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
http://www.theeternalblossoms.org/audio/sri-guru-gita
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)
One should do the Japa in cremation grounds, under a Bilva tree or a Banyan tree, or a Kanaka tree, or a Mango tree for quicker attainment of success. (148)
O Devi, by the mere satisfaction of the Guru, all sacrifices, austerities, penances, and rites practiced in crores of births, in crores of Kalpas (world cycles), become fruitful. (149)
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)
O Parvati, learning, wealth, strength, good fortune, all of
these are of no use if one does not have the grace of the
Guru. One falls down. (151)
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)
Guru is God. Guru is religion. The greatest penance is unshakable faith in God. I repeat this thrice with force that there is nothing greater than the Guru. (154)
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)
The Jnani remains in peace and enjoys the equanimity, be it day or night. Thus the Maha Mauni or Self realized saint acquires the state of equanimity in all three worlds. (158)
GuruBhakti is the greatest kind of pilgrimage. Others are worthless. All places of pilgrimage are present, O Devi, at the sacred holy feet of the Guru. (159)
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)
To the devotionless, to the cheater, to the wicked, faithless, atheists, and others of their type, this GuruGita should never be told, nor should one think of doing so. (161)
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)
He who is the clever, the discriminative, the knower of the truths of spiritual sciences, the pure, is really the Guru. His Gurutva (state of a Guru) shines. (163)
Gurus are those who are pure at heart, calm, collected, of a saintly nature, who speak 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)
The “Suchaka” Guru is one who is well-versed in letters and all external worldly sciences. (166)
O Parvati, 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 Samsara is transitory and an abode of calamities”- Viewing thus the world which is an abode of miseries, this Guru shows the path leading to Vairagya (dispassion), is known as the Vihita Guru. (170)
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)
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)
One gets such a Supreme Guru as a result of merits acquired in many births. Having attained such a Guru, the disciple never falls prey to bonds to Samsara, he is liberated forever. (173)
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)
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)
Mahadev said, the disciple of a Nishiddha Guru, impelled by evil and wicked desires of a harmful nature, never again gets a human body until the close of Brahma Pralaya which take place after hundred thousand of divine years. (176)
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, that is everfree, 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)
A Param Guru is free from attachment, etc; peaceful, always contented in Himself, independent, and one who considers the status of Brahma and Vishnu like a blade of grass. (180)
One who is independent at all times and places, who possess an unshakable mind and always blissful, who experiences the homogenous essence of the Self, such a one is the Param Guru. (181)
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)
By whose mere Darshan (look with devotion), one attains calmness, cheerfulness, and peace and steadfastness, and peace of mind, such a one is Param Guru. (183)
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)
O dear Parvati, listen to me. There are two classes of knowers of Truth. They are (1) The Mauni, and (2) The Vakta. No benefit accrues from the Mauni to any person. (185)
The Vakta on the other hand, is capable of saving others from great whirlpool of Samsara. Because he is able to clear all doubts by his knowledge of the scriptures, logical and convincing arguments and by his own direct Self-realization experience. (186)
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)
Family traditions, wealth, strength, shastras, relatives, brothers, - none of these are useful to you at the time of death. Satguru is the only saviour. (188)
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)
Without the Knowledge of the Self whatever Sadhana is done is fruitless. O Devi, penances,japas, etc., everything becomes like the prattling of a child. (190)
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)
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)
A Guru-Bhakta (one devoted to the Guru) becomes free from all capital sins, by the practice of devotion to the Guru according to the injunctions of the scriptures. (194)
One who has abandoned the company of sinners and sinful acts, who’s 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)
One whose life is endowed with these characteristics, who is interested in the welfare of all beings of the world, whose life is pure and untained, to him is Diksha ordained. (197)
O Parvati, this truth should be revealed to one who is endowed with intense devotion and faith towards the Guru, who has purity of the heart to the greatest degree. It gives me the greatest satisfaction and joy. (198)
To the intelligent one possessing purity of heart, to one in whom good actions are fructifying, only to that qualified Sadhaka this Guru Gita should be imparted, even with great effort. (199)
To the atheist, to one who does evil to one’s well-wisher, the hypocrite, a non-devotee, to one opposed to the Guru- this Guru Gita should never be told. (200)
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 honour 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)
By abandoning one’s Guru, one goes to death, by renouncing the Guru mantra, one endures poverty. The abandoner of the Guru and Mantra go to the hell known as Raurava. (203)
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)
The seven million Mahamantras cause more restlessness of the mind. There is only one Mahamantra comprising of the syllables ”Gu” and “Ru”. (205)
O Devi, my declaration shall never become untrue. Whatever is said by me is the very form of the truth. There is no stotra equal to the Guru Gita in the whole world. (206)
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)
O Maheshwari, this is the secret of all secrets. It should not be imparted to a sinner. It is only by the virtuous deeds done in innumerable births fructifying in a person that he becomes eligible to get this great truth. (208)
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)
One should always drink the Guru’s feet washed water, eat the remnants of His food, meditate on His form and repeat His name. (210)
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 practised 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)
O Devi, the two-lettered word “Guru” is the king among all mantras. It is the essence of the Vedas, Smritis and Puranas. (214)
By whose grace that one realizes “I am everything, everything is superimposed in me, I offer my salutations and worship to my self-realised Satguru’s lotus feet. (215)
O Lord, by the gift of the light of knowledge, may Thy blessings be bestowed on me, whose eyes are covered by the cataracts of ignorance, and whose mind is captured by sense pleasure. (216)
Thus ends the third chapter of Guru Gita being a dialogue between Shiva and Parvati in the second section of the Skanda Purana.
||Aum Tam Namami Gurum Param||
||Aum Tam Namami Gurum Param||
||Aum Tam Namami Gurum Param||