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कुलार्णव-तन्त्रम्       kulārṇava-tantram - chapter-13

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कुलेश श्रोतुमिच्चामि करुणामृतवारिधे ।
वक्तुमर्हसि देवेश लक्षणं गुरुशिष्ययोः ॥१॥
1. kuleśa śrotumiccāmi karuṇāmṛtavāridhe ,
vaktumarhasi deveśa lakṣaṇaṁ guruśiṣyayoḥ.
1. kuleśa śrotum icchāmi karuṇāmṛtavāridhe
vaktum arhasi deveśa lakṣaṇaṃ guruśiṣyayoḥ
1. he kuleśa karuṇāmṛtavāridhe deveśa śrotum
icchāmi guruśiṣyayoḥ lakṣaṇaṃ vaktum arhasi
1. O lord of the family, ocean of the nectar of compassion, O lord of the devas, I wish to hear. You ought to tell me the characteristics of a guru and a disciple.
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शृणु देवि प्रवक्ष्यामि यन्मां त्वं परिपृच्चसि ।
तस्य श्रवणमात्रेण गुरुभावः प्रजायते ॥२॥
2. śṛṇu devi pravakṣyāmi yanmāṁ tvaṁ paripṛccasi ,
tasya śravaṇamātreṇa gurubhāvaḥ prajāyate.
2. śṛṇu devi pravakṣyāmi yat mām tvaṃ paripracchasi
tasya śravaṇamātreṇa gurubhāvaḥ prajāyate
2. he devi yat tvaṃ mām paripracchasi tat pravakṣyāmi
tasya śravaṇamātreṇa gurubhāvaḥ prajāyate
2. O Goddess, listen. I will declare what you are asking me. Merely by hearing that, the state of the guru awakens.
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दुष्टवंशोद्भवं दुष्टं गुणहीनं विरूपिणम् ।
परशिष्यञ्च पाषण्डं षण्डं पण्डितमानिनम् ॥३॥
3. duṣṭavaṁśodbhavaṁ duṣṭaṁ guṇahīnaṁ virūpiṇam ,
paraśiṣyañca pāṣaṇḍaṁ ṣaṇḍaṁ paṇḍitamāninam.
3. duṣṭavaṃśodbhavaṃ duṣṭaṃ guṇahīnaṃ virūpiṇam
paraśiṣyaṃ ca pāṣaṇḍaṃ ṣaṇḍaṃ paṇḍitamāninam
3. duṣṭavaṃśodbhavaṃ duṣṭaṃ guṇahīnaṃ virūpiṇaṃ
paraśiṣyaṃ ca pāṣaṇḍaṃ ṣaṇḍaṃ paṇḍitamāninam
3. (One should avoid) a person born from a bad family, a wicked person, one devoid of virtues, one who is deformed, another's disciple, a heretic, a eunuch, and one who considers himself a learned man,
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हीनाधिकविकाराङ्गं विकलावयवान्वितम् ।
पङ्गुमन्धञ्च बधिरं मलिनं व्याधिपीडितम् ॥४॥
4. hīnādhikavikārāṅgaṁ vikalāvayavānvitam ,
paṅgumandhañca badhiraṁ malinaṁ vyādhipīḍitam.
4. hīnādhikavikārāṅgaṃ vikalāvayavānvitam
paṅgumandhaṃ ca badhiraṃ malinaṃ vyādhipīḍitam
4. hīnādhikavikārāṅgaṃ vikalāvayavānvitaṃ
paṅgumandhaṃ ca badhiraṃ malinaṃ vyādhipīḍitam
4. one who has defective, excessive, or abnormal limbs, one whose body parts are impaired, a lame person, a blind person, a deaf person, an unclean person, and one afflicted with disease.
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उत्सृष्टं दुर्मुखञ्चापि स्वेच्चावेशधरं प्रिये ।
दुवीकाराङ्गचेष्टादिगतिभाषणवीक्षणम् ॥५॥
5. utsṛṣṭaṁ durmukhañcāpi sveccāveśadharaṁ priye ,
duvīkārāṅgaceṣṭādigatibhāṣaṇavīkṣaṇam.
5. utsṛṣṭam durmukham ca api sva-icchā-veśa-dharam
priye vikāra-aṅga-ceṣṭā-ādi-gati-bhāṣaṇa-vīkṣaṇam
5. priye utsṛṣṭam durmukham ca api sva-icchā-veśa-dharam
vikāra-aṅga-ceṣṭā-ādi-gati-bhāṣaṇa-vīkṣaṇam
5. O beloved, one who is abandoned, foul-mouthed, and also assumes a guise according to his own will, as well as one who exhibits abnormal bodily gestures, movements, speech, and glances, (should be avoided),
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निद्रातन्द्राजडालस्यद्यूतादिव्यसनान्वितम् ।
कपाटकुड्यस्तम्भादौ तिरोहिततनुं सदा ।
अन्तर्भक्तिकरं क्षुद्रं बाह्यभक्तिविवजीतम् ॥६॥
6. nidrātandrājaḍālasyadyūtādivyasanānvitam ,
kapāṭakuḍyastambhādau tirohitatanuṁ sadā ,
antarbhaktikaraṁ kṣudraṁ bāhyabhaktivivajītam.
6. nidrā-tandrā-jaḍa-ālasya-dyūta-ādi-vyasana-anvitam
kapāṭa-kuḍya-stambha-ādau
tirohita-tanum sadā antaḥ-bhakti-karam
kṣudram bāhya-bhakti-vivarjitam
6. sadā nidrā-tandrā-jaḍa-ālasya-dyūta-ādi-vyasana-anvitam
kapāṭa-kuḍya-stambha-ādau
tirohita-tanum antaḥ-bhakti-karam
kṣudram bāhya-bhakti-vivarjitam
6. (one who is) constantly afflicted with sleep, torpor, dullness, laziness, gambling, and other vices, who hides his body behind doors, walls, pillars, or the like, who feigns inward devotion, who is petty, and who is devoid of external devotion,
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व्यलीकवादिनं स्तब्धं प्रोषितं प्रेषकं शठम् ।
धनस्त्रीशुद्धिरहितं निषेधविधिवजीतम् ॥७॥
7. vyalīkavādinaṁ stabdhaṁ proṣitaṁ preṣakaṁ śaṭham ,
dhanastrīśuddhirahitaṁ niṣedhavidhivajītam.
7. vyalīkavādinam stabdham proṣitam preṣakam śaṭham
dhanastrīśuddhirahitam niṣedhavidhivarjitam
7. vyalīkavādinam stabdham proṣitam preṣakam śaṭham
dhanastrīśuddhirahitam niṣedhavidhivarjitam
7. (One who is) a speaker of falsehoods, arrogant, one who has abandoned (his duties or family), a sender (of others to do his work), deceitful, one devoid of purity regarding wealth and women, and one who disregards prohibitory injunctions.
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रहस्यभेदकं वापि देवि कार्यविनाशकम् ।
मार्जारबकवृत्तिञ्च रन्ध्रान्वेषणतत्परम् ॥८॥
8. rahasyabhedakaṁ vāpi devi kāryavināśakam ,
mārjārabakavṛttiñca randhrānveṣaṇatatparam.
8. rahasyabhedakam vā api devi kāryavināśakam
mārjārabakavṛttim ca randhrānveṣaṇatatparam
8. devi rahasyabhedakam vā api kāryavināśakam
mārjārabakavṛttim ca randhrānveṣaṇatatparam
8. O Devi, (one who is) a revealer of secrets, or a destroyer of work, (and who has) the behavior of a cat and a crane, and is intent on finding faults.
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मायाविनं कृतघ्नञ्च प्रच्चन्नान्तरदायकम् ।
विश्वासघातकं स्वामिद्रोहिणं पापकारिणम् ॥९॥
9. māyāvinaṁ kṛtaghnañca praccannāntaradāyakam ,
viśvāsaghātakaṁ svāmidrohiṇaṁ pāpakāriṇam.
9. māyāvinam kṛtaghnam ca pracchannāntaradāyakam
viśvāsaghātakam svāmidrohiṇam pāpakāriṇam
9. māyāvinam ca kṛtaghnam pracchannāntaradāyakam
viśvāsaghātakam svāmidrohiṇam pāpakāriṇam
9. (One who is) deceptive, ungrateful, one who secretly gives opportunities (to foes), a betrayer of trust, disloyal to one's master, and a doer of evil deeds.
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अविश्वासकरं संशयात्मकं सिद्ध्यकाङ्क्षिणम् ।
आततायिनमादित्सु कोपितं कूटसाक्षिणम् ॥१०॥
10. aviśvāsakaraṁ saṁśayātmakaṁ siddhyakāṅkṣiṇam ,
ātatāyinamāditsu kopitaṁ kūṭasākṣiṇam.
10. aviśvāsakaram saṃśayātmakam siddhyakāṅkṣiṇam
ātatāyinam āditsum kopitam kūṭasākṣiṇam
10. aviśvāsakaram saṃśayātmakam siddhyakāṅkṣiṇam
ātatāyinam āditsum kopitam kūṭasākṣiṇam
10. (One who is) untrustworthy, of a doubtful nature, desirous of (undue) spiritual attainments, an aggressor, grasping, easily angered, and a false witness.
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सर्वप्रतारकं देवि सर्वोत्कृष्टाभिमानिनम् ।
असत्यं निष्ठुरासक्तं ग्राम्यादिबहुभाषिणम् ॥११॥
11. sarvapratārakaṁ devi sarvotkṛṣṭābhimāninam ,
asatyaṁ niṣṭhurāsaktaṁ grāmyādibahubhāṣiṇam.
11. sarvapratārakam devi sarvotskṛṣṭābhimāninam
asatyam niṣṭhurāsaktam grāmyādibahubhāṣiṇam
11. devi sarvapratārakam sarvotskṛṣṭābhimāninam
asatyam niṣṭhurāsaktam grāmyādibahubhāṣiṇam
11. O Devi, (one who is) a deceiver of all, arrogant about being supreme, untruthful, attached to harshness, and one who speaks much, including vulgarities.
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दुवीचारकुतर्कादिकारकं कलहप्रियम् ।
वृथाक्षेपकरं मूर्खं चपलं वाग्विडम्बकम् ॥१२॥
12. duvīcārakutarkādikārakaṁ kalahapriyam ,
vṛthākṣepakaraṁ mūrkhaṁ capalaṁ vāgviḍambakam.
12. durvicārakutarkādikārakam kalahapriyam
vṛthākṣepakaram mūrkham capalam vāgviḍambakam
12. durvicārakutarkādikārakam kalahapriyam
vṛthākṣepakaram mūrkham capalam vāgviḍambakam
12. (One who is) a doer of evil thoughts and sophistry etc., fond of quarrels, one who insults pointlessly, foolish, fickle, and a mocker with words.
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परोक्षे दूषणकरं प्रत्यक्षे प्रियवादिनम् ।
वाग्ब्रह्मवादिनं विद्या चौरमात्मप्रशंसकम् ॥१३॥
13. parokṣe dūṣaṇakaraṁ pratyakṣe priyavādinam ,
vāgbrahmavādinaṁ vidyā cauramātmapraśaṁsakam.
13. parokṣe dūṣaṇakaram pratyakṣe priyavādinam
vāgbrahmavādinam vidyācauram ātmapraśaṃsakam
13. parokṣe dūṣaṇakaram pratyakṣe priyavādinam
vāgbrahmavādinam vidyācauram ātmapraśaṃsakam
13. (One who is) a fault-finder in absence, a sweet-talker in presence, one who merely talks about brahman (without understanding), a thief of knowledge, and a self-praiser.
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गुणासहिष्णुमहितमार्त्तक्रोधनमम्बिके ।
वाचालं दुर्जनसखं सर्वलोकविगहीतम् ॥१४॥
14. guṇāsahiṣṇumahitamārttakrodhanamambike ,
vācālaṁ durjanasakhaṁ sarvalokavigahītam.
14. guṇāsahiṣṇum ahitam ārttakrodhanam ambike
vācālam durjanasakham sarvalokavigarhītam
14. ambike guṇāsahiṣṇum ahitam ārttakrodhanam
vācālam durjanasakham sarvalokavigarhītam
14. O Ambika, (one who is) intolerant of good qualities, unfriendly, intensely angry, talkative, a friend of wicked people, and reviled by all.
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पिशुनं परसन्ताप्यं सम्विदप्रणयं प्रिये ।
स्वक्लेशवादिनं स्वामिद्रोहिणं स्वात्मवञ्चकम् ॥१५॥
15. piśunaṁ parasantāpyaṁ samvidapraṇayaṁ priye ,
svakleśavādinaṁ svāmidrohiṇaṁ svātmavañcakam.
15. piśunam parasantāpyam saṃvidapraṇayam priye
svakleśavādinam svāmidrohiṇam svātmavañcakam
15. priye piśunam parasantāpyam saṃvidapraṇayam
svakleśavādinam svāmidrohiṇam svātmavañcakam
15. O Priye, (one who is) a backbiter, one who causes suffering to others, disregardful of agreements or wisdom, one who complains about their own suffering, disloyal to one's master, and a self-deceiver.
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जिह्वोपस्थपरं देवि तस्करं पशुचेष्टितम् ।
अकारणद्वेषहासक्लेशक्रोधादिकारिणम् ॥१६॥
16. jihvopasthaparaṁ devi taskaraṁ paśuceṣṭitam ,
akāraṇadveṣahāsakleśakrodhādikāriṇam.
16. jihvopasthaparam devi taskaram paśuceṣṭitam
akāraṇadveṣahāsakleśakrodhādikāriṇam
16. devi jihvopasthaparam taskaram paśuceṣṭitam
akāraṇadveṣahāsakleśakrodhādikāriṇam
16. O Devi, (one who is) devoted to the pleasures of the tongue and genitals, a thief, behaving like an animal, and one who causes hatred, laughter, distress, anger, and so on, without reason.
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अतिहासमकर्माणं मर्मान्तपरिहासकम् ।
कामुकञ्चातिनिर्लज्जं मिथ्यादुश्चेष्टसूचकम् ॥१७॥
17. atihāsamakarmāṇaṁ marmāntaparihāsakam ,
kāmukañcātinirlajjaṁ mithyāduśceṣṭasūcakam.
17. atihāsam akarmāṇam marmāntaparihāsakam
kāmukam ca atinirlajjam mithyāduśceṣṭasūcakam
17. atihāsam akarmāṇam marmāntaparihāsakam ca
kāmukam atinirlajjam mithyāduśceṣṭasūcakam
17. (One who has) excessive laughter, inactive (in proper work), one who ridicules to the core, lustful, very shameless, and one who fabricates accusations of misconduct.
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असूयामदमात्सर्यदम्भाहङ्कारसंयुतम् ।
ईर्ष्यापारुष्यपैशुन्यकार्पण्यक्रोधमानसम् ॥१८॥
18. asūyāmadamātsaryadambhāhaṅkārasaṁyutam ,
īrṣyāpāruṣyapaiśunyakārpaṇyakrodhamānasam.
18. asūyāmadamātsaryadambhāhaṅkārasaṃyutam
īrṣyāpāruṣyapaiśunyakārpaṇyakrodhamānasam
18. asūyāmadamātsaryadambhāhaṅkārasaṃyutam
īrṣyāpāruṣyapaiśunyakārpaṇyakrodhamānasam
18. (One who is) endowed with envy, arrogance, jealousy, hypocrisy, and ego; and whose mind is filled with envy, harshness, backbiting, miserliness, and anger.
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अधीरं दुःखिनं भीरुमशक्तस्तवमातुरम् ।
अप्रबुद्धमतिं मन्दं मूढं चिन्ताकुलं विटम् ॥१९॥
19. adhīraṁ duḥkhinaṁ bhīrumaśaktastavamāturam ,
aprabuddhamatiṁ mandaṁ mūḍhaṁ cintākulaṁ viṭam.
19. adhīram duḥkhinam bhīrum aśaktam stabdham āturam
aprabuddhamatim mandam mūḍham cintākulam viṭam
19. adhīram duḥkhinam bhīrum aśaktam stabdham āturam
aprabuddhamatim mandam mūḍham cintākulam viṭam
19. (One who is) impatient, miserable, fearful, powerless, arrogant, distressed, of unawakened intellect, slow, deluded, anxious, and a rogue.
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तृष्णालोभयुतं दीनमतुष्टं सर्वयाचकम् ।
बह्वाशिनं कपटिनं भ्रामकं कुटिलं प्रिये ॥२०॥
20. tṛṣṇālobhayutaṁ dīnamatuṣṭaṁ sarvayācakam ,
bahvāśinaṁ kapaṭinaṁ bhrāmakaṁ kuṭilaṁ priye.
20. tṛṣṇālobhayutam dīnam atuṣṭam sarvayācakam
bahvāśinam kapaṭinam bhrāmakam kuṭilam priye
20. priye tṛṣṇālobhayutam dīnam atuṣṭam sarvayācakam
bahvāśinam kapaṭinam bhrāmakam kuṭilam
20. O Priye, (one who is) endowed with craving and greed, miserable, dissatisfied, a beggar of all, a glutton, deceitful, a wanderer (or deceiver), and crooked.
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भक्तिश्रद्धादयाशान्तिधर्माचारविवजीतम् ।
मातापितृगुरुप्राज्ञसद्वचोहास्यकारकम् ॥२१॥
21. bhaktiśraddhādayāśāntidharmācāravivajītam ,
mātāpitṛguruprājñasadvacohāsyakārakam.
21. bhaktiśraddhādayāśāntidharmācāravivarjitam
mātāpitṛguruprājñasadvacohāsyakārakam
21. bhaktiśraddhādayāśāntidharmācāravivarjitam
mātāpitṛguruprājñasadvacohāsyakārakam
21. (One who is) devoid of devotion, faith, compassion, peace, righteous conduct and practices, and one who ridicules the good words of mother, father, guru, and wise people.
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कुलद्रव्यादिबीभत्सं गुरुसेवाभिमानिनम् ।
स्त्रीद्विष्टं समयभ्रष्टं गुरुशप्तं कुलेश्वरि ।
इत्यादिदुर्गुणोपेतं गुरुः शिष्यं विवर्जयेत् ॥२२॥
22. kuladravyādibībhatsaṁ gurusevābhimāninam ,
strīdviṣṭaṁ samayabhraṣṭaṁ guruśaptaṁ kuleśvari ,
ityādidurguṇopetaṁ guruḥ śiṣyaṁ vivarjayet.
22. kuladravyādibībhatsam gurusevābhimāninam
strīdviṣṭam samayabhraṣṭam
guruśaptam kuleśvari ityādi
durguṇopetam guruḥ śiṣyam vivarjayet
22. kuleśvari kuladravyādibībhatsam
gurusevābhimāninam strīdviṣṭam
samayabhraṣṭam guruśaptam ityādi
durguṇopetam śiṣyam guruḥ vivarjayet
22. O Kuleśvari, a guru should reject a disciple who is abhorrent regarding family, wealth, and so on, proud of his guru's service, hateful of women, fallen from convention, cursed by the guru, and thus endowed with such bad qualities.
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सच्चिष्यन्तु कुलेशानि शुभलक्षणसंयुतम् ।
समाधि साधनोपेतं गुणशीलसमन्वितम् ॥२३॥
23. sacciṣyantu kuleśāni śubhalakṣaṇasaṁyutam ,
samādhi sādhanopetaṁ guṇaśīlasamanvitam.
23. sacchṣiṣyam tu kuleśāni śubhalakṣaṇa-saṃyutam
samādhi sādhanopetam guṇaśīla-samanvitam
23. kuleśāni,
tu,
saccṣiṣyam śubhalakṣaṇa-saṃyutam,
samādhi sādhanopetam,
guṇaśīla-samanvitam (syāt).
23. O Kuleśānī, the true disciple (should be) endowed with auspicious characteristics, possessing the means to achieve samādhi, and adorned with good qualities and character.
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स्वच्चदेहाम्बरं प्राज्ञं धामीकं शुद्धमानसम् ।
दृढव्रतं सदाचारं श्रद्धाभक्तिसमन्वितम् ॥२४॥
24. svaccadehāmbaraṁ prājñaṁ dhāmīkaṁ śuddhamānasam ,
dṛḍhavrataṁ sadācāraṁ śraddhābhaktisamanvitam.
24. svacchadehāmbaram prājñam dhārmikam śuddhamānasam
dṛḍhavratam sadācāram śraddhābhakti-samanvitam
24. (sacchṣiṣyam) svacchadehāmbaram,
prājñam,
dhārmikam,
śuddhamānasam,
dṛḍhavratam,
sadācāram,
śraddhābhakti-samanvitam (syāt).
24. (The disciple should have) a clean body and attire, be wise, righteous, pure-minded, firm in vows, of good conduct, and endowed with faith and devotion.
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दक्षमल्पाशिनं गूढचित्तं निर्व्याजसेवकम् ।
विमृश्यकारिणं वीरं मनोदारिद्र्यवजीतम् ॥२५॥
25. dakṣamalpāśinaṁ gūḍhacittaṁ nirvyājasevakam ,
vimṛśyakāriṇaṁ vīraṁ manodāridryavajītam.
25. dakṣam alpaśinam gūḍhacittam nirvyājasevakam
vimṛśyakāriṇam vīram manodāridrya-varjitam
25. (sacchṣiṣyam) dakṣam,
alpaśinam,
gūḍhacittam,
nirvyājasevakam,
vimṛśyakāriṇam,
vīram,
manodāridrya-varjitam (syāt).
25. (The disciple should be) skillful, eating little, with a reserved mind, a sincere server, one who acts reflectively, brave, and free from mental poverty.
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सर्वकार्यातिकुशलं स्वच्चं सर्वोपकारिणम् ।
कृतज्ञं पापभीतञ्च साधुसज्जनसम्मतम् ॥२६॥
26. sarvakāryātikuśalaṁ svaccaṁ sarvopakāriṇam ,
kṛtajñaṁ pāpabhītañca sādhusajjanasammatam.
26. sarvakāryātikuśalam svaccham sarvopakāriṇam
kṛtajñam pāpabhītam ca sādhu-sajjana-sammatam
26. (sacchṣiṣyam) sarvakāryātikuśalam,
svaccham,
sarvopakāriṇam,
kṛtajñam,
pāpabhītam ca,
sādhu-sajjana-sammatam (syāt).
26. (The disciple should be) exceedingly skilled in all tasks, pure, beneficial to all, grateful, fearful of sin, and esteemed by virtuous and good people.
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आस्तिकं दानशीलञ्च सर्वभूतहिते रतम् ।
विश्वासविनयोपेतं धनदेहाद्यवञ्चकम् ॥२७॥
27. āstikaṁ dānaśīlañca sarvabhūtahite ratam ,
viśvāsavinayopetaṁ dhanadehādyavañcakam.
27. āstikam dānaśīlam ca sarvabhūtahite ratam
viśvāsa-vinayopetam dhana-dehādy-avañcakam
27. (sacchṣiṣyam) āstikam,
dānaśīlam ca,
sarvabhūtahite ratam,
viśvāsa-vinayopetam,
dhana-dehādy-avañcakam (syāt).
27. (The disciple should be) a believer (in scripture), charitable, devoted to the welfare of all beings, endowed with trust and humility, and not deceitful regarding wealth, body, and so on.
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असाध्यसाधकं शूरमुत्साहबलसंयुतम् ।
अनुकूलं क्रियायुक्तमप्रमत्तं विचक्षणम् ॥२८॥
28. asādhyasādhakaṁ śūramutsāhabalasaṁyutam ,
anukūlaṁ kriyāyuktamapramattaṁ vicakṣaṇam.
28. asādhyasādhakam śūram utsāhabalasaṃyutam
anukūlam kriyāyuktam apramattam vicakṣaṇam
28. (sacchṣiṣyam) asādhyasādhakam,
śūram,
utsāhabalasaṃyutam,
anukūlam,
kriyāyuktam,
apramattam,
vicakṣaṇam (syāt).
28. (The disciple should be) one who accomplishes the impossible, brave, endowed with enthusiasm and strength, favorable, active, vigilant, and discerning.
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हितसत्यमितस्मेरभाषणं मुक्तदूषणम् ।
सकृदुक्तगृहातार्थं चतुरं बुद्धिविस्तरम् ॥२९॥
29. hitasatyamitasmerabhāṣaṇaṁ muktadūṣaṇam ,
sakṛduktagṛhātārthaṁ caturaṁ buddhivistaram.
29. hita-satya-mita-smera-bhāṣaṇam muktadoṣaṇam
sakṛdutktagṛhītārtham caturam buddhivistaram
29. (sacchṣiṣyam) hita-satya-mita-smera-bhāṣaṇam,
muktadoṣaṇam,
sakṛdutktagṛhītārtham,
caturam,
buddhivistaram (syāt).
29. (The disciple should be) one whose speech is beneficial, truthful, moderate, and gentle; free from faults; understanding the meaning once told; clever; and of expansive intellect.
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स्वस्तुतौ परनिन्दायां विमुखं सुमुखं प्रिये ।
जितेन्द्रियं सुसन्तुष्टं धीमन्तं ब्रह्मचारिणम् ॥३०॥
30. svastutau paranindāyāṁ vimukhaṁ sumukhaṁ priye ,
jitendriyaṁ susantuṣṭaṁ dhīmantaṁ brahmacāriṇam.
30. svastutau paranindāyām vimukham sumukham priye
jitendriyam susantuṣṭam dhīmantam brahmacāriṇam
30. priye,
(sacchṣiṣyam) svastutau paranindāyām vimukham,
sumukham,
jitendriyam,
susantuṣṭam,
dhīmantam,
brahmacāriṇam (syāt).
30. O dear one, (the disciple should be) averse to self-praise and blaming others, pleasant-faced, one who has conquered the senses, very content, intelligent, and observing celibacy.
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त्यक्ताधिव्याधिचापल्यदुःखभ्रान्तिमसंशयम् ।
गुरुध्यानस्तुतिकथादेवार्चावन्दनोत्सुकम् ॥३१॥
31. tyaktādhivyādhicāpalyaduḥkhabhrāntimasaṁśayam ,
gurudhyānastutikathādevārcāvandanotsukam.
31. tyakta-ādhivyādhi-cāpalya-duḥkha-bhrāntim asaṃśayam
guru-dhyāna-stuti-kathā-deva-arcā-vandana-utsukam
31. (sacchṣiṣyam) tyakta-ādhivyādhi-cāpalya-duḥkha-bhrāntim,
asaṃśayam,
guru-dhyāna-stuti-kathā-deva-arcā-vandana-utsukam (syāt).
31. (The disciple should be) one who has abandoned mental and physical afflictions, fickleness, sorrow, and delusion, free from doubt, and eager for meditation on the guru, eulogies, stories, and worship and salutations to divine beings.
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गुरुदैवतसम्भक्तं कामिनीपूजकं परम् ।
नित्यं गुरुसमीपस्थं गुरुसन्तोषकारकम् ॥३२॥
32. gurudaivatasambhaktaṁ kāminīpūjakaṁ param ,
nityaṁ gurusamīpasthaṁ gurusantoṣakārakam.
32. gurudaivata-sambhaktam kāminīpūjakam param
nityam gurusamīpastham gurusamtoṣakārakam
32. (sacchṣiṣyam) gurudaivata-sambhaktam,
param kāminīpūjakam,
nityam gurusamīpastham,
gurusamtoṣakārakam (syāt).
32. (The disciple should be) one who greatly reveres the guru as a divine being, worshipping women (as aspects of the Divine Mother), always staying near the guru, and causing the guru's contentment.
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मनोवाक्तनुभिनीत्यं परिचर्या समुद्यतम् ।
गुर्वाज्ञापालकं देवि गुरुकीत्तीप्रकाशकम् ॥३३॥
33. manovāktanubhinītyaṁ paricaryā samudyatam ,
gurvājñāpālakaṁ devi gurukīttīprakāśakam.
33. manovāktanubhiḥ nityam paricaryā samudayatam
gurvājñāpālakam devi gurukīrti-prakāśakam
33. devi,
(sacchṣiṣyam) nityam manovāktanubhiḥ paricaryā samudayatam,
gurvājñāpālakam,
gurukīrti-prakāśakam (syāt).
33. O Goddess, (the disciple should be) always ready for service with mind, speech, and body, obedient to the guru's command, and one who spreads the guru's glory.
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गुरुवाक्यप्रमाणज्ञं गुरुशुश्रूषणे रतम् ।
चित्तानुवत्तीनं प्रेष्यकारिणं कुलनायिके ॥३४॥
34. guruvākyapramāṇajñaṁ guruśuśrūṣaṇe ratam ,
cittānuvattīnaṁ preṣyakāriṇaṁ kulanāyike.
34. guruvākyapramāṇajñam guruśuśrūṣaṇe ratam
cittānuvartinam preṣyakāriṇam kulanāyike
34. kulanāyike,
(sacchṣiṣyam) guruvākyapramāṇajñam,
guruśuśrūṣaṇe ratam,
cittānuvartinam,
preṣyakāriṇam (syāt).
34. O Kulanāyikā, (the disciple should be) one who knows the guru's word as authority, devoted to serving the guru, following (the guru's) will, and ready to perform commanded tasks.
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जातिमानधने गर्ववजीतं गुरुसन्निधौ ।
निरपेक्षं गुरुद्रव्ये तत्प्रसादाभिकाङ्क्षिणम् ॥३५॥
35. jātimānadhane garvavajītaṁ gurusannidhau ,
nirapekṣaṁ gurudravye tatprasādābhikāṅkṣiṇam.
35. jātimānadhane garvavarjitam gurusannidhau
nirapekṣam gurudravye tatprasādābhikāṅkṣiṇam
35. (sacchṣiṣyam) gurusannidhau jātimānadhane garvavarjitam,
gurudravye nirapekṣam,
tatprasādābhikāṅkṣiṇam (syāt).
35. (The disciple should be) in the presence of the guru, free from pride in (their) birth, honor, and wealth, indifferent to the guru's possessions, and desirous of the guru's grace.
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कुलधर्मकथायोगियोगिनीकौलिकप्रियम् ।
कुलार्चनादिनिरतं कुलद्रव्याजुगुप्सकम् ॥३६॥
36. kuladharmakathāyogiyoginīkaulikapriyam ,
kulārcanādinirataṁ kuladravyājugupsakam.
36. kuladharma-kathā-yoga-yoginī-kaulika-priyam
kulārcanādi-naratam kula-dravyā-ajugupsakam
36. (sacchṣiṣyam) kuladharma-kathā-yoga-yoginī-kaulika-priyam,
kulārcanādi-naratam,
kula-dravyā-ajugupsakam (syāt).
36. (The disciple should be) fond of the lore of the kula path, yoga, yoginis, and kaulikas; engaged in kula worship and other practices; and not disgusted by the kula's (ritual) substances.
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जपध्यानादिनिरतं मोक्षमार्गाभिकाङ्क्षिणम् ।
कुलशास्त्रप्रियं देवि पशुशास्त्रपराङ्मुखम् ।
इत्यादिलक्षणोपेतं गुरुः शिष्यं परिग्रहेत् ॥३७॥
37. japadhyānādinirataṁ mokṣamārgābhikāṅkṣiṇam ,
kulaśāstrapriyaṁ devi paśuśāstraparāṅmukham ,
ityādilakṣaṇopetaṁ guruḥ śiṣyaṁ parigrahet.
37. japadhyānādi-naratam mokṣamārgābhikāṅkṣiṇam
kulaśāstra-priyam devi
paśuśāstra-parāṅmukham
iti-ādi-lakṣaṇopetam guruḥ śiṣyam parigrahet
37. devi,
(sacchṣiṣyam) japadhyānādi-naratam,
mokṣamārgābhikāṅkṣiṇam,
kulaśāstra-priyam,
paśuśāstra-parāṅmukham (syāt).
guruḥ iti-ādi-lakṣaṇopetam śiṣyam parigrahet.
37. O Goddess, (the disciple should be) engaged in mantra recitation, meditation, and other practices; desirous of the path to liberation; fond of the kula scriptures; and averse to the Paśu scriptures. A guru should accept such a disciple endowed with these and other characteristics.
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श्रीगुरुः परमेशानि शुद्धवेशो मनोहरः ।
सर्वलक्षणसम्पन्नः सर्वावयवशोभितः ॥३८॥
38. śrīguruḥ parameśāni śuddhaveśo manoharaḥ ,
sarvalakṣaṇasampannaḥ sarvāvayavaśobhitaḥ.
38. śrīguruḥ parameśāni śuddhaveśo manoharaḥ
sarvalakṣaṇa-sampannaḥ sarvāyavaśobhitaḥ
38. parameśāni,
śrīguruḥ śuddhaveśaḥ,
manoharaḥ,
sarvalakṣaṇa-sampannaḥ,
sarvāyavaśobhitaḥ (bhavet).
38. O Parameśānī, the revered guru (should be) pure in attire, charming, endowed with all auspicious characteristics, and adorned in all limbs.
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सर्वागमार्थतत्त्वज्ञः सर्वमन्त विधानवित् ।
लोकसम्मोहनकरो देववत् प्रियदर्शनः ॥३९॥
39. sarvāgamārthatattvajñaḥ sarvamanta vidhānavit ,
lokasammohanakaro devavat priyadarśanaḥ.
39. sarvāgamārthatattvajñaḥ sarvamantravidhānavit
loka-sammohanakaro devavat priyadarśanaḥ
39. sarvāgamārthatattvajñaḥ sarvamantravidhānavit
loka-sammohanakaro devavat priyadarśanaḥ (gurū syāt)
39. (The guru should be) one who knows the true meaning of all scriptures, who understands the rules of all mantras, who is capable of captivating people, who is like a god, and whose appearance is pleasing.
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सुमुखः सुलभः स्वच्चो भ्रमसंशयनाशकः ।
इङ्गिताकारवित् प्राज्ञ ऊहापोहविदुज्ज्वलः ॥४०॥
40. sumukhaḥ sulabhaḥ svacco bhramasaṁśayanāśakaḥ ,
iṅgitākāravit prājña ūhāpohavidujjvalaḥ.
40. sumukhaḥ sulabhaḥ svacchaḥ bhrama-saṃśaya-nāśakaḥ
iṅgitākāravit prājña ūhāpohavid ujjvalaḥ
40. sumukhaḥ sulabhaḥ svacchaḥ bhramasaṃśayanāśakaḥ
iṅgitākāravit prājña ūhāpohavid ujjvalaḥ (gurū syāt)
40. (The guru should be) pleasant-faced, easily accessible, pure, the destroyer of error and doubt, knowing intent and posture, wise, skilled in reasoning and refutation, and radiant.
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अन्तर्लक्ष्यो बहिर्दृष्टिः सर्वज्ञो देशकालवित् ।
आज्ञासिद्धिस्त्रिकालज्ञो निग्रहानुग्रहक्षमः ॥४१॥
41. antarlakṣyo bahirdṛṣṭiḥ sarvajño deśakālavit ,
ājñāsiddhistrikālajño nigrahānugrahakṣamaḥ.
41. antarlakṣyo bahirdṛṣṭiḥ sarvajño deśakālavit
| ājñāsiddhistrikālajño nigrahānugrahakṣamaḥ
41. antarlakṣyaḥ bahirdṛṣṭiḥ sarvajñaḥ deśakālavit
ājñāsiddhiḥ trikālajñaḥ nigrahānugrahakṣamaḥ
41. (The guru should be) inwardly focused while maintaining outward vision, omniscient, knowing place and time, possessing the power of command through mantras, knowing the three times, and capable of both chastisement and grace.
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वेधको बोधकः शान्तः सर्वजीवदयापरः ।
स्वाधीनेन्द्रियसञ्चारषड्वर्गविजयक्षमाः ॥४२॥
42. vedhako bodhakaḥ śāntaḥ sarvajīvadayāparaḥ ,
svādhīnendriyasañcāraṣaḍvargavijayakṣamāḥ.
42. vedhako bodhakaḥ śāntaḥ sarvajīvadayāparaḥ |
svādhīnerindriyasañcāraṣaḍvargavijayakṣamāḥ
42. vedhakaḥ bodhakaḥ śāntaḥ sarvajīvadayāparaḥ
svādhīnerindriyasañcāraṣaḍvargavijayakṣamāḥ
42. (The guru should be) a penetrator (of spiritual truths), an awakener, peaceful, compassionate toward all living beings, having mastery over the movement of the senses, and capable of conquering the six groups (of inner enemies).
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अग्रगण्योऽतिगम्भीरः पात्रापात्रविशेषवित् ।
शिवविष्णुसमः साधुर्मन्ददर्शनदूषकः ॥४३॥
43. agragaṇyo'tigambhīraḥ pātrāpātraviśeṣavit ,
śivaviṣṇusamaḥ sādhurmandadarśanadūṣakaḥ.
43. agragaṇyaḥ atigambhīraḥ pātrāpātraviśeṣavit
śivaviṣṇusamaḥ sādhuḥ mandadarśanadūṣakaḥ
43. agragaṇyaḥ atigambhīraḥ pātrāpātraviśeṣavit
śivaviṣṇusamaḥ sādhuḥ mandadarśanadūṣakaḥ
43. (The guru should be) foremost, very profound, knowing the difference between a worthy and an unworthy recipient, equal to Śiva and Viṣṇu, virtuous, and one who destroys (the influence of) evil visions.
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निर्मलो नित्यसन्तुष्टः स्वतन्त्रो मन्त्रशक्तिमान् ।
सद्भक्तवत्सलो धीरः कृपालुः स्मितपूर्णवाक् ॥४४॥
44. nirmalo nityasantuṣṭaḥ svatantro mantraśaktimān ,
sadbhaktavatsalo dhīraḥ kṛpāluḥ smitapūrṇavāk.
44. nirmalaḥ nityasantuṣṭaḥ svatantraḥ mantrasaktimān
sadbhaktavatsalaḥ dhīraḥ kṛpāluḥ smitapūrṇavāk
44. nirmalaḥ nityasantuṣṭaḥ svatantraḥ mantrasaktimān
sadbhaktavatsalaḥ dhīraḥ kṛpāluḥ smitapūrṇavāk
44. (The guru should be) pure, ever-content, independent, possessed of mantra power, loving toward true devotees, steadfast, compassionate, and speaking with a smile-filled voice.
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भक्तप्रियः सदोदारो गम्भीरः शिष्टसाधकः ।
स्वेष्टदेवगुरुज्येष्ठ वनितापूजनोत्सुकः ॥४५॥
45. bhaktapriyaḥ sadodāro gambhīraḥ śiṣṭasādhakaḥ ,
sveṣṭadevagurujyeṣṭha vanitāpūjanotsukaḥ.
45. bhaktapriyaḥ sadodāraḥ gambhīraḥ
śiṣṭasādhakaḥsveṣṭadevagurujyeṣṭhavanitāpūjanotsukaḥ
45. bhaktapriyaḥ sadodāraḥ gambhīraḥ śiṣṭasādhakaḥ
sveṣṭadevagurujyeṣṭhavanitāpūjanotsukaḥ
45. He is dear to devotees, ever generous, profound, and a fulfiller of the wishes of the righteous. He is eager to honor his chosen deity, his teacher, his elder relatives, and women.
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नित्ये नैमित्तिके काम्ये रतः कर्मण्यनिन्दिते ।
रागद्वेषभयक्लेशदम्भाहङ्कारवजीतः ॥४६॥
46. nitye naimittike kāmye rataḥ karmaṇyanindite ,
rāgadveṣabhayakleśadambhāhaṅkāravajītaḥ.
46. nitye naimittike kāmye rataḥ karmaṇi anindite
rāgadveṣabhayakleśadambhāhaṅkāravarjitaḥ
46. nitye naimittike kāmye anindite karmaṇi rataḥ
rāgadveṣabhayakleśadambhāhaṅkāravarjitaḥ
46. He is devoted to daily duties, occasional rites, and desire-driven rituals, as long as they are blameless actions, and he is entirely free from attachment, hatred, fear, distress, hypocrisy, and ego.
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स्वविद्यानुष्ठानरतो धर्मादीनामुपार्जकः ।
यदृच्चालाभसन्तुष्टो गुणदोषविभेदकः ॥४७॥
47. svavidyānuṣṭhānarato dharmādīnāmupārjakaḥ ,
yadṛccālābhasantuṣṭo guṇadoṣavibhedakaḥ.
47. svavidyānuṣṭhānarato dharmādīnāmuparjakaḥ
yadṛccālābhasantuṣṭo guṇadoṣavibhedakaḥ
47. svavidyānuṣṭhānarataḥ dharmādīnām uparjakaḥ
yadṛccālābhasantuṣṭaḥ guṇadoṣavibhedakaḥ
47. (The guru should be) devoted to the practice of his own spiritual knowledge, an acquirer of righteousness and other virtues, content with what comes by chance, and capable of distinguishing between qualities and flaws.
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स्त्रीधनादिष्वनासक्तो दुःसङ्गव्यसनादिषु ।
सर्वाहम्भावसंयुक्तो निर्द्वन्द्वो नियतव्रतः ॥४८॥
48. strīdhanādiṣvanāsakto duḥsaṅgavyasanādiṣu ,
sarvāhambhāvasaṁyukto nirdvandvo niyatavrataḥ.
48. strīdhanādiṣvanāsakto duḥsaṅgavyasanādiṣu
sarvāhambhāvasaṁyukto nirdvandvo niyatavrataḥ
48. strīdhanādiṣu anāsaktaḥ duḥsaṅgavyasanādiṣu
sarvāhambhāvasaṁyuktaḥ nirdvandvaḥ niyatavrataḥ
48. (The guru should be) unattached to women, wealth, and similar things, as well as to bad company, vices, and the like, completely free from egoism, transcending the pairs of opposites, and steadfast in his vows.
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अलोलुपो ह्यसङ्कल्पपक्षपाती विचक्षणः ।
वित्तविद्यादिभिर्मन्त्रयन्त्रतन्त्राद्यविक्रयी ॥४९॥
49. alolupo hyasaṅkalpapakṣapātī vicakṣaṇaḥ ,
vittavidyādibhirmantrayantratantrādyavikrayī.
49. alolupo hi asaṅkalpapakṣapātī vicakṣaṇaḥ
vitta-vidyādibhiḥ mantra-yantra-tantra-ādya-avikrayī
49. alolupo hi asaṅkalpapakṣapātī vicakṣaṇaḥ
vitta-vidyādibhiḥ mantra-yantra-tantra-ādya-avikrayī
49. (The guru should be) free from greed, indeed, not biased toward mental resolves, discerning, and one who does not sell wealth, knowledge, and the like, nor mantras, yantras, tantras, and similar matters.
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निःसङ्गो निवीकल्पश्च निर्णीतार्थोऽतिधामीकः ।
तुल्यनिन्दास्तुतिर्मौनो निरपेक्षो निरामयः ।
इत्यादिलक्षणोपेतः श्रीगुरुः कथितः प्रिये ॥५०॥
50. niḥsaṅgo nivīkalpaśca nirṇītārtho'tidhāmīkaḥ ,
tulyanindāstutirmauno nirapekṣo nirāmayaḥ ,
ityādilakṣaṇopetaḥ śrīguruḥ kathitaḥ priye.
50. niḥsaṅgaḥ nirvikalpaḥ ca nirṇītārthaḥ
atidhāmīkaḥ tulyanindāstutiḥ maunaḥ
nirapekṣaḥ nirāmayaḥ
iti-ādi-lakṣaṇa-upetaḥ śrīguruḥ kathitaḥ priye
50. iti-ādi-lakṣaṇa-upetaḥ niḥsaṅgaḥ
nirvikalpaḥ ca nirṇītārthaḥ atidhāmīkaḥ
tulya-nindāstutiḥ maunaḥ nirapekṣaḥ
nirāmayaḥ śrīguruḥ kathitaḥ priye
50. Endowed with these and other such characteristics, O dear one, the revered guru is thus described - detached, free from mental constructs, having ascertained the truth, exceedingly radiant, viewing praise and blame alike, silent, independent, and free from illness.
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यः शिवः सर्वगः सूक्ष्मश्चोन्मना निष्कलोऽव्ययः ।
व्योमाकारो ह्यजोऽनन्तः स कथं पूज्यते प्रिये ॥५१॥
51. yaḥ śivaḥ sarvagaḥ sūkṣmaśconmanā niṣkalo'vyayaḥ ,
vyomākāro hyajo'nantaḥ sa kathaṁ pūjyate priye.
51. yaḥ śivaḥ sarvagaḥ sūkṣmaḥ ca unmanā niṣkalaḥ avyayaḥ
vyomākāraḥ hi ajaḥ anantaḥ saḥ katham pūjyate priye
51. priye,
yaḥ śivaḥ sarvagaḥ sūkṣmaḥ ca unmanā niṣkalaḥ avyayaḥ vyomākāraḥ hi ajaḥ anantaḥ,
saḥ katham pūjyate?
51. O beloved, how can he be worshipped, that Śiva who is all-pervading, subtle, transcendent, partless, imperishable, possessing the form of space, indeed unborn, and infinite?
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अत एव शिवः साक्षाद्गुरुरूपं समाश्रितः ।
भक्त्या सम्पूजितो देवि भुक्तिं मुक्तिं प्रयच्चति ॥५२॥
52. ata eva śivaḥ sākṣādgururūpaṁ samāśritaḥ ,
bhaktyā sampūjito devi bhuktiṁ muktiṁ prayaccati.
52. ataḥ eva śivaḥ sākṣāt guru-rūpam samāśritaḥ
bhaktyā sampūjitaḥ devi bhuktim muktim prayacchati
52. devi,
ataḥ eva śivaḥ sākṣāt gururūpam samāśritaḥ bhaktyā sampūjitaḥ bhuktim muktim ca prayacchati.
52. Therefore, precisely for this reason, Śiva directly assumes the form of the guru and, when worshipped with devotion, O goddess, bestows both worldly enjoyment (bhukti) and liberation (mukti).
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शिवोऽहं नाकृतिर्द्देवि नरदृग्गोचरो नहि ।
तस्मात् श्रीगुरुरूपेण शिष्यान् रक्षति धामीकान् ॥५३॥
53. śivo'haṁ nākṛtirddevi naradṛggocaro nahi ,
tasmāt śrīgururūpeṇa śiṣyān rakṣati dhāmīkān.
53. śivaḥ aham na ākṛtiḥ devi nara-dṛk-gocaraḥ na hi
tasmāt śrī-guru-rūpeṇa śiṣyān rakṣati dhārmikān
53. devi śivaḥ aham na ākṛtiḥ nara-dṛk-gocaraḥ na hi
tasmāt śrī-guru-rūpeṇa dhārmikān śiṣyān rakṣati
53. O goddess, I am Śiva, not having a physical form nor coming within the range of human sight, and therefore he protects righteous disciples in the form of the revered guru.
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मनुष्यचर्मणा बद्धः साक्षात् परशिवः स्वयम् ।
सच्चिष्यानुग्रहार्थाय गूढं पर्यटति क्षितौ ॥५४॥
54. manuṣyacarmaṇā baddhaḥ sākṣāt paraśivaḥ svayam ,
sacciṣyānugrahārthāya gūḍhaṁ paryaṭati kṣitau.
54. manuṣya-carmaṇā baddhaḥ sākṣāt para-śivaḥ svayam
sat-śiṣya-anugrahārthāya gūḍham paryatati kṣitau
54. sākṣāt svayam para-śivaḥ manuṣya-carmaṇā baddhaḥ
sat-śiṣya-anugrahārthāya gūḍham kṣitau paryatati
54. He is the supreme Śiva himself, bound by a human skin, wandering secretly upon the earth for the sake of bestowing grace on true disciples.
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सद्भक्तरक्षणायैव निराकारोऽपि साकृतिः ।
शिवः कृपानिधिर्लोके संसारीव हि चेष्टते ॥५५॥
55. sadbhaktarakṣaṇāyaiva nirākāro'pi sākṛtiḥ ,
śivaḥ kṛpānidhirloke saṁsārīva hi ceṣṭate.
55. sat-bhakta-rakṣaṇāya eva nirākāraḥ api sākṛtiḥ
śivaḥ kṛpā-nidhiḥ loke saṃsārī iva hi ceṣṭate
55. śivaḥ kṛpā-nidhiḥ nirākāraḥ api sat-bhakta-rakṣaṇāya
eva sākṛtiḥ loke saṃsārī iva hi ceṣṭate
55. Śiva, the treasure of compassion, though formless, assumes a form solely for the protection of true devotees and acts in the world as if he were an ordinary mortal.
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ललाटलोचनं चान्दीं कलामपि च दोर्द्दयम् ।
अन्तर्धाय च वर्त्तेयं गुरुरूपो महीतले ॥५६॥
56. lalāṭalocanaṁ cāndīṁ kalāmapi ca dorddayam ,
antardhāya ca vartteyaṁ gururūpo mahītale.
56. lalāṭa-locanam ca āndīm kalām api ca dor-dvayam
antardhāya ca varteyaṃ guru-rūpaḥ mahī-tale
56. lalāṭa-locanam ca āndīm kalām api ca dor-dvayam
antardhāya mahī-tale guru-rūpaḥ ca varteyam
56. Concealing my third eye on the forehead, the moon digit, and my two arms, I wander upon the earth in the form of the guru.
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अत्रिनेत्रः शिवः साक्षादचतुर्बाहुरच्युतः ।
अचतुर्वदनो ब्रह्मा श्रीगुरुः कथितं प्रिये ॥५७॥
57. atrinetraḥ śivaḥ sākṣādacaturbāhuracyutaḥ ,
acaturvadano brahmā śrīguruḥ kathitaṁ priye.
57. atra inetraḥ śivaḥ sākṣāt acaturbāhuḥ acyutaḥ
acaturvadanaḥ brahmā śrīguruḥ kathitaṃ priye
57. priye,
śrīguruḥ atra sākṣāt inetraḥ śivaḥ,
acaturbāhuḥ acyutaḥ,
acaturvadanaḥ brahmā ca kathitaḥ
57. O beloved, here the revered guru is declared to be indeed Śiva without three eyes, Acyuta without four arms, and Brahmā without four faces.
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नरवद्दृश्यते लोके श्रीगुरुः पापकर्मणा ।
शिववद् दृश्यते लोके भवानि पुण्यकर्मणा ॥५८॥
58. naravaddṛśyate loke śrīguruḥ pāpakarmaṇā ,
śivavad dṛśyate loke bhavāni puṇyakarmaṇā.
58. nara-vat dṛśyate loke śrīguruḥ pāpa-karmaṇā
śiva-vat dṛśyate loke bhavāni puṇya-karmaṇā
58. loke pāpa-karmaṇā śrīguruḥ nara-vat dṛśyate,
bhavāni,
puṇya-karmaṇā śiva-vat dṛśyate
58. O Bhavānī, in this world the revered guru appears like an ordinary mortal to one who performs sinful deeds, whereas to one of meritorious actions he appears as Śiva Himself.
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श्रीगुरुं परमं तत्त्वं तिष्ठन्तं चक्षुरग्रतः ।
मन्दभाग्या न पश्यन्ति ह्यन्धाः सूर्यमिवोदितम् ॥५९॥
59. śrīguruṁ paramaṁ tattvaṁ tiṣṭhantaṁ cakṣuragrataḥ ,
mandabhāgyā na paśyanti hyandhāḥ sūryamivoditam.
59. śrīgurum paramam tattvam tiṣṭhantam cakṣuragrataḥ
mandabhāgyā na paśyanti hi andhāḥ sūryam iva uditam
59. mandabhāgyāḥ andhāḥ ca śrīgurum paramam tattvam
tiṣṭhantam cakṣuragrataḥ uditam sūryam iva na paśyanti
59. The unfortunate and blind do not see the revered guru, the supreme reality standing right before their eyes, just as the blind do not see the risen sun.
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गुरुः सदाशिवः साक्षात् सत्यमेव न संशयः ।
शिव एव गुरुर्नो चेद्भुक्ति मुक्ति ददाति कः ॥६०॥
60. guruḥ sadāśivaḥ sākṣāt satyameva na saṁśayaḥ ,
śiva eva gururno cedbhukti mukti dadāti kaḥ.
60. guruḥ sadāśivaḥ sākṣāt satyam eva na saṃśayaḥ
śivaḥ eva guruḥ na u cet bhukti mukti dadāti kaḥ
60. guruḥ sākṣāt sadāśivaḥ eva,
satyam saṃśayaḥ na.
cet śivaḥ guruḥ na,
kaḥ bhukti mukti ca dadāti?
60. The guru is truly Sadāśiva Himself, this is the absolute truth without any doubt. If the guru were not Śiva Himself, who else would bestow both worldly enjoyment (bhukti) and liberation (mukti)?
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सदाशिवस्य देवस्य श्रीगुरोरपि पार्वती ।
उभयोरन्तरं नास्ति यः करोति स पातकी ॥६१॥
61. sadāśivasya devasya śrīgurorapi pārvatī ,
ubhayorantaraṁ nāsti yaḥ karoti sa pātakī.
61. sadāśivasya devasya śrīguror api pārvatī
ubhayoḥ antaram na asti yaḥ karoti saḥ pātakī
61. pārvatī sadāśivasya devasya śrīguroḥ api
ubhayoḥ antaram na asti yaḥ karoti saḥ pātakī
61. O Pārvatī, there is no difference whatsoever between the divine Sadāśiva and the revered guru. Whoever makes a distinction between them is a sinner.
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देशिकाकृतिमास्थाय पशोः पाशानशेषतः ।
चित्त्वा परं पदं देवि नयत्येनमतो गुरुः ॥६२॥
62. deśikākṛtimāsthāya paśoḥ pāśānaśeṣataḥ ,
cittvā paraṁ padaṁ devi nayatyenamato guruḥ.
62. deśikākṛtim āsthāya paśoḥ pāśān aśeṣataḥ
chittvā param padam devi nayati enam ataḥ guruḥ
62. devi guruḥ deśikākṛtim āsthāya paśoḥ aśeṣataḥ
pāśān chittvā enam param padam nayati ataḥ
62. O goddess, assuming the form of the guru, by completely cutting off the bonds of the individual soul (paśu), the guru leads him to the supreme state.
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सर्वानुग्रहकर्त्तृत्वादीश्वरः करुणानधिः ।
आचार्यरूपमास्थाय दीक्षया मोक्षयेत् पशून् ॥६३॥
63. sarvānugrahakarttṛtvādīśvaraḥ karuṇānadhiḥ ,
ācāryarūpamāsthāya dīkṣayā mokṣayet paśūn.
63. sarvānugrahakartṛtvāt īśvaraḥ karuṇānidhiḥ
ācāryarūpam āsthāya dīkṣayā mokṣayet paśūn
63. karuṇānidhiḥ īśvaraḥ sarvānugrahakartṛtvāt
ācāryarūpam āsthāya dīkṣayā paśūn mokṣayet
63. The supreme lord (īśvara), an ocean of compassion, being the bestower of all grace and assuming the form of the teacher (ācarya), liberates bound souls (paśu) through initiation (dīkṣā).
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यथा घटश्च कलसः कुम्भश्चैकार्थवाचकः ।
तथा देवश्च मन्त्रश्च गुरुश्चैकार्थ उच्यते ॥६४॥
64. yathā ghaṭaśca kalasaḥ kumbhaścaikārthavācakaḥ ,
tathā devaśca mantraśca guruścaikārtha ucyate.
64. yathā ghaṭaḥ ca kalasaḥ kumbhaḥ ca ekaartha-vācakaḥ
tathā devaḥ ca mantraḥ ca guruḥ ca ekaarthaḥ ucyate
64. yathā ghaṭaḥ ca kalasaḥ kumbhaḥ ca ekaartha-vācakaḥ,
tathā devaḥ ca mantraḥ ca guruḥ ca ekaarthaḥ ucyate
64. Just as a ghaṭa, a kalasa, and a kumbha are synonymous terms (for a pot), so too are a deva, a mantra, and a guru declared to have one and the same meaning.
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यथा देवस्तथा मन्त्रो यथा मन्त्रस्तथा गुरुः ।
देवमन्त्रगुरूणाञ्च पूजया सदृशं फलम् ॥६५॥
65. yathā devastathā mantro yathā mantrastathā guruḥ ,
devamantragurūṇāñca pūjayā sadṛśaṁ phalam.
65. yathā devaḥ tathā mantraḥ yathā mantraḥ tathā
guruḥ devamantragurūṇām ca pūjayā sadṛśam phalam
65. yathā devaḥ tathā mantraḥ,
yathā mantraḥ tathā guruḥ.
devamantragurūṇām ca pūjayā phalam sadṛśam.
65. Just as the deity is, so is the mantra, and just as the mantra is, so is the guru. The fruit obtained from the worship of the deity, the mantra, and the guru is identical.
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शिवरूपं समास्थाय पूजां गृह्णामि पार्वती ।
गुरुरूपं समादाय भवपाशान्निकृन्तये ॥६६॥
66. śivarūpaṁ samāsthāya pūjāṁ gṛhṇāmi pārvatī ,
gururūpaṁ samādāya bhavapāśānnikṛntaye.
66. śivarūpam samāsthāya pūjām gṛhṇāmi pārvati
gururūpam samādāya bhavapāśān nikṛntaye
66. pārvati,
aham śivarūpam samāsthāya pūjām gṛhṇāmi,
gururūpam samādāya ca bhavapāśān nikṛntaye.
66. O Pārvatī, assuming the form of Śiva I accept the worship, and assuming the form of the teacher I sever the bonds of worldly existence.
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सिद्धान्तशारवेत्ताहं बीजोऽहमिति बोधकृत् ।
अविच्चिन्नः सदा हृष्टहृदयो गुरुरुच्यते ॥६७॥
67. siddhāntaśāravettāhaṁ bījo'hamiti bodhakṛt ,
aviccinnaḥ sadā hṛṣṭahṛdayo gururucyate.
67. siddhāntaśāravettā ahaṃ bījaḥ aham iti bodhakṛt
avicchinnaḥ sadā hṛṣṭahṛdayaḥ guruḥ ucyate
67. siddhāntaśāravettā ahaṃ bījaḥ aham iti bodhakṛt
avicchinnaḥ sadā hṛṣṭahṛdayaḥ guruḥ ucyate
67. He who knows the essence of the scriptures, who is the seed (of all), who grants awakening while thinking that I am (the supreme), who is unbroken, ever joyful in heart, is called the guru.
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यो विलंघ्याश्रमान् वर्णानात्मन्येव स्थितः सदा ।
ज्योतिवर्णाश्रमी योगी स गुरुः कथितः प्रिये ॥६८॥
68. yo vilaṁghyāśramān varṇānātmanyeva sthitaḥ sadā ,
jyotivarṇāśramī yogī sa guruḥ kathitaḥ priye.
68. yaḥ vilanghya āśramān varṇān ātmani eva sthitaḥ
sadā jyotivarṇāśramī yogī saḥ guruḥ kathitaḥ priye
68. yaḥ varṇān āśramān vilanghya ātmani eva sadā sthitaḥ
jyotivarṇāśramī yogī saḥ guruḥ kathitaḥ priye
68. O beloved, he who transcends social classes (varṇa) and life stages (āśrama), ever established solely within the self, who embodies the radiant light of varṇas and āśramas, and who is a yogi, is declared to be the guru.
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षडध्वानं षडाधारं षोडशाधारनिर्णयम् ।
यो जानाति विधानेन स गुरुः कथितः प्रिये ॥६९॥
69. ṣaḍadhvānaṁ ṣaḍādhāraṁ ṣoḍaśādhāranirṇayam ,
yo jānāti vidhānena sa guruḥ kathitaḥ priye.
69. ṣaḍadhvānaṃ ṣaḍādhāraṃ ṣoḍaśādhāranirṇayam
yaḥ jānāti vidhānena saḥ guruḥ kathitaḥ priye
69. yaḥ ṣaḍadhvānaṃ ṣaḍādhāraṃ ṣoḍaśādhāranirṇayam
vidhānena jānāti saḥ guruḥ kathitaḥ priye
69. O beloved, he who correctly knows the six paths, the six supports, and the determination of the sixteen supports, is declared to be a guru.
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दृश्यं विना स्थिरा दृष्टिर्मनश्चालम्बनं विना ।
विनायासं स्थिरो वायुर्यस्य स्यात् स गुरुः प्रिये ॥७०॥
70. dṛśyaṁ vinā sthirā dṛṣṭirmanaścālambanaṁ vinā ,
vināyāsaṁ sthiro vāyuryasya syāt sa guruḥ priye.
70. dṛśyaṃ vinā sthirā dṛṣṭiḥ manaḥ ca ālambanaṃ vinā
vinā āyāsam sthiraḥ vāyuḥ yasya syāt saḥ guruḥ priye
70. yasya dṛśyam vinā sthirā dṛṣṭiḥ manaḥālambanam vinā
ca āyāsam vinā sthiraḥ vāyuḥ syāt saḥ guruḥ priye
70. O beloved, he whose gaze remains steady without any object of sight, whose mind is steady without any support, and whose breath is steady without any effort, is known as a guru.
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यत्तु संवित्तिजननं परानन्दसमुद्भवम् ।
तत्तत्त्वं विदितं येन स गुरुः कुलनायिके ॥७१॥
71. yattu saṁvittijananaṁ parānandasamudbhavam ,
tattattvaṁ viditaṁ yena sa guruḥ kulanāyike.
71. yat tu saṃvittijananam parānandasamudbhavam
tat tattvam viditam yena sa guruḥ kulanāyike
71. he kulanāyike,
yat tu saṃvittijananam parānandasamudbhavam tat tattvam yena viditam,
saḥ guruḥ
71. O beloved, he by whom that absolute reality which generates pure consciousness and gives rise to supreme bliss is known, is a guru.
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भूतभव्यौ तन्त्रमन्त्रौ वेत्ति यः शाक्तशाम्भवम् ।
वेधञ्च षड्विधं देवि स हि वेधकरो गुरुः ॥७२॥
72. bhūtabhavyau tantramantrau vetti yaḥ śāktaśāmbhavam ,
vedhañca ṣaḍvidhaṁ devi sa hi vedhakaro guruḥ.
72. bhūtabhavyau tantramantrau vetti yaḥ śāktaśāmbhavam
vedham ca ṣaḍvidham devi sa hi vedhakaro guruḥ
72. he devi,
yaḥ bhūtabhavyau tantramantrau śāktaśāmbhavam ca ṣaḍvidham vedham vetti,
saḥ hi vedhakaraḥ guruḥ
72. O goddess, he who knows the past and future, the tantra and mantra, the śākta and śāmbhava teachings, and the sixfold piercing, is indeed a guru who performs that piercing.
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पदमन्त्रकलायन्त्रसतत्त्वतभुवनाश्रयम् ।
शोधयेद् यः षडध्वानं स गुरुः कथितः प्रिये ॥७३॥
73. padamantrakalāyantrasatattvatabhuvanāśrayam ,
śodhayed yaḥ ṣaḍadhvānaṁ sa guruḥ kathitaḥ priye.
73. pada-mantra-kalā-yantra-satattva-tad-bhuvana-āśrayam
śodhayet yaḥ ṣaḍ-adhvānam saḥ guruḥ kathitaḥ priye
73. priye,
yaḥ pada-mantra-kalā-yantra-satattva-tad-bhuvana-āśrayam ṣaḍ-adhvānam śodhayet,
saḥ guruḥ kathitaḥ
73. O beloved, he who purifies the six paths along with the true nature and support of words, mantras, manifestations, yantras, and the worlds, is declared to be a guru.
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वेधं पदं विरोधञ्च ग्रहणं मोक्षणं तथा ।
यो वा सम्यग्विजानाति स गुरुः कथितः प्रिये ॥७४॥
74. vedhaṁ padaṁ virodhañca grahaṇaṁ mokṣaṇaṁ tathā ,
yo vā samyagvijānāti sa guruḥ kathitaḥ priye.
74. vedham padam virodham ca grahanam mokshanam tathā
yaḥ vā samyak vijānāti saḥ guruḥ kathitaḥ priye
74. priye,
yaḥ vā vedham padam virodham ca grahanam mokshanam tathā samyak vijānāti,
saḥ guruḥ kathitaḥ
74. O beloved, he who thoroughly knows the piercing, the state, the opposition as well as absorption and release, is declared to be a guru.
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जाग्रत् स्वप्नः सुषुप्तिश्च तुरीयं तदतीतकम् ।
यो वेत्ति पञ्चकं देवि स गुरुः कथितः प्रिये ॥७५॥
75. jāgrat svapnaḥ suṣuptiśca turīyaṁ tadatītakam ,
yo vetti pañcakaṁ devi sa guruḥ kathitaḥ priye.
75. jāgrat svapnaḥ suṣuptiḥ ca turīyam tat-atītakam
yaḥ vetti pañcakam devi saḥ guruḥ kathitaḥ priye
75. devi priye yaḥ jāgrat svapnaḥ suṣuptiḥ ca turīyam tat-atītakam pañcakam vetti,
saḥ guruḥ kathitaḥ
75. O beloved goddess, he who knows the fivefold states consisting of waking, dreaming, deep sleep, the fourth state, and that which transcends it, is declared to be a guru.
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पिण्डं पदं तथा रूपं रूपातीतं चतुष्टयम् ।
यो वा सम्यग्विजानाति स गुरुः कथितः प्रिये ॥७६॥
76. piṇḍaṁ padaṁ tathā rūpaṁ rūpātītaṁ catuṣṭayam ,
yo vā samyagvijānāti sa guruḥ kathitaḥ priye.
76. piṇḍam padam tathā rūpam rūpa-atītam catuṣ-tayam
yaḥ vā samyak vijānāti saḥ guruḥ kathitaḥ priye
76. devi priye yaḥ vā piṇḍam padam tathā rūpam rūpa-atītam catuṣ-tayam samyak vijānāti,
saḥ guruḥ kathitaḥ
76. O beloved, he who thoroughly knows the fourfold aspects consisting of piṇḍa, pada, rūpa, and rūpātīta, is declared to be a guru.
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यो वा पराञ्च पश्यन्तीं मध्यमां वैखरीमपि ।
चतुष्टयं विजानाति स गुरुः कथितः प्रिये ॥७७॥
77. yo vā parāñca paśyantīṁ madhyamāṁ vaikharīmapi ,
catuṣṭayaṁ vijānāti sa guruḥ kathitaḥ priye.
77. yaḥ vā parāñca paśyantīm madhyamām vaikharīm
api catuṣṭayam vijānāti saḥ guruḥ kathitaḥ priye
77. priye yaḥ vā parā ca paśyantī madhyamā vaikharī
api iti catuṣṭayam vijānāti saḥ guruḥ kathitaḥ
77. O beloved, he who thoroughly knows the fourfold speech consisting of parā, paśyantī, madhyamā, and vaikharī, is declared to be a guru.
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आत्मविद्याशिवसर्वमिति तत्त्वचतुष्टयम् ।
यो वेत्ति परमेशानि स गुरुर्नापरः प्रिये ॥७८॥
78. ātmavidyāśivasarvamiti tattvacatuṣṭayam ,
yo vetti parameśāni sa gururnāparaḥ priye.
78. ātmavidyāśivasarvam iti tattwacatuṣṭayam yaḥ
vetti parameśāni saḥ guruḥ na aparaḥ priye
78. parameśāni priye yaḥ ātmavidyā śiva sarvam
iti tattwacatuṣṭayam vetti saḥ guruḥ na aparaḥ
78. O supreme goddess, he who knows the fourfold reality consisting of self-knowledge, shiva, everything, and so on, is indeed a guru and no other, O beloved.
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पाशच्चेदं वेधदीक्षां पशुग्रहणमेव च ।
त्रिविधं यो विजानाति स गुरुः परमो मतः ॥७९॥
79. pāśaccedaṁ vedhadīkṣāṁ paśugrahaṇameva ca ,
trividhaṁ yo vijānāti sa guruḥ paramo mataḥ.
79. pāśacchedaṃ vedhadīkṣāṃ paśugrahaṇameva ca
trividhaṃ yaḥ vijānāti saḥ guruḥ paramaḥ mataḥ
79. yaḥ pāśacchedaṃ vedhadīkṣāṃ paśugrahaṇam eva
ca trividhaṃ vijānāti saḥ guruḥ paramaḥ mataḥ
79. O beloved, he who thoroughly knows the threefold nature consisting of the severing of bonds, initiation into piercing, and the grasping of the animal nature, is declared to be the supreme guru.
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पदं पाशं पशुनाञ्च रहस्यार्थं विधानतः ।
यो जानाति वरारोहे स गुरुः कथितः प्रिये ॥८०॥
80. padaṁ pāśaṁ paśunāñca rahasyārthaṁ vidhānataḥ ,
yo jānāti varārohe sa guruḥ kathitaḥ priye.
80. padaṃ pāśaṃ paśunāñca rahasyārthaṃ vidhānataḥ
yaḥ jānāti varārohe saḥ guruḥ kathitaḥ priye
80. he varārohe yaḥ padaṃ pāśaṃ paśunā ca rahasyārthaṃ
vidhānataḥ jānāti saḥ guruḥ kathitaḥ priye
80. O woman of lovely limbs, O beloved, he who properly and according to the rules knows the esoteric meaning of pada, pāśa, and paśu, is declared to be a guru.
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चक्रसङ्केतकं मन्त्रं पूजासङ्केतकं तथा ।
त्रितयं यो विजानाति स गुरुः कथितः प्रिये ॥८१॥
81. cakrasaṅketakaṁ mantraṁ pūjāsaṅketakaṁ tathā ,
tritayaṁ yo vijānāti sa guruḥ kathitaḥ priye.
81. cakrasaṅketakaṃ mantraṃ pūjāsaṅketakaṃ tathā
tritayaṃ yaḥ vijānāti saḥ guruḥ kathitaḥ priye
81. yaḥ cakrasaṅketakaṃ mantraṃ pūjāsaṅketakaṃ tathā tritayaṃ vijānāti,
saḥ guruḥ kathitaḥ,
priye
81. O beloved, he who thoroughly knows the threefold secret consisting of the cakra signs, the mantra, and the pūjā signs, is declared to be a guru.
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वाणेतरस्वयम्भ्वाख्यलिङ्गत्रितयसंस्थितिम् ।
तत्त्वतो यो विजानाति स गुरुः कथितः प्रिये ॥८२॥
82. vāṇetarasvayambhvākhyaliṅgatritayasaṁsthitim ,
tattvato yo vijānāti sa guruḥ kathitaḥ priye.
82. vāṇetarasvayambhvākhyaliṅgatritayasaṃsthitim
tattvataḥ yaḥ vijānāti saḥ guruḥ kathitaḥ priye
82. yaḥ vāṇetarasvayambhvākhyaliṅgatritayasaṃsthitim tattvataḥ vijānāti,
saḥ guruḥ kathitaḥ,
priye
82. O beloved, he who truly knows the state and configuration of the three lingas known as vāṇa, itara, and svayambhū, is declared to be a guru.
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आणवं कार्मणञ्चैव मायीयञ्च मलत्रयम् ।
यो विशोधयितुं शक्तः स गुरुः परमो मतः ॥८३॥
83. āṇavaṁ kārmaṇañcaiva māyīyañca malatrayam ,
yo viśodhayituṁ śaktaḥ sa guruḥ paramo mataḥ.
83. āṇavaṃ kārmanaṃ ca eva māyīyaṃ ca mala-trayam
yaḥ viśodhayituṃ śaktaḥ saḥ guruḥ paramaḥ mataḥ
83. yaḥ āṇavaṃ kārmanaṃ ca eva māyīyaṃ ca mala-trayam
viśodhayituṃ śaktaḥ saḥ paramaḥ guruḥ mataḥ
83. O beloved, he who is able to purify the threefold impurity consisting of aṇava, karma, and māyā, is declared to be the supreme guru.
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आरक्तशुक्लमिश्रा(कृष्णा)ख्यचरणत्रयवासनाम् ।
यो जानाति महादेवि स गुरुः परमो मतः ॥८४॥
84. āraktaśuklamiśrā(kṛṣṇā)khyacaraṇatrayavāsanām ,
yo jānāti mahādevi sa guruḥ paramo mataḥ.
84. ārakta-śukla-miśra-kṛṣṇa-ākhya-caraṇa-traya-vāsanām
yaḥ jānāti mahādevi saḥ guruḥ paramaḥ mataḥ
84. mahādevi,
yaḥ ārakta-śukla-miśra-kṛṣṇa-ākhya-caraṇa-traya-vāsanām jānāti,
saḥ paramaḥ guruḥ mataḥ
84. O great goddess, he who knows the residual impressions of the three feet, designated as reddish, white, and mixed or dark, is declared to be the supreme guru.
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महामुद्रां नभोमुद्राम् उङ्डीयानं जलन्धरम् ।
मूलबन्धञ्च यो वेत्ति स गुरुः परमो मतः ॥८५॥
85. mahāmudrāṁ nabhomudrām uṅḍīyānaṁ jalandharam ,
mūlabandhañca yo vetti sa guruḥ paramo mataḥ.
85. mahāmudrām nabhomudrām uḍḍīyānam jalandharam
mūlabandham ca yaḥ vetti saḥ guruḥ paramaḥ mataḥ
85. yaḥ mahāmudrām nabhomudrām uḍḍīyānam jalandharam
mūlabandham ca vetti saḥ paramaḥ guruḥ mataḥ
85. O beloved, he who truly knows mahāmudrā, nabhomudrā, uḍḍīyāna, jalandhara, and mūlabandha, is declared to be the supreme guru.
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शिवादिक्षितिपर्यन्तं षट्त्रिंशत्तत्त्वनिर्णयम् ।
यो विजानाति तत्त्वेन स गुरुः परमो मतः ॥८६॥
86. śivādikṣitiparyantaṁ ṣaṭtriṁśattattvanirṇayam ,
yo vijānāti tattvena sa guruḥ paramo mataḥ.
86. śivādikṣitiparyantam ṣaṭtriṃśattattvanirṇayam
yaḥ vijānāti tattvena saḥ guruḥ paramaḥ mataḥ
86. yaḥ śivādikṣitiparyantam ṣaṭtriṃśattattvanirṇayam
tattvena vijānāti saḥ paramaḥ guruḥ mataḥ
86. He who truly and thoroughly knows the determination of the thirty-six tattvas, extending from Śiva down to the earth, is declared to be the supreme guru.
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अन्तर्यागं बहिर्यागं कलाज्ञानस्थितिं प्रिये ।
चारुयन्त्रविधानञ्च यो वेत्ति स गुरुः प्रिये ॥८७॥
87. antaryāgaṁ bahiryāgaṁ kalājñānasthitiṁ priye ,
cāruyantravidhānañca yo vetti sa guruḥ priye.
87. antaryāgam bahiryāgam kalājñānasthitim priye
cāruyantravidhānam ca yaḥ vetti saḥ guruḥ priye
87. priye yaḥ antaryāgam bahiryāgam kalājñānasthitim
cāruyantravidhānam ca vetti saḥ guruḥ priye
87. O beloved, he who truly knows inner worship, outer worship, the state of knowledge of the kalās, and also the arrangement of the beautiful yantra, is indeed a guru, O beloved.
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पिण्डब्रह्माण्डयोरैक्यं स्थितिं यो वेत्ति तत्त्वतः ।
शिरास्थिरोमसंख्यादि स गुरुर्नापरः प्रिये ॥८८॥
88. piṇḍabrahmāṇḍayoraikyaṁ sthitiṁ yo vetti tattvataḥ ,
śirāsthiromasaṁkhyādi sa gururnāparaḥ priye.
88. piṇḍabrahmāṇḍayor aikyam sthitim yaḥ vetti tattvataḥ
śirāsthiromasaṅkhyādi saḥ guruḥ na aparaḥ priye
88. priye yaḥ piṇḍabrahmāṇḍayor aikyam sthitim tattvataḥ
śirāsthiromasaṅkhyādi vetti saḥ guruḥ na aparaḥ
88. O beloved, he who truly knows the oneness of the individual body and the cosmos, the state (thereof), and the count of veins, bones, hairs, and so on, is a guru and no other.
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पद्मादिचतुरशीतिनानासनविचक्षणः ।
यमाद्यष्टाङ्गयोगज्ञः स गुरुः परमो मतः ॥८९॥
89. padmādicaturaśītinānāsanavicakṣaṇaḥ ,
yamādyaṣṭāṅgayogajñaḥ sa guruḥ paramo mataḥ.
89. padmādi-caturaśīti-nānāsana-vicakṣaṇaḥ
yamādi-aṣṭāṅga-yoga-jñaḥ saḥ guruḥ paramaḥ mataḥ
89. saḥ padmādi-caturaśīti-nānāsana-vicakṣaṇaḥ
yamādi-aṣṭāṅga-yoga-jñaḥ guruḥ paramaḥ mataḥ
89. O beloved, he who is expert in the eighty-four various postures beginning with the lotus posture, and who knows the eightfold yoga beginning with yama, is declared to be the supreme guru.
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घृणा सङ्का भयं लज्जा जुगुप्सा चेति पञ्चमी ।
कुलं शीलं तथा जातिरष्टौ पाशाः प्रकीत्तीताः ॥९०॥
90. ghṛṇā saṅkā bhayaṁ lajjā jugupsā ceti pañcamī ,
kulaṁ śīlaṁ tathā jātiraṣṭau pāśāḥ prakīttītāḥ.
90. ghṛṇā saṅkā bhayaṃ lajjā jugupsā ca iti pañcamī
kulaṃ śīlam tathā jātiḥ aṣṭau pāśāḥ kīrtitāḥ
90. ghṛṇā saṅkā bhayam lajjā jugupsā ca iti pañcamī
kulaṃ śīlaṃ tathā jātiḥ aṣṭau pāśāḥ kīrtitāḥ
90. Disgust, doubt, fear, shame, and loathing as the fifth, family, conduct, and caste - these eight are declared to be the bonds.
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पाशबद्धः पाशुर्ज्ञेयः पाशमुक्तो महेश्वरः ।
तस्मात् पाशहरो यस्तु स गुरुः परमो मतः ॥९१॥
91. pāśabaddhaḥ pāśurjñeyaḥ pāśamukto maheśvaraḥ ,
tasmāt pāśaharo yastu sa guruḥ paramo mataḥ.
91. pāśabaddhaḥ pāśuḥ jñeyaḥ pāśamuktaḥ maheśvaraḥ
tasmāt pāśaharaḥ yaḥ tu saḥ guruḥ paramaḥ mataḥ
91. yaḥ tu pāśabaddhaḥ pāśuḥ jñeyaḥ pāśamuktaḥ
maheśvaraḥ tasmāt pāśaharaḥ saḥ guruḥ paramaḥ mataḥ
91. He who is bound by bonds is to be known as a paśu, while one liberated from bonds is Maheśvara. Therefore, he who removes the bonds is considered the supreme guru.
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बन्धनं योनिमुद्राया मन्त्रचैतन्यदर्शनम् ।
यन्त्रमन्त्रस्वरूपञ्च यो वेत्ति स गुरुः प्रिये ॥९२॥
92. bandhanaṁ yonimudrāyā mantracaitanyadarśanam ,
yantramantrasvarūpañca yo vetti sa guruḥ priye.
92. bandhanam yonimudrāyāḥ mantracaitanyadarśanam
yantramantrasvarūpam ca yaḥ vetti saḥ guruḥ priye
92. yaḥ bandhanam yonimudrāyāḥ mantracaitanyadarśanam
yantramantrasvarūpam ca vetti saḥ guruḥ priye
92. O beloved, he who truly knows the binding of yonimudrā, the vitalization and awakening of mantras, and the true nature of both yantra and mantra, is a guru.
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विनिक्षिप्तां गतायातां संक्लिष्टां संविनीतकाम् ।
चतुवीधां मनोऽवस्थां यो वेत्ति स गुरुः प्रिये ॥९३॥
93. vinikṣiptāṁ gatāyātāṁ saṁkliṣṭāṁ saṁvinītakām ,
catuvīdhāṁ mano'vasthāṁ yo vetti sa guruḥ priye.
93. vinikṣiptām gatāyātām saṃkliṣṭām saṃvinītakām
caturvidhām manaḥ-avasthām yaḥ vetti saḥ guruḥ priye
93. yaḥ caturvidhām manaḥ-avasthām vinikṣiptām gatāyātām saṃkliṣṭām saṃvinītakām vetti,
saḥ guruḥ,
priye
93. O beloved, he who knows the fourfold state of the mind, namely, fixed, coming and going, distressed, and well-controlled, he is the guru.
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मूलादिब्रह्मरन्ध्रान्तसप्ताम्भोजदलेषु यः ।
जीवाचारफलं वेत्ति स गुरुर्नापरः प्रिये ॥९४॥
94. mūlādibrahmarandhrāntasaptāmbhojadaleṣu yaḥ ,
jīvācāraphalaṁ vetti sa gururnāparaḥ priye.
94. mūla-ādi-brahmarandhra-anta-sapta-ambhoja-daleṣu yaḥ
jīva-ācāra-phalam vetti saḥ guruḥ na aparaḥ priye
94. yaḥ mūla-ādi-brahmarandhra-anta-sapta-ambhoja-daleṣu jīva-ācāra-phalam vetti,
saḥ guruḥ,
na aparaḥ,
priye
94. O beloved, he who knows the fruit of the behavior of the jīva across the seven lotus petals starting from the Mūlādhāra up to the Brahmarandhra, he is the guru and none other.
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शिवादिगुरुपर्यन्तं पारम्पर्यक्रमेण यः ।
अवाप्ततत्त्वसम्भारः स गुरुर्नापरः प्रिये ॥९५॥
95. śivādiguruparyantaṁ pāramparyakrameṇa yaḥ ,
avāptatattvasambhāraḥ sa gururnāparaḥ priye.
95. śivādi-guru-paryantam pāramparya-krameṇa yaḥ
avāpta-tattva-sambhāraḥ saḥ guruḥ na aparaḥ priye
95. yaḥ śivādi-guru-paryantaṃ pāramparya-krameṇa avāpta-tattva-sambhāraḥ saḥ guruḥ,
na aparaḥ,
priye
95. O beloved, he who has attained the full accumulation of truth through the sequential lineage beginning with Śiva and the gurus, he is the guru and none other.
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येन वा दशीते तत्त्वे तत्क्षणात्तन्मयो भवेत् ।
मन्यते मुक्तमात्मानं स गुरुर्नापरः प्रिये ॥९६॥
96. yena vā daśīte tattve tatkṣaṇāttanmayo bhavet ,
manyate muktamātmānaṁ sa gururnāparaḥ priye.
96. yena vā darśite tattve tatkṣaṇāt tanmayaḥ bhavet
manyate muktam ātmānam saḥ guruḥ na aparaḥ priye
96. yena vā tattve darśite tatkṣaṇāt tanmayaḥ bhavet,
ātmānam muktam manyate,
saḥ guruḥ,
na aparaḥ,
priye
96. O beloved, by whom, when truth is shown, one becomes identified with that very instant, considering oneself liberated, he is the guru and none other.
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ये दत्त्वा सहजानन्दं दरन्तीन्द्रियजं सुखम् ।
सेव्यास्ते गुरवः शिष्यैरन्ये त्याज्याः प्रतारकाः ॥९७॥
97. ye dattvā sahajānandaṁ darantīndriyajaṁ sukham ,
sevyāste guravaḥ śiṣyairanye tyājyāḥ pratārakāḥ.
97. ye dattvā sahajānandam darantīndriyajaṃ sukham
sevyāḥ te guravaḥ śiṣyaiḥ anye tyājyāḥ pratārakāḥ
97. ye sahajānandam indriyajaṃ sukham ca dattvā sevyāḥ,
te guravaḥ śiṣyaiḥ; anye tu pratārakāḥ tyājyāḥ.
97. Those who bestow the innate bliss that destroys sensory pleasure are to be served as gurus by disciples, while all others are impostors to be abandoned.
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संसारभयभीतस्य शिष्यस्य गुरुरादरात् ।
व्रतोपवासनियमैनीयन्ता स गुरुर्मतः ॥९८॥
98. saṁsārabhayabhītasya śiṣyasya gururādarāt ,
vratopavāsaniyamainīyantā sa gururmataḥ.
98. saṃsāra-bhaya-bhītasya śiṣyasya guruḥ ādarāt
vrata-upavāsa-niyamaiḥ nīyantā saḥ guruḥ mataḥ
98. saḥ guruḥ saṃsāra-bhaya-bhītasya śiṣyasya vrata-upavāsa-niyamaiḥ ādarāt nīyantā mataḥ.
98. He who respectfully guides the disciple, who is terrified of worldly existence, through vows, fasts, and disciplines, is considered the true guru.
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यः प्रसन्नः क्षणार्द्धेन मोक्षलक्ष्मीं प्रयच्चति ।
दुर्लभं तं विजानीयाद् गुरुं संसारतारकम् ॥९९॥
99. yaḥ prasannaḥ kṣaṇārddhena mokṣalakṣmīṁ prayaccati ,
durlabhaṁ taṁ vijānīyād guruṁ saṁsāratārakam.
99. yaḥ prasannaḥ kṣaṇārdhena mokṣalakṣmīm prayacchati
durlabham tam vijānīyāt gurum saṃsāratārakam
99. yaḥ kṣaṇārdhena prasannaḥ mokṣalakṣmīm prayacchati,
taṃ durlabham saṃsāratārakam gurum vijānīyāt
99. He who, being pleased in half a moment, bestows the fortune of liberation, know that rare guru to be the deliverer from worldly existence.
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यः क्षणेनात्मसामर्थ्यं स्वशिष्याय ददाति हि ।
क्रियायासादिरहितं स गुरुर्द्देवदुर्लभः ॥१००॥
100. yaḥ kṣaṇenātmasāmarthyaṁ svaśiṣyāya dadāti hi ,
kriyāyāsādirahitaṁ sa gururddevadurlabhaḥ.
100. yaḥ kṣeṇenātmasāmarthyam svaśiṣyāya dadāti
hi kriyāyāsādirahitam sa gururdevadurlabhaḥ
100. yaḥ kriyāyāsādirahitam ātmasāmarthyam svaśiṣyāya kṣeṇena dadāti hi,
saḥ guruḥ devadurlabhaḥ
100. He who in an instant grants his own power to his disciple, devoid of the fatigue of rituals, he is the guru, difficult to attain even for the gods.
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य सद्यः प्रत्ययकरं सुलभञ्चात्मसौख्यदम् ।
ज्ञानोपदेशं कुरुते स गुरुर्द्देवदुर्लभः ॥१०१॥
101. ya sadyaḥ pratyayakaraṁ sulabhañcātmasaukhyadam ,
jñānopadeśaṁ kurute sa gururddevadurlabhaḥ.
101. yaḥ sadyaḥ pratyayakaraṃ sulabham ca ātmasaukhyadam
jñānopadeśaṃ kurute sa guruḥ devadurlabhaḥ
101. yaḥ sadyaḥ pratyayakaraṃ sulabhaṃ ca ātmasaukhyadam jñānopadeśaṃ kurute,
saḥ guruḥ devadurlabhaḥ
101. He who imparts the teaching of knowledge that immediately brings conviction, is easily accessible, and grants the happiness of the self - that teacher is rare even for the gods.
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द्वीपाद् द्वीपान्तरं देवि सञ्चरेद्यथा तथा ।
यो दद्यात् स गुरुर्ज्ञानमभ्यासादिविवजीतम् ॥१०२॥
102. dvīpād dvīpāntaraṁ devi sañcaredyathā tathā ,
yo dadyāt sa gururjñānamabhyāsādivivajītam.
102. dvīpāt dvīpāntaram devi sañcaret yathā tathā
yaḥ daddhāt saḥ guruḥ jñānam abhyāsādivivarjitam
102. devi,
yathā tathā dvīpāt dvīpāntaraṃ sañcaret,
yaḥ jñānaṃ abhyāsādivivarjitaṃ dadyāt,
saḥ guruḥ
102. O Devi, just as one might wander from island to island, he who bestows knowledge free from practices and the like, that is the teacher.
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क्षुधितस्य यथा तृप्तिराहारादाशु जायते ।
तथोपदेशमात्रेण ज्ञानदो दुर्लभो गुरुः ॥१०३॥
103. kṣudhitasya yathā tṛptirāhārādāśu jāyate ,
tathopadeśamātreṇa jñānado durlabho guruḥ.
103. kṣuditasya yathā tṛptiḥ āhārāt āśu jāyate
tathā upadeśamātreṇa jñānadaḥ durlabhaḥ guruḥ
103. yathā āhārāt kṣuditasya tṛptiḥ āśu jāyate
tathā upadeśamātreṇa jñānadaḥ guruḥ durlabhaḥ
103. Just as satisfaction quickly arises for a hungry person from food, so a teacher who grants knowledge simply through instruction is rare.
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गुरवो बहवः सन्ति दीपवच्च गृहे गृहे ।
दुर्लभोऽयं गुरुर्देवि सूर्यवत् सर्वदीपकः ॥१०४॥
104. guravo bahavaḥ santi dīpavacca gṛhe gṛhe ,
durlabho'yaṁ gururdevi sūryavat sarvadīpakaḥ.
104. guravaḥ bahavaḥ santi dīpavat ca gṛhe gṛhe
durlabhaḥ ayam guruḥ devi sūryavat sarvadīpakaḥ
104. devi bahavaḥ guravaḥ gṛhe gṛhe dīpavat santi
ayam tu guruḥ sūryavat sarvadīpakaḥ durlabhaḥ
104. O Devi, many teachers exist in every home like lamps, but this teacher who illuminates everything like the sun is rare.
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गुरवो बहवः सन्ति वेदशास्त्रादिपारगाः ।
दुर्लभोऽयं गुरुर्द्देवि परतत्त्वार्थपारगः ॥१०५॥
105. guravo bahavaḥ santi vedaśāstrādipāragāḥ ,
durlabho'yaṁ gururddevi paratattvārthapāragaḥ.
105. guravaḥ bahavaḥ santi veda-śāstra-ādi-pāragāḥ
durlabhaḥ ayam guruḥ devi para-tattva-artha-pārakaḥ
105. guravaḥ bahavaḥ veda-śāstra-ādi-pāragāḥ santi,
devi,
ayam guruḥ para-tattva-artha-pārakaḥ durlabhaḥ
105. O Devi, many teachers exist who are well versed in the Vedas and scriptures, but this teacher who has crossed over to the ultimate truth is rare.
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गुरवो बहवः सन्ति आत्मनोऽन्यप्रदा भुवि ।
दुर्लभोऽयं गुरुर्द्देवि लोकेष्वात्मप्रकाशकः ॥१०६॥
106. guravo bahavaḥ santi ātmano'nyapradā bhuvi ,
durlabho'yaṁ gururddevi lokeṣvātmaprakāśakaḥ.
106. guravaḥ bahavaḥ santi ātmanaḥ anya-pradāḥ bhuvi
durlabhaḥ ayam guruḥ devi lokeṣu ātma-prakāśakaḥ
106. guravaḥ bahavaḥ ātmanaḥ anya-pradāḥ bhuvi santi,
devi,
ayam guruḥ lokeṣu ātma-prakāśakaḥ durlabhaḥ
106. O Devi, many teachers exist on earth who grant things other than the self, but this teacher who illuminates the self is rare in the worlds.
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गुरवो बहवः सन्ति कुमन्त्रौषधिवेदिनः ।
निगमागमशास्त्रोक्तमन्त्रज्ञो दुर्लभो भुवि ॥१०७॥
107. guravo bahavaḥ santi kumantrauṣadhivedinaḥ ,
nigamāgamaśāstroktamantrajño durlabho bhuvi.
107. guravaḥ bahavaḥ santi kumantraoṣadhivedinaḥ
nigamāgamaśāstrolktamantrajñaḥ durlabhaḥ bhuvi
107. guravaḥ bahavaḥ santi kumantraoṣadhivedinaḥ
nigamāgamaśāstrolktamantrajñaḥ durlabhaḥ bhuvi
107. There are many teachers on earth who know bad mantras and medicines, but a teacher who knows the mantras prescribed in the Vedas and scriptures is rare.
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गुरवो बहवः सन्ति शिष्यवित्तापहारकाः ।
दुर्लभोऽयं गुरुर्द्देवि शिष्यदुःखापहारकः ॥१०८॥
108. guravo bahavaḥ santi śiṣyavittāpahārakāḥ ,
durlabho'yaṁ gururddevi śiṣyaduḥkhāpahārakaḥ.
108. guravaḥ bahavaḥ santi śiṣyavittāpahārakāḥ
durlabhaḥ ayam guruḥ devi śiṣyaduḥkhāpahārakaḥ
108. guravaḥ bahavaḥ santi śiṣyavittāpahārakāḥ ayam
guruḥ devi śiṣyaduḥkhāpahārakaḥ durlabhaḥ
108. O Devi, there are many teachers who take away the wealth of their disciples, but this teacher who removes the sorrow of his disciple is rare.
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वर्णाश्रमकुलाचारनिरता बहवो भुवि ।
सर्वसङ्कल्पहीनो यः स गुरुर्द्देवि दुर्लभः ॥१०९॥
109. varṇāśramakulācāraniratā bahavo bhuvi ,
sarvasaṅkalpahīno yaḥ sa gururddevi durlabhaḥ.
109. varṇāśramakulācāraniratā bahavo bhuvi
sarvasaṅkalpahīno yaḥ sa gurur devi durlabhaḥ
109. devi bahavaḥ varṇāśrama-kulācāra-niratāḥ bhuvi (santi),
yaḥ tu sarva-saṅkalpa-hīnaḥ,
saḥ guruḥ durlabhaḥ
109. O Devi, many people on earth are devoted to the duties of their social class, stage of life, and family traditions, but that teacher who is devoid of all mental projections is rare.
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गुरोर्यस्यैव सम्पर्कात् परानन्दोऽभिजायते ।
गुरुं तमेव वृणुयान्नापरं मतिमान्नरः ॥११०॥
110. guroryasyaiva samparkāt parānando'bhijāyate ,
guruṁ tameva vṛṇuyānnāparaṁ matimānnaraḥ.
110. gurorevasamparkātparānando'bhijāyate
guruṃtameva vṛṇuyānnāparaṃmatimānnaraḥ
110. yasya guroḥ samparkāt eva parānandaḥ abhijāyate,
matimān naraḥ tam eva guruṃ vṛṇuyāt,
na aparam
110. By the very contact with whose guru supreme bliss arises, a wise person should choose that teacher alone, and no other.
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यस्यानुभवपर्यन्तं बुद्धिस्तत्र प्रवर्त्तते ।
यस्यालोकनमात्रेण मुच्यते नात्र संशयः ॥१११॥
111. yasyānubhavaparyantaṁ buddhistatra pravarttate ,
yasyālokanamātreṇa mucyate nātra saṁśayaḥ.
111. yasya anubhava-paryantam buddhiḥ tatra pravartate
yasya ālokana-mātreṇa mucyate na atra saṃśayaḥ
111. yasya anubhava-paryantam buddhiḥ tatra pravartate
yasya ālokana-mātreṇa atra mucyate saṃśayaḥ na
111. Whose intellect extends as far as direct realization, and by whose mere sight one is freed - there is no doubt about this.
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शङ्कया भक्षितं सर्वं त्रैलोक्यं सचराचरम् ।
सा शङ्का भक्षिता येन स गुरुर्द्देविदुर्लभः ॥११२॥
112. śaṅkayā bhakṣitaṁ sarvaṁ trailokyaṁ sacarācaram ,
sā śaṅkā bhakṣitā yena sa gururddevidurlabhaḥ.
112. śaṅkayā bhakṣitam sarvaṃ trailokyam sa-carācaram
sā śaṅkā bhakṣitā yena saḥ guruḥ devi durlabhaḥ
112. śaṅkayā sa-carācaram sarvam trailokyam bhakṣitam
yena sā śaṅkā bhakṣitā saḥ devi guruḥ durlabhaḥ
112. O Devi, the entire three worlds together with all moving and non-moving things have been devoured by doubt, but that teacher by whom doubt itself has been devoured is rare.
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यथा वह्निसमीपस्थं नवनीतं विलीयते ।
तथा पापं विलीयते सदाचार्य समीपतः ॥११३॥
113. yathā vahnisamīpasthaṁ navanītaṁ vilīyate ,
tathā pāpaṁ vilīyate sadācārya samīpataḥ.
113. yathā vahnisamīpasthaṃ navanītaṃ vilīyate
tathā pāpaṃ vilīyate sadācāryasamīpataḥ
113. yathā vahnisamīpasthaṃ navanītaṃ vilīyate,
tathā sadācāryasamīpataḥ pāpaṃ vilīyate
113. Just as butter placed near a fire melts away, so sin melts away in the presence of a true teacher.
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यथा दीप्तानलः काष्ठं शुष्कमार्द्रञ्च निर्दहेत् ।
तथा गुरुकटाक्षस्तु शिष्यपापं दहेत् क्षणात् ॥११४॥
114. yathā dīptānalaḥ kāṣṭhaṁ śuṣkamārdrañca nirdahet ,
tathā gurukaṭākṣastu śiṣyapāpaṁ dahet kṣaṇāt.
114. yathā dīptānalaḥ kāṣṭhaṃ śuṣkam ārdraṃ ca nirdahat
tathā gurukaṭākṣastu śiṣyapāpaṃ dahet kṣanāt
114. yathā dīptānalaḥ śuṣkam ārdraṃ ca kāṣṭhaṃ nirdahat,
tathā guru-kaṭākṣaḥ tu śiṣya-pāpaṃ kṣanāt dahet
114. Just as a blazing fire consumes wood, both dry and moist, so the glance of a guru burns away a disciple's sins in an instant.
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यथा महानिलोद्धूतं तूलं दशदिशो व्रजेत् ।
तथैव गुरुकारुण्यात् पापराशिः पलायते ॥११५॥
115. yathā mahāniloddhūtaṁ tūlaṁ daśadiśo vrajet ,
tathaiva gurukāruṇyāt pāparāśiḥ palāyate.
115. yathā mahāniloddhūtaṃ tūlaṃ daśadiśo vrajet
tathā eva guru-kāruṇyāt pāpa-rāśiḥ palāyate
115. mahāniloddhūtaṃ tūlaṃ yathā daśadiśaḥ vrajet
tathā eva guru-kāruṇyāt pāpa-rāśiḥ palāyate
115. Just as cotton lifted by a great wind scatters in all ten directions, so a mass of sins flees away through the grace of the guru.
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दीपदर्शनमात्रेण प्रणश्यति तमो यथा ।
सद्गुरोर्द्दर्शनाद्देवि तथाऽज्ञानं विनश्यति ॥११६॥
116. dīpadarśanamātreṇa praṇaśyati tamo yathā ,
sadgurorddarśanāddevi tathā'jñānaṁ vinaśyati.
116. dīpa-darśana-mātreṇa praṇaśyati tamaḥ yathā
sat-guroḥ darśanāt devi tathā ajñānaṃ vinaśyati
116. devi,
yathā dīpa-darśana-mātreṇa tamaḥ praṇaśyati tathā sat-guroḥ darśanāt ajñānaṃ ca vinaśyati
116. O goddess, just as darkness is utterly destroyed merely by the sight of a lamp, so ignorance is destroyed by the sight of the true guru.
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सर्वलक्षणसम्पन्नो वेदशास्त्रविधानवित् ।
सर्वोपायविधानज्ञस्तत्त्वज्ञानी गुरुः स हि ॥११७॥
117. sarvalakṣaṇasampanno vedaśāstravidhānavit ,
sarvopāyavidhānajñastattvajñānī guruḥ sa hi.
117. sarvalakṣaṇasampannaḥ vedaśāstravidhānavit
sarvopāyavidhānajñaḥ tattvajñānī guruḥ saḥ hi
117. hi saḥ guruḥ sarvalakṣaṇasampannaḥ
vedaśāstravidhānavit sarvopāyavidhānajñaḥ tattvajñānī
117. Indeed, that guru is endowed with all auspicious marks, knows the rules of the Vedas and scriptures, understands all methods, and possesses direct realization of the ultimate truth.
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पूजाहोमाश्रमाचारतपस्तीर्थव्रतादिकम् ।
मन्त्रागमादिविज्ञानं तत्त्वहीनस्य निष्फलम् ॥११८॥
118. pūjāhomāśramācāratapastīrthavratādikam ,
mantrāgamādivijñānaṁ tattvahīnasya niṣphalam.
118. pūjāhomāśramācāratapastīrthavratādikam
mantrāgamādivijñānam tattvahīnasya niṣphalam
118. tattvahīnasya pūjāhomāśramācāratapastīrthavratādikam
mantrāgamādivijñānam niṣphalam
118. Pūjā, Vedic fire rituals, duties of the stages of life, virtuous conduct, spiritual practices, visiting sacred water places, vows, and knowledge of mantras and āgamas - all of these are fruitless for one who lacks realization of the ultimate truth.
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स्वयं वेद्ये परे तत्त्वे स्वात्मानं वेत्ति निश्चलः ।
आत्मनोऽनुग्रहो नास्ति परस्यानुग्रहः कथम् ॥११९॥
119. svayaṁ vedye pare tattve svātmānaṁ vetti niścalaḥ ,
ātmano'nugraho nāsti parasyānugrahaḥ katham.
119. svayam vedye pare tattve svātmānam vetti niścalaḥ
ātmanaḥ anugrahaḥ na asti parasya anugrahaḥ katham
119. niścalaḥ svayam vedye pare tattve svātmānam vetti ātmanaḥ anugrahaḥ na asti,
parasya anugrahaḥ katham (asti)
119. When a steady person directly knows the supreme reality within themselves as that which is to be known by oneself, there is no question of any grace bestowed upon the self - so how could there be grace bestowed by another?
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ब्रह्माकारं मनोरूपं प्रप्यक्षं स्वतनुस्थितम् ।
यो न जानाति चान्यस्य कथं मोक्षं ददात्यसौ ॥१२०॥
120. brahmākāraṁ manorūpaṁ prapyakṣaṁ svatanusthitam ,
yo na jānāti cānyasya kathaṁ mokṣaṁ dadātyasau.
120. brahmākāram manorūpam pratyakṣam svatanusthitam
yaḥ na jānāti ca anyasya katham mokṣam dadāti asau
120. yaḥ brahmākāram manorūpam pratyakṣam svatanusthitam na jānāti,
(saḥ) ca anyasya katham mokṣam dadāti asau
120. If someone does not directly know within their own body that form of the mind which is shaped like the absolute (brahman), how can that person bestow liberation upon another?
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सर्वलक्षणहीनोऽपि तत्त्वज्ञानी गुरुः स्मृतः ।
तस्मात्तत्त्वविदेवेह मुक्तो मोचक एव च ॥१२१॥
121. sarvalakṣaṇahīno'pi tattvajñānī guruḥ smṛtaḥ ,
tasmāttattvavideveha mukto mocaka eva ca.
121. sarvalakṣaṇahīnaḥ api tattvajñānī guruḥ smṛtaḥ
tasmāt tattvavit eva iha muktaḥ mocakaḥ eva ca
121. sarvalakṣaṇahīnaḥ api tattvajñānī guruḥ smṛtaḥ
tasmāt tattvavit eva iha muktaḥ mocakaḥ ca eva
121. Even a person who is devoid of all external marks is recognized as a guru if he knows the supreme reality. Therefore, one who knows the truth is indeed liberated in this world, and he alone is the liberator.
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यस्तत्त्वविन्महेशानि स पशुं बोधयत्यपि ।
तत्त्वहीनात् कुतोऽध्यात्मतत्त्वज्ञानपरिग्रहः ॥१२२॥
122. yastattvavinmaheśāni sa paśuṁ bodhayatyapi ,
tattvahīnāt kuto'dhyātmatattvajñānaparigrahaḥ.
122. yaḥ tattvavit maheśāni saḥ paśum bodhayati api
tattvahīnāt kutaḥ adhyātmatattvajñānaparigrahaḥ
122. he maheśāni yaḥ tattvavit saḥ paśum bodhayati api
kutaḥ tattvahīnāt adhyātmatattvajñānaparigrahaḥ
122. O Maheśānī, can someone who knows the truth even awaken an ordinary bound soul? How could there ever be any acquisition of spiritual knowledge from one who is himself devoid of that truth?
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तत्त्वज्ञैरुपदिष्टा ये तत्त्वाज्ञस्ते न संशयः ।
पशुभिश्चोपदिष्टा ये देवि ते पशवः स्मृताः ॥१२३॥
123. tattvajñairupadiṣṭā ye tattvājñaste na saṁśayaḥ ,
paśubhiścopadiṣṭā ye devi te paśavaḥ smṛtāḥ.
123. tattvajñair upadiṣṭā ye tattvājñas te na saṃśayaḥ
paśubhiś ca upadiṣṭā ye devi te paśavaḥ smṛtāḥ
123. ye tattvajñaiḥ upadiṣṭāḥ te tattvājñāḥ (bhavanti) na
saṃśayaḥ devi ye paśubhiḥ ca upadiṣṭāḥ te paśavaḥ smṛtāḥ
123. O goddess, those who are instructed by one who knows the truth are themselves knowers of the truth, there is no doubt about it, and those who are instructed by the spiritually blind are known as mere beasts.
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विद्धस्तु वेधयेद्देवि नाविद्धो वेधको भवेत् ।
मुक्तस्तु मोचयेद् बद्धं न मुक्तो मोचकः कथम् ॥१२४॥
124. viddhastu vedhayeddevi nāviddho vedhako bhavet ,
muktastu mocayed baddhaṁ na mukto mocakaḥ katham.
124. viddhas tu vedhayed devi na aviddho vedhako bhavet
muktas tu mocayed baddhaṃ na mukto mocakaḥ katham
124. devi viddhaḥ tu vedhayet,
aviddhaḥ vedhakaḥ na bhavet,
muktaḥ tu baddhaṃ mocayet,
muktaḥ mocakaḥ katham (na) (bhavet)
124. O goddess, only one who is pierced (by realization) can pierce another, whereas one who is unpierced cannot be a piercer. Only one who is liberated can liberate the bound, - how could one who is not liberated be a liberator?
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अभिज्ञश्चोद्धरेन्मूर्ख न मूर्खो मूर्खमुद्धरेत् ।
शिलां सन्तारयेन्नौही किं शिला तारयेच्चिलाम् ॥१२५॥
125. abhijñaścoddharenmūrkha na mūrkho mūrkhamuddharet ,
śilāṁ santārayennauhī kiṁ śilā tārayeccilām.
125. abhijñaḥ ca uddharet mūrkhaḥ na mūrkhāḥ mūrkham
uddharet śilām santārayet nauhī kim śilā tārayet śilām
125. abhijñaḥ ca mūrkhaḥ uddharet,
na mūrkhaḥ mūrkham uddharet.
nauhī śilām santārayet,
kim śilā śilām tārayet?
125. A wise person should lift up the foolish, but a fool should not lift up another fool. A boat can carry across a stone, but can a stone carry across another stone?
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तत्त्वहीनं गुरुं लब्ध्वा केवलं भव तत्परः ।
इहामुत्र फलं किञ्चित् स नरो नाप्नुयात् प्रिये ॥१२६॥
126. tattvahīnaṁ guruṁ labdhvā kevalaṁ bhava tatparaḥ ,
ihāmutra phalaṁ kiñcit sa naro nāpnuyāt priye.
126. tattvahīnam gurum labdhvā kevalam bhava tatparaḥ
iha amutra phalam kiñcit sa naraḥ na āpnuyāt priye
126. priye,
tattvahīnam gurum labdhvā,
kevalam tatparaḥ bhava,
saḥ naraḥ iha amutra kiñcit phalam na āpnuyāt.
126. O beloved, having obtained a guru devoid of the truth, remain entirely devoted (only to the supreme reality), for such a person does not attain any fruit here or hereafter.
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शैवे गुरुत्रयं प्रोक्तं वैष्णवे गुरुपञ्चकम् ।
वेदशास्त्रेषु शतशो गुरुरेकः कुलान्वये ॥१२७॥
127. śaive gurutrayaṁ proktaṁ vaiṣṇave gurupañcakam ,
vedaśāstreṣu śataśo gururekaḥ kulānvaye.
127. śaive guru-trayam proktam vaiṣṇave guru-pañcakam
veda-śāstreṣu śataśaḥ guruḥ ekaḥ kula-anvaye
127. śaive guru-trayam proktam vaiṣṇave guru-pañcakam
veda-śāstreṣu śataśaḥ ekaḥ guruḥ kula-anvaye
127. In the Śiva tradition three gurus are declared, in the Viṣṇu tradition five gurus, in the Vedas and scriptures hundreds, but in the family lineage there is a single guru.
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प्रेरकः सूचकश्चैव वाचको दर्शकस्तथा ।
शिक्षको बोधकश्चैव षडेते गुरुवः स्मृताः ॥१२८॥
128. prerakaḥ sūcakaścaiva vācako darśakastathā ,
śikṣako bodhakaścaiva ṣaḍete guruvaḥ smṛtāḥ.
128. prerakaḥ sūcakaḥ ca eva vācakaḥ darśakaḥ tathā
śikṣakaḥ bodhakaḥ ca eva ṣaṭ ete guravaḥ smṛtāḥ
128. prerakaḥ sūcakaḥ ca eva vācakaḥ darśakaḥ tathā
śikṣakaḥ bodhakaḥ ca eva ete ṣaṭ guravaḥ smṛtāḥ
128. The instigator, the indicator, the explainer, the revealer, as well as the instructor and the awakener - these six are traditionally considered to be gurus.
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पञ्चैते कार्यभूताः स्युः कारणं बोधको भवेत् ।
पूर्णाभिषेककर्त्ता यो गुरुस्तस्यैव पादुका ।
पूजनीया महेशानि बहुत्वेऽपि न संशयः ॥१२९॥
129. pañcaite kāryabhūtāḥ syuḥ kāraṇaṁ bodhako bhavet ,
pūrṇābhiṣekakarttā yo gurustasyaiva pādukā ,
pūjanīyā maheśāni bahutve'pi na saṁśayaḥ.
129. pañca ete kāryabhūtāḥ syuḥ kāraṇaṃ
bodhakaḥ bhavet pūrṇābhiṣekakartā
yaḥ guruḥ tasya eva pādukā pūjanīyā
maheśāni bahutve api na saṃśayaḥ
129. maheśāni ete pañca kāryabhūtāḥ syuḥ
bodhakaḥ kāraṇaṃ bhavet yaḥ
pūrṇābhiṣekakartā guruk tasya eva pādukā
bahutve api pūjanīyā na saṃśayaḥ
129. O Maheśāni, these five are effects, while the one who provides understanding is the cause. The paduka of that guru who performs the full abhiseka alone is worthy of worship, even when there are many, - without a doubt.
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श्रीगुरु लक्षणोपेतं संशयच्चेदकारकम् ।
लब्ध्वा ज्ञानप्रदं देवि न गुर्वन्तरमाश्रयेत् ॥१३०॥
130. śrīguru lakṣaṇopetaṁ saṁśayaccedakārakam ,
labdhvā jñānapradaṁ devi na gurvantaramāśrayet.
130. śrīguru-lakṣaṇopetam saṃśayacchedakārakam
labdhvā jñānapradam devi na gurvantaram āśrayet
130. devi śrīguru-lakṣaṇopetam saṃśayacchedakārakam
jñānapradam labdhvā na gurvantaram āśrayet
130. O Devi, having attained the true guru endowed with proper characteristics, who destroys doubt and bestows knowledge, one should not resort to another guru.
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अनभिज्ञं गुरुं प्राप्य सदा संशयकारकम् ।
गुर्वन्तरन्तु गत्वा स नैतद्दोषेण लिप्यते ॥१३१॥
131. anabhijñaṁ guruṁ prāpya sadā saṁśayakārakam ,
gurvantarantu gatvā sa naitaddoṣeṇa lipyate.
131. anabhijñaṃ guruṃ prāpya sadā saṃśayakārakam
gurvantaram tu gatvā sa na etat doṣeṇa lipyate
131. anabhijñaṃ sadā saṃśayakārakam guruṃ prāpya
tu gurvantaram gatvā sa naitad doṣeṇa lipyate
131. Having obtained a guru who is ignorant and constantly generates doubt, one does not incur any fault by leaving him and going to another guru.
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मधुलुब्धो यथा भृङ्गः पुष्पात् पुष्पान्तरं व्रजेत् ।
ज्ञानलुब्धस्तथा शिष्यः गुरोगुर्वन्तरं व्रजेत् ॥१३२॥
132. madhulubdho yathā bhṛṅgaḥ puṣpāt puṣpāntaraṁ vrajet ,
jñānalubdhastathā śiṣyaḥ gurogurvantaraṁ vrajet.
132. madulubdhaḥ yathā bhṛṅgaḥ puṣpāt puṣpAntaram vrajet
jñānalubdhaḥ tathā śiṣyaḥ guroḥ gurvantaram vrajet
132. yathā madulubdhaḥ bhṛṅgaḥ puṣpāt puṣpāntaram vrajet
tathā jñānalubdhaḥ śiṣyaḥ guroḥ gurvantaram vrajet
132. Just as a bee greedy for honey moves from one flower to another flower, so too a disciple greedy for knowledge should move from one guru to another guru.
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इति ते कथितं किञ्चिल्लक्षणं गुरुशिष्ययोः ।
समासेन कुलेशानि किम्भूयः श्रोतुमिच्चसि ॥१३३॥
133. iti te kathitaṁ kiñcillakṣaṇaṁ guruśiṣyayoḥ ,
samāsena kuleśāni kimbhūyaḥ śrotumiccasi.
133. iti te kathitaṃ kiñcit lakṣaṇaṃ guruśiṣyayoḥ
samāsena kuleśāni kim bhūyaḥ śrotum icchasi
133. kuleśāni te samāsena guruśiṣyayoḥ lakṣaṇaṃ kiñcit kathitaṃ,
bhūyaḥ kiṃ śrotum icchasi iti
133. O Kuleśāni, thus I have briefly told you some characteristics of the guru and the disciple. What more do you wish to hear?
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