55. गkカめf、DqDrR gDえ| BqWj ハ∋JKu IRq@् じ ioA@「 Kテ कk テfgF Jk゚uऽVv Dfテ V|SK} す くさくす

gurordhyダnenaiva nityaṁ dehi brahmamayo bhavet | sthitaWca yatra kutrダpi mukto'sau nダtra saṁWayaḥ || 171 ||

171. By constant remembrance and meditation on the Guru alone (Guru-dhyダnam), 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—dhyダnaiva- 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 - Leela dhyana.)

┩fD| ↑fDkIR} SfiるRョLf┍| R゚m@f Cmg@} じ U=्गk?r×K、Kk゚u gW IगRfD् マjगkカ} gネKq す くさぐす

jnダnaṁ svダnubhavaḥ Wダntivairダgyaṁ vakt条tダ dh条tiḥ | ṣaḍaguṇaiWvarya-yukto hi bhagavダn Wrīguruḥ priye || 172 ||

172. Knowledge of the Self [jnana], Self-Realization [svダnubhavaḥ], peace [Wダnti], dispassion [vairagya], oratory and courage—the one possessing these six qualities is Bhagavダn VriGuru, the Lord Himself who is Vri Guru, My dear Pダrvati.

GURU MAHIMA - GURU IS EVERYTHING, NOTHING OTHER THAN GURU EXISTS

गkカ} gSRu गkカBォRu गkカH、ぐk} SLjhL?fJ् じ गkカLfいf गkカजィRu गkLuLづと gRひ@q す くさけす

guruḥ Wivo gururdevo gururbandh┣ḥ Warīriṇダm | gururダtmダ gururjīvo guror-anyatra vidyate || 173 ||

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

एकfकj gD■mW} Sfるg「るfVlKfgBRgज、@} じ Hf'IfRqD Ku Ifg@ ハ∋┩fDj V उ┠@q す くさげす

ekダkī nisp条haḥ WダntaWcintダs┣yダdi-varjitaḥ | bダlyabhダven yo bhダti brahmajñダnī sa ucyate || 174 ||

174. Alone, desireless, cool, peaceful, free from jealousy, greed, etc., with the space of a child, one who lives thus with reality, is called Brahmajñダni, 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 Prasad

D Vkख| RqBSf○qUk D Vkख| JろKろकq じ गkLu} ネVfBfBづテ Vkख| Dfi☆ JWj@लq す くさこす

na sukhaṁ vedaWダstreṣu na sukhaṁ mantrayantrake | guroḥ prasダdダd-anyatra sukhaṁ nダsti mahītale || 175 ||

175. There is no happiness in anything in this worldś not even in the Vedas-Vダstras even, except in the Guru Prasダda —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 oneś 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 Upanishadś 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.

चfRf、कRr♂RJ@q Vkख| ネfIfकLq D gW じ गkLu} FfBfiるकq Kへけkख| RqBfるV゛@J् す くさごす

cダrvダka-vaiṣṇavamate sukhaṁ prダbhダkare na hi | guroḥ pダdダntike yadvatsukhaṁ vedダntasammatam || 176 ||

176. There is no real happiness in the philosophy of the cダrvダkas nor of the vaiṣṇavas nor even of the prダbhダkaras. The happiness in the feet of the Guru is found nowhere else. This is an admitted fact in Vedダnta.

(Cダrvダkas are those who take the body as the object of worship and say' Eat, drink and be merry.' Vaishnavas worship Lord Viṣṇu. Prダbhダkaras are followers of Miṃダmṣa philosophy, the philosophy expounded by Kumarila Bhatta. This is one of the 6 Darshanas in Vedic philosophy.)

D @けkख| VkLqが〒 D Vkख| चシRg@、DfJ् じ Kけkख| Rj@Lfग〒 JkDqLqकfるRfgVD} す くささす

na tatsukhaṁ surendrasya na sukhaṁ cakravartinダm | yatsukhaṁ vītarダgasya munerekダnta-vダsinaḥ || 177 ||

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 including Gods, Yakshas, Kinnaras etc.)

gDえ| ハ∋LV| Fjくf @mぶu K} FLJfいgD じ इが| च Jづ@q @k├| DmFf?f| @テ कf कAf す くさざす

nityaṁ brahmarasaṁ pītvダ t条pto yaḥ paramダtmani | indraṁ ca manyate tucchaṁ n条pダṇダṁ tatra kダ kathダ || 178 ||

178. Having drunk to the full the Brahmarasa, the nectar of Brahman and satisfied in the Paramダtman, 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 Mokṣa, Kaivalya State

K@} FLJकr R'| गkカJfगォ? Rr IRq@् じ गkカIi゚L@} कfKf、 VR、Bf Juダकf|gダgI} す くさしす

yataḥ paramakaivalyaṁ gurumダrgeṇa vai bhavet | gurubhaktirataḥ kダryダ sarvadダ mokṣa-kダnkṣibhiḥ || 179 ||

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.

एक एRfgへ@jKuऽW| गkカRfゲqD gDg「@} じ एRJ~〒@f gDえ| D Vq}| Rr RDfるLJ् す くざぎす

ek evダdvitīyo'haṁ guruvダkyena niṣcitaḥ | evam-abhyasyatダ nityaṁ na sevyaṁ vai vanダntaram || 180 ||

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.