2. Chapter 2 — Dvitīyo’dhyāya (verses 109–235)

109

ध्यानꣳ श्रुणु महादेवि सर्वानन्दप्रदायकꣳ ।
सर्वसौख्यकरꣳ चैव भुक्तिमुक्तिप्रदायकꣳ ॥

dhyānaṁ śruṇu mahādevi sarvānandapradāyakaṁ ।
sarvasaukhyakaraṁ caiva bhuktimuktipradāyakaṁ ॥

109. O Mahādevī, listen to the method of meditation (on the Guru), the bestower of complete bliss. It is the giver of all worldly prosperity, bhukti and liberation, mukti and all kinds of happiness. (109-125th verse. The method of meditation on the Guru is revealed by Bhagavan SadaShiva. Bhukti is worldly prosperity, happiness and well-being. Mukti is liberation from the cycle of birth and

110

देअथ्.) श्रीमत्परꣳ ब्रह्म गुरुꣳ स्मरामि श्रीमत्परꣳ ब्रह्म गुरुꣳ भजामि ।
श्रिमत्परꣳ ब्रह्म गुरुꣳ वदामि श्रिमत्परꣳ ब्रह्म गुरुꣳ नमामि ॥

death.) śrīmatparaṁ brahma guruṁ smarāmi śrīmatparaṁ brahma guruṁ bhajāmi ।
śrimatparaṁ brahma guruṁ vadāmi śrimatparaṁ brahma guruṁ namāmi ॥

110. I remember the Guru who is Śrīmat Parambrahma (the Ultimate Consciousness, who is the Absolute Reality beyond time, space and form), I worship the Guru who is Śrīmat Parambrahman Himself, I speak of the Guru who is Śrīmat Parambrahma, I prostrate and offer obeisance onto the Guru who is Śrīmat Parambrahma. Remembrance of Guru (Guru

111

वन्दनम्) ब्रह्मानन्दꣳ परमसुखदꣳ केवलꣳ ज्ञानमूर्तिꣳ द्वन्द्वातीतꣳ गगन्सदृशꣳ तत्त्वमस्यादि-लक्श्यꣳ ।
एकꣳ नित्यꣳ विमलꣳअछलꣳ सर्वधीसाक्शिभूतꣳ भावातीतꣳ त्रिगुणरहितꣳ सद्गुरुꣳ तꣳ नामामि ॥

vandanam) brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ dvandvātītaṁ gagansadṛśaṁ tattvamasyādi-lakśyaṁ ।
ekaṁ nityaṁ vimalaṁachalaṁ sarvadhīsākśibhūtaṁ bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ nāmāmi ॥

111. The one who is the eternal bliss of Brahman (consciousness), the bestower of Supreme happiness, who is the space of aloneness (oneness), the embodiment of Absolute Knowledge, who is beyond all dualities or separateness, who is expansive and pervasive like the sky, who is the ultimate goal of the Mahāvākya—‘tattvamasi – That I Am’; who is the oneness, eternal, spotless and pure, unchanging, unmoving and eversteady, the witness and participator of all functions of the intelligence and thoughts in all beings, who is above and beyond all state of being, and feelings (bhāvas) and bereft of three attributes, guṇas (sattva, rajas, tamas), unto that SADGURU, I ever bow down and offer myself.

112

हृउदम्बुजे कर्णिकमध्यसꣳस्थे सिꣳहासने सꣳस्थितदिव्यमूर्तिꣳ ।
ध्यायेद्गुरुꣳ चन्द्रकलाप्रकाशꣳ सच्चित्सुखाभीष्त्वरꣳ दधानꣳ ॥

hṛudambuje karṇikamadhyasaṁsthe siṁhāsane saṁsthitadivyamūrtiṁ ।
dhyāyedguruṁ candrakalāprakāśaṁ saccitsukhābhīṣtvaraṁ dadhānaṁ ॥

112. In the lotus of the center space of the heart (of the disciple), on a Divine throne (siṁhāsana) is seated the Divinity Personified Guru. The disciple should deeply meditate on the Divine form and presence of the Guru emanating light akin to the enlightening glow of the full moon. This is capable of bestowing on the meditator the boon of the bliss of Sat (Existence), Cit (light, consciousness), and fulfillment of wishes.

113

श्वेताम्बरꣳ श्वेतविलेप्पुष्पꣳ मुक्ताविभूषꣳ मुदितꣳ द्विनेत्रꣳ ।
वामान्कपीठस्थित-दिव्यशक्तिꣳ मन्दस्मितꣳ पूर्णकृपानिधानꣳ ॥

śvetāmbaraṁ śvetavileppuṣpaṁ muktāvibhūṣaṁ muditaṁ dvinetraṁ ।
vāmānkapīṭhasthita-divyaśaktiṁ mandasmitaṁ pūrṇakṛpānidhānaṁ ॥

114

ज्ञानस्वरूपꣳ निजभावयुक्तꣳ आनन्दमानन्दकरꣳ प्रसन्नꣳ ।
योगीन्द्रमीद्यꣳ भवरोगवैद्यꣳ श्रीमद्गुरुꣳ नित्यमहꣳ नमामि ॥

jñānasvarūpaṁ nijabhāvayuktaṁ ānandamānandakaraṁ prasannaṁ ।
yogīndramīdyaṁ bhavarogavaidyaṁ śrīmadguruṁ nityamahaṁ namāmi ॥

113-114. One who is wearing pure white clothing, bedecked with strings of ornamental white flowers, who is with a blissful, delighting countenance, and is two-eyed, to whose left side is seated the Divine Śakti; who is with a gentle smile, and bestows the complete treasure of compassionate, loving grace. One who is Knowledge personified, who is endowed and united into the innate feeling of one’s Self (nija-bhāva-yuktam), who is ever Blissful being Bliss Himself and gives Bliss to all, who is ever cheerful and pleased. One who is the Yogindra, fit to be worshipped, the physician who cures the disease of material existence of birth and death (bhavarogvaidyam) — I eternally and every moment prostrate and offer myself to the Śrī Sadguru.

115

वन्दे गुरुणाꣳ चरणारविन्दꣳ सन्दर्शितस्वात्म-सुखाꣳबुधीनाꣳ ।
जनस्य येषाम् गुलिकायमानꣳ सꣳसार-हालाहल-मोहशान्त्यै ॥

vande guruṇāṁ caraṇāravindaṁ sandarśitasvātma-sukhāṁbudhīnāṁ ।
janasya yeṣām gulikāyamānaṁ saṁsāra-hālāhala-mohaśāntyai ॥

. I worship the Lotus-Feet of the Gurus (Masters) who have given us the awakened vision of oneness to see the source of the eternal ocean of Bliss, born of the Self within, who have given us the remedy for the deadliest poison (hālāhala) of the world.

116

यस्मिन् सृष्ति-स्थितिध्वम्स-निगृअह-अनुगृहात्मकꣳ ।
कृत्यꣳ पञ्चविधꣳ शश्वत् भासते तꣳ गुरुꣳ भजेत् ॥

yasmin sṛṣti-sthitidhvamsa-nigṛaha-anugṛhātmakaṁ ।
kṛtyaṁ pañcavidhaṁ śaśvat bhāsate taṁ guruṁ bhajet ॥

116. In whom the five kinds of graceful acts are eternally present in His Self - creation, emanation (sṛṣti), establishing and preservation (sthiti), dissolution, destruction (dhvamsa), concealment or restraining one from the reality of the self (nigṛaha), and showering of loving kindness and grace with the revelation of the Self (anugṛaha), to that Guru, one should worship. (Śiva as Guru is the cause of the five manifest acts: sṛṣti, sthiti, dhvamsa or saṁhāra, tirobhāva (concealment) and anugraha (revelation). The Sadashiva energy of the Guru, reveals the Self to the

117

एम्बोदिएद् सेल्f.) पादाब्जे सर्वसꣳसारदावकालानलꣳ स्वके ।
ब्रह्मरन्द्रे स्थिताम्भोजमध्यस्थꣳ चन्द्रमन्डलꣳ ॥

embodied self.) pādābje sarvasaṁsāradāvakālānalaṁ svake ।
brahmarandre sthitāmbhojamadhyasthaṁ candramanḍalaṁ ॥

117. The Guru in His Lotus-like-Feet possesses the forest-fire of time that burns and annihilates the entire saṁsāra, the worldly forest (of delusory incomplete existence of the disciple) and has got in the crown of His head the brahma-randra, the moon-like nectar of immortality which is capable of destroying the flames of saṁsāra and bestowing immortality on the disciple. No questioning the Guru – Going Beyond Possibility of being Killed by Poison I still remember this one incident. In Indian villages, they will give the donkey milk - kaluthai paal, for a very strong voice, metallic voice - vengala kural! For that they will rub the donkey’s milk, kaluthai paal in the tongue. There is another one poison called kalli paal. If you give kalli paal to the kids, kids will die. There are some places where they want to get rid of their kids, they will give the kalli paal. Kalli paal will kill the kids. These are the traditional poisons: kalli paal, arali vidhai. These are the traditional poisons. This kaluthai paal is very healthy to make the voice very strong. My gurus were doing this process of applying the kaludahai paal on my tongue to make my voice very metallic and strong. I can speak for twenty hours a day, from morning till night and the voice will be same. Whether I am speaking early morning four o’clock, or I am speaking late night two o’clock, continuously the voice will be the same. So when my Guru Mata Vibhudanananda Puri was applying that kaluthai paal, she added some herbs and then started applying in my tongue. Isakki Swami and Raghupati Yogi, both of them insisted that she add certain poisonous herbs, like arali vidhai and this kalli paal. She was asking, “Why?” It is a very less quantity processed like in one copper needle they apply the arali vidhai poison and the kalli paal, and show it in the fire. It is almost like processing it, breaking its poisonous qualities, but adding it to the kaluthai paal, that milk which was being given to me as a medicine. Raghupati Yogi and Isakki Swami insisted that this gets added. This process used to be done every day. The best thing I received from Paramashiva is I will never question my Gurus. Not even one second I will think; you see, in front of me only they talk to each other, “Konjam arali vidhai, arali vidhaiya arachi, konjam kalli paalayum serthu adhaiyum serthuralama indha kazhudha paal la?” And I know arali vidhai is a poison, what they are mixing is a poison. I have heard it many times that people die when they are given arali vidhai, or when they are given the kalli paal. But I never had any reluctance or asked for any explanation. I would just stretch my tongue and sit, “Paati seekram thadavi mudi. Na evlo neram vaaya thorandhe ukandhitu irukardhu?” - “Quickly apply it on the tongue, how long can I be sitting with tongue hanging?” That’s all I’ll tell. Neither doubt, nor question, not even explanation I would ask. Slowly every day, they would increase the dosage. One day suddenly, I saw tears in Raghupati Yogi’s eyes. That was shocking for me, because he is a very strong man. I never bothered about they applying poison every day in my tongue. But these tears shook me. I asked, “What happened? What happened? What happened Swamiji?” He said, “No, I am so happy. Now nobody can poison you. Anyone poisons also, the poison will be only cleansed. You can detox yourself, and the system will be cleansed, but you won’t die.” Because they built the system in such a way that no poison can kill the body. They said, “No poison can kill you anymore. The system is now thoroughly built, not only are you ready for the metallic stone voice, no poison can touch you.” I used to wonder, why they have prepared me with so many layers of protection. Because they knew kullanaris (vile foxes - anti Hindu forces) will try to do anything, and the racist gangs will try to do anything. I am absolutely dedicated to my Gurus. I am not a reformer. I am a reviver. What my Gurus gave me, I am just reviving it to the whole world, mapping it to modern man. I am part of the small but continuous living stream of enlightened Masters from a small remote Indian village gone right, that’s all.

118

अकथादित्रिरेखाब्जे सहस्रदलमन्डले ।
हꣳसपारश्व-त्रिकोणे च स्मरेत्तेन्मध्यगꣳ गुरुꣳ ॥

akathāditrirekhābje sahasradalamanḍale ।
haṁsapāraśva-trikoṇe ca smarettenmadhyagaṁ guruṁ ॥

118. One should meditate and constantly remember the Guru seated on the thousand-petalled Lotus (manḍala) of the trikoṇa, three manḍala triangle where the trirekhā, three lines of the triangle describe the ākāra, kakāra and thakāra.

119

नित्यꣳ शुद्धꣳ निराभासꣳ निराकारꣳ निरण्जनम् ।
नित्यबोधꣳ चिदानन्दꣳ गुरुꣳ ब्रह्म नमाम्यहम् ॥

nityaṁ śuddhaṁ nirābhāsaṁ nirākāraṁ niraṇjanam ।
nityabodhaṁ cidānandaṁ guruṁ brahma namāmyaham ॥

119. The eternal, pure, formless, shapeless who is beyond the form and formless, unattached, unmanifested, who is free from stains of mind-body-intellect existence; the wakeful consciousness of Eternity, who is the Bliss of consciousness—to that Guru who is Brahma (the creative consciousness), I always offer my prostrations and worship. Guru – First Step to Shivabodha I will expand on ‘Shivabodha’. The word ‘bodha’ seems more down to earth than ‘Shiva Ananda’. The word ‘Shivananda’ seems to be very remote; but ‘Shivabodha’ seems to be immediate. ‘Shiva Ananda’ can be translated as ‘Bliss of being Shiva’. ‘Shivabodha’ can be translated as ‘intoxication of being Shiva’. Whatever may be the translation, ultimately, experience is one. When the ‘bodha’ becomes permanent, it is ‘ananda’. When ‘ananda’ gives its glimpse once in a while, it is ‘bodha’, that’s all. When the intoxication becomes permanent, eternal, it is ‘bliss’. When the bliss comes once in a while and goes, it is ‘intoxication’, Shivabodha. See, it is a kind of a logical exercise you need to do, a simple logical exercise. The first logic you have to establish in yourself is, ‘My guru is the ultimate spiritual expression I know, as far as I know. There might have been bigger or smaller gurus, I don’t know. There might have been the greatest whisky, brandy, coffee, tea, but what comes in my cup only I can drink. The best I can, I get it to my cup. The best I I know is my Guru. That is the best spiritual expression I know. He told me clearly I am Mahadeva. Then, this is the path I need to start walking.’ That is the first logic you need to establish in you. Second: ‘He did not tell me if I become like this I am Mahadeva, if I behave like that I am Mahadeva, if I reduce my tummy I am Mahadeva or clean my face I am Mahadeva or shave my hair I am Mahadeva or leave my hair long I am Mahadeva. No! He said, ‘You ARE Mahadeva as you ARE’. Then the whole problem boils down to somewhere me not accepting it. There is no other factual, logical point why I am not Mahadeva.’ Please understand, there is a vast difference between the stone temple built with a pillar, and a decoration structure. Both may look the same, but there is a vast difference. Same way, all the reasons why you think you are not Mahadeva are like the decoration pieces. Even though it looks factual, they are not factual reasons. the decoration piece may look like a pillar, but it cannot do the job of the pillar. It can be a decoration as a pillar. Same way, the reasons you have why you are not Mahadeva are not factual. They are not cognizable. They are not real in Cosmic Law of Life. Because, your Guru did not tell you if you become this, this, this, you are Mahadeva. No! I might have told if you experience Shivoham, this, this, may express through you. There is no pre-condition for Shivoham. Shivoham is the unconditional truth. Shivoham is the unconditional apology Maya gives you, delusion gives you. It says, ‘You are That! Sorry for deluding you for all these days. Please forgive me. Unconditionally I am apologizing and leaving you.’ Understand, the second logic you need to establish inside you is, ‘There is no pre-condition, pre-qualification for me to experience, live, radiate Shivoham.’ And, I am also reminding you that on day one you will not be able to perfectly experience Shivoham; you don’t have to bother about it. You may not be able to immediately sit under the Kalpavriksha and give initiation, enlightenment to people. But you will be able to easily give one small soap, comb, cloth, rudraksha you have around you. I can give you some simple basic expressions of Mahadeva: SAT-CHIT-ANANDA. He is ‘Sat’ – Truth. He is ‘Chit’ – Conscious, alive. He is ‘Ananda’ – Bliss, bliss of constantly being Himself; bliss of constantly being Himself. So, understand, start with that: ‘I am in bliss of just being myself. I am in bliss of being Mahadeva.’ And whatever logic says, ‘I am not Mahadeva, I am not the Ultimate’ is not factual; because, ‘If it is factual, my Guru would have told me. My Guru did not tell ‘with all these conditions you are Shivoham’. There are no fine-prints involved in Shivoham initiation. Shivoham is Shivoham is Shivoham. There is no star (*) mark, and below, in fine-print: ‘Conditions Apply’. You ARE Mahadeva! You ARE Mahadeva! You ARE Mahadeva! Listen, Listen intensely! All the logic and reason you are having to say, ‘No, no, no. I don’t think I am Mahadeva’, has something to do with you, and it is not that it has something to do with reality. If you have any reason that you are not Mahadeva, Shivoham is not the reality for you, that logic, those reasons have nothing to do with reality. It has something to do with you. You need to work only on that. Understand, the moment you know the decoration pillars are not stone, original pillars, simply you know how to remove it. You will have the energy, intelligence, everything, just to pull it out. But, as long as you are thinking it is a stone pillar, you won’t even come near to remove it. So, anything which says you are not Shiva, that logic has nothing to do with reality; it has something to do with you. This is the second logic you need to establish within you. The third logic you need to establish within you: ‘Anything which is not factual, I can complete it. After all, it is my freedom. I created the delusion around me. All this I kept it as a decoration, these pillars and all this. This is not a stone structure. If I want to alter it, I can move or remove.’ That remembrance itself will drastically reduce the powers of incompletion, the power incompletion has over you. The fourth logic you need to establish: ‘Let me start celebrating all the qualities I can radiate as Mahadeva.’ Being blissful always just because you exist is ‘Shivabodha’, being intoxicated of being Shiva. Actually, you don’t even need to struggle. Just visualize it is there; it is there oozing like blood oozing in the body. The energy of Shivabodha! And Shiva is not some dead qualities; He is a living being. Request Him, ‘O, Mahadeva, I request You, I am an initiated disciple. I am authorized to invoke You and request You.’ Initiation gives you the authority; so you don’t even have to have the doubt, ‘Am I qualified to invoke Him? Am I qualified to call Him? Am I qualified to receive Him?’ Initiation gives you the authority. ‘I am an initiated disciple. I invoke You. Please come inside. Be You. Let me be You. Let You be me. Let You just be.’ And He is such a vibrant, living, intelligent being, when you invoke Him, He clears tons of incompletions which you were thinking too big. Invoke Him again and again. Invite Him again and again. When you invoke Him, you don’t need to be cleaning up everything bit by bit, inch by inch. When He comes, the whole thing is burnt, nothing is left. He remains as He. Glory of Guru’s Divya-Dṛṣti, the Divine Vision from

120

Gउरु’स् Dइविने Eयेस् सकलभुवनसृइष्तिः कल्पिताशेषशृष्तिः निखिल-निगम-दृइष्तिः सत्पदार्थैकसृइष्तिः ।
अतद्गुणपरमेष्तिः सत्पदारथैकदृइष्तिः भवगुणपरमेष्टिर् मोक्ष-मार्गैक-दृइष्तिः ॥

Guru’s Divine Eyes sakalabhuvanasṛiṣtiḥ kalpitāśeṣaśṛṣtiḥ nikhila-nigama-dṛiṣtiḥ satpadārthaikasṛiṣtiḥ ।
atadguṇaparameṣtiḥ satpadārathaikadṛiṣtiḥ bhavaguṇaparameṣṭir mokṣa-mārgaika-dṛiṣtiḥ ॥

121

सकलभुवन-रन्गस्थापना-स्तम्भयष्तिः सकरुणरस-वृइष्ति-स्तत्त्वमालासमष्तिः ।
सकलसमयसृइष्ति-स्सच्चिदानन्ददृष्तिः निवसतु मयि नित्यꣳ श्रीगुरोर्दिव्यदृष्तिः ॥

sakalabhuvana-rangasthāpanā-stambhayaṣtiḥ sakaruṇarasa-vṛiṣti-stattvamālāsamaṣtiḥ ।
sakalasamayasṛiṣti-ssaccidānandadṛṣtiḥ nivasatu mayi nityaṁ śrīgurordivyadṛṣtiḥ ॥

120-121. On the divine vision (divya-dṛiṣti) of Guru, depends the whole creation, happenings of all worlds, on which all this fabric of worlds is visualized and superimposed, on whose vision depends the entire Vedic injunctions and knowledge, on whose vision rests the entire substance of manifested worlds; on whom depend the qualities and ways of Brahma and His creation, of Saṁsāra (consisting of appearance and disappearance); in whose vision rests the only path to liberation, which is the support of creation comprising of so many worlds, the rain of whose merciful glance bestows the knowledge of the Self, the vision of Sacitānanda and all the Creative Existences. May the divine vision (divya-dṛiṣti) of the ŚrīGuru ever dwell and remain in me. (Parameṣṭi – is Brahma, the Supreme Creative Entity of Universe) Guru loves you even when you hate Him I tell you, again and again and again I am feeling grateful for my Gurus who instilled the habit of operating from the powerful cognitions as my lifestyle. It’s not that at that time I really liked them. But, the greatest sacrifice a Guru does - he loves you even when you hate him. That’s the ultimate sacrifice. And that makes me melt, even now when I remember them. All the Tamil bad words I know, I have used it on my Gurus. But now when I remember every one of them, my whole being overflows for what they have done to me. Even when I hated them, they did not hate me, they did not give up on me; they made me start operating from powerful cognitions. Even simple decisions like whether to eat candy or not, whether to start talking to somebody or not, whether to engage in friendship with somebody or not - everything they made me operate from the powerful cognitions. Now I realise what they have done is something extraordinary. As I said, only Guru can love you, even when you hate him. That’s the biggest sacrifice a person can do - my Gurus have done that to me and I will do that for you. I have seen how they supported me. My resistance was irrelevant for them. That’s the most beautiful thing, my resistance was irrelevant for them. They did not care about it even for a penny. They just brushed it aside. It is so amazing to be brought up by that kind of Gurus and who have such power over you. The whole society was such, they had complete control and power over me to make me realise what I am. They were able to really get into my system and make the powerful cognitions as operating software. I tell you, if I have to walk that extra mile, I’ll remember the patience Arunagiri Yogishwara showed on me, Raghupati Yogi showed on me, and all these great Siddhas who groomed me, showed towards me. I’ll remember all of them and walk that extra mile for each of you and make you understand that operating from powerful cognitions is freedom. Depth of your being is freedom, not choices.

122

न गुरोरधिकꣳ न गुरोरधिकꣳ न गुरोरधिकꣳ न गुरोरधिकम् ।
शिवशासनतः शिवशासनतः शिवशासनतः शिवाशासनतः ॥

na guroradhikaṁ na guroradhikaṁ na guroradhikaṁ na guroradhikam ।
śivaśāsanataḥ śivaśāsanataḥ śivaśāsanataḥ śivāśāsanataḥ ॥

122. There is nothing greater than Guru, there is nothing greater than Guru, there is nothing greater than Guru, there is nothing greater than Guru. By the command of Śiva I ordain this, by the command of Śiva I ordain this, by the command of Śiva I ordain this, by the command of Śiva I ordain this. Comparing Masters Our mind is such that we always analyze. But Masters are beyond your mind. When you try to analyze them, you always fail and fall. You can compare two objects. You can see what the similarities and the differences between these two vases, for example are. That is because you can see the size, shape, front view, back view, everything about them. But in the case of Masters, they are infinity! Can you see what the similarities and differences between two infinities are? The similarities and differences between two infinities is the same as that between two Masters, that's all. Learning from a living Master Whenever the question is sincere, whenever it is a quest, you will find that the living Master answers it. The living Master will guide you. This is more of a possibility with a living Master than with a dead Master. Not that it is not possible with a dead Master. It is possible. But you have forgotten the language in which they speak. Their language is too subtle. You need to drop your inner chattering totally in order to hear them. With a live Master, I have a loudspeaker. So even if you have inner chatter, I can be louder than that! But old Masters become very silent, very subtle. Be very clear, they continue to speak, to communicate with you. You can even call it communion. The problem is that it has become one-sided. You have forgotten how to listen to them, you have forgotten the language in which they speak . They speak in the language of silence and you do not know that language. You may know many other languages, but not the language of silence. Even when I say the word silence, you refer to the Oxford dictionary. The meaning given there is soundless. But that is not the meaning I want to convey. What I mean is a vibrant, alive energy. But you are not able to relate in that language. With a living Master, you can understand what they have to say because they use the language that you know. So the possibility of a live Master being able to guide you is more than a Master who has left the body. Another problem is, with Masters who have left the body you can always project your own ego and satisfy yourself. With a living Master this is not possible as He continuously knocks on your ego.

123

इदमेव शिवꣳ इदमेव शिवꣳ इदमेव शिवꣳ इदमेव शिवम् ।
हरिशासनतो हरिशानतो हरिशासनतो हरिशासनतः ॥

idameva śivaṁ idameva śivaṁ idameva śivaṁ idameva śivam ।
hariśāsanato hariśānato hariśāsanato hariśāsanataḥ ॥

123. By the authority of Viṣṇu this alone is Śiva. By the authority of Viṣṇu this alone is Śiva. By the authority of Viṣṇu this alone is Śiva. By the authority of Viṣṇu this alone is Śiva.

124

विदितꣳ विदितꣳ विदितꣳ विदितꣳ विजनꣳ विजनꣳ विजनꣳ विजनम् ।
विधिशासनतो विधिशासनतो विधिशासनतो विधिशासनतः ॥

viditaṁ viditaṁ viditaṁ viditaṁ vijanaṁ vijanaṁ vijanaṁ vijanam ।
vidhiśāsanato vidhiśāsanato vidhiśāsanato vidhiśāsanataḥ ॥

124. By the order of Brahma this is the singular, unchallengeable Truth. By the authority of Brahma this is the singular, unchallengeable Truth. By the order of Brahma this is the one Truth. By the command of Brahma this is the real Truth.

125

एवꣳ विधꣳ गुरुꣳ ध्यात्वा ज्ञानमुत्पद्यते स्वयम् ।
तदा गुरुपदेशेन् मुक्तो’हमिति भावयेत् ॥

evaṁ vidhaṁ guruṁ dhyātvā jñānamutpadyate svayam ।
tadā gurupadeśen mukto’hamiti bhāvayet ॥

125. Thus meditating on the Guru, real knowledge is attained by itself. One should then strongly feel this, ‘By the instructions of the Guru I am liberated.’ (This kind of meditation leads to mukti. The injunction to meditate on Guru and repetition of ‘muktoham’ is the same as the Guru’s instructions conveyed in

126

महवक्यस्.) गुरुपदिष्तमार्गेन मनः शुद्धिम् तु कारयेत् ।
अनित्य खन्डयेत् सर्वं यत्किन्चिदात्मगोचरम् ॥

mahavakyas.) gurupadiṣtamārgena manaḥ śuddhim tu kārayet ।
anitya khanḍayet sarvaṃ yatkincidātmagocaram ॥

126. One should purify his mind by the method prescribed by the Guru. With the knowledge of the Self (ātman), one should reject everything else as unreal, un-eternal.

127

ज्ञेयꣳ सर्वꣳ प्रतीतꣳ च ज्ञानꣳ च मन उच्यते ।
ज्ञानꣳ ज्ञेयꣳ समꣳ कुर्यान्नान्यः पन्था द्वितीयकः ॥

jñeyaṁ sarvaṁ pratītaṁ ca jñānaṁ ca mana ucyate ।
jñānaṁ jñeyaṁ samaṁ kuryānnānyaḥ panthā dvitīyakaḥ ॥

. All things that pass off for knowledge, all appearances, objects of knowledge all these come within the realm of the mind. Knowledge (jñāna) and Known (jñeyam) should be on an equal footing. There is no other way (for attainment of knowledge).

128

किमन्न बहुनोक्तेन् शास्त्रकोतिशतैरपि ।
दुर्लभा चित्तविश्रान्तिः विना गुरुकृइपाꣳ पराꣳ ॥

kimanna bahunokten śāstrakotiśatairapi ।
durlabhā cittaviśrāntiḥ vinā gurukṛipāṁ parāṁ ॥

128. Of what use is too much dilation by crores of thousands of scriptures even? Real peace of the Citta (mind) is very rare. How can it be attained without the Guru’s grace, Guru-kṛipā? Guru Kripā Do you need a qualification for receiving divine grace? Ramana Maharishi answers this question. Are you alive? That itself is the qualification. That is the qualification because life itself has been bestowed on you by the Divine. So that is more than enough to receive Divine grace. Nothing more is required, the rest will be taken care of by the Divine. Feeling connection with the Master is the subtlest, best gift that can ever happen to human beings. For the fruit to be completely ripened it needs to be connected with the tree, for the child to grow completely it needs to be connected with the mother through an umbilical cord. For anything to blossom, bloom it needs connection with the highest possibility which it should become. A child should become complete human body before birth; it needs to retain its connection through the umbilical cord with the mother only then a complete body is created and once the complete body is created you may not need the physical umbilical cord connection; once the fruit is completely ripened, once it carries the seed which can become one more tree the physical connection with the mother tree may not be required. But till it happens the connection is required. The connection is important. Vitarka, the feeling connection with the Master, the ultimate gift which happens to the human body, who has grown at least to a certain level in the subtle understanding only smell even the presence of the Master. Only those beings have the courage to even enter into the great feeling connection, because feeling connection with the Master will just make you an enlightened being. Lot of things with which your ignorance survives, a lot of things with which your mind thrives, a lot of things on which your suffering is built will be taken away from you. The problem is ignorance is such it will constantly try to retain itself and it will try to have hold over you. Constantly trying its best to move you out of the Master, feeling connection with the Master in all possible ways, the worst Maya, Mara, and Devil is losing the feeling connection with the Master. What Buddhism calls as Mara, what Christianity calls as Devil, what Hinduism calls as Maya all this is nothing but losing connection with the Master. So the devils do the job by making you constantly lose the connection with the living Master. Even the people who cherish enmity and abuse Master, I tell you very clearly even many parts of their own organ, many molecules in their own system will not accept it, will not accept what they are doing, will not tolerate what they are doing, they will all be resisting, they will all carry the sacred, great, amazing, joyful, intense memory of the times and experience they had around Master. The sweetness still remains fresh, alive inside. But these people maybe out of ignorance or arrogance or some other vested interest go on suppressing those beautiful great memories. Just to suppress those great beautiful memories, suppress the voice of those organs, suppress the voice of those molecules, they raise their voice louder and louder in abusing the Master. Just they want to avoid that part, suppress it, put it in unconsciousness but unfortunately no voice is unheard or suppressed by your own consciousness. The suppressed voice and the suppressed truths ,the suppressed experiences naturally do not die out, so those molecules which are suppressed, those organs whose voices are not heard naturally protest, and start non-cooperation movement; that is what I call physical and mental diseases. Still after so much is being done to me, after so many people cherishing so much enmity and vomiting so much venom and poison on me, still I don’t feel anger or I don’t feel any enmity, I don’t feel venom; just one reason: all my molecules and organs still carry such beautiful love, the respect, gratitude for all those people, who are abusing and cherishing enmity now, but all the great service, all the beautiful things they have done to me, and all the beautiful time I spent with them or they spent around me. Please understand, joy even when you share with others creates more joy in you. I have shared a lot of joy and bliss with all of them and so it created more joy and bliss in me. Even though they are not directly responsible for my bliss just by sharing with them, I have experienced deeper and deeper joy and bliss, so those molecules that organs are not interested in taking revenge, abusing, disturbing or cherishing enmity, vomiting poison that’s the reason I am constantly in that highest integrity, highest honesty which is beyond all social hypocrisy which is direct utility for me and for my life. I tell you two things, if you have not lost the feeling connection with the Master do not allow the people who abuse Master around you, do not entertain them in any way, retain the connection with the Master which is the ultimate gift. I tell you, connecting with the things which you are not unconsciously, which are lower than you is ego. Connecting with the things which are higher than you is devotion, feeling connection, trust, the ability to do prana pratishta, is antidote for egoism. So understand, if you have not lost the feeling connection with the Master, don’t lose, appreciate it, it’s too precious, almost like a lamp, small lamp kept in your heart, don’t allow the cyclone of sensationalism to put it off. Keep it alive, very sacred, very precious and for some reason , vested interest or unconsciously if you have lost feeling connection with the Master, don’t do the same things to others, don’t go around and disturb others Vitharka, it’s the worst sin. Not only that the more you try to abuse the Master, the more of your own organ, your molecule will resist and take revenge on you, that is what I call incurring karma by themselves won’t be cursing, I won’t do anything wrong to them but their own molecules their own organs, their own system will be protesting them and enter in to non cooperation movement, and naturally you will get physical and mental diseases, finally not just ordinary physical death, falling in to the worst unconsciousness, which is lower level of existence which is too big punishment for a casual time pass entertainment which these abusers are doing. So protect yourself; if you have not lost your vitarka, by strengthening it. And if you have lost it unfortunately don’t disturb others’ feeling connection, others’ vitarka and if you keep quiet at least your organs, some molecule at some point will reclaim the beautiful experience of vitarka and the experience of rising in love with the Master and a possibility to reclaim the great feeling connection exist so reclaim it, reclaim your feeling connection with the Master.

129

करुणाखड्गपातेन च्छित्वा पाशाष्तकꣳ शिसोः ।
सꣳयगानन्दजनकः सद्गुरुः सो’भिधीयते ॥

karuṇākhaḍgapātena cchitvā pāśāṣtakaṁ śisoḥ ।
saṁyagānandajanakaḥ sadguruḥ so’bhidhīyate ॥

129. He is the Sadguru responsible for the rise of the knowledge of the Self, who cuts asunder, for the disciple, the eight kinds of attachment by the sword of mercy—karuṇā-khaḍga. (Doubt, pity, fear, shyness, censure, position in society, high birth and wealth are the 8 kinds of attachment.) When all Masters are divine manifestations, why are we attracted to a particular one? Ramakrishna gives a beautiful example. The mother cooks the same fish in ten different ways for ten children. One she makes into a sweet, another is hot and spicy, yet another is fried. She cooks it in ten different ways to satisfy the taste and expectations of all her children. Actually we each have our own mental set-up, our own expectations. The Divine fulfills you in the way you want it. For the person who is well-read, the intellectual, Shankara will suit. But Meera and Chaitanya will not suit him because they are always singing and dancing. He will think that that is foolish. Similarly the man who is attracted to the ecstatic love of Meera and Chaitanya think that it is foolish to sit and analyze all the time. The person who is head oriented will get attracted towards intellectual stuff, the person who is heart oriented will get attracted towards devotional things and the one who is being oriented will get attracted towards meditation. There are so many paths and so many Masters. Each person is centered on a different energy. The person who constantly thinks is on the path of Jnana Yoga. The person who is centered on emotions is a Bhakti Yogi . The person who is being oriented, who is silent and introverted, for him meditation is the path. So a person is attracted to the philosophy and the Guru or Master based on his or her individual energy or mental setup. When you find the right Master something will suddenly happen between you and Him - a synchronicity .almost like falling in love. It is not even falling in love, it is rising in love. With ordinary people it is falling in love, with the Master it can only be rising in love. You will find that He is expressing what you think, what you always wanted to hear. You will find that your heart falls in tune with Him. Till that happens, continue the search. That is the right way of seeking.

130

एवꣳ श्रुत्वा महादेवी गुरुनिन्दा करोति यः ।
स याति नरकान् घोरान् यावच्चन्द्रदिवाकरौ ॥

evaṁ śrutvā mahādevī gurunindā karoti yaḥ ।
sa yāti narakān ghorān yāvaccandradivākarau ॥

130. Thus, having listened about the importance of the Guru, O Mahādevī, whoever indulges in abusing or defaming the Guru goes to terrible hells and stays there as long as the sun and moon shine on earth. State of Hindu Gurus Anti-Guru Hindu mafia and anti-Hindu terrorists - both of them have nicely ganged up in India, strangulating the Guru-Shishya Parampara, absolutely. I am telling you, if Hindus don’t wake up, in twenty years, there will be no Hindu Guru left in India. Maybe secular Gurus will be left. You see, in politics, secular politicians can exist, no doubt. How can in Hindu Gurudom, secular Gurus exist!? I am really not able to understand. The Guru word belongs to Hinduism and it has a clear definition and if you are a Guru, you should be rooted and based on Hinduism. How can “secular” Gurus exist I can’t understand. The very definition does not seem to be something right. Okay, let me come back to the subject. Maybe secular Gurus will be left to survive, alive and or some Gurus who are very polite, just doing their puja, locking themselves inside the room, almost quarantined for life, those kind of few people maybe left.

131

यावत्कल्पान्तको देहस्तावद्-देवी गुरुꣳ स्मरेत् ।
गुरुलोपा न कर्तव्यः स्वच्छन्दो यदि व भवेत् ॥

yāvatkalpāntako dehastāvad-devī guruṁ smaret ।
gurulopā na kartavyaḥ svacchando yadi va bhavet ॥

131. O Devī, one should be in constant remembrance of his Guru, as long as he has a body, till the end of a kalpa (the cycle of worldly creation). Neglect of the Guru should never be done, even if one becomes an independent, free bird (a liberated being).

132

हुꣳकारेण च वक्तव्यꣳ प्राज्ञ्शिष्यैः कदाचन ।
गुरोरग्र न वक्तव्यमसत्यꣳ तु कदाचन ॥

huṁkāreṇa ca vaktavyaṁ prājñśiṣyaiḥ kadācana ।
guroragra na vaktavyamasatyaṁ tu kadācana ॥

132. The intelligent disciple should never slight his Guru. One should never utter falsehood in the presence of the Guru. (Word ‘hum; denotes contempt, such words never be used in

133

Gउरु’स् प्रेसेन्चे.) गुरुꣳ त्वꣳकृत्य हुꣳकृत्य गुरुसान्निध्य-भाषणः ।
अरण्ये निर्जले देशे सꣳभवेद् ब्रह्मराक्शसः ॥

Guru’s presence.) guruṁ tvaṁkṛtya huṁkṛtya gurusānnidhya-bhāṣaṇaḥ ।
araṇye nirjale deśe saṁbhaved brahmarākśasaḥ ॥

133. To speak in front of the Guru with disrespect by using ‘huṁ’ and ‘tvaṁ’ (addressing in singular as though lower or equal) is a great sin. Such a person will become a brahma-rākśasa in a forest or waterless place (desert). (Brahma-rākśasa is a species of devils.) Live Advaita, but Worship Guru always advaitaṁ bhāvayen-nityaṁ sarvāvasthāsu sarvadā | kadācidapi no

134

कुर्याद्-द्वैतꣳ गुरुसन्निधौ ॥

kuryād-dvaitaṁ gurusannidhau ॥

134. At all times and under all conditions, feel the space of Advaita, non-duality of the Self as ‘Brahman alone exists, I am Brahman.’ But never, in the presence of the Guru, should you have this bhāva (feeling).

135

दृश्यविस्मृअतिपर्यन्तꣳ कुर्याद् गुरुपदार्चनꣳ ।
ताद्वशस्यैव कैवल्यꣳ न च तद्व्यतिरेकिणः ॥

dṛśyavismṛatiparyantaṁ kuryād gurupadārcanaṁ ।
tādvaśasyaiva kaivalyaṁ na ca tadvyatirekiṇaḥ ॥

135. One should worship the Feet of the Sadguru till the ‘seen’ disappears (absence of duality). To those only there is liberation and not to those who act in contradiction. Please understand, deities are not mere idols; they are embodiment of ideals. We do not worship the idols; we worship the ideals represented through the idols. Again and again, I want to insist and remind people, as long as you have the mamakāra (inner image) that you are with form, you cannot have, you cannot understand, you cannot feel, you cannot experience God without form. It is from your mamakāra, Inner-Image that life image will be created. What you think about life, others, God, all that will be a reflection of your inner image. So, for everyone who carries the inner image that they have a form - it means everyone other than enlightened beings - should know very clearly that their image about life, about God, about Guru also will be with form. So, it is better to accept the reality as it is first, and use the Completion and other methods, and evolve to the space of advaita. Understand, it is really important to start from where we are standing. Whether your goal is to reach the Sun, or the Moon, or Mars, you have to start from where you are. You have to start from where you are. Deity worship is not only inevitable, it should not be avoided by showing any philosophy. See even a great thinker like Kapila, who is not only the founder of the world’s first philosophy, Sāṅkhya, but also the first logical thinking being on Planet Earth, could evolve the possible conclusions and probable conclusions using the power of imagination and the probabilities of imagination. Sāṅkhya is the source of all philosophies and science. Possible, probable, imaginable, in all these three directions how our energy can flow without any fear or desire or incompletion blocking our energy, that whole science was so beautifully developed by Bhagavān Kapila. Even, He is very clear about meditating, connecting with the form of God. In Bhāgavatam, Kapila Gītā, a beautiful theistic version of Sāṅkhya is expanded and explained so powerfully, so perfectly. Bhagavān Kapila, considered the greatest thinkers, even He is very clear that deity and deity worship should not be avoided; meditating with the form, connecting through the form should not be avoided. I have seen thousands and thousands flower through deity worship. I don’t do anything unnecessarily; I don’t waste time, energy. If I am promoting deity worship, if I am promoting Guru worship, understand it is directly useful to you. Mahādeva is the most worshipped God in the world. Many other incarnations, deities, sons of Gods, enlightened beings, siddhās, munis, rṣis, sages, they all may be ‘followed.’ But, Mahādeva is the world’s largest worshipped God; not just followed, but worshipped, revered. He is most easily accessible; just a little water, one leaf and one small fruit is enough; He is immediately pleased. He answers your questions. He fulfills your requests. He brings Completion. Unimaginable, ultimate being, Mahādeva - worshipping Him through the form, through the deity is the most powerful way of connecting, the most powerful space of connecting with the most powerful being. Mahādeva is Guru. Guru is the living deity, the living form of Mahādeva. In the Vedic tradition, we have mastered the science of bringing the Divine to the deities and expressing the Divine through the deities. Understand, connecting through the form of the Guru, the Guru’s deity, relating through the Guru’s deity is such a powerful spiritual practice. I insist every individual should keep this as a lifestyle; every disciple should keep this as your very being. Because, unless we see the form of Divine as Guru, we do not relate with It; unless we see It in the names, in the embodied form, we do not relate to It. So, relating through the form and the name of the Guru is required as long as you assume that you have a form and name. And the way the Cosmos comes down to grace us when we relate with It through the form, through the living Deity, Guru, is such an amazing, unimaginable happening. I am a theistic Advaiti, Ramana Maharshi’s descendant, I am declaring very clearly, we are followers of Ramakrishna and Ramana Maharishi, theistic Advaitis. We do not belong to the school of atheistic Advaiti. Kapila is theistic Advaiti. Śankara is theistic Advaiti. Kapila, Jnanasambandar, Ramakrishna, and Ramana Maharishi are theistic Advaitis. Our worship, theism, respect, devotion, all should not be just imagination, visualization, meditation based, it should be deity based. For example, you cannot just imagine Devi and offer the naivedyam and puja (food and worship) and bow down to Her; that is not enough. You will have the deity and physically offer the naivedyam, physically offer abhishekam (sacred bath) and clothes. Just like you eat physically; you don’t just imagine and keep quiet. So, whatever is done to you, all those respects, services should be done physically to the Divine, to the Guru’s feet. Here Sadashiva says, ‘kadācidapi no kuryād dvaitaṁ gurusannidhau’ - always, all times, live in the space of Advaita; but never in the presence of Guru. In Guru’s presence, carry the space, the feeling of theistic Advaita. Worship the feet of the Sadguru, till the seen, till the form disappears, dṛśya-vismṛati-paryantaṁ kuryād gurupadārcanaṁ. Not only we are to live as theistic Advaitis, our theism, devotion, should be living deity based, Sadguru based. That is why temples, rituals, traditions, festivals, celebrations, constantly remind us about the Advaita Satya. Advaita satya, Advaita bhava, the truth and space of living Advaita, should be always lived, again and again reminded, through Guru worship as Sadashiva beautifully says –

136

अद्वैतꣳ भावयेन्-नित्यꣳ सर्वावस्थासु सर्वदा.’ अपि सꣳपूर्नतत्त्वज्ञो गुरुत्यागि भवेद्यदा ।
भवत्येव हि तस्यान्तकाले विक्षेपमुत्कटम् ॥

advaitaṁ bhāvayen-nityaṁ sarvāvasthāsu sarvadā.’ api saṁpūrnatattvajño gurutyāgi bhavedyadā ।
bhavatyeva hi tasyāntakāle vikṣepamutkaṭam ॥

136. Even though one is the knower of the entire truth (knower of all śāstras), if he is a Guru-tyāgi, abandoner of the Master, he will face, at the time of death, great distraction.

137

गुरुकार्यꣳ न लन्घेत् नापृष्ट्व कार्यमाचरेत् ।
न ह्युत्तिष्ठेद्-दिशे’नत्वा गुरुसद्भ्वशोभितः ॥

gurukāryaṁ na langhet nāpṛṣṭva kāryamācaret ।
na hyuttiṣṭhed-diśe’natvā gurusadbhvaśobhitaḥ ॥

137. One should never ignore responsibility towards the Guru. One should do nothing without consulting Him. One should not get up without prostrating to the Guru. These are the characteristics of one who is keenly devoted to the Guru (who shines in Gurubhāva).

138

गुरौ सति स्वयꣳ Dएवी परेषाꣳ तु कदाचन ।
उपदेष न वै कुर्यात् तथा कुर्यात् चेद्राक्षसो भवेत् ॥

gurau sati svayaṁ Devī pareṣāṁ tu kadācana ।
upadeṣa na vai kuryāt tathā kuryāt cedrākṣaso bhavet ॥

138. When the Guru is Himself present, one should never give instructions to others. If he does so, he becomes a demon.

139

न गुरोराष्रमे कुर्यात् दुष्पानꣳ परिसर्पणम् ।
दीक्षा व्याख्या प्रभुत्वादि गुरोराज्ञाꣳ न कारयेत् ॥

na gurorāṣrame kuryāt duṣpānaṁ parisarpaṇam ।
dīkṣā vyākhyā prabhutvādi gurorājñāṁ na kārayet ॥

139. In the Guru’s ashram, one should avoid indulgence in waste of time by drinking liquor or such acts (prohibited for the disciples). One should never put on a lordly show before the Guru, or indulge in tall talks, lectures showing one’s greatness, or initiation of disciples, etc.

140

नोपाष्रमꣳ च पर्यकꣳ न च पादप्रसारणम् ।
नान्गभोगादिकꣳ कुर्यान्न् लीलामपरामपि ॥

nopāṣramaṁ ca paryakaṁ na ca pādaprasāraṇam ।
nāngabhogādikaṁ kuryānn līlāmaparāmapi ॥

140. Sitting very close, using luxuries like cushions, stretching of legs and other luxuries should never be indulged in the presence of the Master.

141

गुरुणाꣳ सदसद्वापि यदुक्तꣳ तन्न लन्घयेत् ।
कुर्वन्नाज्ञाम् दिवा रात्रौ दासवन्निवसेद्गुरो ॥

guruṇāṁ sadasadvāpi yaduktaṁ tanna langhayet ।
kurvannājñām divā rātrau dāsavannivasedguro ॥

141. One should never ignore the orders of the Guru, Guru Ājñā, be it just or unjust. Carrying out His behests, one should live, day and night like a servant with the Guru. karmaṇyevādhikāraste mā phaleṣu kadācana My Guru, at the age of 12, after I became enlightened, near the rock on which I became enlightened, she acquired some land and built a building. I was only 14, when she completed the building, that was the first ashram built for Me and before she left the body, she wanted to make a legal will of of handing over the house and the ashram, both the properties to me. She called me and said, “I am writing this house and that ashram in your name.” My first response, “Oh no, no, no, no, no, I cannot run, electricity bill who will pay? Who will pay the water bill and who will pay the electricity bill? I cannot maintain.” She started laughing. Then she made a statement, “You will repent for this refusal, you are not listening to me, but I cannot force you.” She said, “You are going to build thousands of ashrams but this will be a very important property for history.” Of course, I was not ready to understand what she was trying to tell. I’ll tell you exactly my mental thought current, which I immediately blurted out to her. I said, “Thousand ashrams! Even this one ashram I think I can’t maintain. To maintain this one ashram, one month I have to work. Thousand ashram means to build I will have to work at least 200-300 years and only then thousand ashrams will happen and to maintain that I have to work another 200 years! What are you talking?” When I started arguing, she started laughing. Then she made a statement, “Now I am telling you, do not expect the result, do your work.” Understand. Actually when we expect the result, our goal and reverse calculate the amount of work we need to do for the goal, we become tired of working. That is exactly what I did to my Guru. I was trying to convince her, “Oh, thousand ashrams means thousands of crores, then 300-400 years I have to work, only then that kind of money will come, only then that kind of ashrams will happen, then hundreds of years I have to work to maintain. How am I going to do?” See, by grasping the goal and reverse calculating, I made myself tired and never started working. But, one good quality I had is, I will obey my Gurus. Just there is no second thought current - like aghori. Aghoris have the tradition, “Just do, no question of second thought current.” That is one of the very powerful initiations in Aghori Sampradaya - the Guru-disciple relationship and I had a great commitment to my Guru, when she said, “Drop the expectations and start working.” I understood much later, when the Sangha started happening, it clicked with me, “Don’t expect the results, do your duty,” is not told to exploit us or to pacify us, “Just do your work and don’t take the salary or don’t take the money.” No! It is not from that context. If you think of the result and reverse calculate the work you need to do, you will feel you need to do too much and you will be tired and bored and you will never start. Now the way we are growing and the way we are expanding, I don’t think I need to touch 45, to make it into 4 digits. Exactly what Vibutananada Puri said is happening. She said, “Drop this, just decide to take responsibility.” When I decided to take responsibility, I understood. When the conscious shift happens in us, our earlier calculation of the monthly review, all those logic does not apply. Many times, our mathematics does not apply is not bad news, it is good news. Many times it's good news. If we never start, only then it is bad news. If we never start, only then it is bad news. So, even now, when I saying, an artist should not be bothered about the reward, award and he should start getting centered more into the cognition, I am not life denying. Then you may think, “Oh, for an artist, the honor and the praise and the name is important. That is the only reason why he will be inspired to work, how can we deny that?” No! If we are thinking and planning about that, we will always reverse calculate what we need to do and get tired and bored, we’ll not feel we will be able to do or we can do, it will be like self-implosion. So if we don’t bother and construct the inside with this cognition, what we really think cannot be achieved, will become reality. I was arguing with my Guru, that was what was my cognition at that time. Many times, we underestimate the power of cognitive shift. Fortunately my Guru pushed me, I was able to listen to her and dropped the idea of reverse calculation. When Bhagavad Gita says, karmaṇy-evādhikāras te mā phaleṣu kadācana (B.G. 2.47). I am not saying withdraw from life. Bhagavad Gita is not trying to say, back out from life. All I am trying to tell is your reverse calculation about your goal and activities you need to do is not right. With very minimal activity by the shifted cognition, the results will be huge. I can see my whole reverse calculation is child play. It is like child sitting and planning, “Oh, this whole month, I saved in my piggy bank I got 200 paise, 2 rupees. To build this house, I need 2 lakhs, so how long do I need to have my piggy bank and save?” In existence, it is not reality. If you give life to visualization, you become a director. If you give life to your body language, you are a dancer. If you give life to your words you become a poet. If you give life to the canvas, you become a painter. If you give life to a stone, you become a sculptor. That is why all the 64 arts of Hindu tradition are dependent on the ability of your ability to give prana to it. In kala, it is our ability to breathe life to it and I tell you, ultimately never ever great things are achieved or great fulfillment is experienced in relative existence based actions. These relative existence based actions are draining activities. They drain you, make you powerless; even when you get praised, name and fame, award, reward, the relative existence is tiring. More existential reality based person is cheerful, powerful, enjoying, breathing life into anything he touches or does.

142

अदत्तꣳ न गुरोर्द्रव्यमुपभुन्जीत् कहिर्चित् ॥

adattaṁ na gurordravyamupabhunjīt kahircit ॥

142

दत्ते च रन्क्वद्ग्राह्यꣳ प्राणो’प्येतेन् लभ्यते ॥

datte ca rankvadgrāhyaṁ prāṇo’pyeten labhyate ॥

142. One should never enjoy the wealth not given by the Guru. Those which are given by Him, one should enjoy like a servant. One attains thereby great merit and longevity.

143

पादुकासनश्यादि गुरुणा यदभीष्तितम् ।
नमस्कुर्वीत तत्सर्वꣳ पादाभ्याꣳ न स्पृशेत् क्वचित् ॥

pādukāsanaśyādi guruṇā yadabhīṣtitam ।
namaskurvīta tatsarvaṁ pādābhyāṁ na spṛśet kvacit ॥

143. Shoes, sandals, seats, beds, etc, used by the Guru should never be touched by one’s feet. On the other hand, he should prostrate to the articles also (being sacred).

144

गच्छतः पृअष्ठतो गच्छेत् गुरुचछायाꣳ न लन्घयेत् ।
नोल्बणꣳ धारयेद्वेषꣳ नालꣳकाराꣳस्ततोलबणान् ॥

gacchataḥ pṛaṣṭhato gacchet gurucachāyāṁ na langhayet ।
nolbaṇaṁ dhārayedveṣaṁ nālaṁkārāṁstatolabaṇān ॥

144. While the Guru walks the disciple should follow Him. He should never cross the Guru’s shadow. He should not imitate the Guru’s dress, ornaments, etc. (No actions of the Guru should be imitated by a disciple nor should the disciple pose himself like the Guru.)

145

गुरुनिन्दाकरꣳ दृष्त्वा धावयेदथ् वासयेत् ।
स्थानꣳ वा तत्परित्याज्यꣳ जिह्वाच्छेदाक्षमो यदि ॥

gurunindākaraṁ dṛṣtvā dhāvayedath vāsayet ।
sthānaṁ vā tatparityājyaṁ jihvācchedākṣamo yadi ॥

145. One should leave the presence of the person speaking ill of the Master immediately, if he cannot cut his tongue. Ramakrishna is such a great incarnation, who always radiated compassion. Even when people tortured him physically, he was radiating compassion, he was showering love and compassion, he was such a highly evolved tyagi. Even when he was asked about what to do when people abuse the Master, he is so strong he says, “Whenever someone abuses your Master in front of you, cut his tongue or move out of his place.” I tell you no need to cut the tongue of people who abuse the Master but move out of that place. Do not allow the devil to work on you, do not allow the Mara to work on you, do not be carried away by the illusion which really appears solid almost as reality, but almost not reality. Ramakrishna takes a very strong stand, somebody asks him, “Are parents or family important or spiritual seeking and enlightenment important?” Ramakrishna says, “For the sake of God and enlightenment you can sacrifice the family and parents, even with parents when they come in the way to your enlightenment, if your family comes in the way to your enlightenment, dump it, go for enlightenment.” It is very strange a person like Ramakrishna taking this kind of strong stand but there are few places Masters take a strong uncompromising stand. I tell you losing connection with the Master is too strong a loss, too big a miss, let it not happen to you in your life.

146

नोच्छिष्टꣳ कस्यचिद्देयꣳ गुरोराज्ञाꣳ न च त्यजेत् ।
कृत्स्नमुच्छिष्टमादाय हविर्वद्भक्षयेत् स्वयꣳ ॥

nocchiṣṭaṁ kasyaciddeyaṁ gurorājñāṁ na ca tyajet ।
kṛtsnamucchiṣṭamādāya havirvadbhakṣayet svayaṁ ॥

146. One should never disregard the orders of the Guru. He should not share with others the leavings of the food-plate of the Guru. Taking the entire Ucchiṣṭa, the sacred food partaken by the Guru, one should eat the whole share, taking it to be the leavings of a great sacrifice.

147

नानृतꣳ नाप्रियꣳ चैव न गर्व नापि वा बहु ।
न नियोगधरꣳ बृऊयात् गुरोराज्ञाꣳब्र विभावयेत् ॥

nānṛtaṁ nāpriyaṁ caiva na garva nāpi vā bahu ।
na niyogadharaṁ bṛūyāt gurorājñāṁbra vibhāvayet ॥

147. Do not utter falsehood to the Guru nor what is displeasing to Him. Speak not with pride. Speak not too much in front of the Guru. Do not speak in a commanding tone to the Guru. Implicitly carry out Guru Ājñā, the cosmic will and orders of the Guru.

148

प्रभो देवकुलेषानाꣳ स्वामिन् राजन् कुलेष्वर ।
इति सम्बोधनैर्भीतो सच्चरेद्-गुरुसन्निधौ ॥

prabho devakuleṣānāṁ svāmin rājan kuleṣvara ।
iti sambodhanairbhīto saccared-gurusannidhau ॥

148. O Prabhu (Lord), O Deva (God), O best among men , O Svāmi (Lord), O Rājan (King) - thus one should address the Guru with devotion, respect and awe. He should behave with respect and fear in front of the Guru.

149

मुनिभिः पन्न्गैर्वापि सुरैर्वा षापितो यदि ।
कालमृत्यु-भयाद्वापि गुरुः सन्त्राति पार्वति ॥

munibhiḥ panngairvāpi surairvā ṣāpito yadi ।
kālamṛtyu-bhayādvāpi guruḥ santrāti pārvati ॥

149. Even though cursed by saints, Gods or faced by danger from serpents, from death (kāla mṛtyu), Guru becomes the Savior, O Pārvati.

150

अषक्ता हि सुराध्याष्च ह्यषक्ताः मुनयस्तथा ।
गुरुषापोपन्नस्य रक्षणाय च कुत्रचित् ॥

aṣaktā hi surādhyāṣca hyaṣaktāḥ munayastathā ।
guruṣāpopannasya rakṣaṇāya ca kutracit ॥

150. Even Gods and Sages are helpless to save one who is faced with the curse of the Guru. (Under no circumstances one should incur displeasure of Guru.) GURU NAME IS MANTRARAJA

151

मन्त्रराज्मिदꣳ Dएवी गुरुरित्यक्षरद्वयम् ।
स्मृतिवेदपुराणानाꣳ सारमेव न सꣳषयः ॥

mantrarājmidaṁ Devī gururityakṣaradvayam ।
smṛtivedapurāṇānāṁ sārameva na saṁṣayaḥ ॥

151. The two-lettered word ‘Guru’, O Devī, is Mantrarājā, the king among Mantras. It is the essence of the Vedas, Smṛitis and Purānas.

152

सत्कारमानपूजार्थꣳ दन्ड-काषाय-धारनः ।
स सन्यसी न वक्तव्यः सन्यसी ज्ञानतत्परः ॥

satkāramānapūjārthaṁ danḍa-kāṣāya-dhāranaḥ ।
sa sanyasī na vaktavyaḥ sanyasī jñānatatparaḥ ॥

152. One who wears the kāṣāya (ochre-color kāvi) and the danḍa (staff) for the sake of honour, respect and worship cannot be called a sanyasi. A sanyasi is one who is intent on the knowledge of the Self.

153

विजानन्ति महावाक्यꣳ गुरोष्चरण सेवया ।
ते वै सन्यसिनः प्रोक्ता इतरे वेषधारिणाः ॥

vijānanti mahāvākyaṁ guroṣcaraṇa sevayā ।
te vai sanyasinaḥ proktā itare veṣadhāriṇāḥ ॥

153. They who understand and cognize the significance of the Mahāvākyas, the great revelations of Ultimate Truths, by serving the sacred feet of the Guru, Guru Carana, are real sanyasis. The others are mere wearers of the ochre-colored dress.

154

नित्यꣳ ब्रह्म निराकारꣳ निर्गुणꣳ सत्यचिद्धनꣳ ।
यः साक्षात्कुरुते लोके गुरुत्व तस्य शोभते ॥

nityaṁ brahma nirākāraṁ nirguṇaṁ satyaciddhanaṁ ।
yaḥ sākṣātkurute loke gurutva tasya śobhate ॥

154. Whoever realizes here the Eternal Brahman that is Truth, Knowledge Absolute, attributeless and formless, His Mastership (Gurutvaṁ) shines and glorifies here in this world.

155

गुरुप्रसादतः स्वात्मन्यात्मारामनिरीक्षनात् ।
समता मुक्तिमार्गेण स्वात्मज्ञानꣳ प्रवर्तते ॥

guruprasādataḥ svātmanyātmārāmanirīkṣanāt ।
samatā muktimārgeṇa svātmajñānaṁ pravartate ॥

155. By steadiness in the path to mukti (liberation), by seeing one’s own Self in oneself (svātma-atmā-rāma), by the practice of introspection within (nirīkṣna) and by the compassionate grace of the Guru, Guruprasād, the knowledge of the Self (svātmajñāna), dawns in the sādhaka.

156

आब्रह्मस्तम्भपर्यन्तꣳ परमात्मस्वरूपकꣳ ।
स्थावरꣳ जण्गमꣳ चैव प्रणमामि जगन्मयꣳ ॥

ābrahmastambhaparyantaṁ paramātmasvarūpakaṁ ।
sthāvaraṁ jaṇgamaṁ caiva praṇamāmi jaganmayaṁ ॥

156. Everything here from Brahman down to a pillar is the form of Paramātman. Whatever is here in the entire world, moving and unmoving (knowing them to be Parabrahman), I prostrate.

157

वन्देहꣳ सच्चिदानन्दꣳ भावातीतꣳ जगद्गुरुꣳ ।
नित्यꣳ पूर्नꣳ निराकारꣳ निर्गुणꣳ स्वात्म-सꣳस्थितम् ॥

vandehaṁ saccidānandaṁ bhāvātītaṁ jagadguruṁ ।
nityaṁ pūrnaṁ nirākāraṁ nirguṇaṁ svātma-saṁsthitam ॥

157. I prostrate to the Master of the Universe, JagadGuru, who is Saccitānanda - Existence (sat), Knowledge/Consciousness (cit), Bliss (ānanda), who is beyond the different states of existence (bhāva), who is eternal (nitya), all-completion (pūrnam), formless, attributeless and ever centered (or established) on the own Self (svātma).

158

परात्परतरꣳ ध्यायेन्-नित्यꣳ आनन्द-कारकꣳ ।
हृदयाकाश-मध्यस्थꣳ शुद्ध-स्फटिक-सन्निभꣳ ॥

parātparataraṁ dhyāyen-nityaṁ ānanda-kārakaṁ ।
hṛdayākāśa-madhyasthaṁ śuddha-sphaṭika-sannibhaṁ ॥

158. One should always meditate on the Supreme, beyond which nothing exists, which bestows bliss at all times (on all), which is seated in the heart-space and which shines pure as a crystal.

159

स्फाटिके स्फातिकꣳ रूपꣳ दर्पणे दर्पणो यथा ।
तथात्मनि चिदाकारमानन्दꣳ सो’हमित्युत् ॥

sphāṭike sphātikaṁ rūpaṁ darpaṇe darpaṇo yathā ।
tathātmani cidākāramānandaṁ so’hamityut ॥

159. Just as a crystal shines with all its beauty in a crystal, as a mirror in a mirror, so also, in the Self shines the bliss of Cidākāśa. ‘So’ham—that I am’ is beyond all doubts.

160

अन्गुष्ठमात्रꣳ पुरुषꣳ ध्यायेच्च चिन्मयꣳ हृदि ।
तत्र स्फुरति यो भावाः श्रुणु तत्कथयामि ते ॥

anguṣṭhamātraṁ puruṣaṁ dhyāyecca cinmayaṁ hṛdi ।
tatra sphurati yo bhāvāḥ śruṇu tatkathayāmi te ॥

160. Lord Śiva says to Pārvati: Listen, I shall tell you, O Pārvati, the bhāva which arises in the heart when the Puruṣa of the size of the thumb, is meditated upon as Cinmaya in the heart. (Bhāva is the state of Consciousness. Cinmaya is all-pervading knowledge and

161

लिघ्त्.) अजो’हम्-अमरो’हꣳ च ह्यनादिनिधनो ह्यहम् ।
अविकारष्चिदानन्दो ह्यणीयान् महतो महान् ॥

light.) ajo’ham-amaro’haṁ ca hyanādinidhano hyaham ।
avikāraṣcidānando hyaṇīyān mahato mahān ॥

161. I am unborn. I am deathless. I am beginningless. I am endless. I am attributeless. I am Consciousness and Bliss. I am smallest of the small. I am the greatest of the great.

162

अपूर्वꣳअपरꣳ नित्यꣳ स्वयꣳज्योतिर्निरामयम् ।
विरजꣳ परमाकाशम् ध्रुवमानन्दमव्ययम् ॥

apūrvaṁaparaṁ nityaṁ svayaṁjyotirnirāmayam ।
virajaṁ paramākāśam dhruvamānandamavyayam ॥

162. There is none prior to Me and none later. I am eternal. I am self-effulgent. I am painless and diseaseless. I am ever-pure. I am the eternal Ākāśa (ether). I am without the least movement. I am Ānanda (Bliss).

163

अगोचरꣳ तथा’गम्यꣳ नामस्वरूपविवर्जितम् ।
निःशब्दꣳ तु विजानीयात्-स्वभावाद्-ब्रह्म पार्वति ॥

agocaraṁ tathā’gamyaṁ nāmasvarūpavivarjitam ।
niḥśabdaṁ tu vijānīyāt-svabhāvād-brahma pārvati ॥

163. O Pārvati, I am the unseen. I am unreachable by speech and mind. I am without name and form. I am inexpressible by word or speech directly. Know Me thus, this is my natural state of Being. Verses 161, 162, 163 give us the method of meditation on the Self, on Śiva. For the Self can never be an object, so it cannot be expressed directly by the mind or taught or realized as IDAM or this. It is always TAT or that, and can be realized only by Ātman or Self as ‘I’. I am Brahman—Aham Brahmasmi, So’ham, Śivoham, Nithyanandoham.

164

यथा गन्धस्वभावत्वꣳ कर्पूरकुसुमादिषु ।
शीतोश्णत्व-स्वभावत्वꣳ तथा ब्रह्मणि शाश्वतम् ॥

yathā gandhasvabhāvatvaṁ karpūrakusumādiṣu ।
śītośṇatva-svabhāvatvaṁ tathā brahmaṇi śāśvatam ॥

164. Just as a smell is inherent and natural with camphor, flowers, etc., just as heat and cold are natural with fire and ice, so also, in Brahman the Eternity is natural. (Brahman is changeless and permanent).

166

स्वयꣳ तथाविधो भूत्वा स्थात्व्यꣳ यत्रकुत्रचित् ।
कीटो भृअन्ग इव ध्यानाद्याथा भवति तादृशः ॥

svayaṁ tathāvidho bhūtvā sthātvyaṁ yatrakutracit ।
kīṭo bhṛanga iva dhyānādyāthā bhavati tādṛśaḥ ॥

166. Just as a worm by the constant fear of the black bee becomes a black bee itself ultimately, so also, one should by constant meditation practiced on Brahman anywhere become Brahman.

167

गुरुध्यानꣳ तथा कृत्वा स्वयꣳ ब्रह्ममयो भवेत् ।
पिन्डे पदे तथा रूपे मुक्तास्ते नात्र सꣳशयः ॥

gurudhyānaṁ tathā kṛtvā svayaṁ brahmamayo bhavet ।
pinḍe pade tathā rūpe muktāste nātra saṁśayaḥ ॥

. One should, by practicing meditation on the Guru, become Brahmamaya, attain the space of Brahma, Consciousness, while in this body and attain the highest state of liberation. Such a person is a freed soul. There is no doubt about this.

168

श्री पार्वति उवाच ॥

śrī pārvati uvāca ॥

168

पिन्डे किꣳ तु महादेव पदꣳ किꣳ सुमुदाह्रतम् ।
रूपातीतꣳ च रुपꣳ किꣳ एतदाख्याहि शङ्कर ॥

pinḍe kiṁ tu mahādeva padaṁ kiṁ sumudāhratam ।
rūpātītaṁ ca rupaṁ kiṁ etadākhyāhi śaṅkara ॥

168. Devī Pārvati says: O Mahādeva, O Śaṅkara, please tell me what is Pinḍa, what is Pada, what is Rupa and what is Rupātīta.

169

श्रीमहादेव उवाच ॥

śrīmahādeva uvāca ॥

169

पिन्डꣳ कुण्डलिनी शक्तिः पदꣳ हम्समुदाह्रतम् ।
रूपꣳ बिन्दुरिति ज्ञेयꣳ रूपातीतꣳ निरन्जनम् ॥

pinḍaṁ kuṇḍalinī śaktiḥ padaṁ hamsamudāhratam ।
rūpaṁ binduriti jñeyaṁ rūpātītaṁ niranjanam ॥

169. Śrī Mahādeva says: Pinḍa is the kuṇḍaliṇī śakti, Pada is said to be Hamsa, Rūpa is Bindu and Rūpātīta is the attributeless (niranjana). (Kundalini is the primordial energy coiled up in the muladhara chakra. Hamsa is jivatma here. Rupa is Turiya state. Rupatita is turiyatita (beyond).

170

पिन्डे मुक्ताः पदे मुक्ता रूपे मुक्ता वराणने ।
रूपातीते तु ये मुक्तास्ते मुक्ता नात्र सꣳशयः ॥

pinḍe muktāḥ pade muktā rūpe muktā varāṇane ।
rūpātīte tu ye muktāste muktā nātra saṁśayaḥ ॥

170. They are really free who are freed from Pinḍa. They are freed from Pada as well. They are freed in Rūpa also. Those who are freed in Rupātīta, they are really free. There is no doubt about this, O Varāṇane (lovely faced one, Pārvati).

171

गुरोर्ध्यानेनैव नित्यꣳ देहि ब्रह्ममयो भवेत् ।
स्थितश्च यत्र कुत्रापि मुक्तो’सौ नात्र सꣳशयः ॥

gurordhyānenaiva nityaṁ dehi brahmamayo bhavet ।
sthitaśca yatra kutrāpi mukto’sau nātra saṁśayaḥ ॥

171. By constant remembrance and meditation on the Guru alone (Guru-dhyānam), an embodied soul becomes the disembodied Brahman—Brahmamaya. Wherever he may stay, he is free. There is no doubt in this. (The force of the word—dhyānaiva- goes to show that the meditator on the Guru needs no other kind of meditation or object of meditation for his liberation, completion. You need enlightened body language, meditate on that

172

• Lएएल ध्यन.) ज्नानꣳ स्वानुभवः शान्तिवैराग्यꣳ वक्तृता धृतिः ।
  षडगुणैश्वर्य-युक्तो हि भगवान् श्रीगुरुः प्रिये ॥

- Leela dhyana.) jnānaṁ svānubhavaḥ śāntivairāgyaṁ vaktṛtā dhṛtiḥ ।
ṣaḍaguṇaiśvarya-yukto hi bhagavān śrīguruḥ priye ॥

172. Knowledge of the Self [jnana], Self-Realization [svānubhavaḥ], peace [śānti], dispassion [vairagya], oratory and courage—the one possessing these six qualities is Bhagavān ŚriGuru, the Lord Himself who is Śri Guru, My dear Pārvati. GURU MAHIMA - GURU IS EVERYTHING, NOTHING OTHER THAN GURU EXISTS

173

गुरुः शिवो गुरुर्देवो गुरुर्बन्धूः शरीरिणाम् ।
गुरुरात्मा गुरुर्जीवो गुरोर्-अन्यत्र विद्यते ॥

guruḥ śivo gururdevo gururbandhūḥ śarīriṇām ।
gururātmā gururjīvo guror-anyatra vidyate ॥

173. Guru is Śiva. Guru is God. Guru is the relative of all embodied beings. Guru is the Consciousness (Ātman), Guru is individual Self (Jīva). There is nothing other than the Guru.

174

एकाकी निस्पृहः शान्तश्चिन्तासूयादि-वर्जितः ।
बाल्यभावेन् यो भाति ब्रह्मज्ञानी स उच्यते ॥

ekākī nispṛhaḥ śāntaścintāsūyādi-varjitaḥ ।
bālyabhāven yo bhāti brahmajñānī sa ucyate ॥

174. Alone, desireless, cool, peaceful, free from jealousy, greed, etc., with the space of a child, one who lives thus with reality, is called Brahmajñāni, the knower of Brahman. Balya-bhava is the state of Enlightenment of a Paramahamsa. Balya, Mouna and Panditya are the states of a realized saint. He is childlike in his simplicity. He is a Mouni who speaks only when necessary. He is well read. He is free from doubts. Glory of Guru

175

Pरसद् न सुखꣳ वेदशास्त्रेषु न सुखꣳ मन्त्रयन्त्रके ।
गुरोः प्रसादाद्-अन्यत्र सुखꣳ नास्ति महीतले ॥

Prasad na sukhaṁ vedaśāstreṣu na sukhaṁ mantrayantrake ।
guroḥ prasādād-anyatra sukhaṁ nāsti mahītale ॥

175. There is no happiness in anything in this world; not even in the Vedas-Śāstras even, except in the Guru Prasāda—the grace of the Guru. Guru’s Grace or Self Effort? Please understand sitting again and again in a deep trust with a deep feeling connection in the restful awareness with the Master establishes you in that thoughtless space, cloudless sky. Somebody asked me, “What is it that really works for the seeker? Is it ‘self effort’ or Guru’s grace?” This is one of the important problems seekers face in their life. Is it Guru’s grace or self effort? If it is self effort why do we need Guru? If it is Guru’s grace why should we do any self-effort? I am solving this paradox, this problem once for all. Understand, you need to have self-effort to be in Guru’s grace. You need to have Guru’s grace to have self-effort. Both are not contradictory. When you catch Guru’s grace put your self-effort to be in that grace. Avoid all the negative talks, negativity about the Master and you. When you have the Guru’s grace take the inspiration from Him and start the self-effort. When you have the self-effort put the effort to be in Guru’s grace. When you have Guru’s grace, use that grace to create self effort. You need to have self-effort to sit in Guru’s grace, to be soaked in Guru's grace every day. In Yoga Sutras, Patanjali says how to experience nirodha parinama means the dimension of thoughtless space. The dimension of you in which you are thoughtless, the space in which you are thoughtless, how to experience that? Experience happens when you sit in a deep trust with the Master. Patanjali explains how to retain the state and space of nirodha parinama. Soak yourself in that space again and again and again. Try to sit in that space of deep restful awareness, deep feeling connection, with a deep trust again and again and again as much as you can. Let your whole body be soaked into that pure experience, pure space. Sit as much as possible as many times as possible in an unclutched mood, receptive mood in Master’s presence. Patanjali Yoga Sutras says, this space of nirodha parinama becomes eternal in you when you become steady and soaked in the same Master’s presence where the thoughtless space is happening again and again. Just like if you put the cotton into the honey bowl and leave it, how the cotton gets completely soaked in honey, almost becomes one; same way put yourself in the Master’s presence. Soak yourself in the Master’s presence and soaking yourself in the Master’s presence will automatically, naturally make your ‘Self’ established in nirodha parinama, no-mind state, no-mind space. Guru’s grace and self-effort is not a paradox. Sit in the restful awareness, unclutched mood, in the deep trust and feeling connection with the Master, in Upanishad, as much as possible, as long as possible, as many times as possible. I can give you one more tip. Every night before falling asleep at least listen for ten minutes to some of my discourses. In a deep restful awareness, in a relaxed way listen and just fall asleep. You will see the whole night you are not just in an ordinary sleeping mood. You are in Upanishad. Whole night you will be in Upanishad; in the highly elevated consciousness. Sit again and again and again in the deep restful awareness and feeling connected to the Maser. This will not only make you experience nirodha parinama, it will settle the nirodha parinama in your system. Your system will be established in thoughtless space.

176

चार्वाक-वैष्णवमते सुखꣳ प्राभाकरे न हि ।
गुरोः पादान्तिके यद्वत्सुखꣳ वेदान्तसम्मतम् ॥

cārvāka-vaiṣṇavamate sukhaṁ prābhākare na hi ।
guroḥ pādāntike yadvatsukhaṁ vedāntasammatam ॥

176. There is no real happiness in the philosophy of the cārvākas nor of the vaiṣṇavas nor even of the prābhākaras. The happiness in the feet of the Guru is found nowhere else. This is an admitted fact in Vedānta. (Cārvākas are those who take the body as the object of worship and say’ Eat, drink and be merry.’ Vaishnavas worship Lord Viṣṇu. Prābhākaras are followers of Miṃāmṣa philosophy, the philosophy expounded by Kumarila Bhatta. This is one of the 6 Darshanas in

177

Vएदिच् फिलोसोफ्य्.) न तत्सुखꣳ सुरेन्द्रस्य न सुखꣳ चक्रवर्तिनाम् ।
यत्सुखꣳ वीतरागस्य मुनेरेकान्त-वासिनः ॥

Vedic philosophy.) na tatsukhaṁ surendrasya na sukhaṁ cakravartinām ।
yatsukhaṁ vītarāgasya munerekānta-vāsinaḥ ॥

177. The happiness that is enjoyed by a Saint, free from all attachments, living in seclusion, is not enjoyed even by Indra, the King of Devas, or by a great emperor, or mighty rulers. (Brahmanand Valli of Taittiriya Upanishad says similarly that the bliss enjoyed by a sage of Self-Realization is not enjoyed by any one

178

इन्च्लुदिन्ग् Gओद्स्, Yअक्स्हस्, Kइन्नरस् एत्च्.) नित्यꣳ ब्रह्मरसꣳ पीत्वा तृप्तो यः परमात्मनि ।
इन्द्रꣳ च मन्यते तुच्छꣳ नृपाणाꣳ तत्र का कथा ॥

including Gods, Yakshas, Kinnaras etc.) nityaṁ brahmarasaṁ pītvā tṛpto yaḥ paramātmani ।
indraṁ ca manyate tucchaṁ nṛpāṇāṁ tatra kā kathā ॥

178. Having drunk to the full the Brahmarasa, the nectar of Brahman and satisfied in the Paramātman, the sages of realization consider Indra (King of Heaven) as a mere straw and then what to speak of ordinary kings of the world! Guru-Bhakti even after

179

Mओक्ष, Kऐवल्य Sतते यतः परमकैवल्यꣳ गुरुमार्गेण वै भवेत् ।
गुरुभक्तिरतः कार्या सर्वदा मोक्ष-कान्क्षिभिः ॥

Mokṣa, Kaivalya State yataḥ paramakaivalyaṁ gurumārgeṇa vai bhavet ।
gurubhaktirataḥ kāryā sarvadā mokṣa-kānkṣibhiḥ ॥

179. The seekers after liberation should at all times develop Guru-Bhakti, because by following the path shown by the Guru, one attains the Supreme Auspiciousness and the Kaivalya state.

180

एक् एवाद्वितीयो’हꣳ गुरुवाक्येन निष्चितः ।
एवम्-अभ्यस्यता नित्यꣳ न सेव्यꣳ वै वनान्तरम् ॥

ek evādvitīyo’haṁ guruvākyena niṣcitaḥ ।
evam-abhyasyatā nityaṁ na sevyaṁ vai vanāntaram ॥

180. “I am one and one alone without a second”, whoever thus practises constant meditation as a result of the words of the Guru with a firm determination need not take recourse to a forest for hard penance.

181

अभ्यासान्-निमिषेणैवम् समाधिगच्छति ।
आजन्मजनितꣳ पापꣳ तत्-क्षणादेव नश्यति ॥

abhyāsān-nimiṣeṇaivam samādhigacchati ।
ājanmajanitaṁ pāpaṁ tat-kṣaṇādeva naśyati ॥

181. By practice even for a very short period (nimiṣa—the time required to wink the eyes), one attains the state of Samādhi. The sins accumulated from birth are destroyed instantaneously. MAHĀDEVA GIVES DEEPER LAYERS OF GURU ON PŪJĀ, DHYĀNA

182

किम्-आवाहनम्-अव्यक्तै व्यापकꣳ किꣳ विसर्जनꣳ ।
अमूर्तो च कथꣳ पूजा कथꣳ ध्यानꣳ निरामये ॥

kim-āvāhanam-avyaktai vyāpakaṁ kiṁ visarjanaṁ ।
amūrto ca kathaṁ pūjā kathaṁ dhyānaṁ nirāmaye ॥

182. O Nirāmaye (Sinless One), Pārvati, how should one invoke Him who is the unmanifested? How and where should one do visarjana (place back, uninvoke) for the All-pervading manifested One? How to worship and meditate on Him who is formless (amūrti)?

183

गुरुर्विष्णुः सत्त्वमयो राजसश्चतुराननः ।
तामसो रुद्ररूपेण सृजत्यवति हन्ति च ॥

gururviṣṇuḥ sattvamayo rājasaścaturānanaḥ ।
tāmaso rudrarūpeṇa sṛjatyavati hanti ca ॥

183. As the Rājasic Brahma, Guru creates this world, as the Sattvic Viṣṇu He protects it, and as the Tāmasic Rudra (Śiva) He destroys the world.

184

स्वयꣳ ब्रह्ममयो भूत्वा तत्परꣳ नावलोकयेत् ।
परात्परतरꣳ नान्यात् सवर्गꣳनान्यात् च निरामयम् ॥

svayaṁ brahmamayo bhūtvā tatparaṁ nāvalokayet ।
parātparataraṁ nānyāt savargaṁnānyāt ca nirāmayam ॥

184. Endowed fully with the Consciousness of Brahman—Brahmamaya, one should perceive the Supreme, All-pervading, diseaseless and the one Parātparataram and nothing else.

185

तस्यावलोकनꣳ प्राप्य सर्वसण्ग-विवर्जितः ।
एकाकी निस्पृहः शान्तः स्थातव्यꣳ तत्प्रसादतः ॥

tasyāvalokanaṁ prāpya sarvasaṇga-vivarjitaḥ ।
ekākī nispṛhaḥ śāntaḥ sthātavyaṁ tatprasādataḥ ॥

185. Having attained a glimpse of that Supreme One, one should stay alone, freed from all contacts, without any attachment, peaceful, by Its grace. When Guru Tests you When my Guru Raghupati Yogi was teaching me the whole process of levitation, he was using few powerful cognitions. One was this - your whole biology experiences, thinks. Another one visualization he was using was that of a blissful fish in the cosmic ocean. First let me explain one by one the whole process he took me through. He used to get the fresh small new leaves. We called in Tamil, “kozhunthu (ெகா (ேவப் பங் ெகா ந் ந் ), veppankozhunthu ).” It used to taste so good, even now I have saliva in my tongue when I remember. Remembering neem leaf and having saliva in your tongue, you will have the best health. Usually people have saliva in their tongue only when they remember some tasty food. Unfortunately you always have been taught and made to believe all unhealthy food as tasty food. Blessed are those who are made to believe healthy food as tasty food and whose biology responds to healthy food. All tasty but unhealthy food when you remember, your biology responds and you have the saliva in the tongue. In me, the moment I uttered that neem leaf, fresh veppankozhunthu (ேவப் பங் ெகா ந் ), I am seeing saliva in my tongue and I have to swallow the saliva to talk further, to continue speak further. Thanks to my Gurus, they made my biology believe healthy food as tasty food. Yogananda Puri would actually make the paste of that veppankozhunthu (ேவப் பங் ெகா ந் ), the fresh neem leaf using the stone, grind and make a paste and add very little turmeric, and mix that with water and make me drink as juice. Same way, he would make dry ginger milk - cukku ( க் ). In the evening time, he would mix milk and cukku ( க் ), dry ginger milk. He had his own beautiful way of making all these and training me. The extraordinary love with which he used to prepare my body to manifest all these powerful cognitions is something extraordinary. Every day, exactly on time without missing integrity, he would give me the necessary aushadhas. We had an eye witness who was there at that time, who made the flower garland in Tiruvannamalai Temple. He shared his experiences with us. Now let me explain the whole training I underwent from my yoga Guru Yogi Yogananda Puri. My Adi Saiva Guru was Panduranganar; he was initiated by the Guru Mahasannidhanam of the Thondaimandala Aadheenam. I also had Samaya Deeksha, all the initiation from 230th Guru Mahasannidhanam. Raghupati Yogi, my yoga Guru used to have the help of my Adi Saiva Guru Panduranganar to read all these original Siddha scriptures and he used to make this aushadha. So Panduranganar would send a slip of what all is needed and what time it should be given. Raghupati Yogi would follow that slip with such extreme integrity. I learnt integrity from them. One day, I was sitting with Raghupati Yogi. He had already given me the aushadha for the day. He was waiting for me to have the aushadha settle in the body so he can start the next process. Every day morning, Raghupati Yogi would do puja. For his puja, I had to collect flowers and bring flowers for his puja. That day someone came and complained to Raghupati Yogi that I had stolen flowers from what was kept for Arunachaleswara. The false accusation was, I stole flowers kept for Arunachaleswarar and brought it for Raghupati Yogi’s puja. I was shocked because I can never imagine touching Arunachaleswara’s flowers or whatever was kept for Arunachaleswara. I can never imagine doing that; it was a big false accusation. I was so sure that Raghupati Yogi would not believe it. But Raghupati Yogi just made his fist like a mushti and punched my stomach. He just punched my stomach directly without even listening to my side of the story. I will tell you exactly what happened. I just jumped and fell on him and hugged him. “Saami,” that was my reaction. I vomited the whole aushadha he gave that day on that fellow who came to accuse me. I fell on my Guru and hugged him, and vomited. The punch was really hard. I vomited the whole thing on that guy who came and gave a false accusation. Immediately I got up and said, “Let me clean up, clean him up. I vomited on him. Let me clean him up.” I saw tears in the eyes of Raghupati Yogi. He was having tears. I said, “What happened?” Actually, he hitting me did not affect me. But tears in his eyes really shook me. I said, “What happened?” He said beautifully, “When you are falsely accused, when I am attacking you, how you flare up and how you react I need to know. Because, the Guru is going to come to you.” I was shocked. “What?! Guru is going to come to me, then who are you?!” Within next few months Arunagiri Yogishwara appeared and gave me darshan and started training me. Now I know how my Gurus have prepared me step by step. Understand. You need to know this very clearly. He told me, “When somebody accuses you falsely, I also punish you without even hearing your side of the story, when you know injustice is done to you, how you react, how you flare up and react I want to know. You cannot flare up and react in anger towards Guru even if Guru is falsely punishing you, falsely accusing you only then you are ready to receive the real Guru, the Sadguru, Jnana Sadguru, Jnana Guru.” I tell you, he did not tell me Arunagiri Yogishwara name. He said, “Guru is going to come. Big Guru is going to come. I need to prepare you.” From that day, he made me read Guru Gita. I started reciting the Guru Gita from that day; he said, “I am absolutely convinced you are qualified.” Understand, I tell you, how you flare up and react when Guru trains you matters. Guru will never falsely accuse you or punish you. He will train you. He will see. He will test you. I tell you, Raghupati told me, he did not see even for one small millisecond any hatred, anger, frustration, guilt, any powerlessness in me. He said, “I am so happy. I am extremely happy!” Even though the body was so strongly affected by the punch, the system was so strong, the consciousness was so strong it did not allow anger, frustration, guilt, powerlessness towards my Guru. Even though I vomited on the fellow who did the false accusation, I ran to get a cloth and cleaned him up. Finally he accepted he falsely accused. Raghupati Yogi also said he did not believe, he just wanted to test me how I'll react when falsely accused. When I flared up, I only hugged him, surrendered to him. When I flared up, I become more integrated to him, more surrendered to him. Understand, whenever Guru test you, life tests you, flare up and become more integrated. Flare up and surrender more deeply. That is the best way. When you flare up, flare up and be more integrated; flare up and more strongly surrender. After that he told me, “Now you start chanting Guru Gita. You are going to have Guru’s entry, Jnana Guru’s entry in your life.” I said, “What do you mean? Then who are you? Who is Kuppammal? I have so many people around me.” At that time I had Kuppammal, Annamalai Swamigal, Raghupati Yogi, Seshadri Swami, Mouna Swami, Ramsuratkumar, all of them around me. I said, “So many of you are here! Who else is going to come?” He said, “No, no, no, big guy. Periyaal varaporaar raa (ெபரியாள் வரேபாரார் றா).” In Tamil he said, “Periyaal varaporaar raa (ெபரியாள் வரேபாரார் றா).” Understand, how we react when we are tested is too important. How we respond when we flare up is too important. How we behave when we flare up is too important. Decide today's powerful cognition: whenever you flare up, be more integrated, more authentic, more responsible, more enriching. When you flare up, be more integrated to Guru, be more authentic to Guru, be more responsible towards Guru, be more enriching with Guru's life and words. Sit with this powerful cognition, declaration within yourself, “Whenever I flare up, I will become more integrated, authentic, responsible, enriching to my Guru.

186

लब्धꣳ वा’थ न लब्धꣳ वा स्वल्पꣳ वा बहुलꣳ तथा ।
निष्कामेनैव भोक्तव्यꣳ सदा सन्तुष्टमानसः ॥

labdhaṁ vā’tha na labdhaṁ vā svalpaṁ vā bahulaṁ tathā ।
niṣkāmenaiva bhoktavyaṁ sadā santuṣṭamānasaḥ ॥

186. Whether one gets something or not, be it little or be it a large quantity, one should always with a contented heart, enjoy without the least attachment.

187

सर्वज्ञ-पदम्-इत्याहुर्देही सर्वमयो भुवि ।
सदानन्दः सदा शान्तो रमते यत्र कुत्रचित् ॥

sarvajña-padam-ityāhurdehī sarvamayo bhuvi ।
sadānandaḥ sadā śānto ramate yatra kutracit ॥

187. Becoming Sarvamaya, in this world, the man (one) who is always in Bliss, Sadānanda, always peaceful, lives happily anywhere and everywhere. This state is known as the state of all-knowing, Sarvajñatva.

188

यत्रैव तिष्ठते सो’पि स देशः पुण्यभाजनः ।
मुक्तस्य लक्षणꣳ देवी त्वाग्रे कथितꣳ मया ॥

yatraiva tiṣṭhate so’pi sa deśaḥ puṇyabhājanaḥ ।
muktasya lakṣaṇaṁ devī tvāgre kathitaṁ mayā ॥

188. Wherever he (the freed soul) stays, that country is blessed and accrues all merits and is praiseworthy. Thus, O Devī, I have told you the characteristics of a freed soul.

189

उपदेशस्त्वयꣳ देवि गुरुमार्गेण मुक्तिदः ।
गुरुभक्तिस्-तथात्यान्ता कर्तव्या वै मनीषिभिः ॥

upadeśastvayaṁ devi gurumārgeṇa muktidaḥ ।
gurubhaktis-tathātyāntā kartavyā vai manīṣibhiḥ ॥

189. O Devi, this is the instruction on the path of Guru-Mārga, which is capable of bestowing mukti. Therefore, Guru Bhakti should be practised by all with great devotion and faith. Catch the Subtle Signs of the Guru Gurus will not vocally, directly, tell you what you are missing, because it may be hurting. A very powerful incident from my life: Arunagiri Yogishwara was supposed to give me an initiation one day. He told me that it is a ritualistic initiation, so I need to prepare formally. I had to get one banana, one betel leaf, one betel nut, a piece of cloth and the dakshinā of 4 ānās. These were supposed to be offered as dakshinā. He told Me, “Prepare everything and come with all that.” He was supposed to give a very ritualistic initiation. One beautiful thing with Arunagiri Yogishwara I have seen, even though He transmits all the experiences, everything, left and right, He will never miss performing something which needs to be done ritually, to educate me, so I will do the same for all of you. He will never avoid ritual. You see, He will make me experience the whole satya of sanyasa, that does not mean He will not perform the ritual. He will end, after that He will perform the ritual also and give the initiation formally. All the things Arunagiri Yogishwara had asked me to get would cost maybe less than 1 rupee, as the piece of cloth, the angavastram I already had. Only the other few things I needed to buy including that 4 ānā dakshina would cost only less than a rupee. I went to my grandfather. He is the funder usually for all my rituals and all the expenses. He was sitting in our shop behind the front table. The table was too high for me so I put my hand on the table and tried to jump 3-4 times and called out “Thatha, thatha” (grandfather) to get his attention. He said, “Enna da, samiyar paiya vantaya”- What Swami, you have come?” I said, “I am going to have some puja and initiation. I want one rupee.” He would not usually handle cash. He would look at the cashier who would be sitting next to him. He would look at him and with the eyes itself he would signal how much to give etc. By then I had already studied the signal. If he just shows through the eye, only what I asked would be given. If he shows with a little smile also then, little more than what I asked would be given. All that signals now I had studied. And if I stood on the table and jumped few more times and nagged, “Thatha, innum konjam thatha, innum konjam thatha!” - please some more, grandfather, I would get one more coin or two more coins. Arunagiir Yogishwara had told me to come before sunset. Before the sun set, I was supposed to go to Arunagiri Yogeshwara, so He could do the rituals and give the initiation. I knew the sun was going to set, I needed to run, but I was standing there nagging my grandfather, thinking that if I stand for a few more minutes, I would get few more coins and I could buy something with that, when I was going back to the temple.As usual when I stood there and nagged, my grandfather smiled at the cashier. The cashier would count in such a way, almost he would tear the currency note or almost half of the weight of that coin would go away the way he would rubs it! He would count and give, “Intha da samiyar paiya!” - Take this, swami. Finally he would put the coin. Because I was standing and nagging, I got a few more coins. I took the coins and ran to the temple. By the time almost sunset had happened. By the time I ran to Him with all the things, almost sunset had happened. Whenever I go to Arunagiri Yogeshwara, first thing He will have a wide broad smile and He will stretch his legs for me to touch His feet. That’s the way He would welcome me, receive Me. “Vaada!” (Come!) - He would stretch His leg, with a wide smile. That is the way He would always receive and I would run and touch His feet. That day, He did not stretch His feet. I will not say there was no smile, but I know it was a limited expression and He did not stretch His legs. That’s it! I know, slight but very strong message for me. Fortunately, I had such deep Guru bhakti Sadāshiva gave, even the light warnings from Guru, made me wake up from my blind spots and catch His feet, change my cognition. I should say, that’s the biggest right thing, which is much more important than the initiation from Guru, which lifted me and made me experience Oneness with Him. It is your ability to see the slight warnings He gives and catch, change the cognition, that saves you in life. Because many times, He doesn’t want to interfere with your freedom, with your Will, with what you want to do in your life. It is the slight messages. It’s the light underlines. Listen carefully. These underlines, light warnings, very subtle messages, if you can catch that and change your depth, you are saved. He did not stretch His leg. That was enough to shake me. I ran and just held His feet and said, “Saami mannichidunga late airuchu. Thappu pannitaene.” Means, “Forgive me, I got delayed. I made a mistake.” He said in Tamil very beautifully, “Intha sevaiya vida, athiga panam venumgara asaiyinalae, thevai illamal athiga neratha ezakara parappa” He told me, I am greedy for money. “Panathasaiyada!” It just shook me. See, for initiation, I needed only one rupee. I didn’t need to be standing there and nagging my grandfather for a few more coins. Something which I thought I could buy, which can be a comfort and after all easy coming money, only few more minute, that casualness! It was a slap shock, I just woke up. Oh God! Just for these few coins! And I am a person who never touches money. Only like this, for initiation or any of this purposes like Arunagiri Yogishwara’s work, I would touch money. I collapsed completely inside. Fortunately, I decided to choose the Guru - Arunagiri Yogeshwara - and dropped the remaining coins, which were in my hand at His feet. Never even the casualness, “If it is there, we can buy something”, even that cannot keep me away from my Guru. It was a very small incident, but too big a cognitive shift in me. There are some messages which you cannot directly tell. If you directly tell, it will look like, “Oh, am I wrong? Is it wrong?” You will get into defense. Then you cannot be taught. The cognitive shift will not happen. I can only underline. Even a casual desire for little money should not keep you away from Guru. I can only underline. I cannot directly give you, if I give this statement directly to you, you may get into defense. Then transformation becomes painful, difficult. Sometimes things need to be very subtly told, you need to catch it. You need to catch it. Only if you catch the subtle messages given by Guru, your cognition will be consolidated. When I collapsed at His feet, dropping the coins, my whole cognition changed. I was completely new. He lifted me up and held my face casually and turned. I saw the sun was back! No sunset! He smiled and said, “Getting sun back is much easier for Me than teaching you this subtle message. This was more difficult.” The moment you become defensive with Guru, it is spiritual suicide. Nothing can be done after that. Sometimes if Guru tells directly, you get defensive with Guru. He said, “Making the sun set or getting it back, is in My Will, but you deciding to cognize My side or other side, is your Will. So I need to play here more subtly than there.” This depth cognitions come as ‘waking up’. You just wake up, “Oh God, yes! How did I miss? How am I missing? How I am taking life for granted?” Actually, I felt, I took Arunagiri Yogishwara for granted, for that moment. He was sitting and for the sake of these few coins, I was wasting the few minutes not being in His presence. That was a slap on my soul. I felt, “How can this be?” Only when He picked me up, with both the hands very lovingly and holding my neck, turning my neck literally to show and I saw that the sun was back. I am very sure that the sun had set when I entered the temple again, with all the things needed. Much more than what happened outside, what happened inside matters. I realized, even a casual miss is too costly. Reasons do not matter - missing matters. Reasons can be as logical as possible, as right as possible, as moralistic as possible, as perfect as possible, as responsible as possible but missing is missing is missing. Reasons do not matter. That is the cognition I got. Only when He picked me up physically and turned my head physically and showed that the sun is not yet set, I relaxed, not that because the sun had not set, but because He was back with me, physically handling me and I had not lost Him. That mood that He did not stretch His leg was now complete. I had my Arunagiri Yogeshwara back and He had me back. Understand, that relationship matters. How Guru holds you matters. How you hold Him and how He holds you matters. If you don’t give surprise to Him, He will not give surprise to you. If you hold Him the way He holds you, that is what I call Guru Bhakti, relationship with Guru - you holding Him the way He holds you.

190

नित्ययुक्त-आश्र्यः सर्वो वेदकृत्-सर्ववेदकृत् ।
स्वपरज्ञानदाता च तꣳ वन्दे गुरुमीश्वरम् ॥

nityayukta-āśryaḥ sarvo vedakṛt-sarvavedakṛt ।
svaparajñānadātā ca taṁ vande gurumīśvaram ॥

190. Ever free, the support for all, the author of the Vedas (vedakṛt), the author of the entire Vedas (sarvavedakṛt), the giver of Self-knowledge to all (svaparajñānadātā), I worship that Gurumīśvaram - Guru who is Himself God.

191

नित्ययुक्त-आश्र्यः सर्वो वेदकृत्-सर्ववेदकृत् ।
स्वपरज्ञानदाता च तꣳ वन्दे गुरुमीश्वरम् ॥

nityayukta-āśryaḥ sarvo vedakṛt-sarvavedakṛt ।
svaparajñānadātā ca taṁ vande gurumīśvaram ॥

191. Ever free, the support for all, the author of the Vedas (vedakṛt), the author of the entire Vedas (sarvavedakṛt), the giver of Self-knowledge to all (svaparajñānadātā), I worship that Gurumīśvaram - Guru who is Himself God.

192

शिवपूजारतो वापि विष्णुपूजारतो’थवा ।
गुरुतत्त्व-विहीनश्चेत्-तत्सर्वꣳ व्यर्थमेव हि ॥

śivapūjārato vāpi viṣṇupūjārato’thavā ।
gurutattva-vihīnaścet-tatsarvaṁ vyarthameva hi ॥

192. One may be engaged in Śiva Pūja or deeply immersed in Viṣṇu Pūja, but if he is without the knowledge of Guru Tattva, all his learning is a mere waste.

193

शिवस्वरूपमज्ञात्वा शिवपूज कृता यदि ।
सा पूजा नाममात्रꣳ स्याच्चित्रदीप इव प्रिये ॥

śivasvarūpamajñātvā śivapūja kṛtā yadi ।
sā pūjā nāmamātraṁ syāccitradīpa iva priye ॥

193. If worship of Śiva - Śivapūja - is done without knowing the real nature or form of Śiva - Śivasvarūpa, that worship is for the mere namesake. My dear Pārvati, that worship is like a lamp drawn on a paper.

194

सर्वꣳ स्यात्सफलꣳ कर्म गुरुदीक्षा-प्रभावतः ।
गुरुलाभात्सर्वलाभो गुरुहीनस्तु बालिशः ॥

sarvaṁ syātsaphalaṁ karma gurudīkṣā-prabhāvataḥ ।
gurulābhātsarvalābho guruhīnastu bāliśaḥ ॥

194. By the glory and efficacy of Guru Dikṣa, all your actions bear fruit. By the attainment of a Guru, one attains everything. One without a Guru is a mere fool.

195

गुरुहीनः पशुः कीटः पतन्गो वक्तुमर्हति ।
शिवरूपꣳ स्वरुपꣳ च न जानाति यतस्-स्वयम् ॥

guruhīnaḥ paśuḥ kīṭaḥ patango vaktumarhati ।
śivarūpaṁ svarupaṁ ca na jānāti yatas-svayam ॥

195. Since one does not understand the nature of Śiva and one’s own Self by himself, one without a Guru can be said to be a mere animal, worm or firefly. (One without a Guru is devoid of discrimination and wastes one’s life like an animal, a worm or firefly).

196

तस्मात्-सर्वप्रयत्नेन सर्वसन्ग-विवर्जितः ।
विहाय शास्त्रजालानि गुरुमेव समाश्रयेत् ॥

tasmāt-sarvaprayatnena sarvasanga-vivarjitaḥ ।
vihāya śāstrajālāni gurumeva samāśrayet ॥

196. Therefore discarding all kinds of contacts with people, by all possible means and efforts, giving up all conflicts of the scriptures, one should depend on the Guru only. (Depending on the Guru includes wholehearted service and following his instructions to the very

197

लेत्तेर्.) निरस्त-सर्वसन्देहो एकीकृत्य सुदर्शनम् ।
रहस्यꣳ यो दर्श्यति भजामि गुरुमीश्वरम् ॥

letter.) nirasta-sarvasandeho ekīkṛtya sudarśanam ।
rahasyaṁ yo darśyati bhajāmi gurumīśvaram ॥

197. Devoid of all doubts, with one-pointed and concentrated Vision of the Supreme, whoever reveals the secrets and makes the supreme Vision possible, to that Gurumīśvara, the Lord and Guru, I worship.

198

ज्ञानहीनो गुरुस्त्याज्यो मिथ्यावादी विडम्बकः ।
स्वविश्रान्तिꣳ न जानाति परꣳशान्तिꣳ करोति किम् ॥

jñānahīno gurustyājyo mithyāvādī viḍambakaḥ ।
svaviśrāntiṁ na jānāti paraṁśāntiṁ karoti kim ॥

198. The Guru devoid of knowledge, who indulges in falsehood and who is full of vanity, is not able to find peace for himself. How is he to bestow peace on others?

199

शिलायाः किꣳ परꣳ ज्ञानꣳ शिलासन्घ-प्रतारणे ।
स्वयꣳ तर्तुꣳ न जानाति परꣳ निस्तारयेत् कथम् ॥

śilāyāḥ kiṁ paraṁ jñānaṁ śilāsangha-pratāraṇe ।
svayaṁ tartuṁ na jānāti paraṁ nistārayet katham ॥

199. What special knowledge has a stone in saving other stones from drowning? It cannot go across the river by itself; how can it help other stones to go across?

200

न वन्दनीयास्ते कष्टꣳ दर्स्हनाद्-भृआन्तिकारकाः ।
वर्जयेतान् गुरुन् दूरे धीरानेव समाश्रयेत् ॥

na vandanīyāste kaṣṭaṁ darshanād-bhṛāntikārakāḥ ।
varjayetān gurun dūre dhīrāneva samāśrayet ॥

200. They (such Gurus) are not at all fit to be worshipped. How painful it is! By a mere look they create delusion. Such Gurus should be abandoned from a distance. One should depend upon the brave and learned ones. Gurus to Avoid Don’t go to gurus who waste your time just making you listen to more and more words and putting you in depression. Go to gurus who are giving you direct experiences and making you express extraordinary powers. Extraordinary powers prove that you are practicing authentic yoga, authentic Patanjali sutras. If you are not experiencing and expressing extraordinary powers forget about those gurus. Extraordinary power is the landmark, qualification, milestone of Hindu yogic, vedantic tradition. All the masters who are remembered in Hindu, yogic vedantic traditions, have expressed extraordinary powers, not just experiences alone. The experience should express itself in the physical realm; that’s what I call powers. Just if people experience kundalini awakening in my presence, it is expressing extraordinary experiences; that’s it. But samyama is something more than that. Samyama is not only expressing extraordinary experiences, it is casually expressing extraordinary powers also. If the vibhooti is also coming then samyama is happening; the powers of samyama are getting expressed.

201

पाषण्डिनः पापरताः नास्तिका भेदबुद्धयः ।
स्त्रीलम्पटा दुराचाराः कृत्घ्ना बकवृत्तयः ॥

pāṣaṇḍinaḥ pāparatāḥ nāstikā bhedabuddhayaḥ ।
strīlampaṭā durācārāḥ kṛtghnā bakavṛttayaḥ ॥

202

कर्मभृष्ताः क्षमानष्टा निन्द्यतर्केश्च वादिनः ।
कामिनः कृओधिनश्चैव हिम्साश्चण्डाः शठास्तथा ॥

karmabhṛṣtāḥ kṣamānaṣṭā nindyatarkeśca vādinaḥ ।
kāminaḥ kṛodhinaścaiva himsāścaṇḍāḥ śaṭhāstathā ॥

203

ज्ञानलुप्ता न कर्तव्या महापापास्तथा प्रिये ।
एभ्यो भिन्नो गुरुः सेव्यः एक्भक्त्या विचार्य च ॥

jñānaluptā na kartavyā mahāpāpāstathā priye ।
ebhyo bhinno guruḥ sevyaḥ ekbhaktyā vicārya ca ॥

201-203. O Dear Pārvati, imposters and non-believers in the Vedas, habitual sinners, atheists, slaves of women, evil-doers, traitors, religious hypocrites, those fallen from the karma mārga, those who are impatient, who indulge in vain discussions, sensualists, those who are angry, violent, unyielding to reasoning, devoid of knowledge, great sinners - such Gurus should be avoided; and one should take refuge under real Gurus with one-pointed devotion and discrimination. Wrong Type of Gurus Understand, in those days, the autocratic kings used to have rajagurus, so that all the ideas to exploit the common man the king himself will not tell alone; he will tell through the Rajaguru. Same way, in the modern world, there are many corporate gurus. The corporate CEOs, because they want productive workers, staff, clerks, team members, they themselves cannot teach many things. The king himself never behaves responsibly; so if he teaches responsibility, nobody will listen. So, he will have one guy who is projected as a very responsible guy, so that he will teach responsibility. He will be branded as a very responsible guy and he will teach responsibility. Just like autocratic kings use Rajagurus for their selfish ends, in the modern day the corporate kings, CEOs use corporate gurus for their ends. I tell you, don’t go to the corporate gurus who don’t have any sampradaya, parampara. These corporate gurus and gurujis, creating cults, they teaching responsibility and me teaching responsibility is totally from a different context. Please understand, they tell you not to jump into the swimming pool because you don’t know swimming. They are not telling don’t jump because there is no water! You need to be told don’t jump because there is no water and you don’t know swimming. Both the reasons should be given. Only then even if one reason is eliminated, you will hold on to your decision till all the reasons are eliminated. I am not a corporate guru, trekker guru to teach you responsibility for the sake of corporate performance. No! I am teaching responsibility for you to become a Jeevan Muktha. Yes, when you learn this responsibility, you may naturally perform well in your office, in your business, in your family. You will become responsible, no doubt. I am not against it. I am not against you performing in your office. I am not against you performing in your business. I am not against you taking responsibility for your family. But all that should be the side-effect. The main effect of your responsibility should be you becoming Jeevan Muktha, living enlightenment! That is why, if you ask these trekker gurus why you should take responsibility, they have no answer other than saying “only then you can be productive, you can be a performer, you can be a leader”. No! If you take responsibility because you have to be a performer or a leader or productive, you will feel responsibility is a weight on you. I’ll tell you why you need to take responsibility. Whatever happens in and around you, you are the source. That is why you need to take responsibility for whatever is happening in and around you. You need to take responsibility, because you are responsible, and not for any end reason. Whether you believe it or not, you are the source. With this clarity, out of this context if you take responsibility, every action, even taking your son to the hospital, daughter to the school, attending to your calls, attending to your business meeting, everything will become a spiritual practice leading you to Jeevan Mukthi. If you are a doctor, know it, you are responsible for the whole world. So you are responsible for your patients also. With this context when you start functioning, even you attending to your patients will become a spiritual practice leading you to enlightenment, because in any context you do any action, that context will become your bio-memory and reality. With that decision, context, cognition, sankalpa of being blissful, even if you do acts like jumping, rolling, laughing, you will experience bliss. With that decision, cognition that “I should become blissful”, even if you cry you will become blissful. Your cognition decides the effect of any act on you. So, if you are with the cognition that, “I am the source of everything, so I am responsible for everything”, any action you do with this cognition, every action becomes spiritual practice for you to become a Jeevan Muktha. So, do not learn responsibility from corporate gurus. Learn responsibility from the original source of Vedic tradition, original source of Vedic knowledge. It is Vedic tradition which will give you the right and all reasons to be responsible. Don’t get carried away by these trekker gurus who read one or two books here and there, corporate gurus who don’t know anything, who can’t digest. Learn from the original source and become guru, not from the corporate sources and become guru. Find out the source you are learning. These trekker gurus have done so much of damage to Hinduism; they’ve damaged Hinduism much more than other religious missionary militants and militant missionaries. I am all for practicing secularism in politics. In politics, religion should not mix. Maintain secularism in politics. How can you have secularism in spiritual organizations? Spiritual organizations should be completely based on authentic, true religious traditions. Pseudo-secularism in spiritual organizations is really surprising. These gurus and gurujis steal all the knowledge from Hinduism, all the Kriya and Pranayama, everything they teach is from the source of Hinduism. Then how can they go on claiming they are a secular organization? What do they mean? It is like you swindle all your father’s property, but you will not use his name as your surname. Ungrateful fellows! I sit in these types of seats, wear these type of religious jewelries to show that I am not pseudo-secular! I am rooted in Hindu tradition. I accept all religions, serve all religions and all traditions, but I am rooted in Hindu tradition, Vedic tradition. I am grateful to the source from which I learned everything. These pseudo gurus will steal all the knowledge from Hindu tradition and sell, make money, have name and fame, but will not water the root. It is like they will cut the branches of a Banyan tree and use the leaves, use the shade, use everything, but will not water the root so that the tree can be alive for the next generation. They will eat the coconut, use the coconut leaves, enjoy everything from the tree, but will not water the tree for the next generation to enjoy what they enjoyed. I tell you, the irresponsibility of the pseudo-gurus, corporate gurus, has damaged Hinduism much more than other militant missionaries and missionary militants. These gurus who don’t have parampara and have removed their gurus’ photos from their guru parampara list, and who don’t have any parampara, they are the dangers for Hinduism. They go on criticizing gurus with a parampara, tradition, sampradaya.

204

शिष्यादन्यत्र देवेशि न वेदेद्यस्य कस्यचित् ।
नराणाꣳ च फलप्राप्तौ भक्तिरेव हि कारणम् ॥

śiṣyādanyatra deveśi na vededyasya kasyacit ।
narāṇāṁ ca phalaprāptau bhaktireva hi kāraṇam ॥

204. O Devī, this should not be revealed to anyone other than the disciple. Devotion is the cause for the attainment of desired fruits by men.

205

गूढो दृढश्च प्रीतश्च मौनेन सुसमाहितः ।
सकृत्कामगतौ वापि पञ्चधा गुरुरीरितः ॥

gūḍho dṛḍhaśca prītaśca maunena susamāhitaḥ ।
sakṛtkāmagatau vāpi pañcadhā gururīritaḥ ॥

205. The hidden, the firm, the loving and contented, the silently concentrated, the one who wanders at his will and suddenly and unexpectedly turns up to bless a śiśya, out of his abundant mercy, of his own accord - these are the five kinds of Masters.

206

सर्वꣳ गुरुमुखाल्लब्धꣳ सफलꣳ पापनाशनम् ।
यद्यदात्महितꣳ वस्तु तत्तद्द्रव्यꣳ न वञ्चयेत् ॥

sarvaṁ gurumukhāllabdhaṁ saphalaṁ pāpanāśanam ।
yadyadātmahitaṁ vastu tattaddravyaṁ na vañcayet ॥

206. Whatever is received from the Guru is fruitful and is capable of destroying sins, and is in his best interests. The disciple should never defraud the wealth of the Guru.

207

गुरुदेवार्पणꣳ वस्तु तेन तुष्टो’स्मि सुवृते ।
श्रीगुरोः पादुकाꣳ मुदृआꣳ मूलमन्त्रꣳ च गोपयेत् ॥

gurudevārpaṇaṁ vastu tena tuṣṭo’smi suvṛte ।
śrīguroḥ pādukāṁ mudṛāṁ mūlamantraṁ ca gopayet ॥

207. O good lady, I am satisfied with whatever things are offered to the Guru by the disciple. The sandals, the seals and the mūlamantra (Guru Mantra) these should be kept hidden.

208

(श्री पार्वति उवाच) नतास्मि ते नाथ पदार्विन्दꣳ बुद्धि-इन्द्रिय-प्राणमनोवचोभिः ।
यच्चिन्त्यते भावित् आत्मयुक्तौ मुमुक्षुभिः कर्ममयोपशान्तये ॥

(śrī pārvati uvāca) natāsmi te nātha padārvindaṁ buddhi-indriya-prāṇamanovacobhiḥ ।
yaccintyate bhāvit ātmayuktau mumukṣubhiḥ karmamayopaśāntaye ॥

208. Śrī Pārvati says: I adore O Lord, your Lotus Feet that are always thought of in full concentration by earnest seekers who wish to free themselves from the effect of their own actions, through intellect (Buddhi), all the senses, life energy (prāṇa), mind and words.

209

Sरि Mअहादेव Uवाच अनेन यद्भवेत्कार्यꣳ तद्वदामि तव प्रिये ।
लोकोपकारकꣳ देवि लौकिकꣳ तु विवर्जयेत् ॥

Sri Mahādeva Uvāca anena yadbhavetkāryaṁ tadvadāmi tava priye ।
lokopakārakaṁ devi laukikaṁ tu vivarjayet ॥

209. Śrī Mahādeva says, I shall tell you, O dear one, what can be achieved by this. This I narrate to you for the benefit (enrichment) of the world. O Devi, one should shun all worldliness from one’s mind.

210

लौकिकाद्-धर्मतो याति ज्ञानहीनो भवार्णवे ।
ज्ञानभावे च यत्सर्वꣳ कर्मꣳ निष्कर्म शाम्यति ॥

laukikād-dharmato yāti jñānahīno bhavārṇave ।
jñānabhāve ca yatsarvaṁ karmaṁ niṣkarma śāmyati ॥

210. One devoid of knowledge in this ocean of saṃsāra, undergoes a lot of sufferings. In this state when one acquires knowledge of the Self, both karma and niṣkarma becomes nullified.

211

इमाꣳ तु भक्तिभावेन पठेद्वै श्रुणुयादपि ।
लिखित्वा यत्प्रदानेन् तत्सर्वꣳ फलमश्नुते ॥

imāṁ tu bhaktibhāvena paṭhedvai śruṇuyādapi ।
likhitvā yatpradānen tatsarvaṁ phalamaśnute ॥

211. Whoever studies this with faith and devotion, or listens (with devotion), or writes in a book and makes a gift of it to someone, attains all merit. Glory of meditating on Guru Gītā in

212

हेअर्त् अल्wअय्स् गुरुगीतामिमाꣳ देवी हृदि नित्यꣳ विभावय ।
महाव्याधि-गतैर्दुःकैः सर्वदा प्रजपेन्मुदा ॥

heart always gurugītāmimāṁ devī hṛdi nityaṁ vibhāvaya ।
mahāvyādhi-gatairduḥkaiḥ sarvadā prajapenmudā ॥

212. O Devī, may you meditate on this Guru Gītā in your heart with great devotion always. Even when faced with sufferings on account of great diseases (mahāvyādhi), you should chant this with cheerfulness of heart.

213

गुरुगीताक्षरैकैकꣳ मन्त्रराजामिदꣳ प्रिये ।
अन्ये च विविधा मन्त्राः कलाꣳ नार्हन्ति षोडशीम् ॥

gurugītākṣaraikaikaṁ mantrarājāmidaṁ priye ।
anye ca vividhā mantrāḥ kalāṁ nārhanti ṣoḍaśīm ॥

213. O dear Pārvati, every letter and syllable of this Guru Gītā is each a mantra-rāja, the king among mantras. Other mantras, manifold in nature, do not deserve the credit even one sixteenth part of this.

214

अनन्तफलम्-आप्नोति गुरुगीताजपेन् तु ।
सर्वपापहरा देवी सर्व-दारिद्र्य-नाशिनी ॥

anantaphalam-āpnoti gurugītājapen tu ।
sarvapāpaharā devī sarva-dāridrya-nāśinī ॥

214. One acquires endless fruits by the repetition of the Guru Gītā. It destroys all sins, O Devī, and it removes all poverty.

215

अकालमृत्युहर्त्रि च सर्वसङ्कट्-नाशीनी ।
यक्ष-राक्षस-भूतादि-चोर्-व्यागृविघातिनी ॥

akālamṛtyuhartri ca sarvasaṅkaṭ-nāśīnī ।
yakṣa-rākṣasa-bhūtādi-cor-vyāgṛvighātinī ॥

215. The study of the Guru Gītā puts an end to untimely death and all afflictions. It also destroys the evil effects of yakṣas, rākṣasas, bhūtas, fear of thieves, tigers, etc.

216

सर्वोपदृव-कुष्ठादि-दुष्टदोषनिवरिणी ।
यत्फलꣳ गुरुसान्निध्या-तत्फलꣳ पठनाद्भवेत् ॥

sarvopadṛva-kuṣṭhādi-duṣṭadoṣanivariṇī ।
yatphalaṁ gurusānnidhyā-tatphalaṁ paṭhanādbhavet ॥

216. The study of the Guru Gītā removes all afflictions, troubles, diseases like leprosy and great sins. By the study of Guru Gītā, one derives the fruit of the sacred company of the Guru, Gurusānnidhya.

217

महाव्याधिहरा सर्वविभूतेः सिद्धिददा भवेत् ।
अथ्वा मोहने वश्ये स्वयमेव जपेत्सदा ॥

mahāvyādhiharā sarvavibhūteḥ siddhidadā bhavet ।
athvā mohane vaśye svayameva japetsadā ॥

217. The Guru Gītā becomes the bestower of all the extraordinary powers—Siddhis and all divine opulences, riches (sarva-vibhūti) and remover of all kinds of diseases. In cases of the illusive powers like the act of deluding others (mohana) and keeping others in submission to one’s will (vaśya), one should always do the chanting of this Guru Gītā. (Mohana is deluding others. Vasya is keeping others in control, in submission to one’s will. One can use Guru Gītā for nullifying the effect of mohana and vasya practised by

218

ओथेर्स्.) कुश्दूर्वासने देवी ह्यासने शुभृअकम्बले ।
उपविश्य ततो देवि जपेद्-एकागृअ-मानसः ॥

others.) kuśdūrvāsane devī hyāsane śubhṛakambale ।
upaviśya tato devi japed-ekāgṛa-mānasaḥ ॥

218. Seated on a mat of kuśa grass (dried straw) or dūrva grass (fresh grass) or a seat made of white blanket, one should repeat the chanting (japa) with one-pointedness and concentration of mind.

219

शुक्लꣳ सर्वत्र वै प्रोक्तꣳ वश्ये रक्तासनꣳ प्रिये ।
पद्मासने जपेन्-नित्यꣳ शान्तिवश्यकरꣳ परम् ॥

śuklaṁ sarvatra vai proktaṁ vaśye raktāsanaṁ priye ।
padmāsane japen-nityaṁ śāntivaśyakaraṁ param ॥

219. A white seat is recommended for all purposes. Red color is used for vaśya. One should sit in the lotus posture (padmāsana) and chant for acquiring peace supreme.

220

वस्त्रासने च दारिदृयꣳ पाषाणे रोगसम्भवः ।
मेदिन्याꣳ दुःखमाप्नोति काष्ठे भवति निष्फलम् ॥

vastrāsane ca dāridṛyaṁ pāṣāṇe rogasambhavaḥ ।
medinyāṁ duḥkhamāpnoti kāṣṭhe bhavati niṣphalam ॥

220. If the chanting is done sitting on a seat made of cloth, one gets poverty; disease, if seated on a stone; if seated on the ground, pain accrues; and if seated on a wooden seat, one accrues no fruit or the effort goes in vain.

221

कृष्णाजिने ज्ञानसिद्धिर्मोक्ष-श्रीर्व्याघृअचर्मणि ।
कुशासने ज्ञानसिद्धिः सर्वासिद्धिस्तु कम्बले ॥

kṛṣṇājine jñānasiddhirmokṣa-śrīrvyāghṛacarmaṇi ।
kuśāsane jñānasiddhiḥ sarvāsiddhistu kambale ॥

221. If seated on deer-skin, one attains knowledge (jñāna), and if seated on tiger-skin, one attains mokṣa. If seated on kuśa grass-seat one gets the knowledge of the Self (jñāna-siddhi), and if seated on a woolen seat one acquires all extraordinary powers (siddhis).

222

आग्नेय्याꣳ कर्षणꣳ चैव वायाव्याꣳ शत्रुनाशनम् ।
नैर्-र्त्याꣳ दर्शनꣳ चैव ईशान्याꣳ ज्ञानमेव च ॥

āgneyyāṁ karṣaṇaṁ caiva vāyāvyāṁ śatrunāśanam ।
nair-rtyāṁ darśanaṁ caiva īśānyāṁ jñānameva ca ॥

222. By doing the chanting of Guru Gītā facing South-East, one gets powers to attract others, facing North-West one will have no enemies, facing South-West one will have vision (of Divine) and facing North-East one acquires knowledge.

223

उदण्ग्मुखः शान्तिजप्ये वश्ये पूर्वमुखस्तथा ।
याम्ये तु मारणꣳ प्रोक्तꣳ पश्चिमे च धनागमः ॥

udaṇgmukhaḥ śāntijapye vaśye pūrvamukhastathā ।
yāmye tu māraṇaṁ proktaṁ paścime ca dhanāgamaḥ ॥

223. Facing North during chanting one becomes peaceful, facing East one will attract others, facing South one meets death and facing West one acquires plenty of wealth.

224

मोहनꣳ सर्वभूतानाꣳ बन्धमोक्षकरꣳ परम् ।
देवराज्ञाꣳ प्रियकरꣳ राजानाꣳ वशमानयेत् ॥

mohanaṁ sarvabhūtānāṁ bandhamokṣakaraṁ param ।
devarājñāṁ priyakaraṁ rājānāṁ vaśamānayet ॥

224. This Guru Mantra has the power to attract all. It destroys all bonds and causes liberation. It makes Indra (the King of Heaven) favorable to you. It brings under your control even kings.

225

मुखस्तम्भकरꣳ चैव गुणानाꣳ च विविर्धनम् ।
दुष्कर्मनाशनꣳ चैव तथा सत्कर्मसिद्धिदम् ॥

mukhastambhakaraṁ caiva guṇānāṁ ca vivirdhanam ।
duṣkarmanāśanaṁ caiva tathā satkarmasiddhidam ॥

225. This Mantra has the power to stop one’s power of speech. It increases one’s virtues. It destroys all evil karmas and intensifies good actions.

226

प्रसिद्धꣳ साधयेत्कार्यꣳ नवगृअभयापहꣳ ।
दुःस्वप्न-नाषानꣳ चैव सुस्वप्न-फलदायकम् ॥

prasiddhaṁ sādhayetkāryaṁ navagṛabhayāpahaṁ ।
duḥsvapna-nāṣānaṁ caiva susvapna-phaladāyakam ॥

226. One attains success in all actions including those considered unsuccessful and impossible. It is the remover of the fear of evil influences of the nine planets. It totally destroys all evil dreams and bestows the fruit of good dreams.

227

मोहशान्तिकरꣳ चैव बन्धमोक्षकरꣳ परम् ।
स्वरूपज्ञन-निलयꣳ गीताशास्त्रमिदꣳ शिवे ॥

mohaśāntikaraṁ caiva bandhamokṣakaraṁ param ।
svarūpajñana-nilayaṁ gītāśāstramidaṁ śive ॥

227. O Śive (auspicious one), this Gītā Śāstra brings peace where there is confusion and restlessness. It brings liberation from all bondages. It is the storehouse of all knowledge and particularly, Svarūpa Jñāna, the knowledge of the Self.

228

यꣳ यꣳ चिन्तयते कामꣳ तꣳ तꣳ प्राप्नोति निश्चयम् ।
नित्यꣳ सौभाग्यदꣳ पुण्यꣳ तापत्रयकुलापहम् ॥

yaṁ yaṁ cintayate kāmaṁ taṁ taṁ prāpnoti niścayam ।
nityaṁ saubhāgyadaṁ puṇyaṁ tāpatrayakulāpaham ॥

228. Whatever desire a man contemplates on and chants the Guru Gītā, he certainly achieves it. It bestows eternal goodwill, fortune, auspiciousness and holiness, and it destroys the threefold burning miseries (adhyātmic, adhibhautic, adhidaivic).

229

सर्वशान्तिकरꣳ नित्यꣳ तथा वन्ध्यासुपुत्रदम् ।
अवैधव्यकरꣳ स्त्रीनाꣳ सौभाग्यस्य विविर्धनम् ॥

sarvaśāntikaraṁ nityaṁ tathā vandhyāsuputradam ।
avaidhavyakaraṁ strīnāṁ saubhāgyasya vivirdhanam ॥

229. This (Guru Gītā) is the bestower of all-peace eternally like that enjoyed by a barren woman on getting a good son. For women, it is the giver of all-fortune and the state of non-widowhood (avaidhyavya).

230

आयुर-आरोग्यम्-ऐश्वर्यꣳ पुत्रपौत्र-प्रवर्धनम् ।
निष्कामजापी विध्वा पटःएन्मोक्षम्-अवाप्नुयात् ॥

āyura-ārogyam-aiśvaryaṁ putrapautra-pravardhanam ।
niṣkāmajāpī vidhvā paṭḥenmokṣam-avāpnuyāt ॥

230. One attains health, long life, prosperity, increase of sons and grandsons, etc. A widow who studies this (Gītā) without any selfish desire, attains liberation (mokṣa).

231

अवैधव्यम् सकामा तु लभते च अन्यजन्मनि ।
सर्वदुह्खमयꣳ विघ्नꣳ नाशयेत्ताप-हारकम् ॥

avaidhavyam sakāmā tu labhate ca anyajanmani ।
sarvaduhkhamayaṁ vighnaṁ nāśayettāpa-hārakam ॥

231. A widow who studies this with expectation of worldly fruits, will, in other births, never become a widow. It destroys all her sufferings, fears, obstacles and afflictions.

232

सर्वपाप-प्रशमनꣳ धर्मकामार्थ-मोक्षदम् ।
यꣳ यꣳ चिन्तयते कामꣳ तꣳ तꣳ प्राप्नोति निश्चितम् ॥

sarvapāpa-praśamanaṁ dharmakāmārtha-mokṣadam ।
yaṁ yaṁ cintayate kāmaṁ taṁ taṁ prāpnoti niścitam ॥

232. This (Gītā) is the destroyer of all sins. It bestows dharma (living the path of truth), artha (acquiring wealth), kāma (fulfilling desires) and mokṣa (liberation). While studying it (Gītā), whatever desire is contemplated on, one certainly attains that desire. I will help you realize the truth you are your intention Whatever intention you have, that you want to become, that is you; other than that, any psychological, physiological, neurological experience, perception you go through, is not you. If you feel depressed about your body and your mind and about yourself or if you feel excited, elated about your body, your mind and about you; whether depression or excitement, nothing is you; nothing is you. When Arunagiri Yogishwara shared these words with me, the way it entered into my system, the way it became part of my cognition, the way it became part of my reality; from that day, never physiological, psychological, neurological, ups and downs could bind me in any way. Listen to this truth and contemplate on it. I will support you to experience that as reality. I still remember, he was sitting in sukhasana; having hand on my shoulder and said these exact words in classical Tamil. I asked, “Then, what is me?” He put the next question, “What do you want to become?” I was a small boy; I just stretched my chest in a wide way, put both my hands on the hip and said, “Sadashiva”. Whatever I heard from the temple lectures, satsangs, pravachams, books, that is what I know as ultimate. So, I put both my hands on the hip and looking into His both eyes said, “Sadashiva”. Already His hand was on my shoulder. One more reason I put both my hands on my hip, I just want to give Him more space, so that He will not take His hands off, His hands will rest comfortably on my shoulder. I was so much in love with Him, I will not miss a single chance to have His touch, whether He touches me or I get a chance to touch Him. Already His hand was on my shoulder. He said, “You are that”. It was so clear, I can see it directly jumped from His third eye to my third eye. There were no questions, doubts, after that. He Himself explained, your intention is the only living mechanism in You. Your intention only is you. Your intention, what you want to be, is only God in you. Your Intention is the only living mechanism in you. Other than your intention, everything else is matter in you. Because of that, the matter cannot disturb your intention, which is you. You cannot be controlled, affected by the matters in you. Meditate; don’t think it will take a lot of time to realize this truth. No, I did not put all my self-effort and realize this truth. I got it as a gift. So, I commit with you, I will give it as a gift to all of you. Ultimately, I received it as a gift. Because I received it as a gift, I am bound to give it as a gift. That is the way I show gratitude to my Gurus. Understand, I will support you in every possible way for you to realize this truth. Decide from now, declare to yourself and others, declare to yourself and your teamily: I am just my intention to be; other than my intention to be, no other experience - psychological, physiological, neurological; I have body, I don’t have body or life is a blessing or life is a curse or I am excited about my identity or depressed about my identity - that is not me, that cannot touch my intention of what I want to be; because my intention is living. But, the physiological, psychological, neurological effects are non-living entities. Non-living cannot bring suffering, cannot affect something which is living. Non-living cannot affect something which is living. Declare your intention of what you want to be; other than that, no other physiological, psychological, neurological experience is real for you. I tell you, only for a few days you need to even remember; then, it will become your simple cognition, it will just become your simple cognition. You are what you intend to be, other than that all other physiological, psychological, neurological ups and downs are not you. I tell you, with this one truth, even your death will be just opening into another space. If you don’t have this one truth as your cognition, every moment even in your life you will be going through so much pain and suffering much worse than death. A simple psychological imbalance, you will be facing death. Please understand; this is the first initiation I received from Arunagiri Yogishwara. This is the first initiation I received from Arunagiri Yogishwara. The first initiation I received through my left shoulder, that is where His hands were when He told me, “You are that”. It was with tremendous friendliness. Even though I felt the truth jumped from His third eye to my third eye, it was with tremendous friendliness He told me with that very space. Understand, Arunagiri Yogishwara is not bound to one form or one body. He is a powerful space, He assumes body whenever He wants. I have experienced that space. I am experiencing that space. With that right, I bless you all and initiate all of you.

233

काम्यानाꣳ कामधेनुर्वै कल्पिते कल्पपादपः ।
चिन्तामणिश्-चिन्तितस्य सर्वमन्गलकारकम् ॥

kāmyānāṁ kāmadhenurvai kalpite kalpapādapaḥ ।
cintāmaṇiś-cintitasya sarvamangalakārakam ॥

233. Of all the desires for objects, Guru Gītā is Kāmadhenu, the wish-fulfilling divine cow. Of things thought of in the mind, it is Kalpataru, the wish-fulfilling sacred tree. Of all the things desired for, it is Cintāmaṇi, the crest jewel. It is the giver of all-auspiciousness and welfare in all ways. (Kamadhenu, Kalpataru, and cintamani are all available in heaven as wish-fufilling cosmic energies, yielding whatever is desired for.)

235

जपन्ति शाक्ताः सौराश्च गाणापत्याश्च वैष्णवाः ।
शैवाः पाशुपताः सर्वे सत्यꣳ सत्यꣳ न सꣳशयः ॥

japanti śāktāḥ saurāśca gāṇāpatyāśca vaiṣṇavāḥ ।
śaivāḥ pāśupatāḥ sarve satyaṁ satyaṁ na saṁśayaḥ ॥

235. Guru Gītā is chanted by the Śāktas (devotees of Devī Śakti), by Sauras (devotees of Sun or Surya), by Gaṇapata (devotees of Gaṇapati), by Vaiṣnavas (devotees of Viṣṇu) and by Śaiva-paśupata (devotees of Śiva) - all alike with equal devotion. This is the Truth. This is the Truth. There is absolutely no doubt about this.

236

इति श्रीस्कन्दपुराणे उत्तरखण्डे उमामहेश्वर-सम्वादे श्रीगुरुगीतायाꣳ द्वितीयो’ध्यायः ॥

iti śrīskandapurāṇe uttarakhaṇḍe umāmaheśvara-samvāde śrīgurugītāyāṁ dvitīyo’dhyāyaḥ ॥

Thus ends the second chapter of Śrī Guru Gītā, being Umāmaheśvara Saṁvāda, the dialogue between Uma-Maheśvara (Pārvati-Śiva), in the Uttarkhaṇḍa, later section of the Skanda Purāṇa.