Gurugītā (Гуругита) - Короткая версия - Часть 3
Строфы 121 - 182 и заключительный текст
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 121-130
श्रीमहादेव उवाच
पिण्डं कुण्डलिनीशक्तिः पदं हंसमुदाहृतम्।
रूपं बिन्दुरिति ज्ञेयं रूपातीतं निरञ्जनम्॥१२१॥
Śrīmahādeva uvāca
Piṇḍaṁ kuṇḍalinīśaktiḥ padaṁ haṁsamudāhṛtam|
Rūpaṁ binduriti jñeyaṁ rūpātītaṁ nirañjanam||121||
The venerable (śrī) Great (mahā) God (devaḥ)1 said (uvāca):
Piṇḍa (piṇḍam) (is) Kuṇḍalinīśakti (kuṇḍalinī-śaktiḥ), (and) Pada (padam) (is also) called (udāhṛtam) Haṁsa (haṁsam). Rūpa (rūpam) (is also) known as (iti jñeyam) Bindu (binduḥ), (while) Rūpātīta (rūpātītam) (is) the Immaculate One (nirañjanam)||121||
1 An epithet of Lord Śiva.
पिण्डे मुक्ताः पदे मुक्ता रूपे मुक्ता वरानने।
रूपातीते तु ये मुक्तास्ते मुक्ता नात्र संशयः॥१२२॥
Piṇḍe muktāḥ pade muktā rūpe muktā varānane|
Rūpātīte tu ye muktāste muktā nātra saṁśayaḥ||122||
Oh lovely-faced One (vara-ānane), (they are emancipated who) liberated (muktāḥ... muktāḥ... muktāḥ) in Piṇḍa (piṇḍe), Pada (pade) (and) Rūpa (rūpe); but (tu) they (te) (are really) Emancipated (muktāḥ) who (ye) liberated (muktāḥ) in Rūpātīta (rūpātīte), no (na) doubt (saṁśayaḥ) about this (atra)||122||
स्वयं सर्वमयो भूत्वा परं तत्त्वं विलोकयेत्।
परात्परतरं नान्यत् सर्वमेतन्निरालयम्॥१२३॥
Svayaṁ sarvamayo bhūtvā paraṁ tattvaṁ vilokayet|
Parātparataraṁ nānyat sarvametannirālayam||123||
Oneself (svayam), having become (bhūtvā) identical (mayaḥ) with all (sarva), should perceive (vilokayet) the Highest (param) Principle (tattvam). There is nothing (na anyat) higher (parataram) than the Highest (Reality) (parāt). All (sarvam) this (universe) (etad) (is) with no abode or dwelling (nirālayam)||123||
तस्यावलोकनं प्राप्य सर्वसङ्गविवर्जितम्।
एकाकी निःस्पृहः शान्तस्तिष्ठासेत्तत्प्रसादतः॥१२४॥
Tasyāvalokanaṁ prāpya sarvasaṅgavivarjitam|
Ekākī niḥspṛhaḥ śāntastiṣṭhāsettatprasādataḥ||124||
(Oneself,) after having obtained (prāpya) the perception (avalokanam) of That --i.e. the Highest Reality-- (tasya) due to Its (tad) Favor --prasāda-- (prasādataḥ), should wish to remain (tiṣṭhāset) devoid (vivarjitam) of all (sarvam) attachment (saṅga), solitary (ekākī), free from desires (niḥspṛhaḥ) (and) calm (śāntaḥ)||124||
लब्धं वाथ न लब्धं वा स्वल्पं वा बहुलं तथा।
निष्कामेनैव भोक्तव्यं सदा सन्तुष्टचेतसा॥१२५॥
Labdhaṁ vātha na labdhaṁ vā svalpaṁ vā bahulaṁ tathā|
Niṣkāmenaiva bhoktavyaṁ sadā santuṣṭacetasā||125||
Whether or not (vā atha na... vā) (that Highest Reality) is attained (labdham... labdham), whether (vā) (It) is very small (svalpam) (and) even so (tathā) large (bahulam), It1 must be always enjoyed (bhoktavyam sadā) with a desireless condition (niṣkāmena eva) (and) a quite satisfied (santuṣṭa) mind --cetas-- (cetasā)||125||
1 The Highest Reality.
सर्वज्ञपदमित्याहुर्देही सर्वमयो बुधाः।
सदानन्दः सदा शान्तो रमते यत्रकुत्रचित्॥१२६॥
Sarvajñapadamityāhurdehī sarvamayo budhāḥ|
Sadānandaḥ sadā śānto ramate yatrakutracit||126||
The wise (budhāḥ) say (āhuḥ) (that) the "Omniscient (sarvajña) State (padam iti)" (is that in which) a being endowed with a body (dehī) is identical (mayaḥ) with all (sarva). (Afterward, by being) always (sadā... sadā) joyful (ānandaḥ) (and) tranquil (śāntaḥ), (such a being) is glad and pleased (ramate) everywhere (yatrakutracid)||126||
यत्रैव तिष्ठते सोऽपि स देशः पुण्यभाजनम्।
मुक्तस्य लक्षणं देवि तवाग्रे कथितं मया॥१२७॥
Yatraiva tiṣṭhate so'pi sa deśaḥ puṇyabhājanam|
Muktasya lakṣaṇaṁ devi tavāgre kathitaṁ mayā||127||
Wherever (yatra eva) he (saḥ) stays (tiṣṭhate), even (api) that (saḥ) place (deśaḥ) (becomes) a propitious (puṇya) receptacle --i.e. abode-- (bhājanam). Oh Goddess (devi), I have described (kathitam mayā) before (agre) You (tava) the characteristic (lakṣaṇam) of a liberated being (muktasya)||127||
उपदेशस्तथा देवि गुरुमार्गेण मुक्तिदः।
गुरुभक्तिस्तथा ध्यानं सकलं तव कीर्तितम्॥१२८॥
Upadeśastathā devi gurumārgeṇa muktidaḥ|
Gurubhaktistathā dhyānaṁ sakalaṁ tava kīrtitam||128||
Oh Goddess (devi), thus (tathā) (I have given) to You (tava) the teaching (upadeśaḥ) which grants (daḥ) Liberation (mukti) according to the path (mārgeṇa) (shown) by the Guru (guru), and (tathā) (I have explained) to You (tava) the devotion (bhaktiḥ) to the Guru (guru). (Likewise,) it has been conveyed (kīrtitam) to You (tava) the entire (sakalam) meditation (dhyānam) (on Him)||128||
अनेन यद्भवेत्कार्यं तद्वदामि महामते।
लोकोपकारकं देवि लौकिकं तु न भावयेत्॥१२९॥
Anena yadbhavetkāryaṁ tadvadāmi mahāmate|
Lokopakārakaṁ devi laukikaṁ tu na bhāvayet||129||
Oh You who are possessed of great (mahā) intelligence (mate), (now) I am going to speak (vadāmi) about that (tad) effect (kāryam) which (yad) is brought about (bhavet) through this --i.e. through all that Śiva has mentioned in the previous stanza-- (anena). Oh Goddess (devi), (such an effect should be) for the benefit (upakārakam) of the world (loka) and not (tu na) should promote (bhāvayet) a (mere) worldly or ordinary goal (laukikam)||129||
लौकिकात्कर्मणो यान्ति ज्ञानहीना भवार्णवम्।
ज्ञानी तु भावयेत्सर्वं कर्म निष्कर्म यत्कृतम्॥१३०॥
Laukikātkarmaṇo yānti jñānahīnā bhavārṇavam|
Jñānī tu bhāvayetsarvaṁ karma niṣkarma yatkṛtam||130||
Those who are without (hīnāḥ) Knowledge (jñāna) go (yānti) to the ocean (arṇavam) of transmigratory existence (bhava) because of (their) action(s) (karmāṇaḥ) (based on) worldly or ordinary goals (laukikāt) --lit. "because of a worldly or ordinary action"--. Nonetheless (tu), the Knower (of Truth) (jñānī) considers (bhāvayet) all (sarva) action (karma) which (yad) is performed (kṛtam) as inaction (niṣkarma)||130||
Stanzas 131-140
इदं तु भक्तिभावेन पठते शृणुते यदि।
लिखित्वा तत्प्रदातव्यं तत्सर्वं सफलं भवेत्॥१३१॥
Idaṁ tu bhaktibhāvena paṭhate śṛṇute yadi|
Likhitvā tatpradātavyaṁ tatsarvaṁ saphalaṁ bhavet||131||
If (yadi) (someone) recites (paṭhate) (or) hear (śṛṇute) this --i.e. Gurugītā-- (idam) with a feeling (bhāva) of devotion (bhakti) truly (tu), having writing (it) --i.e. having made a copy-- (likhitvā), that (copy) (tad) must be given (to others) (pradātavyam). All (sarvam) that (tad) becomes (bhavet) fruitful (sa-phalam) (in the long run)||131||
गुरुगीतात्मकं देवि शुद्धतत्त्वं मयोदितम्।
भवव्याधिविनाशार्थं स्वयमेव जपेत्सदा॥१३२॥
Gurugītātmakaṁ devi śuddhatattvaṁ mayoditam|
Bhavavyādhivināśārthaṁ svayameva japetsadā||132||
Oh Goddess (devi), I have declared (mayā uditam) the Pure (śuddha) Truth (tattvam) in the form (ātmakam) of the Song (gītā) about the Guru (guru) --i.e. Gurugītā--. Oneself (svayam eva) should always mutter (it) (japet sadā) in order to (artham) destroy (vināśa) the disease (vyādhi) (known as) transmigratory existence (bhava)||132||
गुरुगीताक्षरैकं तु मन्त्रराजमिमं जपेत्।
अन्ये च विविधा मन्त्राः कलां नार्हन्ति षोडशीम्॥१३३॥
Gurugītākṣaraikaṁ tu mantrarājamimaṁ japet|
Anye ca vividhā mantrāḥ kalāṁ nārhanti ṣoḍaśīm||133||
One (ekam) syllable (akṣara) of the Gurugītā (guru-gītā) (is) certainly (tu) the King (rājam) of Mantra-s (mantra). (Therefore,) one should mutter (japet) this --i.e. Gurugītā-- (imam). The other (anye ca) various (vividhāḥ) Mantra-s (mantrāḥ) are not (na) worth (arhanti) the sixteenth (ṣoḍaśīm) part (kalām) (of the Gurugītā)||133||
अनन्तफलमाप्नोति गुरुगीताजपेन तु।
सर्वपापप्रशमनं सर्वदारिद्र्यनाशनम्॥१३४॥
कालमृत्युभयहरं सर्वसङ्कटनाशनम्।
यक्षराक्षसभूतानां चोरव्याघ्रभयापहम्॥१३५॥
महाव्याधिहरं सर्वं विभूतिसिद्धिदं भवेत्।
अथवा मोहनं वश्यं स्वयमेव जपेत्सदा॥१३६॥
Anantaphalamāpnoti gurugītājapena tu|
Sarvapāpapraśamanaṁ sarvadāridryanāśanam||134||
Kālamṛtyubhayaharaṁ sarvasaṅkaṭanāśanam|
Yakṣarākṣasabhūtānāṁ coravyāghrabhayāpaham||135||
Mahāvyādhiharaṁ sarvaṁ vibhūtisiddhidaṁ bhavet|
Athavā mohanaṁ vaśyaṁ svayameva japetsadā||136||
By muttering (japena) the Gurugītā (guru-gītā), one obtains (āpnoti) the infinite (ananta) Fruit (phalam) indeed (tu), which extinguishes (praśamanam) all (sarva) sins (pāpa) (and) destroys (nāśanam) all (sarva) poverty (dāridrya), annihilates (haram) fear (bhaya) of Time (kāla) (and) Death (mṛtyu), removes (nāśanam) all (sarva) difficulties (saṅkaṭa), repels (apaham) fear (bhaya) of thieves (cora), tigers (vyāghra), Yakṣa-s (yakṣa), Rākṣasa-s (rākṣasa)1, ghosts --bhūta-s-- (bhūtānām), eliminates (haram) great --i.e. severe-- (mahā) diseases (vyādhi) (and) is (bhavet) the bestower (dam) of the supernatural power (siddhim) (allowing one) to pervade (vibhūti) all (sarvam) or (athavā) to subdue (vaśyam) (and) bewilder (other beings) (mohanam). (Hence,) oneself (svayam eva) should mutter (the Gurugītā) (japet) always (sadā)||134-136||
1 Two kinds of supernatural beings. More information about them in the commentary.
वस्त्रासने च दारिद्र्यं पाषाणे रोगसम्भवः।
मेदिन्यां दुःखमाप्नोति काष्ठे भवति निष्फलम्॥१३७॥
Vastrāsane ca dāridryaṁ pāṣāṇe rogasambhavaḥ|
Medinyāṁ duḥkhamāpnoti kāṣṭhe bhavati niṣphalam||137||
(If the Gurugītā is muttered) on a seat (āsane) (made of) cloth (vastra), poverty (dāridryam) (will ensue as a result) no doubt (ca); (if muttered) on a stone (pāṣāne) (there is) appearance (sambhavaḥ) of diseases (roga), on the ground (medinyām) one gets (āpnoti) pain (duḥkham), (and) on wood (kāṣṭhe) (such a muttering) becomes (bhavati) fruitless --i.e. futile-- (niṣphalam)||137||
कृष्णाजिने ज्ञानसिद्धिर्मोक्षश्रीर्व्याघ्रचर्मणि।
कुशासने ज्ञानसिद्धिः सर्वसिद्धिस्तु कम्बले॥१३८॥
Kṛṣṇājine jñānasiddhirmokṣaśrīrvyāghracarmaṇi|
Kuśāsane jñānasiddhiḥ sarvasiddhistu kambale||138||
(If the Gurugītā is muttered) on the hairy skin of a black antelope (kṛṣṇa-ajine) (there is) the attainment (siddhiḥ) of (indirect) knowledge --i.e. paro'kṣajñāna-- (jñāna), on a skin (carmaṇi) of tiger (vyāghra) radiance and splendor (śrīḥ) of the Liberation (mokṣa) (is the final result, and) on a seat (āsane) (made of) Kuśa grass (kuśa) the attainment (siddhiḥ) of (direct) knowledge (emerges) --i.e. aparokṣajñāna-- (jñāna). However (tu), (if muttered) on a woolen blanket (kambale) all (sarva) attainments (siddhiḥ) (are obtained)||138||
कुशैर्वा दूर्वया देवि आसने शुभ्रकम्बले।
उपविश्य ततो देवि जपेदेकाग्रमानसः॥१३९॥
Kuśairvā dūrvayā devi āsane śubhrakambale|
Upaviśya tato devi japedekāgramānasaḥ||139||
Therefore (tatas), oh Goddess (devi), having seated (upaviśya) on an āsana --i.e. seat-- (āsane) (consisting of) a white (śubhra) woolen blanket (kambale) with Dūrvā grass (dūrvayā) or (else) (vā) stalks of Kuśa grass (kuśaiḥ) (beneath it), one should mutter (the Gurugītā) (japet) with an one-pointed (ekāgra) mind (mānasaḥ)||139||
ध्येयं शुक्लं च शान्त्यर्थं वश्ये रक्तासनं प्रिये।
अभिचारे कृष्णवर्णं पीतवर्णं धनागमे॥१४०॥
Dhyeyaṁ śuklaṁ ca śāntyarthaṁ vaśye raktāsanaṁ priye|
Abhicāre kṛṣṇavarṇaṁ pītavarṇaṁ dhanāgame||140||
In order to attain (ca... artham) peace (śānti) (one should) consider (using) (dhyeyam) a white (seat) (śuklam), (but) to acquire the supernatural power that allows him to subdue other beings (vaśye), a red (rakta) seat (āsanam) (is to be used instead), oh dear (priye). (In turn,) to cast spells (abhicāre) a black-colored (seat) (kṛṣṇa-varṇam) (is necessary, while) a yellow-colored (one) (pīta-varṇam) is intended for the acquisition (āgame) of riches (dhana)||140||
Stanzas 141-150
उत्तरे शान्तिकामस्तु वश्ये पूर्वमुखो जपेत्।
दक्षिणे मारणं प्रोक्तं पश्चिमे च धनागमः॥१४१॥
Uttare śāntikāmastu vaśye pūrvamukho japet|
Dakṣiṇe māraṇaṁ proktaṁ paścime ca dhanāgamaḥ||141||
One should mutter (the Gurugītā) (japet) having his face (turned) (mukhaḥ) toward the north (uttare) (if) he desires (kāmaḥ) peace (śānti), but (tu) (it has to be turned) toward the east (pūrva) in order to get the supernatural power to subdue other beings (vaśye). It is said (proktam) (that if one has his face turned) toward the south (dakṣiṇe) (such a muttering brings about) destruction of enemies (māraṇam), and (ca) (if it is turned) toward the west (paścime) (there is) acquisition (āgamaḥ) of riches (dhana)||141||
मोहनं सर्वभूतानां बन्धमोक्षकरं भवेत्।
देवराजप्रियकरं सर्वलोकवशं भवेत्॥१४२॥
सर्वेषां स्तम्भनकरं गुणानां च विवर्धनम्।
दुष्कर्मनाशनं चैव सुकर्मसिद्धिदं भवेत्॥१४३॥
असिद्धं साधयेत्कार्यं नवग्रहभयापहम्।
दुःस्वप्ननाशनं चैव सुस्वप्नफलदायकम्॥१४४॥
सर्वशान्तिकरं नित्यं तथा वन्ध्यासुपुत्रदम्।
अवैधव्यकरं स्त्रीणां सौभाग्यदायकं सदा॥१४५॥
Mohanaṁ sarvabhūtānāṁ bandhamokṣakaraṁ bhavet|
Devarājapriyakaraṁ sarvalokavaśaṁ bhavet||142||
Sarveṣāṁ stambhanakaraṁ guṇānāṁ ca vivardhanam|
Duṣkarmanāśanaṁ caiva sukarmasiddhidaṁ bhavet||143||
Asiddhaṁ sādhayetkāryaṁ navagrahabhayāpaham|
Duḥsvapnanāśanaṁ caiva susvapnaphaladāyakam||144||
Sarvaśāntikaraṁ nityaṁ tathā vandhyāsuputradam|
Avaidhavyakaraṁ strīṇāṁ saubhāgyadāyakaṁ sadā||145||
(The muttering of Gurugītā) fascinates and bewilders (mohanam... bhavet) all (sarva) beings (bhūtānām), sets free (mokṣa-karam bhavet) from bondage (bandha), gains (karam) the affection (priya) of the king (rāja) of the gods (deva) --i.e. Indra--, is (bhavet) (a giver of) control and dominion (vaśam) over all (sarva) worlds (loka); paralyzes (stambhana-karam) all (beings) (sarveṣām) and (ca) increases (vivardhanam) the good qualities (guṇānām), destroys (nāśanam) the bad karma-s (dus-karma) and (ca eva) is (bhavet) (what) perfects (siddhi-dam) the good karma-s (su-karma)1; completes (sādhayet) the work (kāryam) which is incomplete (asiddham), removes (apaham) fear (bhaya) of the nine (nava) planets (graha), destroys (nāśanam) the bad (dus) dreams (svapna) and (ca eva) gives (dāyakam) the fruit (phalam) of the good (su) ones --i.e. dreams-- (svapna); (it) produces (karam) universal (sarva) peace (śānti) always (nityam) as well as (tathā) gives (dam) a good (su) son (putra) to a barren woman (vandhyā), brings about (karam) non-widowhood (avaidhavya) for the women (strīṇām), (and) grants (dāyakam) good fortune (saubhāgya) the whole time (sadā)||142-145||
1 The term "karma" mainly means "the accumulated effect of the actions" here. Anyway, the ordinary meaning, i.e. "action", might also be valid.
आयुरारोग्यमैश्वर्यपुत्रपौत्रप्रवर्धनम्।
अकामतः स्त्री विधवा जपान्मोक्षमवाप्नुयात्॥१४६॥
अवैधव्यं सकामा तु लभते चान्यजन्मनि।
सर्वदुःखभयं विघ्नं नाशयेच्छापहारकम्॥१४७॥
सर्वबाधाप्रशमनं धर्मार्थकाममोक्षदम्।
यं यं चिन्तयते कामं तं तं प्राप्नोति निश्चितम्॥१४८॥
कामितस्य कामधेनुः कल्पनाकल्पपादपः।
चिन्तामणिश्चिन्तितस्य सर्वमङ्गलकारकम्॥१४९॥
Āyurārogyamaiśvaryaputrapautrapravardhanam|
Akāmataḥ strī vidhavā japānmokṣamavāpnuyāt||146||
Avaidhavyaṁ sakāmā tu labhate cānyajanmani|
Sarvaduḥkhabhayaṁ vighnaṁ nāśayecchāpahārakam||147||
Sarvabādhāpraśamanaṁ dharmārthakāmamokṣadam|
Yaṁ yaṁ cintayate kāmaṁ taṁ taṁ prāpnoti niścitam||148||
Kāmitasya kāmadhenuḥ kalpanākalpapādapaḥ|
Cintāmaṇiścintitasya sarvamaṅgalakārakam||149||
(Such a muttering) increases (pravardhanam) (the number) of sons (putra) (and) grandsons (pautra), the sovereignty or supremacy (aiśvarya) (together with) life span (āyus) (and) health (ārogyam). A widow (strī vidhavā) attains (avāpnuyāt) Liberation (mokṣam) through a desireless (akāmataḥ) muttering (of the Gurugītā) (japāt). Nevertheless (tu), (if she mutters it) with desire (sakāmā) certainly (ca) obtains (labhate) non-widowhood (avaidhavyam) in another (anya) birth --janma-- (janmani). (That muttering also) removes (nāśayet) the obstacle (vighnam) (appearing in the form of) fear (bhayam) of all (sarva) pains (duḥkha), (and) drives the curses away (śāpa-hārakam). (It) eliminates (praśamanam) all (sarva) damages and injuries (bādhā), bestows (dam) (the four aims or goals of existence, viz.) righteousness (dharma)1, acquirement of wealth (artha), gratification of desire (kāma) (and) Liberation (mokṣa). Whatever (yam yam) desire (kāmam) one thinks of (cintayate), that even (tam tam) he obtains (prāpnoti) definitely (niścitam). (The muttering of Gurugītā is "Kāmadhenu") i.e. the (mythical) Cow (of the celebrated sage Vasiṣṭha) (dhenuḥ) (which satisfies all) desires (kāma) regarding that which is wished (kāmitasya) (and it is "Kalpapādapa") i.e. (one of the five) divine tree(s) of Indra's paradise (kalpa-pādapaḥ) (which fulfills one's own) fantasies (kalpanā). (In fact, such a muttering is "Cintāmaṇi") i.e. the Thought-Gem (cintā-maṇiḥ) as regards that which is thought (cintitasya), (and it is also) what causes (kārakam) all (sarva) welfare (maṅgala)||146-149||
1 The term "dharma" has complex and deep connotations obviously, which implies that "one" word, such as "righteousness", cannot translate it properly. Anyway, I have to thus translate it now, but in the commentary I can expand the definition of this significant word so much as possible.
मोक्षहेतुर्जपेन्नित्यं मोक्षश्रियमवाप्नुयात्।
भोगकामो जपेद्यो वै तस्य कामफलप्रदम्॥१५०॥
Mokṣaheturjapennityaṁ mokṣaśriyamavāpnuyāt|
Bhogakāmo japedyo vai tasya kāmaphalapradam||150||
He should mutter (the Gurugītā) (japet) always (nityam) whose motive (hetuḥ) (is to attain) Liberation (mokṣa). (Thus,) he obtains (avāpnuyāt) the radiance and splendor (śriyam) of Liberation (mokṣa). (On the other hand,) there is no doubt (vai) (that such a muttering) bestows (pradam) the fruit (phalam) of his (tasya) desire (kāma) (on the one) who (yaḥ) mutters (it) (japet) by wishing (kāmaḥ) (worldly) enjoyment (bhoga)||150||
Stanzas 151-160
जपेच्छाक्तश्च सौरश्च गाणपत्यश्च वैष्णवः।
शैवश्च सिद्धिदं देवि सत्यं सत्यं न संशयः॥१५१॥
Japecchāktaśca sauraśca gāṇapatyaśca vaiṣṇavaḥ|
Śaivaśca siddhidaṁ devi satyaṁ satyaṁ na saṁśayaḥ||151||
Oh Goddess (devi), a follower of Śakti (śāktaḥ), Sūrya --i.e. the sun-- (sauraḥ), Gaṇapati --an epithet of Gaṇeśa-- (gāṇapatyaḥ), Viṣṇu (vaiṣṇavaḥ), or (ca... ca... ca... ca)1 Śiva (śaivaḥ) should mutter (the Gurugītā) (japet). (Such an action) gives (dam) perfection (siddhi)2. (This is) the truth (satyam), (this is) the truth (satyam), no (na) doubt (saṁśayaḥ) (about it)||151||
1 Despite "ca... ca... ca... ca" literally means "and... and... and... and" here, I have to translate the whole thing as "or" in order to avoid redundance, i.e. I could not translate like this: "a follower of Śakti and a follower of Sūrya and a follower of Gaṇapati, etc.". Besides, if I were to translate the stanza as follows: "a follower of Śakti, Sūrya, Gaṇapati, Viṣṇu and Śiva" so that "ca... ca.. ca... ca" may be translated as an only "and", it would seem to indicate that there is only one person following all those gods, but this is not so, of course.
2 The word "siddhi" means "accomplishment" too. Thus, "siddhidam" may also be interpreted as "that which gives accomplishment" in the sense of "to allow someone to accomplish his goal". Therefore, the author might also be saying that the muttering of Gurugītā allows each of those followers to accomplish his respective purpose or aim when worshipping the chosen deity (Śakti, Sūrya, etc.).
अथ काम्यजपे स्थानं कथयामि वरानने।
सागरे वा सरित्तीरेऽथवा हरिहरालये॥१५२॥
शक्तिदेवालये गोष्ठे सर्वदेवालये शुभे।
वटे च धात्रीमूले वा मठे वृन्दावने तथा॥१५३॥
Atha kāmyajape sthānaṁ kathayāmi varānane|
Sāgare vā sarittīre'thavā hariharālaye||152||
Śaktidevālaye goṣṭhe sarvadevālaye śubhe|
Vaṭe ca dhātrīmūle vā maṭhe vṛndāvane tathā||153||
Oh lovely-faced One (vara-ānane), now (atha) I am going to describe (kathayāmi) the (appropriate) place (sthānam) where muttering (it) (jape) (so that one can obtain the) object of (his) desire (kāmya): either (vā) in the ocean (sāgare) or (athavā) on the banks (tīre) of a river (sarit), (or else) in a temple (ālaye) dedicated to Hari --an epithet of Viṣṇu-- (hari) (or) Hara --an epithet of Śiva-- (hara). Oh beautiful One (śubhe), (or even) in a Śakti's (śakti) shrine (devālaye) (or) in a cow-house (go-ṣṭhe) (or) in a temple (ālaye) devoted to all (sarva) gods (deva). Either (ca) on (the roots of) a banyan tree (vaṭe) or (vā) on the root(s) (mūle) of the Dhātrī tree (dhātrī), (or also) in a retired hut (maṭhe) as well as (tathā) in a sacred basil --also known as Tulasī in Sanskrit-- (vṛndā) thicket (vane)||152-153||
पवित्रे निर्मले स्थाने नित्यानुष्ठानतोऽपि वा।
निर्वेदनेन मौनेन जपमेतं समाचरेत्॥१५४॥
Pavitre nirmale sthāne nityānuṣṭhānato'pi vā|
Nirvedanena maunena japametaṁ samācaret||154||
Or else (api vā), (if none of the abovementioned places is available), one should perform or practice (samācaret) this (etam) (Gurugītā's) muttering (japam) quietly (maunena) (and) with detachment (nirvedanena), in (any) place (sthāne) which is clean (pavitre) (and) immaculate (nirmale) due to the constant spiritual practices --anuṣṭhāna-- (nitya-anuṣṭhānataḥ) (carried out there)||154||
श्मशाने भयभूमौ तु वटमूलान्तिके तथा।
सिध्यन्ति धौत्तरे मूले चूतवृक्षस्य सन्निधौ॥१५५॥
गुरुपुत्रो वरं मूर्खस्तस्य सिध्यन्ति नान्यथा।
शुभकर्माणि सर्वाणि दीक्षाव्रततपांसि च॥१५६॥
Śmaśāne bhayabhūmau tu vaṭamūlāntike tathā|
Sidhyanti dhattūre mūle cūtavṛkṣasya sannidhau||155||
Guruputro varaṁ mūrkhastasya sidhyanti nānyathā|
Śubhakarmāṇi sarvāṇi dīkṣāvratatapāṁsi ca||156||
All (sarvāṇi) good (śubha) actions (karmāṇi) are accomplished --i.e. they succeed or yield the respective good fruit-- (sidhyanti) indeed (tu) (if the Gurugītā is muttered) in a crematorium (śmaśāne), in a frightening (bhaya) site (bhūmau) as well as (tathā) near (antike) the roots (mūla) of a banyan tree (vaṭa). (They are also accomplished if such a muttering occurs) on the root(s) (mūle) of a thorn-apple tree (dhattūre) (or) close (sannidhau) to a mango (cūta) tree --vṛkṣa-- (vṛkṣasya). A foolish (mūrkhaḥ) Guru's (guru) son --i.e. a real Guru's disciple but fool at the same time-- (putraḥ)1 is better (varam) (than anyone who is not a Guru's son). All (sarvāṇi) his (tasya) good (śubha) actions (karmāṇi) (such as) initiation (dīkṣā), observance of vows (vrata) (and) austerity --tapas-- (tapāṁsi) are doubtless accomplished --i.e. they yield the corresponding good result-- (sidhyanti... ca). (This) cannot be (na) otherwise (anyathā)!||155-156||
1 Here the author is using an exaggeration in order to show that the most inferior Guru's disciple (a foolish Guru's son) is even better than the greatest personage who is not a Guru's disciple.
संसारमलनाशार्थं भवपाशनिवृत्तये।
गुरुगीताम्भसि स्नानं तत्त्वज्ञः कुरुते सदा॥१५७॥
Saṁsāramalanāśārthaṁ bhavapāśanivṛttaye|
Gurugītāmbhasi snānaṁ tattvajñaḥ kurute sadā||157||
A Knower (jñaḥ) of the Truth --i.e. the Supreme Principle-- (tattva) always (sadā) performs (kurute) (his) ablution (snānam) in the water(s) (ambhasi) of Gurugītā (gurugītā) in order to (artham) eliminate (nāśa) the impurity (mala) (called) Transmigration (saṁsāra) (and thus) escape (nivṛttaye) the noose (pāśa) of transmigratory existence (bhava)||157||
स एव च गुरुः साक्षात् सदा सद्ब्रह्मवित्तमः।
तस्य स्थानानि सर्वाणि पवित्राणि न संशयः॥१५८॥
Sa eva ca guruḥ sākṣāt sadā sadbrahmavittamaḥ|
Tasya sthānāni sarvāṇi pavitrāṇi na saṁśayaḥ||158||
And (ca) he (saḥ) himself (eva), (i.e. such a knower of the Truth who is quite a real disciple, is) the Guru (guruḥ) in person (sākṣāt) (and) always (sadā) the best (tamaḥ) Knower (vit) of the true (sat) Brahma --the Absolute-- (brahma). No (na) doubt (saṁśayaḥ) (that) all (sarvāṇi) places (sthānāni) (are) purifying and sacred (pavitrāni) to him (tasya)||158||
सर्वशुद्धः पवित्रोऽसौ स्वभावाद्यत्र तिष्ठति।
तत्र देवगणाः सर्वे क्षेत्रे पीठे वसन्ति हि॥१५९॥
Sarvaśuddhaḥ pavitro'asau svabhāvādyatra tiṣṭhati|
Tatra devagaṇāḥ sarve kṣetre pīṭhe vasanti hi||159||
This (real disciple of the Guru) (asau) (is) naturally (sva-bhāvāt) holy (pavitraḥ) (and) pure (śuddhaḥ) in every (respect) (sarva). In the region (kṣetre) (or) abode (pīṭhe) where (yatra) he stays (tiṣṭhati), all (sarve) the troops (gaṇāḥ) of gods (deva) live (vasanti) right there (tatra), undoubtedly (hi)||159||
आसनस्थः शयानो वा गच्छँस्तिष्ठन् वदन्नपि।
अश्वारूढो गजारूढः सुप्तो वा जागृतोऽपि वा॥१६०॥
Āsanasthaḥ śayāno vā gaccham̐stiṣṭhan vadannapi|
Aśvārūḍho gajārūḍhaḥ supto vā jāgṛto'pi vā||160||
(Whether he is) sitting (āsana-sthaḥ) or (vā) lying down (śayānaḥ), (whether) he goes (gacchan), stands (tiṣṭhan) (or) even (api) talks (vadan); (whether he) rides (ārūḍhaḥ... ārūḍhaḥ) on a horse (aśva) (or) on an elephant (gaja), or (vā) (is) asleep (suptaḥ); or (vā) even (api) (if he is) awake (jāgṛtaḥ)...1||160||
1 This stanza continues in the next one (161).
Stanzas 161-170
शुचिष्मांश्च सदा ज्ञानी गुरुगीताजपेन तु।
तस्य दर्शनमात्रेण पुनर्जन्म न विद्यते॥१६१॥
Śuciṣmāṁśca sadā jñānī gurugītājapena tu|
Tasya darśanamātreṇa punarjanma na vidyate||161||
...a Knower (of the Truth) (jñānī) (is) always (sadā) shining and radiant (śuciṣmān ca) by means of the Gurugītā's muttering (gurugītā-japena) indeed (tu). By the mere (mātreṇa) act of seeing (darśana) Him (tasya) there is not (na vidyate) a birth (janma) again (punar) --in short, the one who sees Him will not be born again--||161||
समुद्रे च यथा तोयं क्षीरे क्षीरं घृते घृतम्।
भिन्ने कुम्भे यथाकाशस्तथात्मा परमात्मनि॥१६२॥
Samudre ca yathā toyaṁ kṣīre kṣiraṁ ghṛte ghṛtam|
Bhinne kumbhe yathākāśastathātmā paramātmani||162||
Just as (ca yathā) the water (toyam) (is dissolved) in the ocean (samudre), the milk (kṣīram) in the milk (kṣīre), the clarified butter (ghṛtam) in the clarified butter (ghṛte); (and) just as (yathā), when a jar or pitcher --kumbha-- (kumbhe) gets broken (bhinne), the space (ākāśaḥ) (inside it is dissolved in the space outside it), so (tathā) the (individual) Self (ātmā) (is dissolved) in the Supreme (parama) Self (ātmani)||162||
तथैव ज्ञानी जीवात्मा परमात्मनि लीयते।
ऐक्येन रमते ज्ञानी यत्र तत्र दिवानिशम्॥१६३॥
Tathaiva jñānī jīvātmā paramātmani līyate|
Aikyena ramate jñānī yatra tatra divāniśam||163||
Likewise (tathā eva), an individual soul (jīva-ātmā) endowed with Knowledge (jñānī) is dissolved (līyate) in the Supreme (parama) Self (ātmani). Wherever (he may be) (yatra tatra), (such a) Knower (of the Truth) (jñānī) delights (ramate), day and night (divā-niśam), in the Unity (aikyena) (with the Highest Reality)||163||
एवंविधो महामुक्तः सर्वदा वर्तते बुधः।
तस्य सर्वप्रयत्नेन भावभक्तिं करोति यः॥१६४॥
सर्वसन्देहरहितो मुक्तो भवति पार्वति।
भुक्तिमुक्तिद्वयं तस्य जिह्वाग्रे च सरस्वती॥१६५॥
Evaṁvidho mahāmuktaḥ sarvadā vartate budhaḥ|
Tasya sarvaprayatnena bhāvabhaktiṁ karoti yaḥ||164||
Sarvasandeharahito mukto bhavati pārvati|
Bhuktimuktidvayaṁ tasya jihvāgre ca sarasvatī||165||
A great (mahā) liberated being (muktaḥ), i.e. a sage (budhaḥ), always (sarvadā) lives (vartate) in this way (evaṁvidhaḥ). Oh Pārvatī (pārvati), the one who (yaḥ) (is) devoid (rahitaḥ) of all (sarva) doubts (sandeha) (and) develops (karoti), to the best of (his) ability (sarva-prayatnena), a devotion (bhaktim) (full of real) affection (bhāva) to Him (tasya), becomes (bhavati) an emancipated being (muktaḥ) (too). Both (dvayam) Liberation (mukti) (and worldly) enjoyment (bhukti) (are) his (tasya), and (ca) Sarasvatī --i.e. the goddess of knowledge and eloquence-- (sarasvatī) (resides) in the tip (agre) of his (tasya) tongue (jihvā)||164-165||
अनेन प्राणिनः सर्वे गुरुगीताजपेन तु।
सर्वसिद्धिं प्राप्नुवन्ति भक्तिं मुक्तिं न संशयः॥१६६॥
Anena prāṇinaḥ sarve gurugītājapena tu|
Sarvasiddhiṁ prāpnuvanti bhaktiṁ muktiṁ na saṁśayaḥ||166||
No (na) doubt (saṁśayaḥ) (that) all (sarve) living beings (prāṇinaḥ) really (tu) obtain (prāpnuvanti) all (sarva) supernormal power(s) (siddhim) (as well as) devotion (bhaktim) (and) Liberation (muktim) through this (anena) muttering --japa-- (japena) of the Gurugītā (gurugītā)||166||
सत्यं सत्यं पुनः सत्यं धर्म्यं साङ्ख्यं मयोदितम्।
गुरुगीतासमं नास्ति सत्यं सत्यं वरानने॥१६७॥
Satyaṁ satyaṁ punaḥ satyaṁ dharmyaṁ sāṅkhyaṁ mayoditam|
Gurugītāsamaṁ nāsti satyaṁ satyaṁ varānane||167||
(This is) the truth (satyam), (this is) the truth (satyam). Once more (punar), (it is) true (satyam) that the discriminative Knowledge (sāṅkhyam)1 I have declared (mayā uditam) (is) legitimate (dharmyam). There is nothing (na asti) like (samam) the Gurugītā (guru-gītā). (This is) the truth (satyam), (this is) the truth (satyam), oh lovely-faced One (vara-ānane)||167||
1 This word also means "enumeration". No doubt that the author has enumerated a lot of things so far. Thus, this translation is valid as well.
एको देव एकधर्म एकनिष्ठा परं तपः।
गुरोः परतरं नान्यन्नास्ति तत्त्वं गुरोः परम्॥१६८॥
Eko deva ekadharma ekaniṣṭhā paraṁ tapaḥ|
Guroḥ parataraṁ nānyannāsti tattvaṁ guroḥ param||168||
(Following) one (ekaḥ) God (devaḥ), one (eka) Dharma (dharmaḥ)1, one (eka) Faith (niṣṭhā) (is) the highest (param) austerity (tapas). There is nothing (na anyat) higher (parataram) than the Guru (guroḥ), there is no (na asti) principle or truth (tattvam) superior (param) to the Guru (guroḥ)||168||
1 Since this term has various valid definitions: righteousness, religious duty, religion, etc., I preferred to leave the word Dharma as such in this particular stanza. Consider Dharma as "that which holds together". According to the Vedic scriptures, it is the foundation on which all the universal order is based, to be more exact. Well, in the commentary I expand the concept.
माता धन्या पिता धन्यो धन्यो वंशः कुलं तथा।
धन्या च वसुधा देवि गुरुभक्तिः सुदुर्लभा॥१६९॥
Mātā dhanyā pitā dhanyo dhanyo vaṁśaḥ kulaṁ tathā|
Dhanyā ca vasudhā devi gurubhaktiḥ sudurlabhā||169||
Blessed (dhanyā) the mother (of a real Guru's disciple) (mātā) (is), blessed (dhanyaḥ) (his) father (pitā) (is), blessed (dhanyaḥ) (his) lineage (vaṁśaḥ) (is), as well as (tathā) (his) family (kulam). And (ca) blessed (dhanyā) (the entire) earth (vasudhā) (is due to his presence). Oh goddess (devi), (such) a devotion (bhaktiḥ) to the Guru (guru) (is) very difficult to be attained (sudurlabhā)||169||
शरीरमिन्द्रियं प्राणश्चार्थः स्वजनबान्धवाः।
माता पिता कुलं देवि गुरुरेव न संशयः॥१७०॥
Śarīramindriyaṁ prāṇaścārthaḥ svajanabāndhavāḥ|
Mātā pitā kulaṁ devi gurureva na saṁśayaḥ||170||
No (na) doubt (saṁśayaḥ) (that) body (śarīram), sense(s) (indriyam), vital energy (prāṇaḥ) and (ca) wealth (arthaḥ), one's own people --i.e. relatives-- (sva-jana) (and) friends (bāndhavāḥ), mother (mātā), father (pitā) (and) community (kulam)1 (are) only (eva) the Guru (guruḥ)||170||
1 In this particular case, "kula" means "community" and not "family", because the latter was already included before when the author mentions the relatives.
Stanzas 171-182
आकल्पजन्मना कोट्या जपव्रततपःक्रियाः।
तत्सर्वं सफलं देवि गुरुसन्तोषमात्रतः॥१७१॥
Ākalpajanmanā koṭyā japavratatapaḥkriyāḥ|
Tatsarvaṁ saphalaṁ devi gurusantoṣamātrataḥ||171||
(Such) activities (kriyāḥ) as muttering of Mantra-s (japa), observance of vows (vrata) (and) austerity (tapas) (being carried out) over millions (koṭyā) births (janmanā) till the end of a Kalpa, (when the universe is dissolved) (ā-kalpa); (well,) all (sarvam) that (tad) bears fruit (sa-phalam) only (mātrataḥ) by the Guru's (guru) contentment (santoṣa) --i.e. when the Guru is pleased--, oh Goddess (devi)||171||
विद्यातपोबलेनैव मन्दभाग्याश्च ये नराः।
गुरुसेवां न कुर्वन्ति सत्यं सत्यं वरानने॥१७२॥
Vidyātapobalenaiva mandabhāgyāśca ye narāḥ|
Gurusevāṁ na kurvanti satyaṁ satyaṁ varānane||172||
Men (narāḥ) who (ye) do not (na) serve (sevām... kurvanti) the Guru (guru) (are) certainly (ca) unfortunate (manda-bhāgyāḥ), (even though they are endowed) with the force or power (balena eva) of knowledge (vidyā) (and) austerity (tapas). (This is) the truth (satyam), (this is) the truth (satyam), oh lovely-faced One (vara-ānane)!||172||
ब्रह्मविष्णुमहेशाश्च देवर्षिपितृकिन्नराः।
सिद्धचारणयक्षाश्च अन्येऽपि मुनयो जनाः॥१७३॥
Brahmaviṣṇumaheśāśca devarṣipitṛkinnarāḥ|
Siddhacāraṇayakṣāśca anye'pi munayo janāḥ||173||
Brahmā (brahmā), Viṣṇu (viṣṇu), Maheśa --lit. "Great Lord", an epithet of Śiva-- (mahā-īśaḥ), as well as (ca) the divine (deva) Seers (ṛṣi), Forefathers (pitṛ), Kinnara-s (kinnarāḥ), Siddha-s (siddha), Cāraṇa-s (cāraṇa), Yakṣa-s (yakṣāḥ)1 and (ca) even (api) other (anye) people (janāḥ) (such as) the Muni-s or Sages (munayaḥ), (all of them attained their respective positions by means of Gurusevā or service to the Guru)||173||
1 See stanza 84 for more information about Kinnara-s, Cāraṇa-s and Yakṣa-s. In turn, the word "Siddha-s" may have various meanings that I explain in the commentary.
गुरुभावः परं तीर्थमन्यतीर्थं निरर्थकम्।
सर्वतीर्थाश्रयं देवि पादाङ्गुष्ठं च वर्तते॥१७४॥
Gurubhāvaḥ paraṁ tīrthamanyatīrthaṁ nirarthakam|
Sarvatīrthāśrayaṁ devi pādāṅguṣṭhaṁ ca vartate||174||
The state or condition (bhāvaḥ)1 of Guru (guru) (is) the highest (param) place of pilgrimage (tīrtham). (Any) other (anya) place of pilgrimage (tīrtham) (is) useless (nirarthakam). Oh Goddess (devi), the big toe (aṅguṣṭham) of the (Guru's right) foot (pāda) is (vartate) certainly (ca) the shelter (āśrayam) of all (sarva) places of pilgrimage (tīrtha)||174||
1 The term "bhāva" also means "affection, feeling, etc.". Thus, translating "Gurubhāva" as "affection for the Guru" is valid too. In turn, the translation of "bhāva" as "state or condition" involves as well a process of identification with Him carried out by the real disciple. In short, that disciple identifies himself with the Guru and so becomes the Guru.
जपेन जयमाप्नोति चानन्तफलमाप्नुयात्।
हीनकर्म त्यजन्सर्वं स्थानानि चाधमानि च॥१७५॥
Japena jayamāpnoti cānantaphalamāpnuyāt|
Hīnakarma tyajansarvaṁ sthānāni cādhamāni ca||175||
He who abandons (tyajan) all (sarvam) (his) bad (hīna) action(s) (karma) along with (ca... ca) the vilest (adhamāni) places (sthānāni), is victorious (jayam āpnoti) and (ca) obtains (āpnuyāt) infinite (ananta) fruit(s) (phalam)1 by muttering (the Gurugītā) (japena)||175||
1 Another meaning of "anantaphalam" is "infinite Fruit" (in singular number). See stanza 134.
जपं हीनासनं कुर्वन् हीनकर्मफलप्रदम्।
गुरुगीतां प्रयाणे वा सङ्ग्रामे रिपुसङ्कटे॥१७६॥
जपन्जयमवाप्नोति मरणे मुक्तिदायकम्।
सर्वकर्म च सर्वत्र गुरुपुत्रस्य सिध्यति॥१७७॥
Japaṁ hīnāsanaṁ kurvan hīnakarmaphalapradam|
Gurugītāṁ prayāṇe vā saṅgrāme ripusaṅkaṭe||176||
Japanjayamavāpnoti maraṇe muktidāyakam|
Sarvakarma ca sarvatra guruputrasya sidhyati||177||
He who performs (kurvan) (such a) muttering (japam) on an inadequate (hīna) seat (āsanam), which --i.e. the muttering of Gurugītā-- gives (pradam) (the same) fruit or result (phala) as the bad (hīna) actions (karma) (when performed under those improper circumstances, receives that fruit accordingly). He who mutters (japan) the Gurugītā (guru-gītām) in a battle (saṅgrāme) full (saṅkaṭe) of enemies (ripu) or (vā) during an invasion (prayāṇe)1, is victorious (jayam āpnoti). (The Gurugītā's muttering) grants (dāyikam) Liberation (mukti) at the moment of dying (maraṇe). Moreover (ca), everywhere (sarvatra) all (sarva) action(s) (karma) of a Guru's (guru) son --i.e. a real disciple of the Guru-- (putrasya) are accomplished --i.e. they bear fruit-- (sidhyati)||176-177||
1 The word "prayāṇe" also means "during a journey". Anyway, I chose the meaning "invasion" as the context is speaking of battles and enemies. Also, the meaning "journey" may be understood as a "march on the enemy" and not a mere "journey", you know.
इदं रहस्यं नो वाच्यं तवाग्रे कथितं मया।
सुगोप्यं च प्रयत्नेन मम त्वं च प्रिया त्विति॥१७८॥
Idaṁ rahasyaṁ no vācyaṁ tavāgre kathitaṁ mayā|
Sugopyaṁ ca prayatnena mama tvaṁ ca priyā tviti||178||
This (idam) secret (rahasyam) (which) has been declared (kathitam) by Me (mayā) before (agre) You (tava) is not (na u) to be spoken (vācyam)1 but (ca) (it should be) kept quite hidden (su-gopyam) by (special) effort (prayatnena). And (ca) (I have said such a secret to You) because (iti) You (tvam) (are) My (mama) Beloved (priyā) indeed (tu)!||178||
1 In the sense of "conveying it to others".
स्वामिमुख्यगणेशादिविष्ण्वादीनां च पार्वति।
मनसापि न वक्तव्यं सत्यं सत्यं वदाम्यहम्॥१७९॥
Svāmimukhyagaṇeśādiviṣṇvādīnāṁ ca pārvati|
Manasāpi na vaktavyaṁ satyaṁ satyaṁ vadāmyaham||179||
Oh Pārvatī (pārvati), (this secret) must not be really said (na vaktavyam... ca), even (api) mentally (manasā), (either) to Gaṇeśa (gaṇeśa) (or) to those whose leader (mukhya) (is) Svāmī (Kārttikeya) (svāmi), etc. (ādi), (or) to Viṣṇu (viṣṇu) and other similar gods (ādīnām). I (aham) tell (vadāmi) the truth (satyam), I (aham) tell (vadāmi) the truth (satyam)||179||
अतीवपक्वचित्ताय श्रद्धाभक्तियुताय च।
प्रवक्तव्यमिदं देवि ममात्माऽसि सदा प्रिये॥१८०॥
Atīvapakvacittāya śraddhābhaktiyutāya ca|
Pravaktavyamidaṁ devi mamātmā'si sadā priye||180||
This (secret) (idam) must be imparted (pravaktavyam), oh Goddess (devi), to the one whose mind (cittāya) (is) extremely (atīva) mature (pakva) and (ca) who is endowed (yutāya) with faith (śraddhā) (and) devotion (bhakti). Oh dear One (priye), You are (asi) always (sadā) My (mama) Self (ātmā)!||180||
अभक्ते वञ्चके धूर्ते पाषण्डे नास्तिके नरे।
मनसापि न वक्तव्या गुरुगीता कदाचन॥१८१॥
Abhakte vañcake dhūrte pāṣaṇḍe nāstike nare|
Manasāpi na vaktavyā gurugītā kadācana||181||
The Gurugītā (guru-gītā) must never be said (na vaktavyā... kadācana), even (api) mentally (manasā), to a man (nare) who is not a devotee (abhakte), (or) who is (either) a deceiver (vañcake) (or) cunning (dhūrte) (or) heretic (pāṣaṇḍe)1 (or) atheist (nāstike)||181||
1 "Pāṣaṇḍe" is the Locative case, singular number, of "pāṣaṇḍa" or "heretic" (See Declension section for more information about Locative case). This word is often wrongly spelt as "pākhaṇḍa".
संसारसागरसमुद्धरणैकमन्त्रं ब्रह्मादिदेवमुनिपूजितसिद्धमन्त्रम्।
दारिद्र्यदुःखभवरोगविनाशमन्त्रं वन्दे महाभयहरं गुरुराजमन्त्रम्॥१८२॥
Saṁsārasāgarasamuddharaṇaikamantraṁ brahmādidevamunipūjitasiddhamantram|
Dāridryaduḥkhabhavarogavināśamantraṁ vande mahābhayaharaṁ gururājamantram||182||
I pay homage (vande) to the Mantra (mantram) (known as) Gururāja --lit. "king of the Guru-s", i.e. the Gurugītā-- (guru-rāja), which removes (haram) great (mahā) fears (bhaya). (I pay homage) to the Mantra (mantram) which destroys (vināśa) poverty (dāridrya) (and) pain (duḥkha) (together with) the disease (roga) (called) transmigratory existence (bhava). (I pay homage) to the perfect (siddha) Mantra (mantram) which is worshipped (pūjita) by sages (muni) (and) gods (deva) (such as) Brahmā (brahma), etc. (ādi). (I pay homage) to the only (eka) Mantra (mantram) which rescues (the beings) (samuddharaṇa) from the ocean (sāgara) of Transmigration (saṁsāra)||182||
Final text
इति श्रीस्कन्दपुराण उत्तरखण्ड ईश्वरपार्वतीसंवादे गुरुगीता समाप्ता।
श्रीगुरुदेवचरणार्पणमस्तु॥
ॐ शान्तिः शान्तिः शान्तिः॥
Iti śrīskandapurāṇa uttarakhaṇḍa īśvarapārvatīsaṁvāde gurugītā samāptā|
Śrīgurudevacaraṇārpaṇamastu||
Om̐ śāntiḥ śāntiḥ śāntiḥ||
Thus (iti), the Song (gītā) about the Guru (guru), (which is written) in the form of a conversation (saṁvāde) between the Lord --i.e. Śiva-- (īśvara) (and) Pārvatī (pārvatī) (occurring) in the last (uttara) section --khaṇḍa-- (khaṇḍe) of venerable (śrī) Skandapurāṇa (skanda-purāṇe), (is now) finished (samāptā). Let it be (astu) an offering (arpaṇam) (placed at) the holy (śrī) Gurudeva's (guru-deva) feet (caraṇa)!||1
Om̐ (Om̐), peace (śāntiḥ), peace (śāntiḥ), peace (śāntiḥ)!||
1 This sentence must be interpreted as: "Let the Song about the Guru (Gurugītā) be an offering placed at the holy Gurudeva's feet!". This is the sense. In turn, the word "Gurudeva" (lit. god Guru) is another way to name the Guru.
Further Information
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