dhyānaṁ śruṇu mahādevī sarvānandapradāyakaṁ | sarvasaukhyakaraṁ caiva bhuktimuktipradāyakaṁ || 109 ||
109. O Mahādevī, listen to the method of meditation (on the Guru), the bestower of all bliss, joy and happiness. It is the giver of all worldly prosperity, bhukti and liberation, mukti and all kinds of happiness.
Note: from 109-125 th verse. The method of meditation on the Guru is prescribed. Bhukti is worldly prosperity and happiness. Mukti is liberation from the cycle of brith and death.
śrīmatparaṁ brahma guruṁ smarāmi śrīmatparaṁ brahma guruṁ bhajāmi | śrimatparaṁ brahma vadāmi śrimatparaṁ brahma guruṁ namāmi || 110 ||
110. I remember the Guru who is Śrīmat Parambrahma Himself, I worship the Guru who is Śrīmat Parambrahman Himself, I speak of the Guru who is Śrīmat Parambrahma, I prostrate onto the Guru who is Śrīmat Parambrahma.
(namami – prostrate, bow down, offer respectful obeisances)
(Remembrance of Guru–smaranat THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM)
brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ dvandvātītaṁ gagansadṛśaṁ tat-tvamasyādi-lakśyaṁ | ekaṁ nityaṁ vimalaṁachalaṁ sarvadhīsākśibhūtaṁ bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ nāmāmi || 111||
111. I adore the Sadguru, the bestower of Supreme happiness, the bliss of Brahman, who is Knowledge Absolute, the one without a second, who is beyond the pairs of opposites, expansive and pervasive like the sky, the goal indicated by the Mahāvākya—tattvamasi, the one eternal, pure, unchanging, the witness of all functions of the intellect, who is above all Bhāvas (feelings) and the three arttributes, guṇas (Sattva. Rajas, tamas).
hṛudambhuje karṇikamadhyasaṁsthite siṁhāsane saṁsthitadviyamūrtiṁ | dhyāyedguruṁ candrakalāprakāśaṁ saccitsukhābhīṣtvaraṁ dadhānaṁ || 112 ||
112. The disciple should meditate on the Guru, as seated on a Divine throne in the lotus of the heart. He should meditate on the Divine form of the Guru emanating light as though from the full moon. It is capable of bestowing on the meditator the boon of the bliss of Sat (Existence), Cit (light, consciousness), and fulfillment of wish.
śvetāmbaraṁ śvetavileppuṣpaṁ muktāvibhūṣaṁ muditaṁ dvinetraṁ | vāmāmpīṭhasthita-divyaśaktiṁ mandasmitaṁ pūrṇakṛpānidhānaṁ || 113 ||
> jñānasvarūpaṁ nijabhāvayuktaṁ
ānandamānandakaraṁ prasannaṁ | yogīndramīnyaṁ bhavarogavaidyaṁ śrīmadguruṁ nityamahaṁ namāmi || 114 ||
113.114. I always prostrate to the Śrī Sadguru who is the Yogindra, fit to be worshipped, the doctor who cures the disease of birth and death, who is everybody Blissful, who being Himself Bliss, distributes bliss to all, who is everybody cheerful, full of knowledge, endowed with the knowledge of the Self, wearing white apparel, bedecked with white flowers, to whose left side is seated the Divine Śakti, who is with cheerful countanence, who bestows on all full kṛipa-katākśa (kind graceful look), and who has two eyes.
vande guruṇāṁ caraṇārvindaṁ samdarśitasvātma-sukhāṁbudhīnāṁ | janasya yeṣām gulikāyamānaṁ saṁsāra-hālāhala-mohaśāntyai || 115 ||
115. I adore the Lotus-Feet of the Masters who have shown us the source of the eternal ocean of Bliss, born of the Self within, who have given us the remedy for the deadlist poison-hālāhala of the world.
(Note: here worship is offered to all the Masters, entire Guru paramparā. Hālāhala is the dealist poison from churning of milky ocean in Srimad Bhagavatam described)
Poison is not a surprise to Mahadeva. There will be people who will have doubts! Mahadeva is complete with being 'Neelakanta', the one who has swallowed the poison, hālahāla and holds it in his throat. People ask, what is the meaning of the symbol of poison in his throat? Neelakanṭa is the symbol that Mahādeva is complete, even with the negative anyakāra. He declares his authenticity, and he is complete with his ahankara, mamakara and anyakara. That is why he is Mahādeva, Śiva! By having the haalahaala poison in his throat, Mahadeva declares,
yasmin sṛṣti-sthitidvamsa-nigṛaha-anugṛhātmakaṁ | kṛtyaṁ pañcavidhaṁ śaśvat bhāsate taṁ guruṁ bhajet || 116 ||
116. One should worship that Guru in whom the five kinds of Grace are ever present—creation (sṛṣti), maintanence (sthiti), destruction (dvamsa), punishment (nigṛaha) and blessing (anugṛaha).
pādābje sarvasaṁsāradāva-kālānalaṁ svke | brahmarandre sthitāmbhojamadhyasthaṁ candramanḍalaṁ || 117 ||
117. The Guru is His Holy Lotus-like-Feet possesses the forest-fire needed to burn the entire saṁsāra, wordly forest (of the disciple) and has got in the crown of His head (brahma-randra), the moon-like nectar which is capable of destroying the flames of saṁsāra and bestowing immortality on the disciple.
Note: 117, 118 are connected verses
akathāditrirekhābje sahasradalamanḍale | haṁsapāraśva-trikoṇe ca smarettenmadhyagaṁ guruṁ || 118 ||
118. One should meditate on the Guru seated in the thousand-petalled Lotus of the trikoṇa, three manḍala triangle where the trirekhā, three lines (of the triangle) describe the ākāra, kakāra and thakāra.
(Notes: the secrets of manḍala and other details the triangle where the different letters consisting of vowels & consonants are in detail explained in the authoritate books like mantramahodadhi dealing with the entire range of mantra śastras. A mere hint is given here.)
nityaṁ śuddhaṁ nirābhāsaṁ nirākāraṁ niraṇjanam | nityambodhaṁ chidānandaṁ guruṁ brahma namāmyaham || 119 ||
119. That eternally pure, formless, unattached, unmanifested, constant knowledge of Eternity, Knowledge-Bliss—to that Guru who is Brahma, I always offer my prostrations.
sakalabhuvansṛiṣtiḥ kalpitāśeṣaśṛṣti nirkhila-nigama-dṛiṣtiḥ satpadārthaik-sṛiṣtiḥ |
atadguṇaparameṣtiḥ satpadārathaika-dṛiṣtiḥ bhavaguṇaparameṣtira-mokṣamārgaikadṛiṣtiḥ || 120 ||