jñānaśakti-samārūḍa-tattvamālāvibhūṣiṇe | bhuktimuktipradātre ca tasmai srīgurave namaḥ || 74 ||
74. He who is established in knowledge and power, who is adorned with the garland of Truth, the Reality, one who bestows both enjoyment and liberation here in the world, I surrender to that Śri Guru.
anekajanma-samprāpta karma-bandha-vidāhine | jñānānaprabhāven tasmai srīgurave namaḥ || 75 ||
75. He who breaks the bonds of karma acquired in countless births by the power of the fire of knowledge, I surrender to that ŚrīGuru.
śoṣeṇaṁ bhavasindhauśca dīpenaṁ kśarasampadāṁ | guroḥ pādodakaṁ yasya tasmai srīgurave namaḥ || 76 ||
76. Surrender to that Śrī Sadguru, whose feet-washed-water has the power to dry up the ocean of saṃsāra and brighten one's position
in life.
(Notes: the literal meaning of 'dipanam kśara sampadam" is that it brightens the wealth and possessions of the disciple-money, property and all prosperity of a worldly nature.)
na guroradhikaṁ tattvaṁ na guroradhikaṁ tapaḥ | na guroradhikaṁ jñānaṁ tasmai srīgurave namaḥ || 77 ||
77. There is no greater Truth than the Guru, no greater penance than the Guru, no knowledge greater than the Guru. I surrender to that Śrī Guru.
(in chapter 2, Mahādeva says, tapas is trust in Guru. Link these 2 verses)
mannāthaḥ śrījagannātho madguruḥ śrī jagadguruḥ | mamātmā sarvabhūtātmā tasmai srīgurave namaḥ || 78 ||
78. My Lord is the Lord of the Cosmos, my Guru is the Guru of the Cosmos, my soul is the same soul which is in all beings. Therefore, surrender to that Śrī Guru.
GURU IS SUPREME DEITY, GURU MANTRA – GURU
gururādiranādiśca guruḥ paramdaivataṁ | gurumantrasamo nāsti tasmai srīgurave namaḥ || 79 || 79. Guru is the foremost and the first. He is without a beginning. Guru is the Supreme Reality and the Deity. There is no Mantra equal to the Mantra of the two syllables called 'Guru' even as the one-syllable 'omkāra' is Brahman. Therefore, surrender to that Śrī Guru.
eka eva paro bandhurviṣame samupasthite | guruḥ sakaldharmātmā tasmai srīgurave namaḥ || 80 ||
80. He (Guru) is the only one Supreme relative and friend in the world when one is faced with adverse situations; and He (Guru) is the embodiment of all righteousness, dharma. Therefore, surrender to that Śrī Guru.
Atmasvarpa -
gurumadhye sthitaṁ viśvam viśvamadhye sthito guruḥ | gurorviśvaṁ na cānyo-asti tasmai srīgurave namaḥ || 81 ||
81. This Universe is situated in the Guru and the Guru is in the midst of the Universe; this Universe itself is Guru and nothing else. To such Śrī Guru I surrender.
bhavāraṇya-praviṣṭasya diṇmohabhṛāntacetasaḥ | yena sandarṣitaḥ panthāḥ tasmai srīgurave namaḥ || 82 ||
82. To one confused in the forest of transmigration about the directions etc., the one who shows the right path, to that ŚrīGuru I surrender.
tāpatrayāgni-taptānām-aśāntaprāṇināṃ bhuvi | Yasya pādodakaṃ gaṇgā tasmai srīgurave namaḥ || 83 ||
83. Afflicted by the three kinds of fires (adhi-vyādhi, upādhi), the restless incomplete beings on earth wander aimlessly. To such beings, the feet-washed-water of the Guru—Gurupādokam, is really Gaṇgā. Therefore, surrender to the Śrī Guru.
(Notes: adhyatmika, adhibhautika, adhidaivika are the 3 kinds of afflictions man is subjected to here. Adhyatmika tapa is diseases of the body, adhibhautika is inflicted by creatures like scorpion etc. Adhidaivika tapa is suffering caused by divine agencies like flood, thunder, hear, earthquake, etc.)
(gurureva para gaṇgā-is another version of the first half of 2 nd verse.)
ajñāna-sarpadaṣṭānāṁ prāṇināṁ kaścikitsakaḥ | samyagjñāna-mahāmantravedinaṁ sadguruṁ vinā || 84 ||
84. For those bitten by the cobra of ignorance there is no doctor other than the Guru who alone knows the Mahāmantra of right knowledge (of the Self).
Notes: another version of same verse
Ajñānenahina grastah praninastan chikitsakah Vidyasvarupo bhagavan tasmai srīgurave namaḥ
(meaning: 2 nd line; 'one who is the form of knowledge and the Lord, to that Guru, I surrender).
In the world we find that for a man bitten by cobra, one who is well-versed in the mantra sastra is seen to be able to nullify the effect of poison by chanting the Garuda mantra. The patient survives. This can be done only by a mantra-siddha. So, also a Srotriya and Brahmaniṣta Guru alone can save one from the ocean of samsāra and he is the Sadguru. )
hetave jagatāmeva saṁsārāraṇa-vasetave | prabhave sarvavidyānāṁ śambhave gurave namaḥ || 85 ||
85. Surrender to the ŚriGuru who is Śambhu, the cause of the
world, the bridge to cross the ocean of saṁsāra and the source of all knowledge and sciences.
Notes: bridging of the ocean is impossible. But the ocean of saṁsāra is bridged by the Guru. With the Guru, impossible becomes possible.
dhyānamūlaṁ guromūrtiḥ pujāmūlaṁ guroḥ padaṃ | mantramūlaṁ gurorvākyaṁ muktimūlaṁ guroḥ kṛipā || 86 ||
86. The root essence of meditation is Gurumūrti, the Guru's Form; The primeval root of worship is Gurupada, the Guru's Feet; The original root of chanting the sacred syllable (mantra) is Guruvākya, the Guru's Word. The root cause of liberation is Gurukṛipā, the Guru's Grace.
Note: mokṣa mulam guroḥ kṛipā – alternate verse also popular. Same meaning.
saptasāgaraparyantaṁ tīrthasnānaphalaṁ tu yat | gurupādapayobindoḥ sahastrāśen tatphalaṃ || 87 ||
87. Whatever merit is acquired from pilgrimage and bathing in the sacred waters extending to the seven seas by one, cannot be equal to even one thousandth part of the merit derived from partaking the feet-washed-water (gurupādoka) of Śrī Guru.
Paryantam – end, limit, entirety
Notes: disciple whose faith is firm in the Guru need not take any tedious journeys and pilgrimage to different rivers and oceans and othe sacred places as priscribed in the scriptures. One drop of the Gurupādoka is enough to bestow in him merits acquired by such religious observations. Therefore, what is wanted is śraddha, śraddha.
śive ruṣte gurustrātā gurau ruṣte na kaścan | labdhvā kulaguruṁ samyaga-gurumeva samāśṛayet || 88 ||
88. If Lord Śiva becomes angry, Guru can save you. But if Guru becomes angry, nobody can save you. Thus, having attained the Guru, always take complete refuge in Him. kascan – somebody , na kascan - nobody , samyak (g)– completely, fully, eva – thus, labdhva- having attained, having gotten,
(note: here Guru is referred to as Kula Guru. In earlier times, Kula Guru himself was the Enlightened Master. Like Vasista for Lord Ram.)