Shree Shree Guru Gita

Shree Shree Guru Gita
DEDICATION
On the auspicious occasion of Guru Purnima, I humbly offer this book

at the lotus feet of my beloved guru preceptor, all the gurus of my
lineage, and all the gurus of different spiritual paths of all times and all
places. I then offer these beautiful teachings to spiritual seekers on the
path of Truth.
With love,
Prajnanananda
ACKNOWLEDGEMENT
Many sincere kriyavans have given their valuable time and talent as
selfless service in bringing out this book. The blessings of God and the
masters will always shower upon them.
With love,
Prajnanananda
Contents
Introduction
Book One:
Shree Shree Guru Gita from Vishvasara Tantra
Book Two:
Shree Shree Guru Gita from Skanda Purana
Guru Stotrams
Introduction
I humbly bow to my beloved guru preceptor, to all the gurus of my

lineage, and to all the gurus of different spiritual paths of all times and
all places. I seek their blessings in every step of my life. In the Vedic
culture, there is a description of two types of gurus. One is the siksha
guru and the other is the diksha guru. The siksha guru is a teacher who
teaches any branch of knowledge: material, secular, as well as
religious. Hence, anyone or anything that increases our knowledge of
life, material or spiritual, is a teacher. Initially our education begins with
the mother, who teaches us the language of our native land, then it
extends to the many teachers we encounter throughout our lifetime.
One of the most wonderful aspects of life is that there is no end to
learning. During our lifetime we learn about countless things, right up to
the moment of our very last breath. Thus, it would not only be
impractical, but also impossible to make an elaborate or exhaustive list
of the teachers who have taught us in our lives.
The diksha guru is the teacher who purifies the body and the sense
organs of the spiritual aspirant, infusing his or her spiritual power into
both the body and the mind of the student through the process of
diksha, or initiation. So, the diksha guru can either be one several,
depending upon the path of spirituality. For example, in the path of
Kriya Yoga, there are different levels of Kriya and also different levels
of initiation. My guru preceptor, Paramahamsa Hariharananda, learned
different levels of Kriya from different masters of the same path.
In India, from time immemorial, there has been an emphasis on the
significance of the guru in ones own life, which requires establishing a
healthy guru-disciple relationship, cultivating the attitude of gratitude
towards the guru preceptor, and ultimately firmly anchoring oneself in
Truth. There are different scriptures, starting with the Upanishads and
ending with modern spiritual textbooks, which speak of the significance
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of the gurus; their greatness, their role on the spiritual path, and so on.
From my own limited knowledge, there are only two classical texts in
Sanskrit that speak exclusively of the guru; explaining his or her
contribution to the spiritual development of the seeker along with the
duties of the disciple towards the guru. These texts are the Guru Gita
and Guru Tantra.
India has a long tradition of teaching in the form of the Gitas. For
example, in the Bhagavad Gita, one will find the teachings of Shri
Krishna to Arjuna on how to live a complete life. The Ashtavakra Gita
contains the teachings of the sage Ashtavakra to his disciple King
Janaka on the Advaita Vedanta. The teachings of Avadhuta about the
highest spiritual truths can be found in the Avadhuta Gita. So far as I
know, there are at least twenty-four Gitas.
Some Gitas have their sources from different scriptures. For example,
the Bhagavad Gita and the Vyadha Gita were both extracted from the
Mahabharata. Another Gita, known as the Rama Gita, comes from the
Adhyatma Ramayana (uttarakanda, pancham sarga). However, some
Gitas are not from any scripture; instead they are the direct teachings
of the master recorded by his disciples.
The Guru Gita is a dialogue between Lord Shiva and his divine consort
Parvati. There are two sources of the Guru Gita. The first is from the
Vishvasara Tantra and the second is from the Skanda Purana.
Therefore, we find two different forms of the Guru Gita. One is an
abridged form that has about 112 verses, and the other is an
elaborated form consisting of 352 verses. Throughout history, many
commentaries have been written on the Guru Gita. In the Kriya Yoga
tradition, the great master, Shri Lahiri Mahasaya, also recorded some
notes on the Guru Gita from the Vishvasara Tantra.
The daily chanting of the Guru Gita is a common practice in many
monasteries and ashrams in India. But this divine practice is not
exclusive to just monks and ashram residents, even many
householders in India chant and sing several verses from the Guru
Gita with love and devotion every day. Contained within the text of the
4
Guru Gita are many beautiful verses that are used as prayers to the
guru preceptor. No doubt, the Guru Gita is considered to be one of the
most beloved spiritual texts in India.
It is our desire to give seekers of Truth the availability of reading both
forms of the Guru Gita; therefore we are offering these two great works
together in one volume. The first section is the abridged form of the
Guru Gita from the Vishvasara Tantra, which contains simple
translations and the notes from Shri Lahiri Mahasaya. The second
section is the Guru Gita from the Skanda Purana. We have not
included any explanation of the verses due to the increase in the
volume of the book. However, to beautify this compilation, we have
appended a few popular hymns dedicated to the guru.
Please read and sincerely contemplate the verses of the Guru Gita. Try
to live as it taught. Let your mind be sanctified through the grace of the
guru preceptor.
I am praying to God and gurus to bless all of us in our spiritual journey.
BOOK ONE
SHREE SHREE GURU GITA

FROM VISHVASARA TANTRA
With Notes from Shri Lahiri Mahasaya

Athanusthanam
Now is the Beginning

Om srigurave namah
I bow Shri Guru.

Notes from Shri Lahiri Mahasaya
Omkara(Om) has indeed assumed this body form. A-u-m is om. A is
Brahma, in muladhara; U is Vishnu, at the base of the genital (or
svadhisthana); M is Mahadeva, in the form of Rudra, in the navel. As
desired by Kutastha, He has entered into Mother Nature (prakriti) and
is the real nature of bindu (atom point), which has self-manifested itself
as Mahadeva, in the form of breath (prana vayu). In that body, divine
sound as omkara is continuously present. About this sound (nada) is
the atom point (bindu). That atom point (bindu) can be experienced
when one steadily focuses in between the two eyebrows; hence when
that atom point (bindu) becomes still and steady, the sadhus (holy
people, or those who practice sadhana sincerely), bow to themselves
through omkara-kriya. This pranava (om) is the root or foundation of
the four Vedas and all mantras.
During the practice of Kriya Yoga, the transformation or beauty of the
body is shri. When one remains in that form, keeping the mind tranquil,
out of the darkness, the self-illuminating atma-rama guru (guru in the
form of self-intoxication) is manifested. I bow to Him.
Asya srigurugitastotrasya paramasivah rshi viratachndah
7
Sriguruh paramatma devata ham bijam sam saktih klim kilakam

Sriguroh prasadat paramarthasiddhaye jape viniyogah
Translation
Shri Guru Gita is a hymn and a compilation of mantras. Lord Shiva is
the rishi to whom the mantra was revealed. The prosody is known as
virata. In this text, Shri Guru is the Supreme Self. The seed mantra is
ham. Shakti or energy is sam. The protecting energy, or kilaka, is
kleen. Now, I engage myself in chanting and contemplating on the
Guru Gita, to be realized through the grace of the all-compassionate
guru.
That atma-rama guru is in reality Shiva. In kutastha, in the form of
virata, one can get the vision of paramatma (Supreme Self), uttamapurusha. Through the practice of Kriya, when one is able to stay in the
state of tranquility, one can feel that state in the heart. In that tranquil
condition, a movement in the subtle passage, which is much like a
lotus stem, can be felt. This movement of prana is known as ajapa
(non-chantable chanting), and it is also referred to as hamsa or kilaka.
One who practices such Kriya is free from desires and expectations. To
be engaged in the after-kriya state is called paravastha the ultimate
goal.

Ham sam suryatmane angusthabhyam namah
Translation
I bow to Surya, the solar energy in the thumbs in the form of ham-sam.
When ham-sam, described above as hamsah (breath), still remains

between the navel and the heart, then prana naturally comes to the
thumb. Remaining in this state, one should bow to oneself.

Ham sim somatmane tarjanibhyam svaha
Translation
I experience soma in the form of mind in the index finger as ham-sim.
Ham-sim is the state when ham-sah (breath) is kept still in the throat.
The breath naturally comes to the index finger at that time.

Ham sun nirajanatmane madhyamabhyam vasat
Translacin
I perceive the formless power of God in the middle finger as ham-sum.
Ham-sum means this breath is remaining in the kutastha; breath then
easily touches the thumb and the middle finger.
Ham saim nirabhasatmane anamikabhyam hum

Translation
I perceive the omnipresent power of God in the ring finger as hamsaim.

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The hamsa, ham-saim, is established at the feet or state of niralamba

(beyond any support, i.e., the Absolute), and, in this state, the thumb
touches the ring finger.
Ham saum anusuksmatmane kanisthabhyam vausat

Translation
I realize the subtle power of God in the little finger as ham saum.
When this hamsa(breath) goes to the atom point (brahmanu), then the
thumb naturally touches the little finger.
Ham sah avyaktatmane karatalaprsthabhyam astray phat

Translation
I realize the unmanifested power of God in both palms of the hands as
ham-sah.
At the time when the ham-sah (breath) goes to the state of unmanifest,
it is merged in Brahman and both the palms and the back are filled with
life energy.
Ham sam suryatmane hrdayaya namah

Translation
I bow to Surya, the solar energy in the heart in the form of ham-sam.

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When this ham-sah (breath) remains in the heart, one should bow.
Ham sim somatmane sirase svaha

Translation
Inside the head I experience soma in the form of mind, as ham-sim.
When this ham-sah is stilled in the throat, it dissolves in the head.
Ham sum nirajanatmane sikhayai vasat

Translation
When this breath is steady in the kutastha, then it goes to the tuft.
When the ham-sah (breath) becomes still, then one can go to the tuft.
Ham saim nirabhasatmane anamikabhyam hum

Translation
I perceive the formless power of God in the chest (breast plate) as
ham-saim.
One can hear jhamkara (melodious sound).
Ham saum anusuksmatmane netratrayaya vausat
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Translation
I perceive the omnipresent power of God in the three eyes as hamsaum.

When this breath remains tranquil within the eyes, one experiences, or
sees, Brahman everywhere.
Ham sah avyaktatmane astray phat
Translation
I realize the subtle power of God in the whole body as ham-sah.
The moment when this ham-sah (breath) merges in avyakta (the
unmanifest), everything becomes one and even ones individuality is
lost; in other words, one no longer exists.
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Atha gurudhyanam
Now is the Meditation on the Guru
Kutastha darsanam
Experience of kutastha
Hamsabhyam parivarttapatrakamalairdivyairjagatkaraiVisvatokirnam anekadehanilayam svacchandasatmecchaya

Tattadyogytaya svadesikatanum bhavaikadiptankuram
Pratyaksaksaravigrahan gurupadam dhyayeddvibahumgurum
Translation
13
I meditate upon the guru in human form who has two hands. I bow at
the feet of the one who is the manifestation of the imperishable divinity,
remaining in the invisible form. Being the cause of this glorious
universe, He plays with it, much like a swanm playing with a lotus. He
is omnipresent throughout the universe and He resides within all
bodies. He is completely free and moves with divine will. The presence
of the guru germinates the divine disposition in the worthy ones.
Therefore, I bow to him again.
Within each human body is kutastha. Kutastha is the real guru. In
reality, it remains within the body as the soul (atma) and becomes
paramatma. Without soul, where is the universe? Without soul, how did
this ever-changing universe come into existence? How were all these
forms manifested? The soul is the cause of the universe. It has
assumed many forms. The soul roams according to its own will.
Indeed, the real cause of maya is the soul. In essence, it is Brahman
Himself. It is in this way one should meditate upon the guru inside the
head.
Visva-vyapakamadi daivamamalam nityam param niskalam

Nitye dvandvasahasrapatrakamale nityaksarairmandape
Nityanandamanantam purnamakhilam tadbrahma nityam smaret
Atmanam svamanupravisya kuhare svacchandatah sarvagah
Translation
I remember and meditate continuously upon the guru who is Brahman
the divine, pure, eternal, supreme, taintless, primordial one, who
permeates the entire universe. He remains eternally present on the
imperishable altar of the two-petalled and one thousand-petalled
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lotuses. He is eternal bliss, endless, complete. Thus, he is none but the

soul, who has entered into the divine cavity and can go anywhere and
everywhere, according to his will.

He is the lord of the universe, and he is omnipresent. He is the
primordial lord, eternal, and beyond all attributes beyond everything.
He remains as nishkala (immeasurable and formless) in the onethousand-petalled lotus. Keeping the mind there, you will see
everything.
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Atha gitarambha
Now is the Beginning of the Gita

Kailasasikhare ramye bhaktisadhananayakam
Pranamya parvati bhaktya snkaram pariprcchati
Translation
1. At the panoramic peak of Mount Kailasha, Divine Mother Parvati,

who is always eager to cultivate devotion, bowed down to Lord
Shankara with deep love and humbly asked him.
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Prakriti, Mother Nature, asked Mahadeva (the Lord of lords or Great

Lord), the best among all who practice devotion.
+++++
Translation
Shri Parvati said:
2. O Lord of lords, most excellent of all, the guru of the universe.
Sadashiva, Great Lord, my Master! I bow to you again and again.
Among all spiritual wisdom, which is well-hidden and unrevealed, the
Guru Gita remains the most secret. Through your grace, please
enlighten me and disclose this truth to me.
O Great Lord, jagadguru (guru of the universe), please bestow upon
me the divine knowledge of the Guru Gita.
+++++
Translation
3. My Lord! O Brahman! Through which path can the embodied one be
brahma-maya (or realized)? With humbleness, I bow down at your feet
and seek your explanation.
Please narrate to me the correct path for the embodied jiva (being) in
order to attain the state of Brahman (Godhood). I bow down to you at
your feet.
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+++++
Translation
Shri Shankara said:
4. One who has absolute love for God, and regards the guru the same
as God, to that great-souled one, all supreme truths are revealed.
Shri Shankara declared that one who has deep devotion to Mahadeva
or to Supreme Lord Brahman is a guru himself or is known as Guru.
+++++
Translation
5. O Devi! Because you are my own self in another form, I will disclose
this truth to you. Until now, no one has asked such a question that is so
beneficial for all.
No one before has ever asked such a question.
+++++
Translation
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6. O Sweet Faced (Parvati), please listen as I reveal the secret that is

difficult to attain in the three worlds: the guru is none other than
Brahman Himself. I affirm this truth to you.
I am telling this precious fact: there is nothing without the guru
preceptor.
+++++
Translation
7-8 The Vedas, the scriptures, the Puranas, the itihasa (history books),
mantra, yantra, mohana (hypnotism), ucchatana, etc., the paths of the
followers of Shiva, Shakti, Agama, Tantra, etc., and various other views
existing in the world today have become false and adulterated theories
that only create confusion in ignorant people.
There are many holy books such as the Vedas, scriptures, history
books, Puranas, Tantra, Shaiva, Shakta, Agama, and others. Over the
course, of time, these teachings have been distorted and
misinterpreted.
+++++
Translation
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9. The real guru preceptor of the entire humanity is none other than
God. He knows the true reality of life. Thus, whatever actions one
performs, such as yajna (sacrifice or fire ceremony), observances,
penances, charity, chanting, pilgrimages, etc., are futile and
meaningless if one does not possess the true knowledge of the guru.
Undeniably, this maxim is the truth: there is no difference between Selfknowledge and the principle of the guru.
Undoubtedly, for the one that does not realize the real nature, the truth,
of the guru preceptor, any actions such as yajna, observances, charity,
penance, pilgrimages, etc., are fruitless.
+++++
Translation
10. One who serves the gurus feet is purified from all sins and
mistakes and becomes divine. Thus, this worthy soul gains the merit of
having a bath in all holy places and all sacred rivers.
The practice of Kriya is to serve the feet of the guru preceptor. After
practicing Kriya (pranayama), if one stays in the after-kriya equipoise
state (kriya and paravastha), the mind will not go here and there.
Hence, if the mind is not running in many different directions, how can
one commit a sin? One who remains in the soul becomes pure. It is
said that by taking a dip in all holy waters one can gain inner purity.
Thus, when one attains that state of purity of the inner Self through the
after-kriya pure state, then naturally one receives the benefit of all
pilgrimages.
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Translation
11. Those desiring to uproot ignorance, end the cycle of birth, karma
(bond of fruits of action), etc., and attain knowledge, detachment, and
perfection should drink the water that washed the guru preceptors feet.
This blessed water has the power to enable one to cross the ocean of
the world.
Metaphorically speaking, this world of birth and death is much like an
ocean. The nectar that flows from the independent and unmanifested
lotus is knwown as the water that washed the gurus feet. Upon
drinking this water, all restlessness of mind, i.e., the root of all
ignorance will disappear. One then receives the knowledge of who I
am. Hence, when nothing in the mind takes root, nothing will grow;
thus detachment will come. Where there is detachment, there is
success; in other words, the entire world becomes Brahman.
+++++
Translation
12. One should sip the sacred water that washed the guru preceptors
feet and eat the remnants of food that remain on his plate. One should
meditate upon the guru preceptor constantly and regularly repeat his
name.
20
One should drink the blessed water that washed the gurus feet and eat
the leftover food on his plate. One should meditate upon the guru
preceptor, and pray to maintain this state of experience.
+++++
Translation
13. The abode of the guru preceptor is Kashi Kshetra (holy Varanasi),
and the water that washes his feet is the water of the Ganga (the
presiding deity of Kashi or Varanasi). The guru is none other than
Vishveshwara himself, and his words are the liberating words of God.

You should remain in the holy city of Kashi (kutastha), and the pure
waters of the Ganga, i.e., the water that washes the feet of Brahman.
Abiding there is the real nature of kutastha, i.e., Vishweshwara, the lord
of the universe. In that sacred abode, one can hear the constant
omkara (om sound), the primordial sound of Brahman that brings
liberation (taraka brahma).
+++++
Translation
14. I bow to guru preceptor. Wherever his feet touch the ground
becomes the holy city of Gaya (the feet of Lord Vishnu are there). His
body is like an eternal banyan tree. I bow to that form of the guru,
which is the same as the foremost holy places like Prayaga. One
should always contemplate on the guru preceptors form and repeat his
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name constantly. Forsaking all others, one should always faithfully

follow his command.
Always remembering the form of the guru and chanting his name
means to remain in the state of paravastha after practicing Kriya. One
should behave and act according to the experience gained through
Kriya practice. You yourself are the guru when engrossed in the soul,
no one else.
+++++
Translation
15. Brahman resides in the tongue and mouth (words) of the guru
preceptor, and through His grace, a disciple can attain Him. One
should meditate ceaselessly upon the guru preceptor as directed,
thinking of nothing else. One should take refuge in him alone and
renounce ones stage of life, kith and kin, reputation, and anything else
in the world that is an attraction.
The guru is Brahman. Thus, if one follows his instruction, through his
grace, one will attain the state of Brahman. As a result, one will acquire
all-round development regarding ones stage of life, family, reputation,
and physical health. Therefore, constantly be engrossed in the
meditation of ones own guru preceptor.
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22
Translation
16. Trough the disciples pure love for the guru, he or she attains the
knowledge that is possessed by the guru preceptor. Therefore, with
utmost care, gratitude, and effort, one should worship the guru
preceptor.

If one practices Kriya as instructed directly by the guru preceptor, then
one will know everything that is to be known. By practicing Kriya and
having sincere faith in the words of the guru, one is blessed with
devotion. Therefore, with extreme effort worship the guruwhich
means listen to the om sound.
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Translation
17. The syllable gu implies darkness and ru is light. No doubt the guru
is the Brahman who destroys darkness.
Gu is darkness and ru is light, which means there is a light that
emerges from the darkness. Inside the head one can experience the
moonlight, which dispels all darkness. He is Brahman; he is the guru.
There is no doubt about it.
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23
Translation
18. Thus, the first syllable gu is the cause of manifestation of maya
(illusion) and the gunas (triple qualities of nature). The syllable ru is
parambrahma, who removes delusion, illusion, and error.
The first syllable gu is maya (illusion) of the triple qualities of nature,
and the second syllable ru is Brahman, who eliminates illusion and
error.
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Translation
19. The word gu is darkness and the word ru is its inhibitor. Hence, one
is called guru because he or she dispels darkness.
Gu is darkness and ru is the obstacle or dispeller. When one no longer
remains in darkness, one becomes ones own guru.
+++++
Translation
20. In such manner, it is even rare for the devas to attain the feet of the
guru, which are adored by Haha, Huhu, and also gandharvas
(celestials). For them, there is nothing beyond guru.
The supreme feet of the guru are difficult even for devas to attain. The
gandharvas, Haha and Huhu, also worship his divine feet.
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Translation
21-22. Seats (cushions), bed, clothes, vehicles, ornaments, etc.,
whatever you possess, should be presented to the guru preceptor for
his contentment.
Abandon all feelings of shyness and bow down flat at the feet of the
guru, dedicating your entire life to him, including your spouse.
You should conduct yourself in the manner in which the guru would be
pleased. Give all that you have to him.
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Translation
23-24 O beautiful-face Parvati, know this transitory body to be the
abode of misery, full of worms, dirt, and other foul smelling substances.
Whosoever climbs the tree of samsara (ever changing world) will surely
fall into the ocean of hell. I bow to the guru preceptor, who rescues the
seeker from a life of misery.
This world is the ocean of hell. I bow to such a guru who rescues the
seeker from this situation.
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Translation
25. The guru is Brahma (the creator). The guru is Vishnu (The
sustainer). The guru is Maheshwara (The destroyer). Indeed, the guru
is supreme Brahman. I bow to the guru preceptor.
25

This entire creation was Gods desire. For a period of time, He remains
hidden within His own desire. Then, ultimately, God, as Maheshwara,
destroys all desires. Indeed, He is the real parambrahma.
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Translation
26. I bow to him, my guru preceptor, who restores my vision by
opening up my real eye, eliminating the darkness of ignorance with the
collyrium of knowledge.

The mind that does not remain in the soul, going hither and thither in
many directions, is masked in darkness. When such a condition
prevails, no one can escape that fate; therefore, one should be free
from that darkness and remain in the soul. This is the collyrium cream
stick of knowledge use to open the eyes. One who achieves this is the
guru; about whose sacred feet it was previously written. Hence, by
bowing to him, I am actually bowing to my real Self.
+++++
Translation
27. I bow to him, my guru preceptor, who blessed me with the vision of
tat, Thatthe supreme Brahman who pervades and permeates the
entire universe, all that is movable and immovable, as unbroken and
complete consciousness.
26

Brahman pervades this entire creation in the form of a circle;
permeating everything moving and non-moving. I humbly bow to the
one who has discovered Brahmans feetthe guru in the form of the
soul within.
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Translation
28. I bow to him, my guru preceptor, who gave me the experience of
tat (That), in the form of all that is moving and non-moving and all
things with and without life.
I bow to the one who pervades everything moving and non-moving,
living and non-living. His holy feet (state) are pure, thinner than water,
and more subtle than smoke. I bow to that guru who takes me to such
state.
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Translation
29. I bow to him, my guru preceptor, who has revealed tat (That), which
pervade the three worlds as consciousness, in all things movable and
immovable.
Brahman permeated the three worlds, all things moving and nonmoving, when He entered into them. I bow to the one, through whose
grace; I have been given this state of experience.
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27
Translation
30. I bow to him, my guru preceptor, who is like the sun shining on the
lotus of Vedanta. At his lotus feet, the pearls of all Vedantic wisdom are
shining.
Omkara (divine sound) is Brahman, and it is the crest jewel of all
Vedas. I bow to that guru at whose lotus feet this divine sound is
remaining. Seated in the sahasrara, he is like a brilliant sun illuminating
the lotus of Vedantic knowledge.
+++++
Translation
31. I bow to him, my guru preceptor, who is pure consciousness,
eternal, peaceful, unattached like the sky, full of light and beyond all
color, above the stage of nada (sound), bindu (atom point), and Kala
(the quality).
When kutastha is in the body, there is constanst presence of Brahman
as consciousness. Therefore, within this body temple peace exists.
Know that the real nature of kutastha is unlike ordinary space. The true
nature of kutastha is just like a taintless sky. One who is merged in that
sky becomes aware of a black point, similar to a mole or the head of a
black bee. Remaining there, one listens to the om sound. If one
increases Kriya practice the day after the new moon until the following
full moon, one will then experience a special, new state and the guru
is even beyond that. Thus, bowing to the unmanifested guru, I am
indeed bowing to the Self within.
28
+++++
Translation
32. I bow to him, my guru preceptor, who is established in knowledge
and power, who is adorned with the garland of truth and reality, and
who is the bestower of liberation and enjoyment.
Know thyself. In this truth, there exists a special experience; one
becomes established in power and holds the garland of five principles.
The true teacher, who leads one to the enjoyment of these principles,
and also makes one free, is the guru; that is, the soul roaming within. I
bow to the soul, the real guru.
+++++
Translation
33. I bow to him, my guru preceptor, who dissolves the bond of karma
(seed of action), acquired in countless births, with the powerful shower
of Self-knowledge.
I bow to such a guru, who has the ability to destroy all the desires of
many lives by revealing Self-knowledge.
+++++
Translation
34. I bow to him, my guru preceptor, the water that washes his feet has
the ability to completely dry up the ocean of the world and reveal the
treasure.
29

Trough the practice of Kriya, when one acquires natural control in the
throat center, then one experiences moonlight in the forehead. From
that light comes a secretion of nectar. It is sweet and cool. Hence, this
nectar is known as the water that washes the gurus feet. When one
achieves, contentment by swallowing such nectar, then instantly the
restless mind, representing the ocean of the world, evaporates.
Therefore, this nectar is more valuable than all the treasure found on
earth, because whoever drinks it finally becomes completely content. I
bow to the ever-content guru who is parambrahma, existing within
oneself.
+++++
Translation
35. I bow to him, my guru preceptor, for he is the greatest of the great.
There is no greater truth, no greater penance and no greater
knowledge than he.
There is no truth greater than the guru. There is no penance greater
than the guru. Bow to the guru, the Self within, who is the highest truth
and beyond all that exists.
+++++
Translation
36. I bow to him, my guru preceptor. He is the lord of the universe and
the guru of the universe as well. I experience my own soul as the soul
of all.
30

The one who is my lord, the soul, my real Self, is the lord of the
universe. Therefore, I am in the world and also beyond the world. Thus,
this supreme Self is my guru. Because I am all-pervading and also
remaining in the world, I am the guru of the universe, and the soul
within me is the soul of all. For that reason, bow to your own soul, the
real guru remaining within.
+++++
Translation
37. I bow to him, my guru preceptor; the beginning and the
beginningless, the supreme reality and supreme divinity. None can
equal him.
The unmanifested guru, the absolute, is primordial one. Through his
grace, primordial Brahman permeated the whole universe. Thus, the
guru is beyond space, and there is nothing superior to him. One who
receives the grace and instruction of the guru is blessed with mudras
like khechari, chanchari, buchari, agochari, unmani, etc. Moreover, one
can then listen to ten types of divine sounds (Anahata nada). I, as the
soul, bow to the soul that is the guru.
+++++
Translation
38. The true foundation of meditation is the form of the guru preceptor.
The root of worship is found at his feet. Every word he speaks is a
mantra to be practiced. The cause of liberation is the grace of the guru
preceptor.
31

This body has assumed the form of the guru, and it is the real cause of
meditation. The practice of Kriya is the foundation of worship and is
also the feet of the guru. The instruction of the guru is the om sound,
which is the foundation of all mantras. The foundation to liberation is
staying in the state of paravastha after Kriya practice.
+++++
Translation
39. Whatever merit a person accumulates from pilgrimages and
bathing in the sacred waters of holy places (spanning all the oceans of
the world), is not equal to even a one-thousandth part of a drop of the
water that washed the feet of the guru preceptor.
If one listens to the om sound continuously, one experiences the
moonlight on the forehead. From that comes a secretion of nectar,
which is very rare. Hence, even if one takes a dip in every holy place
spanning the seven oceans of the world, it still would not equal a onethousandth part of this secretion of nectar.
+++++
Translation
40. Therefore, one should worship the guru preceptor, because the
guru alone is the entire universe. He alone is the personification of
Brahma, Vishnu, and Shiva and there is no one superior to him.
The soul as the guru, atma-rama, is all-pervading. He Himself has
become one with creation, sustenance, and dissolution. When
32
everything is Brahman, then there is nothing greater than guru-brahma.

Therefore, one should worship the guru nicely, which means listen to
the om sound continuously.
+++++
Translation
41. Only through devotion for the guru preceptor can one attain the
state of liberation, even without knowledge. For those who walk on the
path of unshakable devotion to the guru preceptor no practice
(sadhana) is needed other than his grace.
The bird soars in the sky. If one holds a thread that is attached to it as it
flies, one will feel a connection to the high altitude it is experiencing. In
a similar manner, sincere devotees will get everything through his love
and devotion as they sit quietly. One who loves is able to experience
without knowledge. In other words, one is bestowed with all divine
qualities. Therefore, nothing exists that is greater than the guru. One
should walk on the path directed by him.
+++++
Translation
42. The Vedas declare not this, not this, and also speak of something
that, beyond which there is nothing. That principle is the guru; thus one
should worship him with mind, speech, and action.
Those who know this path have revealed in the Vedas that whatever is
manifested as speech is not that, because the unmanifested feet are
the supreme feet of all. Thus, if it is unmanifested, how then can one
33
explain it? Therefore, perform all actions while meditating on the soul
as the guru. Whenever you speak, remain conscious of the soul as
guru. It is in this manner that one should worship the guru. In other
words, do everything while remaining anchored in the soul.
+++++
Translation
43. It is through the grace of the guru preceptor that Brahma, Vishnu,
Shiva, etc., are capable of accomplishing their duties creation,
preservation, and dissolution, respectively. Each one adores the guru
preceptor according to his own ability.
Through the grace of that unmanifested guru, one can serve him, i.e.,
practice Kriya. Brahma, Vishnu, Sadashiva, all owe their powers of
creation, sustenance, and dissolution to him.
+++++
Translation
44. Even the devas and the celestials, like kinnaras, gandharvas, pitris,
yakshas, tumburu, and even the munis, etc., do not know the art of
serving the guru preceptor.
Serving the guru is practice that is unknown even to devas, kinnaras,
gandharvas, pitris, yakshas, charanas, and munis.
+++++
34
Translation
45. Those who are averse to the service of the guru preceptor cannot
be completely liberated, even if they are gandharvas, pitris, yakshas,
charanas, rishis, siddhas, or devas.
Devas, gandharvas, pitris, yakshas, kinnaras, rishis, even the siddhas,
are unable to be liberated if they dislikes serving the guru.
+++++
Translation
46. O Mahadevi (Great Divine Mother), please listen to the proper
method of meditation (on the guru), the bestower of all bliss and joy, as
well as the giver of success and liberation.
Oh Mahadevi! Please meditate continuously. Listen to me. I will reveal
to you how to meditate in the proper manner; as a result, you will attain
all types of bliss, enjoyment, happiness, and liberation.
+++++
Translation
47. I contemplate on Shri Guru who is parambrahma, the supreme
One. I sing of Shri Guru. I speak of Shri Guru, and I bow down to Shri
Guru.
The guru who is remaining in this body is parambrahma. To speak of
him is to sing his song. To remember him and to bow down to him is
blissful.
35
+++++
Translation
48. I bow to him, my guru preceptor, who is the bliss of Brahman, the
bestower of the highest joy, who is absolute and the personification of
knowledge. Beyond duality, he is all-pervasive like the sky, and is the
object of the great Upanishadic statement, Thou art That. The guru
preceptor is one, eternal, pure, steady, the witness of all thoughts,
beyond all modification, and free from the three gunas.

He is brahmananda (bliss absolute), the bestower of supreme
happiness. Knowledge alone is Him form. At that time, there is no other
thought. You are that kutastha, formless like the sky. When you are
that, there is only one. That one is eternal. No impurities of the fire
elements remain. He abides in that kutastha, just above your eyes. In
reality, He is the witness of all, because He is omnipresent and beyond
all thoughts and the triple qualities too. Paravastha, the after-kriya state
of silence, is such that one can bow to sadguru Brahman when merged
in that state.
+++++
Translation
49. I bow to the guru preceptor as Brahman, the eternal, pure, formless
one, who is all-pervading, and the essence of all that exists. His nature
is eternal wisdom, consciousness, and bliss.
Being eternal, he has become pure. When one experiences the
kutastha within, at that time, there is no impurity. Thus, one is in a pure
state. Inside the kutastha there is just empty space, which has no
36
appearance. Having no shape, it is the spotless, formless form.

However, one can feel its existence in the heart. Hence, through
retention one feels blissful. Through omkara Kriya I am bowing to that
blissful guru-brahman.
+++++
Translation
50-52 Let one meditate on the divine form of the guru, seated on the
throne in the center of the lotus of the heart, having a crescent moon
as an ornament, and capable of bestowing the bliss of eternity,
consciousness, and desired boons.
Wearing white clothes, smeared with white sandalwood paste, and
adorned with a rosary of pearls, he is the one who is ever cheerful,
upon whose left side is seated divine Shakti (Divine Mother), who
bestows a kind look.
I am forever worshipping my guru preceptor, who is bliss as well as the
bestower of bliss. My guru is the adorable one, who is always in Selfawareness, ever content, the personification of knowledge, the king of
yogis, and the physician of worldly disease.
This type of breath retention and concentration, as described above,
can be felt from the lotus of the heart to the navel. When one
experiences the formless form in the throne of the heart, one is
experiencing the guru. The adored one is like the wish-fulfilling tree. He
is the epitome of truth and knowledge, and the bestower of happiness
and the desired object. Having white clothes means there is a white
color moonlight manifesting everywhere. Such is his divine form. If one
meditates with sincere effort (forcefully) on the right side and on the left
side there is the same energy. Through that energy, one can
experience everything completely. He becomes the source of such
37
compassion. How much contentment and bliss is experienced when

the desired is attained? Such ultimate knowledge is possible through
the Self-knowledge that I am Brahman. Undoubtedly, the one who
bestows this blessing is the king of yogis and worthy of adoration. He is
the physician of worldly disease. Again and again, I bow to the one
who has become our guru-brahman.
+++++
Translation
53. In the serene hours of dawn, let one meditate on the guru
preceptor residing within lotus inside the head. This supreme guru has
two eyes and two hands, is peaceful, and is the bestower of blessings
and fearlessness. Let one forever remember his name.

Rising up from the bed, early in the morning, inside my head, I
experience the white-colored light. I remember the guru of this body,
who has two eyes and two hands; who is peaceful and is the bestower
of fearlessness.
+++++
Translation
54. There is nothing greater than the guru.
There is nothing greater than the guru.
38
(I say) by the command of Shiva.

by the command of Shiva.
Here is nothing more than the guru. This rule of discipline I am
declaring to you who are prakiti (Mother Nature). Thus, I am telling it
four times; that is, from four directions.
+++++
Translation
55. The one who recites this mantra while meditating on the guru
preceptor will be blessed with real knowledge. Thus, when following
the instruction of the guru preceptor, one should feet, am free.
In this manner, when one meditates on the guru residing within the
body, knowledge is born automatically. Through knowledge, one is
free.
+++++
Translation
56. Verily, one should purify the mind by walking on the path directed
by the guru preceptor. With Self-knowledge, one should abandon
everything that is ephemeral.
39

One should follow the path shown by the guru, the soul withinin other
words, practice Kriya. When one is remaining in the soul, the mind will
not go in any other direction. When the mind does not get distracted,
then the mind remains inside the mind; hence, the mind is purified. All
things moving and non-moving are temporarily and will disappear.
Know everything as transitory. One then will have the experience of the
mind resting in the mind.
+++++
Translation
57. The knower, the knowable and even knowledge itself comes under
the domain of the mind. For this reason, knowledge and the knowable
are one. There is no other way.

Knowledge and the knowable, both are one. In other words, one who
knows and what one knows become one. In this state, everything is
Brahman and nothing else exists. Ephemeral is eternal and eternal is
ephemeral; hence, there is no other knowledge than this.
+++++
Translation
58. O Mahadevi (Pravati), having listened to all this, surely you now
understand, so long as the moon and sun remain in the sky, one who
blames or vilifies the teacher goes to a terrible hell.
40

Having now heard this, please know that so long as the sun and the
moon exist, when one censures the guru, one will be cast into a terrible
hell.
+++++
Translation
59. O Devi, as long as one has a body, until the end of a kalpa (a cycle
of creation and dissolution), one should always remember the guru
preceptor. Even after one is liberated and independent, one should not
speak of the absence of the guru preceptor (that is, one should not
behave as if he does not need the guru anymore).
As long as the body is there, one should continue practicing Kriya.
+++++
Translation
60. One must never utter lies and falsehoods in front of the guru
preceptor.
Never tell lies in front of the guru preceptor.
+++++
41
Translation
61. Those who speak disrespectfully to the guru, full of hum (anger),
are destined to become a terrible ghost (Brahma rakshasa) in the
forest or in the desert.
One, who does this, even in a solitary place, attains the life of a terrible
demon.
+++++
Translation
62. O Parvati! Even when one is cursed by the munis, celestials, or
faced with dangerous serpents or death, the guru preceptor is the
savior.
Even when the munis or the celestials curse one with danger or death,
still none other than the soulas the gurucan save him.
+++++
Translation
63. The celestials and munis are helpless to save one who is cursed by
the guru preceptor. No doubt he or she will surely perish.
There is no doubt that one who is cursed by the guru will come to
destruction. Even the celestials and munis are incapable of freeing one
from this undesirable fate.
42
+++++
Translation
64. O Devi! This two-syllable word gu-ru is the king of all mantras.
Thus, it is the essence of the Vedas, the law books, and the Puranas
that the guru preceptor is the supreme.
The word guru is a two syllable mantra. One will find proof of this in the
teachings of the Vedas.
+++++
Translation
65. Through service to the guru preceptor even one without knowledge
of the Vedas or other scriptures can be a true sannyasi (renunciate),
while others put on robes only for show.
Without the knowledge of the Vedas and other scriptures, if one
practices Kriya, know that person to be a true sannyasi (renunciate);
others are only wearing the robes.
+++++
Translation
66. Through the grace and contentment of the guru preceptor one can
attain the state of atma-rama roaming within oneself. One who
follows the path of the guru preceptor is blessed with Self-knowledge.
After practicing Kriya, if one remains in paravastha, one then is in the
state of atma-rama (rejoicing in the Self); thus by following the path of
the guru, one becomes engrossed in Self-knowledge.
43
+++++
Translation
67. Everything that exists, moving or unmoving, starting with Brahma
(the creator) all the way down to a blade of grass, is the form of the
Supreme Self (paramatma). I bow down to the all-pervading One.
Through omkar-kriya I bow to him, the one, all-pervading Brahma. The
entire universe is the lingam of Vishweshwara, the real nature of the
Supreme Self, the unmanifested feet.
+++++
Translation
68. I adore and worship the guru preceptor, who is sat-chit-ananda,
beyond all dualities, eternal, complete, formless, beyond the triple
qualities of nature, and established in the Self.

That one who is in essence consciousness and bliss, the one
indivisible Brahman, is in me. Complete, formless, beyond the qualities
of nature, that Brahman, in truth, is my real Self.
+++++
44
Translation
69. One should always meditate on the Supreme, beyond whom
nothing exists, bestower of bliss, seated in the inner space of the heart
and pure like a crystal.
He is the best of all, even beyond the reach of meditation. That One,
who is eternal, is the bestower of bliss in the inner sky of the heart. He
is pure and shining, like clear crystal.
+++++
Translation
70. Please listen to what I am about to narrate to you. A bhava (a
feeling) arises in the heart when purusha (the indwelling soul), the size
of the thumb, is meditated upon as consciousness within the heart.
This purusha (the indwelling spirit) is the size of a thumb, and it
remains within the heart in the nature of pure consciousness. How is
this possible? I will explain that to you.
+++++
Translation
71. O Parvati, that bhava, or feeling, is beyond the perception of the
senses. It is the most difficult to attain and is devoid of name and form.
It is without words and therefore inexplicable. One should thus know
that bhava, which is Brahman.
45

The state that occurs when one remains in the left side of the heart
cannot be witnessed with the eyes. In that state, one is complete. After
practicing Kriya for a longer period of time, one can experience that
state naturally. There is no forcible entry that requires any other effort,
because it is the unmanifested feet or state, devoid of name and form.
So, the ultimate remaining state is Brahman. When such a state
becomes permanent, one has attained the state of liberation while
living, which in reality is ones own true nature.
+++++
Translation
72. Just as smell is inherent and natural to camphor and flowers, and
heat and cold is natural to fire and ice, similarly eternity is natural for
Brahman. In the same manner, meditating upon the guru preceptor,
one becomes brahmanaya (all-pervading Brahman). There is no doubt
that such a person is the liberated one, in body, breath, and beauty
(panda, pada, and rupa).
Constantly engrossed in meditation on this guru, an embodied being
becomes Brahman. That Brahman, whom one experiences in the
midpoint of the eyebrows, is as minute as a sesame seed. When one is
firmly established in that state, confusion and doubt no longer exist.
This pinda, or, body, (like a ripe palm) and the atom point become
Brahman.
+++++
Translation
Shri Parvati asked:
46
73. O Mahadeva! What is pinda? What is called as pada? O Shankara,

please describe what is rupa and rupatita?
Prakriti (Mother Nature) asked the soul, manifested as the guru, What
is pinda? In other words, what is beyond the form?
+++++
Translation
Shri Shankara said:
74. Pinda is the power of kundalini. Pinda is also said to be hamsa.
Rupa is the bindu or atom point, and rupatita (beyond form) is
attributeless.
The inner Self answered by saying that pinda is the power of kundalini.
It is remaining at the end of the spine, in the muladhara. This power is
the strength that holds the body in tact, making it steady. Its color is
purple, much like the tip of a new banana leaf. When this power comes
to the heart and attains the state of stillness, moving in a very feeble
manner in the finer passage of the lotus stem, the ensuing state is
known as hamsa. Upon entering the midpoint of the eyebrows, it gives
the vision of a point (bindu), which is also called rupa (beauty). To
remain in kutastha and the after-kriya state (paravastha) is formless,
pure Brahman.
+++++
47
Translation
75. I am He. Being oneself, merged in divine consciousness, one will
perceive the Supreme; who is all-pervading, diseaseless, and nothing
else.
When the after-kriya state of calmness, I am everything, is
experienced, I then see parambrahma, who has become the
unmanifested state. This is nothing but the ultimate, supreme stage. At
the time, I am healthy and disease free; in other words, the mind is
steady and still.
+++++
Translation
76. O Beloved! Having achieved the vision of that Supreme One, one
becomes free from all attachments. From that moment, one becomes
free from desires or expectations, peaceful, and abides in seclusion.
As a result of beholding that parambrahma, one becomes free from all
attachments. One sees One Brahman in all. This is the true meaning
of seclusion or being alone. If one sees one in everything, then how
can desires arise? Freedom from desires instantly brings the state of
calmness.
+++++
Translation
77. Whether one gets something or not, no matter if it is little or plenty,
one should always be mentally content and enjoy all things without any
desire.
48

Live a life of enjoyment without desire whether you get something or
nothing, whether it is plentiful or little. In this way, when one maintains
a state of contentment of mind, resulting from no desires, then where is
misery?
+++++
Translation
78. Absorbed in a state of perpetual peace and bliss, wherever the
guru preceptor goes, that place becomes enriched with virtues and
merits.
Where there is no misery, there is constant bliss. Hence, when there is
constant peace, one is blessed with a peaceful continence any place
and any time. Wherever the guru preceptor remains, that place
becomes holy.
+++++
Translation
79. O Devi! Thus, I have revealed the qualities of the liberated ones to
you. O Devi! Know this to be true; these instructions of mine have thus
been experienced by following the path directed by the guru preceptor.
49

O Devi! I narrated to you the qualities of one who is free. This I
imparted to you in the same manner as the guru gives instructions.
Therefore, following such wisdom, one will also attain freedom.
+++++
atha gitamahatmyam
Now is the glory of the Gita
+++++
Translation
80. Devotion to the guru preceptor as well as meditation on him has
been revealed to you in detail. Now I am going to narrate the benefits
that one accrues through them. Know this to be a great penance also.
I imparted all instructions about the guru, devotion, and meditation.
Now I will speak of mahatapa (great penance), or what can be achieve
through this.
+++++
Translation
81. O Devi! What I am disclosing to you is for the benefit of creation.
Do not consider what I am telling you as something common and
50
ordinary. In this ocean of the world, people are engrossed in worldly

activities; bereft or right knowledge, they suffer.
The knowledge I imparted to you is for the benefit of the world. Do not
think it is worldly knowledge, for it can lead you to the supreme goal.
+++++
Translation
82. If anyone with faith and devotion studies, listens to, or writes about
this scripture for others, they will attain all merits.
What has been said about the Guru Gita is nothing less than pure
truth. Hence, by putting it into practice, one will attain knowledge.
Without knowledge, how can one attain liberation? When one who has
devotion reads, listens to, or writes about the Guru Gita, and then
present it to others, all of ones actions become fruitful.
+++++
Translation
83. O Devi! This Guru Gita, which has been expounded by me, is the
pure knowledge. You, yourself should always chant or read it to
eliminate the disease of the world.
I spoke of the purifying principles in this Guru Gita. Through them, one
becomes free from worldly disease. Needless to say, for that reason
you should do japa (chanting) constantly.
51
+++++
Translation
84. O My Beloved! Each letter of this Guru Gita is the king of mantras.
No other mantra equals even one-sixteenth part of it.

Consider each every letter of the Guru Gita as the king of mantras.
Other mantras are incomparable to even one-sixteenth of it.
+++++
Translation
85. This (Guru Gita) destroys all sins, anxieties, and eliminates all
poverty, too. Untimely death is prevented and all troubles are overcome
by it.
By practicing Kriya and staying in the state of paravastha, all sins, all
anxieties, and all poverty are eliminated. One will not meet an untimely
death, and all ones difficulties will be destroyed.
+++++
Translation
86. This (Guru Gita) dispels the fear of yakshas, demons, ghosts,
thieves, tigers, etc. It also removes great diseases and bestows
supernatural powers and perfection.
52

All fear of yakshas, rakshasas, thieves, tigers, etc., are also removed.
Great diseases are destroyed, and one attains eight types of siddhis.
+++++
Translation
87. This (Guru Gita) is infused with the power of attraction. It destroys
all bonds; thus liberating the devotee. Indra becomes dear to one and
all rulers are brought under ones control.
This (Guru Gita) can overpower all bhutas (elements, spirits, or
beings). It can free one from bondage. One will become dear to the
rulers and the deities, and all people will be brought under ones
control.
+++++
Translation
88. This (Guru Gita) hast the power to stop others speech. It also
increases ones virtues and good qualities, thus it destroys all evil
deeds and brings perfection through righteous actions.
This (Guru Gita) can control the talk of others. Becomes it helps one to
accumulate good qualities, bad actions are then eliminated and good
works are fructified.
+++++
53
Translation
89. This (Guru Gita) blessed one with devotion, brings success in all
works, and removes the fear resulting from the negative effects of the
nine planets. Nullifying bad dreams, it brings one the experience of
good dreams.

Through the practice of Kriya, one becomes advanced in devotion. As
a result, one achieves perfection in action and becomes free from any
fear stemming from the ill effects of the nine planets. Bad dreams are
eliminated, and one receives the vision of good dreams.
+++++
Translation
90. It bestows eternal peace and blesses a barren lady with a wellmannered child and prevents the widowhood for women and brings
good fortune.
It bestows all peace, which means that peace prevails in ones every
activity. Even a barren woman will be blessed with a child and a
woman will not become a widow. Furthermore, one will be the recipient
of good fortune.
+++++
54
Translation
91. It brings long life, health, prosperity, and increases progeny
(children and grandchildren). If one studies this three times without any
desires, one will attain liberation.
Ones life span will be enhanced, and prosperity, children, and
grandchildren will be plentiful. If one practice Kriya three times and is
devoid of all desires, such a one will attain liberation.
+++++
Translation
92. This (Guru Gita) eliminates all sorrows, fears, and obstacles, and
removes all afflictions. It nullifies all obstacles and bestows virtues,
financial security, fulfillment of noble desires, and liberation.
It destroys all sorrow, fear, afflictions, and neutralizes all obstacles.
One attains virtues, material success, fulfillment of desires, and
liberation.
+++++
Translation
93. No doubt, whatever one desires is fulfilled accordingly. This (Guru
Gita) is the wish-fulfilling cow for all desires, and it is the wish-fulfilling
tree for a person with expectations.
Because it is wish-fulfilling tree, one will attain the fulfillment of ones
desires.
55
+++++
Translation
94. It is the chintamani (wish-fulfilling stone) for all thoughts, as well as
the bestower of all auspiciousness. The followers of Shakti (Divine
Mother), Surya (sun god), Ganapati, Vishnu, Shiva, Pashupati all chant
this (Guru Gita). O Devi, it fulfills dharma, artha, kama, and moksha.

Kutastha is the wish-fulfilling jewel. When one contemplates there, all
goodness comes. Therefore all, including Shakta, Shaiva, Ganapatya,
Vaishnava, Saura, etc., become God-realized and attain the fulfillment
of dharma, artha, kama, and moksha.
+++++
Translation
95. To cleanse oneself from the impurities of the world and to be free
from the afflictions of this worldly life, the knower of truth should always
bathe in the sacred waters of the Guru Gita.
All impurities of the world are eliminated. All afflictions of the world are
destroyed. After taking a bath in the water of the Guru Gita, one
becomes a person of knowledge.
+++++
56
Translation
96. He is the sadguru who knows what is real and unreal. He is the
best among the knowers of Brahman. Every place he resides is
sanctified; there is no doubt about it.
One is the sadguru, who has seen Brahman in the real and unreal and
truly knows the six chakras, their colors, and the number of petals in
each lotus.
+++++
Translation
97. Wherever this rare and precious Gita is placed, that place becomes
sanctified, and all the devas reside there also.
Anywhere this holy Gita is read, that place becomes sanctified.
Undoubtedly this Gita is extremely are, wherever it remains all deities
and holy places also congregate.
+++++
Translation
98. Indeed, by chanting this Guru Gita one is pure and always in
knowledge. One who has been given a mere glimpse of Him is freed
from the cycle of rebirth.
One who chants the Guru Gita is pure and wise. After having this
darshana, one no longer is subject to rebirth.
57
+++++
Translation
99. It is truth, truth, and truth again that whatever is being declared by
me is the essence of dharma (values, virtues, and duties). There is no
other hymn equal to the Guru Gita. O one with a beautiful face, what I
repeatedly said is the truth.
Thus, I described to you my entire nature (dharma). Clearly, there is
nothing equal to the Guru Gita. This affirmation of truth I declare to you
three times.
+++++
Translation
100. This affirmation I will repeat to you three times: The guru is God.
The guru is dharma. It is supreme austerity to have firm faith in the
guru. There is nothing superior to the guru and no greater truth than
the guru.
The guru is God. The guru is dharma. Faith in the guru is the supreme
penance; however, this nishtha (faith) must be completely established.
Nothing exists that is greater than the guru. Thus, there is no greater
truth than him.
+++++
58
Translation
101. O Devi! In regards to the one who has this extremely rare
devotion to the guru preceptor: blessed is the mother, blessed is the
father, blessed is the family and the clan even blessed is the Earth.
Devotion to the guru is extremely rare. (If one has devotion to the guru
preceptor), then his or her mother, father, dynasty, family, and even the
Earth are blessed.
+++++
Translation
102. Within this body, the senses, prana (breath), wealth, ones friends,
relatives, mothers clan, and fathers clan, exists the presence of the
guru preceptor; in other words, one can feel the presence of the guru in
all. Without a doubt, this assertion is the truth.
The guru has manifested himself as the body, the senses, prana,
wealth, relatives, father, mother, and family. Undoubtedly, such a claim
is indeed the truth.
+++++
Translation
103. O Devi! Through the mere satisfaction of the guru preceptor, all
yajnas (fire ceremonies, sacrifices), observances, austerity, and kriyas
that were practiced during millions of births becomes fruitful.
59
When the guru is contented, it is equal to the blessings received from

millions of lifetimes of chanting, observances, and penance.
+++++
Translation
104. Listened to my words and know them to be the truth: those illfated people, who are full of pride due to their knowledge and wealth,
do not serve the guru preceptor.
Please understand, I am telling you the truth, one who is ill-fated, proud
of wealth and knowledge, cannot serve the guru.
+++++
Translation
105. Right attitude towards the guru preceptor is the greatest holy
place of all; other places of pilgrimage are useless. O Devi, within the
sacred water that washes the feet of the guru preceptor know there to
be all holy waters of all sacred places.
Service to the guru is the supreme pilgrimage. All holy places have
become the water that washes the gurus feet.
+++++
60
Kriyaadhikaari niraya
Determination of Qualified Kriyavans
+++++
106. This hidden knowledge, difficult to comprehend, should not be
revealed to all. Therefore, this knowledge must be well-guarded with
special effort. However, because you are very dear to me, I have
narrated this wisdom to you.
One must take great care when revealing this secret knowledge.
+++++
Translation
107. O Parvati! This secret knowledge (of Guru Gita), which brings one
to my company, should not be revealed to devas like Kartikeya,
Ganesha, etc., even in your own mind.
Never disclose it even mentally to Kartikeya, Ganesha, and the
vaishnavas.
+++++
Translation
108. O Devi, O My Beloved! You are my soul. You are so very dear to
me. Therefore, I disclosed this wisdom to you. Reveal it only to those
who are extremely peaceful in mind and enriched with pure love.
61

Tell only those who are extremely peaceful and faithful.
+++++
Translation
109. O my beloved! This Guru Gita should never be revealed, even
mentally, to the devotionless, the deceitful, the wicked, the faithless,
the atheists, etc.
Please do not disclose this knowledge to those who are devoid of
devotion, who cheat others, are cunning, hypocritical, atheists, etc.
+++++
Translation
110. The Guru Gita as explained by me is the essence of the Vedas,
Tantras, and all scriptures that expound the path of liberation.
There are three groups of scritures: Agama, Nigama, and Nirvana.
Hence, this means that the Guru Gita was revealed after practicing
Kriya and paravastha.
+++++
Translation
111. O Devi! There are many teachers who steal the wealth of the
disciples; however, that guru preceptor is extremely rare who steals the
suffering of the disciples.
62

There are many gurus who take the wealth of the disciple. Thus, the
guru who takes away the suffering from the disciple is indeed very rare.
All suffering disappears after Kriya and paravastha.
+++++
Translation
112. I adore and bow down to the great mantra of the guru, which is the
only mantra that enables one to cross the ocean of the world. Thus, it
is the siddha (perfected) mantra that is worshipped by all the celestials,
and even Brahma, etc., and the munis. This divine mantra rescues one
from all manner of poverty, misery, worldly diseases, and fear.
Practice of Kriya is the real mantra that helps one to cross the ocean of
the world. One can learn this divine technique directly from the guru.
This is the mantra of perfection, which is practiced by gods like
Brahma, etc., and the munis. It alleviates poverty, misery, fear, and
suffering. This mantra is so powerful that it even eliminates the greatest
fear; that is, the fear of death. Thus, such a guru is the Supreme, end
he is the mantra-raja (the king of mantra).
+++++
Thus ends the hymn of the Guru Gita from the Vishwasara Tantra.
63
BOOK TWO
SHREE SHREE GURU GITA
FROM SKANDA PURANA
64
Chapter I
+++++
Translation
1. I bow to Brahman, the unmanifested One, who is unthinkable and
the domain of the triple qualities of nature, and yet the source of those
qualities, too; as well as the support or substratum of the manifested
universe.
+++++
Translation
The rishi said:
2. O Suta, The greatest among the wise, master of the Vedas (Nigama)
and the Tantras (Agama), please narrate to us the essential nature of
the guru preceptor, who has the ability to eliminate all impurities of the
mind and the body.
+++++
Translation
3. Upon hearing this, an embodied being becomes free from all
sufferings; therefore, by treading that path, the munis (the persons of
meditation) have attained the state of omniscience.
+++++
Translation
65
4. Attaining that, one is never again trapped in the bondage of the

world. Please narrate that supreme truth to us now.
+++++
Translation
5. O Suta, we are most eager to listen to your narration through your
grace, especially the Guru Gita, which is not only the essence of truth
but also the secret of all secrets.
+++++
Translation
6. When Suta was again and praying by the congregation of the munis,
with full enthusiasm, she spoke these sweet words:
+++++
Translation
Suta said:
7. O Munis, please listen to me with faith and love. I will narrate the
Gita to you, which destroys all worldly diseases and is like a mother to
you all.
+++++
Translation
66
8. Long ago on the mountain peak of Mount Kailasha, which is served

by the siddhas (the perfect ones) and the gandharvas (the celestial
musicians and dancers), in the most beautiful place, adorned with the
wish-fulfilling creepers (kalpalata), flowers, etc.,
+++++
Translation
9. Lord Shiva, seated on a tiger skin, and adored by Shuka and other
munis, was expounding the supreme truth.
+++++
Translation
10. Parvati (Lord Shivas divine consort), her face aglow with love and
devotion, observed the Lord bowing to someone with great reverence
and adoration. Bewildered, she then asked him.
+++++
Translation
Parvati said:
11. Om. O Lord of Lords, I bow to you. You are supreme. You are the
teacher of the entire universe (jagad guru). The suras (divine one),
asuras (the demonic nature), and the humans always adore you with
utmost devotion.
+++++
Translation
67
12. You are always adored by Lord Brahma, Lord Vishnu, Indra, and
others, and yet you bowed down to someone. I wish to know who is
that one worthy of your adoration.
+++++
Translation
13. After witnessing your divine action, I am amazed and greatly
confused and unable to comprehend its meaning. Please enlighten me,
O Lord.
+++++
Translation
14. O Bhagavan (Lord), thou art the knower of all dharmas (duties,
rules, and principles). O Shambu, please explain to me the glory of the
guru preceptor, which is the best of all vratas (life-style, vows, or
observances).
+++++
Translation
15. O Lord! Which path should the embodied being follow to reach the
ultimate state of Brahman-hood (becoming Brahman)? O Swami (My
Beloved), please shower your grace upon me. I bow down to you.
+++++
Translation
68
16. In this way, after the repeated requests of Parvati, the great Lord,
Maheshwara, spoke these words; his heart overflowing with love and
bliss.
+++++
Translation
Shri Mahadeva said:
17. O Devi, this most hidden and mystical truth was not meant to be
revealed to anyone. Until this time, it was never told to anyone before.
However, because of your great devotion, I will disclose it to you now.
+++++
Translation
18. O Devi! You are my own self in another form; therefore I will narrate
this to you. No one has ever asked such a question that is beneficial
for all.
+++++
Translation
19. When ones heart is full of supreme love and devotion for the Lord
and ones guru preceptor, truths will be explained and will even reveal
themselves, too.
+++++
Translation
69
20. The scriptures declare that it is Shiva himself who is the real guru
preceptor. If one makes a distinction between the two, then it can be
said that one is guilty of the crime of sleeping with the preceptors wife.
+++++
Translation
21. O Sweet Faced (Parvati), please listen as I reveal the secret of the
three worlds. I affirm this truth to you: the guru is none other than
Brahman.
+++++
Translation
22. The Vedas, the scriptures, the Puranas, the itihasa (history books),
mantra, yantra, mohana (hypmotism), ucchatana, etc.,
+++++
Translation
23. the paths of those who follows Shiva, Shakti, Agama (Tantra), etc. ,
among other views that exist in the world today, are false and
adulterated theories that only create confusion in ignorant people.
+++++
Translation
24. O Beloved! Even such things as japa (chanting), austerities,
observances, pilgrimages, yajnas (sacrifices or fire ceremonies),
70
charity, etc., are meaningless and futile without understanding the

principle of the guru preceptor.
+++++
Translation
25. O Beautiful Faced (Parvati)! I declare this truth to you: there is no
difference between the guru preceptor and the soul (atman). Therefore,
every effort should be made by all intelligent seekers, well-versed in
the scriptures, for attaining that (the guru preceptor or the Self).
+++++
Translation
26. The hidden ignorance, the world, maya (illusion), and even the
body are all caused by nescience or ignorance. That one, by whose
grace a seeker of truth attains direct knowledge (vijnana), is known by
the name of Guru.
+++++
Translation
27. I bow to that guru preceptor whose two lotus-like feet help remove
all dualities of life (such as pleasure and pain), afflictions, and miseries;
thus enabling one to safely cross the ocean of the world.
+++++
71
Translation
28. Now I will reveal to you that divine knowledge by which an
embodied being, has been purified from all sins and mistakes,
becomes Brahman, Because of my love for you I will disclose this truth:
one can only attain this state by offering service at the gurus feet.
+++++
Translation
29. One who drinks the water that washed the holy feet of the guru
preceptor, and then sprinkles the remainder on his head, obtains the
merit of having a bath in every holy place and every sacred river.
+++++
Translation
30. The water collected from washing the guru preceptors feet has the
power to wash away the viscous mud of sins and kindle the flame of
knowledge, allowing one to cross the ocean of the world.
+++++
Translation
31. To uproot ignorance, end the cycle of birth and karma (the bond of
fruits of actions), etc., and attain knowledge, detachment, and
perfection, one should drink the water that washed the guru preceptors
feet.
+++++
72
Translation
32. Not only should one drink the water that washed the guru
preceptors feet, but one should also eat any food that remains on his
plate. Thus, one should meditate upon the guru preceptor constantly
and continuously repeat his name.
+++++
Translation
33. The repetition of the gurus name becomes the repetition of the
name of Lord Shiva. Likewise, the infinite and immortal (ananta)
contemplation on the name of ones own guru preceptor becomes the
meditation on Shiva, the infinite one.
+++++
Translation
34. Every day I worship and adore mu guru preceptor, my lord and
savior; the dust of whose feet becomes a sturdy bridge across this
worldly ocean.
+++++
Translation
35. I bow to the Supreme Self, the master of masters, by whose grace
alone, sorrows and delusions are destroyed.
+++++
73
Translation
36. I bow to the master of masters, who bestows the fulfillment of all
noble desires. Upon attaing his grace, one can cast off the great
danger of ignorance.
+++++
Translation
37. The abode of the guru preceptor is Kashi Kshetra (holy Varanasi),
and the water that washes his feet is the water of Ganga. The guru is
Vishveshwara (the presiding deity of Kashi or Varanasi) himself and his
words are the liberating words of God.
+++++
Translation
38. The service to the guru preceptor is the holy city of Gaya (the feet
of Lord Vishnu are there). His body is the eternal banyan tree, and
because his feet are the feet of Lord Vishnu, anything offered there
gives infinite merits.
+++++
Translation
39. One should always contemplate on the guru preceptors form and
repeat his name continuously. Follow his command always and think of
him alone, and none other.
+++++
74
Translation
40. Brahman resides within the tongue (words) and mouth of the guru
preceptor and a disciple can attain Him, through his grace. One should
meditate on the guru preceptor continuously, just like a devoted and
chaste wife thinks of her beloved husband.
+++++
Translation
41. One should take sole refuge in the guru preceptor, renouncing
ones own stage in life, ones relatives, reputation, and all attractions
and temptations.
+++++
Translation
42. Therefore, with extreme effort, one should worship the guru
preceptor, giving up all other thoughts, so that one can easily attain
supreme bliss.
+++++
Translation
43. It is through the seekers pure love for the guru preceptor that he or
she attains the supreme knowledge that is possessed by the guru. In
the three worlds, this truth is clearly emphasized by the celestial sages,
the ancestors, and wise people.
+++++
75
Translation
44. The syllable gu implies darkness and ru is light. No doubt the guru
is Brahman who can swallow the darkness of ignorance.
+++++
Translation
45. The syllable gu implies worldly disease and ru implies the
obstruction of worldly disease. One who has the power to destroy the
worldly disease is named Guru.
+++++
Translation
46. The syllable gu also represents one who is beyond the triple
qualities of nature and ru means to be beyond all forms. Hence, as he
is free from the gunas (the play of nature) and forms, he is known as a
guru.
+++++
Translation
47. The first syllable gu signifies the cause of the manifestation of
maya (illusion) and the gunas (triple qualities of nature). Accordingly,
the second syllable ru is parambrahma who removes delusion, illusion,
and error.
+++++
76
Translation
48. Thus, the auspicious feet of the guru are great and divine, and
even difficult to attain by devas, the divine ones. They are worshipped
by celestials, garuda, divine serpents, and gandharvas, and the
perfected ones.
+++++
Translation
49. O Devi! It is the firm truth that the essential nature of the guru is
supreme for the seeker of freedom nothing is greater. One should
worship ones guru preceptor with complete dedication.
+++++
Translation
50. The seeker should offer the seat (cushion), bed (mattress), clothes,
vehicles, ornaments, etc., to the guru preceptor to bring him
contentment and comfort.
+++++
Translation
51. With every thought, word, and action one should worship the guru
preceptor. With complete prostration (bow down flat on the ground) all
feelings of shyness should be dismissed when in the presence of ones
guru.
+++++
77
Translation
52. One should surrender completely, offering ones body, senses,
prana (vital breath), wealth, relatives, spouse even ones very soul.
+++++
Translation
53. The guru is the essence of the entire universe, which includes
Brahma, Vishnu, and Shiva there is no one superior to him. Thus,
one should worship the guru preceptor.
+++++
Translation
54. The lotus-like feet of the guru preceptor shine like the jewels of all
Upanishads. The guru preceptor is the exponent of the message of
Vedanta; hence, without a doubt, he is worthy of worship.
+++++
Translation
55. By mere remembrance of the guru preceptor, Self-knowledge
automatically descends upon one. He is the real treasure. Therefore,
one should constantly worship him.
+++++
78
Translation
56. O Beautiful Faced (Parvati). Please acknowledge this transitory
body as being the abode of misery full of worms, filth, and foul
smelling substances.
+++++
Translation
57. Those who ascend the tree of samsara (ever-changing world) fall
into the ocean of hell. It is the guru preceptor who rescues them from
their suffering and misery. I bow to the guru preceptor.
+++++
Translation
58. I bow to him, the guru preceptor who is Brahma (the creator). The
guru is Vishnu (the sustainer). The guru is Maheshwara (the
destroyer). The guru is Supreme Brahman.
+++++
Translation
59. I bow to my guru preceptor, who restores my vision and opens my
real eye, eliminating the darkness of ignorance with the collyrium of
knowledge.
+++++
Translation
60. I bow to the one guru preceptor, who blessed me with the vision of
tat (That), the Supreme Brahman, which pervades and permeates the
79
entire universe, movable and immovable, as unbroken and complete

consciousness.
+++++
Translation
61. I bow to him, my guru preceptor, who has given me the experience
of tvam (You) in the form of all movable and immovable objects, with
and without life.
+++++
Translation
62. I bow to my guru preceptor, who has given me the experience of
asi (Are), which pervades everything that exists throughout the three
worlds, movable or immovable, as consciousness.
* Note: The above three verses (60-62) are beautiful descriptions of the
profound Upanishadic teaching tat-tvam-asi : You are That.
+++++
Translation
63. I bow to my guru preceptor, one who follows his words, even for a
moment (or less), can perceive the soul as Shiva and become
liberated.
+++++
80
Translation
64. I bow to him, my guru preceptor, who is pure consciousness,
eternal, peaceful, unattached like the sky, full of light and beyond all
color, who is above this stage of nada (sound), bindu (atom point), and
kala (time).
+++++
Translation
65. I bow to him, my guru preceptor, who is beyond the gunas (triple
qualities of nature), pure, peaceful, moving as well as unmoving, who
pervades the entire universe.
+++++
Translation
66. I bow to him, my guru preceptor, he is the father, the mother, the
relative, and above all, he is God. Thus, he frees me from the delusion
of the world.
+++++
Translation
67. I bow to him, my guru preceptor, whose potentiality allows the
universe to appear to exist; whose light illuminates the universe; whose
bliss creates bliss and joy everywhere.
+++++
81
Translation
68. I bow to him, my guru preceptor, the one in whom the entire
universe exists. His light illuminates everything, and his delight and
love progeny are dear to all.
+++++
Translation
69. I bow to him, my guru preceptor, whose power enables one to see
everything, and the mind, intellect, and memory to function. One can
also experience the wakeful state, dream state, and deep sleep state.
+++++
Translation
70. I bow to him, my guru preceptor, whose knowledge is this universe,
in whom there is no difference between seer and seen, who is ever
existing in truth and oneness.
+++++
Translation
71. I bow to him, my guru preceptor, who is established in one state,
feeling, and experience. Those who only have limited experience are
attached to a particular view; however, this view is not the same as
knowledge.
+++++
82
Translation
72. I bow to him, my guru preceptor, who is the cause of everything, as
well as the effect.
+++++
Translation
73. I bow to him, my guru preceptor, who shines on the cause and
effect of everything. Although there appears to be diversity in the
universe, in him no diversity exists at all.
+++++
Translation
74. I bow to him, my guru preceptor, who is established in knowledge
and power, who is adorned with the garland of truth and reality, and
who is the bestower of liberation and enjoyment.
+++++
Translation
75. I bow to him, my guru preceptor, who destroys the bond of karma
(seed of action), acquired in countless births, with the powerful fire of
knowledge.
+++++
83
Translation
76. I bow to my guru preceptor; even the water that washes his feet
has the ability to dry up the ocean of the world; illuminating all worldly
treasure as perishable.
+++++
Translation
77. I bow to him, my guru preceptor, his greatness is unsurpassed. In
the entire creation, there is no greater truth, no greater penance, and
no greater knowledge than the guru.
+++++
Translation
78. I bow to him, my guru preceptor, for I have experience my Lord as
the lord of the universe and my guru as the guru of the universe. Also, I
have realized my soul is the soul of all.
+++++
Translation
79. I bow to him, my guru preceptor, who is both the beginning and the
beginningless; the supreme reality and the deity. No other mantra can
equal these two syllables: gu-ru. There is no greater mantra than the
one given by the guru preceptor.
+++++
84
Translation
80. I bow to him, my guru preceptor, who is the best friend in the world
when one is faced with the most difficult situations. He is the supreme
help, because he is the knower and follower of all dharmas (duties,
practices).
+++++
Translation
81. I bow to him, my guru preceptor, through him one will know that the
universe exists in the guru and the guru exists in the world, too. Thus,
this world itself is the guru.
+++++
Translation
82. I bow to him, my guru preceptor, for pointing to the right path when
one becomes confused and deluded about what direction to take in this
forest of a world.
+++++
Translation
83. I bow to him, my guru preceptor; the water that washes his feet is
like the Ganga to those tormented by the fire of the three afflictions,
who are restless and devoid of peace on this Earth.
+++++
85
Translation
84. The guru knows the mahamantra of right knowledge to treat those
who have been bitten by the snake of ignorance; thus, he is the only
real physician.
+++++
Translation
85. I bow to the guru, who is Shambhu, the cause of the world. The
guru is a bridge over the ocean of the ever changing world, and the
master of all knowledge and sciences.
+++++
Translation
86. The foundation of meditation is the form of the guru preceptor. The
root of worship is his feet. The words of the guru are the mantra to be
practiced. The cause of liberation is his boundless grace.
+++++
Translation
87. Whatever merit a person has accumulated from pilgrimages and
bathing in the sacred waters of holy places, covering the entire seven
oceans of the world, is equal to only one-thousandth part of a drop of
water that washes the guru preceptors feet.
+++++
86
Translation
88. If Shiva is displeased, the guru can still rescue one, but if the guru
is displeased, no one can help you. Therefore, having attained the right
kula guru, one should take complete refuge in him.
+++++
Translation
89. Just as the bee seeking honey goes from one flower to another, so
also should the disciple who is in the quest of knowledge go from one
guru to another.
+++++
Translation
90. I worship the two feet of the guru, endowed with the beauty of
Shiva and Shakti, differentiated by white and red colors, which are
beyond the reach of speech, mind, and the senses.
+++++
Translation
91. The syllables gu is beyond the gunas (triple qualities of nature),
and ru is above all forms. One who can confer the state beyond the
gunas and forms is called a guru.
+++++
87
Translation
92. O My Dear (Parvati)! The guru is Shiva without three eyes; Hari
with two hands, and also Brahman without four faces.
+++++
Translation
93. With folded hands, may these prostrations be offered to him, the
ocean of mercy, the perfected one, by whose grace individuals attain
liberation from this most colorful world.
+++++
Translation
94. Just as a blind person cannot see the sunrise, similarly those who
have ill-luck cannot see the supreme beauty of Shri Guru, which is
visible through the eyes of discrimination.
+++++
Translation
95. The guru preceptor is the instantaneous liberator of ones family
not only one, but millions of generations. Therefore, knowing this, one
should bow down to sadguru three times every day.
+++++
Translation
96. My Dear One (Parvati)! With deep devotion one should bow down
every day to the place and the direction where the sacred feet of Shri
Guru rest.
88
+++++
Translation
97. Each day one should sing hymns to the guru by offering full
prostrations with the eight limbs. Thus, in doings so, one attains
steadiness and ultimately experiences ones own real nature.
+++++
Translation
98. Complete prostration implies lying flat and touching the ground,
with hands, legs, knees, thighs, head, sight, mind, and speech.
+++++
Translation
99. May these repeated offerings of freshly bloomed flowers and sweet
words be dedicated to the direction where Shri Guru Bhagavan, The
king of kings abides. Shri Guru is the one, eternal witness who
watches the drama of creation, sustenance, and dissolution of the
world.
+++++
Translation
100. If, by the dawn of the gurus grace, all obstacles disappear and
the blissful state of natural breath control (sahaja avastha) is attained,
then what need is there of practicing hundreds of pranayamas for long
periods of time, with the risk of disease, difficulties, and pains.
Therefore, one should serve the guru preceptor only.
89
+++++
Translation
101. Through sincere devotion to the guru preceptor, one can attain the
state of liberation even without knowledge. For the one who walks on
the path of unshakable devotion to the guru preceptor no practice
(sadhana) is needed other than his grace.
+++++
Translation
102. The Vedas declare, not this, not this and also speak of
something that exists beyond which, there is nothing. That principle is
known as the guru, and one should worship him with mind, speech,
and action.
+++++
Translation
103. It is through the grace of the guru preceptor that Brahma, Vishnu,
Shiva, etc., are capable of accomplishing their duties creation,
preservation, and dissolution respectively. Each one, according to his
ability, adores the guru preceptor.
+++++
Translation
104. Even such beings as the devas and celestials (like kinnaras,
gandharvas, pitris,yakshas, tumburus), and also munis, do not know
the correct art of serving the guru preceptor.
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+++++
Translation
105. O My Dear (Parvati)! Even people who have gained the mastery
of logic, Vedic meter, and astrology, and those proficient in rituals and
worldly sciences, do not know the principle of the guru in its entirety.
+++++
Translation
106. Just like pots in a Persian well, people of great ego, pride of
penance, education, and power roam in this world.
+++++
Translation
107. Neither those who perform yajnas (sacrifices or fire ceremonies),
nor the yoguis, nor even those who practice austerities can attain
liberation without having the knowledge of the principle of the guru.
+++++
Translation
108. Hence, those who are averse to serving the guru preceptor
cannot become completely liberated, even if they are gandharvas,
pitris, yakshas, charanas, rishis, siddhas, or devas.
+++++
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Translation
Thus is the first chapter of the Guru Gita, found in Skanda Purana,
Uttara Khanda, in Sanatkumara Samhita in the form of dialogue
between Uma and Maheshwara.
Chapter II
+++++
Translation
109. O Mahadevi (Great Divine Mother)! Please listen to the proper
method of meditation (on the guru), the bestower of all bliss and joy, as
well as the giver of success and liberation.
+++++
Translation
110. I contemplate on Shri Guru who is parambrahma, the Supreme
One. I sing of Shri Guru, I speak of Shri Guru, and I bow down to Shri
Guru.
+++++
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Translation
111. I bow to him, my guru preceptor, the absolute, who is the bliss of
Brahman, the bestower of the highest joy, and the personification of
knowledge. Shri Guru is beyond duality, all-pervasive like the sky, and
the object of the great Upanishadic statement, Thou art That. He is
one, eternal, pure, steady the witness of all thoughts, beyond all
modification, and free from the three gunas.
+++++
Translation
112. One should meditate on the divine form of the guru, seated on the
throne in the center of the lotus of the heart, emanating light like the full
moon, that is capable of bestowing the bliss of eternity, consciousness,
and desired boons.
+++++
Translation
113. Wearing white clothes, covered with white sandalwood paste,
bedecked with white flowers, adorned with a rosary of pearls, who is
ever cheerful, bestow a kind look, has two eyes, and to his left side is
seated divine Shakti (Divine Mother).
+++++
Translation
114. I bow down to the sadguru, always worthy of adoration, who is the
best among the yogis and the physician of worldly diseases. Ever
content, full of knowledge, and engrossed in his own divine nature, he
is bliss and the distributor of bliss, too.
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+++++
Translation
115. I worship the lotus feet of the gurus who have revealed the source
of the eternal ocean of bliss, born of the Self within, for they have given
us the remedy for the virulent poison of the ever changing world.
116. One should adore and worship the guru preceptor in whom theses
five qualities are ever present creation, sustenance, destruction, the
ability to discipline or punish, and to give blessings.
117. Contained within his lotus-like feet is the forest fire needed to set
the entire universe ablaze. Inside his fontanel (brahmarandhra), the
thousand-petalled lotus, there is a moonlike nectar.
118. Let one meditate on the guru preceptor, seated in the center a
triangle (with three syllables: a, ka, tha) of the thousand-petalled lotus.
119. I bow to the guru preceptor, who is Brahman. He is eternal, pure,
formless, unattached, unmanifested, and constantly in knowledge,
consciousness, and bliss.
120. So powerful is the divine glance of the guru preceptor that
creation itself is sustained by his look; thus it is the field in which the
entire creation is super-imposed. All Vedic injunctions, the experience
of truth, Brahma (the creator) and his creation also depend upon it,
because it is his look that reveals the path to liberation.
121. He has both the power to support and end this creation,
comprising of so many worlds. The penetrating rain of his merciful
glance bestows the totality of love and freedom. He gives the vision of
sat-chit-ananda (existence-consciousness-bliss) as well as the
continuous creation. Let the divine vision of the guru preceptor dwell in
me.
122. There is nothing greater than the guru.
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(This I say) by the command of Shiva,
by the command of Shiva,
123. By the authority of Hari, this indeed is Shiva.

By the authority of Hari, this indeed is Shiva.
124. By the direction of Brahma, this is the only and unchallenged
truth.
By the direction of Brahma, this is the only and unchallenged
truth.
truth.
truth.
125. In this manner, meditating on the guru preceptor, one becomes
blessed with real knowledge. When following the instruction of the guru
preceptor, one should feel, I am free.
126. Verily one should purify the mind by walking on the path directed
by the guru preceptor. With Self-knowledge, one should abandon
everything as ephemeral.
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127. Everything knowable, known, and even knowledge itself comes

under the domain of mind. Hence, knowledge and knowable are one
there is no other way.
128. What is the use of having millions of scriptures that teach in many
different ways, when in this world real peace of mind is rarely to be
found? However, it can be attained through the grace of the guru
preceptor.
129. He is known as the sadguru, who, with the sword of compassion,
severs the eight knots that bind the disciple, releasing the flow of bliss.
130. O Mahadevi (Parvati)! Having listened to my words, know this to
be true; so long as the sun and moon shine in the sky, one who blames
or vilifies the teacher goes to a terrible hell.
131. O Devi! So long as one has a body, one should always remember
the guru preceptor, even until the end of a kalpa (a cycle of creation
and dissolution).Thus, long after one is free and independent, one
should still not neglect him.
132. Never should the wise disciple utter any words of anger or
defiance to the guru preceptor. Nor should one ever tell lies or
falsehoods in front of him.
133. Speaking with disrespect, using hum (anger) and tvam
(addressing one as an inferior) to the guru preceptor, results in one
becoming a terrible ghost (brahma rakshasa) in the forest or in the
desert.
134. At all times and in all conditions, one should feel the state of
advaita (non-dual existence). However, one should never maintain
such an attitude in the presence of the guru preceptor.
135. As long as one think and see, one should continue worshipping
the feet of the guru preceptor. Through that alone one can attain
liberation, and not by other means.
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136. Although one may be the knower of all scriptures, if one abandons
the guru preceptor, he will surely face great distraction at the end of his
life.
137. One should never ignore ones duties towards the guru preceptor.
Neither should one say or do anything without first consulting him.
Each morning, upon awakening, one should bow down to him. These
are means of expressing devotion to the guru preceptor.
138. O Devi! When the guru preceptor is present, one should never
give instructions to others. If one does so, he or she will become a
demon.
139. In the hermitage of the guru preceptor, one should not drink
(prohibited substance) and roam here and there without purpose. One
should not initiate, give lectures, or show ones own mastery
(supremacy) and command in the presence of the guru preceptor.
140. Sitting in close proximity of the guru preceptor, using luxuries like
cushions, stretching ones legs, wearing cosmetics, acting frivolous
with other should never be practiced.
141. One should never ignore the order of the guru preceptor; no
matter if it is just or unjust. Day and night one should live like his
attendant and carry out his words.
142. One should never enjoy anything belonging to the guru preceptor,
unless it was offered by him. Whatever the guru preceptor gives one,
should be received with great humility. Through this one attains long
life.
143. All items such as shoes (sandals), seats, bed, etc., that are used
by the guru preceptor should never be touched by ones feet. One the
other hand, one should bow down to them with deep reverence.
144. Wherever the guru preceptor walks, one should follow him;
however, one should take great care never to cross his shadow. Also,
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one should avoid adorning oneself with expensive clothes and

ornaments (as show or imitation).
145. One should immediately leave the presence of anyone speaking
ill of the guru preceptor, if one cannot stop such conduct.
146. One should not share with others any morsels of food remaining
on the guru preceptors plate. Thus, take all that is leftover and
consume it with the feeling that it is the holy remnants from a great fire
ceremony. Remain obedient and never disobey any orders he may give
you.
147. Never lie or speak unpleasantly, proudly, or incessantly in front of
the guru preceptor. Do not speak in a commanding voice. Faithfully
carry out all orders he may give you.
148. O Lord, my God, O best among humans, O Master, O King, O
lord of my family in this manner one should address the guru
preceptor with devotion and with awe; accordingly, one should behave
in a similar manner in his company.
149. O Parvati! For one who is cursed by the munis, celestials, or
confronted by dangerous serpents or death, the guru preceptor is the
savior.
150. Even the celestials and munis are powerless to save one who is
facing the curse of the guru preceptor.
151. O Devi! This two syllable word gu-ru is the king of all mantras. It is
the essence of the Vedas, the law books, and the Puranas.
152. One who puts on ochre-colored robes and holds a staff (danda)
for the sake of respect, honor, and worship cannot be called a
sannyasin (monk). A sannyasin is one who is always eager to gain
knowledge.
153. One who clearly understands the significance of the great
commandments of the Upanishads, through serving the guru
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preceptor, is called a sannyasin. Others are merely adorning

themselves with ochre-colored robes.
154. Blessed is that one, the teacher, established in the knowledge of
truth, who realizes Brahman the absolute, eternal, formless one, who
is beyond the triple qualities of nature for he is glorious to the world.
155. It is by the grace of the guru preceptor that one attains equanimity
and progresses on the path of liberation. Thus, by practicing
introspection within, if one discovers ones true self, ultimately Selfknowledge will dawn.
156. Starting with Brahma (the creator) all the way down to a blade of
grass, everything that exists moving or unmoving is the form of the
supreme Self (paramatma). I bow down to that all-pervading one.
157. I bow down to the guru of the universe, who is sat-chit-ananda
(existence, knowledge, and bliss), who is beyond all thoughts
(transcendent), eternal, complete, formless, beyond the triple qualities
of nature, and established in ones Self.
158. One should always meditate on the Supreme, beyond whom
nothing exists. He is the bestower of bliss, who is seated in the inner
space of the heart, and pure like a crystal.
159. As the beauty of the crystal shines in a crystal, and as the
reflection in a mirror shines in a mirror, so also in the soul sun shines
the bliss of chidakasha (in the sky of consciousness). I am He is the
essence of it.
160. Please listen and I shall narrate to you. There is a bhava (feeling
that arises in the heart) that occurs when purusha (the indwelling soul,
the size of a thumb) is meditated upon as consciousness in the heart.
161. I am unborn. I am deathless. I am without beginning. I am without
any modification. I am bliss. I am smaller than the smallest and greater
than the greatest.
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162. Nothing was prior to me; so also nothing after. I am eternal. I am

self-effulgent. I am without pain and free from diseases. I am ever pure.
I am the eternal space. Know me to be steady and immovable bliss.
163. O Parvati, I am beyond the perception of the senses. I am
unreachable and devoid of name and form silence itself and
inexplicable. Know me thus, my real form is Brahman.
164. Just as smell is inherent and natural to camphor and flowers, and
just as heat and cold are natural to fire and ice, similarly, for Brahman
eternity is natural.
165. Just as gold exists in its own nature in earrings and bracelets,
similarly I am eternal Brahman.
166. Just like an insect, out of constant fear, dwells on a black bee and
becomes a black bee, similarly, no matter what condition or state one is
in, one can become Brahman through constant meditation on
Brahman.
167. In similar manner, by meditating upon the guru preceptor, one
becomes a brahmamaya (all-pervading Brahman). Without a doubt,
such a person is a liberated one; even while in body, breath, and
beauty (pinda, pada, and rupa).
Shri Parvati asked:
168. O Mahadeva! Thus I ask you, what is pinda? What is pada? O
Shankara, please describe what is rupa and rupatita?
Shri Mahadeva said:
169. Know that pinda is the power of kundalini. Pada is said to be
hamsa. Rupa is the atom point, and rupatita is formlessness.
170. O Beautiful Faced (Parvati), undoubtedly, those who are free from
pinda, from pada, from rupa, and also free from the state of rupatita
(beyond form), are really free.
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171. By constant meditation on the guru preceptor, an embodied being

becomes all-pervading Brahman. Without any doubt, wherever one is
living, one is liberated.
172. O My Dear (Parvati)! One who possesses these six qualities;
knowledge, Self-realization, peace, detachment, oratory, and fortitude
is Bhagavan or Shri Guru.
173. Guru is Shiva, guru is God. Guru is the relative of all embodied
beings. Guru is the soul. Guru is the jiva (the soul and the body
together). Hence, there is nothing other than the guru.
174. He is known as a brahma jnani (knower of Brahman) who is
desireless, peaceful, childlike, free form jealously and all worries, and
who remains alone.
175. There is no happiness in the study of the Vedas and scriptures.
There is no happiness in mantras and yantras. There is no true
happiness in anything in the world, apart from the happiness arising
out of the guru preceptors grace.
176. There is no real happiness in the philosophy of charvakas
(atheists), the vaishnavas (the worshippers of Lord Vishnu), nor even in
the teachings of prabhakar (followers of the Mimansa philosophy). The
happiness present at the feet of the guru preceptor (living in his close
proximity) cannot be found elsewhere such truth is confirmed in
Vedanta.
177. The happiness enjoyed by a muni, free from all attachments and
living in seclusion, is even superior to the happiness of Indra or a great
emperor.
178. After having constantly enjoyed the divine nectar (brahmarasa) to
ones own full satisfaction, and becoming firmly anchored in the
Supreme Self, one then even considers Indra (king of heaven)
insignificant and what to speak of the kings of the Earth!
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179. The seekers of liberation should always engross themselves in

devotion to the guru preceptor, because by following the path of the
guru, one achieves the state of absolute freedom (kaivalya).
180. Following the instruction of the guru preceptor, whoever practices
meditation with firm determination; fixing the mind on I am one and
one alone, without a second, need not take recourse into a forest.
181.Thus, one who practices this, even for a moment, attains Samadhi,
and instantly all sins accumulated from birth are destroyed.
182. O Niramaya (Pure One), how can one invoke the unmanifested
one? After prayer or worship, how is it possible to leave one who is
omnipresent? Hence, what worship or meditation is suitable for the
formless one?
183. With the rajasic quality, the guru as Brahman creates the world; as
Vishnu, with the sattvic quality, he protects the world; and as Rudra,
with tamasic quality, he destroys the world.
184. Being endowed with divine consciousness, one should perceive
the Supreme; who is all-pervading, diseaseless, and with nothing else
beyond.
185. Having achieved the vision of that Supreme One, by His grace,
one should stay completely alone, compassionately detached, free
from desires or expectations, and peaceful.
186. Whether one gets something or not, whether it is little or plenty,
one should always be mentally content and enjoy things without any
desire.
187. The embodied being, after having experienced the state of allpermeating, or all-satiated, in this world, is constantly peaceful, always
lives in bliss, and roams in love everywhere. This state is known as the
state of omniscience.
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188. Wherever he (the liberated one) lives, that place is blessed and
auspicious. O Devi! Thus I have narrated to you the qualities of a
liberated one.
189. O Devi! This is the instruction on the path of the guru preceptor
that can bestow liberation. Therefore, devotion to the guru should be
practiced with extreme love by all wise people.
190. I worship him, the guru preceptor, the lord, who is ever united
(with the Divine), the support and refuge of all, the author of all Vedic
knowledge, and the bestower of worldly knowledge as well as Selfknowledge.
191. O My Beloved! Even by studying the Vedas, the six limbs of the
Vedas, Tantra, and all existing spiritual scriptures, one cannot attain
knowledge without a guru preceptor.
192. One may be engrossed in the worship of Lord Shiva, or immersed
in worshipping Lord Vishnu, but without knowing the principles of the
guru, all such learning is of no use.
193. Without knowing the real nature of Lord Shiva, when one
worships Him, that worship is just a formality (for names sake); thus it
is comparable to looking at a picture of a lamp (devoid of light) as
opposed to seeing a real lamp.
194. As the result of initiation by the guru preceptor, all ones actions
become fruitful. Through ones attainment of a guru preceptor, one
gains everything. Undoubtedly, one without a guru preceptor is indeed
a fool.
195. Those without a guru preceptor cannot understand the nature of
Lord Shiva, nor can they even understand their own Self. Thus, they
can be likened to an animal, worm, or insect.
196. Therefore, relinquishing all association with other, and abandoning
the confusing trap of the scriptures, with all sincere effort, one should
depend upon the guru preceptor.
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197. I worship the guru preceptor, the lord, who is free from all doubts
and has a single-pointed vision of the Supreme. He is the revealer of
the sacred secret who makes divine vision possible.
198. The (so-called) guru, who is devoid of knowledge, a lover of
falsehood, and a fraud should be abandoned or given up. When he
himself is unable to find peace, how then can he bestow peace upon
others?
199. What special knowledge does a stone possess when it comes to
saving other stones from sinking or even helping them cross over
water? It also cannot swim; therefore, how can it help others?
200. These gurus are not worthy of worship and they cause others
pain. By a mere look, they create confusion and delusion. One should
keep a distance and give up such gurus; instead one should depend
upon calm and learned ones.
201. Skeptics, habitual sinners, nonbelievers of the Vedas (atheists),
creators of difference and conflicts, lustful ones, evil-doers, traitors,
religious hypocrites;
202. those who have fallen from the path of ritualistic practices,
impatient ones, argumentive people, slaves of anger and passion,
violent brutes, cheats;
203. those devoid of knowledge; and great sinners are to be avoided
when accepting a guru preceptor: O Dear (Parvati), one should only
take refuge near a real guru preceptor, who is endowed with onepointed devotion and discrimination.
204. O best of the Devis! This should not be revealed to anyone other
than a true disciple. For human beings, it is devotion alone that allows
them to attain their desired results.
205. One who is well-accomplished in these five areas the hidden,
the firm, the loving, the silent, the free to go anywhere at will is
known as a teacher.
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206. Whatever is received (as instruction or admonition) from the

mouth of the guru preceptor brings success and destroys sins and
impurities. The disciple should never fraudulently take anything from
the guru for ones own use.
207. O one with noble observances! I am satisfied with whatever
articles the disciple offers to the guru preceptor. However, the sandals,
the mudra (yogic technique), and mulamantra (the original mantra
given by the guru preceptor), should be kept hidden.
(Parvati said):
208. My Lord, thou art ever united with the Self; I bow with devotion at
your lotus feet. With intellect, sense organs, prana, mind, and speech,
your holy feet are ever contemplated on and thought of by sincere
seekers, freeing them from the bonds of action.
(Mahadev said):
209. O Beloved (Parvati)! O Devi! Now I will tell you what can be
achieved by this. As this is for the benefit of the world: one must
banish worldliness from ones mind.
210. One devoid of knowledge, drifting in the ocean of the world,
suffers greatly because of worldly desires. But when one is in
knowledge, then both karma (action) and nikshkarma (inaction) are
nullified.
211. If anyone with faith and devotion studies, or listens to, or presents
this knowledge to others in writing, he will attain all merits.
212. O Devi! You may always contemplate this Guru Gita in your heart.
When one is suffering from fatal diseases or sorrows, one should
repeat this with a cheerful attitude.
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213. O Beloved! Every syllable of this Guru Gita is the king of mantras.
Other mantras do not even equal one-sixteenth part of this.
214. O Devi! One acquires endless results by the repetition of the Guru
Gita. It destroys all sins and eliminates all poverty.
215. It (the study of the Guru Gita) saves one from an untimely death
and destroys all afflictions. It eliminates the evil effects from yakshas,
rakshasas, ghosts, even the fear of theft, tigers, and others.
216. It (the study of the Guru Gita) also removes all chaos, troubles,
diseases (like leprosy), and other great evils. By studying this Gita, one
acquires merits similar to that of that of being in the holy company of
the guru preceptor.
217. It (the Guru Gita) is the destroyer of great diseases, the bestower
of all divine glories and powers (siddhis). In case of mohana (delusion),
vashya (others bad influence), one should always read the Guru Gita.
218. O Devi! Seated on a mat of kusha or durva grass, or on a with
blanket, one should chant (the Guru Gita) with a concentrated mind.
219. A white-colored seat is recommended for all purposes. A red-color
is to have control over others. One who chants while sitting in the lotus
posture acquires supreme peace.
220. If one chants while sitting on a cloth seat, it will bring poverty; if
one is seated on stone, disease will come; sitting on the earth, brings
miseries, and on a wooden seat, all efforts will be fruitless.
221. If (one chants) seated on a deer hide, one will attain knowledge;
on a tiger skin, one will gain perfection, liberation, and prosperity; a mat
of kusha grass bestows mastery over Self-knowledge, and a woolen
seat, all siddhis.
222. When one chants facing the southeast one will acquire a
charming nature; while those who face the northwest eliminate all
enemies. The southwest give one divine vision and the northeast,
knowledge.
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223. Chanting while facing north brings peace; facing east bestows the
power of attracting others; facing south, the power of destruction, and
facing west brings profuse wealth.
224. This (Guru Gita) has the power of attraction. Furthermore, it
destroys all bonds and bestows freedom. It makes Indra dear to one
and brings all rulers under ones control.
225. This (Guru Gita) has the power to stop others (negative) speech.
It increases ones virtues and good qualities, destroys all evil deeds,
and brings perfection through good action.
226. (Trough the chanting of the Guru Gita) one attains success even
when facing the most difficult endeavors; hence it removes the fear of
the nine planets. All evil dreams are eliminated and instead one
receives good dreams and their good results.
227. O Auspicious One (Shiva)! This scripture (Guru Gita) brings peace
where there is confusion, and freedom from all bondages. It is the
storehouse of all knowledge, especially Self-knowledge.
228. Whatever one desires is surely attained. It bestows eternity,
fortunes, and merits, and destroys the three afflictions.
229. It bestows eternal peace and blesses barren lady with a wellmannered child. For women, it prevents the death of husbands and
enhances good fortune.
230. It brings long life, health, prosperity, increases progeny (like
children and grandchildren). A widow who studies this without any
expectation or desires attains liberation.
231. Hence, in the next life a widow will not again be a widow if she
chants this Guru Gita with expectations of result. It destroys all
miseries, obstacles, and afflictions.
232. Thus, it is the destroyer of all sins and the bestower of
righteousness; it also fulfills all desires each and every one
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accordingly and gives one prosperity and liberation. Whatever one

desires, one surely attains that.
233. This (Guru Gita) is the kamadhenu (wish-fulfilling cow) for all
desires, and the kalpapadapa (wish-fulfilling tree) for all thoughts. It is
chintamani (wish-fulfilling stone) for all thoughts, as well as the
bestower of all auspiciousness.
234. Whoever writer (the Guru Gita) and worships it, attains liberation,
prosperity, and true devotion for the guru preceptor, which is born in the
heart.
235. The followers of Shakti (Divine Mother), Surya (sun god),
Ganapati, Vishnu, Shiva, Pashupati, and all others, chant this (Guru
Gita). This is truth. This is truth. There is no doubt about it.
+++++
Thus is the second chapter of the Guru Gita, found in Skanda Purana,
Uttara Khanda, in Sanatkumara Samhita, in the form of a dialogue
Chapter III
+++++
236. O Sweet Faced (Parvati)! Now I will speak of the suitable places
for chanting (the Guru Gita) on the seashore, river bank, in a holy
place, and in the temple of Hari or Hara.
237. O Auspicious One (Shubhe)! One should chant in the temple of
Shakti (Divine Mother), a cowshed, all temples, underneath a banyan
or an amla tree, in a hermitage, in Vrindavan (or in the place of tulsi
plants);
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238. in a holy and clean place, after performing ones daily obligatory
duties, with a pure dispassionate heart and while observing silence.
239. By doing japa, one attains victory and success in all endeavors
and also perfection in chanting. However, one should avoid forbidden
acts and inauspicious places.
240. One attain siddhi (perfection) by chanting in the cremation ground,
under the vilva (wood apple) tree, banyan tree, kanaka (thorn apple)
tree, as well as near a mango tree.
241. Chanting while seated on a yellow seat brings hypnotic power, a
black seat bestows abhichara (magic powers), a white seat brings
peace, and a red-colored seat gives one control over others.
242. Doing japa while sitting on forbidden seats brings result of
forbidden actions. However, one should chant the Guru Gita at the time
of death, in battles, or when fearful of enemies.
243. By doing japa, one attains victory and, at the time of death,
liberation. For the one who is the son (disciple) of the guru preceptor,
all actions bring success.
244. Undoubtedly, the son, or the disciple, of the guru preceptor who
always has the guru-mantra on his or her tongue, attains bountiful
success, proficiency in all actions, and also perfection.
245. To uproot the tree of samsara (the world) and to be free from the
eight nooses (the bondages and attachments), the knower of truth
should always bathe in the waters of the Guru Gita.
246. He alone is the sadguru who knows the real from the unreal.
Thus, he is the best among the knowers of Brahman. All the places
that he has stayed are now sanctified. There is no doubt about it.
247. As a result of his ever pure nature, wherever the guru preceptor
resides, all devas and celestials move around that sacred place.
109
248. Whether seated, lying down, walking, standing, on horseback or

the back of an elephant, sleeping or awakened;
249. being pure, wherever a person of knowledge chants this Guru
Gita, by his sight or touch, divine knowledge is manifested.
250. Just like a river merges in the ocean, milk merges with milk, water
merges with water, and the space that fills a pot merges into space
itself, in the same manner, atma (soul) is one with paramatma
(Supreme Self).
251. Similarly, an embodied being with knowledge always feels
constant unity with paramatma (Supreme Self) wherever he roams,
day or night.
252. In this manner, the one who is united with the state of mahayoga
exists everywhere at all times. Therefore, with extreme effort one
should constantly practice devotion to the guru preceptor.
253. O Parvati! By pleasing the guru preceptor, one becomes liberated.
O Devi! Through his grace, one is entitled to enjoy all siddhis.
254. Wherever this person of knowledge roams, he enjoys the bliss of
equanimity, day and night. In this manner, this great observer of silence
experiences harmony in all three worlds.
255. By chanting the Guru Gita, even worldly people obtain the
fulfillment of their every desire. Please know that whatever I said is
true, true, and true.
256. Whatever is declared by me is nothing less than the essence of
dharma (values, virtues, and duties); this is truth, truth, and again,
truth. Thus, there is no hymn equal to the Guru Gita and no other truth
greater than the guru preceptor.
257. I affirm this thrice with exaltation. The Guru is God. The Guru is
dharma. It is the supreme austerity to have firm faith in the guru; hence
nothing exists that is superior to the guru.
110
258. O Devi! For one who has devotion to the guru preceptor blessed
is the mother, blessed is the father, blessed is the family, the clan, and
even blessed is the earth.
259. O Devi! By merely satisfying the guru preceptor, all yajnas (fire
ceremonies and sacrifices), observances, austerities, and kriyas that
one practiced throughout millions of births become fruitful.
260. The body, the senses, the prana (breath), wealth, friends,
relatives, the mothers clan, the fathers clan everything is the
presence of the guru preceptor. There is no doubt about it.
261. However, those who do not avail the opportunity to serve the guru
preceptor or turn their face against this service, are the weak and
unfortunate. Because of all their impurities, they suffer in a terrible hell.
262. O Parvati! Education, wealth, strength, and good fortune are of no
use without the grace of the guru preceptor. Moreover, for those who
pursue these things, they become the door to their downfall;
263. even if they are Brahma, Vishnu, Rudra, devas and other
celestials like, pitris, kinnaras, siddhas, charanas, yakshas, or even the
munis.
264. For the devotee, right attitude towards the guru preceptor is the
greatest holy place; all other places of pilgrimage are useless. O Devi,
holy waters from every sacred place are present in the sacred water
that washes the feet of the guru preceptor.
265. O Devi! O Dear! I am giving this precious treasure to you. Do not
divulge this knowledge to those ill-fated ones who indulge themselves
in other woman, abandoning their wives, or those possessing an evil
eye while gazing at their own daughters.
266. This hidden knowledge, difficult to comprehend, should not be
revealed to all. O Beautiful Faced (Parvati), it must be kept secret and
well-guarded. I have narrated it to you because you are very dear to
me.
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267. O Parvati! O Mahamaya! Promise me by touching my feet that

you will not reveal this Guru Gita to anyone, including Kartikeya,
Ganesha, and vaishnavas.
268. This Guru Gita should never be disclosed, even mentally, to the
devotionless, the fraudulent, the wicked, the faithless, the atheist, and
others of this type.
269. In this world, there are plenty of teachers who rob the wealth of
the disciples. But I consider that guru a rare one, who steals the
affliction and troubles that torment the disciples heart.
270. Gurutva (the state of a guru preceptor) shines in one who is
intelligent, discriminative, a knower of spiritual scriptures, pure in heart,
and also mentally clean.
271. Guru preceptors are pure of heart, peaceful, noble, good
mannered, and have control over the senses. Thus, they speak only
measured words and are free from lust, greed, and all other vices.
272. There are various types of teachers, known by various names
such as Suchaka, etc. A wise student should observe and test the
guru; then follow and serve the one who is established in truth.
273. O Devi! The suchaka guru is one who is not only well-versed in
letters, but is also a scholar of external and worldly sciences.
274. O Parvati! The vachaka guru is one who knows the duties of all
classes of society, all stages of live, the dharmas (values), and
adharmas (unrighteousness), and can communicate this knowledge
skillfully.
275. O Parvati! The guru who initiates the disciple into the
panchakshari mantra (mantra of five syllables) is the bodhaka guru;
thus, he is superior to the former two.
276. The wise, the knowers of true, describe that person as a
nishiddha guru (forbidden one) who initiates one with the mantra to
acquire the lower siddhis, such as mohana, marana, vashya, etc.
112
277. O My beloved! The vihita guru is one who shows the path leading
to vairagya (no-attachment). Hence, this guru teaches that everything
here is transitory and this world is the abode of miseries.
278. O Parvati! That person is called a karana guru who initiates the
disciple with mahavakyas (great commandments of the Upanishads),
such as tattvamasi (Thou art That). Such a guru is the dispeller of
worldly disease.
279. Alas, know that one to be a parama guru who is an expert in
dispelling a multitude of doubts, along with their roots, and removing
the fear of birth and death.
280. A disciple, who, as a result of merits accumulated in many births,
attains such a maha guru (the great-preceptor), is never again bound
with the knot of the world.
281. O Parvati! As you can see, there are many kinds of gurus in this
world. Of all these, one should selflessly serve the paramaguru with
great care and effort.
282. The disciple of a nishiddha guru, impure and having wicked
desires, never again attains a human body until the end of creation.
283. Upon hearing these words of Mahadeva, Parvati was extremely
overwhelmed; thus she asked Shankara with humility.
Parvati said:
284. O Lord of gods and devas! I bow to you. Upon hearing your
words, my mind has become overwhelmed and perplexed. I humbly
request that you answer my question and thus put an end to my
confusion.
285. What is the fate of those disciples who by chance or ill-luck go to
a nishiddha guru? As they are already dull, confused, and afraid of
death, they cannot comprehend the benefit of good deeds.
Shri Mahadeva said:
113
286. O Devi! Please listen to this truth. When a person is naturally

endowed with vairagya (dislike for worldly pleasure) he or she is called
an adhikari (a qualified seeker), according to the Upanishads.
287. One who enables the seeker to see his or his real Self the one
Brahman, without any division, eternal, ever free, and devoid of pain
becomes the deshika (spiritual teacher).
288. O Parvati! As the ocean is the king of waters, so also is such a
parama guru the king of all gurus.
289. One who is devoid of delusion, peaceful, ever content, selfsufficient, and considers the status of Brahma or Vishnu the same as a
mere piece of straw is a parama guru.
290. A parama guru is one who at all times and in all places feels
independent, steady, and ever joyful; thus, he is always enjoying a
homogenous state of bliss and contentment.
291. This supreme parama guru is one who is free the state of dvaita
or advaita (duality or non-duality). Brilliant and shining with the lights of
inner experience, this omniscient guru is the destroyer of the dense
darkness of ignorance.
292. By his mere look, the parama guru brings calmness and
cheerfulness of mind to others, because he himself is the epitome of
peace and steadiness.
293. Hence, a parama guru considers such things as siddhis, yoguic
feats, and miracles of mantra as insignificant, or nothing but straw.
294. One becomes a parama guru who looks upon his own body as a
corpse and experiences the non-dual atman; having annihilated the
infatuation for women and wealth.
295. O Parvati! Please listen to me. There are two groups of knowers
of truth: mauni (silent) and vagmi (eloquent). For the people of the
world, there is no gain that comes from a silent but realized guru.
114
296. The vagmi (eloquent one) is the vessel that carries others over the
great ocean of the world; clearing their doubts through scriptural
knowledge, logical approach, and his own direct experience.
297. O Devi! By chanting the gurus name, the sins accumulated from
many lifetimes are destroyed. Let there not be even an iota of doubt
that what I just told you is true.
298. In this world, there is no god like the Shri Guru, no father like Shri
Guru. There is no action equal to meditation on the guru. Thus, there is
nothing that equals him.
299. Family traditions, wealth, strength, scriptural knowledge, even
ones own relatives are useless at the time of death. The guru alone is
the savior.
300. By serving the guru preceptor ones entire family is sanctified.
Thus, even all deities, such as Brahman and others, becomes satisfied
through ones service to the guru.
301. Only the guru knows the real nature of the immutable divinity.
Knowledge of That (Supreme) is possible by his (Gurus) grace; not
through the study of millions of scriptures.
302. O Devi! Without the knowledge of ones own nature, whatever one
does is fruitless. Hence, penance, chanting, and all other forms of
worship become nothing more than the prattling of a child.
303. People holding different religious views worshippers of Shiva,
Hari, Brahma, Shakti, or some other great deity disagree and argue
unnecessarily about who is great.
304. Those who are adverse to initiation from the guru preceptor are
unaware of the ultimate truth. Indeed they are deluded like animals,
devoid of Self-knowledge.
305. O My Beloved! Therefore to achieve the goal of liberation, one
should adore and serve the guru preceptor. Those ignorant ones,
without a guru preceptor, remain unaware of the supreme state.
115
306. O Auspicious One (Shive)! Through the grace of the guru

preceptor, all knots of the heart are penetrated, all doubts and
confusions are dispelled, and all karmas (seeds of action) are
destroyed.
307. When a guru bhakta (devoted to the guru preceptor) practices
such devotions as injuncted in the Vedic texts and other scriptures, he
or she free from all terrible sins.
308. One who has given up bad company, abandoned sinful acts, and
maintains impressions of purity in the heart and mind, can be ordained
for initiation by the guru preceptor.
309. One who is free from anger and pride, who has given up the
feeling of duality (mine and thine), and whose heart and mind are
engaged in the practice of renunciation, can be ordained for initiation
by the guru preceptor.
310. One endowed with such characteristics, engrossed in the welfare
of all living beings, and living a pure and clean life can be ordained for
initiation by the guru preceptor.
311. The entire process of initiation has been ordained by Shiva (Me)
with all rites and rituals, Kriya, and all other rules, including teachings
of mantra.
312. Without initiation by the guru preceptor, without proper Kriya, how
can one be a sincere follower of the injunctions of the guru-tattva,
which is the bestower of union with the guru preceptor?
313. Whether one is capable or incapable of serving the guru
preceptor, one should willingly take refuge at his feet, ensuring a
successful and enjoyable life as well as liberation.
314. O Devi! This should be revealed to one with a mature mind, who
is endowed with faith and devotion. From this I receive the greatest
satisfaction in my soul.
116
315. O Auspicious One (Shive)! This message of the Guru Gita is the
secret of all scriptures. That is why it should only be revealed to
seekers of the great soul, and only after careful examination.
316. This Guru Gita should be narrated with utmost care to those
intelligent seekers whose heart and mind are pure and whose good
deeds have matured.
317. This (Guru Gita) must not be taught to one who is an atheist or is
disloyal. Neither should these teachings be disclosed to anyone who is
obstinate, proud, deceitful, or devotionless, or one who speak against
the guru.
318. Furthermore, this Guru Gita should not be told to those who are
passionate, foolish, lustful, or others.
319. O Devi, O Shive! This scripture of the Gita is the destroyer of all
sins, and the remover of all obstacles and disturbances. It also
eliminates the fear of birth and death.
320. O Devi! O Auspicious One (Shive)! This is the essence of all the
Vedas; therefore, I have narrated to you all there is to be told. Thus, the
wise understand, there is no other path for the attainment of liberation
than devotion at the feet of the guru preceptor.
321. No doubt this interpretation is unpalatable for some, because of
the sins accumulated from many lives. Indeed those seeking freedom
from the cycle of birth and death should wholeheartedly devote
themselves to the guru preceptor.
322. I Bow to him, the guru preceptor, who enlightens one with the
knowledge that I am the entire universe. I am that supreme state.
323. Hence, do away with all distracting imaginations of the mind! Only
I alone really exist. In me, the entire universe of moving and unmoving
objects reside. Therefore, only the guru preceptor, who has revealed
this secret, is really worthy of worship.
117
324-325. I Bow to him, the sadguru, who is without end, middle, or

beginning; who has no hands, feet, name, clan, race, caste, or even
sacred thread; is not a man, a neuter, nor a woman; has no form, no
modification, no birth, no death, nor virtue or vice; ever the
personification of equanimity and steadiness, such a one is not a
principle, but instead is truth itself.
326. I bow to the crest jewels of the guru preceptor (guru shekhara),
the embodiment of knowledge and truth, who is eternal, dignified, and
ever new; that pure, enlightened, detached one is undoubtedly the
greatest of them all.
327. I bow to my guru preceptor, my lord, who is sat-chit-ananda
(existence-consciousness-bliss), all pervading, the supreme Self, and
the embodiment of light and love.
328. I bow to my guru preceptor, the essence of truth and bliss
(satyananda), who is the cause of integrated knowledge and
happiness, the knower of Vedanta (Upanishadic truth), and the divine
witness of the intellect.
329. I bow to you, my Lord, O Bhagavan, Shiva in the form of the guru
preceptor; you are the incarnation of knowledge for the attainment of
perfection and have assumed many forms, too.
330. I bow to the one who is ever new, pure consciousness,
manifesting in infinite forms, the ultimate reality. You are one and
absolute; you are the sun that can penetrate into the core of all
ignorance.
331. I bow to the independent, personification of compassion; in reality
you are Shiva, the most beautiful one, dependant on the love of your
devotees.
332. I bow to the discrimination within all discriminative people, to the
inquirer of all who are engaged in self-inquiry, to the light that
illuminates those who need light, to the one who is knowledge of all
knowledgeable people.
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333. I bow to him in the front, on the sides, in the back, above, and
below. May he be pleased to take his seat in the heart or mind forever.
334. I bow to the guru preceptor who is supreme bliss and the
personification of joy; in his presence alone, does the mind assume the
form of pure consciousness and bliss.
335. I bow to you, O my guru preceptor, the personification of natural
bliss, whose nectar-like words destroy the poison this world.
336. As a result of your prefect guidance and direction, all your
disciple-children are saved. Through your shower of compassion, they
have taken unshakable refuge at thy blessed feet.
337. I bow to you, my guru preceptor; you are the Supreme Self,
without any deviation. Free from all limitations and the knower of all
scriptures, you are the embodiment of knowledge and bliss.
338. I bow to you, my guru preceptor; you are achyuta (steadiness).
Because you are the manifestation of both knowledge and ignorance,
you are an expert who can lead disciples on the right path. O Guru,
you are the divine ocean of nectar and compassion.
339. I bow to you, my guru preceptor; you are om. You are firm and
solid; hence you are a strong bridge for the disciple to cross over the
ocean of the world. Like a lion, you accomplish the noble works of your
devotees. Thus, you are the embodiment of consciousness and bliss.
340. There is no god in heaven, no father on earth, nor any relative to
be found that can equal the name of Guru. Undoubtedly, there is no
lord that can even match the gurus feet (or name).
341. One who does not respect and honor the guru preceptor, the giver
of the single-syllable (mantra), is born again, hundreds of times, in
bodies such as that of that a dog or even one who eats dogs.
342. By abandoning the guru preceptor, one endures death; by giving
up the mantra, one welcomes poverty; however, one who abandons
the guru as well as the mantra goes to the hell known as raurava.
119
343. The guru preceptor is able to save you from the anger of Shiva,
but Shiva cannot save you if the guru is displeased. Therefore, with
extreme care and effort, one should never disobey the command
(order) of the guru preceptor.
344. I adore and bow down to the great mantra of the guru, which is
the only mantra that helps one cross the ocean of the world. This
siddha (perfected) mantra is worshipped by the gods, like Brahma etc.,
and also the munis. The power of this mantra saves one from poverty,
misery, worldly diseases, and great fear.
345. Seventy million maha mantras may create extreme confusion in
the mind. However, all one really needs is one great mantra consisting
of two syllables: gu ru.
346. After speaking these words, Lord Mahadeva again told Parvati, O
Devi, this is the supreme truth. Please listen to that, which will bestow
infinite happiness.
347. O Devi! The entire principle relating to the guru preceptor has thus
been precisely narrated to you. Please know, this great, unexpressed
secret should not be given to just anyone.
348. O Devi! What I have told you shall never become untrue.
Whatever is narrated by me is in reality the essence of truth. On this
Earth, there is no hymn equal to the Guru Gita. There is none. There is
none.
349. O Devi This Guru Gita is the dispeller of all pain and suffering in
this ever-changing world. However, take heed; one should never read
this in the presence of one who has not been initiated by the guru
preceptor.
350. O Maheshwari! This is the ultimate secret. Thus, it is the secret of
all secrets and should not be disclosed to one who is a wrong-doer. It
is only by the virtuous karma performed in countless previous births,
giving the result in this life, that a person becomes eligible to receive
this truth of the guru preceptor.
120
351. Forever do I offer my salutations at the lotus feet of the one whose
grace allowed me to realize that I am everything and everything is
superimposed on me.Through this, I am constantly aware of my own
true Self.
352. O Lord! I am one whose eyes are covered by ignorance and my
mind is contaminated by the pleasure of sense objects. Through the
divine gift of light and knowledge, I pray that you shower your grace
upon me.
+++++
Thus ends the third chapter of the Guru Gita, found in Skanda Purana,
Uttara Khanda, in the Sanatkumara Samhita, in the form of dialogue
121
GURU STOTRAMS
122
Gurvastakam
+++++
123

Shree Shree Guru Gita

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Shree Shree Guru Gita

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Shree Shree Guru Gita

On the auspicious occasion of Guru Purnima, I humbly offer this book

I humbly bow to my beloved guru preceptor, to all the gurus of my

SHREE SHREE GURU GITA

With Notes from Shri Lahiri Mahasaya

I bow Shri Guru.

Sriguruh paramatma devata ham bijam sam saktih klim kilakam

When ham-sam, described above as hamsah (breath), still remains

Ham saim nirabhasatmane anamikabhyam hum

Notes from Shri Lahiri Mahasaya

The hamsa, ham-saim, is established at the feet or state of niralamba

Ham saum anusuksmatmane kanisthabhyam vausat

Ham sah avyaktatmane karatalaprsthabhyam astray phat

Ham sam suryatmane hrdayaya namah

Notes from Shri Lahiri Mahasaya

Ham sim somatmane sirase svaha

Ham sum nirajanatmane sikhayai vasat

Ham saim nirabhasatmane anamikabhyam hum

Ham saum anusuksmatmane netratrayaya vausat

Notes from Shri Lahiri Mahasaya

Hamsabhyam parivarttapatrakamalairdivyairjagatkaraiVisvatokirnam anekadehanilayam svacchandasatmecchaya

Visva-vyapakamadi daivamamalam nityam param niskalam

lotuses. He is eternal bliss, endless, complete. Thus, he is none but the

Notes from Shri Lahiri Mahasaya

Now is the Beginning of the Gita

1. At the panoramic peak of Mount Kailasha, Divine Mother Parvati,

Prakriti, Mother Nature, asked Mahadeva (the Lord of lords or Great

6. O Sweet Faced (Parvati), please listen as I reveal the secret that is

Notes from Shri Lahiri Mahasaya

name constantly. Forsaking all others, one should always faithfully

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

everything is Brahman, then there is nothing greater than guru-brahma.

Notes from Shri Lahiri Mahasaya

appearance. Having no shape, it is the spotless, formless form.

compassion. How much contentment and bliss is experienced when

Notes from Shri Lahiri Mahasaya

(I say) by the command of Shiva.

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

73. O Mahadeva! What is pinda? What is called as pada? O Shankara,

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

ordinary. In this ocean of the world, people are engrossed in worldly

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

When the guru is contented, it is equal to the blessings received from

Notes from Shri Lahiri Mahasaya

Notes from Shri Lahiri Mahasaya

SHREE SHREE GURU GITA

FROM SKANDA PURANA

4. Attaining that, one is never again trapped in the bondage of the

8. Long ago on the mountain peak of Mount Kailasha, which is served

charity, etc., are meaningless and futile without understanding the