tārkikāśchhāndasāścaiva daivajñāḥ karmaṭāḥ priye | laukikāste na jānanti gurutattvaṁ nirākulaṃ || 105 ||🔗

105. O Dear One! People who are well-versed in logical scriptures (tarkaśastra), in Vedic chhandas (science of vedic meters), knowers of divine beings like gods, those versed in ritualistic ceremonies (Karmakāṇḍis) and in worldly sciences—none of them know the Guru Tattva in its entirety.

[Notes: the thoughts given is continuation of the previous verse. Importance of Guru Tattva.

Tārkika- logicians, nirakulam – clearness, obviousness. ]

THE METHOD OF BOTH WORDLY HAPPINESS AND LIBERATION

|| dvītiyodhyāyaḥ || second chapter (verses 109-235)

mahāahaṁkāragarveṇa tapovidyābalena ca | bṛamantye-tasmin saṁsāre ghaṭīyantraṁ yatha punaḥ || 106 ||

106. Because of great ahaṁkāra (outer-identity), pride, strength of penance (tapas) and education (vidyā), (people) roam about in this world like the pots rotate in a potter's wheel, repeatedly.

yajño'pi na muktāḥ syūḥ na muktā yoginastathā | tapasā api no muktā gurutattvātparāṇamukhāḥ || 107 ||

107. Neither those who perform great sacrifices, nor Yogis, nor those who practice severe austerities are liberated without the true knowledge of Guru Tattva.

na muktāstu gandharvāḥ pitṛyakṣāstu cāraṇāḥ | ṛṣiyaḥ siddhadevādhyāḥ gurusevāparāṇamukhā || 108 ||

108. Those who are averse to the enriching service of the Guru—Guru Seva, cannot expect to be liberated from the cycle of saṁsāra (birth and death), even if they are Gandharvas, Pitṛas, Yakṣas, Cāraṇas, Ṛṣis, Śiddhas or Devas. parāṇa - life

iti śrīskandottarkhaṇḍe sanatkumārasaṁhitāyāṁ umāmaheśvara-samvāde śrīgurugītāyāṁ parthamo'dhyāyaḥ || Thus ends the first chapter of Śrī Guru Gītā, being Umāmaheśvara Saṁvāda, the dialogue between Uma-Maheśvara (Pārvati-Śiva), which forms the part of Sanatkumār Saṁhita, in the Uttarkhaṇḍa, later section of the Skanda Purāṇa.