Guru Gita – Part 4 of 4

Concerning Discipleship, Practices, Actions and Benefits, and the Characteristics of a Liberated Person

From another version with a few footnotes.

87
Great Goddess, listen to the way of meditation on the Guru, which grants all joys, always brings all happiness, and gives worldly fulfillment as well as liberation:

88
I remember
venerable Guru as Parabrahman*, I speak about venerable Guru as Parabrahman, I bow to venerable Guru as Parabrahman, I revere venerable Guru as Parabrahman.

*The Absolute, God’s superior nature as opposed to God’s inferior, or secondary, nature, mentioned in the Bhagavad Gita.

89
I bow to the Truth-Guru, blissful God, bestower of the highest joy, the Absolute in the form of knowledge beyond duality, all-pervasive like the sky, the object of “Thou art That” and others. One, eternal, pure, unchanging witness of all thought*, beyond all modifications, and free of the three gunas**.

* Thought, meditation, reflection.
** Qualities of nature: sattva (smooth-flowing), rajas (passionate or intense activity), tamas (very slow moving or fixed).

90
I bow to the Guru as Brahman*, eternal and pure, beyond perception, without manifest form, and without impurity, eternal Truth, consciousness and bliss.

* God. God’s secondary, or relative nature. Brahman – “growth, expansion, evolution.”

91
One should meditate on the divine form of the Guru seated on the throne situated in the lotus in the center of the heart, shining like the crescent moon, holding the book of knowledge and bestowing the desired boon . . .

92

Who is clad in white garments, anointed with white paste and flowers, with the appearance of pearl, joyous, with two eyes and a gentle smile, treasure house of abundant grace, with divine Shakti on the left.

93
I bow always to venerable Guru, who is cheerful, who is bliss, who exudes bliss, whose nature is knowledge, who has awareness of the Self, who is the Lord of Yogis*, adorable, and who is the remedy for the disease of worldly existence.

* Shiva

94
I bow to that Guru in whom five natural, fundamental actions are constantly revealed: creating, sustaining, transforming, retaining, and the bestowing of boons.

Alternate translation of the five actions: creation, sustenance, dissolution, concealment, and bestowal of grace.

95
In the morning, recite the divine name while thinking of the two-eyed, two-armed, peaceful Guru in the white lotus in the head, fearless and endowed with boons [grace].

96
There is nothing greater than the Guru. [This is repeated four times.] This is according to the teaching of Shiva [“Highest of Yogis”]. [This is repeated four times.]

97
This is also indeed Shiva. [This is repeated four times.] This is according to my teaching. [This is repeated four times.]

98
If the Guru is meditated upon in this way, knowledge arises by itself. Having done so, one feels/experiences thus: “I am liberated by the grace of the Truth-Guru.”

99
Even so, one should purify the mind by following the path shown by the Guru, so that whatever transient things that have been ascribed to the Self, may all be released.

100
By this, the essential nature of everything may be known. Knowledge is said to be of the mind. One should consider that knowledge is identical with the object of knowledge. There is no other way.

101
Great Goddess, once having heard all of this, one who speaks ill of the Guru falls into the most dreadful state as long as there is a sun and a moon*.

* So long as sun and moon—prana and apana—have not cancelled each other out as such, through union, yoga.

102
As long as there is a body, and even to the end of a kalpa,* one should never forsake the Guru, even if he behaves in a manner beyond one’s understanding.

* Kalpa – A time period, i.e., the period of a yuga, an age.

103
Before the Guru, wise disciples do not speak in any way that suggests doership on their part, nor do they not speak the truth.

104
Having spoken rudely before the Guru in this manner, or having arguments or confrontations with the Guru, one would be born as a brahmarakshasa* in a region of a waterless wilderness.

* Brahmarakshasa – One born with the tendency to be ruled by desires of the body, such as thirst, literally and figuratively; hence the metaphor a waterless wilderness.

105
Parvati, the Guru protects one if he is cursed by sages, snake demons, or even gods, and also from the fear of the time of death.

106
The gods, sages and others also, are surely powerless against the enmity of the Guru, by which they are soon destroyed. About this there is no doubt.

107
Goddess, the word “Guru,” composed of the two letters*, “gu” and “ru” is the greatest mantra which, according to their meaning as taught by ancient scriptures, Guru is actually the highest state.

* In Sanskrit, a letter is a syllable.

108
Indeed, only those who serve the Guru are true sannyasis [renunciants], whether they know the Vedas and Smritis or not. Other devotees are merely wearing the right clothes [uniform, i.e., traditional white or colors worn by aspirants of different ashramas].

109
Just as one lamp lights another, the Guru may impart knowledge that all is Brahman [God], imperceptible, eternal, highest, without form, and without the three qualities of nature [the three gunas mentioned above: ragas, tamas, sattvas].

110
By the path of the Guru, knowledge of one’s joyous Self arises spontaneously. By the gift of the Guru’s grace It is perceived directly.

111
I bow to this highest being whose own form is this world, from God to a blade of grass, and everything animate and inanimate.

112
I always bow to the Guru, who is the bliss of consciousness of Truth, who transcends all differences, is eternal, perfect, without form and without gunas, and who is established in the Self.

113
The Guru, who is higher than the highest, always bestows bliss, seated in the center of the space of the heart like a pure crystal, should be meditated upon.

114
Just as an image of a crystal may be seen in a mirror, bliss is reflected in the Self as consciousness. So, “I am That” indeed.

115
Listen as I speak of the feeling which arises as one meditates on the tiny person in the heart in the form of consciousness.

116
One should know that which is beyond perception and understanding, without name, form and sound. Parvati, that is God’s own nature.

117
Just as there is fragrance in flowers and camphor and other things by their own nature, and as heat and cold are what they are by their own nature, so also is God eternal by Its own nature.

118
Once aware that one’s Self is like That [God], one may dwell anywhere [or be everywhere, all-pervasive]. One’s meditation on the Guru becomes like that of a larva becoming a bee.

119
Practicing meditation on the Guru in that manner, one becomes one with God. There is no doubt that one is liberated as to pinda, pada and rupa.

Venerable Parvati said:

120
Mahadeva, what is pinda? What is pada? What is rupa and what is rupatita? Shankara [Shiva], please explain.

Venerable Mahadeva [Shiva] said:

121
Pinda is kundalini-shakti, pada is hamsa*, rupa is bindu,° and rupatita is that which is beyond rupa.

* Hamsa – The sound of the outgoing and ingoing breath. Esoterically, apana and prana, moon and sun, cool and warm, etc.

° Bindu – Seed. The seed, or potentiality, of manifestation, i.e., rupa, form or outward appearance(s).

122
With liberation* of pinda, liberation of pada and liberation of rupa, there is rupatita, liberation beyond form.

* In shaktipat kundalini yoga, sahaja yoga, Surrender Meditation, the liberation of pinda, pada and rupa would refer to releasing one’s control over them to God, thus making one free, liberated, at least in meditation, and ultimately, fully and finally liberated. When rupa is tita, one is free of outward appearances in every sense of the word. Tita means ‘gone beyond’; rupa-tita then, means gone beyond, or surpassed, form and outward appearances.

123
Oneself becoming one with everything, the highest Truth is perceived. This is  the Highest and nothing else. So all this is not anywhere [this world is not located any where].

124
Having perceived this by the grace of Guru, one can remain solitary, tranquil, desireless and unattached.

125
Whether one attains this completely or not, and whether attainment is great or small, there is delight indeed, for without desire, there is contentment.

126
Thus, the all-knowing state is that in which the embodied one is one with everything, so say the wise. Ever blissful and tranquil, one rejoices everywhere.

127
Wherever one lives, that place becomes an abode of merit. O Goddess, I have described to you, the characteristics of a liberated person.

♦ ♦ ♦

There you have it — the last of the four parts of Guru Gita installments. This one is a little long, but I didn’t get anything up last week, so I hope I’ve made up for that. I was upside down and going round and round. I believe I’m coming up for a landing soon and should be able to check out recent comments and make replies soon.

Love you all,
Durga Ma
durgama.com

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2 thoughts on “Guru Gita – Part 4 of 4

  1. Galen

    I have rejoiced in the reading of these four parts of the Guru Gita. Yes they have brought clarity as to the relationship of disciple and Guru.
    I thank you Durga Ma

    Galen

    Like

  2. Pingback: A Question on Discipleship | Mystical Tidbits

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