TH E Mt Eliza

A SH RA M
H Y M N T O T H E G U R U
 Contents

1. Chanting with Baba 5

2. Guru Gita Program 11

Gajananam 13
Nityananda Arati and Jyota 14
Introductory Mantras 17
Sri Guru Paduka Pancakam 19
Sri Guru Gita Part 1 21
Sri Guru Gita Part 2 52

2. Shiva Mahimna Stotram 88

3. Arati Karun 110

3
4
 Chanting with Baba
The first thing that you noticed about Baba’s
Ganeshpuri ashram after the Shakti , the beauty
and the cleanliness of the place, was the amount of
chanting there was in the daily routine. Baba gave
great importance to the chanting of Sanskrit texts.
He called the practice swadhyaya, which means ‘self-
study’. He regarded those sessions as the heart of the
ashram discipline and a complete yoga in themselves.
You were supposed to chant in a loud, sweet voice
while sitting in a good yogic posture, not slumping
or slouching. The book was to be held in your hand
in front of you and not placed on the ground.
At one point Baba had the carpenter make him
what looked like a Scrabble rack with three tiles on
it. He kept them near his seat and if anyone nodded
off during the Guru Gita he would throw one of the
tiles at him. One day I saw Baba working assiduously
with a pen, writing something on each tile. I was
always curious about Baba’s doings, so I waited until
the program was over and he had left the hall (I was
the hall monitor) and went up and examined his
handiwork. He had written ‘1’, ‘2’ and ‘3’ on the tiles.
He wanted to return the tiles to the same order after
he had chucked one at someone. It was classical Baba,
everything had to be disciplined. And he was being
very cute!
The pull of meditation was strong during the
chanting sessions as the vibrations of the Sanskrit
mantras filled the hall. But woe betide he or she who
let themselves pass into meditation during a chant.
Baba would yell, throw a Scrabble tile and call them a
Shakti thief who gets high on other people’s efforts.
He said that it is easy to meditate by means of the

5
Shakti generated by a chant but it is much harder to
remain focussed and be present to the chant.
In my earliest days in the ashram Baba invited
me to sit in the row of men just in front of him and
play the shruti box, which was a squeezebox, like
a harmonium with one note. It produced a droning
sound. I played it with my left hand and held the
book in my right hand. The Sanskrit mantras were
unfamiliar to me (even though transliterated) and I
struggled with them. Baba was just a few feet away
and his gaze bore into me. I imagined him having all
kinds of thoughts about me, none of them good. I
was thrown back to a visit at age 13 to a synagogue
for a friend’s bar mitzvah . During the service the
uncle of another friend keenly observed my Hebrew
pronunciation. In fact, I didn’t know any Hebrew and
I was just mumbling along. After that humiliating
experience I never went back to a synagogue.
Unlike that experience, I survived the one with
Baba. One day my tongue stumbled over a difficult
line and I glanced furtively at Baba. He was regarding
me with a look of total acceptance and affection. I
realised that my burning had been self-generated.
Swadhyaya is like that. It is a fire and a tapasya .
During the recitation of a text all kinds of thoughts
and emotions arise in the crucible of the inner space.
It is a great purification.
In Shiva Process Self-inquiry we call the highest
spiritual statement a G-Statement. G-Statements
like, ‘I am the Self’, ‘I am Shiva’, ‘God dwells in every
person’, ‘The Guru is within me’, connect us to the
deepest source within ourselves. Texts like the Guru
Gita and the Shiva Mahimna Stotram are composed
entirely of G-Statements. They issue from a divine
source in the divine language of Sanskrit and resonate
the highest centres within the aspirant. Every mantra

6
is a container of Shakti. Their effect is mysterious.
Dear friends, use these sessions of swadhyaya as
a means of transformation. Chant with love and
reverence and attention.
When I first got to the Ganeshpuri ashram in
1971, the morning chant, starting at about 5:30am,
was the Bhagavad Gita. In early 1972 Baba changed
the daily routine and established the Guru Gita as
the main text of the morning program. The morning
session lasted an hour and a half, concluding with
the chant of Shri Krishna Govinda Hare Murare. Baba
almost always attended these programs. If you looked
to the left out the door of the ashram you could see
the sun rise over the notched mountain ridge to the
east. As I sat there, day in and day out, I watched the
progress of the sun north along the ridge and then
south as the seasons unfolded. It felt like one long
day that was ever the same.
Towards evening, after our afternoon session
of ashram work, we would bathe, meditate and come
to the temple for the evening arati. The pujari waved
the lights to the statue of Bhagavan Nityananda and
we stood and chanted before it. After dinner we
returned for the final chanting session of the day, the
Shiva Mahimna Stotram. The Shiva Mahimna is a chant
of great lyrical beauty in which the Puranic stories of
Lord Shiva are told. This chant is sung in ashrams all
over India and every swami knows it by heart.
Here I should mention the form of chanting
called kirtan . Kirtan is the most accessible, easy
and delightful method of devotional ( bhakti )
yoga. In kirtan a mantra is sung to a melody to the
accompaniment of instruments like harmonium, drum
and cymbals. Baba always included kirtan in each
of the more complex and demanding programs of
long Sanskrit texts. During my time at the ashram

7
Baba’s driver, Potia, would walk into the hall after the
chanting of the Shiva Mahimna and sit at the drum
for a stirring Hare Rama Hare Krishna. The heavens
resounded and we retired to our dormitories with
sweet dreams.
It is not surprising that Baba called the Guru
Gita ‘the one indispensable text’ since it epitomised
Baba’s essential teachings about the Guru: the Guru
is the doorway to the divine, the Guru is the essential
ingredient of the process of spirituality, the Guru is
the means and also the goal.
Later, I found that there were versions of the
Guru Gita that were 350 verses long. Baba selected
182 verses for the morning program. In this book you
will find Baba’s version divided into two parts, which
seems more suitable for a practitioner who lives in the
modern world. A day that begins with the Guru Gita
is an auspicious day. It aligns the practitioner with the
highest. Remembering the divine and connecting to
the Shakti, one handles life’s vicissitudes with ease
and joy.
Most of us in the West were not born into a
Hindu culture, a culture of chanting, of priests who
are expert in Vedic mantras. I never experienced this
as a lack because I felt, mystically, that Baba, in his
daily program, gave us everything we needed for
perfect spirituality. I don’t mean a tepid, watered-
down imitation Hinduism, I mean perfect spirituality.
Baba’s swadhyaya, the texts that he gave us, are full
of divine Shakti. To use any part of them is to live in
the stream of grace of the Siddhas. As Baba would
say, ‘Do not neglect your swadhyaya’.

8
 Chanting and Inquiry

Swadhyaya is an exalted version of group Shiva

Process in which only G-Statements are asserted.
While the group gives voice to these G-Statements,
inside each chanter every conceivable thought and
emotion bubbles and churns. That is why Baba called
swadhyaya a great tapasya. A wise practitioner of
swadhyaya who understands Self-inquiry does not
deny or suppress whatever arises within him. Instead
he acknowledges it, moves on, and thereby becomes
available to the experience of the uplifting power of
the G-Statements.
As you chant be aware of how the energy
affects you and moves through you. It will hit up
against internal blocks. Contemplate those blocks as
you chant. Make simple A-Statements, statements of
your present feeling. The power inherent in the chant
will help you release the energy dammed up in those
blocks.
Sit like a great yogi and try to align yourself with the
thought and energy of the chant. Let the Shakti of
these great mantras fill your being with love for the
Guru and for God.

With love,

Swami Shankarananda
Mount Eliza 2018

9
10
 Sri Guru Gita

r Guru Gt

PROGRAM

11
Sri Guru Gita

12
 Gajananam

.
Om! Salutations to Parvati’s consort, the great Lord
(Shiva).



.

-r-
-
 
.
O elephant-faced God, Ganesha, you are served by
the group of ghosts, and you eat sweet wood-apples
and blackberries. You are Uma’s son, the destroyer
of sorrows. I bow to the lotus feet of the remover
of obstacles.
The Guru is Brahma (creation), the Guru is Vishnu
(sustenance), the Guru is Shiva (dissolution). The Guru
is indeed Parabrahma (supreme Consciousness). To
that Guru I offer salutations.


Om. Peace, peace, peace.
13
 Nityananda Arati
and Jyota



Hail Hail! I wave lights to you, O Nityananda, you
are Lord Govinda in human form.

 



First you became Datta, the original Guru, secondly
you took the form of Shripad, thirdly you became
Narahari1; you show your play in Gangapur.

 


n

1
Nrsinha Saraswati, a famous Guru in the 16th century
2
A saint in Maharashtra, India
3
A saint in Maharashtra, in the 19th century
4
A famous saint who lived at the beginning of the 20th century
14
 Sri Guru Gita

You became Manika Prabhu2, you became Akkalkota

Swami3, you became Shirdi Sai Baba4, in Kaliyuga
you became Nityananda.

 



You take many forms, you reside in Ganeshpuri, you
fulfill the desires of devotees, children like you very
much.







Light my lamp from your lamp. O Sadguru, light my
lamp from your lamp, and remove any darkness that
may cover my heart.

 





15
 Sri Guru Gita

O Lord of yoga, Lord of knowledge, Lord of

all, Supreme Lord, may your divine grace bless
everyone.

 



O imperishable Muktananda, bliss of liberation, let
our lives be dedicated to you.







Light my lamp from your lamp. O Sadguru, light my
lamp from your lamp, and remove any darkness that
may cover my heart.

16
 Sri Guru Gita

Introductory Mantras


Salutations to Parvati’s spouse, the great Lord
(Shiva).





Salutations to the infinite Lord, who has infinite
forms, infinite feet, eyes, heads, thighs and arms,
and infinite names. Salutations to the Eternal Being
who supports millions of cosmic ages.





Om. Salutations to the Guru, who is Shiva! His
form is Satchitananda (being, Consciousness and
bliss). He is transcendent, calm, independent and
luminous.

17
 Sri Guru Gita





Salutations to Muktananda, the Guru who rescues
his disciples from the cycle of birth and death, who
assumed a body to meet the needs of his devotees,
and whose nature is Consciousness and being.






Om. May we be protected together. May we enjoy
the fruits of our actions together. May we achieve
strength together. May our knowledge be full of
light. May we never have enmity for one another.


Om. Peace, peace, peace.

18
 Sri Guru Gita

Sri Guru
Paduka-pancakam
FIVE STANZAS ON THE GURU’S SANDALS

 



Om. Salutations to the Guru and the Guru’s sandals.
Salutations to the supreme Guru and to his sandals.
Salutations to the sandals of the spiritual teacher,
the Lord of Siddhas. Salutations again and again to
the Guru’s sandals.

 



Salutations again and again to Sri Guru’s sandals,
endowed with the mystery of (the seed mantras)
aim and hrim and with the glory of the profound
meaning of shrim, and which expound the secret
of Om.

 



19
 Sri Guru Gita

Salutations again and again to Sri Guru’s sandals,

which impart the knowledge of Brahman and who
appears in all forms such as Hotragni and Hautragni
(the sacred sacrificial fires), the offerings, the priest
and the sacrifice.

 



Salutations again and again to Sri Guru’s sandals,
which serve as the Garuda, the mantra against
poison, to the multitude of negative emotions, which
bestow the power of discrimination and detachment,
which grant knowledge and give liberation.

 



Salutations again and again to Sri Guru’s sandals,
which are a boat to cross the endless ocean of the
world, which bestow steadfast devotion, and which
are a raging fire to dry the ocean of insensitivity.


Om. Peace, peace, peace.

20
r Guru Gt
SONG OF THE GURU
PART 1

21
 Sri Guru Gita

-
.
Lord Sadashiva is the seer of this hymn of mantras,
the Sri Guru Gita.



The verse-patterns are varied. The Supreme Self,
the Guru, is the deity.




The ‘I am’ is the seed, ‘That’ is its power (Shakti)
and ‘krom’ its nail. These mantras are repeated to
obtain the blessings of Sri Guru.






Now we meditate.
(The Guru) surrounded by the lotus petals ham and
sah, which are the cause of the world and reside in
all beings, manifested the world in his own way and
of his own free will.

22
 Sri Guru Gita





The Guru reveals That, he is the expression of the
shambhava state, he illumines like the flame of a
lamp, he is eternal, all-pervasive and a visible form
of the imperishable. Meditate on him.



The four goals of life—righteousness, wealth, pleasure
and liberation—are my purpose for repeating this
(Guru Gita).


 



Suta said:
On the beautiful summit of Mount Kailas, the goddess
Parvati bowed to Shiva with reverence and asked:

23
 Sri Guru Gita


 



The Goddess said:
O great Guru of the world, O Lord of Gods, O
benevolent One, O highest of the highest, initiate
me into the knowledge of the Guru.

 



O Lord, by which path can the embodied soul
become one with Brahman? Please bestow your
compassion on me, O Lord. I bow to your feet.


 



The Lord said:
O great Goddess, you are my very own Self. Out
of love for you I will answer your question, for it is
helpful to the world and has not been asked before.

24
 Sri Guru Gita

 



This knowledge is difficult to obtain in all three
worlds. Listen, I will reveal it to you. The Guru is
Brahman. O beautiful one, this is true, this is true.

 Veda-stra-purni
itihsdikni ca,
Mantra-yantrdi-vidyca
smtir-uccandikam.
The Vedas (ancient scriptures), the Shastras (religious
books), the Puranas (texts of ancient legends),
historical accounts, and other (writings); the
science of mantra, yantra (mystical diagrams), and
so on; the Smritis (traditional code of laws), magic
incantations, and so on;

 aiva-ktgamdni
anyni vividhni ca,
Apabhraa karha
jvn bhrntacetasm.
The Shaiva and Shakta treatises and other various
texts bring about in this world the downfall of those
whose minds are deluded.

25
 Sri Guru Gita

 Yajo vrata tapo dna

japastrtha tathaiva ca,
Gurutattvam avijya
mhste carate jan.
Those people are fools who engage in sacrificial
rites, vows, penance, japa , charity, and also
pilgrimages without knowing the Guru principle.

 



The Guru is not different from knowledge of the
Self. Without doubt this is true, this is true. The wise
should make an effort to attain That.

 Gha-vidy jaganmy

dehe cjna-sambhav,
Udayo yatprakena
guruabdena kathyate.
Maya—the creator of the world, the veiled knowledge
born of ignorance—resides in the body. He by whose
light (true knowledge) arises is known by the word
‘Guru.’

 Sarva-ppa-viuddhtm
rguro pdasevant,
Deh brahma bhavedyasmt
tvatkprtha vadmi te.
26
 Sri Guru Gita

Out of compassion for you, I shall tell you how the

embodied soul becomes Brahman, having been
purified of all sins by serving the feet of Sri Guru.

 Gurupdmbuja smtv

jala irasi dhrayet,
Sarva-trthvaghasya
samprpnoti phala nara.
Sprinkle water on your head while remembering the
lotus feet of the Guru. Thus, a person obtains the
benefits of bathing in all holy waters.

 oaa ppa-pakasya

dpanajna-tejasm,
Gurupdodaka samyak
sasrrava-trakam.
The water of the Guru’s feet (has the power) to
dry up the mire of one’s sins, to ignite the light of
knowledge, and to take one smoothly across the
ocean of this world.

 Ajna-mla-haraa
janma-karma-nivraam,
Jna-vairgya-siddhyartha
gurupdodakapibet.
To obtain knowledge and detachment, sip the water
of the Guru’s feet, which destroys ignorance and
ends karmas, (the cause of) rebirth.

27
 Sri Guru Gita

 Guropdodaka ptv

gurorucchiabhojanam,
Gurumrte sad dhyna
gurumantra sadjapet.
Take a sip of the water of the Guru’s feet, and eat
the food that has been left by the Guru. Constantly
meditate on the Guru’s form, and always repeat the
Guru’s mantra.

 K-ketra tannivso

jhnav caraodakam,
Gurur vivevara skt
trakabrahma nicitam
His dwelling is the sacred (city of) Kashi. The water
of his feet is the (holy river) Ganga. The Guru himself
is Vishveshvara (the Shiva of Kashi). He is certainly
the liberating mantra.

 Guropdodaka yattu

gay'au so'kayo aa,
Trtha-rja praygaca 
gurumrtyai namo nama.
The water of the Guru's feet (is the holiest water).
He is Gaya (a holy center), he is (the holy) banyan
tree Akshaya, and he is the most sacred Prayaga
(the confluence of three holy rivers). Salutations
again and again to the Guru.

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 Sri Guru Gita

 Gurumrti smarennitya

gurunma sad japet,
Gurorj prakurvta 
guror-anyanna bhvayet.
Always remember the Guru’s form. Constantly
repeat the divine name given by the Guru. (Always)
follow the Guru’s commands. Think of nothing other
than the Guru.

 Guruvaktra-sthita brahma

prpyate tatprasdata,
Guror-dhyna sad kuryt
kulastr svapateryath.
The supreme knowledge that lies on the Guru's
tongue can be realised through his grace. Always
meditate on the Guru, just as a virtuous wife
(constantly) thinks of her husband.

 Svrama ca svajti ca

svakrti-pui-vardhanam,
Etatsarva parityajya
guror-anyanna bhvayet.
Abandoning (thoughts of) all these—your stage in
life, your caste, your reputation, and increasing your
wellbeing—think of nothing other than the Guru.

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 Sri Guru Gita

 Anany-cintayanto m

sulabha parama padam,
Tasmt sarva-prayatnena
guror-rdhana kuru.
The supreme state is easily attained by those who
think of nothing else but Me. Therefore, strive to
the utmost to propitiate the Guru.

2 Trailokye sphua-vaktro

devdyasura-pannag,
Guruvaktra-sthit vidy
gurubhakty tu labhyate.
In the three worlds gods, demons, snake-demons,
and others clearly proclaim that the knowledge
lying on the tongue of the Guru is obtained only
through devotion to the Guru.

3 



It is said that the syllable gu means dark, and the
syllable ru means light. Indeed, there is no doubt
that the Guru is Brahma (supreme knowledge), who
consumes ignorance.

4 Gukra prathamo varo

mydi-gua-bhsaka,
Rukro dvityo brahma
my-bhrnti-vinanam
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 Sri Guru Gita

The first syllable gu represents the principles such

as maya, and the second syllable ru the supreme
knowledge that destroys the illusion of maya.

5 Eva gurupada reha

devnmapi durlabham,
Hh-hh-gaaiciva
gandharvaica prapjyate.
Thus, the state of the Guru is the highest, difficult
even for gods to attain. It is worshipped by the
followers of Haha and Huhu and (other) gandharvas
(celestial musicians).

6 Dhruva te ca sarve

nsti tattvaguro param,
sana ayana stra
bhaavhandikam.

7. Sdhakena pradtavya

guru-santoa-krakam,
Guror-rdhana krya
svajvitva nivedayet.
Surely for all these beings, there is no truth higher
than the Guru. A seeker should offer a seat, a bed,
clothing, ornaments, a vehicle, and other things that
will please the Guru. He should gratify the Guru; he
should dedicate his life to him.

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 Sri Guru Gita

8 Karma manas vc

nityam rdhayed gurum,
Drgha-daa namasktya
nirlajjo gurusannidhau.
Prostrate fully before the Guru without reserve,
and continually serve the Guru with mind, speech,
and action.

29 arram indriya prn

sadgurubhyo nivedayet,
tmadrdika sarva
sadgurubhyo nivedayet.
Dedicate to the Sadguru the body, senses, and
prana. Decidate to the Sadguru one's own wife and
everything else.

0 Kmi-ka-bhasma-vih
durgandhi-malamtrakam,
lema-rakta tvac msa
vacayenna varnane.
O Beautiful one, do not withhold (from the Guru this
body, which is full of) germs, worms, waste matter,
foul smelling urine and faeces, phlegm, blood, skin,
and flesh and (which is finally reduced) to ashes.

1 Sasra-vkam rh

patanto narakrave,
Yena caivoddhte
tasmai

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 Sri Guru Gita

Salutations to Sri Guru, who indeed saved all (the

devoted ones) who climbed the tree of the mundane
world and were falling into the ocean of hell.

2 r



The Guru is Brahma (creation), the Guru is Vishnu
(sustenance), the Guru is Shiva (dissolution). The
Guru is indeed supreme Consciousness (Brahman).
To that Guru I offer salutations.

3. 
-


Salutations to the Guru, Shiva, the master of all
knowledge, the cause of the universe, the bridge
by which we cross the ocean of suffering.

4 
-


Salutations to Sri Guru who opens the eyes of the
ignorant, blinded by darkness, with the collyrium
stick (eye salve) of knowledge.

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 Sri Guru Gita

5 Tvapit tva ca me mt

tva bandhustva ca devat,
sra-pratibodhrtha
tasmai 
Salutations to Sri Guru. In order to receive the true
understanding of the world, (I consider you to be)
my father, my mother, my brother, and my God.

6 



Salutations to Sri Guru whose reality makes the
world real, whose light illumines the world and
whose joy gives all joy.

7 



Salutations to Sri Guru whose existence makes the
world real, who shines in the form of the sun and
whose love makes those close to us dear.

8 




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 Sri Guru Gita

Salutations to Sri Guru who illumines this (world)

but whom the mind cannot illumine, and who also
illumines the states of waking, dreaming and deep
sleep.

39 



Salutations to Sri Guru with whose knowledge no
divisions or differences are perceived in this world,
and whose only form is truth.

0 Yasymatatasyamata
matayasya na veda sa,
Ananya-bhva-bhvya
tasmai 
One who (thinks he) knows not, knows; one who
(thinks he) knows, knows not. Salutations to Sri
Guru, whose thinking has no other thoughts (but
those of the Absolute).

1 



Salutations to Sri Guru who takes the form of the
cause (of this world) and who takes the form of
the world.

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 Sri Guru Gita

2 Nnrpam-ida sarva

na kenpyasti bhinnat,
Krya-kraat caiva
tasmai 
All this (the universe) appears in various forms, but
there is no difference (in him) from anything. It is
merely (an illusion of) cause and effect. Salutations
to Sri Guru (who reveals this truth).

3 



I honour Sri Guru whose lotus feet remove the
pain of duality and who always protects us from
misfortunes.

4 ive kruddhe gurustrt

gurau kruddhe ivo na hi,
Tasmt sarva-prayatnena
rguru araa vrajet.
If Shiva is angry, the Guru saves you, but if the Guru
is angry, even Shiva cannot save you. Therefore,
with every effort take refuge in Sri Guru.

5  gurupada-dvandva

vmanacitta-gocaram
vetarakta-prabhbhinna
ivaaktytmakam param.
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 Sri Guru Gita

I salute the Guru’s two feet, which are within the

reach of speech, thought, and contemplation and
which have different lusters—white and red—
representing Shiva and Shakti.

6 Gukra ca gutta

rukra rpavarjitam,
Gutta-svarpa ca
yo dadytsa guru smta.
The syllable gu is that which transcends all attributes,
and the syllable ru is that which is without form. The
Guru is said to be the one who bestows the state
that is beyond attributes (and form).

7 A-trinetr sarvask

a-caturbhur acyuta,
A-caturvadano brahm
rguru kathita priye.
O dear one, it is said that Sri Guru is (Shiva), the
witness of all, but without three eyes; he is Vishnu
without four arms; he is Brahma without four faces.

8 



With folded hands I make this offering to increase
the ocean of (the Guru’s) compassion, by whose
grace we are liberated from this variegated worldly
existence.

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 Sri Guru Gita

49 rguro parama rpa

vivekacakuo'mtam,
Manda-bhgy na payanti
andh sryodaya yath.
The supreme form of Sri Guru is nectar to one
who has the eye of discrimination. Those who are
unfortunate cannot perceive this, just as the blind
cannot see the sunrise.

50 rntha-caraa-dvandva
yasy dii virjate,
Tasyai die namaskuryd
bhakty pratidina priye.
O beloved, every day you should bow with devotion
in whichever direction Sri Guru's two feet rest.

1 Tasyai die satatam ajalirea rye

prakipyate mukharito madhupair budhaica,
Jgarti yatra bhagavn gurucakravart
vivodaya-pralaya-naka-nityask.
O noble one, the wise always offer a handful of
flowers humming with bees in the direction where
Bhagavan, the sovereign Guru, is awake (residing).
He is the eternal witness of the drama of the rise
and the dissolution of this universe.

2 rnthdi-gurutraya gaapati

phatraya bhairava,
Siddhaugha baukatraya padayuga
dtkrama maalam;
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 Sri Guru Gita

Vrn-dvyaa-catuka-ai-navaka
vrval-pacaka,
rman-mlini-mantra-rjasahita
vande guror maalam.
I bow to the Guru's assemblage, which is composed
of the three preceding Guru's (whose titles) begin
with Srinatha, Ganapati, three seats (of Shakti),
(eight) Bhairavas, the group of (nine traditional)
Siddhas, three Batukas, two feet (representing
Shiva and Shakti), the sequence of (ten) Dutis,
(three) Mandalas, ten Viras, sixty-four (established
Siddhas), nine (Mudras), the line of five Viras (with
special functions), together with the revered Malini
(the letters of the alphabet), and the Mantraraja.

3 Abhyastai sakalai sudrghamanilair

vydhi-pradair dukarai
Pryma-atair anekakaraair
dukhtmakairdurjayai.

Yasminna-bhyudite vinayati bal

vyu svaya tatkat,
Prptu tat sahajasvabhvam ania
sevadhvameka gurum.

(What is the use of) practicing for so long all those

hundreds of windy pranayamas, which are difficult
and bring diseases, and the many yogic exercises,
which are painful and difficult to master. Constantly
serve only one Guru to attain that spontaneous and
natural state. When it arises, the powerful prana
immediately stills of its own accord.

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 Sri Guru Gita

4 



To contemplate the form of one’s Guru is to
contemplate the form of Lord Shiva. To repeat the
Guru’s name is to repeat the name of infinite Shiva.

5 Yatpda-reu-kaik
kpi sasra-vridhe,
Setubandhyate ntha
deika tamupsmahe
I worship the Lord Guru, even a few particles of dust
from whose feet form a bridge across the ocean of
the world.

56. Yasmd anugraha labdhv

mahadajna-mutrjet,
Tasmai rdeikendrya
namacbha-siddhaye.
Receiving his grace, one gives up great ignorance.
Salutations to the highest Guru for the attainment
of the object of desire.

7 -




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 Sri Guru Gita

The Guru’s lotus feet, which destroy the raging

fire of worldly existence, are within the heart of
the white lotus, in the centre of the moon of the
brahmarandhra.

8 



One should contemplate the Guru who is seated
within the thousand-petalled lotus of the sahasrar,
within which ham and sah surround the triangle of
the three syllables, a, ka and tha.

59. 








60. 


;
s



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 Sri Guru Gita

May the Guru’s divine glance always rest on me. It

is the pillar supporting the stage of all the worlds. It
showers the nectar of compassion. It is the garland
of the principles of creation and creates all laws. It
holds the viewpoint of all holy scriptures. It is the
highest sacrifice that burns worldly qualities. His
look is satchitananda (truth, Consciousness and
bliss).

61. Agniddha-sama tta

jvlparicakdhiy,
Mantra-rjamima manye
'harnia ptu mtyuta.
O dear one, (having been thoroughly tested) by
the intellect, which shines like a flame, I consider
this, the greatest of the mantras (the Guru Gita),
to have been purified in the same way (that gold is
purified) in fire.

62. 



This divine principle of the Guru is everywhere. It
moves and moves not. It is near and it is far. It is
within and without.

63. Ajo'hamajaro'ha ca

andinidhana svayam,
Avikra cidnanda
ayn mahato mahn.

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 Sri Guru Gita

(Thus, the Guru knows): ‘I am unborn; I am free

from old age. My being is without beginning or
end. I am unchangeable. I am Consciousness and
bliss, smaller (than the smallest), greater than the
greatest.

64. 


-
‘(I am) beyond birth, the everlasting, pure, self-
luminous, taintless, supreme akasha (space). (I am)
immovable, blissful and imperishable.’

65. ruti pratyakam aitihyam

anumna catuayam,
Yasya ctmatapo veda
deika ca sad smaret.
Discern the (Guru's) spiritual power (through) the
four (sources of knowledge)—the Vedas, direct
perception, sacred historical texts, and inference.
Always remember the Guru.

66. Manana yadbhava krya

tadvadmi mahmate,
Sdhutva ca may dv
tvayi tihati smpratam.
O one of great intelligence, seeing your piety, I shall
now tell you how to contemplate him.

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 Sri Guru Gita

67. 



Salutations to Sri Guru who reveals that state which
pervades the entire universe as a mandala (circle of
Consciousness), and is the essence of animate and
inanimate objects.

68. 



Salutations to Sri Guru whose lotus feet are adorned
by the crest jewels (the mahavakyas , the great
Upanishadic G-statements) of the Vedas and who
is the sun to the lotus of Vedanta.

69. 



Salutations to Sri Guru, by merely remembering
whom knowledge spontaneously arises within, and
who embodies all attainments.

70. 



44
 Sri Guru Gita

Salutations to Sri Guru who is eternal, peaceful,

stainless Consciousness that transcends the sky.
He is beyond nada (primordial sound), bindu (the
point of Consciousness) and kala (the manifestation
of the world).

71. Sthvarajagama caiva

tath caiva carcaram,
Vypta yena jagat sarva

Salutations to Sri Guru, who pervades this entire
world, consisting of the movable and immovable
and also the animate and inanimate.

72. 



Salutations to Sri Guru who is firmly established in
the power of knowledge; who is adorned with the
garland of letters and who grants bhukti (worldly
fulfilment) as well as mukti (liberation).

73. 



Salutations to Sri Guru who destroys all the karmas
acquired from countless lifetimes with the power
of Self-knowledge.

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 Sri Guru Gita

74. 



Salutations to Sri Guru. There is no tattva (principle)
higher than the Guru. There is no austerity higher
than (discipleship to) the Guru and no truth higher
than knowledge of the Guru.

75 



Salutations to Sri Guru. My Guru is the Lord of the
whole universe. My Guru is the Guru of all three
worlds. My Self is the Self within all beings.

76 



The root of meditation is the Guru’s form. The root
of worship is the Guru’s feet. The root of mantra is
the Guru’s word. The root of liberation is the Guru’s
grace.

77 Gururdir andica

guru parama-daivatam,
Guro paratara nsti
.
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 Sri Guru Gita

Salutations to Sri Guru. The Guru is the beginning

(of all, but) he is without a beginning. The Guru is
the supreme deity. There is nothing higher than
the Guru.

78 Sapta-sgara-paryanta-
trtha-snndika phalam,
Guror-aghri-payobindu-
sahasre na durlabham.
The merit gained by bathing in all holy waters, up to
the seven seas, is not difficult to obtain by (sipping
even) one-thousandth part of a drop of the water
from the Guru's feet.

79 Harau rue gurustrt

gurau rue na kacana,
Tasmt sarva-prayatnena
rguru araa vrajet.
If Lord Hari (Vishnu) is angry, the Guru protects
you, but if the Guru is angry, no one can save you.
Therefore, make every effort to take refuge in Sri
Guru.

80 



The Guru embodies the whole universe including
Brahma, Vishnu and Shiva. There is nothing higher
than the Guru, therefore one should honour the
Guru.
47
 Sri Guru Gita

81 



By devotion to the Guru one becomes wise as well
as knowledgable. There is nothing higher than the
Guru. Those who follow the path of the Guru should
meditate on the Guru’s form.

82 Yasmt paratara 

neti netti vai ruti,
Manas vacas caiva
nityam rdhayed gurum.
Nothing exists which is higher than he. The Vedas
describe him as ‘not this, not this.’ Therefore, always
worship the Guru with mind and speech.

83  kp-prasdena

brahma-viu-sadiv,
Samarth prabhavdau ca
kevala gurusevay.
It is by the grace of the Guru and only through
service to the Guru that Brahma, Vishnu, and Shiva
become capable of creation (sustenance, and
destruction).

84 Deva-kinnara-gandharv
pitaro yaka-cra,
Munayo'pi na jnanti
guruurae vidhim.
48
 Sri Guru Gita

Gods, kinnaras, gandharvas, pitris, yakshas, charanas

(all beings of different orders), and even sages do
not know the proper manner of serving the Guru.

85 Mahhakra-garvea
tapo-vidy-balnvit,
Sasra-kuharvarte
ghaa-yantre yath gha.
Due to inflated ego and pride, (even) those
equipped with the power of austerity and learning
(continue to revolve) in the vortex of worldly life,
like pots on a water wheel.

86 Na mukt devagandharv

pitaro yakakinnar,
aya sarvasiddhca
gurusev-parmukh.
(Even) gods, gandharvas, pitris, yakshas, kinnaras,
seers, and all Siddhas are not liberated if they are
averse to serving the Guru.

87 



O great Goddess, listen to the method of meditation
on the Guru which grants all joy, brings all happiness
and which grants bhukti (worldly enjoyment), as
well as mukti (liberation).

49
 Sri Guru Gita

88 



I remember Sri Guru who is Parabrahman (the
Supreme Absolute); I speak of Sri Guru, who is
Parabrahman. I bow to Sri Guru, who is Parabrahman.
I honour Sri Guru who is Parabrahman.

89 Brahmnanda paramasukhada

kevala jnamrti, 
Dvandvtta gaganasada
tattvamasy-dilakyam;

Eka nitya vimalam acala

sarvadh-ski-bhta,
Bhv-tta trigua-rahita
sadguru ta nammi.
I bow to the Sadguru, who is the bliss of Brahman
and the bestower of the highest joy. He is absolute.
He is knowledge personified. He is beyond duality,
(all-pervasive) like the sky, and the object of (the
great Upanishadic statement) ‘You are That.’ He
is one. He is eternal. He is pure. He is steady. He
is the witness of all thoughts. He is beyond all
modifications (of mind and body) and free from
the three gunas.

90 



50
 Sri Guru Gita

I bow to the Guru who is the eternal and pure

Consciousness of Brahman. He is beyond perception,
without form and without taint. He is eternal
knowledge, Consciousness and bliss.

- -
--, 

-
Thus ends (this portion of) the Guru Gita, which
occurs in the dialogue between Shiva and Parvati
in the latter portion of Sri Skanda Purana. Let it be
offered at the feet of Sri Gurudeva.








Om. That is perfect. This is perfect. From the perfect
springs the perfect. If the perfect is taken from the
perfect, the perfect remains.


Om. Peace, peace, peace.

mj
Hail to the true Guru.
51
r Guru Gt
SONG OF THE GURU
PART 2

52
 Sri Guru Gita

-
.
Lord Sadashiva is the seer of this hymn of mantras,
the Sri Guru Gita.



The verse-patterns are varied. The Supreme Self,
the Guru, is the deity.




The ‘I am’ is the seed, ‘That’ is its power (Shakti)
and ‘krom’ its nail. These mantras are repeated to
obtain the blessings of Sri Guru.






Now we meditate.
(The Guru) surrounded by the lotus petals ham and
sah, which are the cause of the world and reside in
all beings, manifested the world in his own way and
of his own free will.

53
 Sri Guru Gita





The Guru reveals That, he is the expression of the
shambhava state, he illumines like the flame of a
lamp, he is eternal, all-pervasive and a visible form
of the imperishable. Meditate on him.



The four goals of life—righteousness, wealth, pleasure
and liberation—are my purpose for repeating this
(Guru Gita).


 



Suta said:
On the beautiful summit of Mount Kailas, the goddess
Parvati bowed to Shiva with reverence and asked:

54
 Sri Guru Gita


 



The Goddess said:
O great Guru of the world, O Lord of Gods, O
benevolent One, O highest of the highest, initiate
me into the knowledge of the Guru.

 



O Lord, by which path can the embodied soul
become one with Brahman? Please bestow your
compassion on me, O Lord. I bow to your feet.


 



The Lord said:
O great Goddess, you are my very own Self. Out
of love for you I will answer your question, for it is
helpful to the world and has not been asked before.

55
 Sri Guru Gita

 



This knowledge is difficult to obtain in all three
worlds. Listen, I will reveal it to you. The Guru is
Brahman. O beautiful one, this is true, this is true.

90 



I bow to the Guru who is the eternal and pure
Consciousness of Brahman. He is beyond perception,
without form and without taint. He is eternal
knowledge, Consciousness and bliss.

91 Hdambuje karika-madhya-sasthe

sihsane sasthita-divyamrtim,
Dhyyed guru candra-kal-praka
cit-pustak-bha-vara dadhnam.

Meditate on the divine form of the Guru seated on

the throne situated in the center of the pericarp of
the heart lotus, shining like the crescent of the moon,
holding the book of knowledge and (the mudra that)
bestows the desired boon.

56
 Sri Guru Gita

92 vetmbara veta-vilepa-pupa

mukt-vibha mudita dvinetram,
Vmka-pha-sthita-divyaakti
mandasmita sndra-kp-nidhnam.
He has two eyes. He is clad in white garments. He
is besmeared with white paste and is adorned with
(garlands of) white flowers and pearls. He is joyous. He
has a gentle smile. He is a treasure house of abundant
grace. The divine Shakti is seated on the left side of
his lap.

93 nandam-nanda-kara prasanna

jna-svarpa nijabodha-yuktam, 
Yogndra-mya bhavaroga-vaidya
rmadguru nityamaha nammi.
I always bow to Sri Guru, who is bliss, who exudes
delight, and who is cheerful. His very nature is
knowledge, and he is aware of his own Self. He is
highest among the yogis and is adorable. He is the
physician for the disease of worldly existence.

94 -
-


I bow to him (the Guru) in whom the five acts of
Shiva—creation, sustenance, dissolution, withdrawal
and grace—reveal themselves constantly.

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95 Prta irasi uklbje

dvinetra dvibhuja gurum,
Varbhyayutanta
smaret ta nmaprvakam.
In the morning, reciting the divine name, think of
the two-eyed, two-armed, peaceful Guru (seated)
in the white lotus in the head and endowed with
(the mudras of the hands) granting boons and
fearlessness.

96 



There is nothing greater than the Guru. There is
nothing greater than the Guru. There is nothing
greater than the Guru. There is nothing greater than
the Guru. This is the teaching of Shiva. This is the
teaching of Shiva. This is the teaching of Shiva. This
is the teaching of Shiva.

97 



This indeed, is Shiva. Indeed, this too is Shiva.
Indeed, this too is Shiva. Indeed, this too is Shiva.
This is my teaching. This is my teaching. This is my
teaching. This is my teaching.

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98 



By meditating in this way on the Guru, knowledge
arises spontaneously. One should feel, ‘I am liberated
by the Guru’s grace’.

99 Gurudarita-mrgea
manauddhi tu krayet,
Anitya khaayet sarva
yatkicid-tmagocaram.
One should purify one’s mind by following the path
shown by the Guru. Whatever transient things are
ascribed to the Self should be discarded.

100 



It is said that it is important to know the essential
nature of everything, especially the mind and
knowledge. Knowledge should be considered as
identical with the object of knowledge. There is no
other path to liberation.

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101 Eva rutv mahdevi

gurunind karoti ya,
Sa yti naraka ghora
yvac-candradivkarau.
O great Goddess, he who speaks ill of the Guru in
spite of hearing all this falls into the most dreadful
hell and (remains there) as long as the sun and
moon shine.

102 Yvat kalpntako dehas

tvadeva guru smaret,
Gurulopo na kartavya
svacchando yadi v bhavet.
Continue to remember the Guru as long as the body
lasts, even to the end of the universe. One should
never forsake the Guru, even if he behaves in a self-
willed manner.

103 Hukrea na vaktavya

prjai iyai kathacana,
Guroragre na vaktavyam
asatya ca kadcana.
Wise disciples should never speak egotistically and
should never tell a lie before the Guru.

104 Guru tvaktya huktya

guru nirjitya vdata,
Araye nirjale dee
sa bhaved brahmarkasa.
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One who speaks to the Guru in rude or insulting

terms or who wins arguments with him is born as a
demon in a jungle or in a waterless region.

105 Munibhi pannagairvpi

surairv pito yadi,
Klamtyu-bhaydvpi 
gur rakati prvati.
O Parvati, the Guru protects one if one is cursed by
sages, snake-demons, or even gods and also (frees
one) from the fear of time and death.

106 Aakt hi surdyca

aakt munayas tath,
Gurupena te ghra
kaya ynti na samaya.
Surely, gods and others are powerless, as also the
sages are powerless; being cursed by the Guru, they
soon perish. There is no doubt of it.

107 Mantrarjam ida devi

guru-rityakara-dvayam,
Smti-vedrtha-vkyena
guru skt para padam.
O Goddess, the word ‘Guru,’ composed of two
letters (gu and ru), is the greatest of mantras.
According to the words of the Vedas and Smritis,
the Guru is the highest reality itself.

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108 rutismt avijya

kevala gurusevak,
Te vai sannysina prokt
itare veadhria.
Indeed, only the Guru’s (devoted) servants are
called true sannyasis, even though they may not
know the Vedas and Smritis. All others are merely
wearing the clothes (of a sannyasi).

109 



Just as one lamp can be lit from another, so the
Guru can impart knowledge of Brahman, which is
imperceptible, eternal, the highest, without form
and without attributes, to the disciple.

110 



One can perceive the joyous Self through the gift of
the Guru’s grace. By the path of the Guru, knowledge
of one’s own inner Self is revealed.

111. brahma-stamba-paryanta
paramma-svarpakam
Sthvara jagama caiva
prammi jaganmayam.
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I bow to (the Guru, who is) the highest being and

who is of the form of this world, form Brahma
to a blade of grass, (everything) movable and
immovable.

112 


-
I always bow to the Guru, who is satchitananda
(truth, Consciousness and bliss), who transcends all
differences, who is eternal, perfect, without form,
and without attributes, and who is established in
his own Self.

113 



The Guru, who is higher than the highest, who
bestows only bliss, and who is seated in the centre
of the space of the heart, as pure as a crystal, should
be meditated upon.

114 




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Just as the image of a crystal reflects everything like

a mirror, so the bliss of Consciousness is reflected
in the Self and from this ‘I am That’ (is realised).

115. Aguha-mtra-purua
hyyata cinmaya hdi,
atra sphurati bhvo ya
 ta kathaymyaham.
Listen, I shall speak to you of the feeling that arises
when one meditates on the thumb-sized being in
the heart, who is Consciousness.

116 



O Parvati, know that the nature of Brahman is
beyond perception, beyond understanding, without
name and form, and is without sound (and other
attributes that are perceived by the senses).

117 



Just as it is in the nature of flowers, camphor and
other things to have fragrance, and it is in the nature
of things to be cold and hot, so too is Brahman
eternal (by its very nature).

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118 

- 

After having attained That (awareness of one’s
Brahman nature), one may live anywhere. Thus,
one’s meditation on the Guru is similar to that of
the worm on the bee.

119 Gurudhynatath ktv

svaya brahmamayo bhavet,
Pie pade tath rpe
mukto'sau ntra saaya
By meditating on the Guru, one becomes Brahman.
There is no doubt that one is liberated in pinda,
pada and rupa.

r prvatyuvca:
120. Pia ki tu mahdeva
pada ki samudhtam,
Rptta ca rpa ki
etadkhyhi akara.
Sri Parvati said:

O great God, what is pinda? What is known as pada?

What are rupa and rupatita? O Shankara, explain
this to me.

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 Sri Guru Gita

r mahdeva uvca:

121. Pia kualin-akti
pada hasa-mudhtam,
Rpa binduriti jeya
rptta nirajanam.
Sri Mahadeva said:

Pinda is Kundalini Shakti. Hamsa (spontaneous

repetition of Hamsa) is pada. Know rupa to be the
bindu (blue point), and rupatita is the pure One
(beyond the three).

122. Pie mukt pade mukt

e mukt varnane,
Rptte tu ye mukts
te mukt ntra saaya.
O beautiful one, they are liberated in pinda (whose
Kundalini is awake). They are liberated in pada
(who hear spontaneous repetition of Hamsa). They
are liberated in rupa (who have envisioned the
blue point). But they are undoubtedly liberated
who are liberated in rupatita (who experience the
transcendental state beyond form).

123 


  

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Becoming one with everything, a person should

perceive the highest truth. There is nothing higher
than this. (Because everything is Brahman) there is
no place without Brahman.

124 



Upon having perceived it (the highest truth) by
Guru’s grace, one remains solitary, tranquil, without
desires and without any attachment.

125. Labdha v'tha na labdha v

svalpa v bahula tath,
Nikmenaiva bhoktavya
sad santua-cetas.
Whether you attain it or you do not attain it, whether
it is great or small, it should always be enjoyed
without desire and with a contented mind.

126 



The wise say that the all-knowing state is that
in which the embodied soul becomes one with
everything. Then being ever-blissful and tranquil,
one rejoices wherever one may be.

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127. Yatraiva tihte so'pi

sa dea puya-bhjanam,
Muktasya lakaa devi
tavgre kathita may.
Wherever he lives, that place becomes an abode
of merit. O Goddess, I have described to you the
characteristics of a liberated one.

128. Upadeas tath devi

gurumrgea muktida,
Guru-bhaktis tath dhyna
sakala tava krtitam.
O Goddess, also (I have given you) the teaching
according to the path of the Guru which brings
liberation. I have also fully explained to you devotion
to the Guru and meditation (on him).

129. Anena yad bhavet krya

tad vadmi mahmate, 
Lokopakrakadevi
laukika tu na bhvayet.
O one of great intelligence, I shall now tell you the
things that are accomplished by this (recitation of
the Guru Gita). O Goddess, (the powers accruing
from this) should not be used for selfish gains, but
for the welfare of people.

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130. Laukikt karmao ynti

jnahn bhavravam,
Jn tu bhvayet sarva
karma nikarma yat-ktam.
The ignorant ones who work for selfish ends sink
into the ocean of worldly existence, whereas a
knower of Truth considers all the actions he does
to be non-action.

131. Ida tu bhaktibhvena

pahate ute yadi,
Likhitv tat-pradtavya
tat-sarva saphala bhavet.
If one reads and hears this (the Guru Gita) with
devotion, one should make a copy to give to others.
This will all bear fruit.

132. Gurugtt-maka devi 

uddha-tattva mayoditam,
Bhava-vydhi-vinrtha
svayameva japet sad.
O Goddess, I have told you the pure truth in the
form of the Guru Gita. One should always repeat
it to oneself to overcome the disease of worldly
existence.

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133. Gurugta-karaika tu

mantrarjam ima japet,
Anye ca vividh mantr
kal nrhanti oam.
Even one letter of the Guru Gita is a supreme mantra.
One should repeat it. All other mantras of diverse
kinds are not worth even one-sixteenth part of it.

134. Anantaphalam pnoti

gurugt-japena tu,
Sarva-ppa-praamana 
sarva-dridrya-nanam.
Surely, by repeating the Guru Gita one obtains
endless rewards. It destroys all sins and ends all
privations.

135. Klamtyu-bhayahara
sarvasaka-ananam,
Yakarka-sabhtn
coravyghra-bhaypaham.
It delivers one from the fear of time and death. It
puts an end to all misfortunes. It removes the fear
of spirits, demons, ghosts, thieves, and tigers.

136. Mah-vydhi-hara sarva

vibhti-siddhida bhavet,
Athav mohana vaya
svayameva japet sad.

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It eradicates all major diseases. It confers prosperity

and superhuman powers or the ability to captivate
and control others. One should always repeat it to
oneself.

137. Vastrsane ca dridrya 

pe roga-sambhava,
Mediny dukha-mpnoti
khe bhavati niphalam.
(Repeating the Guru Gita) on a seat of cloth brings
poverty, on stone it brings disease, on the earth
it brings unhappiness, and on wood it becomes
fruitless.

138. Kjine jna-siddhir 

mokarr vyghra-carmai, 
Kusane jna-siddhi
sarvasiddhistu kambale.
The skin of a black deer brings the attainment
of (indirect) knowledge. A tiger skin begets the
splendor of liberation. A seat of kusha grass brings
the attainment of (direct) knowledge. A woolen
blanket brings all attainments.

139. Kuairv drvay devi

sane ubhra-kambale,
Upaviya tato devi
japed ek-gramnasa.

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O Goddess, (the Guru Gita) should be repeated (by

one) with a one-pointed mind (who is) sitting on a
seat of kusha or durva grass covered with a white
blanket.

140. Dhyeya ukla ca ntyartha

vaye raktsana priye,
Abhicre ka-vara
pta-vara dhangame.
O beloved, one should think of a white seat for
peace, a red one for the power to control (others),
a black one to exorcise evil spirits, and a yellow one
to acquire wealth.

141. Uttare ntikmastu

vaye prvamukho japet,
Dakine mraa prokta
pacime ca dhangama.
One should repeat (the Guru Gita) facing north
if one desires peace, facing east for the power to
control (others); it is said that one should face south
to destroy (evil spirits) and face west to acquire
wealth.

142. Mohana sarvabhtn

bandha-moka-kara bhavet,
Deva-rja-priyakara
sarva-loka-vaa bhavet.

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It (the repetition of the Guru Gita) attracts all beings

and brings release from bondange. It gains the
affection of Indra (the lord of heaven) and brings
control over all the worlds.

143. Sarve stambhana-kara

gun ca vivardhanam, 
Dukarma-nana caiva
sukarma-siddhida bhavet.
It grants the power to paralyse all (hostile creatures),
it nurtures good qualities, it stops (the fruition of)
bad actions, and it also brings about the fruition of
good deeds.

144. Asiddha sdhayet krya

navagraha-bhaypaham,
Dusvapna-nana caiva
susvapna-phala-dyakam.
It accomplishes unfinished tasks, delivers one from
fear of (harm from the) nine planets, puts an end to
bad dreams, and makes good dreams come true.

145. Sarvanti-kara nitya

tath vandhy-suputradam, 
Avaidhavya-kara str
saubhgya-dyaka sad.
It always bestows peace in all respects, grants
a good son to a barren woman, averts women's
widowhood, and always brings good fortune.

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146. yur-rogya-maivarya-
putra-pautra-pravardhanam, 
Akmata str vidhav
japn moka-mavpnuyt.
It increases longevity, health, affluence, (and grants)
children and grandchildren. If a widow repeats it
without desire, she obtains salvation.

147. Avaidhavya sakm tu

labhate cnyajanmani, 
Sarvadukha-bhaya vighna
nayecch-pahrakam.
(If she repeats it) with desire, she will not become
a widow in her next lifetime. It removes all miseries,
fears, and obstacles, and delivers one from curses.

148. Sarva-bdh-praamana
dharmrtha-kma-moka-dam, 
Ya ya cintayate kma
ta ta prpnoti nicitam.
It removes all hurdles and grants (the four goals of
life): righteousness, wealth, pleasure, and liberation.
One definitely obtains whatever desire one may
entertain.

149. Kmitasya kmadhenu

kalpan-kalpa-pdapa,
Cint-mai cinti-tasya
sarva-magala-krakam.

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(The Guru Gita) is the wish-fulfilling cow for one who

has desires. It is the wish-fulfilling tree that makes
fantasies come true. It is the wish-fulfilling gem for
one's thoughts. It brings good luck in every way.

150. Mokahetur japennitya

mokariyam avpnuyt,
Bhoga-kmo japedyo vai
tasya kma-phala-pradam.
One whose goal is liberation should repeat it
regularly. He attains the splendor of liberation. One
who repeats it with the desire for enjoyment will,
indeed, get the fruit of his wish.

151. Japecchktaca sauraca

gapatyaca vaiava,
aivaca siddhida devi
satya satya na saaya.
A follower of Shakti, the Sun, Ganapati, Vishnu, or
Shiva should repeat (the Guru Gita). O Goddess, it
will accomplish (his objective). Without doubt, this
is the truth. This is the truth.

152. Atha kmyajape sthna

kathaymi varnane,
Sgare v sarittre
'thav hariharlaye.
O beautiful one, now I shall describe the places
to repeat it for the fullfillment of desires: on the
seashore, on a river bank, or in a temple of Vishnu
or Shiva;
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 Sri Guru Gita

153. akti-devlaye gohe

sarva-devlaye ubhe,
Vae ca dhtrmle v
mahe vndvane tath.
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.

154. Pavitre nirmale sthne

nity-nuhnato'pi v,
Nirvedanena maunena
japameta samcaret.
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.

155. mane bhaya-bhmau tu

vaa-mlntike tath, 
Sidhyanti dhauttare mle
cta-vkasya sannidhau.
(All actions) are accomplished by repeating it in a
cremation ground, in frightful places, near the root
of a banyan tree, under a thorn-apple tree, or near
a mango tree.

156. Guruputro vara mrkhas

tasya sidhyanti nnyath, 
ubha-karmi sarvi
dk-vrata-tapsi ca.
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 Sri Guru Gita

Even a fool who is a son (a devoted disciple) of the

Guru is better (than one who is learned but not a
devoted disciple). All his actions such as initiation,
vows, and penance bear fruit. It cannot be otherwise.

157. Sasra-mala-nrtha
bhava-pa-nivttaye,
Gurugtm-bhasi snna
tattvaja kurute sad.
One who knows the Truth always bathes in the
waters of the Guru Gita to wash away his worldly
impurities and to become free from the snares of
worldly existence.

158. Sa eva ca guru skt

sad sadbrahma-vittama,
Tasya sthnni sarvi
pavitri na saaya.
He (the devoted disciple) himself becomes the
Guru. (Then) he is always the foremost among the
knowers of Brahman. There is no doubt that for him
all places are holy.

159. Sarva-uddha pavitro'sau

svabhv-dyatra tihati, 
Tatra devaga sarve
ketre phe vasanti hi.
He is holy and pure in all respects. Whatever region
or dwelling he happens to live in becomes inhabited
by the multitude of gods.

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160. sanastha ayno v

gaccha-stihan-vadannapi, 
Avrho gaj-rha
supto v jgto'pi v.
Whether he is asleep or awake, sitting or lying down,
standing or moving around or speaking, riding a
horse, or sitting on a elephant;

161. ucimca sad jn

gurugt-japena tu,
Tasya darana-mtrea
punarjanma na vidyate.
In fact, through the recitation of the Guru Gita, a
knower of the Truth is always pure. By merely having
his darshan one is not born again.

162 



Just like a drop of water (merges) with the ocean,
a drop of milk with milk, a drop of ghee with ghee,
and the space inside a pot with the space outside
when the pot is broken, the individual Self (merges)
in the Supreme Self.

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163 



In the very same way, the individual Self of a wise
being is merged in the highest Self. Day and night,
wherever he may be, the wise being delights in
Oneness.

164 




165 



A wise person who is fully liberated, always lives
in this manner. O Parvati, one who serves him
wholeheartedly and with deep devotion is relieved
of all doubts and is liberated. Both bhukti (worldly
enjoyment) and mukti (liberation) come to him.
Saraswati dwells on the tip of his tongue.

166 




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There is no doubt that, by repetition of the Guru

Gita, all beings do indeed attain all powers, bhuktis
(worldly enjoyments) and muktis (liberations).

167. Satya satya puna saty

dharmya skhya mayoditam,
Gurugt-sama nsti
satyasatya varnane.
It is the truth. It is the truth. It is always the truth
that the knowledge revealed by Me is worthy of
being followed. There is nothing like the Guru Gita.
O beautiful one, this is the truth. This is the truth.

168. Eko deva ekadharma

eka-nih para tapa,
Guro paratara nnyan
nsti tattva guro param.
(To follow) one God, one religion, and one faith is
the highest austerity. There is nothing higher than
the Guru. No truth is greater than the Guru.

169. Mt dhany pit dhanyo

dhanyo vaa kula tath,
Dhany ca vasudh devi
guru-bhakti sudurlabh.
Blessed is the mother (of a devoted disciple),
blessed is the father, blessed is the family and
ancestry. Blessed is the earth (on which he walks).
O Goddess, (such) devotion to the Guru is very rare.

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170. arram indriya pr

crtha svajana-bndhav,
Mt pit kula devi
gurureva na saaya.
There is no doubt, O Goddess, that only the Guru
is the body, the senses, the vital breath, the wealth,
and (both) close and distant relatives. He is the
father, the mother, the (entire) family.

171. kalpa-janman koy

japavrata-tapa-kriy,
Tat-sarva saphala devi
guru-santoa-mtrat
O Goddess, actions such as mantra repetition, vows,
and the austerities (practiced) through millions of
births since the beginning of the universe—all those
bear fruit only when the Guru is pleased.

172. Vidy-tapo-balenaiva
manda-bhgyca ye nar,
Gurusev na kurvanti
satya satya varnane.
Those people who do not serve the Guru are
unfortunate, even with the power of their learning
and austerities. O beautiful one, this is the truth.
This is the truth.

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 Sri Guru Gita

173. Brahma-viu-maheca
devari-pit-kinnar,
Siddha-craa-yakca
anye'pi munayo jan.
Brahma, Vishnu, Shiva, divine seers, pitris, kinnaras,
Siddhas, charanas, yakshas, sages, and other people
(attained their respective powers only through
devotion to the Guru).

174. Guru-bhva para trtham

anyatrtha nirarthakam,
Sarva-trthraya devi
pdguha ca vartate.
Gurubhava (absorption in the Guru) is the most
sacred place; every other place of pilgrimage is
meaningless. O Goddess, the big toe of the Guru's
(right) foot is the abode of all places of pilgrimage.

175. Japena jaya-mpnoti

cnanta-phalam pnuyt,
Hnakarma tyajan sarva
sthnni cdhamni ca.
By abandoning all mean actions and degraded
places and reciting (the Guru Gita), one obtains
success and endless rewards.

176. Japa hnsana kurvan

hnakarma-phala-pradam,
Gurugt praye v
sagrme ripu-sakae.
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 Sri Guru Gita

177. Japa jaya-mavpnoti

marae muktidyakam,
Sarva-karma ca sarvatra 
guru-putrasya sidhyati.
Repetition (of the Guru Gita) on an improper asana
bears (the same) fruit as mean actions. While on a
journey, on a battlefield, or in the face of a dangerous
enemy, one obtains success by repeating the Guru
Gita. At the time of death it brings liberation. All
the actions of the Guru's son (a devoted disciple)
are accomplished everywhere.

178. Ida rahasya no vcya

tavgre kathita may,
Sugopya ca prayatnena
mama tva ca priy tviti.
Do not disclose this secret that I have revealed to
you. It should be well guarded with every effort. (I
have revealed it to you) because you are so dear
to me.

179. Svmi-mukhya-gaedi- 
viv-dn ca prvati, 
Manaspi na vaktavya 
satya satya vadmyaham.
Do not impart this even mentally to Ganesha and
among others of whom Swami (Karttikeya, son of
Parvati) is the chief, nor to Vishnu or other (gods).
I speak the truth, the only truth.

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 Sri Guru Gita

180. Atva-pakva-cittya 
raddh-bhakti-yutya ca,
Pravakta-vyamida devi 
mamtm'si sad priye.
O Goddess, explain it only to one whose mind is
fully matured and who is endowed with faith and
devotion. O beloved, you are My very Self forever.

181. Abhakte vacake dhrte

pkhae nstike nare,
Manaspi na vaktavy
gurugt kad-cana.
Never impart the Guru Gita even mentally to a
person who is without devotion, a cheat, a rogue,
a hypocrite, or a heretic.

182. Sasra-sgara-
samuddhara-aika-mantra 
brahmdi-devamuni-
pjita-siddha-mantram,
Dridrya-dukha-bhavaroga-
vina-mantra
vande mahbhaya-hara 
gururja-mantram.

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 Sri Guru Gita

I bow to the Gururaja mantra (the Guru Gita), which

removes the great fear (of transmigration). It is the
only mantra that rescues one from the ocean of the
world. It is is the perfected mantra worshipped by
sages and gods, such as Brahma and others. It is the
mantra that puts an end to privations, miseries, and
the disease of mundane existence.

- -
--, 

-
Thus ends (this portion of) the Guru Gita, which
occurs in the dialogue between Shiva and Parvati
in the latter portion of Sri Skanda Purana. Let it be
offered at the feet of Sri Gurudeva.


Om. Peace, peace, peace.

mj
Hail to the true Guru.

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 Sri Guru Gita








Om. That is perfect. This is perfect. From the perfect
springs the perfect. If the perfect is taken from the
perfect, the perfect remains.


Om. Peace, peace, peace.

mj
Hail to the true Guru.

86
87
 Shiva Mahimna Stotram

SIVA MAHIMNAH
STOTRAM
HYMN TO THE GLORY OF SHIVA

.

Salutations to Parvati’s consort. Hara, hara, hara,

Mahadev!


a

.
O elephant-faced god, Ganesha, you are served
by the assemblage of ghosts, and you eat sweet
wood-apples and blackberries. You are Uma’s son,
the destroyer of sorrows. I bow to the lotus feet of
the remover of obstacles.


 



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 Shiva Mahimna Stotram





Sri Pushpadanta said:
If it is unseemly to praise You when ignorant of the
extent of Your greatness, then even the praises of
Brahma and others are inadequate. If no-one can
be blamed when they praise You according to their
intellectual powers, then my attempt to compose
this hymn cannot be reproached.

 
-






Your greatness is beyond the reach of mind and
speech. Who can properly praise that which even
the Vedas describe with trepidation, by means
of ‘not this, not this’? How many qualities do You
possess? By whom can You be perceived? Yet
whose mind and speech do not turn to the form
later taken by You (saguna)?

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 Shiva Mahimna Stotram

 





-

O Brahman! Do even Brihaspati’s praises cause
wonder to You, the author of the nectar-like sweet
Vedas? O destroyer of the three cities, the thought
that by praising Your glories I shall purify my speech
has prompted me to undertake this work.

 


-




O Giver of boons! Some stupid people produce
arguments—pleasing to the ignorant but in fact
hateful—to refute Your divinity, which creates,
preserves and destroys the world, which is
divided into three bodies (Brahma, Vishnu and
Shiva) according to the three gunas, and which is
described in the three Vedas.

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 Shiva Mahimna Stotram

 a







To fulfill what desire, assuming what form, with
what instruments, support and material does the
Creator create the three worlds? This kind of futile
argumentation about You, whose divine nature is
beyond the reach of intellect, makes the perverted
vociferous, and brings delusion to men.

 







O Lord of gods! Can the worlds be without origin,
though they have bodies? Is their creation possible
without a creator? Who else but God can initiate
the creation of the worlds? Because they are fools
they raise doubts about Your existence.

91
 Shiva Mahimna Stotram

 







Different paths (to realisation) are enjoined by the
three Vedas, by Samkhya, Yoga, Pashupata (Shaiva)
doctrine and Vaishnava Shastras. People follow
different paths, straight or crooked, according
to their temperament, depending on which they
consider best, or most appropriate—and reach You
alone just as rivers enter the ocean.

 



a

a


92
 Shiva Mahimna Stotram

O Giver of boons! A great bull, a wooden club, an

axe, a tiger skin, ashes, serpents, a human skull and
other such things—these are all Your own, though
simply by casting Your eyes on gods You gave
them great treasures which they enjoy. Indeed one
whose delight is in the Self cannot be deluded by
the mirage of sense objects.

 







O Destroyer of the demon Pura, some say that
the whole universe is eternal while others say that
all is transitory. Others still, hold that it is eternal
and non-eternal—having different characteristics.
Bewildered by all this, I do not feel ashamed to
praise You; indeed my loquacity is an indication of
my boldness.

 

-t





93
 Shiva Mahimna Stotram

O Girisha, when You took the form of a pillar of fire,

Brahma trying from above and Vishnu trying from
below failed to measure You. Afterwards, when
they praised You with great faith and devotion, You
revealed yourself to them of Your own accord; does
not surrender to You bear fruit?

 







O Destroyer of Tripura, it was because of that great
devotion, which prompted him to offer his heads as
lotuses to Your feet, that the ten-headed Ravana
still had arms and was eager for fresh war after he
had effortlessly rid the three worlds of all traces of
enemies.

 








94
 Shiva Mahimna Stotram

But when he (Ravana) extended the valour of his

arms (whose strength was obtained by worshipping
You) to Kailas, Your abode, You moved the tip of
Your toe, and he did not find a resting place even
in the nether world. Truly, when affluent the wicked
become deluded.

 -




-


O Giver of boons, since Bana was the worshipper
of Your feet is it to be wondered at that he had the
three worlds at his command and put to shame the
wealth of Indra? What prosperity does not come
from bowing down the head to You?

 






.

95
 Shiva Mahimna Stotram

O Three-Eyed One, who drank poison out of

compassion for gods and demons when they were
distraught at the sudden prospect of the destruction
of the universe, surely the dark blue stain on Your
throat has beautified You. Even deformity is to be
admired in one who is given to freeing the world of
fear.

 







O Lord, the god of love, whose arrows never fail in
the world of gods and men, became nothing but
an object of memory because he looked on You
as an ordinary god (his body being burnt by Your
look of wrath). An insult to the self-controlled is not
conducive to good.

 



s



96
 Shiva Mahimna Stotram

When You danced to save the world, the earth was

suddenly thrown into a precarious state at the striking
of Your feet; the spatial regions and the hosts of stars
felt oppressed by the movement of Your massive
club-like arms; and the heavens became miserable
as their sides were constantly struck by Your waving
matted hair. Indeed it is Your very mightiness which
is the cause of the trouble.

 







The river which pervades the sky and whose foam
crests look all the more beautiful because of stars
and planets, seems no more than a drop of water
when on Your head. That same river has turned the
world into islands surrounded by waters. From this
can be judged the vastness of Your divine body.

 







97
 Shiva Mahimna Stotram

When You wanted to burn the three cities of the

demons—which were but a piece of straw to You—the
earth was Your chariot, Brahma Your charioteer, the
great mountain Meru Your bow, the sun and the moon
the wheels of Your chariot, Vishnu Your arrow. Why
all this paraphernalia? The Lord is not dependent
on others. He was only playing with things at His
command.

 







O Destroyer of the three cities, Hari rooted out His
own lotus-eye to make up the difference when one
flower was missing in His offering of 1,000 lotuses to
Your feet. For this great devotion You awarded the
discus (Sudarshan Chakra)—with which Hari protects
the three worlds.

 







98
 Shiva Mahimna Stotram

When a sacrifice has ended, You ever keep awake

to bestow its fruit on the sacrificer. How can any
action bear fruit if not accompanied by worship of
You, O Lord? Therefore, knowing You to be the Giver
of fruits of sacrifices and putting faith in the Vedas,
people become resolute about the performance of
sacrificial acts.

 







O Giver of refuge, You, who are habitually the giver
of fruits of sacrifices, destroyed that sacrifice where
Daksha, the Lord of creation and expert in sacrifices,
was the sacrificer, rishis were priests, and gods
participants. Surely sacrifices cause injury to the
sacrificers in the absence of faith and devotion.

 








99
 Shiva Mahimna Stotram

O Lord, when Brahma was overcome by incestuous

lust and finding his own daughter transforming
herself into a hind, desiring to ravish her in the body
of a stag, You pierced him keenly with Your arrows,
and he fled to the sky. Even now his fear of Your fury
as a hunter with bow in hand does not leave him.

 







O Destroyer of the three cities, O Giver of boons,
Parvati saw the god of love, bow in hand, burnt like a
piece of straw in a minute by You. If she is still proud
of her beauty and believes that You are fascinated
by her, because she was allowed to occupy half Your
body because of her austerities, let her. Ah, surely
all women are under delusion. You have completely
conquered Your senses.

 







100
 Shiva Mahimna Stotram

O Destroyer of the god of love, O Giver of boons,

Your play is in cremation grounds, Your companions
are ghosts, You smear Your body with the ashes
of burnt bodies, human skulls are Your garland—
all Your conduct is indeed inauspicious. But You
promote the greatest good in those who remember
You.

 
a



j
-

You are indeed that inexpressible Truth which the
yogis realise within by concentrating their minds on
the Self and controlling the breath according to the
directions laid down in the scriptures, and realising
this Truth they experience rapturous thrills and shed
profuse tears of joy; swimming as it were in a pool
of nectar, they enjoy inner bliss.

 
m
a


u

m
101
 Shiva Mahimna Stotram

The wise hold this limiting view of You: You are the
sun, You are the moon, You are fire, You are air, You
are water, You are space, You are the earth and You
are the Self. But we do not know the things which
You are not.

 






-
O Giver of refuge, with the three letters A, U, M,
indicating the three Vedas, three states, three
worlds and the three gods, the word AUM (Om)
describes You separately. By its subtle sound the
word Om collectively denotes You—Your absolute
transcendental state which is free from change.

 








102
 Shiva Mahimna Stotram

O Lord! Bhava, Sharva, Rudra, Pashupati, Ugra,

Mahadeva, Bhima, and Ishana—these eight names
of Yours are each treated in detail in the Vedas. To
You, most beloved Lord Shankara, of resplendent
form, I offer salutations.

 







O Lover of solitude, my salutations to You who
are the nearest and the farthest. O Destroyer of
the god of love, my salutations to You who are the
minutest and also the largest. O Three-eyed one,
my salutations to You who are the oldest and also
the youngest. My salutations to You again and again
who are all and also transcending all.

 








103
 Shiva Mahimna Stotram

Salutations to You as Brahma in whom rajas prevails

for the creation of the universe. Salutations to You
as Rudra in whom tamas prevails for its destruction.
Salutations to You as Vishnu in whom sattva prevails
for giving happiness to the people. Salutations to
You, O Shiva, who are effulgent and beyond the
three attributes.

  








O Giver of boons, how poor is my ill-developed
mind, subject to afflictions, and how boundless
Your divinity—Eternal and possessing infinite
virtues. Though terror-stricken because of this, I
am inspired by my devotion to offer this hymnal
garland at Your feet.

 







104
 Shiva Mahimna Stotram

O Lord, if the black mountain be ink, the ocean the

inkpot, the branch of the stout wish-fulfilling tree
a pen, the earth the writing leaf, and if taking these
the Goddess of Learning writes for eternity, even
then the limit of Your virtues will not be reached.

 







The best of Gandharvas, Pushpadanta by name,
composed in great devotion this beautiful hymn
to the Lord, who is worshipped by demons, gods,
and the best of sages, whose praises have been
sung, who has the moon on His forehead, and who
is attributeless.

 








105
 Shiva Mahimna Stotram

The person who with purified heart and in great

devotion always reads this beautiful and elevating
hymn to Shiva, becomes like Shiva (after death) in the
abode of Shiva, and while in this world gets abundant
wealth, long life, progeny and fame.

 



Initiation into spiritual life, charities, austerities,
pilgrimages, practice of yoga, performance of
sacrificial rites—none of these give even a sixteenth
part of the merit that one gets by reciting the hymn
on the greatness of Shiva.

 



Thus ends this unparalleled sacred hymn composed
by Pushpadanta and describing the glory of God Shiva
in a most fascinating manner.

 




106
 Shiva Mahimna Stotram

There is no God higher than Shiva, there is no hymn

better than the hymn on the greatness of Shiva,
there is no mantra more powerful than the name
of Shiva, there is nothing higher to be known than
the real nature of the Guru.

 







The Lord of Gandharvas, Pushpadanta by name, is
the servant of the God of gods who has the crescent
moon on his forehead. Fallen from his glory due
to the wrath of the Lord, he composed this very
beautiful uplifting hymn on the greatness of Shiva
to regain His favour.

 








107
 Shiva Mahimna Stotram

If one with single-minded devotion and folded palms

reads this unfailing hymn composed by Pushpadanta,
which is adored by great gods and the best of sages
and which grants heaven and liberation, one goes to
Shiva and is worshipped by kinnaras (celestial beings).

 



If a person learns by heart and recites this hymn, which
flowed from the lotus mouth of Pushpadanta, which
destroys sins and is dear to Shiva and which equally
promotes the good of all, Shiva, the Lord of creation,
becomes very pleased.

 



This hymn worship is offered at the feet of Shiva. May
the ever beneficent Lord of gods be pleased with me
at this!

 

a

If any letter or word has been left out, or if any letter
has been mispronounced, please forgive me, O God,
and be gracious.
108
 Shiva Mahimna Stotram

 
,


Om. That is perfect. This is perfect. From the perfect
springs the perfect. If the perfect is taken from the
perfect, the perfect remains.


Om. Peace, peace, peace.

mj
Hail to the true Guru.

rhr
rrhah
khk
kkhh

109
 Chant the Divine Name

adguru rat
Wave Lights to the True Guru


S

Let me perform arati for the true Guru. Let me
perform for the true Guru, for the beloved best
of Gurus. Let me perform  for the best of
Gurus.




e


Hail divine Guru, pure, indestructible, dwelling
within us in the form of knowledge, illuminating
every step like the rays of the sun. Let me
perform  for the best of Gurus.

110
  





When we first came to your refuge, we obtained
the sweet fruit of eternal life. Your shelter is like
the shade of the wish-fulfilling tree in heaven
that grants all one’s desires. Let me perform
for the best of Gurus.

 





He fully reveals the knowledge of the Godhead;
he is an expert exponent of the knowledge of
yoga. Hail the dust of the Guru’s lotus feet, which
has removed the pain from our hearts. Let me
perform  for the best of Gurus.

111
 Chant the Divine Name

 en





He has led us out of darkness; he has shown us
the immortal flame. Listen, for so long we were
(fools) going around from door to door just
picking up dust. Let me perform  for the
best of Gurus.

 a
a




He has made us develop discrimination. He has
removed our doubts and brought us across
the sea of birth and death. Having lit the lamp
of eternal life, he has removed the night from
our bodies. Let me perform  for the best
of Gurus.

112
  o





He has revealed the undifferentiated in the
midst of differences. He has delivered us from
transmigration. We are fortunate to have obtained
the clear stream of knowledge of the Godhead. Let
me perform for the best of Gurus.

 





Give us your grace, true Guru, to help us cross over
the world. Show us the true path, dispel wrong
ideas. Hail the one who has revealed the eternal
light and whose existence is a divine play. Let me
perform  for the best of Gurus.

113
 Chant the Divine Name

 






O Muktananda, you are the true Guru, the giver,
the divine bestower of a. Having taken up
your abode at Ganeshpuri, you have delivered
people from the obstacle of (the cycle of) birth
and death. Let me perform for the best of
Gurus.





Om. The Guru is Consciousness, eternal,
peaceful, beyond space, stainless. He is beyond
a, bindu and a. I bow to that Guru.


Om. Peace, peace, peace.

Hail the true Guru!

114
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