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|| अथ तृतीयोऽ'या- ः ||
अथ काtयजप:थानं कथयािम वरानने |
सागरा-ते सnरuीरे तीथU हnरहरालये ||
शX0देवालये गोžे सव6देवालये शुभे |
वट:य धा©या मूले व मठे वृ-दावने तथा ||
पXवPे िनम6ले देशे िन.यानुžानो- ऽXप वा |
िनवUदनेन मौनेन जपमतेत ्समारभेत ्||
Chapter -3
O Devi, now I shall describe the places where to chant the verses of
GuruGita for the fulfillment of desires; on the seashores, on a river
bank, or in a temple of Vishnu or Shiva; in a shrine of Shakti, in a
cowshed, in all holy temples of gods, in an ashram, under a banyan
tree or a Dhatri tree; or in a Thicket of Tulsi plants. One should repeat
it in silence and with detachment in a clean and pure place, whether
one recites it daily or for a certain number of times. (144,145,146)
जाVयेन जयमाVनोित जपिसXbं फलं तथा |
हQनकम6 .यजे.सव\ गLह6त:थानमेव- च ||
By doing this Japa, one attains success and Japasiddhi. One should
abandon all forbidden acts and also renounce forbidden places, while
doing Japa-Anushthan. (147)
:मशाने Xबeवमूले वा वटमूलाg-तके तथा |
िसbयg-त कानके मूले चूतवृ„:य सg-नधौ ||
One should do the Japa in cremation grounds, under a Bilva tree or a
Banyan tree, or a Kanaka tree, or a Mango tree for quicker attainment
of success. (148)
आकeपज-मको- Qनां यGsततपः L¢याः |
ताः सवा6ः सफला देXव गुHसंतोषमाP- ः ||
O Devi, by the mere satisfaction of the Guru, all sacrifices, austerities,
penances, and rites practiced in crores of births, in crores of Kalpas
(world cycles), become fruitful. (149)
मंदभा‚या Yश0ा… ये जना नानुम-वते |
गुHसेवासु Xवमुखाः पTय-ते नरकेऽशुचौ ||
The unfortunate, the weak, those who have turned their faces against
the service of the Guru, who do not believe in this teaching, suffer in
terrible hells. (150)
Xवrा धन ंबलं चवै तषे ा ं भा‚य ंिनरथक6 म ्|
येषां गुHकृपा नाg:त अधो गTछg-त पाव6ित ||
O Parvati, learning, wealth, strength, good fortune, all of these are of
no use if one does not have the grace of the Guru. One falls down.
(151)
ध-या माता Xपता ध-यो गोPं ध-यं कुलोदभवः|
ध-- ा च वसुधा देXव यP :याŽ गुHभ0ता ||
One who has Guru Bhakti, blessed is his father, blessed is his mother,
blessed is his family, and clan, blessed is the earth. (152)
शरQरिमg-qयं- #ाणTचाथ6ः :वजनब-धुतां |
मातृकुलं Xपतृकुलं गुHरेव न संशयः ||
The body, the senses, the mother’s clan, the father’s clan, - all those
are present in one’s guru. There is not the least doubt about this.
(153)
गुHदUवो गुHध6म गुरौ िनžा परं तपः |
गुरोः परतरं नाg:त XPवारं कथयािम ते ||
Guru is God. Guru is religion. The greatest penance is unshakable faith
in God. I repeat this thrice with force that there is nothing greater than
the Guru. (154)
समुqे व ै यथा तोय ं„ीरे „ीरं घतृ े घतृ म ्|
िभ-ने कुंभे यथाऽऽकाशं तथाऽऽ.मा परमा.मिन ||
The Jivatma (individual being) and the Paramatma (Supreme Self) are
one and inseparable just as the water and the ocean, the milk and the
milk, the ghee and the ghee or pot ether and Mahakasha (wide ether).
(155)
तथैव Gानवान ्जीव परमा.मिन सव6दा |
ऐiयने रमते Gानी यP कुP Lदवािनशम ्||
In the very same way, the realized soul is merged in the highest Self,
day and night, wherever he is. The realized beings delight in this
identity (with Supreme Being). (156)
गुHस-तोषण- देव मु0ो भवित पाव6ित |
अgणमाLदषु भो0ृ.वं कृपया देXव जायते ||
O Parvati, one becomes free from the cycle of birth and death by
pleasing the Guru. By His grace, one becomes entitled to enjoy the
eight Siddhis (miraculous powers) i.e. Anima, Mahima etc. (157)
साtयेन रमते Gानी Lदवा वा यLद वा िनिश |
एव ंXवधौ महामौनी Pलै ोiयसमता ंsजते ्||
The Jnani remains in peace and enjoys the equanimity, be it day or
night. Thus the Maha Mauni or Self realized saint acquires the state of
equanimity in all three worlds. (158)
गHुभावः परं तीथम6 -यतीथ \िनरथक6 म ्|
सव6तीथ6मयं- देXव Oीगरुो…रणाt- जु म ्||
GuruBhakti is the greatest kind of pilgrimage. Others are worthless. All
places of pilgrimage are present, O Devi, at the sacred holy feet of the
Guru. (159)
क-याभोगरत- ाम-दाः :वका-तायाः परा‘मुखाः |
अतः परं मया देXव किथत-न मम X#ये ||
O Devi, I am giving out these great truths to you, not for those fools
who are averse to their legally wedded wives, and indulge in enjoying
other women. (160)
अभ0े वंचके धूतU पाखंडे नाg:तकाLदषु |
मनसाऽXप न व0/या गुHगीता कदाचन ||
To the devotion less, to the cheater, to the wicked, faithless, atheists,
and others of their type, this GuruGita should never be told, nor
should one think of doing so. (161)
गुरवो बहवः सg-त िशfयXवuापहार- काः |
तमेकं दलु 6भं म-ये िशfयYuापहारक- म ्||
There are ever so many Gurus in the world who rob the wealth of their
disciples. But I consider that Guru a rare one among Gurus who
removes the afflictions of the disciple’s heart. (162)
चातयु व6 ाg-ववके ƒ च अ'या.मGानवान- ्शिुचः |
मानसं िनम6लं य:य गुH.वं त:य शोभते ||
He who is the clever, the discriminative, the knower of the truths of
spiritual sciences, the pure, is really the Guru. His Gurutva (state of a
Guru) shines. (163)
गुरवो िनम6लाः शा-ताः साधवो िमतभाXषणः |
काम¢ोधXविन- ु60ाः सदाचारा gजतेg-qयाः ||
Gurus are those who are pure at heart, calm, collected, of a saintly
nature, who speaks measured words, who are free from lust, greed
etc. who have conquered their senses and who are established in good
conduct (Sadacharas). (164)
सचू काLद #भदेेन गरुवो बहुधा :मतृ ाः |
:वयं समयक् परQ™याथ त.विनžं भजे.सुधीः ||
Gurus are of many types with different capacities. They are known by
names, Suchaka etc. The intelligent one should know and test for
himself and seek refuge in the one who is established in Self-
Knowledge. (165)
वण6जालिमद- ं तS«ाYशा| ंतु लौLककम ्|
यg:मन ्देXव समŠय:तं स गHु ः सूचकः :मतृ ः ||
The “Suchaka” Guru is one who is well-versed in letters and all
external worldly sciences. (166)
वणाO6 मोिचता ंXवrा ंधमाध6 मX6वधाियनीम ्|
#व0ारं गुHं XवXb वाचक:.वित पाव6ित ||
O Parvati, know the instructor of the duties of the different castes and
orders (Varna and Ashram), Dharma, Adharma, etc. to be of the
“Vachaka” type. (167)
पंचा„या6Lद- मंPाणामुपद- ‡ा त पाव6ित |
स गHुबधको भयू ादभु योरमuु मः ||
The Guru who initiates the disciple into the five lettered mantra etc., O
Parvati, he is of the “Bodhaka” type and he is superior to the Vachaka
and Suchaka types named above. (168)
मोहमारणव- याLदतTुछमPं- पदिशन6 म ्|
िनXषbगHुnर.य- ाहुः पgडत:त.वदिश- 6 ः ||
The Guru who initiates one into the lower types of Vidyas, like Mohana,
Marana, Vashya etc. is called by the name of Nishiddha Guru (Lit.
prohibited Guru). (169)
अिन.यिमित- िनLद6•य संसारे संकटालयम ्|
वैरा‚यपथद- शz यः स गुHXव6Lहतः X#ये ||
“The Samsara is transitory and an abode of calamities”- Viewing thus
the world which is an abode of miseries, this Guru shows the path
leading to Vairagya (dispassion), is known as the Vihita Guru. (170)
त.वम:याLदव- iयानामुपदे- ‡ा तु पाव6ित |
कारणाœयो गुHः #ो0ो भवरोगिनवार- कः ||
The Guru who initiates the disciple into Mahavakya, Tattvamasi (Thou
are that) etc. O Parvati, he is called the Karanakhya Guru. He is the
remover of the disease of this mundane world. (171)
सव6स-देहस-- ोहिनमू6लनX- च„णः |
ज-ममृ.युभयd- ो यः स गुHः परमो मतः ||
He, who is expert in total removal of all types of doubts, and who
removes the fear of birth and death, is considered to be the “Parama
Guru”. (The Supreme Guru) (172)
बहुज-मकृत- ात ्पुयाeलŠयत- ेसौ महागHुः |
ल'वाऽमं ुन पुनया6ित िशfयः ससं ारब-धनम ्||
One gets such a Supreme Guru as a result of merits acquired in many
births. Having attained such a Guru, the disciple never falls prey to
bonds to Samsara, he is liberated forever. (173)
एव ंबहुXवधालो- े गरुवः सg-त पाव6ित |
तेषु सव6#ेन से/यो Lह परमो गुHः ||
O Parvati, there are in the world thus many kinds of Gurus, of all
these, one should by all means and efforts, serve the Param Guru.
(174)
पाव6.युव- ाच
:वयं मूढा मृ.युभीताः सुकृताLSरित- गताः |
दैवg-नXषbगुHग- ा यLद तेषां तु का गितः ||
Parvati said, “I want to ask you the fate of those who by chance
approach and serve a Nishiddha Guru. They are themselves deluded.
They are afraid of death and indifferent to good deeds.”(175)
Oीमहाद- ेव उवाच
िनXषbगHु- िशfय:त ुद‡ुसकं eपदXूषतः |
AB#लयपय-6त ंन पुनया6ित म.ृयताम ्||
Mahadev said, the disciple of a Nishiddha Guru, impelled by evil and
wicked desires of a harmful nature, never again gets a human body
until the close of Brahma Pralaya which take place after hundred
thousand of divine years. (176)
Oृणु त.विमदं देXव यदा :याLSरतो नरः |
तदाऽसाविध- ारQित #ोTयते Oुतम:तकैः ||
O Devi, hear the truth when one is endowed with dispassion, the srutis
say that he is a properly qualified student. (177)
अखडैकरस- AB िन.यमु0ं िनरामयम ्|
:वg:मन संदिश6तं येन स भवेद:य देिशकः ||
One who enables the aspirant to see within himself the one indivisible,
homogenous Brahman, which is ever free, free from pain, immortal,
should be the Guru. (178)
जलानां सागरो राजा यथा भवित पाव6ित |
गुHणां तP सवUषां राजायं परमो गुHः ||
Just as the ocean is the king of waters, the Param Guru is the King
among Gurus. (179)
मोहाLदरLह- ः शा-तो िन.यतृ’ो िनराOयः |
तृणीकृतABXवf- ुवैभवः परमो गुHः ||
A Param Guru is free from attachment, etc; peaceful, always
contented in Himself, independent, and one who considers the status
of Brahma and Vishnu like a blade of grass. (180)
सव6कालXवद- शेषु :वतंPो िन…ल:सुखी |
अखडैकरसा:- ादतृ’ो Lह परमो गुHः ||
One who is independent at all times and places, who possess an
unshakable mind and always blissful, who experiences the
homogenous essence of the Self, such a one is the Param Guru. (181)
SैताSैतXवि- म06ु ः :वानभु िूत#काशवान ्|
अGाना-धम•छ- uा सव6G परमो गुHः ||
One who is free from the feeling of duality and non-duality, who shines
by the light of His self-realization, who is able to destroy the deep
darkness of ignorance, and is omniscient, He is a Param Guru. (182)
य:य दशन6 माPणे मनसः :यात ्#स-नता |
:वय ंभूयात ्धिृत•शाg-त- स भवेत ्परमो गुHः ||
By whose mere Darshan (look with devotion), one attains calmness,
cheerfulness, and peace and steadfastness, and peace of mind, such a
one is Param Guru. (183)
:वशरQरं शव ंप•यन ्तथा :वा.मानमSयम ्|
यः |ीकनकमोहdनः स भवेत ्परमो गHु ः ||
One who looks upon his own body as a corpse, and his Self as the
non-dual Brahman, and who has killed the infatuation for wealth and
women, such a person is a Param Guru. (184)
मौनी वा‚मीित त.वGो LSधाभूTछृणु पाव6ित |
न कg…-मौिनना लाभो लोकेऽg:म-भवि- त X#ये ||
वा‚मी तू.कटसंसार- ागरोuारण„म- |
यतोऽसौ संशयTछेuा शा|युi.यनुभू- ितिभः ||
O dear Parvati, listen to me. There are two classes of knowers of
Truth. They are (1) The Mauni, and (2) The Vakta. No benefit accrues
from the Mauni to any person. (185)
The Vakta on the other hand, is capable of saving others from great
whirlpool of Samsara. Because he is able to clear all doubts by his
knowledge of the scriptures, logical and convincing arguments and by
his own direct Self-realization experience. (186)
गHुनामजपा- rXेव बहुज-माgजत6ा- -यXप |
पापािन Xवलयं याg-त नाg:त स-देहमवXप ||
By the Japa of the Guru’s name, O Devi, the sins accumulated in the
countless lives are destroyed. There is not the least doubt about this.
(187)
कुलं धनं बलं शा|ं बा-धवा:सोदर- इमे |
मरणे नोपयु‰य-ते गुHरेको Lह तारकः ||
Family traditions, wealth, strength, shastras, relatives, brothers, -
none of these are useful to you at the time of death. Satguru is the
only saviour. (188)
कुलमेव पXवP ं:यात ्स.यं :वगHुसवेया |
त’ृ ाः :य:ु:कला देवा ABाrा गHुतपण6 ात ्||
By the service of the Guru, truly the entire family is purified. By the
satisfaction of the Guru, all the devas, Brahma, etc. become satisfied.
(189)
:व1पGान- श-ूयने कृतमVयकृतं भवेत ्|
तपो जपाLदकं देXव सकलं बालजeपवत ्||
Without the Knowledge of the Self whatever Sadhana is done is
fruitless. O Devi, penances,japas, etc., everything becomes like the
prattling of a child. (190)
न जानg-त परं त.वं गुHदQ„ापरा‘म- ुखाः |
~ा-ताः पशुसमा Yेते :वपnरGानवgज6त- ः ||
Those who are averse to Guru Diksha (initiation) will never know the
Supreme Truth. Without this knowledge, they are like animals. (191)
त:मा.कैवeय- सbयथ\ गुHमेव भजेg.#ये |
गुHं Xवना न जानg-त मढूा:त.परमं पदम ्||
For the attainment of emancipation from the cycle of birth and death,
one should propitiate one’s Guru, O dear Parvati, without a Guru, the
deluded ones of the world cannot know the Supreme Truth. (192)
िभrते दयŒg-थg•छr-ते सव6संशयाः |
„ीय-ते सव6कमा6gण गुरोः कHणया िशवे ||
All knots of the heart are rent asunder, all doubts are cleared, all the
karmas are destroyed by the grace and mercy of the Guru,O Parvati.
(193)
कृताय- गुHभ0े:तु वेदशा|नुसा- तः |
मुTयते पातकाŽ घोराŽ गुHभ0ो Xवशेषतः ||
A Guru-Bhakta (one devoted to the Guru) becomes free from all
capital sins, by the practice of devotion to the Guru according to the
injunctions of the scriptures. (194)
दःुसंगं च पnर.य‰य पापकम 6पnर.यजते ्|
िचuिच†िमद- य:य त:य दQ„ा Xवधीयते ||
One who has abandoned the company of sinners and sinful acts,
whose heart is free from sins, to him is Guru Diksha ordained. (195)
िचu.यागिन- ु0… ¢ोधगव6Xववgज6त- ः |
Sैतभावपnर.य- गी त:य दQ„ा Xवधीयते ||
One whose heart is fixed in renunciation, who is free from anger and
pride, who has abandoned the feelings of duality, to such a one Diksha
is ordained. (196)
एतeल„णसयं0- ुं सवभ6 तू Lहते रतम ्|
िनम6लं जीXवतं य:य त:य दQ„ा Xवधीयते ||
One whose life is endowed with these characteristics, who is interested
in the welfare of all beings of the world, whose life is pure and
untained, to him is Diksha ordained. (197)
अ.य-तिचuपiव- :य ObाभX0युत:य च |
#व0/यिमदं देXव ममा.म#ीतये सदा ||
O Parvati, this truth should be revealed to one who is endowed with
intense devotion and faith towards the Guru, whose heart is pure to
the greatest degree. It gives me the greatest satisfaction and joy.
(198)
स.कम6पnरप- ाकाTच िचuशुb:य धीमतः |
साधक:यैव व0/या गुHगीता #यतः ||
To the intelligent one possessing purity of heart, to one in whom good
actions are fructifying, only to that qualified Sadhaka this Guru Gita
should be imparted, even with great effort. (199)
नाg:तकाय कृतdनाय दांिभकाय शठाय च |
अभ0ाय Xवभ0ाय न वाTयेयं कदाचन ||
To the atheist, to one who does evil to one’s well-wisher, the
hypocrite, a non-devotee, to one opposed to the Guru- this Guru Gita
should never be told. (200)
|ीलोलुपाय- मूखा6य कामोपहतचेत- से |
िन-दकाय न व0/या गुHगीता:वभा- तः ||
To the sensualist who carves ladies’ company, the fool, whose mind is
conquered by lust, desires, etc. to one who usually speaks ill, this
Guru Gita should never be told. (201)
एका„र#दात- रं यो गुHन¤व म-यते |
kनयोिनशतं ग.वा चाडालेfवXप जायते ||
He who does not respect and honor the Guru, such a man takes
innumerable births in wombs like that of a dog, and ultimately takes
birth in the womb of a Chandala. (202)
गुH.यागाŽ भवे-मृ.युम6-P.- यागाrnरqता |
गHुमPंपnर.या- ी रौरव ंनरकं sजते ्||
By abandoning one’s Guru, one goes to death, by renouncing the Guru
mantra, one endures poverty. The abandoner of the Guru and Mantra
go to the hell known as Raurava. (203)
िशव¢ोधाŽ गुH|ाता गुH¢ोधाgTछवो न Lह |
त:मा.सव#6 यने गरुोराGा ंन लंघयेत ्||
The Guru is able to save one from the anger of Shiva. But not even
Shiva can save if one incurs the Guru’s anger. Therefore, one should
by all means and efforts take care that one does not disobey the
Guru’s orders. (204)
स’कोLटमहा- ंPाg…uXव~ंशका- रकाः |
एक एव महामPंो गHुnर.य„रSयम ्||
The seven million Mahamantras cause more restlessness of the mind.
There is only one Mahamantra comprising of the syllables ”Gu” and
“Ru”. (205)
न मृषा :याLदयं देXव मदुX0ः स.य1Xपgण |
गुHगीतासमं :तोPं नाg:त नाg:त महQतले ||
O Devi, my declaration shall never become untrue. Whatever is said by
me is the very form of the truth. There is no stotra equal to the Guru
Gita in the whole world. (206)
गुHगीतािम- मां देXव भवदःुखXवना- शनीम ्|
गHुदQ„ाXवहQ- :य परुतो न पठे.iविचत ्||
The Guru Gita is the dispeller of the pains of Samsara. O Devi, this
should never be read out to one who has not got Guru Diksha
(initiation from the Guru). (207)
रह:यम.य-तर- :यमेत-न पाXपना लŠयिमदं महेknर |
अनेकज-माgज6- पुयपाकाŽ गुरो:तु त.वं लभते मनुfयः ||
O Maheshwari, this is the secret of all secrets. It should not be
imparted to a sinner. It is only by the virtuous deeds done in
innumerable births fructifying in a person that he becomes eligible to
get this great truth. (208)
सव6तीथ6वग- ह:य सं#ाVनोित फलं नरः |
गरुोः पादोदकं पी.वा शषे ं िशरिस धारयन ्||
By drinking the water after washing the holy feet of the Guru and
sprinkling the remains on the head, one attains the fruit of bathing in
all sacred rivers and of all pilgrimages. (209)
गHुपादोदक- ं पान ंगरुोHgTछ‡भो- नम ्|
गुHमू6तU सदा 'यानं गुरोना6tनः सदा जपः ||
One should always drink the Guru’s feet washed water, eat the
remnants of His food, meditate on His form and repeat His name.
(210)
गुHरेको जग.सव\ ABXवfणुिशवा.म- म ् |
गरुोः परतरं नाg:त त:मा.सपं जू यŽे गुHम ्||
The entire creation consisting of Brahma, Vishnu, and Shiva is all Guru
only. There is nothing greater than the Guru. Therefore one should
worship the Guru. (211)
Gानं Xवना मुX0पदं लŠयते गुHभX0तः |
गरुोः समानतो ना-यत ्साधनं गHुमािगण6 ाम ्||
By the devotion practiced towards the Guru, one attains the liberation
even without knowledge. For those who practice unflinching devotion
to the Guru, no other sadhana is required. (212)
गुरोः कृपा#सादेन ABXवfणुिशवाद- ः |
साम£य6मभजन ्सवU सXृ‡g:थ.यतंकम- g6ण ||
It is by the Guru’s grace and blessings that Brahma, Vishnu and Shiva
become capable of performing their respective duties- creation,
preservation, and dissolution. (213)
मPंराजिमद- ं देXव गुHnर.य„रSयम ्|
:मृितवेदप- राणानां सारमेव न संशयः ||
O Devi, the two-lettered word “Guru” is the king among all mantras. It
is the essence of the Vedas, Smritis and Puranas. (214)
य:य #सादादहमेव सव\ मयेव सव\ पnरकgeपतं च |
इ.थ ंXवजानािम सदा.म1पं .:यािंhप¦ ं#णतोऽg:म िन.यम ्||
By whose grace that one realizes “I am everything, everything is
superimposed in me, I offer my salutations and worship to my selfrealised
Satguru’s lotus feet. (215)
अGानितिमर- ा-ध:य Xवषया¢ा-तचे- सः |
Gान#भा#दाने- #सादं कुH मे #भो ||
O Lord, by the gift of the light of knowledge, may Thy blessings be
bestowed on me, whose eyes are covered by the cataracts of
ignorance, and whose mind is captured by sense pleasure. (216)
|| इित Oी :का-दोuरखडे उमामहेkरसं- ादे Oी गुHगीतायां तृतीयोऽ'या- ः ||
Thus ends the third chapter of Guru Gita being a dialogue between
Shiva and Parvati in the second section of the Skanda Purana.
||Aum Tam Namami Gurum Param||
||Aum Tam Namami Gurum Param||
||Aum Tam Namami Gurum Param||
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