dobhyāra padabhyāṁ ca jānubhyāmursā śirsā dṛśā | manasā vacasā ceti praṇāmoṣṭānga ucyate || 98 ||
98. One should prostrate to the Guru fully lying flat on the round with both hands, legs, knees, thighs, head, by sight, mind and speech. This kind of full prostration (where body, mind and senses are involved) is Sāṣṭānga Pranām.
tasyai diśe satatam-anjalireṣa nityam prakśipyatāṁ mukhiritair-madhuraiḥ prasūnaiḥ | jāgarti yatra bhagavān guru-cakravarti
viṣva-sthiti-pralaya-nāṭaka-nityasākśī || 99 ||
99. To that direction where the Bhagavān (Lord)-Emperor-Guru, the eternal witness (nitya-sākśī) of the drama of the rise, stay and dissolution of the Cosmos, dwells, may that repeated worshipful offering of handfuls of fresh blooming flowers be offered.
abhyastaiḥ kimu dīrghakāla-vimalai-vyārdhi-pradaidurṣakaraiḥ | prāṇāyāma-śatairneka-karanai-duhkhātmakaidurjay aiḥ | yaminntrabhyudite vinaśyati bali vāyuḥ svayaṁ tatkśaṇāt prāptu tatsahjasva-bhāvamaniśaṁ sevet caikaṁguruṃ || 100 ||
100. Of what use is the hazardous, painful, long-drawn, doubtful practices, resulting in diseases, countless control of breath (prāṇayāma), etc., when by the dawn of Guru's grace all difficulties in the path of Yoga vanish and the blissful state of that (coveted) Sahajavasthā is attained. Therefore, one should worship and serve that Sadguru alone, the secondless One only.
jñānaṁ vinā muktipadaṁ labhyate gurubhaktitaḥ | guroḥ prasādato nānyāt sādhanaṁ gurumargiṇāṃ || 101
101. By the devotion practiced onto the Guru (gurubhakti), one attains the state of liberation (mukti pada) even without knowledge. For those who tread the path of unflinching devotion to the Guru, no other spiritual practice (sādhana) is needed than the grace of the Guru (guru prasād).
yasmātparataraṁ nāsti neti netīti vai śrutiḥ | manasā vacasā caiva satyam-ārādhayed guruṃ || 102 ||
102. The Śrutis declare 'neti neti—not this, not this', and speak of something beyond which there is nothing—that tattva is the Guru
in reality. One should, therefore, through the (trikāraṇa)—mind, speech and actions truly worship the Guru.
guroḥ kṛipāprasādena brahmaViṣṇuśivādayaḥ | sāmarthyambhajan sarve sṛiṣṭi-sthityantakarmaṇi || 103 ||
103. It is by the Grace of the Guru (gurukṛipā-prasād) that Brahma, Viṣṇu, Śiva become fully capable of performing their cosmic responsibilities—creation (sṛiṣṭi), preservation (sthiti) and dissolution (anta).
IMPORTANCE OF GURU TATTVA (104, 105)
deva-kinnara-gandharvāḥ pitṛa-yakṣāstu tumbarūḥ | munayo api na jānanti guruśuśṛūṣṇe vidhiṃ || 104 ||
104. Even the Devas (Gods), the Kinnaras, Gandharvas—(the inhabitants in heavenly planetary systems), Pitras, Yakṣas, Tumburu (a Gandharva) and even the Munis (Sages) do not know the right method of serving the Guru.
Note: Gandharva – heavenly musicians, Yakṣas (nature spirits who are custodians of treasures) like Kubera (leader of yaska). Pitras (ancestor spirits); guru-śuśṛūṣṇe: service, obedience, homage to Guru.