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Gurugītā (Гуругита) - Короткая версия - Часть 1
Предисловие и строфы 1 - 60
Important
All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. I will add concise notes only if indispensable because in the commentary on Gurugītā you will find a detailed explanation of this text which includes alternative possible translations of some passages and similar stuff.
Introductory text
श्रीगुरुगीता
अथ श्रीगुरुगीता प्रारम्भः।
श्रीगणेशाय नमः। श्रीसरस्वत्यै नमः। श्रीगुरुभ्यो नमः।
ॐ अस्य श्रीगुरुगीतास्तोत्रमन्त्रस्य भगवान् सदाशिव ऋषिः। नानाविधानि छन्दांसि। श्रीगुरुपरमात्मा
देवता। हं बीजम्। सः शक्तिः। क्रों कीलकम्। श्रीगुरुप्रसादसिद्ध्यर्थे जपे विनियोगः॥
अथ ध्यानम्।
हंसाभ्यां परिवृत्तपत्रकमलैर्दिव्यैर्जगत्कारणैर्विश्वोत्कीर्णमनेकदेहनिलयैः स्वच्छन्दमात्मेच्छया।
तद्योतं पदशाम्भवं तु चरणं दीपाङ्कुरग्राहिणं प्रत्यक्षाक्षरविग्रहं गुरुपदं ध्यायेद्विभुं शाश्वतम्॥
मम चतुर्विधपुरुषार्थसिद्ध्यर्थे जपे विनियोगः।
अथ श्रीगुरुगीता।
Śrīgurugītā
Atha śrīgurugītā prārambhaḥ|
Śrīgaṇeśāya namaḥ| Śrīsarasvatyai namaḥ| Śrīgurubhyo namaḥ|
Om̐ asya śrīgurugītāstotramantrasya bhagavān sadāśiva ṛsiḥ| Nānāvidhāni chandāṁsi| Śrīguruparamātmā devatā| Haṁ bījam| Saḥ śaktiḥ| Kroṁ kīlakam|
Śrīguruprasādasiddhyarthe jape viniyogaḥ||
Atha dhyānam|
Haṁsābhyāṁ parivṛttapatrakamalairdivyairjagatkāraṇairviśvotkīrṇamanekadehanilayaiḥ
svacchandamātmecchayā|
Tadyotaṁ padaśāmbhavaṁ tu caraṇaṁ dīpāṅkuragrāhiṇaṁ pratyakṣākṣaravigrahaṁ gurupadaṁ dhyāyedvibhuṁ śāśvatam||
Mama caturvidhapuruṣārthasiddhyarthe jape viniyogaḥ|
Atha śrīgurugītā|
The venerable Song about the Guru
And now (atha) the beginning (prārambhaḥ) (of) the venerable (śrī) Song (gītā) about the Guru (guru)|
Salutation (namas) to venerable (śrī) Gaṇeśa (gaṇeśāya)|
Salutation (namas) to venerable (śrī) Sarasvatī (sarasvatyai)|
Salutation (namas) to the venerable (śrī) Guru-s (gurubhyaḥ)|
Om̐ (Om̐), Lord (bhagavān) Sadāśiva (sadāśivaḥ) (is) the Seer (ṛṣiḥ) of this (asya) Mantra (mantrasya) (in the form of) a hymn (stotra) (known as) "The venerable (śrī) Song (gītā) about the Guru (guru)"|
The meters (chandāṁsi) (are) of various sorts (nānā-vidhāni)|
The deity (devatā) (is) the Supreme (parama) Self (ātmā) (of) the venerable (śrī) Guru (guru)|
(The sound) "Haṁ" (haṁ) (is) the seed-syllable (bījam)|
(The sound) "Sa" (saḥ) (is) the Power (śaktiḥ)|
(The sound) "Kroṁ" (kroṁ) (is) the little nail (kīlakam)|
(Gurugītā) is to be muttered (jape viniyogaḥ) in order to obtain (siddhi-arthe) the favor (prasāda) of the venerable (śrī) Guru (guru)|
And now (atha) the meditation (dhyānam)|
The Independent One (svacchandam), according to His own Will (ātma-icchayā), is scattered or spread (utkīrṇam) (in the form) of the universe (viśva) through the causes (kāraṇaiḥ) of the world (jagat) which reside (nilayaiḥ) in lots of (aneka) bodies (deha), (in other words,) through the divine (divyaiḥ) lotus-petals (patra-kamalaiḥ) surrounded (parivṛtta) by Haṁ and Sa (haṁsābhyām)|
One should meditate (dhyayet) on that (tad) Light (yotam) which (is) the condition (pada) of Śambhu --Śiva-- (śāmbhavam) indeed (tu). (One should also meditate) on the support (caraṇam) holding (grāhiṇam) the flame (aṅkura) of (the aforesaid) Light (dīpa), which is a visible (pratyakṣa) form (vigraham) of (all) syllables (akṣara). (In short, one should meditate) on the all-pervading (vibhum) (and) eternal (śāśvatam) state or condition (padam) of the Guru (guru)||
I mutter (Gurugītā) (mama... jape viniyogaḥ) to obtain (siddhi-arthe) the fourfold (caturvidha) aim or object of human existence (puruṣa-artha)|
And now (atha) the Song (gītā) about the Guru (guru)|
Stanzas 1-10
सूत उवाच
कैलासशिखरे रम्ये भक्तिसन्धाननायकम्।
प्रणम्य पार्वती भक्त्या शङ्करं पर्यपृच्छत॥१॥
Sūta uvāca
Kailāsaśikhare ramye bhaktisandhānanāyakam|
Praṇamya pārvatī bhaktyā śaṅkaraṁ paryapṛcchata||1||
Sūta (sūtaḥ) said (uvāca):
On the beautiful (ramye) summit (śikhare) of (the mountain) Kailāsa (kailāsa), Pārvatī (pārvatī), having made obeisance (praṇamya) with profound affection (bhaktyā) to Śaṅkara --Śiva-- (śaṅkaram), who leads (people) (nāyakam) to the Union (with the Supreme Self) (sandhāna) through devotion (bhakti), asked (paryapṛcchata) (Him the following question)||1||
श्रीदेव्युवाच
ॐ नमो देवदेवेश परात्पर जगद्गुरो।
सदाशिव महादेव गुरुदीक्षां प्रदेहि मे॥२॥
Śrīdevyuvāca
Om̐ namo devadeveśa parātpara jagadguro|
Sadāśiva mahādeva gurudīkṣāṁ pradehi me||2||
The venerable (śrī) Goddess (devī) said (uvāca):
Om̐ (Om̐), salutation (to You) (namas), oh Lord (īśa) of the chiefs (deva) of the gods (deva), oh You (who are) higher (para) than the highest (parāt), oh Guru (guru) of the world (jagat). Oh You (who are) always (sadā) auspicious (śiva), oh great (mahā) god (deva), give (pradehi) me (me) the Guru's (guru) initiation (dīkṣām)||2||
केन मार्गेण भो स्वामिन् देही ब्रह्ममयो भवेत्।
त्वं कृपां कुरु मे स्वामिन् नमामि चरणौ तव॥३॥
Kena mārgeṇa bho svāmin dehī brahmamayo bhavet|
Tvaṁ kṛpāṁ kuru me svāmin namāmi caraṇau tava||3||
By what (kena) path --mārga-- (mārgeṇa), oh Master (bhoḥ svāmin), (does) a being endowed with a body (dehī) become (bhavet) identical (mayaḥ) with Brahma --the Absolute-- (brahma)? Have mercy (tvam kṛpām kuru) on me (me), oh Master (svāmin)! I bow (namāmi) to Your (tava) feet (caraṇau)||3||
ईश्वर उवाच
मम रूपासि देवि त्वं त्वत्प्रीत्यर्थं वदाम्यहम्।
लोकोपकारकः प्रश्नो न केनापि कृतः पुरा॥४॥
Īśvara uvāca
Mama rūpāsi devi tvaṁ tvatprītyarthaṁ vadāmyaham|
Lokopakārakaḥ praśno na kenāpi kṛtaḥ purā||4||
The Lord (īśvaraḥ) said (uvāca):
Oh Goddess (devi), You (tvam) are (asi) my (mama) Form (rūpā). I (aham) say (vadāmi) (this) because of (artham) (my) love (prīti) for You (tvat). The question (praśnaḥ) (You asked me), which is for the benefit (upakārakaḥ) of the world (loka), has not (na) been asked (kṛtaḥ) by anyone (kena api) formerly (purā)||4||
दुर्लभं त्रिषु लोकेषु तच्छृणुष्व वदाम्यहम्।
गुरुं विना ब्रह्म नान्यत् सत्यं सत्यं वरानने॥५॥
Durlabhaṁ triṣu lokeṣu tacchṛṇuṣva vadāmyaham|
Guruṁ vinā brahma nānyat satyaṁ satyaṁ varānane||5||
Listen (śṛṇuṣva) to that (tad) which is difficult to be obtained (durlabham) in the three (triṣu) worlds (lokeṣu). I (aham) say (vadāmi) (to You that) Brahma --the Absolute-- (brahma) is no (na) other (anyat) but (vinā) the Guru (gurum). (This is) the truth (satyam), (this is) the truth (satyam), oh lovely-faced One (vara-ānane)!||5||
वेदशास्त्रपुराणानि इतिहासादिकानि च।
मन्त्रयन्त्रादिविद्याश्च स्मृतिरुच्चाटनादिकम्॥६॥
शैवशाक्तागमादीनि अन्यानि विविधानि च।
अपभ्रंशकराणीह जीवानां भ्रान्तचेतसाम्॥७॥
Vedaśāstrapurāṇāni itihāsādikāni ca|
Mantrayantrādividyāśca smṛtiruccāṭanādikam||6||
Śaivaśāktāgamādīni anyāni vividhāni ca|
Apabhraṁśakarāṇīha jīvānāṁ bhrāntacetasām||7||
Veda-s (veda), Śāstra-s (śāstra), Purāṇa-s (purāṇāni) as well as (ca) Itihāsa (itihāsa), etc. (ādikāni); the sciences (vidyāḥ) of Mantra (mantra), Yantra (yantra), etc. (ādi) along with (ca) Smṛti (smṛtiḥ), the magical incantations (uccāṭana), etc. (ādikam); the revealed scriptures (āgama) pertaining to Śiva (śaiva) (and) Śakti (śākta), etc. (ādīni); and (ca) other (anyāni) various (texts) (vividhāni) cause (karāṇi) the living beings (jīvānām) whose minds (cetasām) are confused (bhrānta) to fall down (apabhraṁśa) here --i.e. in this world-- (iha)||6-7||
यज्ञो व्रतं तपो दानं जपस्तीर्थं तथैव च।
गुरुतत्त्वमविज्ञाय मूढास्ते चरन्तो जनाः॥८॥
Yajño vrataṁ tapo dānaṁ japastīrthaṁ tathaiva ca|
Gurutattvamavijñāya mūḍhāste caranto janāḥ||8||
Those (te) people (janāḥ) are confused and bewildered (mūḍhāḥ) who practice (carantaḥ) yajña-s --rituals of worship-- (yajñaḥ), vrata --observance of vows-- (vratam), tapas --austerities-- (tapas), dāna --charity-- (dāna), japa --muttering of a mantra-- (japaḥ) as well as (tathā eva ca) tīrtha --going to places of pilgrimage-- (tīrtham), without realizing (avijñāya) the Guru (guru) principle (tattvam)||8||
गुरुर्बुद्ध्यात्मनो नान्यत् सत्यं सत्यं न संशयः।
तल्लाभार्थं प्रयत्नस्तु कर्तव्यो हि मनीषिभिः॥९॥
Gururbuddhyātmano nānyat satyaṁ satyaṁ na saṁśayaḥ|
Tallābhārthaṁ prayatnastu kartavyo hi manīṣibhiḥ||9||
The Guru (guruḥ) is no (na) other (anyat) but the conscious (buddhi) Self --ātmā-- (ātmanaḥ). (This is) the truth (satyam), (this is) the truth (satyam), no (na) doubt (about it) (saṁśayaḥ). In order to (artham) obtain (lābha) That --i.e. the conscious Self-- (tad), an effort ((prayatnaḥ)) must be done (tu kartavyaḥ) by the wise (manīṣibhiḥ), undoubtedly (hi) --in short, the wise must make an effort to obtain the conscious Self--||9||
गूढविद्या जगन्माया देहे चाज्ञानसम्भवा।
उदयः स्वप्रकाशेन गुरुशब्देन कथ्यते॥१०॥
Gūḍhavidyā jaganmāyā dehe cājñānasambhavā|
Udayaḥ svaprakāśena guruśabdena kathyate||10||
The world's (jagat) Māyā or Illusion (māyā) (residing) in the body (dehe) (consists of) knowledge (vidyā) that is concealed (gūḍha) and (ca) has arisen (sambhavā) from ignorance (ajñāna). It is said (kathyate) (that there is) a emergence (of true Knowledge) (udayaḥ) through the own (sva) Light --prakāśa-- (prakāśena) of (the One) known as (śabdena) Guru (guru)||10||
Stanzas 11-20
सर्वपापविशुद्धात्मा श्रीगुरोः पादसेवनात्।
देही ब्रह्म भवेद्यस्मात् त्वत्कृपार्थं वदामि ते॥११॥
Sarvapāpaviśuddhātmā śrīguroḥ pādasevanāt|
Dehī brahma bhavedyasmāt tvatkṛpārthaṁ vadāmi te||11||
The being endowed with a body (dehī), who is (ātmā) completely purified (viśuddha) from all (sarva) sins (pāpa) through the service (sevanāt) to the feet (pāda) of the venerable (śrī) Guru (guroḥ), becomes (bhavet) Brahma --the Absolute-- (brahma) consequently (yasmāt). I say (vadāmi) (this) to You (te) out of (artham) compassion (kṛpā) for You (tvat)||11||
गुरुपादाम्बुजं स्मृत्वा जलं शिरसि धारयेत्।
सर्वतीर्थावगाहस्य सम्प्राप्नोति फलं नरः॥१२॥
Gurupādāmbujaṁ smṛtvā jalaṁ śirasi dhārayet|
Sarvatīrthāvagāhasya samprāpnoti phalaṁ naraḥ||12||
A man (naraḥ) should get water poured (jalam... dhārayet) on (his) head (śirasi) while remembering (smṛtvā) the feet-lotus --i.e. feet that are beautiful like a lotus-- (pāda-ambujam) of the Guru (guru). (Thus, he) reaps (samprāpnoti) the fruit (phalam) of bathing (avagāhasya) in all (sarva) the places of pilgrimage (tīrtha)||12||
शोषणं पापपङ्कस्य दीपनं ज्ञानतेजसाम्।
गुरुपादोदकं सम्यक् संसारार्णवतारकम्॥१३॥
Śoṣaṇaṁ pāpapaṅkasya dīpanaṁ jñānatejasām|
Gurupādodakaṁ samyak saṁsārārṇavatārakam||13||
The water (udakam) of the Guru's (guru) feet (pāda) dries up (śoṣaṇam) the mud (paṅkasya) of the sins (pāpa), kindles (dīpanam) the fire (tejasām) of Knowledge (jñāna), (and) causes (one) to cross (tārakam) the ocean (arṇava) of Transmigration (saṁsāra) in the right way (samyak)||13||
अज्ञानमूलहरणं जन्मकर्मनिवारणम्।
ज्ञानवैराग्यसिद्ध्यर्थं गुरुपादोदकं पिबेत्॥१४॥
Ajñānamūlaharaṇaṁ janmakarmanivāraṇam|
Jñānavairāgyasiddhyarthaṁ gurupādodakaṁ pibet||14||
One should drink (pibet) the water (udakam) of the Guru's (guru) feet (pāda) in order to obtain (siddhi-artham) knowledge (jñāna) (and) renunciation (vairāgya). (That water) destroys (haraṇam) the root (mūla) of ignorance (ajñāna) (and) suppresses (nivāraṇam) the karma-s (karma) (bringing about) birth (janma)||14||
गुरोः पादोदकं पीत्वा गुरोरुच्छिष्टभोजनम्।
गुरुमूर्तेः सदा ध्यानं गुरुमन्त्रं सदा जपेत्॥१५॥
Guroḥ pādodakaṁ pītvā gurorucchiṣṭabhojanam|
Gurumūrteḥ sadā dhyānaṁ gurumantraṁ sadā japet||15||
Having drunk (pītvā) the water (udakam) of the Guru's (guroḥ) feet (pāda), (one should) eat (bhojanam) the remnants of food (ucchiṣṭa) (left) by the Guru (guroḥ). (There should be) always (sadā) meditation (dhyānam) on the form (mūrteḥ) of the Guru (guru), (and) one should mutter (japet) constantly (sadā) the Guru's (guru) mantra (mantram)||15||
काशीक्षेत्रं तन्निवासो जाह्नवी चरणोदकम्।
गुरुर्विश्वेश्वरः साक्षात् तारकं ब्रह्म निश्चितम्॥१६॥
Kāśīkṣetraṁ tannivāso jāhnavī caraṇodakam|
Gururviśveśvaraḥ sākṣāt tārakaṁ brahma niścitam||16||
His (tad) Abode (nivāsaḥ) (is) the place of pilgrimage (kṣetram) (known as) Benares (kāśī), (while) the water (udakam) of (His) feet (caraṇa) (is) the daughter of Jahnu --an epithet of the river Ganges-- (jāhnavī). The Guru (guruḥ) is Viśveśvara --the Lord of the universe-- (viśva-īśvaraḥ) in person (sākṣāt). (He is) definitely (niścitam) the liberating (tārakam) prayer (brahma)||16||
गुरोः पादोदकं यत्तु गयाऽसौ सोऽक्षयो वटः।
तीर्थराजः प्रयागश्च गुरुमूर्त्यै नमो नमः॥१७॥
Guroḥ pādodakaṁ yattu gayā'sau so'kṣayo vaṭaḥ|
Tīrtharājaḥ prayāgaśca gurumūrtyai namo namaḥ||17||
The water (udakam) of the Guru's (guroḥ) feet (pāda) (is) certainly (tu) all that (has been referred to previously) (yad). That (Guru) (asau) (is) Gayā --a famous place of pilgrimage in Behar-- (gayā). He (saḥ) (is) the banyan tree (vaṭaḥ) (called) Akṣaya or Imperishable (akṣaya). (He is) the king (rājaḥ) of (all) places of pilgrimage (tīrtha) and (ca) Prayāga --a celebrated place of pilgrimage located at the confluence of the rivers Gaṅgā (Ganges), Yamunā and Sarasvatī-- (prayāgaḥ). Repeated salutations (namas namas) to the Guru's (guru) form (mūrtyai)||17||
गुरुमूर्तिं स्मरेन्नित्यं गुरुनाम सदा जपेत्।
गुरोराज्ञां प्रकुर्वीत गुरोरन्यन्न भावयेत्॥१८॥
Gurumūrtiṁ smarennityaṁ gurunāma sadā japet|
Gurorājñāṁ prakurvīta guroranyanna bhāvayet||18||
One should remember (smaret) constantly (nityam) the Guru's (guru) form (mūrtim) (and) always (sadā) mutter (japet) the Guru's (guru) name (nāma). One should do (prakurvīta) the Guru's (guroḥ) bidding (ājñām) (and) not (na) think (bhāvayet) of other (anyat) than the Guru (guroḥ)||18||
गुरुवक्त्रस्थितं ब्रह्म प्राप्यते तत्प्रसादतः।
गुरोर्ध्यानं सदा कुर्यात् कुलस्त्री स्वपतेर्यथा॥१९॥
Guruvaktrasthitaṁ brahma prāpyate tatprasādataḥ|
Gurordhyānaṁ sadā kuryāt kulastrī svapateryathā||19||
Absolute Knowledge (brahma) which resides (sthitam) in the Guru's (guru) mouth (vaktra) is obtained (prāpyate) through His (tad) Favor --Prasāda-- (prasādataḥ). One should meditate (dhyānam... kuryāt) always (sadā) on the Guru (guroḥ) just as (yathā) a virtuous woman (kula-strī) (always meditate on) her own (sva) husband (pateḥ)||19||
स्वाश्रमं च स्वजातिं च स्वकीर्तिपुष्टिवर्धनम्।
एतत्सर्वं परित्यज्य गुरोरन्यन्न भावयेत्॥२०॥
Svāśramaṁ ca svajātiṁ ca svakīrtipuṣṭivardhanam|
Etatsarvaṁ parityajya guroranyanna bhāvayet||20||
Having completely abandoned (parityajya) all (sarvam) this (etad): one's own (sva... sva) "āśrama" --a stage in the life-- (āśramam), caste (jātim) and (ca... ca) the increase (vardhanam) of one's own (sva) fame or renown (kīrti) (and) prosperity (puṣṭi); one should not (na) think (bhāvayet) of other (anyat) than the Guru (guroḥ)||20||
Stanzas 21-30
अनन्याश्चिन्तयन्तो मां सुलभं परमं पदम्।
तस्मात्सर्वप्रयत्नेन गुरोराराधनं कुरु॥२१॥
Ananyāścintayanto māṁ sulabhaṁ paramaṁ padam|
Tasmātsarvaprayatnena gurorārādhanaṁ kuru||21||
The Supreme (paramam) State (padam) is easy to be obtained (sulabham) (to) the ones who think (cintayantaḥ) only and exclusively (ananyāḥ) of Me (mām). Therefore (tasmāt), with all (Your) effort (sarva-prayatnena), pay (kuru) homage (ārādhanam) to the Guru (guru)||21||
त्रैलोक्ये स्फुटवक्तारो देवाद्यसुरपन्नगाः।
गुरुवक्त्रस्थिता विद्या गुरुभक्त्या तु लभ्यते॥२२॥
Trailokye sphuṭavaktāro devādyasurapannagāḥ|
Guruvaktrasthitā vidyā gurubhaktyā tu labhyate||22||
In the three worlds --heaven, hell and earth-- (trailokye), the gods (deva) and other (similar divine beings) (ādi), (as well as) demons (asura) (and) serpent-demons (pannagāḥ), clearly (sphuṭa) declare (vaktāraḥ) (that) Knowledge (vidyā) which resides (sthitā) in the Guru's (guru) mouth (vaktra) is attained (labhyate) through devotion (bhaktyā) to the Guru (guru) indeed (tu)||22||
गुकारस्त्वन्धकारश्च रुकारस्तेज उच्यते।
अज्ञानग्रासकं ब्रह्म गुरुरेव न संशयः॥२३॥
Gukārastvandhakāraśca rukārasteja ucyate|
Ajñānagrāsakaṁ brahma gurureva na saṁśayaḥ||23||
The sound (kāraḥ) "gu" (gu) (is) truly (tu) darkness (andhakāraḥ), and (ca) the sound (kāraḥ) "ru" (ru) is said to be (ucyate) light (tejas). The Guru (guruḥ) (is) really (eva) Absolute Knowledge (brahma) that swallows (grāsakam) ignorance (ajñāna), no (na) doubt (saṁśayaḥ) (about it)||23||
गुकारः प्रथमो वर्णो मायादिगुणभासकः।
रुकारः द्वितीयो ब्रह्म मायाभ्रान्तिविनाशनम्॥२४॥
Gukāraḥ prathamo varṇo māyādiguṇabhāsakaḥ|
Rukāraḥ dvitīyo brahma māyābhrāntivināśanam||24||
The first (prathamaḥ) syllable (varṇaḥ), i.e. the sound (kāraḥ) "gu" (gu), manifests (bhāsakaḥ) attributes or qualities (guṇa) (such as) Māyā (māyā), etc. (ādi); (while) the second (syllable) (dvitīyaḥ), i.e. the sound (kāraḥ) "ru" (ru), (is) Absolute Knowledge (brahma) destroying (vināśanam) the confusion (bhrānti) (produced by) Māyā (māyā)||24||
एवं गुरुपदं श्रेष्ठं देवानामपि दुर्लभम्।
हाहाहूहूगणैश्चैव गन्धर्वैश्च प्रपूज्यते॥२५॥
Evaṁ gurupadaṁ śreṣṭhaṁ devānāmapi durlabham|
Hāhāhūhūgaṇaiścaiva gandharvaiśca prapūjyate||25||
Thus (evam), the Guru's (guru) state (padam) (is) the best one (śreṣṭham), (but) it is difficult to be obtained (durlabham) even (api) to the gods (devānām). (Such a state) is honored (prapūjyate) by the followers (gaṇaiḥ) of Hāhā (hāhā) (and) Hūhū (hūhū), as well as (ca eva... ca) by (other) Gandharva-s --celestial musicians-- (gandharvaiḥ)||25||
ध्रुवं तेषां च सर्वेषां नास्ति तत्त्वं गुरोः परम्।
आसनं शयनं वस्त्रं भूषणं वाहनादिकम्॥२६॥
साधकेन प्रदातव्यं गुरुसन्तोषकारकम्।
गुरोराराधनं कार्यं स्वजीवित्वं निवेदयेत्॥२७॥
Dhruvaṁ teṣāṁ ca sarveṣāṁ nāsti tattvaṁ guroḥ param|
Āsanaṁ śayanaṁ vastraṁ bhūṣaṇaṁ vāhanādikam||26||
Sādhakena pradātavyaṁ gurusantoṣakārakam|
Gurorārādhanaṁ kāryaṁ svajīvitvaṁ nivedayet||27||
And (ca), unquestionably (dhruvam), for all (sarveṣām) of them (teṣām) there is (asti) no (na) principle (tattvam) higher (param) than the Guru (guroḥ). Seat (āsanam), bed (śayanam), clothes (vastram), ornament(s) (bhūṣaṇam), vehicle (vāhana), etc. (ādikam), are to be given (pradātavyam) by the aspirant (sādhakena) (to Him, which) satisfies and pleases (santoṣa-kārakam) the Guru (guru). (Also,) worship (ārādhanam) of the Guru (guroḥ) is to be performed (by such an aspirant) (kāryam). (In fact,) he should offer (nivedayet) his own (sva) life (jīvitvam) (to the Guru)||26-27||
कर्मणा मनसा वाचा नित्यमाराधयेद्गुरुम्।
दीर्घदण्डं नमस्कृत्य निर्लज्जो गुरुसन्निधौ॥२८॥
Karmaṇā manasā vācā nityamārādhayedgurum|
Dīrghadaṇḍaṁ namaskṛtya nirlajjo gurusannidhau||28||
After having performed (kṛtya) openly and frankly (nirlajjaḥ) the salutation (namas) (known as) Dīrghadaṇḍa --lit. "long stick"-- (dīrgha-daṇḍam) in the presence (sannidhau) of the Guru (guru), one should adore (ārādhayet) constantly (nityam) the Guru (gurum) with action (karmaṇā), mind (manasā) (and) speech (vācā)||28||
शरीरमिन्द्रियं प्राणं सद्गुरुभ्यो निवेदयेत्।
आत्मदारादिकं सर्वं सद्गुरुभ्यो निवेदयेत्॥२९॥
Śarīramindriyaṁ prāṇaṁ sadgurubhyo nivedayet|
Ātmadārādikaṁ sarvaṁ sadgurubhyo nivedayet||29||
One should offer (nivedayet) (his) body (śarīram), sense(s) (indriyam) (and) vital energy (prāṇam) to the true (sat) Guru-s (gurubhyaḥ). One should offer (nivedayet) his own (ātmā) wife (dārā), etc. (ādikam) (to Them). (In short, one should offer) all (sarvam) to the true (sat) Guru-s (gurubhyaḥ)||29||
कृमिकीटभस्मविष्ठादुर्गन्धिमलमूत्रकम्।
श्लेष्मरक्तं त्वचा मांसं वञ्च्येन्न वरानने॥३०॥
Kṛmikīṭabhasmaviṣṭhādurgandhimalamūtrakam|
Śleṣmaraktaṁ tvacā māṁsaṁ vañcayenna varānane||30||
Oh lovely-faced One (vara-ānane), one should not (na) shun or avoid (to offer) (vañcayet) (this body) consisting (kam) of worms (kṛmi), germs (kīṭa), ashes --since the body is turned into them in the end-- (bhasma), feces (viṣṭhā), stinking (durgandhi) impurities (mala), urine (mūtra), phlegm (śleṣma), blood (raktam), skin (tvacā) (and) flesh (māṁsam)||30||
Stanzas 31-40
संसारवृक्षमारूढाः पतन्तो नरकार्णवे।
येन चैवोद्धृताः सर्वे तस्मै श्रीगुरवे नमः॥३१॥
Saṁsāravṛkṣamārūḍhāḥ patanto narakārṇave|
Yena caivoddhṛtāḥ sarve tasmai śrīgurave namaḥ||31||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) by whom (yena) (are) actually (ca eva) extracted --i.e. rescued-- (uddhṛtāḥ) all (those beings) (sarve) who had fallen (patantaḥ) into the ocean (arṇave) of hell (naraka) after having climbed (ārūḍhāḥ) the tree (vṛkṣam) (known as) Saṁsāra or Transmigration (saṁsāra)||31||
गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः।
गुरुरेव परब्रह्म तस्मै श्रीगुरवे नमः॥३२॥
Gururbrahmā gururviṣṇurgururdevo maheśvaraḥ|
Gurureva parabrahma tasmai śrīgurave namaḥ||32||
The Guru (guruḥ) (is) Brahmā (brahmā), the Guru (guruḥ) (is) Viṣṇu (viṣṇuḥ), the Guru (guruḥ) (is) the god (devaḥ) (called) the Great (mahā) Lord (īśvaraḥ) --i.e. Śiva--; the Guru (guruḥ) (is) truly (eva) the Supreme (para) Brahma --the Absolute-- (brahma). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave)||32||
हेतवे जगतामेव संसारार्णवसेतवे।
प्रभवे सर्वविद्यानां शम्भवे गुरवे नमः॥३३॥
Hetave jagatāmeva saṁsārārṇavasetave|
Prabhave sarvavidyānāṁ śambhave gurave namaḥ||33||
Salutation (namas) to the Guru (gurave) (who is) Śambhu --an epithet of Lord Śiva-- (śambhave), the Cause (hetave) of the worlds (jagatām eva), the bridge (setave) (to cross) the ocean (arṇava) of Transmigration (saṁsāra), (and) the Master (prabhave) of all (sarva) knowledges (vidyānām)||33||
अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः॥३४॥
Ajñānatimirāndhasya jñānāñjanaśalākayā|
Cakṣurunmīlitam yena tasmai śrīgurave namaḥ||34||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) by whom (yena), through the pencil (śalākayā) (for applying) the collyrium (añjana) of Knowledge (jñāna), (is) opened (unmīlitam) the Eye (of Wisdom) (cakṣus) (of one) who is blind (andhasya) due to the darkness (timira) of ignorance (ajñāna)||34||
त्वं पिता त्वं च मे माता त्वं बन्धुस्त्वं च देवता।
संसारप्रतिबोधार्थं तस्मै श्रीगुरवे नमः॥३५॥
Tvaṁ pitā tvaṁ ca me mātā tvaṁ bandhustvaṁ ca devatā|
Saṁsārapratibodhārthaṁ tasmai śrīgurave namaḥ||35||
You (tvam... tvam... tvam... tvam) (has become) my (me) father (pitā) and (ca) my (me) mother (mātā), (my) relative (bandhuḥ) and (ca) (my) deity (devatā), in order to (artham) (give me) instruction (pratibodha) about Saṁsāra or Transmigration (saṁsāra). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave)||35||
यत्सत्येन जगत्सत्यं यत्प्रकाशेन भाति तत्।
यदानन्देन नन्दन्ति तस्मै श्रीगुरवे नमः॥३६॥
Yatsatyena jagatsatyam yatprakāśena bhāti tat|
Yadānandena nandanti tasmai śrīgurave namaḥ||36||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) by whose (yad) Truth and Reality --satya-- (satyena) the truth and reality (satyam) of the world (jagat) (is --i.e. exists--), by whose (yad) Light --prakāśa-- (prakāśena) that (very world) (tad) shines forth (bhāti), (and) by whose (yad) Bliss --ānanda-- (ānandena) (the beings) feel joy (nandanti)||36||
यस्य स्थित्या सत्यमिदं यद्भाति भानुरूपतः।
प्रियं पुत्रादि यत्प्रीत्या तस्मै श्रीगुरवे नमः॥३७॥
Yasya sthityā satyamidaṁ yadbhāti bhānurūpataḥ|
Priyaṁ putrādi yatprītyā tasmai śrīgurave namaḥ||37||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) by whose (yasya) Existence and Permanence (sthityā) this (universe) (idam) (is) true and real (satyam). (Salutation to that venerable Guru) who (yad) shines (bhāti) in the form (rūpataḥ) of the sun (bhānu), (and) by whose (yad) Love --prīti-- (prītyā) the sons (putra), etc. (ādi) (are) loved (priyam) (by us)||37||
येन चेतयते हीदं चित्तं चेतयते न यम्।
जाग्रत्स्वप्नसुषुप्त्यादि तस्मै श्रीगुरवे नमः॥३८॥
Yena cetayate hīdaṁ cittaṁ cetayate na yam|
Jāgratsvapnasuṣuptyādi tasmai śrīgurave namaḥ||38||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who (yena) doubtless (hi) perceives (cetayate) this (universe) (idam) (but) whom (yam) the mind (cittam) does not (na) perceives (cetayate). (Salutation to that venerable Guru who also perceives the states of) wakefulness (jāgrat), dreaming (svapna), deep sleep (suṣupti), etc. (ādi)||38||
यस्य ज्ञानादिदं विश्वं न दृश्यं भिन्नभेदतः।
सदेकरूपरूपाय तस्मै श्रीगुरवे नमः॥३९॥
Yasya jñānādidaṁ viśvaṁ na dṛśyaṁ bhinnabhedataḥ|
Sadekarūparūpāya tasmai śrīgurave namaḥ||39||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) by whose (yasya) Knowledge (jñānāt) this (idam) universe (viśvam) is not seen or considered (na dṛśyam) as being divided (bhinna) by difference(s) (bhedataḥ). (Salutation to that venerable Guru) whose form (rūpāya) has the same form (ekarūpa) as the Truth (sat)||39||
यस्यामतं तस्य मतं मतं यस्य न वेद सः।
अनन्यभावभावाय तस्मै श्रीगुरवे नमः॥४०॥
Yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ|
Ananyabhāvabhāvāya tasmai śrīgurave namaḥ||40||
Knowledge (matam) belongs to one (tasya) who (yasya) does not think (he knows) (amatam), (while) he (saḥ) who (yasya) thinks (he knows) (matam) does not (na) know (veda). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who is endowed with a state (bhāvāya) of thinking (bhāva) (focused on) the only One --i.e. on the Supreme Self-- (ananya)||40||
Stanzas 41-50
यस्य कारणरूपस्य कार्यरूपेण भाति यत्।
कार्यकारणरूपाय तस्मै श्रीगुरवे नमः॥४१॥
Yasya kāraṇarūpasya kāryarūpeṇa bhāti yat|
Kāryakāraṇarūpāya tasmai śrīgurave namaḥ||41||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who (yad) shines forth (bhāti) in the form (rūpeṇa) of the effect --i.e. the universe-- (kārya) (and) who is (rūpasya) the Cause (kāraṇa) of that --i.e. of the aforesaid effect-- (yasya). (Salutation to that venerable Guru) whose form or nature (rūpāya) (is) cause (kāraṇa) (and) effect (kārya)||41||
नानारूपमिदं सर्वं न केनाप्यस्ति भिन्नता।
कार्यकारणता चैव तस्मै श्रीगुरवे नमः॥४२॥
Nānārūpamidaṁ sarvaṁ na kenāpyasti bhinnatā|
Kāryakāraṇatā caiva tasmai śrīgurave namaḥ||42||
All (sarvam) this (universe) (idam) is manifold and multiform (nānā-rūpam), (but in it) there is no (na... asti) difference (bhinnatā) brought about by anyone (kenāpi) --i.e. nobody has brought about differences in this world--. (It is just) a condition or relation (tā) of cause (kāraṇa) (and) effect (kārya) indeed (ca eva). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave)||42||
यदङ्घ्रिकमलद्वन्द्वं द्वन्द्वतापनिवारकम्।
तारकं सर्वदापद्भ्यः श्रीगुरुं प्रणमाम्यहम्॥४३॥
Yadaṅghrikamaladvandvaṁ dvandvatāpanivārakam|
Tārakaṁ sarvadāpadbhyaḥ śrīguruṁ praṇamāmyaham||43||
I (aham) bow (praṇamāmi) to the venerable (śrī) Guru (gurum) whose (yad) two (dvandva) feet-lotus --i.e. feet that are beautiful like a lotus-- (aṅghri-kamala) suppress (nivārakam) the pain (tāpa) (produced by) the pair of opposites (dvandva). (I bow to the One who) at all times (sarvadā) rescue (the beings) (tārakam) from calamities (āpadbhyaḥ)||43||
शिवे क्रुद्धे गुरुस्त्राता गुरौ क्रुद्धे शिवो न हि।
तस्मात्सर्वप्रयत्नेन श्रीगुरुं शरणं व्रजेत्॥४४॥
Śive kruddhe gurustrātā gurau kruddhe śivo na hi|
Tasmātsarvaprayatnena śrīguruṁ śaraṇaṁ vrajet||44||
(When) Śiva (śive) (is) angry (kruddhe), the Guru (guruḥ) (is) the Protector (trātā), (but when) the Guru (gurau) (is) angry (kruddhe), Śiva (śivaḥ) is not (the Protector) (na), undoubtedly (hi). For that reason (tasmāt), with all (sarva) (one's own) effort (prayatnena) one should take (vrajet) refuge (śaraṇam) in the venerable (śrī) Guru (gurum)||44||
वन्दे गुरुपदद्वन्द्वं वाङ्मनश्चित्तगोचरम्।
श्वेतरक्तप्रभाभिन्नं शिवशक्त्यात्मकम् परम्॥४५॥
Vande gurupadadvandvaṁ vāṅmanaścittagocaram|
Śvetaraktaprabhābhinnaṁ śivaśaktyātmakaṁ param||45||
I pay homage (vande) to the two (dvandvam) feet (pada) of the Guru (guru) whose --i.e. of the feet-- range or scope for action (gocaram) (is) speech (vāk), mind (manas) (and) intellect (citta)1. (I pay homage to the two feet of the Guru) that have different (bhinnam) radiances (prabhā) [white (śveta) (and) red (rakta)], that are (ātmakam) Śiva (śiva) (and) Śakti (śakti)... (in other words,) the Highest (Reality) (param)||45||
1 The term "citta" has also other meanings that I cannot include in the translation. Read the commentary for more information.
गुकारं च गुणातीतं रुकारं रूपवर्जितम्।
गुणातीतस्वरूपं च यो दद्यात्स गुरुः स्मृतः॥४६॥
Gukāraṁ ca guṇātītaṁ rukāraṁ rūpavarjitam|
Guṇātītasvarūpaṁ ca yo dadyātsa guruḥ smṛtaḥ||46||
And (ca) the sound (kāram) "gu" (gu) (is) beyond (atītam) attributes or qualities (guṇa), (while) the sound (kāram) "ru" (ru) (is) devoid (varjitam) of form (rūpa). It is said (smṛtaḥ) (that) the Guru (guruḥ) (is) certainly (ca) the One (saḥ) who (yaḥ) gives or bestows (dadyāt) the Essential Nature (sva-rūpam) (which is) beyond (atīta) attributes or qualities (guṇa)||46||
अत्रिनेत्रः सर्वसाक्षी अचतुर्बाहुरच्युतः।
अचतुर्वदनो ब्रह्मा श्रीगुरुः कथितः प्रिये॥४७॥
Atrinetraḥ sarvasākṣī acaturbāhuracyutaḥ|
Acaturvadano brahmā śrīguruḥ kathitaḥ priye||47||
Oh beloved One (priye), it is said (kathitaḥ) that the venerable (śrī) Guru (guruḥ) (is) the Witness (sākṣī) of all (sarva) --an epithet of Lord Śiva-- (even though He is) devoid (a) of three (tri) eye(s) (netraḥ); the Infallible One--an epithet of Lord Viṣṇu-- (acyutaḥ) (despite He is) without (a) four (catur) arm(s) (bāhuḥ); (and Lord) Brahmā (brahmā) (although) lacking (a) four (catur) face(s) (vadanaḥ)||47||
अयं मयाञ्जलिर्बद्धो दयासागरवृद्धये।
यदनुग्रहतो जन्तुश्चित्रसंसारमुक्तिभाक्॥४८॥
Ayaṁ mayāñjalirbaddho dayāsāgaravṛddhaye|
Yadanugrahato jantuścitrasaṁsāramuktibhāk||48||
This (ayam) salutation called Añjali --in which the open hands are placed side by side and slightly hollowed--1 (añjaliḥ) (is) assumed (baddhaḥ) by me (mayā) so that it can be increased (vṛddhaye) the ocean (sāgara) of compassion (dayā), by whose Grace (yad-anugrahataḥ) a living being (jantuḥ) enjoys (bhāk) Liberation (mukti) from the manifold (citra) Saṁsāra or Transmigration (saṁsāra)||48||
1 When those hollowed hands are raised to the forehead, the salutation is known as Añjalibandhana.
श्रीगुरोः परमं रूपं विवेकचक्षुषोऽमृतम्।
मन्दभाग्या न पश्यन्ति अन्धाः सूर्योदयं यथा॥४९॥
Śrīguroḥ paramaṁ rūpaṁ vivekacakṣuṣo'mṛtam|
Mandabhāgyā na paśyanti andhāḥ sūryodayaṁ yathā||49||
For the one who has the eye (cakṣuṣaḥ) of discernment (viveka), the Supreme (paramam) Form (rūpam) of the venerable (śrī) Guru (guruḥ) (is) Nectar (amṛtam). The unfortunate ones (mandabhāgyāḥ) do not (na) see (so) (paśyanti), just as (yathā) the blind people (andhāḥ) (do not see) the sunrise (sūrya-udayam)||49||
श्रीनाथचरणद्वन्द्वं यस्यां दिशि विराजते।
तस्यै दिशे नमस्कुर्याद्भक्त्या प्रतिदिनं प्रिये॥५०॥
Śrīnāthacaraṇadvandvaṁ yasyāṁ diśi virājate|
Tasyai diśe namaskuryādbhaktyā pratidinaṁ priye||50||
Oh beloved One (priye), one should bow (namaskuryāt), every day (prati-dinam) (and) with devotion (bhaktyā), to that (tasyai) direction (diśe) in which (yasyām diśi) the venerable (śrī) two (dvandvam) feet (caraṇa) of the Lord (nātha) shine (virājate)||50||
Stanzas 51-60
तस्यै दिशे सततमञ्जलिरेष आर्ये प्रक्षिप्यते मुखरितो मधुपैर्बुद्धैश्च।
जागर्ति यत्र भगवान् गुरुचक्रवर्ती विश्वोदयप्रलयनाटकनित्यसाक्षी॥५१॥
Tasyai diśe satatamañjalireṣa ārye prakṣipyate mukharito madhupairbuddhaiśca|
Jāgarti yatra bhagavān gurucakravartī viśvodayapralayanāṭakanityasākṣī||51||
Oh noble One (ārye), this (eṣaḥ) (special kind of) Añjali salutation --in which the open hands are placed side by side and slightly hollowed--(añjaliḥ), that is resonant (mukharitaḥ) due to the bees (flying around the flowers held by the hands) (madhupaiḥ), (is) certainly (ca) offered (prakṣipyate) by the wise (buddhaiḥ). (It is) constanly (satatam) (offered) in that (tasyai) direction --diś-- (diśe) in which (yatra) the Fortunate One (bhagavān) is awake (jāgarti). (The Bhagavān or Fortunate One is) the sovereign (cakravartī) Guru (guru), the eternal (nitya) Witness (sākṣī) of the drama (nāṭaka) (known as) manifestation (udaya) (and) dissolution (pralaya) of the universe (viśva)||51||
श्रीनाथादिगुरुत्रयं गणपतिं पीठत्रयं भैरवं सिद्धौघं बटुकत्रयं पदयुगं दूतीत्रयं शाम्भवम्।
वीरेशाष्टचतुष्कषष्टिनवकं वीरावलीपञ्चकं श्रीमन्मालिनीमन्त्रराजसहितं वन्दे गुरोर्मण्डलम्॥५२॥
Śrīnāthādigurutrayaṁ gaṇapatiṁ pīṭhatrayaṁ bhairavaṁ
siddhaughaṁ baṭukatrayaṁ padayugaṁ dūtītrayaṁ śāmbhavam|
Vīreśāṣṭhacatuṣkaṣaṣṭinavakaṁ vīrāvalīpañcakaṁ
śrīmanmālinīmantrarājasahitaṁ vande gurormaṇḍalam||52||
I pay homage (vande) to the assembly (maṇḍalam) of the Guru (guroḥ) (constituted by) the three (trayam) Guru-s (guru) (such as) Śrīnātha (śrīnātha), etc. (ādi), Gaṇapati --an epithet of Gaṇeśa-- (gaṇapatim), the three (trayam) Seats (pīṭha), Bhairava (bhairava), the multitude (ogham) of Siddha-s (siddha), the three (trayam) Baṭuka-s (baṭuka), the two (yugam) Feet --Śiva and Śakti-- (pada), the three (trayam) Dūtī-s (dūtī) of Śambhu --an epithet of Śiva-- (śāmbhavam), the eight (aṣṭa) chiefs (īśa) of the Vīra-s (vīra), the sixty-four ones (catuṣka-ṣaṣṭhi) (as well as) the group of nine ones (navakam)1, the series (āvalī) of five (pañcakam) Vīra-s (vīra), along with (sahitam) the venerable (śrīmat) Mālinī (mālinī) (and) the king (rāja) of (all) Mantra-s (mantra)||52||
1 Sixty-four what? Nine what? As Vyāsa does not specify that here, I will also follow his course of action for the time being in order not to fall prey to mere speculation. Anyway, in the commentary I will try to elucidate that complex subject. Likewise, I will explain too what the "Seats", "Baṭuka-s", etc. are.
अभ्यस्तैः सकलैः सुदीर्घमनिलैर्व्याधिप्रदैर्दुष्करैः प्राणायामशतैरनेककरणैर्दुःखात्मकैर्दुर्जयैः।
यस्मिन्नभ्युदिते विनश्यति बली वायुः स्वयं तत्क्षणात् प्राप्तुं तत्सहजं स्वभावमनिशं सेवध्वमेकं गुरुम्॥५३॥
Abhyastaiḥ sakalaiḥ sudīrghamanilairvyādhipradairduṣkaraiḥ
prāṇāyāmaśatairanekakaraṇairduḥkhātmakairdurjayaiḥ|
Yasminnabhyudite vinaśyati balī vāyuḥ svayaṁ tatkṣaṇāt
prāptuṁ tatsahajaṁ svabhāvamaniśaṁ sevadhvamekaṁ gurum||53||
(What is the use) of practicing (abhyastaiḥ) for a very long time (sudīrgham) all (sakalaiḥ) (those) hundreds (śataiḥ) of prāṇāyāma-s (prāṇāyāma) (in the form of) arduous (duṣkaraiḥ) respiratory exercises (anilaiḥ) that cause (pradaiḥ) diseases (vyādhi)? (What is also the point of practicing) many (aneka) (other yogic) processes (karanaiḥ) that are painful (duḥkha-ātmakaiḥ) (and) difficult to be conquered (durjayaiḥ)? To obtain (prāptum) that (tad) natural and spontaneous (sahajam) Essential Nature --i.e. the Supreme State-- (sva-bhāvam), serve --Imperative, 2nd person plural-- (sevadhvam) constantly (aniśam) one (eka) Guru (gurum)! (When) the aforesaid (Essential Nature) (yasmin) emerges (abhyudite), the powerful (balī) vital air (vāyuḥ) immediately (tad-kṣaṇāt) vanishes --i.e. stops-- (vinaśyati) by itself (svayam)||53||
स्वदेशिकस्यैव शरीरचिन्तनं भवेदनन्तस्य शिवस्य चिन्तनम्।
स्वदेशिकस्यैव च नामकीर्तनं भवेदनन्तस्य शिवस्य कीर्तनम्॥५४॥
Svadeśikasyaiva śarīracintanaṁ bhavedanantasya śivasya cintanam|
Svadeśikasyaiva ca nāmakīrtanaṁ bhavedanantasya śivasya kīrtanam||54||
To think (cintanam) of the body (śarīra) of one's own (sva) Guru (deśikasya eva) is (bhavet) to think (cintanam) of the infinite (anantasya) Śiva (śivasya)! And (ca) to mention (kīrtanam) the name (nāma) of one's own (sva) Guru (deśikasya eva) is (bhavet) to mention (kīrtanam) the infinite (anantasya) Śiva (śivasya)!||54||
यत्पादरेणुकणिका कापि संसारवारिधेः।
सेतुबन्धायते नाथं देशिकं तमुपास्महे॥५५॥
Yatpādareṇukaṇikā kāpi saṁsāravāridheḥ|
Setubandhāyate nāthaṁ deśikaṁ tamupāsmahe||55||
Any (kā api) small particle (kaṇikā) of dust (reṇu) of His (yad) feet (pāda) forms a bridge (setubandhāyate) (to cross) the ocean (vāridheḥ) of Transmigration (saṁsāra). (That is why) we serve and worship (upāsmahe) that (tam) Lord (nātham) (called) Guru (deśikam)||55||
यस्मादनुग्रहं लब्ध्वा महदज्ञानमुत्सृजेत्।
तस्मै श्रीदेशिकेन्द्राय नमश्चाभीष्टसिद्धये॥५६॥
Yasmādanugrahaṁ labdhvā mahadajñānamutsṛjet|
Tasmai śrīdeśikendrāya namaścābhīṣṭasiddhaye||56||
After obtaining (labdhvā) Grace (anugraham) from Him (yasmāt), plenty (mahat) of ignorance (ajñānam) should leave --i.e. cease-- (utsṛjet). Salutation (namas) to that (tasmai) venerable (śrī) chief (indrāya) of the Guru-s (deśika) (who) certainly (ca) (embodies) the desired (abhīṣṭa) Perfection (siddhaye)||56||
पादाब्जं सर्वसंसारदावानलविनाशकम्।
ब्रह्मरन्ध्रे सिताम्भोजमध्यस्थं चन्द्रमण्डले॥५७॥
Pādābjaṁ sarvasaṁsāradāvānalavināśakam|
Brahmarandhre sitāmbhojamadhyasthaṁ candramaṇḍale||57||
The (Guru's) feet-lotus (pāda-abjam) which extinguish (vināśakam) the forest (dāva) fire (anala) of all (sarva) Transmigration (saṁsāra) are located (stham) in the center (madhya) of the white (sita) lotus (ambhoja), in the moon-circle (candra-maṇḍale) within Brahmarandhra (brahmarandhre)||57||
अकथादित्रिरेखाब्जे सहस्रदलमण्डले।
हंसपार्श्वत्रिकोणे च स्मरेत्तन्मध्यगं गुरुम्॥५८॥
Akathāditrirekhābje sahasradalamaṇḍale|
Haṁsapārśvatrikoṇe ca smarettanmadhyagaṁ gurum||58||
In the circular region (maṇḍale) of (the lotus) having a thousand (sahasra) petals (dala), (there is) a lotus --abja-- (abje) (consisting of) three (tri) lines (rekha or rekhā) which begin (ādi) with (the letters) "a" (a), "kha" (kha) (and) "tha" (tha), (respectively). And (ca) (this) triangle --trikoṇa-- (tri-koṇe) (contains) "Haṁ" and "Sa" (haṁsa) on both sides (pārśva). One should remember (smaret) the Guru (gurum) who is (gam) in the center (madhya) of that (triangle) (tad)||58||
सकलभुवनसृष्टिः कल्पिताशेषपुष्टिर्निखिलनिगमदृष्टिः सम्पदां व्यर्थदृष्टिः।
अवगुणपरिमार्ष्टिस्तत्पदार्थैकदृष्टिर्भवगुणपरमेष्ठिर्मोक्षमार्गैकदृष्टिः॥५९॥
सकलभुवनरङ्गस्थापनास्तम्भयष्टिः सकरुणरसवृष्टिस्तत्त्वमालासमष्टिः।
सकलसमयसृष्टिः सच्चिदानन्ददृष्टिर्निवसतु मयि नित्यं श्रीगुरोर्दिव्यदृष्टिः॥६०॥
Sakalabhuvanasṛṣṭiḥ kalpitāśeṣapuṣṭirnikhilanigamadṛṣṭiḥ sampadāṁ vyarthadṛṣṭiḥ|
Avaguṇaparimārṣṭistatpadārthaikadṛṣṭirbhavaguṇaparameṣṭhirmokṣamārgaikadṛṣṭiḥ||59||
Sakalabhuvanaraṅgasthāpanāstambhayaṣṭiḥ sakaruṇarasavṛṣṭistattvamālāsamaṣṭiḥ|
Sakalasamayasṛṣṭiḥ saccidānandadṛṣṭirnivasatu mayi nityaṁ śrīgurordivyadṛṣṭiḥ||60||
(May) the divine (divya) Sight or Eye (dṛṣṭiḥ)1 of the venerable (śrī) Guru (guroḥ) dwell (nivasatu) in me (mayi) always (nityam)! (This Sight or Eye) manifests (sṛṣṭiḥ) all (sakala) worlds (bhuvana), (embodies) all (aśeṣa) imaginable (kalpita) prosperity (puṣṭiḥ), (contains) the viewpoint (dṛṣṭiḥ) of all (nikhila) Nigama-s (nigama) (and) considers (dṛṣṭiḥ) the riches (sampadām) as useless (vyartha). (It) is a purification (parimārṣṭiḥ) to the ones who are deficient in good qualities (avaguṇa). (It) is concentrated (eka-dṛṣṭiḥ) on the meaning (artha) of the word (pada) "That" (tad), has supremacy (parameṣṭhiḥ) over the Guṇa-s or Prakṛti's qualities (guṇa) (that create) the limited existence (bhava), (and) is fixed --i.e. concentrated-- (eka-dṛṣṭiḥ) upon the path (mārga) (leading to) Liberation (mokṣa). (It) is the pillar (stambhayaṣṭiḥ) supporting (sthāpanā) the stage or scenery (raṅga) of all (sakala) worlds (bhuvana). (It is) the compassionate (sakaruṇa) rain (vṛṣṭiḥ) of Rasa or divine Nectar (rasa), (is) the whole (samaṣṭiḥ) series or aggregate (mālā) of principles --i.e. categories of the creative process-- (tattva) (and) the one that manifests (sṛṣṭiḥ) Time (samaya) in its entirety (sakala). (In short,) It is the Sight or Eye (dṛṣṭiḥ) of Saccidānanda --Existence-Consciousness-Bliss, an epithet of the Absolute Reality-- (sat-cit-ānanda)||59-60||
1 The translation "viewpoint" is also valid.
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