Gurugītā (Гуругита) - Короткая версия - Часть 2
Строфы 61 - 120
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.
Stanzas 61-70
अग्निशुद्धसमं तात ज्वालापरिचकाधिया।
मन्त्रराजमिमं मन्येऽहर्निशं पातु मृत्युतः॥६१॥
Agniśuddhasamaṁ tāta jvālāparicakādhiyā|
Mantrarājamimaṁ manye'harniśaṁ pātu mṛtyutaḥ||61||
Oh dear One (tāta), by way of (My) intellect (dhiyā) which shines (paricakā) like a flame (jvālā), I consider (manye) this (imam) King (rājam) of Mantra-s (mantra)1 (as completely purified,) just as (samam) (gold) is purified (śuddha) by fire (agni). (May it), day and night (ahar-niśam), protect (us both) (pātu) from death (mṛtyutaḥ)!2||61||
1 He refers to "Gurugītā" in this case. Anyway, later on he will declare that the word "Guru" is the King of Mantra-s.
2 In other words, "May that King of Mantra-s constantly protect us both from death!". This is the meaning.
तदेजति तन्नैजति तद्दूरे तत्समीपके।
तदन्तरस्य सर्वस्य तदु सर्वस्य बाह्यतः॥६२॥
Tadejati tannaijati taddūre tatsamīpake|
Tadantarasya sarvasya tadu sarvasya bāhyataḥ||62||
That (Guru) (tad...tad) moves (ejati) (and) does not (na) move (ejati); that (Guru) (tad... tad) (is) far (dūre) (and) near (samīpake). That (Guru) (tad... tad) (is) inside (antarasya) all (sarvasya) (and) outside (bāhyataḥ) all (sarvasya) indeed (u)||62||
अजोऽहमजरोऽहं चानादिनिधनः स्वयम्।
अविकारश्चिदानन्दा अणीयान्महतो महान्॥६३॥
Ajo'hamajaro'haṁ cānādinidhanaḥ svayam|
Avikāraścidānandā aṇīyānmahato mahān||63||
(The Guru experiences:) "I (aham... aham) (am) unborn (ajaḥ) and (ca) not subject to old age (ajaraḥ). I myself (svayam) (am) devoid (an) of beginning (ādi) (and) end (nidhanaḥ). (I am) Immutable (avikāraḥ), Consciousness (cit) (and) Bliss --ānanda-- (ānandāḥ). (I am) more minute (than the most minute) (aṇīyān) (and) big(ger) (mahān) than the biggest (mahataḥ)"||63||
अपूर्वाणां परं नित्यं स्वयञ्ज्योतिर्निरामयम्।
विरजं परमाकाशं ध्रुवमानन्दमव्ययम्॥६४॥
Apūrvāṇāṁ paraṁ nityaṁ svayañjyotirnirāmayam|
Virajaṁ paramākāśaṁ dhruvamānandamavyayam||64||
"(I am) beyond (param) the unforeseen consequences of the actions (apūrvāṇām). (I am) eternal (nityam), self-luminous (svayam-jyotis), untainted and free from illness (nirāmayam). (I am) pure (virajam) (and) the Supreme (parama) Ether (ākāśam). (I am) immovable (dhruvam), imperishable (avyayam) (and) Bliss (Itself) (ānandam)"||64||
श्रुतिः प्रत्यक्षमैतिह्यमनुमानश्चतुष्टयम्।
यस्य चात्मतपो वेद देशिकं च सदा स्मरन्॥६५॥
Śrutiḥ pratyakṣamaitihyamanumānaścatuṣṭayam|
Yasya cātmatapo veda deśikaṁ ca sadā smaran||65||
And (ca) (a being who) always (ca sadā) remembers (smaran) the Guru (deśikam) knows (veda) His --i.e. of the Guru-- (yasya) spiritual (ātma) Heat --i.e. Fire or Power-- (tapas) (through) the four (means of acquiring knowledge) (catuṣṭayam), (such as) Śruti (śrutiḥ)1, direct perception (pratyakṣam), traditional instruction (aitihyam) (and) inference (anumānaḥ)||65||
1 Although Śruti is commonly an epithet of Veda-s in general, it really consists of the portions Mantra and Brāhmaṇa of the Veda-s. Read this in "First Steps (2)" for more information.
मननं यद्भवं कार्यं तद्वदामि महामते।
साधुत्वं च मया दृष्ट्वा त्वयि तिष्ठति साम्प्रतम्॥६६॥
Mananaṁ yadbhavaṁ kāryaṁ tadvadāmi mahāmate|
Sādhutvaṁ ca mayā dṛṣṭvā tvayi tiṣṭhati sāmpratam||66||
(As for) the contemplation (mananam) to be carried out (kāryam) in relation (bhavam) to Him (yad), oh You who are possessed of great (mahā) intelligence (mate), I am going to talk (vadāmi) about it (tad) (now, because) I have seen (mayā dṛṣṭvā) that rightness (sādhutvam) is (tiṣṭhati) in You (mayi) at present (sāmpratam) indeed (ca)||66||
अखण्डमण्डलाकारं व्याप्तं येन चराचरम्।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥६७॥
Akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram|
Tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ||67||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) by whom (yena) is shown (darśitam) that (tad) State (padam) which (yena) pervades (vyāptam) the entire (akhaṇḍa) form (ākāram) of the sphere --i.e. the whole universe-- (maṇḍala) (consisting of) movable (cara) (and) immovable (acaram) (entities) --i.e. animate and inanimate--||67||
सर्वश्रुतिशिरोरत्नविराजितपदाम्बुजः।
वेदान्ताम्बुजसूर्यो यस्तस्मै श्रीगुरवे नमः॥६८॥
Sarvaśrutiśiroratnavirājitapadāmbujaḥ|
Vedāntāmbujasūryo yastasmai śrīgurave namaḥ||68||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who (yaḥ) is a sun (sūryaḥ) for the lotus (ambuja) (known as) Vedānta (vedānta) (and) whose splendid (virājita) feet-lotus (pada-ambujaḥ) are the foremost (śiras) jewels (of knowledge) (ratna) of the whole (sarva) Śruti (śruti)1||68||
1 The term "Śruti" means here the entire four Veda-s. Anyway, technically speaking, Śruti only includes the portions Mantra and Brāhmaṇa of the Veda-s (See note under stanza 65). I explain what those foremost jewels are in the commentary.
यस्य स्मरणमात्रेण ज्ञानमुत्पद्यते स्वयम्।
य एव सर्वसम्प्राप्तिस्तस्मै श्रीगुरवे नमः॥६९॥
Yasya smaraṇamātreṇa jñānamutpadyate svayam|
Ya eva sarvasamprāptistasmai śrīgurave namaḥ||69||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who (yaḥ) is (the embodiment) of all (sarva) attainments (samprāptiḥ), no doubt (eva), (and) by whose (yasya) mere (mātreṇa) remembrance (smaraṇa) Knowledge (jñānam) arises (utpadyate) on Its own (svayam)||69||
चैतन्यं शाश्वतं शान्तं व्योमातीतं निरञ्जनम्।
नादबिन्दुकलातीतं तस्मै श्रीगुरवे नमः॥७०॥
Caitanyaṁ śāśvataṁ śāntaṁ vyomātītaṁ nirañjanam|
Nādabindukalātītaṁ tasmai śrīgurave namaḥ||70||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) (who is) the Absolute Consciousness (caitanyam), which is eternal (śāśvatam), pacific (śāntam), immaculate (nirañjanam) (and) beyond (atītam... atītam) heaven (vyoma), Nāda (nāda), Bindu (bindu) (and) Kalā (kalā)||70||
Stanzas 71-80
स्थावरं जङ्गमं चैव तथा चैव चराचरम्।
व्याप्तं येन जगत्सर्वं तस्मै श्रीगुरवे नमः॥७१॥
Sthāvaraṁ jaṅgamaṁ caiva tathā caiva carācaram|
Vyāptaṁ yena jagatsarvaṁ tasmai śrīgurave namaḥ||71||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who (yena) pervades (vyāptam) the entire (sarvam) world (jagat), (which is composed of) immovable (sthāvaram) and (ca eva) movable (jaṅgamam) (entities), and (ca eva) accordingly (tathā) inanimate (acaram) (and) animate (cara)1||71||
1 In other words, those entities are immovable/inanimate and movable/animate.
ज्ञानशक्तिसमारूढस्तत्त्वमालाविभूषितः।
भुक्तिमुक्तिप्रदाता यस्तस्मै श्रीगुरवे नमः॥७२॥
Jñānaśaktisamārūḍhastattvamālāvibhūṣitaḥ|
Bhuktimuktipradātā yastasmai śrīgurave namaḥ||72||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) who (yaḥ) gives (pradātā) (worldly) enjoyment (bhukti) (and) Liberation (mukti). (Salutation to that venerable Guru who) is completely established (samārūḍhaḥ) in the Power (śakti) of Knowledge (jñāna) (and) is adorned (vibhūṣitaḥ) with the garland (mālā) of the principles or categories of Creation (tattva)||72||
अनेकजन्मसम्प्राप्तसर्वकर्मविदाहिने।
स्वात्मज्ञानप्रभावेण तस्मै श्रीगुरवे नमः॥७३॥
Anekajanmasamprāptasarvakarmavidāhine|
Svātmajñānaprabhāveṇa tasmai śrīgurave namaḥ||73||
Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave) (who), by means (prabhāveṇa) of Knowledge (jñāna) about one's own (sva) Self (ātma), burns (vidāhine) all (sarva) karma-s (karma) which have been acquired (samprāpta) in many (aneka) births (janma)||73||
न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः।
तत्त्वं ज्ञानात्परं नास्ति तस्मै श्रीगुरवे नमः॥७४॥
Na guroradhikaṁ tattvaṁ na guroradhikaṁ tapaḥ|
Tattvaṁ jñānātparaṁ nāsti tasmai śrīgurave namaḥ||74||
There is no (na) Principle or Reality (tattvam) superior (adhikam) to the Guru (guroḥ); there is no (na) Heat --spiritual power-- (tapas) superior (adhikam) to the Guru (guroḥ)1; there is no (na asti) Truth (tattvam) higher (param) than Knowledge (jñānāt). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave)||74||
1 If "tapas" were to mean "austerity" (such as this word is commonly interpreted), the phrase would make no sense ("there is no austerity superior to the Guru"), except by adding "sevāyāḥ" (Ablative case of "sevā" or service), i.e. "na gurusevāyā adhikaṁ tapaḥ" - "there is no (na) austerity (tapas) superior (adhikam) to the Guru (guru) service (sevāyāḥ)". Of course, with the addition of "sevāyāḥ" the meter is spoiled in the process. But maybe the author meant to say this and had to simplify the phrase in order to meet the meter requirements. Well, this complex subject will be studied by me in depth in the commentary. In the meantime I have to translate what the author is "literally" saying, you know.
मन्नाथः श्रीजगन्नाथो मद्गुरुस्त्रिजगद्गुरुः।
ममात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः॥७५॥
Mannāthaḥ śrījagannātho madgurustrijagadguruḥ|
Mamātmā sarvabhūtātmā tasmai śrīgurave namaḥ||75||
My (mat) Lord (nāthaḥ) (is) the holy (śrī) Lord (nāthaḥ) of the universe (jagat); My (mat) Guru (guruḥ) (is) the Guru (guruḥ) of the three (tri) worlds --heaven, earth and hell-- (jagat); My (mama) Self (ātmā) (is) the Self (ātmā) of all (sarva) beings (bhūta). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave)||75||
ध्यानमूलं गुरोर्मूर्तिः पूजामूलं गुरोः पदम्।
मन्त्रमूलं गुरोर्वाक्यं मोक्षमूलं गुरोः कृपा॥७६॥
Dhyānamūlaṁ gurormūrtiḥ pūjāmūlaṁ guroḥ padam|
Mantramūlaṁ gurorvākyaṁ mokṣamūlaṁ guroḥ kṛpā||76||
The root (mūlam) of meditation (dhyāna) (is) the form (mūrtiḥ) of the Guru (guru); the root (mūlam) of worship (pūjā) (is) the feet (padam) of the Guru (guroḥ); the root (mūlam) of the Mantra (mantra) (is) the words (vākyam) of the Guru (guroḥ); (and) the root (mūlam) of Liberation (mokṣa) (is) the compassion (kṛpā) of the Guru (guroḥ)||76||
गुरुरादिरनादिश्च गुरुः परमदैवतम्।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः॥७७॥
Gururādiranādiśca guruḥ paramadaivatam|
Guroḥ parataraṁ nāsti tasmai śrīgurave namaḥ||77||
The Guru (guruḥ) (is) the beginning (ādiḥ) but (ca) He has no beginning (anādiḥ). the Guru (guruḥ) (is) the supreme (parama) Deity (daivatam). There is nothing (na asti) higher (parataram) than the Guru (guroḥ). Salutation (namas) to that (tasmai) venerable (śrī) Guru (gurave)||77||
सप्तसागरपर्यन्ततीर्थस्नानादिकं फलम्।
गुरोरङ्घ्रिपयोबिन्दुसहस्रांशे न दुर्लभम्॥७८॥
Saptasāgaraparyantatīrthasnānādikaṁ phalam|
Guroraṅghripayobindusahasrāṁśe na durlabham||78||
The fruit (phalam) (to be acquired) from bathing (snāna) in the places of pilgrimage (tīrtha) (or even) as far as (paryanta) the seven (sapta) seas (sāgara), etc. (ādikam), is not (na) difficult to be obtained (durlabham) (if one bathes) in the thousandth (sahasra) part (aṁśe) of a drop (bindu) of water (payaḥ) of the Guru's (guroḥ) feet (aṅghri)||78||
हरौ रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन।
तस्मात्सर्वप्रयत्नेन श्रीगुरुं शरणं व्रजेत्॥७९॥
Harau ruṣṭe gurustrātā gurau ruṣṭe na kaścana|
Tasmātsarvaprayatnena śrīguruṁ śaraṇaṁ vrajet||79||
When Hari --an epithet of Lord Viṣṇu-- (harau) is irritated (ruṣṭe), the Guru (guruḥ) (is) the protector (trātā). (However,) when the Guru (gurau) is irritated (ruṣṭe), nobody (is the protector) (na kaścana). Therefore (tasmāt), with all (sarva) (one's own) effort (prayatnena), one should take (vrajet) refuge (śaraṇam) in the venerable (śrī) Guru (gurum)||79||
गुरुरेव जगत्सर्वं ब्रह्मविष्णुशिवात्मकम्।
गुरोः परतरं नास्ति तस्मात्सम्पूजयेद्गुरुम्॥८०॥
Gurureva jagatsarvaṁ brahmaviṣṇuśivātmakam|
Guroḥ parataraṁ nāsti tasmātsampūjayedgurum||80||
The Guru (guruḥ) (is) truly (eva) the whole (sarvam) universe (jagat) formed (ātmakam) from (the gods) Brahmā (brahma), Viṣṇu (viṣṇu) (and) Śiva (śiva). There is nothing (na asti) higher (parataram) than the Guru (guroḥ). For that reason (tasmāt), one should worship (sampūjayet) the Guru (gurum)||80||
Stanzas 81-90
ज्ञानं विज्ञानसहितं लभ्यते गुरुभक्तितः।
गुरोः परतरं नास्ति ध्येयोऽसौ गुरुमार्गिभिः॥८१॥
Jñānaṁ vijñānasahitaṁ labhyate gurubhaktitaḥ|
Guroḥ parataraṁ nāsti dhyeyo'sau gurumārgibhiḥ||81||
Through devotion (bhaktitaḥ) to the Guru (guru), Jñāna or Knowledge (jñānam) is obtained (labhyate) together with (sahitam) Vijñāna or Understanding (vijñānam). There is nothing (na asti) higher (parataram) than the Guru (guroḥ). He (asau) is to be the object of meditation (dhyeyaḥ) to the ones who tread the path (mārgibhiḥ) of the Guru (guru)||81||
यस्मात्परतरं नास्ति नेति नेतीति वै श्रुतिः।
मनसा वचसा चैव नित्यमाराधयेद्गुरुम्॥८२॥
Yasmātparataraṁ nāsti neti netīti vai śrutiḥ|
Manasā vacasā caiva nityamārādhayedgurum||82||
There is nothing (na asti) higher (parataram) than Him (yasmāt). According to the Śruti --See note under stanza 65-- (iti... śrutiḥ) indeed (vai), (the Guru is described as) "not (na) so (iti), not (na) so (iti)". (Thus,) one should always adore (nityam ārādhayet) the Guru (gurum) with mind (manasā) and (ca eva) speech (vacasā)||82||
गुरोः कृपाप्रसादेन ब्रह्मविष्णुसदाशिवाः।
समर्थाः प्रभवादौ च केवलं गुरुसेवया॥८३॥
Guroḥ kṛpāprasādena brahmaviṣṇusadāśivāḥ|
Samarthāḥ prabhavādau ca kevalaṁ gurusevayā||83||
By the compassionate (kṛpā) favor (prasādena) of the Guru (guroḥ), Brahmā (brahma), Viṣṇu (viṣṇu) (and) Sadāśiva (sadāśivāḥ) are capable (samarthāḥ) of creating (prabhava), etc. (ādau) only (ca kevalam) through the service (sevayā) to the Guru (guru)||83||
देवकिन्नरगन्धर्वाः पितरो यक्षचारणाः।
मुनयोऽपि न जानन्ति गुरुशुश्रूषणे विधिम्॥८४॥
Devakinnaragandharvāḥ pitaro yakṣacāraṇāḥ|
Munayo'api na jānanti guruśuśrūṣaṇe vidhim||84||
Gods (deva), Kinnara-s (kinnara) (and) Gandharva-s (gandharvāḥ) --two types of celestial musicians--, Forefathers (pitaraḥ), Yakṣa-s (yakṣa) (and) Cāraṇa-s --other two kinds of supernatural beings-- (cāraṇāḥ), (and) even (api) Muni-s --Sages-- (munayaḥ), do not (na) know (jānanti) the method (vidhim) to obey and serve (śuśrūṣaṇe) the Guru (guru)||84||
महाहङ्कारगर्वेण तपोविद्याबलान्विताः।
संसारकुहरावर्ते घटयन्त्रे यथा घटाः॥८५॥
Mahāhaṅkāragarveṇa tapovidyābalānvitāḥ|
Saṁsārakuharāvarte ghaṭayantre yathā ghaṭāḥ||85||
Due to (their) huge (mahā) egotism (ahaṅkāra) (and) pride (garveṇa), those who are endowed (anvitāḥ) with the force (bala) of austerity (tapas) (and) knowledge (vidyā) (continue to turn round) in the whirlpool (āvarte) of the hole (kuhara) of Saṁsāra or Transmigration (saṁsāra), just as (yathā) the pots (ghaṭāḥ) (keep spinning) in the potter's wheel (ghaṭayantre)||85||
न मुक्ता देवगन्धर्वाः पितरो यक्षकिन्नराः।
ऋषयः सर्वसिद्धाश्च गुरुसेवापराङ्मुखाः॥८६॥
Na muktā devagandharvāḥ pitaro yakṣakinnarāḥ|
Ṛṣayaḥ sarvasiddhāśca gurusevāparāṅmukhāḥ||86||
Gods (deva), Gandharva-s (gandharvāḥ), Forefathers (pitaraḥ), Yakṣa-s (yakṣa), Kinnara-s (kinnarāḥ), Seers (ṛṣayaḥ) and (ca) all (sarva) Siddha-s (siddhāḥ) do not (na) attain Liberation --lit. "liberated"-- (muktāḥ) (if they are) hostile (parāṅmukhāḥ) to Gurusevā --service to the Guru-- (guru-sevā)||86||
ध्यानं शृणु महादेवि सर्वानन्दप्रदायकम्।
सर्वसौख्यकरं नित्यं भुक्तिमुक्तिविधायकम्॥८७॥
Dhyānaṁ śṛṇu mahādevi sarvānandapradāyakam|
Sarvasaukhyakaraṁ nityaṁ bhuktimuktividhāyakam||87||
Oh Great (mahā) Goddess (devi), listen (śṛṇu) to the meditation (dhyānam) that bestows (pradāyakam) all (sarva) bliss (ānanda), that brings about (karam) all (sarva) happiness (saukhya) (and) always (nityam) grants (vidhāyakam) (worldly) enjoyment (bhukti) (and) Liberation (mukti)||87||
श्रीमत्परब्रह्म गुरुं स्मरामि श्रिमत्परब्रह्म गुरुं वदामि।
श्रीमत्परब्रह्म गुरुं नमामि श्रीमत्परब्रह्म गुरुं भजामि॥८८॥
Śrīmatparabrahma guruṁ smarāmi śrimatparabrahma guruṁ vadāmi|
Śrīmatparabrahma guruṁ namāmi śrīmatparabrahma guruṁ bhajāmi||88||
I remember (smarāmi) the Guru (gurum) who is the venerable (śrīmat) Parabrahma --the Highest Reality-- (para-brahma), I speak (vadāmi) of the Guru (gurum) who is the venerable (śrīmat) Parabrahma (para-brahma), I bow (namāmi) to the Guru (gurum) who is the venerable (śrīmat) Parabrahma (para-brahma), I worship (bhajāmi) the Guru (gurum) who is the venerable (śrīmat) Parabrahma (para-brahma)||88||
ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिं द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्।
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि॥८९॥
Brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ
dvandvātītaṁ gaganasadṛśaṁ tattvamasyādilakṣyam|
Ekaṁ nityaṁ vimalamacalaṁ sarvadhīsākṣibhūtaṁ
bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ namāmi||89||
I bow (namāmi) to that (tam) true (sat) Guru (gurum) (who) is the Bliss (ānandam) of the Absolute (brahma), (who) gives (dam) the supreme (parama) Delight (sukha), (who) is the only One (existing) (kevalam) (and) the (very) form (mūrtim) of Knowledge (jñāna). (I bow to that true Guru who) is beyond (atītam) the pair of opposites (dvandva) (and) is like (sadṛśam) the sky (gagana), (and who) is the One being denoted (lakṣyam) (in the Mahāvākya-s or Great Utterances of the Upaniṣad-s such as) "Thou (tvam) art (asi) That (tad)", etc. (ādi). (I bow to that true Guru who) is One (ekam), perpetual (nityam), stainless (vimalam), immovable (acalam), (and who) is (bhūtam) the Witness (sākṣi) of all (sarva) thoughts (dhī). (I bow to that true Guru who) is beyond (atītam) of the states of mind and body (bhāva), (and) lacks (rahitam) the three (tri) Guṇa-s --qualities of Prakṛti-- (guṇa)||89||
नित्यं शुद्धं निराभासं निराकारं निरञ्जनम्।
नित्यबोधं चिदानन्दं गुरुं ब्रह्म नमाम्यहम्॥९०॥
Nityaṁ śuddhaṁ nirābhāsaṁ nirākāraṁ nirañjanam|
Nityabodhaṁ cidānandaṁ guruṁ brahma namāmyaham||90||
I (aham) bow (namāmi) to the Guru (gurum) (who) is Brahma --the Absolute-- (brahma), sempiternal (nityam), pure (śuddham), devoid (nis) of ābhāsa-s or flashing manifestations (ābhāsam)1, formless (nis-ākāram), immaculate (nirañjanam), everlasting (nityam) Knowledge (bodham), (and who) is Consciousness (cit) (and) Bliss (ānandam)||90||
1 The ābhāsa-s are the flashing manifestations which make the universe appear. In fact, the entire universe is often described as a creative flash emanating from the Lord. Since the term "nirābhāsa" also means "devoid of fallacious appearance", this translation is valid too.
Stanzas 91-100
हृदम्बुजे कर्णिकमध्यसंस्थे सिंहासने संस्थितदिव्यमूर्तिम्।
ध्यायेद्गुरुं चन्द्रकलाप्रकाशं चित्पुस्तकाभीष्टवरं दधानम्॥९१॥
Hṛdambuje karṇikamadhyasaṁsthe siṁhāsane saṁsthitadivyamūrtim|
Dhyāyedguruṁ candrakalāprakāśaṁ citpustakābhīṣṭavaraṁ dadhānam||91||
One should meditate (dhyāyet) on the Guru (guru) (whose) divine (divya) form (mūrtim) is (saṁsthita) on the throne (simha-āsane) which is located (saṁsthe) in the center (madhya) of the pericarp (karṇika) of the heart (hṛt) lotus --ambuja-- (ambuje); (who) has the appearance (prakāśam) of the crescent (candra-kalā), (who) holds (dadhānam) the book (pustaka) of Consciousness (cit) (and) assumes (dadhānam) (the mudrā or seal which bestows) the desired (abhīṣṭa) boon (varam)||91||
श्वेताम्बरं श्वेतविलेपपुष्पं मुक्ताविभूषं मुदितं द्विनेत्रम्।
वामाङ्कपीठस्थितदिव्यशक्तिं मन्दस्मितं सान्द्रकृपानिधानम्॥९२॥
Śvetāmbaraṁ śvetavilepapuṣpaṁ muktāvibhūṣaṁ muditaṁ dvinetram|
Vāmāṅkapīṭhasthitadivyaśaktiṁ mandasmitaṁ sāndrakṛpānidhānam||92||
(One should meditate on) the One (who is clad) in white (śveta) garments (ambaram), (who) has white (śveta) flowers (puṣpam) (and white) ointment (vilepa). (One should meditate on the) two-eyed (dvi-netram) joyful One (muditam) (who) is adorned (vibhūṣam) with pearls (muktā). (One should meditate on the One who) has the divine (divya) Śakti or Power (śaktim) sitting (pīṭha-sthita) on the left (vāma) side of (His) body (aṅka). (One should meditate on the One who) has a gentle (manda) smile (smitam) (and) is a treasure (nidhānam) full (sāndra) of compassion (kṛpā)||92||
आनन्दमानन्दकरं प्रसन्नं ज्ञानस्वरूपं निजबोधयुक्तम्।
योगीन्द्रमीड्यं भवरोगवैद्यं श्रीमद्गुरुं नित्यमहं नमामि॥९३॥
Ānandamānandakaraṁ prasannaṁ jñānasvarūpaṁ nijabodhayuktam|
Yogīndramīḍyaṁ bhavarogavaidyaṁ śrīmadguruṁ nityamahaṁ namāmi||93||
I (aham) bow (namāmi) to the eternal (nityam) (and) venerable (śrīmat) Guru (gurum) (who) is Bliss (ānandam) (and) produces (karam) Bliss (ānanda), (who) is placid and favorable (prasannam), (whose) nature (sva-rūpam) is Knowledge (jñānam) (and who) is absorbed (yuktam) in His own (nija) Wisdom or Understanding (bodha). (I bow to the eternal and venerable Guru who) is the chief (indram) of the Yogī-s (yogi), praiseworthy (īḍyam) (and) a physician (vaidyam) for the disease (roga) (called) transmigratory existence (bhava)||93||
यस्मिन्सृष्टिस्थितिध्वंसनिग्रहानुग्रहात्मकम्।
कृत्यं पञ्चविधं शश्वद्भासते तं नमाम्यहम्॥९४॥
Yasminsṛṣṭisthitidhvaṁsanigrahānugrahātmakam|
Kṛtyaṁ pañcavidhaṁ śaśvadbhāsate taṁ namāmyaham||94||
I (aham) bow (namāmi) to Him (tam) in whom (yasmin) constantly (śaśvat) shines forth (bhāsate) the five-fold (pañcavidham) act (kṛtyam) consisting (ātmakam) of manifestation (sṛṣṭi), maintenance (sthiti), dissolution (dhvaṁsa), confinement (nigraha) (and) grace (anugraha)||94||
प्रातः शिरसि शुक्लाब्जे द्विनेत्रं द्विभुजं गुरुम्।
वराभययुतं शान्तं स्मरेत्तं नामपूर्वकम्॥९५॥
Prātaḥ śirasi śuklābje dvinetraṁ dvibhujaṁ gurum|
Varābhayayutaṁ śāntaṁ smarettaṁ nāmapūrvakam||95||
In the early morning (prātar), before (pūrvakam) (repeating the divine) Name (nāma), one should remember (smaret) that (tam) two-eyed (dvi-netram), two-armed (dvi-bhujam) (and) pacific (śāntam) Guru (gurum) (who is located) in the white (śukla) lotus (abje) of the head (śirasi) (and) is endowed (yutam) with (the mudrā-s or seals granting) boons (vara) (as well as) fearlessness (abhaya)||95||
न गुरोरधिकं न गुरोरधिकं न गुरोरधिकं न गुरोरधिकम्।
शिवशासनतः शिवशासनतः शिवशासनतः शिवशासनतः॥९६॥
Na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ na guroradhikam|
Śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ||96||
There is nothing (na) superior (adhikam) to the Guru (guroḥ) according to the teaching (śāsanataḥ) of Śiva (śiva), there is nothing (na) superior (adhikam) to the Guru (guroḥ) according to the teaching (śāsanataḥ) of Śiva (śiva), there is nothing (na) superior (adhikam) to the Guru (guroḥ) according to the teaching (śāsanataḥ) of Śiva (śiva), there is nothing (na) superior (adhikam) to the Guru (guroḥ) according to the teaching (śāsanataḥ) of Śiva (śiva)!||96||
इदमेव शिवं त्विदमेव शिवं त्विदमेव शिवं त्विदमेव शिवम्।
मम शासनतो मम शासनतो मम शासनतो मम शासनतः॥९७॥
Idameva śivaṁ tvidameva śivaṁ tvidameva śivaṁ tvidameva śivam|
Mama śāsanato mama śāsanato mama śāsanato mama śāsanataḥ||97||
This (idam eva) (is) Śiva (śivam) according to My (mama) teaching --śāsana1-- (śāsanataḥ), this (idam eva) (is) Śiva (śivam) indeed (tu) according to My (mama) teaching --śāsana-- (śāsanataḥ), this (idam eva) (is) Śiva (śivam) indeed (tu) according to My (mama) teaching --śāsana-- (śāsanataḥ), this (idam eva) (is) Śiva (śivam) indeed (tu) according to My (mama) teaching --śāsana-- (śāsanataḥ)||97||
1 The translation "command" or "bidding" is also valid in this context. Besides, when Śiva says "idam" (this), He is speaking of the "universe" here.
एवंविधं गुरुं ध्यात्वा ज्ञानमुत्पद्यते स्वयम्।
तत्सद्गुरुप्रसादेन मुक्तोऽहमिति भावयेत्॥९८॥
Evaṁvidhaṁ guruṁ dhyātvā jñānamutpadyate svayam|
Tatsadguruprasādena mukto'hamiti bhāvayet||98||
Having so meditated (evam-vidham... dhyātvā) on the Guru (gurum), Knowledge (jñānam) emerges (utpadyate) by Itself (svayam). Therefore (tad), one should think (bhāvayet) (thus): "I (aham) (am) emancipated (muktaḥ) by the favor (prasādena) of the true (sat) Guru (guru)"||98||
गुरुदर्शितमार्गेण मनःशुद्धिं तु कारयेत्।
अनित्यं खण्डयेत्सर्वं यत्किञ्चिदात्मगोचरम्॥९९॥
Gurudarśitamārgeṇa manaḥśuddhiṁ tu kārayet|
Anityaṁ khaṇḍayetsarvaṁ yatkiñcidātmagocaram||99||
One should certainly carry out (tu... kārayet) the purification (śuddhim) of (his) mind (manas) through the path (mārgeṇa) shown (darśita) by the Guru (guru). One should remove (khaṇḍayet)1 all (sarvam) transient (thing) (anityam) whatsoever (yad-kiñcid) (which) is within the range (gocaram) of the Self (ātma)2||99||
1 In the sense of "one should push aside".
2 In other words, "all transient thing whatsoever which is perceivable by the Self".
ज्ञेयं सर्वस्वरूपं च ज्ञानं च मन उच्यते।
ज्ञानं ज्ञेयसमं कुर्यान्नान्यः पन्था द्वितीयकः॥१००॥
Jñeyaṁ sarvasvarūpaṁ ca jñānaṁ ca mana ucyate|
Jñānaṁ jñeyasamaṁ kuryānnānyaḥ panthā dvitīyakaḥ||100||
It is said (ucyate) that the essential nature (sva-rūpam) of everything (in this universe) (sarva) (is) to be known (jñeyam) and (ca) that knowledge (jñānam) (is) really (ca) the mind (manas). One should consider (kuryāt) knowledge (jñānam) as identical (samam) with the knowable (jñeya). (Apart from this one,) there is not (na anyaḥ) a second (dvitīyakaḥ) way or path (panthāḥ) (to attain final Liberation)||100||
Stanzas 101-110
एवं श्रुत्वा महादेवि गुरुनिन्दां करोति यः।
स याति नरकं घोरं यावच्चन्द्रदिवाकरौ॥१०१॥
Evaṁ śrutvā mahādevi gurunindāṁ karoti yaḥ|
Sa yāti narakaṁ ghoraṁ yāvaccandradivākarau||101||
Having so heard (evam śrutvā), oh Great (mahā) Goddess (devi), he (saḥ) goes (yāti) to the terrible (ghoram) hell (narakam) who (yaḥ) censures and defame (nindām karoti) the Guru (guru), (and he will stay there) while (yāvat) moon (candra) (and) sun --divākara-- (divākarau) (last)||101||
यावत्कल्पान्तको देहस्तावदेव गुरुं स्मरेत्।
गुरुलोपो न कर्तव्यः स्वच्छन्दो यदि वा भवेत्॥१०२॥
Yāvatkalpāntako dehastāvadeva guruṁ smaret|
Gurulopo na kartavyaḥ svacchando yadi vā bhavet||102||
So long (tāvat eva) one should remember (smaret) the Guru (gurum) as long as (yāvat) (one's own) body (lives) (dehaḥ) (and even until) the end (antakaḥ) of a Kalpa, (when the universe is dissolved) (kalpa). Omission (lopaḥ) of the Guru (guru) is not (na) to be done (kartavyaḥ) even if (yadi vā) He acts at pleasure --i.e. fancifully-- (svacchandaḥ... bhavet)||102||
हुंकारेण न वक्तव्यं प्राज्ञैः शिष्यैः कथञ्चन।
गुरोरग्रे न वक्तव्यमसत्यं च कदाचन॥१०३॥
Huṁkāreṇa na vaktavyaṁ prājñaiḥ śiṣyaiḥ kathañcana|
Guroragre na vaktavyamasatyaṁ ca kadācana||103||
The disciples --śiṣyāḥ-- (śiṣyaiḥ) who are wise --prajñāḥ-- (prājñaiḥ) must not speak at all (na vaktavyam... kathañcana) roughly (huṁ-kāreṇa) in front (agre) of the Guru (guroḥ), and (ca) (they) must never tell (na vaktavyam... kadācana) lie(s) (asatyam) (in front of Him)||103||
गुरुं त्वंकृत्य गुरुं निर्जित्य वादतः।
अरण्ये निर्जले देशे स भवेद्ब्रह्मराक्षसः॥१०४॥
Guruṁ tvaṁkṛtya guruṁ nirjitya vādataḥ|
Araṇye nirjale deśe sa bhavedbrahmarākṣasaḥ||104||
After addressing the Guru with "you" (disrespectfully) (gurum tvam-kṛtya), (and apparently) defeating (nirjitya) the Guru (gurum) in discussions (vādataḥ), such a being --lit. "he"-- (saḥ) becomes (bhavet) a Brahmarākṣasa --a kind of demon-- (brahma-rākṣasaḥ)1 (living) in a remote woody (araṇye) region (deśe) with no water (nirjale)||104||
1 There are two valid translations for the term "Brahmarākṣasa": a) a Rāksaṣa (a type of demon) produced from the foot of the god Brahmā, since all "asura-s" or demons are born from there; or else b) the ghost of a brāhmaṇa (a priest) who lead an unholy life.
मुनिभिः पन्नगैर्वापि सुरैर्वा शापितो यदि।
कालमृत्युभयाद्वापि गुरू रक्षति पार्वति॥१०५॥
Munibhiḥ pannagairvāpi surairvā śāpito yadi|
Kālamṛtyubhayādvāpi gurū rakṣati pārvati||105||
Oh Pārvatī (pārvati), the Guru (guruḥ)1 protects (rakṣati) if (yadi) (one is) cursed (śāpitaḥ) (either) by sages (munibhiḥ) or (vā) serpent-demons (pannagaiḥ) or (vā) even (api) gods (suraiḥ). Or (vā) also (api), (the Guru protects oneself) from fear (bhayāt) of Time (kāla) (and) Death (mṛtyu)||105||
1 You will note that Śiva said "gurū". This term would apparently mean "the two Guru-s", i.e. the word "Guru" (a masculine noun) declined in Nominative case, dual number. However, the verb "rakṣ" (to protect) is conjugated in singular number (rakṣati). What is going on here then? The answer is really simple: the original word is "guruḥ" (Nominative case, singular number), but it had to be changed to "gurū" by applying the 7th and 8th rules of Visarga (i.e. ḥ) Sandhi, respectively, as the next word (rakṣati) begins with "r". Look: "guruḥ rakṣati" »» "gurur rakṣati" »» "gurū rakṣati". I made that point clear because it might make some Sanskrit students confused. See Combination and 6 in the Sanskrit section for more information.
अशक्ता हि सुराद्याश्चाशक्ता मुनयस्तथा।
गुरुशापेन ते शीघ्रं क्षयं यान्ति न संशयः॥१०६॥
Aśaktā hi surādyāścāśaktā munayastathā|
Guruśāpena te śrīghraṁ kṣayaṁ yānti na saṁśayaḥ||106||
The gods (sura), etc. (ādyāḥ) (are) doubtless (hi) unable and incompetent (aśaktāḥ), and (ca) the sages (munayaḥ) (are) unable and incompetent (aśaktāḥ) in like manner (tathā). By a curse (śāpena) from the Guru (guru), they (te) (are) quickly (śrīghram) destroyed (kṣayam yānti), no (na) doubt (about it) (saṁśayaḥ)||106||
मन्त्रराजमिदं देवि गुरुरित्यक्षरद्वयम्।
स्मृतिवेदार्थवाक्येन गुरुः साक्षात्परं पदम्॥१०७॥
Mantrarājamidaṁ devi gururityakṣaradvayam|
Smṛtivedārthavākyena guruḥ sākṣātparaṁ padam||107||
Oh Goddess (devi), this (idam) two-syllabled (akṣara-dvayam) (word, i.e.) "Guru" (guruḥ iti), (is) the King (rājam) of the Mantra-s (mantra). According to what has been declared (vākyena) by Smṛti-s (smṛti) (and) Veda-s (veda) (as regards) the meaning (of that term) (artha), the Guru (guruḥ) (is) the Supreme (param) State (padam) in person (sākṣāt)||107||
श्रुतिस्मृती अविज्ञाय केवलं गुरुसेवकाः।
ते वै सन्न्यासिनः प्रोक्ता इतरे वेषधारिणः॥१०८॥
Śrutismṛtī avijñāya kevalaṁ gurusevakāḥ|
Te vai sannyāsinaḥ proktā itare veṣadhāriṇaḥ||108||
Only (kevalam) those (te) who serve (sevakāḥ) the Guru (guru) (are) indeed (vai) known as (proktāḥ) sannyāsī-s --renouncers-- (sannyāsinaḥ) (although they) do not know (avijñāya) Śruti (śruti) (and) Smṛti (smṛtī). The others (itare) (are just) wearing (dhāriṇaḥ) the clothes (veṣa) (of a sannyāsī)||108||
नित्यं ब्रह्म निराकारं निर्गुणं बोधयेत्परम्।
सर्वं ब्रह्म निराभासं दीपो दीपान्तरं यथा॥१०९॥
Nityaṁ brahma nirākāraṁ nirguṇaṁ bodhayetparam|
Sarvaṁ brahma nirābhāsaṁ dīpo dīpāntaraṁ yathā||109||
(The Guru) makes (oneself) realize (bodhayet) the eternal (nityam) Parabrahma --the Highest Reality-- (brahma... param), who is formless (nirākāram) (and) without qualities (nirguṇam). (He also), just as (yathā) a lamp (dīpaḥ)1 (kindles) another (antaram) lamp (dīpa), imparts the knowledge (bodhayet) that all (sarvam) is the Absolute (brahma) devoid of flashing manifestations (nirābhāsam)2||109||
1 The meaning "candle" is also a valid translation.
2 See note under stanza 90.
गुरोः कृपाप्रसादेनात्मारामं निरीक्षयेत्।
अनेन गुरुमार्गेण स्वात्मज्ञानं प्रवर्तते॥११०॥
Guroḥ kṛpāprasādenātmārāmaṁ nirīkṣayet|
Anena gurumārgeṇa svātmajñānaṁ pravartate||110||
(By) the Guru's (guroḥ) favor --prasāda-- (prasādena) (and) compassion (kṛpā), one should behold (nirīkṣayet) the One who rejoices (ārāmam) in Himself (ātma). By means of this (anena) path --mārga-- (mārgeṇa) (shown) by the Guru (guru), knowledge (jñānam) of one's own (sva) Self (ātma) arises (pravartate)||110||
Stanzas 111-120
आब्रह्मस्तम्बपर्यन्तं परमात्मस्वरूपकम्।
स्थावरं जङ्गमं चैव प्रणमामि जगन्मयम्॥१११॥
Ābrahmastambaparyantaṁ paramātmasvarūpakam|
Sthāvaraṁ jaṅgamaṁ caiva praṇamāmi jaganmayam||111||
I bow (praṇamāmi) to the One (who extends) from (ā) Brahmā (brahma) down to (paryantam) a tuft of grass (stamba) (and) whose essential nature (sva-rūpakam) (is) the Supreme (parama) Self (ātma). (I bow to the One) who is identical (mayam) with the world (jagat), (which is composed of) immovable (sthāvaram) and (ca eva) movable (jaṅgamam) (entities)||111||
वन्देऽहं सच्चिदानन्दं भेदातीतं सदा गुरुम्।
नित्यं पूर्णं निराकारं निर्गुणं स्वात्मसंस्थितम्॥११२॥
परात्परतरं ध्येयं नित्यमानन्दकारकम्।
हृदयाकाशमध्यस्थं शुद्धस्फटिकसन्निभम्॥११३॥
Vande'haṁ saccidānandaṁ bhedātītaṁ sadā gurum|
Nityaṁ pūrṇaṁ nirākāraṁ nirguṇaṁ svātmasaṁsthitam||112||
Parātparataraṁ dhyeyaṁ nityamānandakārakam|
Hṛdayākāśamadhyasthaṁ śuddhasphaṭikasannibham||113||
I (aham) pay always homage (vande... sadā) to the Guru (gurum) who is Saccidānanda --Existence-Consciousness-Bliss, an epithet of the Absolute Reality-- (sat-cit-ānandam) (and) is beyond (atītam) the differences (bheda). (I pay always homage to the Guru) who is everlasting (nityam), perfect (pūrṇam), formless (nirākāram), with no qualities (nirguṇam) (and) who is established (saṁsthitam) in His own (sva) Self (ātma). (I pay always homage to the Guru) who is higher (parataram) than the highest (parāt), the One on whom (one should) meditate (dhyeyam), (and) who constantly (nityam) brings about (kārakam) Bliss (ānanda). (I pay always homage to the Guru) who is (stham) in the center (madhya) of the space (ākāśa) of the heart (hṛdaya) (and) is like (sannibham) a pure (śuddha) crystal (sphaṭika)||112-113||
स्फटिकप्रतिमारूपं दृश्यते दर्पणे यथा।
तथात्मनि चिदाकारमानन्दं सोऽहमित्युत॥११४॥
Sphaṭikapratimārūpaṁ dṛśyate darpaṇe yathā|
Tathātmani cidākāramānandaṁ so'hamityuta||114||
Just as (yathā) the image (pratimā-rūpam) of a crystal (sphaṭika) is seen (dṛśyate) on a mirror (darpaṇe), so (tathā) Bliss (ānandam) whose form (ākāram) (is) Consciousness (cit) (is seen) in the Self (ātmani), (and consequently emerges the experience of) "I (aham) (am) Him (saḥ... iti)" indeed (uta)||114||
अङ्गुष्ठमात्रपुरुषं ध्यायतश्चिन्मयं हृदि।
तत्र स्फुरति भावो यः शृणु तं कथयाम्यहम्॥११५॥
Aṅguṣṭhamātrapuruṣaṁ dhyāyataścinmayaṁ hṛdi|
Tatra sphurati bhavo yaḥ śṛṇu taṁ kathayāmyaham||115||
Listen (śṛṇu), I (aham) am going to speak (kathayāmi) of that (tam) state or condition (bhāvaḥ) which (yaḥ) becomes manifest (sphurati) there --i.e. in the heart-- (tatra) in one that meditates (dhyāyataḥ) on the thumb-sized (aṅguṣṭha-mātra) Person (puruṣam) who consists (mayam) of Consciousness (cit) (and dwells) in the heart (hṛt)||115||
अगोचरं तथागम्यं नामरूपविवर्जितम्।
निःशब्दं तद्विजानीयात्स्वभावं ब्रह्म पार्वति॥११६॥
Agocaraṁ tathāgamyaṁ nāmarūpavivarjitam|
Niḥśabdaṁ tadvijānīyātsvabhāvaṁ brahma pārvati||116||
Oh Pārvatī (pārvati), Brahma --the Absolute-- (brahma), (i.e.) the Essential Nature (of all) (sva-bhāvam), (is) beyond the range of senses (agocaram), (and) accordingly (tathā) (He is) inaccessible (agamyam), devoid (vivarjitam) of name (nāma) (and) form (rūpa), (and) with no sound (niḥśabdam). (The one who meditates on the thumb-sized Person dwelling in the heart) fully understands (vijānīyāt) that (tad)||116||
यथा गन्धः स्वभावेन कर्पूरकुसुमादिषु।
शीतोष्णादिस्वभावेन तथा ब्रह्म च शाश्वतम्॥११७॥
Yathā gandhaḥ svabhāvena karpūrakusumādiṣu|
Śītoṣṇādisvabhāvena tathā brahma ca śāśvatam||117||
Just as (yathā) the odor (gandhaḥ) (exists) naturally (sva-bhāvena) in the camphor (karpūra), flowers (kusuma), etc. (ādiṣu), (and just as) coldness (śīta), heat (uṣṇa), etc. (ādi) (are) naturally (attributed) (sva-bhāvena) (to moon, sun, etc.), likewise (tathā... ca) Brahma --the Absolute-- (brahma) (is) eternal (śāśvatam)||117||
स्वयं तथाविधो भूत्वा स्थातव्यं यत्रकुत्रचित्।
कीटभ्रमरवत्तत्र ध्यानं भवति तादृशम्॥११८॥
Svayaṁ tathāvidho bhūtvā sthātavyaṁ yatrakutracit|
Kīṭabhramaravattatra dhyānaṁ bhavati tādṛśam||118||
(After) that very being (who meditates on the Guru as the thumb-sized Person dwelling in the heart) (svayam) has attained such condition --i.e. that of Brahma-- (tathā-vidhaḥ bhūtvā), (he can) stay (sthātavyam) anywhere (yatrakutracid). (And as a result,) such (tādṛśam) a meditation (dhyānam) occurs (bhavati) in that place (where he may be) (tatra) in the same way as (vat) (that of) the larva (kīṭa) on the bee (bhramara)||118||
गुरुध्यानं तथा कृत्वा स्वयं ब्रह्ममयो भवेत्।
पिण्डे पदे तथा रूपे मुक्तोऽसौ नात्र संशयः॥११९॥
Gurudhyānaṁ tathā kṛtvā svayaṁ brahmamayo bhavet|
Piṇḍe pade tathā rūpe mukto'asau nātra saṁśayaḥ||119||
After having thus performed (tathā kṛtvā) the meditation (dhyānam) on the Guru (guru), he himself (svayam) becomes (bhavet) identical (mayaḥ) with Brahma --the Absolute-- (brahma). That (being) (asau) (becomes) liberated (muktaḥ) in Piṇḍa (piṇḍe), Pada (pade) as well as (tathā) Rūpa (rūpe), no (na) doubt (saṁśayaḥ) about this (atra)||119||
श्रीपार्वत्युवाच
पिण्डं किं तु महादेव पदं किं समुदाहृतम्।
रूपातीतं च रूपं किमेतदाख्याहि शङ्कर॥१२०॥
Śrīpārvatyuvāca
Piṇḍaṁ kiṁ tu mahādeva padaṁ kiṁ samudāhṛtam|
Rūpātītaṁ ca rūpaṁ kimetadākhyāhi śaṅkara||120||
Venerable (śrī) Pārvatī (pārvatī) said (uvāca)
But (tu), oh Great (mahā) God (deva), what (kim) (is) Piṇḍa (piṇḍam), (and) what (kim) (is that which is) known as (samudāhṛtam) Pada (padam)? (Moreover,) what (kim) (are) Rūpātīta (rūpātītam) and (ca) Rūpa (rūpam)? Oh Śaṅkara --an epithet of Śiva-- (śaṅkara), explain (ākhyāhi) this (etad) (to me)!||120||
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