श्री गुरु गीता

|| अथ प्रथमोऽध्यायः||

अचिन्त्याव्यक्तरूपाय निर्गुणाय गुणात्मने |
समस्त जगदाधारमूर्तये ब्रह्मणे नमः||
Chapter -1

जो ब्रह्म अचिन्त्य, अव्यक्त, तीनों गुणों से रहित (फिर भी देखनेवालों के अज्ञान की उपाधि से) त्रिगुणात्मक और समस्त जगत का अधिष्ठान रूप है ऐसे ब्रह्म को नमस्कार हो | (1) Prostrations to Brahman, the unthinkable, the unmanifest, beyond the three Gunas(Sattva,Rajas & Tamas qualities of Nature) yet the Self of Gunas, the Substratum behind the whole universe.(1)
ऋषयः ऊचुः सूत सूत महाप्राज्ञ निगमागमपारग |
गुरुस्वरूपमस्माकं ब्रूहि सर्वमलापहम् ||

ऋषियों ने कहा : हे महाज्ञानी, हे वेद-वेदांगों के निष्णात ! प्यारे सूत जी ! सर्व पापों का नाश करनेवाले गुरु का स्वरूप हमें सुनाओ | (2)

The Sages said: O Suta, the wise one, who has acquired thorough mastery over the Nigamas & Agamas please, narrate to us the real nature or Being of the Guru, which has the power to remove all impurities. (2)
यस्य श्रवणमात्रेण देही दुःखाद्विमुच्यते |
येन मार्गेण मुनयः सर्वज्ञत्वं प्रपेदिरे ||

यत्प्राप्य न पुनर्याति नरः संसारबन्धनम् |
तथाविधं परं तत्वं वक्तव्यमधुना त्वया ||

जिसको सुनने मात्र से मनुष्य दुःख से विमुक्त हो जाता है | जिस उपाय से मुनियों ने सर्वज्ञता प्राप्त की है, जिसको प्राप्त करके मनुष्य फ़िर से संसार बन्धन में बँधता नहीं है ऐसे परम तत्व का कथन आप करें | (3, 4)

By hearing which, man becomes free from all pains and by treading which path the sages have attained the state of Omniscience, by attaining which man comes never again to the round of birth & death; please narrate that to us now, which is the Supreme Truth. (3, 4)
गुह्यादगुह्यतमं सारं गुरुगीता विशेषतः |
त्वत्प्रसादाच्च श्रोतव्या तत्सर्वं ब्रूहि सूत नः ||


जो तत्व परम रहस्यमय एवं श्रेष्ठ सारभूत है और विशेष कर जो गुरुगीता है वह आपकी कृपा से हम सुनना चाहते हैं | प्यारे सूतजी ! वे सब हमें सुनाइये | (5)


O dear Suta, by your grace, we desire to hear from you the Supreme Truth & particularly the GuruGita, which is the essence of the Truth. (5)
इति संप्राथितः सूतो मुनिसंघैर्मुहुर्मुहुः |
कुतूहलेन महता प्रोवाच मधुरं वचः ||

इस प्रकार बार-बार प्रर्थना किये जाने पर सूतजी बहुत प्रसन्न होकर मुनियों के समूह से मधुर वचन बोले | (6)

Thus repeatedly prayed to by the rishis, Suta pleased by this request, spoke these divine words. (6)
सूत उवाच श्रृणुध्वं मुनयः सर्वे श्रद्धया परया मुदा |
वदामि भवरोगघ्नीं गीता मातृस्वरूपिणीम् ||

सूतजी ने कहा : हे सर्व मुनियों ! संसाररूपी रोग का नाश करनेवाली, मातृस्वरूपिणी (माता के समान ध्यान रखने वाली) गुरुगीता कहता हूँ | उसको आप अत्यंत श्रद्धा और प्रसन्नता से सुनिये | (7)

Suta said, O Rishis, hear with rapt faith & attention. I shall now narrate to you the GuruGita which destroy the cycle of rebirth & protects like a mother. (7)
पुरा कैलासशिखरे सिद्धगन्धर्वसेविते|
तत्र कल्पलतापुष्पमन्दिरेऽत्यन्तसुन्दरे ||
व्याघ्राजिने समासिनं शुकादिमुनिवन्दितम् |
बोधयन्तं परं तत्वं मध्येमुनिगणंक्वचित् ||
प्रणम्रवदना शश्वन्नमस्कुर्वन्तमादरात् |
दृष्ट्वा विस्मयमापन्ना पार्वती परिपृच्छति ||

प्राचीन काल में सिद्धों और गन्धर्वों के आवास रूप कैलास पर्वत के शिखर पर कल्पवृक्ष के फूलों से बने हुए अत्यंत सुन्दर मंदिर में, मुनियों के बीच व्याघ्रचर्म पर बैठे हुए, शुक आदि मुनियों द्वारा वन्दन किये जानेवाले और परम तत्व का बोध देते हुए भगवान शंकर को बार-बार नमस्कार करते देखकर, अतिशय नम्र मुखवाली पार्वति ने आश्चर्यचकित होकर पूछा |

On the summit of Mount Kailasa, habited by Siddhas & Gandharvas, in the most beautiful temple created by Kalpa Vruksha flowers, surrounded by rishis, seated upon a tiger-skin, being prostrated by Suta & other rishis, while explaining the Supreme Truth, Parvati the consort of Shiva, seeing Him bowing to someone with great reverence, being very surprised, devotionally asked the Lord. (8, 9, 10)
पार्वत्युवाच ॐ नमो देव देवेश परात्पर जगदगुरो |
त्वां नमस्कुर्वते भक्त्या सुरासुरनराः सदा ||


पार्वती ने कहा: हे ॐकार के अर्थस्वरूप, देवों के देव, श्रेष्ठों के श्रेष्ठ, हे जगदगुरो! आपको प्रणाम हो | देव दानव और मानव सब आपको सदा भक्तिपूर्वक प्रणाम करते हैं | (11)

Parvati said, Om; salutations to Thee, O Lord of Gods, O teacher of the universe, O the higher than the highest, gods, men and demons always worship Thee with devotion. (11)
विधिविष्णुमहेन्द्राद्यैर्वन्द्यः खलु सदा भवान् |
नमस्करोषि कस्मै त्वं नमस्काराश्रयः किलः ||


आप ब्रह्मा, विष्णु, इन्द्र आदि के नमस्कार के योग्य हैं | ऐसे नमस्कार के आश्रयरूप होने पर भी आप किसको नमस्कार करते हैं | (12)


Lord Brahma, Lord Vishnu, Indra and others prostrate to Thee always. I wish to know who will be the recipient of your prostrations. (12)
भगवन् सर्वधर्मज्ञ व्रतानां व्रतनायकम् |
ब्रूहि मे कृपया शम्भो गुरुमाहात्म्यमुत्तमम् ||

हे भगवान् ! हे सर्व धर्मों के ज्ञाता ! हे शम्भो ! जो व्रत सब व्रतों में श्रेष्ठ है ऐसा उत्तम गुरु-माहात्म्य कृपा करके मुझे कहें | (13) O Lord, O knower of all the Dharmas, O Shambhu, please narrate to me the glory of Guru, which is the best of all Vratas. (13)



इति संप्रार्थितः शश्वन्महादेवो महेश्वरः |
आनंदभरितः स्वान्ते पार्वतीमिदमब्रवीत् ||

इस प्रकार (पार्वती देवी द्वारा) बार-बार प्रार्थना किये जाने पर महादेव ने अंतर से खूब प्रसन्न होते हुए पार्वती से इस प्रकार कहा | (14)

Thus repeatedly prayed to by Parvati, the great Lord Maheshwara, spoke the following words with joy. (14)
महादेव उवाच न वक्तव्यमिदं देवि रहस्यातिरहस्यकम् |
न कस्यापि पुरा प्रोक्तं त्वद्भक्त्यर्थं वदामि तत् ||

श्री महादेव जी ने कहा: हे देवी ! यह तत्व रहस्यों का भी रहस्य है इसलिए कहना उचित नहीं | पहले किसी से भी नहीं कहा | फिर भी तुम्हारी भक्ति देखकर वह रहस्य कहता हूँ |

Lord Mahadev said, "O Devi, this Supreme Truth is the greatest of all the secrets that is why it isn’t proper to reveal. I have never revealed it to any one before. But still I shall tell you because of your great devotion to me." (15)
मम् रूपासि देवि त्वमतस्तत्कथयामि ते |
लोकोपकारकः प्रश्नो न केनापि कृतः पुरा ||

हे देवी ! तुम मेरा ही स्वरूप हो इसलिए (यह रहस्य) तुमको कहता हूँ | तुम्हारा यह प्रश्न लोक का कल्याणकारक है | ऐसा प्रश्न पहले कभी किसीने नहीं किया |


O Devi, you are my own Self in another form. Therefore I shall narrate this to you. This question of yours will benefit the whole world. No one else has put me this question. (16)
यस्य देवे परा भक्ति, यथा देवे तथा गुरौ |
त्स्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ||

जिसको ईश्वर में उत्तम भक्ति होती है, जैसी ईश्वर में वैसी ही भक्ति जिसको गुरु में होती है ऐसे महात्माओं को ही यहाँ कही हुई बात समझ में आयेगी |


Who so ever has the Supreme Love & adoration for the Lord and as for the Lord, likewise for the Guru; to him these great matters, when they told, become clear of themselves. (17)
यो गुरु स शिवः प्रोक्तो, यः शिवः स गुरुस्मृतः |
विकल्पं यस्तु कुर्वीत स नरो गुरुतल्पगः ||


जो गुरु हैं वे ही शिव हैं, जो शिव हैं वे ही गुरु हैं | दोनों में जो अन्तर मानता है वह गुरुपत्नीगमन करनेवाले के समान पापी है |


He who is the Guru is Shiva Himself, so declare the scriptures, and the fact that Shiva is the Guru, is reminded to us in all the Smritis. He, who makes any distinction between the two, is guilty of the crime of uniting with his own Guru’s wife. (18)
वेद्शास्त्रपुराणानि चेतिहासादिकानि च |
मंत्रयंत्रविद्यादिनिमोहनोच्चाटनादिकम् ||
शैवशाक्तागमादिनि ह्यन्ये च बहवो मताः |
अपभ्रंशाः समस्तानां जीवानां भ्रांतचेतसाम् ||
जपस्तपोव्रतं तीर्थं यज्ञो दानं तथैव च |
गुरु तत्वं अविज्ञाय सर्वं व्यर्थं भवेत् प्रिये ||

हे प्रिये ! वेद, शास्त्र, पुराण, इतिहास आदि मंत्र, यंत्र, मोहन, उच्चाट्न आदि विद्या शैव, शाक्त आगम और अन्य सर्व मत मतान्तर, ये सब बातें गुरुतत्व को जाने बिना भ्रान्त चित्तवाले जीवों को पथभ्रष्ट करनेवाली हैं और जप, तप व्रत तीर्थ, यज्ञ, दान, ये सब व्यर्थ हो जाते हैं | (19, 20, 21)

The Vedas, the Shastras, Puranas, the Itihasas etc., the science of Mantras, Yantras Mohana, Uchatana etc., cults like the Shaiva, Agama, Shakta, etc., and other cults existing in the world today are merely false theories expressed in corrupted words which confuse the ignorant and deluded Jivas. Japa austerities, observances, pilgrimage sacrifice, charity - all these become a mere waste without understanding the Guru Tattva. (19, 20, 21)
गुरुबुध्यात्मनो नान्यत् सत्यं सत्यं वरानने |
तल्लभार्थं प्रयत्नस्तु कर्त्तवयशच मनीषिभिः ||


हे सुमुखी ! आत्मा में गुरु बुद्धि के सिवा अन्य कुछ भी सत्य नहीं है सत्य नहीं है | इसलिये इस आत्मज्ञान को प्राप्त करने के लिये बुद्धिमानों को प्रयत्न करना चाहिये | (22)

The Guru is not different from the conscious Self. Without doubt, this is the truth; therefore wise men should make an effort to seek knowledge of Atman from Him. (22)
गूढाविद्या जगन्माया देहशचाज्ञानसम्भवः |
विज्ञानं यत्प्रसादेन गुरुशब्देन कथयते ||

जगत गूढ़ अविद्यात्मक मायारूप है और शरीर अज्ञान से उत्पन्न हुआ है | इनका विश्लेषणात्मक ज्ञान जिनकी कृपा से होता है उस ज्ञान को गुरु कहते हैं |


The hidden ignorance, absence of the Knowledge of Self, the world- Maya, the body are all caused by ignorance (Ajnana) . By whose grace one attains direct Knowledge of the Self- he is known by the name Guru. (23)
देही ब्रह्म भवेद्यस्मात् त्वत्कृपार्थंवदामि तत् |
सर्वपापविशुद्धात्मा श्रीगुरोः पादसेवनात् ||


जिस गुरुदेव के पादसेवन से मनुष्य सर्व पापों से विशुद्धात्मा होकर ब्रह्मरूप हो जाता है वह तुम पर कृपा करने के लिये कहता हूँ | (24)


Out of compassion for you, I shall tell you how the embodied soul becomes Brahman, having been purified of all sins by serving the feet of the Guru. (24)
शोषणं पापपंकस्य दीपनं ज्ञानतेजसः |
गुरोः पादोदकं सम्यक् संसारार्णवतारकम् ||

श्री गुरुदेव का चरणामृत पापरूपी कीचड़ का सम्यक् शोषक है, ज्ञानतेज का सम्यक् उद्यीपक है और संसारसागर का सम्यक तारक है | (25)

The water of the Guru’s feet has the power to dry up the mire of one’s sins, to ignite the light knowledge, and to take one smoothly across the ocean of the worldly existence. (25)
अज्ञानमूलहरणं जन्मकर्मनिवारकम् |
ज्ञानवैराग्यसिद्ध्यर्थं गुरुपादोदकं पिबेत् ||

अज्ञान की जड़ को उखाड़नेवाले, अनेक जन्मों के कर्मों को निवारनेवाले, ज्ञान और वैराग्य को सिद्ध करनेवाले श्रीगुरुदेव के चरणामृत का पान करना चाहिये | (26)


For the purpose of acquiring Knowledge and dispassion, one should drink the water with which Guru’s feet are washed, which uproots the ignorance and the bondage of actions of innumerable past lives. (26)
स्वदेशिकस्यैव च नामकीर्तनम् भवेदनन्तस्यशिवस्य कीर्तनम् |
स्वदेशिकस्यैव च नामचिन्तनम् भवेदनन्तस्यशिवस्य नामचिन्तनम् ||


अपने गुरुदेव के नाम का कीर्तन अनंत स्वरूप भगवान शिव का ही कीर्तन है | अपने गुरुदेव के नाम का चिंतन अनंत स्वरूप भगवान शिव का ही चिंतन है | (27)


The kirtan of One’s Guru’s name becomes the kirtan of Infinite Shiva, and the meditation of Guru’s name becomes the meditation of Infinite Shiva. (27)
काशीक्षेत्रं निवासश्च जाह्नवी चरणोदकम् |
गुरुर्विश्वेश्वरः साक्षात् तारकं ब्रह्मनिश्चयः ||

गुरुदेव का निवासस्थान काशी क्षेत्र है | श्री गुरुदेव का पादोदक गंगाजी है | गुरुदेव भगवान विश्वनाथ और निश्चय ही साक्षात् तारक ब्रह्म हैं | (28)

The place where the Guru lives is Kashikshetra and the water with which the Guru’s feet are washed in Ganga (River Ganges) . The Guru is Lord Vishwanath personified and he is undoubtedly the living Brahman saviour. (28)
गुरुसेवा गया प्रोक्ता देहः स्यादक्षयो वटः |
तत्पादं विष्णुपादं स्यात् तत्रदत्तमनस्ततम् ||


गुरुदेव की सेवा ही तीर्थराज गया है | गुरुदेव का शरीर अक्षय वटवृक्ष है | गुरुदेव के श्रीचरण भगवान विष्णु के श्रीचरण हैं | वहाँ लगाया हुआ मन तदाकार हो जाता है | (29)

The service of the Guru is pilgrimage Gaya, His body is the imperishable banyan tree, His feet are the feet of Lord Vishnu and the mind concentrated on His feet becomes set there. (29)
गुरुवक्त्रे स्थितं ब्रह्म प्राप्यते तत्प्रसादतः |
गुरोर्ध्यानं सदा कुर्यात् पुरूषं स्वैरिणी यथा ||


ब्रह्म श्रीगुरुदेव के मुखारविन्द (वचनामृत) में स्थित है | वह ब्रह्म उनकी कृपा से प्राप्त हो जाता है | इसलिये जिस प्रकार स्वेच्छाचारी स्त्री अपने प्रेमी पुरुष का सदा चिंतन करती है उसी प्रकार सदा गुरुदेव का ध्यान करना चाहिये | (30)

Brahman resides in the mouth of the Guru i.e.; his words, and one attains Brahman by the grace of the Guru. One should meditate on His Guru at all times, just as a devoted wife thinks of her husband only. (30)
स्वाश्रमं च स्वजातिं च स्वकीर्ति पुष्टिवर्धनम् |
एतत्सर्वं परित्यज्य गुरुमेव समाश्रयेत् ||


अपने आश्रम (ब्रह्मचर्याश्रमादि) जाति, कीर्ति (पदप्रतिष्ठा), पालन-पोषण, ये सब छोड़ कर गुरुदेव का ही सम्यक् आश्रय लेना चाहिये | (31)


Abandoning thoughts of your stage in life, your caste, your reputation and increasing your well-being and think of nothing other than the Guru. (31)
गुरुवक्त्रे स्थिता विद्या गुरुभक्त्या च लभ्यते |
त्रैलोक्ये स्फ़ुटवक्तारो देवर्षिपितृमानवाः ||

विद्या गुरुदेव के मुख में रहती है और वह गुरुदेव की भक्ति से ही प्राप्त होती है | यह बात तीनों लोकों में देव, ॠषि, पितृ और मानवों द्वारा स्पष्ट रूप से कही गई है | (32)

The Knowledge of Brahman resides in the mouth of the Guru. The disciples get it by devotion to the Guru. In the three worlds this fact is clearly enunciated by Divine Sages, the Pitris (ancestors) and learned men. (32)
गुकारश्चान्धकारो हि रुकारस्तेज उच्यते |
अज्ञानग्रासकं ब्रह्म गुरुरेव न संशयः ||

‘गु’ शब्द का अर्थ है अंधकार (अज्ञान) और ‘रु’ शब्द का अर्थ है प्रकाश (ज्ञान) | अज्ञान को नष्ट करनेवाल जो ब्रह्मरूप प्रकाश है वह गुरु है | इसमें कोई संशय नहीं है | (33)


The syllable "Gu" is the darkness and the syllable "Ru" is said to be light. There is no doubt that the Guru is indeed the Supreme Knowledge that dispels (the darkness of) ignorance. (33)
गुकारश्चान्धकारस्तु रुकारस्तन्निरोधकृत् |
अन्धकारविनाशित्वात् गुरुरित्यभिधीयते ||

‘गु’ कार अंधकार है और उसको दूर करनेवाल ‘रु’ कार है | अज्ञानरूपी अन्धकार को नष्ट करने के कारण ही गुरु कहलाते हैं | (34)

"Gu" Kara means the darkness and "Ru" Kara means the remover of the darkness. On account of the power of removing darkness, the teacher is known by the significant name "Guru". (34)
गुकारश्च गुणातीतो रूपातीतो रुकारकः |
गुणरूपविहीनत्वात् गुरुरित्यभिधीयते ||

‘गु’ कार से गुणातीत कहा जता है, ‘रु’ कार से रूपातीत कहा जता है | गुण और रूप से पर होने के कारण ही गुरु कहलाते हैं | (35)

The letter "Gu" denotes that He is beyond the three Gunas and "Ru" denotes that He is beyond forms. Because He is free from Gunas and forms, He is called the Guru. (35)
गुकारः प्रथमो वर्णो मायादि गुणभासकः |
रुकारोऽस्ति परं ब्रह्म मायाभ्रान्तिविमोचकम् ||

गुरु शब्द का प्रथम अक्षर गु माया आदि गुणों का प्रकाशक है और दूसरा अक्षर रु कार माया की भ्रान्ति से मुक्ति देनेवाला परब्रह्म है | (36)

The first syllable "Gu" represents the principles such as maya and the second syllable "Ru" the supreme knowledge that destroys the illusions of maya. (36)

गुरु सर्व श्रुतिरूप श्रेष्ठ रत्नों से सुशोभित चरणकमलवाले हैं और वेदान्त के अर्थ के प्रवक्ता हैं | इसलिये श्री गुरुदेव की पूजा करनी चाहिये | (37)

The Sadhaka should present to the Guru seats, bedding, carriage, vehicles, ornaments, etc., conductive to his happiness. (37)

जिनके स्मरण मात्र से ज्ञान अपने आप प्रकट होने लगता है और वे ही सर्व (शमदमदि) सम्पदारूप हैं | अतः श्री गुरुदेव की पूजा करनी चाहिये | (38) The body, the senses, the Prana, wealth, one’s own relations, the self, wife etc., all these should be surrendered to the Satguru. (38)
सर्वश्रुतिशिरोरत्नविराजितपदांबुजम् |
वेदान्तार्थप्रवक्तारं तस्मात्संपूजयेद् गुरुम् ||

संसाररूपी वृक्ष पर चढ़े हुए लोग नरकरूपी सागर में गिरते हैं | उन सबका उद्धार करनेवाले श्री गुरुदेव को नमस्कार हो | (39)

The holy lotus feet of the Guru shine like the two pearls (the essence) of the entire Srutis. The Guru is the exponent of the Truths of the Vedanta. Therefore one should worship the Guru. (39)
यस्यस्मरणमात्रेण ज्ञानमुत्पद्यते स्वयम् |
सः एव सर्वसम्पत्तिः तस्मात्संपूजयेद् गुरुम् ||

जब विकट परिस्थिति उपस्थित होती है तब वे ही एकमात्र परम बांधव हैं और सब धर्मों के आत्मस्वरूप हैं | ऐसे श्रीगुरुदेव को नमस्कार हो | (40)

By the mere remembrance of whom Knowledge dawns in one automatically; he (the Guru) is one’s entire wealth. Therefore one should worship the Guru. (40)
संसारवृक्षमारूढ़ाः पतन्ति नरकार्णवे |
यस्तानुद्धरते सर्वान् तस्मै श्रीगुरवे नमः ||

संसार रूपी अरण्य में प्रवेश करने के बाद दिग्मूढ़ की स्थिति में (जब कोई मार्ग नहीं दिखाई देता है), चित्त भ्रमित हो जाता है , उस समय जिसने मार्ग दिखाया उन श्री गुरुदेव को नमस्कार हो | (41)

Those who have climbed the tree of Samsara fall into the ocean of hell. Prostrations to that Guru, who emancipates all such persons. (41)
एक एव परो बन्धुर्विषमे समुपस्थिते |
गुरुः सकलधर्मात्मा तस्मै श्रीगुरवे नमः ||

इस पृथ्वी पर त्रिविध ताप (आधि-व्याधि-उपाधि) रूपी अग्नी से जलने के कारण अशांत हुए प्राणियों के लिए गुरुदेव ही एकमात्र उत्तम गंगाजी हैं | ऐसे श्री गुरुदेवजी को नमस्कार हो | (42)

When one is faced by adverse situations, only Guru helps just like the closest brother. Guru is manifestation of all religious, therefore, prostrations to the Guru. (42)
भवारण्यप्रविष्टस्य दिड्मोहभ्रान्तचेतसः |
येन सन्दर्शितः पन्थाः तस्मै श्रीगुरवे नमः ||



Salutations to SriGuru who shows the right path to one whose mind is deluded by attachment and thus confused in the forest of Samsara. (43)
तापत्रयाग्नितप्तानां अशान्तप्राणीनां भुवि |
गुरुरेव परा गंगा तस्मै श्रीगुरुवे नमः ||



Afflicted by the three kinds of fires, the restless creatures on earth wander aimlessly. To such people the Guru is verily the Supreme Ganga. Prostrations to such Guru. (44)
सप्तसागरपर्यन्तं तीर्थस्नानफलं तु यत् |
गुरुपादपयोबिन्दोः सहस्रांशेन तत्फलम् ||

सात समुद्र पर्यन्त के सर्व तीर्थों में स्नान करने से जितना फल मिलता है वह फल श्रीगुरुदेव के चरणामृत के एक बिन्दु के फल का हजारवाँ हिस्सा है | (43)


Whatever the merit is acquired from pilgrimages and bathing in the sacred water extending to the seven seas by one, cannot be equal to one-thousandth part of the merit derived from partaking the feet-washed water of the Guru. (45)
शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन |
लब्ध्वा कुलगुरुं सम्यग्गुरुमेव समाश्रयेत् ||


यदि शिवजी नारज़ हो जायें तो गुरुदेव बचानेवाले हैं, किन्तु यदि गुरुदेव नाराज़ हो जायें तो बचानेवाला कोई नहीं | अतः गुरुदेव को संप्राप्त करके सदा उनकी शरण में रेहना चाहिए | (44)

If Shiva is angry, the Guru saves you; but if the Guru is angry, even Shiva cannot save you. Therefore, with every effort, take refuge in the Guru. (46)
गुकारं च गुणातीतं रुकारं रुपवर्जितम् |
गुणातीतमरूपं च यो दद्यात् स गुरुः स्मृतः ||

गुरु शब्द का गु अक्षर गुणातीत अर्थ का बोधक है और रु अक्षर रूपरहित स्थिति का बोधक है | ये दोनों (गुणातीत और रूपातीत) स्थितियाँ जो देते हैं उनको गुरु कहते हैं | (45)


The syllable "Gu" is that which transcends all attributes, and the syllable "Ru" is that which is without form. The Guru is said to be the one who bestows the state that is beyond attributes (and form) . (47)
अत्रिनेत्रः शिवः साक्षात् द्विबाहुश्च हरिः स्मृतः |
योऽचतुर्वदनो ब्रह्मा श्रीगुरुः कथितः प्रिये ||


हे प्रिये ! गुरु ही त्रिनेत्ररहित (दो नेत्र वाले) साक्षात् शिव हैं, दो हाथ वाले भगवान विष्णु हैं और एक मुखवाले ब्रह्माजी हैं | (46)


O dear, Guru is the Shiva without three eyes; He is the Lord Vishnu with two hands. He is again Brahma with one face. (48)
देवकिन्नरगन्धर्वाः पितृयक्षास्तु तुम्बुरुः |
मुनयोऽपि न जानन्ति गुरुशुश्रूषणे विधिम् ||

देव, किन्नर, गंधर्व, पितृ, यक्ष, तुम्बुरु (गंधर्व का एक प्रकार) और मुनि लोग भी गुरुसेवा की विधि नहीं जानते | (47)

Even the Devas, the Kinnaras, Gandharvas, Pitris Yakshas and the sages like Tumburu and others do not know the right technique of serving the Guru. (49)
तार्किकाश्छान्दसाश्चैव देवज्ञाः कर्मठः प्रिये |
लौकिकास्ते न जानन्ति गुरुतत्वं निराकुलम् ||


हे प्रिये ! तार्किक, वैदिक, ज्योतिषि, कर्मकांडी तथा लोकिकजन निर्मल गुरुतत्व को नहीं जानते | (48)

People who are well versed in Tarkashastra (Logic), in the vedic Chhanda Karmakandins (one well-versed in religious ceremonies, rites and rituals) , people well versed in worldly sciences - none of them knows the pure Guru Tattva in its entirety. (50)
महाहंकारगर्वेण तपोविद्याबलेन च |
भ्रमन्त्येतस्मिन संसारे घटीयंत्रं तथा पुनः ||

यदि गुरुतत्व से प्राड्मुख हो जाये तो याज्ञिक मुक्ति नहीं पा सकते, योगी मुक्त नहीं हो सकते और तपस्वी भी मुक्त नहीं हो सकते | (49)

On account of great egotism, pride, power of tapas, and education, Jivas (individual souls) roam about in this world like the pots in a persial wheel. (51)
यज्ञिनोऽपि न मुक्ताः स्युः न मुक्ताः योगिनस्तथा |
तापसा अपि नो मुक्त गुरुतत्वात्पराड्मुखाः ||

यदि गुरुतत्व से प्राड्मुख हो जाये तो याज्ञिक मुक्ति नहीं पा सकते, योगी मुक्त नहीं हो सकते और तपस्वी भी मुक्त नहीं हो सकते | (49) Neither those who perform great sacrifices, nor yogis, nor those who practice severe austerities are liberated if they are averse to Guru Tattva. (52)
न मुक्तास्तु गन्धर्वः पितृयक्षास्तु चारणाः |
ॠष्यः सिद्धदेवाद्याः गुरुसेवापराड्मुखाः ||

गुरुसेवा से विमुख गंधर्व, पितृ, यक्ष, चारण, ॠषि, सिद्ध और देवता आदि भी मुक्त नहीं होंगे |

Those who are averse to the service of the Guru cannot be expected to be liberated from the cycle of Samsara (birth and death) , may be they are Gandharvas, Pitris, Yakshas, Rishis, Siddhas or Devas. (53)
|| इति श्री स्कान्दोत्तरखण्डे उमामहेश्वरसंवादे श्री गुरुगीतायां प्रथमोऽध्यायः ||

Thus ends the first chapter of Sri Guru Gita, being a dialogue between Shiva and Parvati in the second section of the Skanda Purana.

|| अथ द्वितीयोऽध्यायः ||

ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिं द्वन्द्वातीतं गगनसदृशं तत्वमस्यादिलक्ष्यम् |
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतम् भावतीतं त्रिगुणरहितं सदगुरुं तं नमामि ||

Chapter -2 दूसरा अध्याय जो ब्रह्मानंदस्वरूप हैं, परम सुख देनेवाले हैं जो केवल ज्ञानस्वरूप हैं, (सुख, दुःख, शीत-उष्ण आदि) द्वन्द्वों से रहित हैं, आकाश के समान सूक्ष्म और सर्वव्यापक हैं, तत्वमसि आदि महावाक्यों के लक्ष्यार्थ हैं, एक हैं, नित्य हैं, मलरहित हैं, अचल हैं, सर्व बुद्धियों के साक्षी हैं, भावना से परे हैं, सत्व, रज और तम तीनों गुणों से रहित हैं ऐसे श्री सदगुरुदेव को मैं नमस्कार करता हूँ | (52)

I prostrate myself before that Guru, the Bliss of Brahman, the bestower of Supreme Happiness, who is Knowledge absolute, transcending the pairs of opposites, expansive like the sky, the goal indicated by the great sayings like "Thou art That", the one eternal, pure, unchanging, the witness of functions of the intellect, who is above all Bhavas (mental conditions) and the three Gunas (Sattva, Rajas and Tamas) . (54)
गुरुपदिष्टमार्गेण मनः शिद्धिं तु कारयेत् |
अनित्यं खण्डयेत्सर्वं यत्किंचिदात्मगोचरम् ||

श्री गुरुदेव के द्वारा उपदिष्ट मार्ग से मन की शुद्धि करनी चाहिए | जो कुछ भी अनित्य वस्तु अपनी इन्द्रियों की विषय हो जायें उनका खण्डन (निराकरण) करना चाहिए | (53)


One should purify his mind by the method prescribed by the Guru. With the knowledge of the Self, one should reject everything else as unreal. (55)
किमत्रं बहुनोक्तेन शास्त्रकोटिशतैरपि |
दुर्लभा चित्तविश्रान्तिः विना गुरुकृपां पराम् ||

यहाँ ज्यादा कहने से क्या लाभ ? श्री गुरुदेव की परम कृपा के बिना करोड़ों शास्त्रों से भी चित्त की विश्रांति दुर्लभ है | (54)

What is the use of elaborating here? Without Guru’s infinite grace peace of mind is difficult even after studying millions of scriptures. (56)
करुणाखड्गपातेन छित्त्वा पाशाष्टकं शिशोः |
सम्यगानन्दजनकः सदगुरु सोऽभिधीयते ||

One who cuts as under, for the disciple, the eight kinds of attachment (doubts, pity, fear, shyness, censure, position in society, high birth and wealth) , by the sword of mercy and bestows absolute Bliss is called Satguru. (57)
एवं श्रुत्वा महादेवि गुरुनिन्दा करोति यः |
स याति नरकान् घोरान् यावच्चन्द्रदिवाकरौ ||

O Mahadevi, having heard the importance of the Guru, whoever indulges in vilifying the Guru goes to terrible hells and stays there as long as the sun and moon shine on the earth. (58)
यावत्कल्पान्तको देहस्तावद्देवि गुरुं स्मरेत् |
गुरुलोपो न कर्त्तव्यः स्वच्छन्दो यदि वा भवेत् ||


One should remember his Guru as one has a body which could be till the end of the Kalpa. One should never abandon the Guru even if he becomes Self -realized. (59)
हुंकारेण न वक्तव्यं प्राज्ञशिष्यै कदाचन |
गुरुराग्रे न वक्तव्यमसत्यं तु कदाचन ||

Wise disciples should never speak egoistically and should never tell a lie before the Guru. (60)
गुरुं त्वंकृत्य हुंकृत्य गुरुसान्निध्यभाषणः |
अरण्ये निर्जले देशे संभवेद् ब्रह्मराक्षसः ||

One who speaks to the Guru in rude or insulting manner or who wins arguments with Him is born as a demon in a jungle or in a waterless region. (61)
अद्वैतं भावयेन्नित्यं सर्वावस्थासु सर्वदा |
कदाचिदपि नो कुर्यादद्वैतं गुरुसन्निधौ ||

At all times and under all conditions one should feel the non duality of the Self but one should never have this feeling with his Guru. (62)
दृश्यविस्मृतिपर्यन्तं कुर्याद् गुरुपदार्चनम् |
तादृशस्यैव कैवल्यं न च तद्व्यतिरेकिणः ||

One should worship the sacred lotus feet of the Satguru till the "seen" disappears (absence of duality) . To those only there is liberation and not to those who act in contradiction. (63)
अपि संपूर्णतत्त्वज्ञो गुरुत्यागी भवेद्ददा |
भवेत्येव हि तस्यान्तकाले विक्षेपमुत्कटम् ||

Even though one is the knower of the entire truth (knower of all shastras) ; if he is a Guru Tyagi (abandoner of the Guru) he will face, at the time of death, great distraction. (64)
गुरौ सति स्वयं देवी परेषां तु कदाचन |
उपदेशं न वै कुर्यात् तदा चेद्राक्षसो भवेत् ||

When the Guru is present one should never give teaching to others. If one does so, one becomes a demon. (65)
न गुरुराश्रमे कुर्यात् दुष्पानं परिसर्पणम् |
दीक्षा व्याख्या प्रभुत्वादि गुरोराज्ञां न कारयेत् ||

When the Guru is present one should not intoxicate himself or waste time in the Guru’s ashram. It is prohibited to initiate disciples, give lectures, show off and order the Guru in the Guru’s ashram. (66)
नोपाश्रमं च पर्यंकं न च पादप्रसारणम् |
नांगभोगादिकं कुर्यान्न लीलामपरामपि ||

One should not stretch legs in the front of the Guru, nor indulge in personal luxuries, nor gratify the senses. (67)
गुरुणां सदसद्वापि यदुक्तं तन्न लंघयेत् |
कुर्वन्नाज्ञां दिवारात्रौ दासवन्निवसेद् गुरौ ||

One should never ignore the words of the Guru, be it just or unjust. Carrying out his behests, one should live, day and night like a servant, with the Guru. (68)
अदत्तं न गुरोर्द्रव्यमुपभुंजीत कहिर्चित् |
दत्तं च रंकवद् ग्राह्यं प्राणोप्येतेन लभ्यते ||


One should never enjoy the wealth not given by the Guru. Those which are given by Him, one should enjoy like a servant. One may thereby attain vital force. (69)
पादुकासनशय्यादि गुरुणा यदभिष्टितम् |
नमस्कुर्वीत तत्सर्वं पादाभ्यां न स्पृशेत् क्वचित् ||


Sandals, seats, beds etc; and the other articles used by the Guru should never be touched by one’s feet. One should prostrate to the articles used by the Guru. (70)
गच्छतः पृष्ठतो गच्छेत् गुरुच्छायां न लंघयेत् |
नोल्बणं धारयेद्वेषं नालंकारास्ततोल्बणान् ||


While the Guru walks, the disciples should follow him. He should never cross the Guru’s shadow. He should not wear precious dress, ornaments etc. (71)
गुरुनिन्दाकरं दृष्ट्वा धावयेदथ वासयेत् |
स्थानं वा तत्परित्याज्यं जिह्वाच्छेदाक्षमो यदि ||

On seeing a person speaking ill of the Guru, if one is not able to cut his tongue, one should drive out that person from that place. If the person lives there, then one should leave that place. (72)
मुनिभिः पन्नगैर्वापि सुरैवा शापितो यदि |
कालमृत्युभयाद्वापि गुरुः संत्राति पार्वति ||

O Parvati, even when one is cursed by saints and gods or faced by danger from serpents, from the fear of natural death, Guru becomes the saviour. (73)
विजानन्ति महावाक्यं गुरोश्चरणसेवया |
ते वै संन्यासिनः प्रोक्ता इतरे वेषधारिणः ||

They who understand the meaning of the great sayings (Mahavakya) by doing service of the Guru are real Sanyasins. The others are mere wearers of the ochre-coloured dress. (74)
नित्यं ब्रह्म निराकारं निर्गुणं बोधयेत् परम् |
भासयन् ब्रह्मभावं च दीपो दीपान्तरं यथा ||

The Guru is one who instructs the disciple about attributeless, eternal Brahman, and there by reveals the Brahmanbhava (feeling of being Brahman) in his heart just like one lamp kindles another lamp is the Guru. (75)
गुरुप्रादतः स्वात्मन्यात्मारामनिरिक्षणात् |
समता मुक्तिमर्गेण स्वात्मज्ञानं प्रवर्तते ||

By steadiness in the path to liberation, by seeing one’s own Self in oneself, by the practice of introspection within and by the Grace of the Guru, the Knowledge of the Self dawns in the Sadhaka. (76)
स्फ़टिके स्फ़ाटिकं रूपं दर्पणे दर्पणो यथा |
तथात्मनि चिदाकारमानन्दं सोऽहमित्युत ||

Just as a crystal shines with all its beauty in a crystal, as a mirror in a mirror, so also in the Self shines the bliss of the Chidakasha "That I am" is beyond all doubts. (77)
अंगुष्ठमात्रं पुरुषं ध्यायेच्च चिन्मयं हृदि |
तत्र स्फ़ुरति यो भावः श्रुणु तत्कथयामि ते ||


Lord Shiva says to Parvati, "I shall tell you, the state of consciousness that arises in the heart when the consciousness personified Purashaof the size of the thumb is meditated upon in the heart." (78)
अजोऽहममरोऽहं च ह्यनादिनिधनोह्यहम् |
अविकारश्चिदानन्दो ह्यणियान् महतो महान् ||

"I am unborn. I am deathless. I am beginningless. I am endless. I am changeless. I am consciousness and Bliss. I am the smallest of the small. I am the greatest of the great." (79)
अपूर्वमपरं नित्यं स्वयं ज्योतिर्निरामयम् |
विरजं परमाकाशं ध्रुवमानन्दमव्ययम् ||

अगोचरं तथाऽगम्यं नामरूपविवर्जितम् |
निःशब्दं तु विजानीयात्स्वाभावाद् ब्रह्म पर्वति ||

There is none prior to me and none later. I am eternal. I am self-illumined. I am diseaseless. I am ever pure. I am the eternal Akasha. I am without the least movement, am Bliss imperishable. (80) O Parvati, Brahman is the unseen incomprehensible, without name and form and inexpressible by word or speech directly. This is the very nature of the Brahman. Know it thus. (81)
यथा गन्धस्वभावत्वं कर्पूरकुसुमादिषु |
शीतोष्णस्वभावत्वं तथा ब्रह्मणि शाश्वतम् ||

Just as fragrance is inherent and natural camphor, flowers, etc. just as heat and cold are natural with fire and ice, so also in Brahman eternity is natural. (82)
यथा निजस्वभावेन कुंडलकटकादयः |
सुवर्णत्वेन तिष्ठन्ति तथाऽहं ब्रह्म शाश्वतम् ||

Just as gold exists in its own nature in ornaments like ear-ring, bangles etc; so also I am everpermanent. (83)
स्वयं तथाविधो भूत्वा स्थातव्यं यत्रकुत्रचित् |
कीटो भृंग इव ध्यानात् यथा भवति तादृशः ||

Just as a worm by the constant thought of a black bee ultimately becomes black bee itself, so also, one should by constant meditation practiced on Brahman anywhere, become Brahman. (84)
गुरोर्ध्यानेनैव नित्यं देही ब्रह्ममयो भवेत् |
स्थितश्च यत्रकुत्रापि मुक्तोऽसौ नात्र संशयः ||


By constant meditation on the Guru, the individual soul becomes Brahman, wherever he lives he is free, there is no doubt in it. (85)
ज्ञानं वैराग्यमैश्वर्यं यशः श्री समुदाहृतम् |
षड्गुणैश्वर्ययुक्तो हि भगवान् श्री गुरुः प्रिये ||

My dear Parvati, Guru possesses the six qualities of knowledge, dispassion, lordliness, fame, wealth and sweet-eloquence. (86)
गुरुः शिवो गुरुर्देवो गुरुर्बन्धुः शरीरिणाम् |
गुरुरात्मा गुरुर्जीवो गुरोरन्यन्न विद्यते ||


Guru is Shiva, Guru is God. Guru is the relative of all embodied beings. Guru is the Self. Guru is Jiva. There is nothing other than the Guru. (87)
एकाकी निस्पृहः शान्तः चिंतासूयादिवर्जितः |
बाल्यभावेन यो भाति ब्रह्मज्ञानी स उच्यते ||

Alone (one without a second) ; desireless peaceful, free from worry, jealousy etc. one who shines like a child (in his simplicity) is Brahmajnani (Knower of Brahman) . (88)
न सुखं वेदशास्त्रेषु न सुखं मंत्रयंत्रके |
गुरोः प्रसादादन्यत्र सुखं नास्ति महीतले ||

There is no happiness in Vedas and Shastras, not even in mantras and tantras. In this world, there is no happiness except in the Guru’s Grace. (89)
चावार्कवैष्णवमते सुखं प्रभाकरे न हि |
गुरोः पादान्तिके यद्वत्सुखं वेदान्तसम्मतम् ||

There is no real happiness in the philosophy of the Charvakas (which takes the body as the object of worship and say: "Eat, drink and be merry.") , nor of the Vaishnavas (which preaches to worship Lord Vishnu) , nor even the Prabhakaras (which in Mimansa Philosophy expounded by Kumarila Bhatta.) The happiness present in the feet of the Guru is found nowhere else. This is an admitted fact in Vedanta. (90)
न तत्सुखं सुरेन्द्रस्य न सुखं चक्रवर्तिनाम् |
यत्सुखं वीतरागस्य मुनेरेकान्तवासिनः ||

The happiness that is enjoyed by a saint free from all attachments, living in seclusion, is not enjoyed even by Indra, the Lord of the Devas, or an emperor, or mighty rulers. (91)
नित्यं ब्रह्मरसं पीत्वा तृप्तो यः परमात्मनि |
इन्द्रं च मन्यते रंकं नृपाणां तत्र का कथा ||


Having drunk Brahmarasa and satisfied in the Supreme Self, the sages of realization consider Indra also poor and then what is one to say of kings of the world? (92)
यतः परमकैवल्यं गुरुमार्गेण वै भवेत् |
गुरुभक्तिरतिः कार्या सर्वदा मोक्षकांक्षिभिः ||

The seekers after liberation should at all times develop Guru-Bhakti because by following the path shown by the Guru, one attains the highest emancipation. (93)
एक एवाद्वितीयोऽहं गुरुवाक्येन निश्चितः |
एवमभ्यास्ता नित्यं न सेव्यं वै वनान्तरम् ||
अभ्यासान्निमिषणैव समाधिमधिगच्छति |
आजन्मजनितं पापं तत्क्षणादेव नश्यति ||

On the advice of the Guru, if one meditates with firm determination on the principle of "I am one without duality" need not resort to forest for penances, and the constant practice of the above principle brings about samadhi and his sins are burnt instantaneously. (94 & 95)
गुरुर्विष्णुः सत्त्वमयो राजसश्चतुराननः |
तामसो रूद्ररूपेण सृजत्यवति हन्ति च ||

As the Rajasic Brahma, SriGuru creates this universe, as the Sattvic Vishnu, He protects it and as the Tamasic Rudra, He destroys it. (96)
तस्यावलोकनं प्राप्य सर्वसंगविवर्जितः |
एकाकी निःस्पृहः शान्तः स्थातव्यं तत्प्रसादतः ||

By His grace, after having attained a glimpse of that Supreme being in Guru, one should stay alone, free from all contacts without any attachment and peacefully. (97)
सर्वज्ञपदमित्याहुर्देही सर्वमयो भुवि |
सदाऽनन्दः सदा शान्तो रमते यत्र कुत्रचित् ||

The jiva, which becomes omnipresent, ever-peaceful, lives happily anywhere, who is ever in Bliss is known as omniscient. (98)
यत्रैव तिष्ठते सोऽपि स देशः पुण्यभाजनः |
मुक्तस्य लक्षणं देवी तवाग्रे कथितं मया ||

Wherever he (the liberated soul) stays, that country accrues all merits. O Devi, I have told to you the characteristics of a liberated soul. (99)
यद्यप्यधीता निगमाः षडंगा आगमाः प्रिये |
आध्यामादिनि शास्त्राणि ज्ञानं नास्ति गुरुं विना ||


O beloved Parvati, one might have learned the four vedas and the six- branched Agamas (shiksha, kalpa, Vyakaranam, Nirukta, Astrology and Chhandas) all Adhyatma Shastras, but one cannot attain Self-knowledge without Guru. (100)
शिवपूजारतो वापि विष्णुपूजारतोऽथवा |
गुरुतत्वविहीनश्चेत्तत्सर्वं व्यर्थमेव हि ||

One may be engaged in worship of either Shiva or Vishnu, but if he is without knowledge of the Guru-Tattva, all his worship is a mere waste. (101)
सर्वं स्यात्सफलं कर्म गुरुदीक्षाप्रभावतः |
गुरुलाभात्सर्वलाभो गुरुहीनस्तु बालिशः ||

By the glory of Guru Diksha, all your actions bear fruit. By the attainment of a Guru one attains everything. One without a Guru is mere fool. (102)
तस्मात्सर्वप्रयत्नेन सर्वसंगविवर्जितः |
विहाय शास्त्रजालानि गुरुमेव समाश्रयेत् ||

Therefore discarding all kinds of contacts with people, by all possible means, giving up all conflicts of the scriptures; one should take refuge in the Guru. (103)
ज्ञानहीनो गुरुत्याज्यो मिथ्यावादी विडंबकः |
स्वविश्रान्ति न जानाति परशान्तिं करोति किम् ||

The Guru devoid of Knowledge, who indulges in falsehood and who is full of vanity should be abandoned. Because when he is not able to find peace for himself, how is he to bestow peace on others? (104)
शिलायाः किं परं ज्ञानं शिलासंघप्रतारणे |
स्वयं तर्तुं न जानाति परं निसतारेयेत्कथम् ||

What special knowledge has a stone in saving other stones from drowning? If it cannot swim across the river by itself; how can it help other stones to swim across? (105)
न वन्दनीयास्ते कष्टं दर्शनाद् भ्रान्तिकारकः |
वर्जयेतान् गुरुन् दूरे धीरानेव समाश्रयेत् ||

They (such Gurus) are not at all fit to be worshipped whose reasoning creates painful delusion. Such Gurus should be abandoned from a distance. One should take refuge only in the Self-realized ones. (106)
पाखण्डिनः पापरता नास्तिका भेदबुद्धयः |
स्त्रीलम्पटा दुराचाराः कृतघ्ना बकवृतयः ||
कर्मभ्रष्टाः क्षमानष्टाः निन्द्यतर्कैश्च वादिनः |
कामिनः क्रोधिनश्चैव हिंस्राश्चंड़ाः शठस्तथा ||
ज्ञानलुप्ता न कर्तव्या महापापास्तथा प्रिये |
एभ्यो भिन्नो गुरुः सेव्य एकभक्त्या विचार्य च ||

O Parvati, imposters, habitual sinners, atheists, those who are of the different temperament, slaves of woman, evil-doers, ungrateful, rougish, those fallen from Karma Marga, cruel, who indulge in vain discussions, sensualists, those who are angry, violent, unyielding to reasoning, devoid of knowledge, great sinners, crooks, fools, such Gurus should be avoided; and one should only take refuge in the Self-realized Guru with single-minded devotion and discrimination. (107,108,109)
सत्यं सत्यं पुनः सत्यं धर्मसारं मयोदितम् |
गुरुगीता समं स्तोत्रं नास्ति तत्वं गुरोः परम् ||


Whatever is declared by me in this connection is the essence of whole religion. There is no prayer equal to GuruGita there is no truth beyond Guru. It is the Truth. It is the Truth. It is nothing but the Truth. (110)
अनेन यद् भवेद् कार्यं तद्वदामि तव प्रिये |
लोकोपकारकं देवि लौकिकं तु विवर्जयेत् ||

Mahadeva said- I shall tell you, O Dear Parvati, what can be achieved by the study of this GuruGita. This I narrate to you for all the benefit of the world. One should shun all worldliness from one’s mind. (111)
लौकिकाद्धर्मतो याति ज्ञानहीनो भवार्णवे |
ज्ञानभावे च यत्सर्वं कर्म निष्कर्म शाम्यति ||

Whoever will use the GuruGita for materialistic purposes will become ignorant and will fall into the ocean of samsara. Those who perform actions with Self-knowledge, their karmas will be nullified. (112)
इमां तु भक्तिभावेन पठेद्वै शृणुयादपि |
लिखित्वा यत्प्रसादेन तत्सर्वं फलमश्नुते ||

Whoever studies, hears or writes the GuruGita with faith and devotion attains all merits through its grace. (113)
गुरुगीतामिमां देवि हृदि नित्यं विभावय |
महाव्याधिगतैदुःखैः सर्वदा प्रजपेन्मुदा ||

O devi, one should meditate on the GuruGita in one’s heart with great devotion even when one is placed with sufferings on account of incurable diseases, one should repeatedly read this with reverence. (114)
गुरुगीताक्षरैकैकं मंत्रराजमिदं प्रिये |
अन्ये च विविधा मंत्राः कलां नार्हन्ति षोड्शीम् ||


O Devi, each & every letter and syllable of this GuruGita is a king among Mantras. Other mantras do not even deserve the credit of even one-sixteenth part of this. (115)
अनन्तफलमाप्नोति गुरुगीताजपेन तु |
सर्वपापहरा देवि सर्वदारिद्रयनाशिनी ||

One acquires infinite fruits by the repetition of this GuruGita. It is the destroyer of all sins and the remover of all poverty. (116)
अकालमृत्युहंत्री च सर्वसंकटनाशिनी |
यक्षराक्षसभूतादिचोरव्याघ्रविघातिनी ||

The study of this GuruGita puts an end to untimely death and all afflictions. It also destroys the evil effects of Yakshas, Rakshasas, Bhutas (evil spirits) , fear of thieves, tigers etc. (117)
सर्वोपद्रवकुष्ठदिदुष्टदोषनिवारिणी |
यत्फलं गुरुसान्निध्यात्तत्फलं पठनाद् भवेत् ||

The study of the GuruGita removes all afflictions, troubles, diseases like leprosy, and great sins. By the study of GuruGita one derives the benefits of the holy company of Guru. (118)
महाव्याधिहरा सर्वविभूतेः सिद्धिदा भवेत् |
अथवा मोहने वश्ये स्वयमेव जपेत्सदा ||

This Guru Gita becomes the bestower of all Siddhis (miraculous powers) and all divine Aishwaryas and remover of all kinds of diseases. In case of Mohana (to delude others) and Vashya (keeping others in submission to one’s will) or to nullify the effect of Mohana and Vashya practised by others, one should always do Japa of this Gita. (119)
मोहनं सर्वभूतानां बन्धमोक्षकरं परम् |
देवराज्ञां प्रियकरं राजानं वश्मानयेत् ||

One who studies this GuruGita with faith and devotion acquires the power to attract all. It destroys all bondages and one attains the highest liberation. It makes one favourite of Indra and also brings kings under one’s control. (120)
मुखस्तम्भकरं चैव गुणाणां च विवर्धनम् |
दुष्कर्मनाश्नं चैव तथा सत्कर्मसिद्धिदम् ||

Reading and study of this GuruGita stops the power of speech of one’s foe. It increases one’s virtues. It destroys all evil actions and bestows success in good actions. (121)
असिद्धं साधयेत्कार्यं नवग्रहभयापहम् |
दुःस्वप्ननाशनं चैव सुस्वप्नफलदायकम् ||

By reading this GuruGita, one attains success in all actions including those which are considered unsuccessful. It is the remover of the fear of the evil influences of the planets. It totally destroys all evil dreams and bestows the fruit of good dreams. (122)
मोहशान्तिकरं चैव बन्धमोक्षकरं परम् |
स्वरूपज्ञाननिलयं गीतशास्त्रमिदं शिवे ||

O auspicious one, this GuruGita shastra brings peace where there is delusion. It gives liberation from all bonds. It is the storehouse of Self-knowledge. (123)
यं यं चिन्तयते कामं तं तं प्राप्नोति निश्चयम् |
नित्यं सौभाग्यदं पुण्यं तापत्रयकुलापहम् ||

Whatever desire a man has or thinks of that he gains through this GuruGita. It bestows external good will, fortune and merits, and destroys the three kinds of pain (Adhyatmik, Adhidevic and Adhibhautic) . (124)
सर्वशान्तिकरं नित्यं तथा वन्ध्यासुपुत्रदम् |
अवैधव्यकरं स्त्रीणां सौभाग्यस्य विवर्धनम् ||


This Gita bestows all peace and perma