Asaram Bapu - Sri Guru Gita
Asaram Bapu - Sri Guru Gita
Preface
As such is not necessary to write preface to this Guru Gita. It is the heart
of Skanada Purana in form of a dialogue between Lord Shiva and goddess
Parvati. The direct experience of Suta is brilliantly expressed through each and
every couplet in it.
Reading and study of this Guru Gita stops power of speech of one’s foe. It
increases one’s virtues. It destroys all evil actions and bestows success in good
actions.
O dear! Every letter and syllable of this Guru Gita is each king among
Mantras. Other Mantras, manifold in nature do not deserve the credit of even
one sixteenth part of this.
The study of this Guru Gita puts end to untimely death and all afflictions.
It also destroys the evil effects of Yakshas, Rakshasas, Bhutas (spirits), fear of
thieves, tiger, etc.
Who are pure in heart, full of knowledge incessantly recite this Guru Gita-
by even seeing them and touching, one liberated from rebirth.
The couplets of this Guru Gita is the great remedy for the longlasting
disease of birth and death. It is the sweetest nectar for Sadhakas. The merit is
diminished by drinking the nectar of heaven. By drinking the nectar of this Gita
sin is destroyed which leads to Absolute Peace and Knowledge of one’s real
nature.
Narasimha Mehta has rightly said: “All Sadhana is meaningless (false)
until the Knowledge of the Self dawns.”
We put this Guru Gita in your hands to help you in attainment of that
Self-God.
OM… OM… OM…
SUPREME PEACE
Chapter -1 2
Chapter -2 14
Chapter -3 30
SRI GURU GITA
|| अथ थमोऽ यायः||
Chapter -1
ऋषयः ऊचुः
The Sages said: O Suta, the wise one, who has acquired thorough
mastery over the Nigamas & Agamas please, narrate to us the real
nature or Being of the Guru, which has the power to remove all
impurities. (2)
य य वणमा ण
े दे ह दःखा
ु मु यते |
येन मागण मुनयः सव वं पे दरे ||
य ा य न पुनयाित नरः संसारब धनम ् |
तथा वधं परं त वं व यमधुना वया ||
By hearing which, man becomes free from all pains and by treading
which path the sages have attained the state of Omniscience, by
attaining which man comes never again to the round of birth & death;
please narrate that to us now, which is the Supreme Truth. (3, 4)
गु ादगु तमं सारं गु गीता वशेषतः |
व सादा च ोत या त सव ू ह सूत नः ||
O dear Suta, by your grace, we desire to hear from you the Supreme
Truth & particularly the GuruGita, which is the essence of the Truth.
(5)
सूत उवाच
ण
ृ ु वं मुनयः सव या परया मुदा |
वदािम भवरोग नीं गीता मातृ व पणीम ् ||
Suta said, O Rishis, hear with rapt faith & attention. I shall now
narrate to you the GuruGita which destroy the cycle of rebirth &
protects like a mother. (7)
विध व णुमहे ा व
ै ः खलु सदा भवान ् |
नम करो ष क मै वं नम कारा यः कलः ||
Lord Brahma, Lord Vishnu, Indra and others prostrate to Thee always.
I wish to know who will be the recipient of your prostrations. (12)
महादे व उवाच
न व यिमदं दे व रह याितरह यकम ् |
न क या प पुरा ो ं व यथ वदािम तत ् ||
Lord Mahadev said, “O Devi, this Supreme Truth is the greatest of all
the secrets that is why it isn’t proper to reveal. I have never revealed
it to any one before. But still I shall tell you because of your great
devotion to me.” (15)
मम ् पािस दे व वमत त कथयािम ते |
लोकोपकारकः ो न केना प कृ तः पुरा ||
O Devi, you are my own Self in another form. Therefore I shall narrate
this to you. This question of yours will benefit the whole world. No one
else has put me this question. (16)
Who so ever has the Supreme Love & adoration for the Lord and as for
the Lord, likewise for the Guru; to him these great matters, when they
told, become clear of themselves. (17)
He who is the Guru is Shiva Himself, so declare the scriptures, and the
fact that Shiva is the Guru, is reminded to us in all the Smritis. He,
who makes any distinction between the two, is guilty of the crime of
uniting with his own Guru’s wife. (18)
The Vedas, the Shastras, Puranas, the Itihasas etc., the science of
Mantras, Yantras Mohana, Uchatana etc., cults like the Shaiva, Agama,
Shakta, etc., and other cults existing in the world today are merely
false theories expressed in corrupted words which confuse the ignorant
and deluded Jivas. Japa austerities, observances, pilgrimage sacrifice,
charity - all these become a mere waste without understanding the
Guru Tattva. (19, 20, 21)
गु बु या मनो ना यत ् स यं स यं वरानने |
त लभाथ य तु क वयशच मनी षिभः ||
The Guru is not different from the conscious Self. Without doubt, this
is the truth; therefore wise men should make an effort to seek
knowledge of Atman from Him. (22)
Out of compassion for you, I shall tell you how the embodied soul
becomes Brahman, having been purified of all sins by serving the feet
of the Guru. (24)
The water of the Guru’s feet has the power to dry up the mire of one’s
sins, to ignite the light knowledge, and to take one smoothly across
the ocean of the worldly existence. (25)
अ ानमूलहरणं ज मकमिनवारकम ् |
ानवैरा यिस यथ गु पादोदकं पबेत ् ||
The kirtan of One’s Guru’s name becomes the kirtan of Infinite Shiva,
and the meditation of Guru’s name becomes the meditation of Infinite
Shiva. (27)
The place where the Guru lives is Kashikshetra and the water with
which the Guru’s feet are washed in Ganga (River Ganges). The Guru
is Lord Vishwanath personified and he is undoubtedly the living
Brahman saviour. (28)
Brahman resides in the mouth of the Guru i.e.; his words, and one
attains Brahman by the grace of the Guru. One should meditate on His
Guru at all times, just as a devoted wife thinks of her husband only.
(30)
वा मं च वजाितं च वक ित पु वधनम ् |
एत सव प र य य गु मेव समा येत ् ||
The syllable “Gu” is the darkness and the syllable “Ru” is said to be
light. There is no doubt that the Guru is indeed the Supreme
Knowledge that dispels (the darkness of) ignorance. (33)
“Gu” Kara means the darkness and “Ru” Kara means the remover of
the darkness. On account of the power of removing darkness, the
teacher is known by the significant name “Guru”. (34)
The letter “Gu” denotes that He is beyond the three Gunas and “Ru“
denotes that He is beyond forms. Because He is free from Gunas and
forms, He is called the Guru. (35)
The first syllable “Gu” represents the principles such as maya and the
second syllable “Ru” the supreme knowledge that destroys the illusions
of maya. (36)
The Sadhaka should present to the Guru seats, bedding, carriage,
vehicles, ornaments, etc., conductive to his happiness. (37)
The body, the senses, the Prana, wealth, one’s own relations, the self,
wife etc., all these should be surrendered to the Satguru. (38)
The holy lotus feet of the Guru shine like the two pearls (the essence)
of the entire Srutis. The Guru is the exponent of the Truths of the
Vedanta. Therefore one should worship the Guru. (39)
य य मरणमा ण
े ानमु प ते वयम ् |
सः एव सवस प ः त मा संपज
ू ये गु म ् ||
Those who have climbed the tree of Samsara fall into the ocean of hell.
Prostrations to that Guru, who emancipates all such persons. (41)
When one is faced by adverse situations, only Guru helps just like the
closest brother. Guru is manifestation of all religious, therefore,
prostrations to the Guru. (42)
भवार य व य द मोह ा तचेतसः |
येन स दिशतः प थाः त मै ीगुरवे नमः ||
Salutations to SriGuru who shows the right path to one whose mind is
deluded by attachment and thus confused in the forest of Samsara.
(43)
If Shiva is angry, the Guru saves you; but if the Guru is angry, even
Shiva cannot save you. Therefore, with every effort, take refuge in the
Guru. (46)
The syllable “Gu” is that which transcends all attributes, and the
syllable “Ru” is that which is without form. The Guru is said to be the
one who bestows the state that is beyond attributes (and form). (47)
अ ने ः िशवः सा ात ् बाहु ह रः मृतः |
योऽचतुवदनो ा ीगु ः किथतः ये ||
O dear, Guru is the Shiva without three eyes; He is the Lord Vishnu
with two hands. He is again Brahma with one face. (48)
Even the Devas, the Kinnaras, Gandharvas, Pitris Yakshas and the
sages like Tumburu and others do not know the right technique of
serving the Guru. (49)
ता कका छा दसा व
ै दे व ाः कमठः ये |
लौ कका ते न जान त गु त वं िनराकुलम ् ||
Neither those who perform great sacrifices, nor yogis, nor those who
practice severe austerities are liberated if they are averse to Guru
Tattva. (52)
Those who are averse to the service of the Guru cannot be expected to
be liberated from the cycle of Samsara (birth and death), may be they
are Gandharvas, Pitris, Yakshas, Rishis, Siddhas or Devas. (53)
Thus ends the first chapter of Sri Guru Gita, being a dialogue between
Shiva and Parvati in the second section of the Skanda Purana.
|| अथ तीयोऽ यायः ||
Chapter -2
One should purify his mind by the method prescribed by the Guru.
With the knowledge of the Self, one should reject everything else as
unreal. (55)
कम ं बहनो
ु े न शा को टशतैर प |
दलभा
ु िच व ा तः वना गु कृ पां पराम ् ||
One who cuts as under, for the disciple, the eight kinds of attachment
(doubts, pity, fear, shyness, censure, position in society, high birth
and wealth), by the sword of mercy and bestows absolute Bliss is
called Satguru. (57)
एवं ु वा महादे व गु िन दा करोित यः |
स याित नरकान ् घोरान ् याव च दवाकरौ ||
One should remember his Guru as one has a body which could be till
the end of the Kalpa. One should never abandon the Guru even if he
becomes Self -realized. (59)
Wise disciples should never speak egoistically and should never tell a
lie before the Guru. (60)
One who speaks to the Guru in rude or insulting manner or who wins
arguments with Him is born as a demon in a jungle or in a waterless
region. (61)
At all times and under all conditions one should feel the non duality of
the Self but one should never have this feeling with his Guru. (62)
One should worship the sacred lotus feet of the Satguru till the “seen”
disappears (absence of duality). To those only there is liberation and
not to those who act in contradiction. (63)
अ प संपण
ू त व ो गु यागी भवे दा |
भवे येव ह त या तकाले व प
े मु कटम ् ||
Even though one is the knower of the entire truth (knower of all
shastras); if he is a Guru Tyagi (abandoner of the Guru) he will face,
at the time of death, great distraction. (64)
When the Guru is present one should never give teaching to others. If
one does so, one becomes a demon. (65)
When the Guru is present one should not intoxicate himself or waste
time in the Guru’s ashram. It is prohibited to initiate disciples, give
lectures, show off and order the Guru in the Guru’s ashram. (66)
One should not stretch legs in the front of the Guru, nor indulge in
personal luxuries, nor gratify the senses. (67)
One should never ignore the words of the Guru, be it just or unjust.
Carrying out his behests, one should live, day and night like a servant,
with the Guru. (68)
अद ं न गुरो यमुपभुज
ं ीत क हिचत ् |
द ं च रं कव ा ं ाणो येतन
े ल यते ||
One should never enjoy the wealth not given by the Guru. Those which
are given by Him, one should enjoy like a servant. One may thereby
attain vital force. (69)
पादकासनश
ु या द गु णा यदिभ तम ् |
नम कुव त त सव पादा यां न पृशत
े ् विचत ् ||
Sandals, seats, beds etc; and the other articles used by the Guru
should never be touched by one’s feet. One should prostrate to the
articles used by the Guru. (70)
While the Guru walks, the disciples should follow him. He should never
cross the Guru’s shadow. He should not wear precious dress,
ornaments etc. (71)
On seeing a person speaking ill of the Guru, if one is not able to cut his
tongue, one should drive out that person from that place. If the
person lives there, then one should leave that place. (72)
The Guru is one who instructs the disciple about attributeless, eternal
Brahman, and there by reveals the Brahmanbhava (feeling of being
Brahman) in his heart just like one lamp kindles another lamp is the
Guru. (75)
Lord Shiva says to Parvati, “I shall tell you, the state of consciousness
that arises in the heart when the consciousness personified Purashaof
the size of the thumb is meditated upon in the heart.” (78)
अजोऽहममरोऽहं च ना दिनधनो हम ् |
अ वकार दान दो णयान ् महतो महान ् ||
Guru is Shiva, Guru is God. Guru is the relative of all embodied beings.
Guru is the Self. Guru is Jiva. There is nothing other than the Guru.
(87)
न सुखं वेदशा ष
े ु न सुखं मं यं के |
गुरोः सादाद य सुखं ना त मह तले ||
Having drunk Brahmarasa and satisfied in the Supreme Self, the sages
of realization consider Indra also poor and then what is one to say of
kings of the world? (92)
सव पदिम याहदह
ु सवमयो भु व |
सदाऽन दः सदा शा तो रमते य कु िचत ् ||
य व
ै ित ते सोऽ प स दे शः पु यभाजनः |
मु य ल णं दे वी तवा े किथतं मया ||
Wherever he (the liberated soul) stays, that country accrues all merits.
O Devi, I have told to you the characteristics of a liberated soul. (99)
O beloved Parvati, one might have learned the four vedas and the six-
branched Agamas (shiksha, kalpa, Vyakaranam, Nirukta, Astrology
and Chhandas) all Adhyatma Shastras, but one cannot attain Self-
knowledge without Guru. (100)
िशवपूजारतो वा प व णुपज
ू ारतोऽथवा |
गु त व वह न े सव यथमेव ह ||
सव या सफलं कम गु द ा भावतः |
गु लाभा सवलाभो गु ह न तु बािलशः ||
By the glory of Guru Diksha, all your actions bear fruit. By the
attainment of a Guru one attains everything. One without a Guru is
mere fool. (102)
त मा सव य न
े सवसंग वव जतः |
वहाय शा जालािन गु मेव समा येत ् ||
They (such Gurus) are not at all fit to be worshipped whose reasoning
creates painful delusion. Such Gurus should be abandoned from a
distance. One should take refuge only in the Self-realized ones. (106)
Mahadeva said- I shall tell you, O Dear Parvati, what can be achieved
by the study of this GuruGita. This I narrate to you for all the benefit
of the world. One should shun all worldliness from one’s mind. (111)
Whoever will use the GuruGita for materialistic purposes will become
ignorant and will fall into the ocean of samsara. Those who perform
actions with Self-knowledge, their karmas will be nullified. (112)
Whoever studies, hears or writes the GuruGita with faith and devotion
attains all merits through its grace. (113)
गु गीतािममां दे व द िन यं वभावय |
महा यािधगतैदःखै
ु ः सवदा जपे मुदा ||
O devi, one should meditate on the GuruGita in one’s heart with great
devotion even when one is placed with sufferings on account of
incurable diseases, one should repeatedly read this with reverence.
(114)
गु गीता रै कैकं मं राजिमदं ये |
अ ये च व वधा मं ाः कलां नाह त षो शीम ् ||
O Devi, each & every letter and syllable of this GuruGita is a king
among Mantras. Other mantras do not even deserve the credit of even
one-sixteenth part of this. (115)
The study of this GuruGita puts an end to untimely death and all
afflictions. It also destroys the evil effects of Yakshas, Rakshasas,
Bhutas (evil spirits), fear of thieves, tigers etc. (117)
Reading and study of this GuruGita stops the power of speech of one’s
foe. It increases one’s virtues. It destroys all evil actions and bestows
success in good actions. (121)
This Gita bestows all peace and permanent happiness. It is the giver of
a son who is obedient and well behaved to a barren woman. For the
other woman whose husband is alive, this GuruGita is the giver of all
fortune and the state of non-widowhood. (125)
आयुरारो मै य पु पौ वधनम ् |
िन कामजापी वधवा पठे मो मवा नुयात ् ||
A widow who studies this with expectation of worldly fruits will in other
births never become a widow. It destroys all her pains, fears and
obstacles. (127)
िल ख वा पूजये तु मो ि य वा नुयात ् |
गु भ वशेषण
े जायते द सवदा ||
गु मं ो मुखे य य त य िस य त ना यथा |
द या सवकमा ण िस य त गु पु के ||
To the person who has the Guru Mantra on his tongue, all acts become
fruitful but not for others. By the power of initiation disciples attains
success in all actions. (133)
For the destruction of the root of the tree of samsara and for the
destruction of the eight kinds of attachments, the Knower of Truth
bathes ever in the River Ganges of the GuruGita. Wherever the ever
pure Guru stays in his own accord there all the gods stay. They move
about the place of the residence of the Guru. (134,135)
Who are pure in heart, full of knowledge recites this GuruGita while
seated, lying, moving, standing, mounted on horseback, or elephant
back, waking or sleeping, - even seeing them and touching, one is
liberated from rebirth. (136,137)
कुशदवासने
ु दे व ासने शु क बले |
उप व य ततो दे व जपेदेका मानसः ||
शु लं सव वै ो ं व ये र ासनं ये |
प ासने जपे न यं शा तव यकरं परम ् ||
कृ णा जने ानिस ः मो ी या चम ण |
कुशासने ानिस ः सविस तु क बले ||
By doing Japa facing south-east one gets the power to attract others,
facing north-west one’s enemies are destroyed, facing south-west one
will have vision (of God) and facing north-east one will attain
Knowledge. (142)
उदं मख
ु ः शा तजा ये व ये पूवमुखतथा |
या ये तु मारणं ो ं प मे च धनागमः ||
Facing north during Japa one becomes peaceful, facing east one
succeeds in Vashya, facing south one succeeds in Marana and facing
west one acquires plenty of wealth. (143)
Thus ends the second chapter of Shri Guru Gita being a dialogue
between Shiva and Parvati in the second section of the Skanda
Purana.
Chapter -3
O Devi, now I shall describe the places where to chant the verses of
GuruGita for the fulfillment of desires; on the seashores, on a river
bank, or in a temple of Vishnu or Shiva; in a shrine of Shakti, in a
cowshed, in all holy temples of gods, in an ashram, under a banyan
tree or a Dhatri tree; or in a Thicket of Tulsi plants. One should repeat
it in silence and with detachment in a clean and pure place, whether
one recites it daily or for a certain number of times. (144,145,146)
By doing this Japa, one attains success and Japasiddhi. One should
abandon all forbidden acts and also renounce forbidden places, while
doing Japa-Anushthan. (147)
The unfortunate, the weak, those who have turned their faces against
the service of the Guru, who do not believe in this teaching, suffer in
terrible hells. (150)
One who has Guru Bhakti, blessed is his father, blessed is his mother,
blessed is his family, and clan, blessed is the earth. (152)
The body, the senses, the mother’s clan, the father’s clan, - all those
are present in one’s guru. There is not the least doubt about this.
(153)
The Jivatma (individual being) and the Paramatma (Supreme Self) are
one and inseparable just as the water and the ocean, the milk and the
milk, the ghee and the ghee or pot ether and Mahakasha (wide ether).
(155)
In the very same way, the realized soul is merged in the highest Self,
day and night, wherever he is. The realized beings delight in this
identity (with Supreme Being). (156)
O Parvati, one becomes free from the cycle of birth and death by
pleasing the Guru. By His grace, one becomes entitled to enjoy the
eight Siddhis (miraculous powers) i.e. Anima, Mahima etc. (157)
O Devi, I am giving out these great truths to you, not for those fools
who are averse to their legally wedded wives, and indulge in enjoying
other women. (160)
There are ever so many Gurus in the world who rob the wealth of their
disciples. But I consider that Guru a rare one among Gurus who
removes the afflictions of the disciple’s heart. (162)
Gurus are those who are pure at heart, calm, collected, of a saintly
nature, who speaks measured words, who are free from lust, greed
etc. who have conquered their senses and who are established in good
conduct (Sadacharas). (164)
Gurus are of many types with different capacities. They are known by
names, Suchaka etc. The intelligent one should know and test for
himself and seek refuge in the one who is established in Self-
Knowledge. (165)
वणजालिमदं त ा शा ं तु लौ ककम ् |
य मन ् दे व सम य तं स गु ः सूचकः मृतः ||
O Parvati, know the instructor of the duties of the different castes and
orders (Varna and Ashram), Dharma, Adharma, etc. to be of the
“Vachaka” type. (167)
The Guru who initiates the disciple into the five lettered mantra etc., O
Parvati, he is of the “Bodhaka” type and he is superior to the Vachaka
and Suchaka types named above. (168)
The Guru who initiates one into the lower types of Vidyas, like Mohana,
Marana, Vashya etc. is called by the name of Nishiddha Guru (Lit.
prohibited Guru). (169)
The Guru who initiates the disciple into Mahavakya, Tattvamasi (Thou
are that) etc. O Parvati, he is called the Karanakhya Guru. He is the
remover of the disease of this mundane world. (171)
सवस दे हस दोहिनमूलन वच णः |
ज ममृ युभय नो यः स गु ः परमो मतः ||
He, who is expert in total removal of all types of doubts, and who
removes the fear of birth and death, is considered to be the “Parama
Guru”. (The Supreme Guru) (172)
बहज
ु मकृ तात ् पु या ल यतेऽसौ महागु ः |
ल वाऽमुं न पुनयाित िश यः संसारब धनम ् ||
O Parvati, there are in the world thus many kinds of Gurus, of all
these, one should by all means and efforts, serve the Param Guru.
(174)
पाव युवाच
वयं मूढा मृ युभीताः सुकृता रितं गताः |
दै व न ष गु गा य द तेषां तु का गितः ||
Parvati said, “I want to ask you the fate of those who by chance
approach and serve a Nishiddha Guru. They are themselves deluded.
They are afraid of death and indifferent to good deeds.”(175)
ीमहादे व उवाच
िन ष गु िश य तु द ु संक पद ू षतः |
लयपय तं न पुनयाित मृ यताम ् ||
O Devi, hear the truth when one is endowed with dispassion, the srutis
say that he is a properly qualified student. (177)
One who enables the aspirant to see within himself the one indivisible,
homogenous Brahman, which is ever free, free from pain, immortal,
should be the Guru. (178)
Just as the ocean is the king of waters, the Param Guru is the King
among Gurus. (179)
सवकाल वदे शष
े ु वतं ो िन ल सुखी |
अख डैकरसा वादतृ ो ह परमो गु ः ||
One who is free from the feeling of duality and non-duality, who shines
by the light of His self-realization, who is able to destroy the deep
darkness of ignorance, and is omniscient, He is a Param Guru. (182)
य य दशनमा ण
े मनसः यात ् स नता |
वयं भूयात ् धृित शा तः स भवेत ् परमो गु ः ||
One who looks upon his own body as a corpse, and his Self as the
non-dual Brahman, and who has killed the infatuation for wealth and
women, such a person is a Param Guru. (184)
गु नामजपा े व बहज
ु मा जता य प |
पापािन वलयं या त ना त स दे हम व प ||
By the Japa of the Guru’s name, O Devi, the sins accumulated in the
countless lives are destroyed. There is not the least doubt about this.
(187)
By the service of the Guru, truly the entire family is purified. By the
satisfaction of the Guru, all the devas, Brahma, etc. become satisfied.
(189)
Those who are averse to Guru Diksha (initiation) will never know the
Supreme Truth. Without this knowledge, they are like animals. (191)
For the attainment of emancipation from the cycle of birth and death,
one should propitiate one’s Guru, O dear Parvati, without a Guru, the
deluded ones of the world cannot know the Supreme Truth. (192)
िभ ते दय थ छ ते सवसंशयाः |
ीय ते सवकमा ण गुरोः क णया िशवे ||
All knots of the heart are rent asunder, all doubts are cleared, all the
karmas are destroyed by the grace and mercy of the Guru,O Parvati.
(193)
कृ ताया गु भ े तु वेदशा नुसारतः |
मु यते पातका घोरा गु भ ो वशेषतः ||
दःसं
ु गं च प र य य पापकम प र यजेत ् |
िच िच िमदं य य त य द ा वधीयते ||
One who has abandoned the company of sinners and sinful acts,
whose heart is free from sins, to him is Guru Diksha ordained. (195)
One whose heart is fixed in renunciation, who is free from anger and
pride, who has abandoned the feelings of duality, to such a one Diksha
is ordained. (196)
अ य तिच प व य ाभ युत य च |
व यिमदं दे व ममा म ीतये सदा ||
To the sensualist who carves ladies’ company, the fool, whose mind is
conquered by lust, desires, etc. to one who usually speaks ill, this
Guru Gita should never be told. (201)
He who does not respect and honor the Guru, such a man takes
innumerable births in wombs like that of a dog, and ultimately takes
birth in the womb of a Chandala. (202)
The Guru is able to save one from the anger of Shiva. But not even
Shiva can save if one incurs the Guru’s anger. Therefore, one should
by all means and efforts take care that one does not disobey the
Guru’s orders. (204)
स को टमहामं ा व श
ं कारकाः |
एक एव महामं ो गु र य र यम ् ||
न मृषा या दयं दे व मद ु ः स य पण |
गु गीतासमं तो ं ना त ना त मह तले ||
गु गीतािममां दे व भवदःख
ु वनािशनीम ् |
गु द ा वह न य पुरतो न पठे विचत ् ||
The Guru Gita is the dispeller of the pains of Samsara. O Devi, this
should never be read out to one who has not got Guru Diksha
(initiation from the Guru). (207)
By drinking the water after washing the holy feet of the Guru and
sprinkling the remains on the head, one attains the fruit of bathing in
all sacred rivers and of all pilgrimages. (209)
गु रे को जग सव व णुिशवा मकम ् |
गुरोः परतरं ना त त मा संपज
ू ये गु म ् ||
The entire creation consisting of Brahma, Vishnu, and Shiva is all Guru
only. There is nothing greater than the Guru. Therefore one should
worship the Guru. (211)
By the devotion practiced towards the Guru, one attains the liberation
even without knowledge. For those who practice unflinching devotion
to the Guru, no other sadhana is required. (212)
It is by the Guru’s grace and blessings that Brahma, Vishnu and Shiva
become capable of performing their respective duties- creation,
preservation, and dissolution. (213)
मं राजिमदं दे व गु र य र यम ् |
मृितवेदपुराणानां सारमेव न संशयः ||
O Devi, the two-lettered word “Guru” is the king among all mantras. It
is the essence of the Vedas, Smritis and Puranas. (214)
Thus ends the third chapter of Guru Gita being a dialogue between
Shiva and Parvati in the second section of the Skanda Purana.