is seated on the throne situated on the elevated part of the moon and who grants the boon of eternal bliss.

Preamble: Now in which colours and decorations and robes Guru should be meditated upon is revealed.

91 .
śvētāmbaram śvēta vilēpa puṣpaṁ Muktā vibhūsaṁ muditam trinētraṁ l
Vāmāñka pīthasthita divyaśaktim Mandasmitam sāndra krp̥ ā nidhānam ll

Guru, the image of Siva, as put on white clothes, donned the white sandal paste, decked himself with garlands of white flowers and pearls, delighting in himself, three-eyed, as the divine power seated on his left thigh, ever—smiling and as an ocean of compassion, should be meditated upon.

It is not necessary that Guru should always be in this outfit, but there are inner meanings for the clothes, sandals and the garlands he wears. We have to observe this keenly.

For example saffron stands for sacrifice and virtue, white clothes for the virtue coupled with a sweet truth, white sandal paste for the state beyond desire and prejudice, the garland of pearls for his super strength surpassing that of all the planets. If all his decorations are white, it is an indication that he is willing to bestow knowledge upon you.

Preamble: Swamiji brings the glory of Guru in full- throated ease once again in the following two hymns:

92.
yasmin srṣ̥ ṭi sthiti dhvamsa nigrahā-nugrahātmakam।
krt̥yaṁ pañcavidhaṁ śaśvat bhāsatē taṁ guruṁ bhajēt ll

The Guru whoever shines with the power of creation, preservation and destruction, restraint and grace, should be served.

93.
na gurō radhikaṁ na gurō radhikaṁ na gurō radhikaṁ na gurō radhikam ।
śiva śāsanata śśiva śāsanata śśiva śāsanata śśiva śāsanataḥ ll

Indeed there is none superior to Guru and this has been stated by Lord Siva Himself.

Preamble: Swamiji has taught us the path of meditation till now. From now on, he tells us about the way of Worshipping Guru in the path of Jnana Yoga.

94.
jñēyaṁ sarvaṁ vilāpyēta viśuddha jñāna yōgataḥ ।
jñātrt̥va mapi cinmātrē nānyaḥ panthā dvitīyakaḥ ll

All that reveals itself should be burnt with the purified Jnana Yoga. The remainder of one's knowledge also should be burnt and there is no other way than this. The paths of worship vary depending on the deserts of the practicants. That’s why Swami]: teaches this all-important path of Jnana Yoga.

When he says ’Viśuddha Jnāna Yōgatah’ what is meant by ’Viśuddha Jnānā? Are there ’Viśuddha (all purified) and āśuddhā (impure) Jnana?

Yes, there are. Though the highest knowledge is one, unless you get over the misunderstandings that accrue in you in several things and from different angles, you cannot comprehend that knowledge. So, in order to remove each part of your ignorance, many doses of knowledge are to be administered. But all these do not provide self realisation to you. So they are not ’Viśuddha Jnānas’. But they are essential to you. So they are also ’Jnānas’. For example, sciences and the studies of ’Purānas’ etc. There is further explanation of this thing in the 12th verse.

If you make proper use of the aśuddha Jnānas they serve as thresholds to take you on to the path of ’Viśuddha Jnāna’. Those who attain that, will have easy fulfilment in the practice of Jnāna Yoga.

Preamble: One unwise question that arises in the beginning of the practice is : ”How long should this be practiced?” Now Swamiji answers this in the words of Lord Siva.

95.
yāvattiṣṭhati dēhōsau tāvaddēvi guruṁ smarēt।
gurulōpō na kartavyō niṣṭhitō pyadvayē parē ll

Oh Dear Consort, Pārvati ! As long as the body is there, Guru has to be meditated upon. Even if one is in the all-important non-dual discipline, one should not ignore the worship of Guru.

When he says ’as long as the feeling that the body is mine’ is there, first it should be destroyed. For it to happen, it takes several eons. Meanwhile several kinds of knowledge may be acquired in which there might be the knowledge of non-duality. Yet as long as the feeling that ’the body is mine’ is there, one must need to meditate upon one’s Guru.

After attaining the knowledge of non-duality, do not mistakenly think that no other meditation remains. It amounts to Guru meditating upon himself then.

Preamble: Now Swamiji tones down and teaches how one should conduct oneself in the presence of Guru in day- today affairs.

96.
huṅkārēṇa na vaktavyaṁ prājñai śśiṣyaiḥ kadācana ।
gurō ragrē na vaktavyaṁ asatyaṁ ca kadācana ll

Wise disciples should never frown upon their Guru and never should they utter falsehood. 

97.
guruṁ tvaṅkrt̥ya huṅkrt̥ya guruṁ nirjitya vādataḥ।
araṇyē nirjalē ghōrē sambhavēt brahmarākṣasaḥll

If Guru is addressed in the singular number, or frowned upon, or argued with a view to excelling him, one will take the birth of a monster in a jungle without water.

98.
upabhuñjīta nō vastu gurōḥ kiñcidapi svayam ।
dattaṁ grāhyaṁ prasādēti prāyō hyētanna labhyatē ll

One should not take even a very small quantity of anything belonging to Guru for oneself except ’Prasādam’ (a portion of what has been offered to God) as it rarely occurs.

99.
pādukāsana śayyādi guruṇā yadadhiṣṭhitam।
namaskurvīta tat sarvaṁ pādābhyāṁ na sprś̥ ēt kvacit ll

One should not kick off such things used by Guru such as the sandals, seats, cots, etc.; but offer thanks with folded hands to them.

100.
gacchataḥ prṣ̥ ṭhatō gacchēt gurupādau na laṅghayēt ।
nōlbaṇaṁ dhārayēdvēṣaṁ nālaṅkārāṁ stathōlbaṇān ll

When Guru walks, the disciples should walk behind him and never go before. In his presence the disciple should not wear showy dresses and ornaments.

101. guru nindāparaṁ drṣ̥ ṭvā dhāvayē datha vārayēt।
sthānaṁ vā tat parityājyaṁ jihvācchēdō kṣamā yadi ll

If anybody abuses Guru, he should be prevented or driven away by his disciples or they should leave the place at once and go elsewhere. If one listens to it and tolerates, the only act of penitence for it is to scratch one's own tongue. The literal term JIHVACHCHEDA stands for condemning the abuse through argument and it should be deemed as penitence.

102.
apriyasya ca hāsyasya nāvakāśō gurōḥ puraḥ।
na niyōgaparaṁ brūyāt gurō rājñāṁ vibhāvayēt ll

In the presence of Guru one should not try to be humorous or crack jokes what the Guru does not like, talk more than required even when asked to do. He should await Guru's order and follow it with respect and reverence.

Lord Siva vividly describes as to how one should conduct oneself near one's Guru from the 96th verse onwards. From this elaborate description, it should be understood how important is it. From this discipline other disciplines should be managed. Sometimes, Guru wantonly commits mistakes or appears to be doing. But you shall never try to correct theṁ It is possible that he himself makes you violate several times the code of conduct. When He orders you to do so, you shall not hesitate to act upon it. But you should not do so another time on your own accord taking it for granted. You should not talk beyond your Guru's feelings. You should not praise another Guru before your own. Unless He particularly tells you, you should not ordinarily show your back to him. Those who observe and follow all these disciplines will endear themselves to their Guru. The grace of Guru flows upon them without any effort.

Preamble: The advantages of the worship of Guru are now described by Swamiji. 

103.
munibhyaḥ pannagēbhya śca surēbhya śśāpatōpi vā।
kālamrt̥yu bhayā dvāpi gurū rakṣati pārvati ll

Guru protects the disciples from the poisonous snakes etc, from the curses of saints and gods, etc, and from the fear of death, says Siva to Pārvati, His consort.

104.
nityaṁ brahma nirākāraṁ yēna prāptaṁ sa vai guruḥ ।
sa śiṣyaṁ prāpayēt prāpyaṁ dīpō dīpāntaraṁ yathā ll

Sadguru is one who has attained omniscience and formlessness of the Absolute. Just as one light lights another, He gives to his disciple what he deserves.

Here there are many kinds of ’Siddhis’ (wonderful attainments). What should we want among them? What will He give us ? These thoughts are quite unnecessary. Indeed we do not know what we want. But He knows what He should give and gives when it should be given. So it is better to pray to him, ’Oh Lord! give me what actually I need after you think over it." But we can also pray to him to give us the strength to withstand the difficulties. There is nothing else to desire. We should not pray for too many wants.

In fact, Guru uses all his powers for his good disciple. You should be such a good disciple. It means you have the wick and you should be ready to soak it in the oil of SĀDHANA or practice. Do not be worried that you have not done anything before. Begin now, soak the wick in practice. One day when you are ready, He will suddenly light your wick, for He is the eternal light.

Preamble: Now Swamiji tells us the procedure for merging the self in the path of meditation upon Guru. This is the ultimate goal of the worship of Guru.

105.
gurōḥ krp̥ ā prasādēna brahmāha miti bhāvayēt।
anēna mukti mārgēṇa hyātmajñānaṁ prakāśayēt ll

One should think that he is the Brahman (Absolute) only with the initiation attained through Guru's grace. This is the path of salvation. With this gradually shines the light of self- knowledge.

When Guru initiates you into TATVAMASI, that is he tells you that ’you are the Absolute’, one does not feel like believing it at once. Several kinds of questions arise. For example : ’I am Venkatayya’, ' How can I be ’Brahman’ or the Absolute? That is one doubt. Since you have evolved from the Absolute, you are the Absolute yourself.

"How can I say that I have come from the Absolute?” This can be proved by several ways. See one way :

All of us have generations or dynasties. Look into the past of any dynasty. It will be concluded that the root man of that dynasty is a great saint. That saint is the son of Lord Brahma, the Creator. That Creator has evolved from the Absolute. So for your entire dynasty the root is the Absolute. It means that you have come from the Absolute and you are the Absolute yourself.

Then who does these sins and virtues? Your desire.

You do not like to accept this. You say “what do I know? I do not know what is good or bad. It is the God behind my thought and action. ‘ls it proper on His part to subject me to these punishments having led me to this pass. Is this justice? The fault is His, and not mine”.

Here two things must be carefully observed: 1) Have you done this deed purposely, thinking it is good, palatable and of your free will? or (2) Have you done this having been inspired by God and so you are subject to His dictates?

If you fall in the first category, you cannot escape punishment or endowment. You have to suffer them.

If you belong to the second category, well, you are simply a follower of God’s dictates and so you have to suffer the punishment.

You do not like this. You say that the first dictate is palatable, so ’l have done’ and the second ’I do not like’. If you say so, you have carried out God’s order or command simply because it is palatable to you, but not because it has come from God. It means that you have fallen in the first category. Then the punishment also should come to you only.

Not only that. You know, when God’s order comes into your heart or you think of it in your mind, whether it is palatable to you or not. Thus both the ’Saṁkalpas’ (thoughts of action) or ’Vikalpas’ (denial of action) arise in your mind. It means that two types of orders have reached you from God. Of the two, one you like and that you select. So, you have to experience its consequences. As you can not escape the consequence of your action, you should not pray to Guru about this.

There is another significant thing here. If you accept the order which is in line with virtue and act upon it from the two types of orders that come from God, He will not have the trouble of punishing you. If you are infringed by the petty desire and carry out the sinful order, God will also push you gradually into that kind of stream of desire all the more. Why He does like this, is a different question. But you should be cautious of this danger and it is your duty to guard yourself against it.

According to the initiation of Guru, you should thus think that you are the Absolute and should not let the negative thought enter into your mind. If you do so well, the knowledge of self shines in you by itself.

Preamble: Now Swamiji teaches about the feeling of the indweller in you. 

106.
sampaśyē cchrīguruṁ śāntaṁ paramātma svarūpiṇam।
sthāvarē jaṅgamē caiva sarvatra jagatītalē।।

Among all the animate and inanimate things on earth one should see only Guru who is tranquil and God incarnate.

Preamble: The paths of meditation are of many types. Swamiji teaches us the path we should traverse.

107.
śrīguruṁ saccidānandaṁ bhāvātītaṁ vibhāvya ca ।
tannidarśita mārgēṇa dhyāna magnō bhavēt sudhīḥ ll

A wise man, first of all, should chant the name of the blissful Sadguru who is beyond the intellect and then he should immerse in meditation as taught by him.

The phrase that is important and to be remembered is ’Tannidarśita mārgenā. Guru is beyond feeling. It means he is beyond intellect. In the course of it some thoughts occur at first.

Then we should await one order after another. As we go On doing that, the state, which is beyond intellect, strengthens. This is that ’Nidarśita jnāna mārga' of Guru (the proven path of knowledge).

Preamble: Swamiji has already taught the method of meditating upon Guru previously. In that though it was said that Guru was the embodiment of the Absolute ’Brahmaanandaṁ parama sukhadam’, by and by, he described Guru as enthroned on the elevated part of the lotus-like heart like a divine being (hymn 90) and then as one wearing white cloth, white sandal paste and white flowers (hymn 91). In these descriptions the attributes and forms of Guru are taught as constituents of the meditation upon Guru. Now co-ordinating the means of meditating upon Guru in the pure path of ’Jnāna Yoga' is taught us by Swamiji.

108.
parātparataraṁ dhyāyēt śuddhasphaṭika sannibham ।
hrd̥ ayākāśa madhyasthaṁ svāṅguṣṭha parimāṇakam ll

Guru who is the incarnation of God and pure as a crystal should be imagined as dwelling in the middle of the sky of heart, of the size of thumb and meditated upon.

When it has already been mentioned about the feeling one should get in the course of meditation, ie., presuming oneself as the Absolute and inanimate where is the need for this type of meditation ? Because, it has been said in the preceding verse that in the ordained meditative path of Guru one should practice. When we meditate upon Guru, the path that we should adopt will reveal itself to us. It is for that purpose this divine initiation. Why should Guru alone be meditated upon? Because he grants the grace quicker than others. As Lord Siva or Sankar has quality of giving to others in abundance, he is called ’Bhola Sankar’. Guru is also likened to Siva who is easily

I am quickly pleased (’kshipra prasādi’), at several places in this book.

Preamble: Swamiji tells us now as what one will get after meditating upon Guru in that manner.

109.
aṅguṣṭhamātraṁpuruṣaṁdhyāyataścinmayaṁhrd̥i।
tatra sphurati yō bhāva śśrṇ̥ u tat kathayāmi tē ll

He asks us to listen to the experience one gets who does meditate upon the blissful ’Purush’ (the primordial Male) who dwells in the heart in the size of one's thumb.

110.
virajaṁ paramākāśaṁ dhruvamānanda mavyayam।
agōcaraṁ tathāgamyaṁ nāma rūpa vivarjitam।
tadahaṁ brahma kaivalyaṁ iti bōdhaḥ prajāyatēll

Then Guru gets the Knowledge that he is the non-dual Absolute which is pure, eternal, blissful, indestructible, invisible, of the form of higher sky, inscrutable and beyond name and form.

The form of higher sky (’paramākāśam’) for our purpose could mean the process of creation (Anda, Pinda, Brahmānda). Lord Siva fortells the advantage of this meditation and encourages the seeker to pursue it. That is His nature. So, we ought to worship Guru as Siva. If we worship Lord Brahma, He will indulge in statistics and question us: "Since how many births have you done so far ?” If it is Vishnu, He will ask us to continue doing that and does not say another word.

Preamble: Now Swamiji tells us the way to pass on to the stage of coordinating the supreme with the self from the earlier phase of the meditation upon Guru.

111.
yathā nija svabhāvēna kēyūrakaṭakādayaḥ ।
suvarṇatvēna tiṣṭhanti tathāhaṁ brahma śāśvatam ll

l am that eternal Absolute though appearing to be confined to a limited form just as the different ornaments like anklets, bracelets, etc., are of different shapes, though all of them are of the same gold.

Preamble: True to His nature, Lord Siva tells us about the consequence of the meditation much in advance.

112.
ēvaṁ dhyāyan paraṁ brahma sthātavyaṁ yatra kutracit ।
kīṭō bhrṅ̥ ga iva dhyānāt brahmaiva bhavati svayam ll

The Absolute should be meditated upon whatever be the place one is situated. As he goes on doing that, the practicant himself becomes ’Brahman’, the Absolute, just as the caterpillar converts itself into a butterfly.

 The practicant who is involved in the meditation upon the Brahman, lies down motionless like Jada Bharata (a great yogi) or a python (Ajagar) (Ref: Ajagarōpākhyan in ‘Datta Darśanam’).

But you can not stay at one place, for you are in the whirl of ‘Samsāra’. Unless you remain steady in meditation, the waves of the ocean of ’Samsāra’ do not recede. Unless they recede, bathing is not possible. How to unfold this hard knot? That is the reason why Swamiji emboldens us saying that meditation can be done wherever one is.

In Avadhoota Upākhyānam (Self—evolved godman’s narration) of the ‘Datta Darśanam’, the Avadhoota says that he has 24 Gurus (Spiritual teachers). Dattatreya is said to have 64 Gurus. Indeed, everything in Nature is his Guru. Every object pulls him towards the knowledge of Brahman.

So it is said that if the practicant meditates upon ’Brahman’ wherever he is, he will succeed just as caterpillar.

Preamble: Another secret of practice is taught by Swamiji now. This is very important. Observe. it carefully.

113.
yadrc̥ chayā cōpapannaṁ hyalpaṁ bahulamēva vā।
nīrāgēṇaiva bhuñjīta abhyāsa samayē mudāll

During the course of practice, one should not try for his food, but eat whatever he gets cheerfully without any special interest in it.

In the practice of meditation, body, clothes and food co- operate with the being even as they distrub the discipline. A true practicant should not plan for his food, sleep, and clothing to cover his body. Some arrange for fan, air—conditioners, and pillows for their meditation. Some eat well for practising religious ceremonies (Vratās). That can not be proper meditation or proper ceremony. The body has to be subjected to a little rigour in order to keep it controlled in the course of practice of meditation.

The practicant has to do the same in respect of his mind too. He should not care for etiquacy and loss of self-respect. He should not sit where he is praised. His yogic practice will be spoiled if he is not alert. The practicant loses his power if he accepts felicitations, garlands and let his feet touched in thanks giving.

Ordinarily, practicant’s practice does not accomplish for six births. Meanwhile, he should not disclose his method of practice or the state of accomplishment.

Preamble: Swamiji particularly cautions those who mistakenly think that practice of meditation should be done in a forest or the Himalayas, but not at home.

114.
ēkamēvādvitīyōhaṁ guruvākyāt suniścitam ।
ēva mabhyasatō nityaṁ na sēvyaṁ vai vanāntaram ll

A practicant who practices regularly thinking that he himself is the non—dual Absolute, as per the standard saying of his Guru, need not go to the forest for penance.

Preamble: Swamiji says this lest one should think that the practice at home is of inferior quality. 

115.
abhyāsā nnimiṣēṇaiva samādhi madhi gacchati ।
janmakōṭi krt̥aṁ pāpaṁ tat kṣaṇādēva naśyati ll

The practicant as he goes on practising this way can attain the state of ’Samādhi’ (meditative or Yogic trance) within a minute. The sins he perpetrates over crores of births will be destroyed that very moment.

Preamble: Swamiji describes the comfort and greatness of that trance in the following three hymns.

116.
na tat sukhaṁ surēndrasya na sukhaṁ cakravartinām ।
yat sukhaṁ vītarāgasya sadā santuṣṭacētasaḥ ll

One who is detached and ever contented enjoys the comfort far greater than that of ’Dēvēndrā, the king of Gods, or of emperors.

Some people think that the Brahma chintanam (thinking of God) is impossible for the married people. But one who leads a wonderful redeemed life, always thinking of the Absolute and detached in spite of his married life with the strong conviction that was only at the bidding of God, enjoys greater comfort than Dēvēndra.

You should also get such a comfort.

Indeed, it is not you alone who is anxious for the Almighty, but He is also eager for you. Can you measure the happiness you get when your son who missed you 20 years ago, suddenly appears before you? (Refer to the story of Emperor Nahusha in “Datta Darśanam”).

Similarly, the Almighty feels great joy when the beings born of Him but became oblivious of Him and again merge in him. Do you know that the Almighty assumes several incarnations, sends many great souls as His carriers and strains a lot to let you merge in Him.

117.
rasaṁ brahma pibēdyaśca trp̥ tō yaḥ paramātmani ।
indraṁ ca manutē raṅkaṁ nrp̥ āṇāṁ tatra kā kathā ll

One who tastes the flavour of the ’Brahman’ and dwells in contentment of the Absolute, looks at Indra as quite useless, let alone the ordinary kings.

118.
dēśaḥ pūtō janāḥ pūtā stādrś̥ ō yatra tiṣṭhati ।
tatkaṭākṣōtha sansargaḥ parasmai śrēyasēpyalam ll

The country in which such a practicant lives is a sacred one and the people too. The grace and association of such a man gives the choicest and the best salvation.

Preamble: Some attain accomplishment quickly while others a little late. Why? Swamiji explains the reason.

119.
dēhī brahma bhavēdēvaṁ prasādāt dhyānatō gurōḥ ।
narāṇāṁ ca phalaprāptau bhakti rēva hi kāraṇam ll

As a result of meditating this way, getting the grace of Guru, man becomes the Absolute. The result will be proportionate to devotion.

Preamble: Swamiji concludes the discussion on the subject of this book:

120.
muktasya lakṣaṇaṁ dēvi tavāgrē kathitaṁ mayā ।
guru bhakti stathā dhyānaṁ sakalaṁ tava kīrtitam ll

Siva says to His Consort about the quality ofthe redeemed, of devotion towards Guru, of meditation upon Guru and such allied topics.

Preamble: If any initiation is given, its miraculous effect should be explained well. Then and there effect should be explained well. Then and there alone that initiation will appeal well to the initiated. So in the following hymns Swamiji sings in praise of the wonderful effect of this "Guru Glta.”

121.
gurugītātiguhyēyaṁ mayāsti kathitā śubhā ।
śrīguruṁ cinmayaṁ dhyāyan yāmahaṁ kalayē sadā ll

Now I have told you of most secret of the “Guru Gitā, which I daily recite meditating upon the blissful Guru.

Guru has no distinction of high or low. One who has self- knowledge, one who lovingly uplifts the disciple understanding his anxiety; he is the Guru even if he is young in age. The affection between Guru and his disciple, who are bound in mutual love, is very sacred. The book that proclaims the glory of such Sadguru is equally great.

122.
gurugītā mimāṁ dēvi śuddhatattvaṁ mayōditam ।
guruṁ māṁ dhyāyatī prēmṇā hrd̥ i nityaṁ vibhāvaya ll

Siva says to Pārvati that She should meditate upon Him with devotion, treating Him as Guru and think over the “Guru Gitā, and the pure quality He revealed.

The pure quality of Guru is revealed in this ’Guru Gita’. The initiation of it was given to Goddess Pārvati. Not only that.

As the book of initiation “Guru Gīta' is considered to be of feminine gender; it suggests that the whole book itself denotes the form of the goddess (Dēvi Swarūpam). The subjects discussed here is ’Siva Tattva' (quality of Siva, i.e., the quality of the Primordial Male). This book, which discusses that, is a form of the goddess meaning thereby ’the replica of Naturē. That is the very significance of the book.

It has another significance too. Though Lord Siva had taught this to Goddess Pārvati, it was in fact an initiation to the saints and sages gathered round them. It means that this is an intiation given to all the bounden beings like us. So, Lord Siva Himself is the Guru for all.

How wonderful! Lord Siva is our Guru and we are His disciples. You might be thinking it strange. Yes, it is strange. In the study of this self-knowledge, the relation between Guru and his disciple is very strange.

Take, for instance, the teachers and the taught in any branch of studies. As the teacher goes on teaching lessons, the taught learn all that the teacher knows; the teacher is great and special because through him the taught have got it. So even after the completion of the course, the teacher remains a teacher and the other, the taught. Now see the situation in the study of self knowledge.

One goes to a Guru for self—knowledge. The Guru has not yet given him initiation. Then he has not yet become Guru and the other the disciple. This is not like teaching lessons as in the study of other faculties. In the end, one day the Guru gives initiation. What? ’Tat—Tvam—Asi’ - Only that. The disciple says the two have become one. When they have become one, where is any scope for the distinction between Guru and the disciple?

Both have become one. So he has not become Guru and the other the disciple. That’s why till the initiation is not given, the two remain distinctly separate. Hence the relation between Guru and the disciple is not yet established. After the initiation, the two become one and then there is no scope for the relation between Guru and disciple. Then what is “Guru Gita?’

Yet there is a relation between the two. How? The disciple will be looking forward to receiving the initiation, thinking of him as his Guru. The Guru also looks forward to initiating the disciple and will be waiting eagerly for his getting qualified for it. It means he will be thinking of him as his disciple. As a result of this intensive feeling, the relation between the Guru and his disciple is established. In the same way, Lord Siva is the Guru for all.

For all this, the abstraction of Guru (Gurutvam) remains in the heart and does not come into action. Then when does he become our Guru in action? Meaning when will he give us initiation?

When an intensity of that feeling is in you, you will get the initiation. intensity does not mean asking for initiation intensely, but making the necessary effort for that. In other words, there should be intensive practice. If it is not there, neither he can give you knowledge nor can you take it even if given.

Conclusively, on the strength of the relation between the Guru and the disciple, through its repeated thinking, you should always practise intensively. As you go on doing that with the grace of the Guru, the distinction between the Guru and the disciple goes and a state of non- difference arises merging the two into one.

That is initiation. With the attainment of non-difference, the initiator, the initiated and initiation do not exist.

This strange quality of Guru is described in the GURU GITA. Swamiji calls upon all to think well of all things in this book. How long? As you go on thinking of it, a state of non-thinking should develop in your mind. Till such time thinking should go on. Cessation of thought is the ultimate goal. In that state nothing remains to think about. It means that the two have become one. This is not the initiation given orally. That state is inexplicable.

Some say that they have nothing in their mind and it is steady. If you say that, it means that your mind is not steady. There is something in it. If the state of steadiness truly comes, you can not say that you are steady. When that state comes indeed, though one appears to be an ordinary member of a family, he will remain without any inner thought. Such a man will have attained the state of one of the 64 Gurus of Dattatreya. He does not speak out whether it has come, it is or it is about to come.

Some practicants say that they have attained the state of bliss and that it was wonderful. True. He has attained some greater state. But the Sadguru knows, when the practicant speaks out so, that he has not attained the said state, but is in the process.

He has not yet reached the last stage. He still needs practice. But a person who does not know the reality, falls upon his feet offering thanks, thinking that he has attained a very great state of thought. With that the practicant develops ego and becomes a spoilt Yogi.

So as against that, in order to reach the last step and let all thoughts free, this ’Guru Gita' should be pondered over.

123.
iyam cēdbhakti bhāvēna paṭhyatē śrūyatēthavā ।
likhyatē dīyatē pumbhi rbhavēdbhava vināśinī ll

If this “Guru Gīta' is read, listened to, written or given to others, in all devotion, ignorance is dispelled.

The term BHAVA VlNAŚlNl means elimination of the misery of worldly life. it gives knowledge. This is the significance of this ’Guru Citā. Generally, in our epics, or in other holy books, it is said that our sins will be washed out and we will get the higher position of Indra, but nowhere is it said that ignorance will be destroyed.

Think over this. When it is said that ’your sin will be washed off ’- How will it? ls it possible to wash off sin without suffering it. Some perform sacrificial rituals and religious ceremonies to expiate their sins and spend some money over them. How does the money come? It comes by squeezing others. Some of you might get angry when it is put like that and say that you have not troubled anybody and that it is your hard earned sum. Yes. lf it is your hard earned, it amounts to subjecting yourself to hardships. You can not deny it. In effect, money comes through a vicious way. That is why it is sinful. Great souls do not even touch it.

Then will the sin be washed off, if a YAGA is performed with that sinful money? Yes. But only those sins you have committed in this birth and not the sins of your past births. This is the verdict of the scriptures. So your sins can not be washed out totally. The epics and purānas, without giving out all these details, simply say that the sins will go, just for the sake of encouragement.

But here it is not said so. The ’Guru Gita' says that your ignorance will be rooted out and so it is unique and it is also the significance of ’Guru Cītā.

That’s why it is said that it does good if the book is read, listened to, written or given to others. (living to other’ does not mean mere ’handing over the book to otherś. It means teaching it to others expriencing delight for himself and delighting others.

124.
anantaphala māpnōti gurugītā japēna tu ।
anyāśca vividhā mantrāḥ kalāṁ nārhanti ṣōḍaśīm ll

The reciting of this ’Guru Gita' gives endless benefit. Other Mantras are not even one-sixteenth of this.

125.
sarvapāpa praśamanī sarva saṅkaṭanāśinī ।
sarvasiddhikarī cēyaṁ sarvalōkavaśaṅkarī ll

This ’Guru Gīta' wipes out or dispels all sins, destroys all hurdles and difficulties and fulfils everything. All worlds will be brought under his control.

 It is ’Sarva pāpa praśamani’ (alleviator of all sins), says Swamiji. Some people are not satisfied unless they hear this. But Guru should be prayed to give self—realisation, but not for the expiation of sins. For it, you yourself have to do good deeds at all times.

In the first stage of practice, the attention will be on the alleviation of sin, attaiment of the eight ’Siddhis’, bringing the world under one's own control. As one goes to higher stages, the thinking changes.

A juggler also can demonstrate some ’Siddhiś, but does not know even the term Guru. One who desires total fulfilment does not think of these things. If he thinks of them, he will remain a spoilt Yogi. Then why is it mentioned here that all those things will be attained?

When it is said ’Lōka Vaśankari’, it means that one is pervading all the worlds on the psychic plane and it should be understood so. Similarly, in the term ’Sarva Siddhi kari’ one should think that oneself is all the Siddhis.’ For the other phrases-’Pāpa praśamani’ and Samkata naśani’ they should be taken to mean ’destruction of ignorance and sorrow.’

126.
dussvapna nāśinī cēyaṁ susvapna-phaladāyinī ।
ripūṇāṁ stambhinī gītā vācaspatya pradāyinī ll

This ’Guru Gita' dispels the effect of bad dreams and provides good results for good dreams. The enemies will be destroyed and the practicant will be made as great as ’Brhaspati’ (the celestial Guru.)

Here, ’dream’ means the ignorance that causes the variations of births. Ignorance is sleep indeed!

The bad dream is one,, which causes bondage. The good dream is one, which provides the birth in which the grace of Sadguru is secured. The enemies are the six indwelling elements, viz. Kama (Lust), Krndha (Anger), Lobha (Creed), Moha (passion), Mada (pride) and Matsarya (envy).

The phrase ’Vachaspatyini’ means one, which grants the state of absolution. 

127.
kāmināṁ kāmadhēnuśca sarvamaṅgalakāriṇī ।
cintāmaṇi ścintitasya ślōkē ślōkē ca siddhidā ll

The ’Guru Gita' is the wish-granting cow (Kāmadhēnu) for those that desire. It is ’Cintāmani’ (the gem that dispels all Sorrows and afflictions) and it provides all auspicious things. Each verse provides a fulfilment.

Swamiji also tells us about the material benifits it brings and this attracts several practicants. People with devotion will get good result of it. But, however, ’Guru Gita’ provides more spiritual results and redemption is the main result.

In the mention of ’Kāmadhēnū and 'Cintāmani’, there seems to be another idea. Because if anybody, who fails in the illusion of ’Siddhis ’and gets spoilt in the middle, listens to this Guru Gita, its influence will not let his Guru leave him and he will never be allowed to spoil. His first desire of self realisation will be fulfilled at last.

128.
mōkṣakāmō japēnnityaṁ mōkṣaśriya mavāpnuyāt ।
putrakāmō labhēt putrān śrīkāma ścāmitāṁ śriyam ll

If one desires redemption and chants this daily, he will attain ’Moksha Lakshmi’ ( the wealth of redemption ). If the chanting is for male progeny, one will beget several sons, and similarly, if it is for riches, abundant wealth will he get.

129.
trivāra paṭhanāt sadyaḥ kārāgārā dvimucyatē ।
nityapāṭhāt bhavēcca strī putriṇī subhagā ciram ll

If it is chanted thrice, one who is in jail will be released at once. If a lady chants it daily, she begets children and leads an auspicious life for long along with her husband and children.

Swamiji gives a proof of this verse citing an anecdote.

Once in Delhi, a person who did not commit any crime had been sentenced to life- imprisonment. His relations approached Swamiji and prayed him for his grace. Swamiji selected five verses from “Guru Gita” and instructed him to recite them daily. The prisoner did so for a month. Unexpectedly the case came up for hearing again. He went on reciting them even during the trial period that extended for six months. In the trial, the case was dismissed in favour of the prisoner. That way the man sentenced to life-imprisonment came out of the prison in a year. This is the direct proof and so the verse stands testimony.

130.
akāmata sstrī vidhavā japēnmōkṣa mavāpnuyāt ।
avaidhavyaṁ sakāmā cē llabhatē cānyajanmani ll

If a widow recites this without any desire, she gets redemption, and with desire she will be blessed with a happy connubial life.

Why does Swamiji say specially of widows here? Some say they do not see and touch widows; but if they are wealthy or in high positions, they are treated well. This is wrong. They should be treated kindly or compassionately and initiated into the methods of practice. Siva says this particularly in this verse and it means that He takes a vow in the presence of Goddess Pārvati.

On the whole, worship without any desire is far superior to the one with desire. 

131.
japēcchāktaśca sauraśca gāṇāpatyaśca vaiṣṇavaḥ ।
śaivaśca siddhidā mētāṁ sarvadēva svarūpiṇīm ll

The ’Guru Gīta' is the embodiment of all gods and the source of fulfilment. So all the practicants of ’Dēvi’ or the Mother Goddess, the Sun, the Lord Ganapati, the Vaishnavites and ’Śaivaites’ should chant this.

132.
tīrthē bilvatarōrmūlē vaṭamūlē sarittaṭē ।
dēvālayē ca gōṣṭhē ca maṭhē brn̥ dāvanē tathā । pavitrē nirmalē sthānē japa śśīghraphalapradaḥ ll

Now Swamiji tells us about the suitable places for reciting and chanting of the ’Guru Gïta’

 Worship or meditation at a holy place, at the foot of Bilva tree (Agle Marmaloe) or a banyan tree, on the river bank, in a temple or cow-shed or a Mutt (monastery) or a grove of Tulasi plants brings in quicker results.

The chanting of at least one verse of Guru Gita standing in the river waters is of great significance. Among trees, ’Audumbara’ (fig tree) and the coconut could be added to the list, and ‘ashrams' also come under Mutts (monasteries)

Preamble: The various advantages attainable through ’Guru Gīta' are mentioned here. 

133.
śāntyarthaṁ dhārayēcchuklaṁ vastraṁ vaśyētha raktimam ।
abhicārē nīlavarṇaṁ pītavarṇaṁ dhanāgamē ll

If this is chanted for peace and salvation, it should be done wearing a white cloth; if it is for getting something into one’s grip, red cloth; for wealth, yellow cloth are prescribed.

Those devoid of the thought of self-realisation could easily be side-tracked by such verses as these. Here ’Vaśīkaram ’means ’bringing the senses under control’. The ‘abhichāra' which is the desire infested with lustful actions, could be destroyed by the chanting of this, wearing black cloth. In this context, ’wealth’ actually applies to knowledge and not that what you normally mean.

134.
gurubhaktō bhavēcchīghraṁ gurugītā japēna tu ।
dhanyā mātā pitā dhanyō dhanyā vamśyā janā api ।
dhanyā ca vasudhā yatra gurubhaktaḥ prajāyatē ll

One who chants the Guru Gita, becomes a disciple of Guru soon. Such disciple, parents, dynasty and also the people of his country are blessed. For wavering people. the chanting of Guru Gita is highly useful.

135.
idaṁ rahasyaṁ nō vācyaṁ yasmai kasmaicana priyē ।
abhaktē vañcakē dhūrtē pāṣaṇḍē nāstikē tathā ll manasāpi na vaktavyā gurugītā kadācana ।

Siva says to Pārvati that Guru Gīta should not be revealed to non-devotees, impostors, the fallen and the atheists. They should not be even thought of for giving the Guru Gita.

In the preceding verse, it was said that the wavering too could chant it. But now Swamiji particularly tells us about those who are forbidden from knowing this. Yes. The forbidden should not be given the benefit of it. This is the principle of this study and also of the world, as we do not offer food to those who are not hungry.

You should not have the itch of teaching this simply because it is said that you will become a great man of charity by continuous charity of food. You should not wish that all others should become poor. In the same way, in order to become Guru yourself, you should not initiate every one but only the deserving.

Preamble: A deserving person should be initiated.

136.
atyanta pakva cittasya śraddhā bhaktiyutasya ca ।
pravaktavyā prayatnēna mamātmā prīyatē tadā ll

 A man with a fully mature mind and an attentive devotee should essentially be taught this. Swamiji says that He feels happy if it is done.

Preamble: One should not be crazy of becoming a Guru himself. Now Swamiji teaches us in the following three hymns that underserving and petty Gurus should not be approached.

137.
guravō bahava ssanti śiṣya vittāpahārakāḥ ।
durlabha ssa gururlōkē śiṣya santāpahāraka ll

There are many Gurus in the world who plunder the wealth of their disciples. But it is very difficult to get a Guru who robs the disciples of their passions.

138.
jñānahīnō gurummanyō mithyāvādī viḍambakaḥ ।
svaviśrāntiṁ na jānāti paraśāntiṁ karōti kim ll

A man, who calls himself Guru uttering falsehood, groping in darkness, and moving about with a fanfare, does not get any peace of mind. Can he give any peace of mind to others? Do not take such a one for your Guru.

139.
svayaṁ taritu makṣamaḥ parā nnistārayēt katham ।
dūrē taṁ varjayēt prājñō dhīra mēva sadāśrayēt ll

If he does not get salvation for himself, how can he get it for others? A wise man should keep himself away from such a person and approach only a Sadguru who is courageous.

Preamble: In the concluding three hymns, Swamiji offers his Obeisance to the Guru who is ’Sachchidaanandā.

140.
saccidānanda rūpāya vyāpinē paramātmanē ।
namaḥ śrīgurunāthāya prakāśānandamūrtayē ll

Obeisance to the all pervasive, the embodiment of the Absolute, knowledge and bliss. 

141.
saccidānanda rūpāya krṣ̥ ṇāya klēśahāriṇē ।
namō vēdāntavēdyāya guravē buddhi sākṣiṇē ll

Obeisance to 'Sadguru', the image of ’Sachchidananda’ who is an embodiment of Lord Vishnu, destroyer of all sorrows and miseries, and who is revealed through Upanishads, a witness to all the actions of mind and intellect.

142.
yasya prasādā-daha-mēva viṣṇuḥ mayyēva sarvaṁ parikalpitañca ।
itthaṁ vijānāmi sadātmatattvaṁ tasyāṅghrri padmaṁ praṇatōsmi nityam ll

Obeisance to the lotus feet of ’Sacchidānamda SadGuru' whose grace has enabled me to discern the reflection of the soul and attain the knowledge that ’I am the Vishnu (the All pervasive) and that the whole universe is conceived in mē.

This Guru Gita which constitutes the dialogue between Lord Siva and His Consort Pārvati, found in the latter part of ’Skānda purana’ concludes.

SRl GURU ASHTAKAM

(Eight hymns on Guru)
’OBEISANCE TO SADGURU'
ANNEXURE l
(Written by Sankara Bhagavat Poojya Padacharya)

Every being badly needs 'Sadguru' as much as breathing. However much one might know the glory and essence of the Guru, one who still wants to know more ofthe Guru will alone achieve the goal and not the one who is satisfied with what one knows.

Many people interpreted the Guru Tattva in many ways. Sri Sankara interpreted it at first. The content of all interpretations is the same just as the sweetness in all particles of sugar. Now Swamiji tells you as much as you need from Sri San karās hymns.

1.
śarīrḁ ṁ surūpaṁ tathā vā kalatraṁ yaśaścāru citram dhanaṁ mēru tulyam gurōrañghripadmē manaścēnnalagnaṁ tataḥ kim tataḥ kim tataḥ kim tataḥ kim

Swamiji cautions us in the beginning itself. You have a beautiful body. But of what use? A sculptor carves the images according to Agama Sastra. But it will not work life-like. There is a method called ’Drsti Pradaana' (granting sight). Then when it is done, life comes to it. The very sculptor after shaping it with beautiful looks stands before it with folded arms in a prayerful gesture. Similarly, the creator is amused with his own creations. Now tell me whether beauty has come to your body on account of you? Why are you proud of it? What is the advantage or it to you? When your own beauty is of no use to you, what is the use of the beauty of your wife and children? Similarly, what is the use of fame?

Some people do not get satisfied, though they amass money, They go on earning and make it as big as the Mount Meru. Though they earn so much they do not know its use. In the end, it might be claimed by kings or taken away by robbers. Some adopt. The adopted son will be spending all that like water and these people will be weeping over it.

But this wealth has been give-n to you by God. Then how nice it would be if you adopt God? How happy it would be if the money God has given you is returned to Him. The money given to God and 'Sadguru' is as good as the bank deposit. Even if you do not enjoy the interest on it, it surely goes to your children or grand-children.

But we do not like to do that. There should be some virtue in balance from the past birth for such a qualified charity. If there is such a virtue, concentration of mind on Guru will be there. Otherwise, what is the use of this money?

If your mind does not concentrate upon the feet of Guru, if you do not get the meditation upon Guru, if you do not serve Guru, if you do not grasp the essence of Guru, if you do not do good deeds ordered by Guru and offer their result at the feet of Guru, and if you do not get initiation from Guru, you do not have any use of the beauty of your body, fame and wealth. On the other hand, you will become egoistic of your beauty, wealth and education. One who gets the ego on to one's head, will go down to the nether world like ’BALl’, the Demon King. Education gets value only when coupled with humility. Money gets value with sacrifice. If there is no service without exerting the body, there is no use of its beauty. Flowers wanting in fragrance, are of no use for worship. Some trees grow stupendously. But they are not useful even as fuel.

 When the mind is immersed in the service of Guru, and concentrated on Guru, all the aforesaid possessions will become useful.

2.
kalatram dhanaṁ putrapautrādi sarvaṁ grham bāndhavāssarva mētaddhi jātam gurōrañghripadmē manaścēnnalagnaṁ tatāḥ kiṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim

With wife, wealth, children and grand-children, Oh! the whole house is like ’Nanda Gokulam’, full of humdrum. What a joy in the call, ’Grand-father’!

Wife does not take food till he returns home and what a delight in it! Why all these people love you so much ? The truth is that they love your money, ’Dhanam Meru Tulyam' is the real thing.

One man has a big chain of precious stones. His inheritors will be only waiting for his death.

Now let’s talk about relatives. Don’t the flies gather around jaggery? Wealth, mansions. education, strength, influence - all these are there, and so they have approached you. Will anybody look at you without those possessions? If you advertise that you have become a pauper one day, the next day even your wife does not treat you well.

There is no selfless love at all in the family way. They are entwined with each other in selfishness and desire. God has made it so, just like one sugarcane yielding sweetness to the other.

So it is of no use to you with all of them, because your mind is not set on Guru. So, first you concentrate your mind on Guru. Then all these things will look beautiful and delightful all the more. Not only that. Even detachment becomes easier. When the need arises, you can leave them in a trice and go away at once and can withstand any amount of trouble without being sorrowful.

3.
ṣaḍaṅgādivēdō mukhē śāstravidyā kavitvādi gadyaṁ supadyaṁ karōti gurōrañghripadmē manaścēnnalagnam tataḥ kim tatāḥ kim tatāḥ kim tataḥ kim

’Shadangas’, Vedas, Sastras, many studies are on the tip of one's tongue. He can lecture on them eloquently. He can instantaneously say poetry. He gets many praises and titles. But his mind does not set at the feet of Guru. Then what is the use? All these are a waste.

4.
vidēśeṣu mānyaḥ svadēśeṣu dhanyaḥ sadācāra vrttēṣu mattō na cānyaḥ
 gurōrañghripadmē manaścēnnalagnaṁ tataḥ kiṁ tataḥ kiṁ tataḥ kim tataḥ kim

He is respected abroad. Why? He is such a highly educated one. In his own country also he is a blessed one, full of fame and name. He leads an orthodox life. He is quite upright. He brings up all the children with utmost discipline. He does not accept dowries. He is known to all. Yet if his mind does not concentrate on Guru's feet, what is the use of all these? He simply does not get the essence of what he should know.

5.
Kṣamā mandalē bhūpa bhūpāla brndaiḥ sadā sēvitaṁ yasya pādāravindam gurōrañghripadmē manaścēnnalagnam tataḥ kiṁ tataḥ kiṁ tataḥ kim tataḥ kim

All kings and emperors on earth serve daily at your feet. But of what use is it?

Some are very proud to say that all those who live on earth have to come to them and take rounds round their house. True. But of what use is it? If the mind does not concentrate upon Guru, what is the use of it for them?

6.
yaśō mē gatam dikṣu dāna pratāpāt jagadvastu sarvam karē yatprasādāt gurōrañghripadmē manaścēnnalagnam tataḥ kiṁ tataḥ kiṁ tataḥ kim tataḥ kim

He has done many charities and his fame spread far and wide. What is the use? The epics speak of some who hacked their body and gave it away in charity. Yet they did not get redemption. Why? They did not have faith in Guru. Those who have the grace of Guru will achieve all things in the Universe. Do you know that? So what is the use of all the charities without the grace of Guru? What use are of name and fame?

7.
na bhōgē na yōgē na vā vājirājau na kāntāmukhē naiva vittēsu cittam gurō rañghripadmē manaścēnnalagnaṁ tataḥ kiṁ tataḥ kim tataḥ kim tataḥ kim

So far Swamiii has said about all the treasures one possessed and also the ambitions one is subjected to. But Swamiji has resolved that if the mind does not set on Guru, all that is of no use. Now he tells us about sacrifice.

Your mere telling is of no use that you have no desire for luxuries, no interest in yogas, worldly actions and in women and that you have achieved detachment, and that you have no faith in Guru and yet have done what all must needs be done.

but one would not get redemption at all. Unless you have initiation of Guru, however much you might have detachment, you can not go anywhere without it which is like a passport.

A person for that matter says that his own father is his Guru and that he has initiated him. Further, the initiations are also broadcast through radio. Some even give the initiation with a Mantra just for Rs. Ten nowadays. What is the use of all these? One has to understand the essence of Guru first. Mind has to be concentrated upon Guru. Then and then alone you reap the benefits.

8.
aranyē na vā svasya gēhē na kāryē na dēhē manō vartatē mē tvanarghyē gurōrañghripadmē manaścēnnalagnam tataḥ kiṁ tataḥ kim tataḥ kim tataḥ kim

Some say that they have no desire to go to forests or stay at home and no interest in any affair and even on their own body. Most of them, while expressing lack of interest in worldly things, wish that their house should fetch a decent value in sale. Such people are utterly useless for anything. But there are a few who are capable of leaving anything in a trice. Such fortunate people are very rare. But even they are besieged by an evil spirit, for they do not have faith in Guru. They do not take initiation from Guru and memorise the essence of Guru.

 Indeed, sacrifice or detachment is very difficult to practise. Just as charity for wealth and humility for education are difficult, the sacrifice or detachment is the most difficult thing. The Guru tries hard to get you rid of everything one by one. That is very difficult. In such a case, when one gets the virtue of sacrifice very easily, how fortunate he is! But if he does not have his attention fixed upon the initiation of Guru, even that sacrifice is a waste and it becomes counterfeit.

9.
anarghyāni ratnāni bhuktāni samyak samāliñgitā kāmini yāminīsu gurōrañghripadmē manaścēnnalagnaṁ tataḥ kim tataḥ kim tataḥ kim tataḥ kim

Swamiji now speaks about luxury. Some as a result of their excessive indulgence in sensual pleasures, enter into a state of detachment.

Some say that they have experienced the luxuries of invaluable gems, wealth and cosy living having copious physical pleasures. Having experienced all of them, if he becomes detached and gets initiation of Guru, what a good gem he turns into!

In this Ashtakam (verse-octo) each verse, nay, even each line denotes one ’heart’. If it is said in one word that in the absence of devotion towards Guru all others are utterly useless, it will not appeal to our mind. So Swamiji says the same in different ways for different hearts (people) keeping different people in view.

He, who sacrifices all and conquers the dualities like cold and heat, turns into a very good gem, if he gets initiation from Guru.

He who has education, poetic talent and humility, will turn into a good gem, if he gets initiation from Guru.

He who has wealth and charity, turns into a good gem, if he gets initiation from Guru.

This is the quintessence of the above verse. lt is said with much more clarity in the following:

10.
Gurōraṣṭakaṁ yaḥ pathēt punyadēhi
yatirbhūpati rbrahmacāri ca gēhi
Labhē dvāñcitārthaṁ padaṁ brahma sañjñaṁ Gurōruktavākyē manō yasya lagnam

Anyone, whether he is a sage, king, celebate or married who recites this Guru Ashtaka' becomes virtuous and having had his mind concentrated upon the Mahavakya (powerful gets fulfilled all his wants and attains the sentences or Mantras) highest position, called the Absolute.

SIVĀYA GURAVĒ NAMAH

Source

Sri Guru Gita (English) (pdf)

Sri Guru Gita (ETV)