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Surya gita ब रह उवच प रपचस षक द श रग नयक। अय षपर!"#$ष!कषरक$वश$ %&%O venerable teacher! This act of creating this world, which is a duty of mine, is unalterable and lasts for half of my lifetime.

'ष$ (वदन)*+,(स)यष-वषद$वन । $./य$ र न 0 षच#$ ,य$0 (व(क पब1$ %2%This I have understood properly from your lotus mouth. Due to the power of your grace, no doubt related to this arises in my mind.

(वषय प रस#न0 3य0 व ब+!न#द4व5प$6। प न,"#*य*व7र 8वष4 व ष9: %;%Upon your being pleased with me in this fashion and because of the absence of the fear of rebirth, I am confident about my duty.

$.षप क"*ग0: श र+$<यवषशय$0। $(सव च षवषद(व=व सव">6 4य प र*+%?%O ord! There still remains something to be heard with respect to arma. Only after nowing that shall I now all.

,ग@,व0Aवरदन प रग (प90 षन"र ,न। षनषव"श0 :कB क ब रह=वस9दय%C%"efore the birth of the world, #ivas, Ishwar and the rest, there e$isted only the spotless, homogeneous, actionless and non%dual "rahm.

$4य ,व0शस र (व प र+Dय$0 व0दवषदष*6। अक" E6 क. स षक"क$ "(व Dय$0%F%&reation of #ivas and Ishwar is attributed to it by those well versed in the 'edas. (ow is the creation of the world attributed to the one who isactionless)

सक" स0 ष#द रय+ 1+क0 द Aय$0 न षनषरष#द रय6। ब रहE+G$ष#द रय(व च सव"श4$ र0: H य$0%I%In this world, those engaged in activities are seen to be possessing senses and are not devoid of senses. "ut in the shaastraas, "rahm isproclaimed to be beyond the senses.

नAयन$य+(पष9(वदJ4य क" E6। न KयवकLप0 $/यनषद(व+पवE"न %M%The primeval doer being sub#ect to origin and dissolution, his being described as the supreme power as well as the one without beginning, isnot fit.

ब रह च0 (क" क वN$ य0 नक0 नषप 0 $ न। $. च स स ष$4$4य प रस@य0 $ $ न(न6%O%If "rahm is engaged in activities, because of whatever reason, it would be attached to the world .

$4दJ4य प Pय4य पप4य च दयषन!0। क" E+ ब 5ष 0 4प पपष9 ग 59%&Q%Therefore, O ocean of mercy! O the best of teachers! Tell me clearly about the primeval doer, as well as about merits and sins.

'(य R$+ षवष!न द0 व+ दषSE T ष$"रAवर6। षवषच$ रप रAनस#$ 'द बचनब रव$ %&&%"eing thus in*uired, ord Dashinamurty, being satisfied with the various *uestions, spoe the following words.

श रग T ष$"वच ब रह#स! रय प रAन4$व प रAनषवद वर। श E Aव सव!न0न च0 $स4य+9र %&2%O "rahma! O the best of en*uirers! This *uestion of yours is a good one. isten to its answer from me with an attentive mind.

प रग (प90 रकB कक$ " च षनषरष#द रय । षनषव"श0: पर ब रह= वस#न$ रष4$ स शय6%&;%"efore creation, only the actionless, homogenous, devoid of all senses, supreme "rahm e$isted. There is not doubt about this.

$.षप $4य षचDUषR$स य (व0न 0 $ न। प रष$DUयष(क0 शR$ यषवJ 0 ब* T व $ 6%&?%+ven then, because of his being endowed with the power of consciousness, two powers of his, aayaa and -vidyaa, which were lie his

reflection, came into e$istence.

अष$यषप ब रह $य+य" (प रष$षबष)ब$ । $0न = षवVयसJ ,व WAवर '(यषप%&C%The non%dual "rahm, which was reflected in maayaa and avidya, it attained two forms % #iva and Ishwar.

प Pयपपषदक$ "(व ,ग(स Xयषदक$ "$ । अ*,(स0 ष#द रय(व च सक" (व षवश0:$6%&F%The "rahm assumed various activities % doer of merits and sins, creator of the world, possessed with senses etc. and especially of the one

who bears the fruits of his actions.

य6 4वशR(य स L1स उद* T (पर(न6। 4वब#!,नक स T Y $दJ क" कZय$0%&I%The subtle sporting of the supreme Self which too place using its own power, which was conse*uent in its self%binding, that is called theprimeval activity.

न $0न षनषव"श0:(व य$0 $4य षक चन। न च स सरब#!Aच कषAच[ रह#प र,य$0%&M%O "rahma! "y this the homogeneity of "rahm is not affected. -nd the binding of the "rahm in the world also does not tae place.

परष." कस सर ,व6 प Pयषदक"वन । प रष$*षसकस सर (वश6 स Xयषदक" वन %&O%The #iva is a worldly being who considers the world as a reality and performs meritorious and sinful deeds. "ut Ishwar is a worldly being whonows the world to be an illusion and is involved in activities lie creation, maintainance and destruction.

अस सषर पर ब रह ,व0श+*यकरE । $$+G/य$$ न5पव\नसग+चर %2Q%The supreme "rahm is not a worldly being, he is the cause of both #iva and Ishwar. (e is beyond both of them, he is formless and cannot beconceived by speech, mind and sense organs.

क"व#$] पषर(य@य ,व0श] य0 ष!य6। अक"व(पर ब रह प रय#(य$ र सष!ष*6%2&%Those intellectual men who abandon the #iva and Ishwar who are involved in activities, and are dedicated to the "rahm, which is actionlessand reach it through samaadhi /continued in the ne$t verse0

$0 षवद0षव R$ व ,व# R$ नर+96। क"क+"*य$$4$[ रह5प/न य6%22%/continued0 whether those great men be videhamutaas or #ivanmutaas, they shall rise above both action and inaction and obtain the



supreme formless "rahm.

क" E स स $] ब7 Dय#$0 $0 ^क" E। ब#!+S+*य$$6 कष" E+ न/यकष" E6%2;%Those who are bound in the world by action, they get liberated through inaction. Those who are above bondage and liberation, they areneither in a state of activity nor in the state of inactivity.

,व4य क" E ब#!4$4य +SAच क"E। $47 0 य च क" 4यद पद0 य च क" ष%2?%1iva is bound by arma and his liberation is by arma. Therefore, arma is both worth abandoning as well as worth adopting.

(यR$0 क" षE ,व(व(न+ गDUष$ 4वय। ग $0 क"षE षSप र ब रह(व च प रषसVयष$%2C%Upon abandoning arma, the Self automatically goes towards #ivahood. Upon adopting arma, the state of "rahmhood is soon reali2ed.

_षवJकश 7 य(क" द 6`य $#न a E। षवJस)बष#! श 7 य9(स `य च कZय$0%2F%The arma which is related to ignorance is impure and they results in sorrow for men. The arma which is related to nowledge is pure and issaid to be for happiness.

षवJक"S र9YEषDUनष9 प :+96। अषवJक"पशAच0 (स R$+ न$ र स शय6%2I%If, using the sharp ra2or of the arma related with nowledge, a man should cut apart the net of arma related to ignorance, then he isliberated. There is not doubt about this.

सव"4य <यवर4य षव!0 कBव करE । 'ष$ षनAचयषसbVय= $0 स T य"ग$ वद)य %2M%O 'idhi! 3arma is the reason for all actions. To establish this conclusively I shall spea the Surya 4ita to you.

क"सषSEषद(य सस रषकरE प र* । स/$Aव सव"!">प DUदE6 प र%2O%+arlier, -runa in*uired the sun god -ditya, who is the witness of actions, who is endowed with countless rays, who possesses seven horsesand who has the nowledge of all the dharmas.

अE उवच *गव#क0 न स सर0 प रषEन6 स* र#(य। क0 न= $0: षनव ष9Aच स सरद सbग र+%;Q%

O ord! "y what are the living beings being deluded in this universe) "y what shall these beings get liberated from this world) Tell me, Oteacher!

'ष$ प 6 स सव">6 सस रषकरE+@@व16। स T य+"Gब रवषदद षशयE षन,सरष. %;&%Thus ased, the omniscient Surya, radiant with the splendor of countless rays, said this to his disciple -runa, who was his charioteer.

स T य" उवच अE (व *व4यJ षप रय$6 `1 । य$6 प DUषस स सर* रकरEदर$ %;2%O -runa! Today you have become my most beloved since you are respectfully in*uiring about the reason behind the delusion of this world.

* रष#$ क0 व1 सव स सर0 प रषEन+Gषनश । $ न $(करE क0 न/य+ षक षचष(वचय" $0%;;%-ll living beings are deluded alone in the world, day and night. "ut alas! by no one is the reason behind this pondered upon.

$ष@,>स $य (व A1Vय+Gषस षवब !+9=6। श E AवE वYयष $व स सरकरE %;?%"eing curious about it, you are worthy of respect by intelligent men. O -runa! isten. I shall tell you the reason behind the delusion of theworld.

प Pयपप(क क" य(सव"प रषEस षच$ । अनषदस `द6`न ,नक चष*!य$0%;C%The arma, which can be meritorious and sinful, which has been accumulated by all beings, is called the originator of the beginninglesssorrow and happiness.

श4$ र=6 सवBAच षवष$ प रष$ष:7 च सदर । कषद,षन$ $cव षवष7 स सरकरE %;F%/The arma which is0 duly sanctioned and prohibited by all shastras, the arma which is generated from desires etc, now that to be the

cause of this world.

पAवदन*व0Gषप $य+षव"ष!षन:0!य+6। स सर4य न 1+प+Gष4$ प T व"क"न सर$6%;I%/During cosmic dissolution0 when there are no beings lie animals etc, when there is no sanctioning and prohibition of arma, even then theworld does not get eliminated, since it follows its previous arma.

प T व न य* T $न पपक"वशषद। Aव`र+ रषद,#षन षनक षन *व#(य+%;M%-las! Those who have been humans in the past, because of performing sinful deeds in the world, they obtain lowly births lie dog, doneys,camels etc.

पपक"स *+ग0 न प रSE0: प नAच $0। प र/न वष#$ न य(व प नAच Aवषद,ष#$ %;O%Upon the e$haustion of their sinful arma through worldly en#oyments, they again obtain human birth and then again birth as dogs etc.

,नन= " रE= र0व प]न6प #य0 न स स $]। * र#(यषd!$र ग4.दव7$ वर%?Q%O the best amongst the intelligent! In this way, through repeated births and deaths they wander in the world, #ust lie a log of wood on thewaves of the sea.

अE उवच प रSEपपक"E6 प र/$व#$+ न य$ । प नAच Aवषद,#षन क0 न गDUष#$ 0 $ न%?&%Those whose sinful acts have e$hausted and who have obtained human birth, why do they again obtain births as dogs etc)

न ष द ,"#0$ (व प Pयन य R$षर$ । न च प Pयव$ * T य6 पपक+" पपJ$0%?2%The meritorious deeds cannot be said to be the cause of lowly births5 moreover meritorious men does not perform sinful acts again.

प Pय=षव"श 7षच9न >नय+गषदस!न=6। स सर+Sस षसbVय पपक"प रसषR$$6%?;%Those whose mind has been purified by merits due to non%attachment to sinful deeds, for them, through nowledge, yoga and other means,liberation from the world is certain /continued in the ne$t verse0

,व0: प]न6प #य च0 द 9!,#न । षनय0 नष*!य$0 य0 न क0 नषप 0 $ न%??%If their repeated falling into low and high births, for whatever reason, is as per rules /continued in the ne$t verse0



+Sश4$ र4य व=यZय" प$(य0 व सव".। $4दपषपन ,# प नAच0 ष$ न य @य$0%?C%then the shastras which show the path to liberation become useless. Therefore, rebirth for a sinlessman is not appropriate.

'(य R$+ *गवन सव">6 कEषनष!6। रषव6 स शयषवDU 0 दषनप E+GEदर$ %?F%"eing spoen thus, the all%nowing lord, the ocean of compassion, 6avi, who is silled in shattering doubts, spoe respectfully to -runa.

रषववच प रSE0 वषप *+ग0 न पपक" स द0 षन6। प नAच पपक"षE क व"#$+ यष#$ द ग" ष$ %?I%Upon the e$haustion of the sinful deeds of a #iva by bhoga, those who perform sinful acts again, they attain lowly births.

$षन द ,"#ब,षन क(पपषन द0 षन। प नर/य पपJ#$0 प T व"प Pयव$षप%?M%Those sins, which are the seeds of lowly births, approach again those men who have performed meritorious deeds earlier, because of desire.

सकन च प Pयन *+ग0 $ $य न a E । न षच9श ष70$ (व Rवषचeषव$ "ष$%?O%oreover, meritorious deeds of men which are performed with desire /or attachment0, their fruits must be borne5 hence, they cannot becomethe cause of purification of the mind in anyway.

क $षAचदश 7षच9न >नय+गषदस*व6। >नय+गषदनन क $+ +SAच स स $06%CQ%So then how can nowledge and yoga be possible for those who possess impure minds) -nd those who are devoid of nowledge and yoga,how can they get liberated from the world.

क0 न 0$ न स(4व/य 9!,#स । +Sश4$ र4य स."Rय न=क)य+दय0 $ क %C&%7ith derise being the cause, whether one is in lowly or high births, the usefulness of the shastras is because of their propagation ofdesireless%action.

स `द6`+प*+ग0न यद षनवदग$6। षनक(वव/न+ष$ 4वषवव0कप र4सर %C2%7hen, through bearing happiness and sorrow, one attains the state of indifference towards them, when one obtains the state of

desirelessness and a proper nowledge of the Self /continued in the ne$t verse0

$$6प र* ष$ क= षAच(4य@,#ष*>"नय+गवन । श रवEषदप रय(न=ष" षR$6 4व(#यवष4.ष$6%C;%from then onwards, after many births, through efforts of shravana etc /listening, thining and meditating0 one is endowed with nowledge

and yoga, liberation and abidance in the Self.

क"VयS पर(न सव"कB कसषSE । सव"क"षवद T र#$ क" व#क./न य$ %C?%The Supreme Self, which is the supervisor of arma, the one witness of all arma, who is far away from all arma, how can a man engaged inarma be successful in obtaining it)

प Pय0 वषप च पप0: प]षव"क0 : च *+ग$6। Sषप$0: पर( स 4वयषव*"षवयष$%CC%The #ivas who are thrown into the world for bearing their previous merits and sins, in them the Supreme Self itself incarnates.

क$ " ष** "@य$0 ,व=6 सव"क"f1 न $ । सषSE षनषव"कLपन0 षन1प0न पर(न%CF%"ut the fruits of all actions is borne by the doer #ivas, and not by the Supreme Self, which is the witness, which is unchanging and uninvolved.

,वन $दन#य(वe+ग4यवसर6 क $6। 'ष$ क0 चन श क#$0 व0द#$प$दषश"न6%CI%Some men, seeing flaw in 'edanta, doubt thus % 8The #ivas being non%distinct from the Supreme Self, where is there a possibility of bhoga fora #iva)8

पर." दशय ष $दन#य(वषय$0। <यवरदशय नन पपष9Aच कचन%CM%Only in the paramarthi state that the oneness of #iva and Self can be spoen about. In the vyavahara state, there is nothing inappropriate /inthe statement that the #iva bears the fruit and not the Self 0.

पर." दश5g0 ,व# R$0Gषप क" E । *+ग+Ghषक रय$0 स)य-द Aय$0 च $. सष$%CO%7hen one ascends to the paramarthi state or becomes a #ivan%muta, only then one can ascribe the bhoga to #iva and witnesshood to theSelf. It is only in this state that one can properly see that the fruits are being borne by the #iva and not the Self.

अ>न <यवर=कषनiन $दन#य$। अ*+R$ $ च क0 न= व वR$ शRय नष:E%FQ%7hich intelligent man can spea about non%distinction between #iva and Self to the ignorant people, who are firmly established only in thevyavahari state)

>षनन6 क" क$ "(व द Aयनषप 4f । उ(पदय0 (f1 न0 ष$ #य#$0 4व/नक"व$ %F&%Some people thin that even though an enlightened man can be seen to be active, but his actions do not bear fruit since they are #ust lieactions performed in a dream.

$दय R$ न ष 4व/न0 पपक$ "6 4व$#$ र$। ,ग रष$ प रषEन6 क" 4व$#jय व$"$0 `1 %F2%This is inappropriate since in a dream, the one performing a sin is not independent to act. In the waing state /of the enlightened man0 hisfreedom to act is present.

ष$रAच ,गरव4. य. *+ग= ककरE । $. 4व/नदश न a E f1*+ग=ककरE %F;%1ust lie the waing state for animals is only the cause of bhoga /an animal does not do any arma while awae5 he only bears the fruit of his

previous actions throughout his lifetime0, similarly the state of dream of men is only the cause of bhoga.

न a E च ,गरव4. ब1न 4य9. न $ । य T न व 7$न व षक $ 4व(व0षदन %F?%"ut the waing state for children is not lie that5 neither of the young men nor of old men5 where can it be for the self%reali2ed ones)

*षव*+ग."क क" ,ग र(य0 व न a E *व0$ । f1 $ क" E6 4व/न0 ,ग र(यषप च य @य$0%FC%The action whose fruits ought to be borne in the future, can be performed only in the waing state5 but the fruits of actions can be borne

either in waing state or in the state of dream.

क"PयVय4य *+ग य0 *+ग0GVय4य. क" च। क" $e+गय+* द>(व य".0ष/स$ %FF%Those who attribute bhoga to arma and arma to bhoga, without nowing the difference between arma and bhoga, they say whatever theywant.



$0: #दष!य >नवषदन पपकषरE । क. क $." $ ब 5यVयसSयस*व %FI%9or those dull%witted men, performing sin and proclaiming themselves to be nowledgeable, how can I say that they have accomplished theirpurpose, which is born out of dissolution of all inds of attributions)

क"Pयक"!य :क" षE च क"!6। $0 चVयसवश #द >षनन6 4व=रचषरE6%FM%Those who consider forbidden activities as worth doing and re#ect activities worth doing, they are dull%witted and are in the grip of falseidentifications, those nowledgeable men act out of their own whim.

वE"श रषद!"E = $ क" E=व य0। अन ष$iष#$ $0 T g6 क"क+"*यDय $6%FO%Those who follow advaitic doctrine by only performing the physical duties of their varna /and not by self%reali2ation0, they are dull%witten andfallen from both action and inaction.

4वन * T ष$ वषरi $ सव"न iनवष," $ । सव"न iनव#$+Gषप षस7 ब" $(न %IQ%-las! :erforming all inds of activities, they say that they have e$perienced the Self, which is possible only by abandoning all inds of outeractivities.

अ*0 दVयनसVय $ 4वन * T ष$ 9 । षवचरसVय #य#$0 $0 पपकष" E6%I&%The e$perience of the Self, which is achieved by great men by meditating on non%difference, those sinful men consider it to be achievable only

by mental reflection.

षनषदVयसन/य(*0 दष*Vयन1SE । उप0S#$0 व . = $>नवद=क+$6%I2%"eing deluded by the doctrine of -dvaita, they wrongly ignore the practice of nididhyaas, which is characteri2ed by meditation of the non%

difference of the Self.

_षश र(य षवचर य0 वRय."नन(क । #य#$0 क $क (य(व(न $0 ष +ष$6%I;%Those who, depending on reflection on the meanings of the great%statements /of the upanishads0, consider their purpose achieved, they areindeed deluded.

_J>न+दय0 क)यक"(यग उदय"$0। ष$यस)य->न0 $ न= षष9कषनरक ष$6%I?%7hen the first level of nowledge is achieved, then aamya%arma is abandoned5 when the second right nowledge is obtained then naimittic%arma can be neglected.

$ $यप T E">न0 च षन(यक" षनरक ष$6। च$ ." = $ब+!0 $ स+G$वE"श र *व0$ %IC%7hen the third level of nowledge, that is full nowledge is obtained then nitya%arma can be neglected5 when the fourth level, that ise$perience of non%duality is achieved, then the person goes beyond the level of all the four ashrams.

षन(यन= षष9क+प0$>न# षR$6 क रeव0$। स)य->न9 स ,व# षR$षन"(य=कस य $$%IF%"y nowledge ac*uired from nitya arma, naimittiti arma etc one obtains liberation step by step5 by proper nowledge that becomes

#ivanmuti because of constant unity with the Self.

प T E" >नषद0 Kय शAव$ षR$षरय$0। य. न=क)य"स षसष7,Nव# R$0 षन"र क श%II%"y complete nowledge eternal liberation called, videhamuti, is said to be obtained #ust lie desireless action is obtained by a #ivanmuta.

अ$ र= व सष$ न=क)य >नक"स Dचय$। षसVय0 (क र0 E सJ+ व न#य. कLपक+षष*6%IM%This being the case, the state of desireless%action is reali2ed by the accumulation of merits of nowledge and action. It may be reali2ed eitherat once or step by step, but by any other method it cannot be obtained even in thousands of lives.

यवषद0 षR$6 स न षसVयष$ शरषरE6। $व(स Dचय6 षस7+ >न+पसनक" E %IO%Until videhamuti is not reali2ed by a #iva, he should accumulate merits of nowledge, worship and actions.

$4b>(व पर(न Vयनषनi+ ष$6। * T यष#न,श रचरषनर$6 श र0यस0 सद%MQ%Thereafter, after nowing the Supreme%Self, the intelligent one should dedicate himself to continuous meditation and performance of duties of his ashrama for his own good.

>न+प4$ क"सप0Sक0 $0 क+" प4$ >नसप0Sक0 च। क" >न0 च#यसप0Sक0 $# R(य= प र+R$ सचय $ रयE %M&%3nowledge and worship depend on action5 action and worship depend on nowledge5 action and nowledge depend on the other one, that isworship. The association of the three is said to be the cause of liberation.

>न+प4$ 4वयक" 4वप4य/य0 क षR$नB व क4यषप षसVय0 $ । $47नश रय0 दप र94$ रPय R$षन श र7यद0 प$$ %M2%Discarding even one of nowledge and worship in ones actions, liberation is not attained by anyone. Therefore, a wise man should heedfully

tae recourse to all the three said means, until his body falls down.

%'ष$ स T य"ग$य प र.+GVयय6%:osted by veneet at ;<=; : > comments<

Wednesday, February 4, 2009

Surya 4ita &hapter > स T य"

उवच

अ.$6 स प रवYयष क"E प च* T षक6। उ9र+9र (क:"षष7 स+पनप षR$व$ %&%I shall now tell about the five grades of arma. 3now each of them to be superior to the previous one, #ust lie the successive steps of a

ladder.

प र.

$ ष$ रक

प र+R$

पर

प]रषEक

$।

4$"

$ $य

$ य"

$

श र]$

स कष$"$

ब !=6%2%Tantrii is called the first5 :auranii is considered superior to it5 Smaarta is the third and Shrautaa is proclaimed to be the fourth by the wisemen.

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प च (व]पषन:द षवब !+9स)$। य4य6 पर न षक षच(4यDय >0 य च स9%;%O great -runa! Upanishadic is agreed upon by the great intellectuals to be the fifth5 superior to which there is nothing to be said or nown.

4व0DU क"षE क व"#य6 प रEश रयE षवन। $#$ र+R$षन कर+(य0 : कN प र.षक+ $6%?%The one who performs the duties mentioned in the tantras on his own will, without relying on the authority, that is the tantras, he isconsidered to be the first ind of doer.

$षन

$#$ र+R$क"षE

(यR(व

प]रषEकषन

य6।

कर+ष$

$#$ रस)ब#!#यय

कN

ष$यक6%C%

-bandoning those duties prescribed in the tantra, the one who performs the duties related to the tantra prescribed in the :uranas, he is thesecond ind of doer.

(यR(व

$#यषप

य6

4$"#यन ष$iष$

सव"द।

श ष$स)ब#!व#(य0 :

$ $य6

क)य "दय"$0%F%-bandoning even those, the one who always performs the duties related to the 'edas prescribed in the smritis, he is called the doer of thethird ind.

यAच $#यषप स#(य@य श र]$#य0 वचर(यय । कN !"." कन 4.न $ य+"Gष*!य$0%I%-nd who, having abandoned even those, performs only the vedic duties, which are related to dharma, artha and aama, he is called the doerin the fourth position.

श र]$#यषप

च

यkयR(व

सद]पषन:दषन

व=।

कर+ष$

श र7य

क"Pयय

+S

$

प च6%M%-nd who, having abandoned even the vedic duties, always performs the upanishadic duties with faith, he strives for liberation and is the doerof the fifth ind.

य#य]पषन:दन 4य रषवर+!षन क"E । श र]$दषन स स ग र^#य1षन S ष*6%O%-ll those duties of the vedas etc. which are stainless and are not opposed to the duties of the upanishads, let them be accepted by the onesstriving for liberation.

क"Pय पषन:(स

4य ब र" ह=क."स

व=

क. ।

'ष$

श Rय#नक व"न

ष

षवष!रष4$

ष,,षव:0 $ %&Q%Or else doubting thus 8(ow there be duties prescribed in the Upanishads which have only "rahm as their sub#ect)8, one can still, as allowed

by rule, desire to live without doing anything.

Wशव4यषदव0द#$प र+R$#यरEदषप।

क व"#न0व

षव Dय0 $

ब रहषव(प रवर+G4$ व%&&%

Doing the duties prescribed in the Ishavasya and other upanishads until death, one shall attain liberation or else should become an e$cellentnower of the "rahm.

य$यkयR$ग"4Zय अषप 4व+षच$क"ष*6। _श र प1य#$6 4व क= वLय प र/न य 6 पर %&2%+ven the ascetics who have abandoned household duties, by performing the duties suitable to their ashrama, may obtain supreme liberation.

क"प र,!नन यkयग6 सष*!य$0। क=कषव:य(व0न स य$0न" षवVय$0%&;%The abandonment of wor, children and wealth, along with fulfillment of desire as one aim, which is re*uired of an ascetic, does not obstruct

his liberation .

स #यषसन+

ष

क"षE

षन(यषन

षव1षन

च।

श र0 य+G."षन

षव!य#$0

पषरव र,0Gd,,#न%&?%

Upon becoming an ascetic, the duties which are pure and oriented towards welfare, that is liberation, have been assigned to a renunciate by"rahma.

अप0 $क)यक"E+ य$य+G#य0Gषप व ,न6। सJ6 क र0E व षR$/न य न"$ र स शय6%&C%Those who have given up activities to fulfill their desires, whether they be ascetics or other men, they obtain liberation, whether it beinstantaneously or step by step. There is no doubt about this.

प च

* T ष5g6

>न+पसनक"ष*6।

श+क+षदषन "R$6

सव"द= व

षवर,$0%&F%"y the virtue of nowledge, worship and actions, the one who has ascended to the fifth grade of arma and is free from sorrow, delusion etc,he always shines.

न >न0 न षवन+पष4$न+" पkय च षवन0 $र$ । क"षप $0न 0 $ (व प T व"प T व"4य कZय$0%&I%?either can worship be possible without nowledge and neither can nowledge be possible worship. "ecause of same reason, arma is alsosaid to be the cause of each of these two /that is worship and nowledge0.

य यव#न ष >न $व#न+पसन $ । यव#न+पसन $व#न >न च क. चन%&M%Or else, as long as there is no nowledge, so long there can be no worship. -nd as long as there is no worship, there can be no nowledge in

any way.

>न

यव#न

क"षप

न

$व# Kयय"$0।

यव#न

क"

$वDच

न

>न

स! स)$ %&O%-s long as there is no nowledge, so long action is also not considered worthwhile. -nd as long as there is no action, until then nowledge isalso not approved by the good.

यव#न+पसन $व#न क"षप प रश4य$0। यव#न क+" पष4$Aच न $व(सषcवक $%2Q%-s long as there is no worship, until then action is also not praised. -nd as long as there is no action, so long worship is not consideredsaatvi /pure0.

>न+पसनक"षE सप0SषE पर4पर। प रयDUष#$ पर षR$ न#य.0 (य R$0व $0%2&%3nowledge, worship and action, mutually depending on one another, yield supreme liberation and not otherwise. This is what has been said toyou.



8$0: स!न0व0क ष$ र: यष(क षचद$ र य6। (य,0 दसbग 5R(य स नAन व$ पर $ %22%7hosoever, being ased an evil teacher, abandons whichever amongst these three means, he cannot obtain the supreme nectar.

ननषव!षन >नषन ननप उप4$य6। ननषव!षन क"षE श (य#$षद: स षवद 6%2;%There are various inds of nowledges, various forms of worship and various inds of actions which /men0 now of which are nown in the

upanishads and other te$ts.

स)ब#!4$ $ रयE 4यद षच$6 षशव(" न। षनप E=Aच स षव>0 य ब#!च$ य %2?%There should be a proper relationship between the three along any taught path /to liberation0. The fourfold factors /four factors determinesuccess in any endeavour % ;. -dhiari >. 'ishaya @. Sambandha A.:rayo#ana0 should be correctly nown by silled people.

अन ब#!षवर+!0न $ रयE च0 (स Dचय6। क $6 स सJ6 प र/न+ष$ $ ष/$ नवप गव6%2C%If the three, nowledge, worship and action, are brought together so that there is no opposition between the four factors, then that heroicman obtains supreme contentment immediately.

अन ब#!पषर>न षवन R(य= प रय(नवन । न षR$ षव#द$0 क+Gषप स!कषदषवपय"य$ %2F%?o one who strives for liberation without proper nowledge of the fourfold factors, can obtain liberation because of opposition between thepractitioner and other factors.

*+गष!कर +S च0 (f1षDU 0 (कदचन। अन ब#!4य षव>न क. न 4य(स ,स%2I%If ever one who *ualifies for worldly en#oyments, desires the fruit of liberation then how can there be consistency between the fourfoldfactors)

अष!करन ग Pय0 न स)ब#!6 पषरकष$"$6। $(स ब#!न ग Pय0 न षव:यAच प रकष$" $6%2M%-ccording to the nature of ones *ualification, sambandha is determined. -ccording to the nature of sambandha, the vishaya or the ob#ect ofstudy is determined.

षव:यन ग E प र+R$ प रय+,न$+ ब !=6। अन ब#!6 स षव>0 य >न+पसनक"स %2O%The fruit, according to wise men, is said to be according to the ob#ect of study. In nowledge, worship and action, the fourfold factors should

be correctly nown.

वE"श रE सव:न i 0 य0 : क"स । अषव#स शय( च0 दन व$$ प T व"कन %;Q%If a man ignorant of the actions prescribed for all the four ashramas, and out of doubt simply imitates the previous men5

षव#च0 (स शय(* T DU4$ र0 4वष$षनषAच$ । _चर0 9 न षश4य/यब !4य षप$ " $ %;&%Or if a nowledgeable man became doubtful about the /actions prescribed in the0 shastras and performs actions as he deems fit or follows his

ignorant fathers views and not the views of wise men5

4वक T 4.ब !चर6 स! स षवषद$+ यषद। षवनषप (य,0(4वय $ष7स)$ %;2%If the actions of a man dwelling in his Self are approved /for imitation0 by the wise men, then even a nowledgeable man would re#ect his

/ashramas prescribed duties and follow the enlightened man0. This is contrary and unapproved of.

प T व"चरन सरE क" $ र0 षनय)य$0। >न+पस(य+kवब^(वद#य.षप च य @य$0%;;%9ollowing previous men is approved of only with respect to actions. In nowledge and worship, because of them being non%e$terior, the otherview is en#oined /that is one should not follow the previously enlightened men with respect to nowledge and actions0.

प T व"क0 वषप सKय0 : 4व4य य @य$0 य+षग$। अ#य.षप च न=$0न प र(यवय6 षकयनषप%;?%One maybe or may not be *ualified with respect to the nowledge of the earlier men. "y this there does not follow even a little harm.

यषद प T व"षवर+!0न क य"(क"षE नव6। स T `+" *वष$ षSप र प र(यवय न स शय6%;C%"ut if a man performs action contrary to the actions of earlier men then he is, without doubt, a fool and has to bear harm *uicly as a result.

न=षष9कनक $] क)यन च न कAचन। प र(यवय+G$ र व $ र 1+क0 *षव$ "ष$%;F%Upon not performing the naimittic and aamya duties, no one has to bear any harm as a result, either in this world or in the other.

षन(यन (वक $व$ र $ र व प र(यवय*क । *व0दवAयकय" (वदश रDय ष$0 $व0%;I%"ut upon non%performance of ones nitya duties, because of their being obligatory, one falls from ones ashram and has to surely bear harm

here as well as in the world%after.

न 4यदकरE 0 $ र*व($य $$6। षन(यकरE0 $ 6 प रRक" च0 (प र(यवयक $ %;M%Thus, actionlessness along with absence of the nowledge of Self, does not become the cause of harm but non%performance of nitya dutiesdoes become a cause of harm since nitya%duties result in harm if not performed.

अक $] प र(यवय4य श रवE <य." 0 व $$ । प T व"क" f1द#यf14यनव!रE$ %;O%The commonly heard opinion that upon becoming actionless, one has to face harm because of non%performance, such an opinion is incorrectsince the fruits of previous arma /nitya arma0 do not e$clude the fruits of other arma /naimitti and aamya0.

अ$+ न*व$ य R$ षन(यक"क $0य".। षनष:7चरE *व4$.= वकरE $ %?Q%

(ence, #ust lie non%performance is not appropriate for one who does not do his nitya duties, similarly performance of prohibited actions isheld lie actionlessness.

षवष$करE4यषप *व((व+ररक $06। _ष4$क(वष प र र#य. नष4$क(व$6%?&%One who has been prescribed actionlessness /that is a doer of the fifth stage0, who is otherwise an atheist /in the sense of not having to bearthe fruits of his actions0, by e$tending the definition of self%reali2ation in this conte$t, he is said to be lie a theist /that is he will have to facethe fruits of his actions, whether it be not performing nitya duties or performing prohibited actions0.

प T व"क" f14यषप षन(यकरEक" E6। पप4य द 6`0$ (व प .ग0वव!य"$0%?2%- different ind of an opinion is held with respect to the sins, accrued either from past actions or by not performing the nitya duties, in terms

of their generation of sorrow.

अ>नषष$0 1 /$0 >न क" षE 4वक0 । प रयषAच9 *व0 #(य+" 1*0 l ,"# व प न6%?;%If actions are performed out of ignorance or not performed nowingly, then one ought to do penance or else obtain a low birth in the ne$t life.



ब ष7प T व (य,ष#न(यन $पषववष,"$6। अनश र नर+ H+र र]रव नरक व र,0 $ %??%If one not belonging to any of the four ashrams, nowingly abandons ones nitya duties, without performing penance then he shall go to theterrible 6aurava hell.

,व# R$4य षन(य0 : यषद 1 /$षन कषनषच$ । न $0न प र(यवय+Gष4$ क= षAच(4वश रषसष7$6%?C%"ut if a #ivanmuta does not perform some of his nitya duties then by the non%performance of any of those duties, he does not have to sufferany harm as a result because he has obtained perfection in his ashrama.

प रयषAच9षनव(य"षन षनष:7चरषE च। प रयषAच9क व"#$षप ष1)पष#$ न=व $%?F%The performance of actions which annul ones penance or actions which are prohibited, do not affect him, the #ivanmuta, even if he is notperforming penance.

क" श 7श 7 च षषव! प र+Dय$0 श $]। $$ रश 7 0 न ब#!6 4य#+S6 श 7 0 न द0 षन %?I%In the 'edas, actions are declared to be twofold, pure and impure. -mongst these, by impure actions, a man suffers bondage and by pureaction he gets liberation.

अश 7 च $. प र+R$ प Pय पपषष$ ष!। पर4पर न ब!+Gष4$ $य+र$ रषवर+!$6%?M%Impure actions are again twofold, meritorious and sinful. There is no obstruction between these two because they are not opposed to one

another.

स `स 6`0 स4$4य ,#$+य"mय प रषसVय$6। $य+न" वशगDU 0 DU7$ र0E स ष4.$6%?O%"y the fruition of which two, all beings have to endure worldly happiness and sorrow. One ought not come under their grip by abiding by the

pure actions.

श 7 षन(यन#$ य(स(य क" षनगJ$0। षन(यश 7षव R$(सS(कर."क षवद 6%CQ%The duties which are said to be pure and nitya, they are performed for the purpose of reali2ing the eternal, pure and ever free Self.

षवश 7 =6 क" ष*6 श 7नष#द रयषE *व#(य1 । 'ष#द रय0 : षवश 7 0 : न6 श 7 4व$+ *व0$ %C&%

"y pure actions, the sense become pure. 7hen the senses become pure, the mind automatically becomes pure.

श 7 0 नषस ,व+Gषप षवश 7+ ब रहE=क$ । उप0 (य क0 व1न#द षनक1 परAन $0%C2%7hen mind becomes pure, the pure #iva attains oneness with the "rahm and en#oys supreme and undivided bliss.

ब^mय#$र च0 ष$ श 7 क" ष!+Dय$0। ब ̂ 4ननषद षन(य 4यbVयनJmय#$र पर %C;%:ure action is twofold, e$ternal and internal. ?itya e$ternal pure actions are lie bath etc while meditation etc. are nitya internal pure actions.

अ$6 श 70 रश 7न नश+ *षव$ "ष$। न श 7<यष$र0 क0 E प रय(न#$रषय$0%C?%(ence by pure actions, impure actions ought to be destroyed. ?o effort should be made for actions other than the pure ones.

षवश 7क"षनi4$0 य$य+G#य0Gषप व ,न6। अ$ र=व पषर Dय#$0 4व$ jय0 E पर $$ %CC%Those dedicated to the performance of pure actions, whether they be ascetics or other men, they get liberated all by themselves here itself,because of the /blessings of)0 supreme deathless one.

_5g6 प च * T ष श 70 न= ववष$i$0। अ$+G$ र ष$ष#न(य प च)यmयसचर0 $ %CF%One who has ascended to the fifth level of doers, he always performs pure actions. (ence an intelligent man should always perform the duties

of the fifth level.

'ष#द रयषE षवश 7#य/यश 7न षवव,"न$।

श 7न/यन iन7 4$षन न षवAव0स0 $%CI%+ven if the senses have become pure because of abandoning impure actions and performing pure actions, an intelligent man should nevertrust them.

अश 7 0 : प रव$र#प T व"वसनय 4व$6। $0mय+ षनय)य श 7 0 : षन(य $षन प रव$"य0 $ %CM%They shall automatically indulge in impure actions because of the earlier vaasaanas. One should pull them away from the impure vaasaanasand indulge them in the pure actions.

'ष#द रयE च नस6 प रसद श 7क"ष*6। उप1mयषप द ब "ष7रश 7 0 प रव$"$0%CO%+ven after obtaining peace of mind and senses through pure actions, the mean intellect still remains impure.

प रस#ननस6 4व4Zय(स ` षक षच(प र,य$0। $व#$ र0E $ /$4$ क र0 E!6 प$0 #नर6%FQ%In the one with a peaceful mind, because of being in a sound state, some happiness does arise. "ut by being satisfied by that itself, a manfalls down to lower levels one by one.

$ ष/$रLपस `प र/$] न.B ककरE। अ$4$ ष/$न/य= व श 7 षन(य सचर0 $%F&%Satisfaction upon attaining little happiness is the single cause of great misfortune. (ence, without dwelling in satisfaction, one shouldconstantly perform the pure duties.

य. षव:य*+ग0: षवन $ ष/$ प न6 प न6। प रव$"$0 $. षन(य य6 श 7 0 : स ब ष7न %F2%1ust lie a man indulges in the pleasures of the senses again and again, without e$periencing any satisfaction, similarly one who alwaysindulges in the pure actions, he is the intelligent one.

श 7 श 70 न व! $ श 76 श 7 $$+ व र,0$ । अश 7/यश 70 नश 7+Gश 7 $. नर6%F;%- man should enhance ones purity by pure actions5 then one becomes pure and goes towards the pure /Self0. Similarly, if a man enhancesones impurity by impure actions, he becomes impure and moves towards impurity.

यद0 ष#द रयन6प रE6 श#$6 स /$षवव*वन । श 7श 7+*य$$4$द $ ष/$ पर व र,0 $ %F?%7hen the senses, mind and praanaa become steady and stable, as they are in the state of sleep, then the one who is beyond the pure and

impure, secures supreme satisfaction.

यव#न0 ष#द रयस शष#$य"व#न नस+G/यय6। यव#न प रEशष#$Aच $वDU7 सचर0$ %FC%Until ones senses become peaceful, until ones mind is not dissolved, until ones praanaas are not peaceful, until then one should perform



pure actions.

पर4पर+पय+षग(व[^mय#$रश 7य+6। षवय+ग+ न=व कय+"G$ र ब!=रद0 +चन$%FF%"ecause the e$ternal and internal purifying actions are mutually beneficial, hence, intelligent men, as long as alive, should not re#ect any oneof them.

य6 श 7पS+ स6 स nVव गDUष$ च)बर0। अश 7पS6 Aय0 न4$ <य+ग+Gषप प$(य!6%FI%The swan who has pure and healthy wings, he goes above in the sy. - haw, with impure wings, even if he goes in the sy, falls down.

षU#नपS+ स+Gषप न+Vव ग#$ ष$+G"ष$। अ$6 श 7य Kय स!न R$य0 षवद 6%FM%+ven a swan with torn wings is unable to ascend above. (ence, both inds of purity, internal as well as e$ternal, are nown to be the mainmeans of liberation.

यJ/यmय#$र श 7 ब^श 7षनव$"क । *व(य0 $0न स)य न $य+षरष$ च क0 चन%FO%+ven though some opine that the e$ternal and internal purity are not e*uivalent because internal purity does away with the need of e$ternalpurity5

$.षप ब^षव1यसक11य(पर । _mय#$र स $0 न ब 0̂ न 4य(4वक" E%IQ%+ven then, because dissolution of mind happens at the same time as dissolution of body, by this the e$ternal purity achieved through ones

pure e$ternal actions, is e*uivalent to internal purity.

_mय#$र च $DU7 क" षषव! Dय$0। स)प र>$सVयKयस)प र>$न च%I&%The internal pure actions is said to be of two types, one called sampra#naata samaadhi and the other named asampra#naata samaadhi.

,व# R$06 प रव 9J क" 4वनस । प र षवद0 R$0 4$ व 9#य(4वनस %I2%- #ivanmuta has performed his mental actions earlier but a videha muta has performed /only0 actions other than mental ones. /That is by

performing non%metal or physical actions, one can obtain only videha muti. To attain #ivanmuti, one has to perform mental%actions liesamaadhi. :hysical actions cannot lead to #ivanmuti.0

नस(व(स!0Aच क"(व+षR$न" द T य$0। अन#यषव:य(वDच $(f1 न=व नAवर %I;%"ecause practice of samadhi is a mental activity, but calling it arma is not inappropriate. Since its ob#ective is the same as that of physicalactions, hence the fruits of mental actions are not destroyed /but rather reinforce the fruits of physical actions0.

अ#$6श ष7रबष6श ष7 य. न a Eप0S$0। बष6श ष74$.=व#$6श ष7 च षनय0 न ष%I?%1ust lie internal purity of men e$pects e$ternal purity, similarly, as per rule, e$ternal purity e$pects internal purity.

य4य क" स श 7 0 व/य]दस#य षव,य$0। $4य=व ,#स कय" न 0 य षवपषAच$%IC%7ho has an developed an attitude of indifference even towards pure actions, his being wrongly disposed in life should be concluded by a wiseman.

षवर+!+ ,य$0 य4य >नक"स Dचय0। $4य=व ,#स कय"न 0य षवपषAच$%IF%7ho has an opposition between his nowledge and actions, his being wrongly disposed in life should be concluded by a wise man.

य6 श र]$ क" ष(व#य9ष#$ रक स पश रय0 $ । $4य= व ,#स कय" न 0 य षवपषAच$%II%7ho, having re#ected 'edic duties, depends on tantri duties, his being wrongly disposed in life should be concluded by a wise man.

यAच#$र च $(क" #य$0 #दग+चर । $4य=व ,#सकय" न 0य षवपषAच$%IM%7ho considers internal actions as sluggish, his being wrongly disposed in life should be concluded by a wise man.

अश 7क"षनi6 स#श 7 षन#दष$ य6 सद। $4य=व ,#स कय"न 0 य षवपषAच$%IO%7ho is dedicated to impure actions and always condemns pure actions, his being wrongly disposed in life should be concluded by a wise man.

श 7 पAयष$ य6 श#$षSर+गव *4कर । $4य=व ,#स कय"न 0य षवपषAच$%MQ%7ho sees pure actions as dull #ust lie a man with diseased eyes sees the sun as dull, his being wrongly disposed in life should be concludedby a wise man.

षवश 7वशप र*व ष$ षवश 7ब^#$रक"*4वर । षवश 7व0 द#$र4यव0षदन षव 0 ष य6 स कर 8व न0 $र6%M&%The one who resents the one who is born in a pure race, who is highly intelligent, who is shining by the virtue of his internal and e$ternalpurity, who nows the secrets of upanishads, he is only confounded and nothing else.

अश 7वशप र*व स द " ष$ 4वश 7क" यन$0,स ।अश 7$#$ र." षवद नर! य6 A1!$0 स कर 8व न0 $र6%M2%The one who commends the one who is born in an impure race, who is highly foolish, whose splendor born out of the two pure actions isdestroyed, who nows the meanings of the impure tantras only, who is a low grade man, he is only confounded and nothing else.

%'ष$ स T य"ग$य ष$य+GVयय6%:osted by veneet at B<@= - ?o comments<

Monday, February 2, 2009

Surya 4ita &hapter @अ.$6 स प रवYयष #$य"षE षशव । य6 सव"क" E सS षन1प6 प र* रAवर6%&%?ow I shall spea about Shiva, my inner%controller, who is the witness of all actions, who is taintless, mighty and the lord.

ष$ रन0 $ र न1कPi य स ब (य ,य र । Vय(व स स ष$+S6 4य9 नष 0 Aवर %2%The three%eyed one, the blue%throated one, the one accompanied by -mba, the con*ueror of death, (ara, by meditating on whom, oneobtains liberation from the world, I bow down to that great lord.

सव: क"E0 क6 f1द$ य उDय$0। स 8व o Wशन6 सव">6 सव"शषR$न %;%The one who is said to be the one giver of the fruits of all actions, that is verily rida /compassionate0, Ishana /the ruler0, the omniscient oneand the most powerful.










य4य 4रE$ र0 E षनव$"#$0Gष`1पद6। स पदAच0 1mय#$0 स+G#$य" षशव+ र6%?%"y whose mere remembrance all calamities are driven away and prosperity is obtained in this world, he is the inner%controller, /he is0 Shiva,/he is0 (ara.

य0 न=व स ष`1 ,गद0$Dचरचर । यष4 ष4$iष$ नAय(य/य0 : 8क+ 0Aवर6%C%The one by whom this entire world of moving and non%moving beings is created, in whom it is stationed and in whom it is destroyed, that isverily the one aheshvara.

य नष#$ स र6 सव 4व4व*प रषस7य0। 4व$#$ रय य4य सव"$ र स+G#$य" 0Aवर6%F%To whom all the gods bow down to fulfill their desires, who is sovereign everywhere, he is the inner%controller, the aheshvara.

उ!"षवग र6 श*6 ष$ रन0 $ र6 शषशश0`र6। ग ग!र+ द0 व6 स+G#$य" दयषनष!6%I%7ho has Uma as half of his body, who is called Shambhu /ind0, is three%eyed, carries the moon on his head, bears the 4anges on his head,he is the inner%controller, the ocean of compassion.

श ष$4 ष$प रE0: य4य= वष!Rयषय$0। य4यष!Rय4 $0 "षR$6 स+G#$य" प र$न6%M%7hose supremacy is proclaimed in the shrutis, smritis and puranas5 by merely remembering whose supremacy liberation is obtained, he isthe inner%controller, the primeval one.

य#न,प$ र0 E प :6 प T @य$0 स र=6। य 6 सव"द0 व0श स+G#$य" ग 596%O%"y merely chanting whose name man is worshiped by gods, who is called the lord of all gods, he is the inner%controller, the best of theteachers.

यदKय $पन0न स $ /$ नय+Gष`16। न व Uष#$ *+ग#स+G#$य" ,ग(पष$6%&Q%"y drining whose nectar all the munis become satisfied and do not yearn for the great worldly pleasures, he is the inner%controller, the

protector of the world.

अE उवच

-runa said

सbग र+ *4कर श र#सव"$cव." क+षवद। श ष$4 ष$प रE0: ^#$य")य#य. श $6%&&%O merciful teacher! O "hasara! O fortunate one! O the nower of the all tattvas! In the shrutis, smritis and puranas, the inner%controller is

heard of differently.

स(य >नन#$ य(प रषस7 ब रह षनक1 । षनग " E षनषक रय श#$ क0 व1 सव"ग पर %&2%The "rahm, which is famed as truth%nowledge%infinity, which is indivisible, devoid of the gunas, actionless, peaceful, the only one,omnipresent and supreme.

$द0 व सव"#$य" श $ सव"#$र(व$6। वर0Pय सषव$ 4$0 च गयjय $ष7 कZय$0%&;%That /"rahm0 is heard to be the inner%controller of all because it is present inside everyone. +ven in the gayatri mantra, he is said to beworthy of your, the suns, worship.

अशर4य $4य= व ^षदVय#$व,"न$। _कशवष* (व0न सव"#$य"ष$+षच$%&?%(is, of the one without a body, being the inner%controller is suitable, because of being devoid of beginning, middle and end and because ofbeing omnipresent lie space.

षशव4य सशर4य सब4य सग E4य $ । अषव* (व0न स न=व य @य$0 *4कर प र*+%&C%

O "hasara! O ord! Shivas being the inner%controller, who has a physical body, who is constituted of the gunas, along with -mba /hisconsort0, is not suitable since he is not omnipresent.

सग E=कप र!न=Aच षवषश=$वषदष*6। क= षAच[ रहरशन#$य"ष(व Dय$0%&F%"y some adherers of 'ishishta%-dvaita, who believe in the supremacy of one saguna god, "rahma, 'ishnu and Shiva are said to be the inner%

controllers.

सव">(वषद!"E स(व च ष$ र T ष$": । (व=व+पस$0 षवप र6 $0 गय$ रपरयE6%&I%Those brahmanas, dedicated to the worship of gayatri, worship all three of them by considering the *ualities lie omniscience etc. to be

present e*ually in all three.

क0 षचl षE 8व 4यद#$य" स वRपष$6। न#य] षर] क"प रषस7 0 षरष$ व= षवद 6%&M%Some say that "rahma, the lord of /the goddess of0 speech, is the inner%controller and not the other two 'ishnu and Shiva, because of thesupremacy of arma /over nowledge and worship0.

क0 षच9 षवE षरव 4यद#$य" रपष$6। न षव!श] पर+पष4$प रषस7 0 षरष$ व= षवद 6%&O%"ut some say that 'ishnu, the lord of 6amaa, is the inner%controller and not the other two "rahma and Shiva, because of the supremacy ofworship /over arma and nowledge0.

क0 षचDच षशव 8क6 4यद#$य" ^ पष$6। न#य] ब रहर >नप रषस7 0 षरष$ स षवद 6%2Q%-nd some say that Shiva, the lord of Uma, is the inner%controller and not the other two "rahma and 'ishnu, because of the supremacy ofnowledge /over arma and worship0.

(वद R$र(य (वष!Rय >न+पसनक"स । क" E+Gवग$ $0 न षव!0र0व प रषसVयष$%2&%-ccording to your diction, arma is supreme amongst nowledge, worship and arma. "y this the supremacy of "rahma is established.

8: पS6 सचन4$व न=व *षवयष$। $4दषनषAच$. क वस शय प र*+%22%This stand of yours /of the supremacy of Shiva0 is not consistent / with the conclusion of "rahma being e$pected to superior by your diction0.(ence, O ord! ae me, who is in a state of indecision, doubtless.

स T य" उवच Surya said



स)यRप (वय !#नE श E सदर । वYयष षनषAच$. $0 श ष$4 (यषदष*6 4f %2;%O intelligent one! Cou have ased rightly. isten carefully, I shall tell you the definite conclusion which is derived from the shrutis, smritis andother shastras.

अ#$य" ष! प र+R$6 सग E+ षनग " E+Gषप च। चर4य क0 व1 (वJAचर4य#य+Gचर4य च%2?%The inner%controller is said to be of two inds, saguna and nirguna. The first one is only of the moving beings and the other one is of bothmoving and non%moving beings.

अ ष चर 8वष4 द#$य"षEव *]। गयjय चवग#$<य] द0 व] सग Eषनग " E]%2C%I am a moving being, my inner%controllers who are to be nown in the gayatri mantra are both saguna and nirguna gods.

षनग " EAचवग#$<य6 सग Eर$+Gष`1=6। अ$+Gब व षशव सS#द#$य"षE $व%2F%"y all the nirguna is to be nown through the means of saguna. (ence I said Shiva himself to be my inner%controller to you.

करE(व य. षस7 ब रहE6 पर(न6। य. षशव4य स)ब4य कय" (व च स$ $ %2I%1ust lie "rahm, the supreme Self, is nown to be the cause5 #ust lie Shiva, along with -mbaa, is nown to be an effect by thenowledgeable5

$. षशव4य 0$ (व षवE+6 कय"(व/य.। षवE+Aच 0 $ $ $ष!0षव"ष7 च कय" $ %2M%Similarly, Shiva is the cause and 'ishnu is the effect5 and similarly now 'ishnu as the cause and "rahma to be the effect.

ब रह षवE 6 षशव+ ब रह ^ 9र+9र0 $व6। 'ष$ ,नष#$ षव स+ न0$र0 यय व $6%2O%"rahma, 'ishnu, Shiva and "rahm are causes in the higher and higher order. This is nown by the nowledgeable men and not by others whoare covered by maaya.

षवषश = ष$न+ व#य0 सग E= कष*षनन6। अशररनष*>(व#यपरवश ! व %;Q%7hether it be the 'ishishta%-dvaities or others who regard one saguna entity to be the supreme, because of not nowing the bodiless/nirguna "rahm0, they are surely in the grip of maaya.

सव">(वषद!"E क. स)य ष$ र T ष$":। $ रयE च ग Eन ष व=:)य सव"स $%;&%(ow can *ualities lie omniscience etc be e*ually present in all three /"rahma, 'ishnu and Shiva0 when the mutual aversion between thethree gunas is e*ually accepted by all.

ग E$ रयवश90 : व=:)य षवष7 स ष4.$ । ब रह ष र,स6 प र+R$+ षवE 4$स उDय$0%;2%"ecause of "rahma, 'ishnu and Shiva being each dominated by each of the three gunas, now there to be a steady aversion e$isting betweenthem. "rahma is said to be dominated by ra#as, 'ishnu is said to be dominated by tamas.

द र6 स सषcवक6 प र+R$6 T ष$"वEBAच $द श6। षच(4व5पन * T (य च $र$)य षनगJ$0%;;%6udra is said to be dominated by sattva. The color of their bodies /or idols0 is also in accordance with that. Due to their being e$perienced asconsciousness, similarity is said to be between them.

षनषव"श0 :परब रहन#य(व0न $ $0 स6। $.षप षशवशdद4य परब रह."क(व$6%;?%"ecause of being non%distinct from the supreme "rahm, they are all identical. +ven then, since the word Shiva stands for the supreme "rahm

/continued in the ne$t verse0

सषSE षनषव"कर0 E षच#$ र0 E (न। सदषशव0न षन(य0 न क0 व10 न स+ न ष%;C%/continued from the previous verse0 there is none similar to Sadashiva, who is the witness, changeless, consciousness alone, great, eternal,the only one.

सब4य च#द रच T o4य न1कPi4य श T ष1न6। उ(क:+"Gष4$ 4व$6षस76 षक य प रष$पJ$0%;F%The supremacy of Shiva, the one having moon on his head, the one having a blue throat, the one bearing the trident, the one accompaniedby -mbaa, is self%evident. (ow can it be /merely0 propounded by me)

_द] ,नयस ब रह सSDच$ "`6। य. $. षवर षच $ श र#नरयE+ षर6%;I%The way in which "rahma, the four%headed one, created me in the beginning, in the same way (ari, ?arayana created "rahma.

य$+G*व#षवE " E षप$6। $$+ 0 स प रषस7* T (स T य"नरयEष*!%;M%O -runa! +ver since ahavishnu became my grandfather, since then my name Suryanarayana became well%nown.

न=$0 न सक10श4य प रषप$$वश$ । सव+" (क (वस षसbVय 1 /य$0 ̂ #$र(न%;O%"ut by this, /that is by ?arayana or 'ishnu being my progenitor and my being named after him0, the status of Shiva, the lord of all, is notbelittled by my inner%self since he is my great%grandfather and is proven to be supreme.

अ. व य+गव (य 4यषDUव+ नरयEष*!6। $l ष" षय क$"<य+पसक= षरष$ स#$%?Q%Or else, through the power of yoga, Shiva becomes the one nown as ?arayana /'ishnu0. - similar attitude can be adopted towards me bythe worshipers. This is view is also correct.

क+" पसनब+!0 : ब रहषवE षशव6 क र$ । प रषस7 'ष$ स (य@य ष!य श E वच+ %?&%-bandon the thining that "rahma, 'ishnu and Shiva are associated with arma, worship and nowledge respectively and listen to my words.

ष$ र: $ रय6 प रषस76 4य 4$र$)य0 न चE। क)यक"प र!न+Gष4$ 4वय* T Aच$ रनन6%?2%O -runa! -ll three /"rahma, 'ishnu and Shiva0 are e*ually associated with all three /arma, worship and nowledge0. The self%born four%faced

"rahma is famed in aamya duties.

न=षष9कप र!न+Gष4$ षवE 6 क11+चन6। षन(यक"प र!न6 स षशव6 सSष9 र1+चन6%?;%'ishnu, the lotus%eyed one, is famed in naimmitic duties. The three%eyed Shiva is famed in nitya duties.

T (य "प4$] षवष! " Kयkवश+प4$] षर" $6। षनर श+पसन0 Kय+ न1कPi+ र+ $6%??%In idol%worship, "rahma is primary, in the worship of incarnations is primary while in the worship of non%incarnation, the blue%throated (ara is

considered special.



>न0 श रवE,0 ब रह षव>न0 नन+षद$0। षवE 6 स स)य->न0 $ षनषदVयसन,0 षशव6%?C%In nowledge born through hearing, "rahma is special, in nowledge born through contemplation 'ishnu is special and in nowledge bornthrough meditation, Shiva is special.

अ$ र= व सष$ क4य* T दष!RयE! न। (व0 व स)यग1+Dय षवषनषAचन $0%?F%O -runa! Such being the case, whose supremacy is now established) O intelligent one! Cou yourself decide after proper deliberation.

प र कषAच#!र6 षशव*R$ग रEष " ,6। षशवKय,पस सR$Aचचर * षव षन4प 6%?I%+arlier some intelligent brahmana, a foremost devotee of Shiva, devoted to chanting the name of Shiva, roamed the earth totally free fromdesires.

4वश रचरषनर$+ *4द रS* T :E6। सव"श4$ र."$cव>6 कक र+!षदवष,"$6%?M%(e was always involved in performing the duties of his ashrama5 he had sacred%ash and rudrasha beads as ornaments5 he new the realmeaning of all shastras and was devoid of anger, lust etc.

शषद:Xकस)प#न6 षशव*R$,नदर6। षशव4य व=*व 4 (व श ष$4 ष$प रEग %?O%(e was endowed in the si$ virtues of sense%control etc5 he was held in regard by all devotees of Shiva5 remembering the opulence of Shivamentioned in the shrutis, smritis and puranas /continued in the ne$t verse0

सवAवर4य स ब4य ष$ रन0 $ र4य दयषन!06।सदषशव4य ()य 4व$ 8व0दब रव$%CQ%/remembering0 the greatness of Shiva, the lord of all, having -mba as his consort, the one with three%eyes, the ocean of mercy, he said thison his own.

पAवषदmय+ वषरi6 षSष$ग$न ,4$0mय 8व0#द र Kय6 द0 व4$0mय+ षव!$ षररषप च $$6 श कर+ यष4$ रन0 $ र6। न#य+G4DUकर9 श ष$: षनगषद$+ व वषरi6 स+ व सव"ष#वPवषदक 4$ न ष वय! न न T न0वश रय6%C&%(umans on earth are superior to animals etc5 Indra and other gods are superior to them5 "rahma and 'ishnu are superior to them5 thenShanara, who is the three eyed one. ?o one is proclaimed to be superior or even e*ual to Shanara in the shrutis. ?ow we shall certainly notrely on any of 'ishnu or other gods but on Shanara only.

T 1!र0 गE0 श4$द पषर $ षवष!षव"E र49$+Gय द र4.न0 च$. श ष$रषप च $. प र श $ च$." ।अ4द#य6 षशव+Gष4$ ष$ रप रर '$+ व सदJ6 षशव+Gष4$ 4व4.+Gय दश#$प रब1ननक Dचषप सS(स*0श6%C2%4anesha resides in the mooladhara, above that "rahma, then 'ishnu and then this /Shiva0 resides in the fourth /chara0 which is also called

6udrasthana, the place of 6udra. The shruti also says calls the fourth chara as the peaceful one. -fter this comes the Tripurahara /Shiva asthe destroyer of the three cities0, ne$t is Sadashiva, the primeval one. (e is revels in his Self and is the lord of dance /sabhesha0 whoperforms fierce dance /tandava0 in the Sahasraar chara.

र]द र शषR$4$. 4यदयषप च षर6 शR$ 8व षवषर च+ #$<य+ व=Eव+G सनक `ब रहE ब रहEAच। $4द0 व षव*R$0 न ष *वष$ र0 र षश$ श षश*व0 सSद/य$ र षन(य परषशव चषशन $ नष%C;%The shati /maybe undalini)0 also belongs to 6udra. (ence, (ari is a Shaata. /This is because the seven charas and the undalini shatiresides in all beings, including 'ishnu. Since they belong to Shiva, so everyone becomes a Shaivaite or e*uivalently a Shaata.0 Similarly"rahma should be considered as a Shaata. Other sages lie Sanaa etc who are considered to be 'aishnavas, should also be considered asShaatas. Such being the case, the whole, of which everything is a part, is not 'ishnu. I always bow down to Shiva, who is the whole, of

which everything else is a part.

श*+र#य#न पAय)यष पर0 <य+ष)न स+DU$] व य4य= व=$0न *स ,गदष`1षद *स$0 च= (य5प । यDU:H र षददST द षE रषरप T सव"शR(य/यद Xव `0 द#$] ,-$ 4$ परषशव (व षवन क न व द0%C?%I do not see anyone here other than Shambhu or Soma, in the supreme sy. "y whose light, as per the shrutis, the entire universe is shiningwith a consciousness. Desirous to see whose head and feet, "rahma and 'ishnu, failed despite all their might and were e$hausted in the end.

7hom else can I bow down to e$cept you, the supreme Shiva)

य षवE न"वपAय(यष`1,न*यVवसक कषशकय ष1 ग च+प4$ '(य/यष!क*षस$द रSस* T ष:$6 सन । ,ब10 य0 ब (य/य. षर,षन$ श 5य$0 स+ 8क6 पयDU(य#$षस7+ ,षन ष$*य* (स स $04$रक+ %CC%7hom, the destroyer of fear of all men, even 'ishnu does not see and adorned with rudrasha and bhasma, sits in front of the l inga in 3ashi/to worship him05 the Soma who is heard to be the one progenitor of 'ishnu in 1abali and "rihadaranya /upanishads0, the one who is inclaimed to be the liberator from this samsaara in the upanishads, may that /Shiva0 protect me who is bearing the fear of birth and death!

Vय0 क+ वष!क6 4यl षEषररEषष$ प रAनप T व ब रहद] प= /प1द `1 वदष$ न द र 8वष!क6 4य$ ।

'(य R(व शर*Kय0 श ष$षशरषस नAच4$ द रय $4= 4$ (व=व Vय0 य ष$ रप रर क$0क *,0G %CF%+arlier, in the upanishad named Sharabha, when :ippalada ased /"rahma0 that who was superior amongst "rahma, 'ishnu and Shiva, thenin the beginning "rahma said that the great Shiva was superior and after saying this e$tolled Shiva by verses lie 8Salutations to that 6udra8and proclaimed Shiva to be the one to be meditated upon. I worship that destroyer of the three cities and the lord of Uma.

Vय$ द र+ र0 श+ षररषप $ $. Vयन0क6 षशव4$ Vय0 य+G.व"श $06 स षनष`1रसव$ य स/$ षश`* T $ ।Vय0 यषAच#$ र 8क6 परषशव '$+ व षचद दश(व4य Vय$ 6 4य#न (व य प रक ष$*वन+व ष95प4य षवE+6%CI%6udra is the meditator, (ari or 6amesha is the process of meditations, Shiva is the ob#ect of meditation. The -tharvashiha /upanishad0, fullof nectar, ends by saying that the ob#ect of meditation is the one supreme Shiva, who is of the nature of consciousness. &onsciousness can beascribed only to the meditator /and hence Shiva0 and not to the thoughts of the mind itself, which is the natural state of 'ishnu. /9rom this

the supremacy of Shiva over 'ishnu follows.0

8क+ द र+ 0 श6 षशव 'ष$ च द0 व 8व0: सव"<यप य6 श 5य$0Gष4न DUष$षशरषस $..व"श:"ष*!0 च। द0 व6 सव यद#$ष4.ष$, : ' $0 षवE प T व"4$$+#य6 क+ व 4यb<यपक+G4ष#नरष$शयषचदकश5प#0श$ %CM%The one 6udra, ahesha, Shiva and ahadeva who is heard to be omnipresent in the -tharvashira upanishad and in the -tharvashirshaupanishad, inside whom all gods starting from 'ishnu, are situated, who is of the form of une$cellable consciousness, e$cept him who can beomnipresent)

न*] ब रहE R(व षरषप pदय0 द र0न * व+4$#Vय0 श (य#$ 8व प रEवषववरE0 नरषस Hष*!0 च। षव>0 य6 स+Gय( षशव 'ष$ च च$ .+"Gष$य6 प रश#$Aच0 (य#$0 प र,0शष4$ रदशपषर:द4$(स Wश6 प रप T @य6%CO%In the ?arasimha upanishad, while describing the pranava /the syllable O0, :ra#apati, after saying "rahma to be in the naval region, (ari tobe in the heart, 6udra to be between the eyebrows, in the end said to the group of devas that the -atma /the Self0 should be nown as Shiva,who is the fourth /part of the pranava0, who is serene and who is without a second. (ence he the lord worthy of worship.



क= वLय प र/न य(क6 प : ' षशव क0 व1 (व षवय 4वष#नश $.#य ,गष$ सदस$+र$ र षवE+षव"!0 व"। षच#$ र6 प र(यग( (वषस `1 सद प T व" 8क6 षशव+G$kव0व=क *,0G स$$षप ,ग(सषSE षनषव"श0:%FQ%O ord! 7hich man can obtain aivalya /liberation0 here in this world of sat and asat, by abandoning you, Shiva, the only one e$isting. Couverily are the soul of 'ishnu and "rahma. Cou, Shiva, are the only one, you are the ancient one. (ence I always worship only you, the witnessof the world and the absolute.

स T य" उवच 8व षशव4य ()य0 सव"श (य#$षनषAच$0। उeव0(स शय6 क4य क+ Dय0 $ च स शय$ %F&%In such a greatness of Shiva, which is concluded in all the shrutis, in whom can doubt arise and /since there is no one in whom such a doubtcan arise0 who can get rid of doubt)

अ$+GE प र> Kय#$य"षE । ष$ रन0 $ र *, क= वLयस षसVय= पर0 Aवर %F2%(ence, O -runa! O intelligent one! 7orhsip the three%eyed supreme lord, who is my prime inner%controller for attaining supreme liberation.

%'ष$ स T य"ग$य $ $य+GVयय6%%Thus ends the third chapter of Surya 4ita%:osted by veneet at ;<B : ?o comments<

Friday, January 30, 2009

Surya 4ita &hapter A स T य"

उवच Surya said

अ.$6

स प रवYयष

$4य#$य"षE+

ग र+6।

,ग(स Xयषदक"षE

115पषE

स व र$%&%O the one observing virtuous vows! ?ow I shall tell you about the playful acts, in the form of creation, sustenance and destruction of thisuniverse, of him who is my inner%controller and teacher.

_द]

,ग(सस, द

प चकरEक"E।

य6

स

Wश+

य6

सव">6

सव"शषR$न %2%The one who created this universe in the beginning by the process of panchiarana, he is the Ishwar /the lord0, the great illusionist, theomniscient and the most powerful.

च$ षव"!0:

* T $0:

षन,यवशक $न।

,व#प रव0शषय(वन प रषवव0श

4वय

वश%;%(e, the supreme controller, made the #ivas, who had been brought under the influence of his maayaa, enter into the four inds of bodies/those born out of eggs, out of sweat, out of womb and out of seeds0. ater on he himself entered into those bodies.

11पपद च क" $4य 0 षश$ 6। प रर<!क", >0 यष!कषरक$वश$ %?%3now this playful act of Shiva to be possible because of his authority /as the creator etc0 which, in turn, is because of his own prarabdhaarma.

स ^षदकषरक6 श र0i6 प T व ,व(वग$6। स Dचयद* T दश+ >न+पसनक"E %C%"ecause he, the primeval doer in the universe, the most e$cellent one, who had attained #ivahood earlier, became Ishwar through the

accumulation of nowledge, worship and action.

प रRकLपष!क $+

द0 व6

4वरd!SपE(4वय ।

अपय

षन,

य

प र/$व#पर

पद %F%

The one who was authori2ed as the Ishwar in the previous alpa, after of the e$haustion of his prarabdha arma, gave up his maayaaattained the supreme state.

अ. $षश र$+ ,व6 कLपद] प T व"व(क र$ । स Xव सव"ष!कर स#,ग(पष$ च ष#$ च%I%?ow, in the beginning of this alpa, #ust as in the previous alpa, another #iva acting as the supreme authority, having created the universeusing that maayaa, maintains and destroys it.

षक रयE$य

$0न

षनय0न=व

क" E।

$ रयE

$4य

कष"(वश4य/य पपJ$0%M%"ecause of the three inds of arma /creation, sustenance and destruction0 being carried out by the same rule, Ishwar attains the status of adoer.

,व# R$सन(व य$4$4यवग)य$0। अ$6 प ररd!कष" (ववAय $4य षसVयष$%O%Since Ishwar is understood to be similar to a #ivanmuta, hence it follows that he is certainly driven by his prarabdha arma.

ब रहषवcव ष $4य 4य#न $ ब रह(वषश$ 6। स Xयषदक"क$ "(वदश"न#ययषप व%&Q%

Shiva has the status of the nower of the "rahm but not of "rahm itself. This is because he is seen to be using maayaa to perform activitieslie creation etc.

,वस Xयषदक$ "(व

ब रहE+Gषप

$

व$"$0।

$.षप

प T व"कष" (व

$4य

न

श 5य$0

Rवषच$%&&%The doership for the creation of beings etc. is attributable to "rahm also, but even then it is never heard that its previous actions aredetermining its present state.

क" E6 प रग*व(वeव(व[ रहE+ षव*+6। प T व"क"व$+ ष 4य(क" प ररd!स ष>$ %&2%This is because of absence of deeds in previous lives and because of his being omnipresent /that is being present in past, present as well asfuture0 . :rarabdha arma is possible only for the one who has a stoc of previous lifes arma.

स Xयषदक"ब7(व0 $4य यवश(व$6। वAयय(ववचन <य." 0 व0ष$ च0 #न च%&;%If one says that it is by the power of maayaa that Ishwar is caught in activities lie creation etc. and hence his being called vashyamaayii

/ruling over others using maayaa0 is useless, then it is not so.










4वष!करवसन0 ष क= वLय न+पVय$0। अ$4$4य प रषस7 $Aयय(व."व$ %&?%7hen Ishwars prescribed duties are over then his aivalya /ultimate liberation0 is not obstructed. (ence his being famed as vashyamaayii/ruling over others using maayaa0 is meaningful.

ष4.$] $ $4य षय(व कष(वषदवषदय$0। न !षन(वषदव(क" परवAयष#नर#$र %&C%

7hile sustaining the universe, Ishwars grip over maayaa is liened to the one who has a desire for wealth and not liened to the one whoalready possesses wealth, because his actions are always under someone elses control.

,ग र(स षक"

4य(4व/नवष(4.ष$क"

च।

,ग(प र1यक"

4य$

स /$व94य

षयन6%&F%9or that Ishwar, the ruler over maayaa, the activity of creation is lie the waing state of mind, sustenance is lie the state of dream anddestruction is lie the state of deep sleep.

अव4.$ रयवcव0न क"ष$ र$यव9य। शरर$ रयवcव0न ,व6 स+Gपष$ क0 चन%&I%Some people thin that because of possessing the three states of mind, because of possessing the three inds of arma and because ofpossessing the three inds of bodies, Ishwar is also a #iva.

$दय R$

प र

,व+G/यJ

ब रह(षव9य।

सव">(वषदस)पcय

स

ष

,वषव1SE6%&M%This is not correct. +ven though he was a #iva earlier, but now, because he nows the "rahm and is endowed with *ualities lie omniscience

etc., so he is distinct from a #iva.

,वन R$सन(व#न क"$ रयषश$ 6। प ररd!$ रब7(वदष!करवशषद%&O%"ecause of Ishwars being similar to a #ivanmuta, he does not have three inds of arma /that is the ones which produce sorrow, the oneswhich produce happiness and the ones which produce both happiness and sorrow0. (e lives carrying out his prescribed duties, being boundonly by his prarabdha arma.

अष!करवसन0

$[ रह(व

स)*षवयष$।

'ष$

व0 द#$षस7 0G.

<यष*चर6

क $+

*व0$ %2Q%

7hen his prescribed duties are over, he will unify with the "rahm. In this established conclusion of 'edanta, how can there be any confusion)

ब रह=व=कक+" R$

श ष$ष*6

4 ष$ष*Aच

$$।

Wश4य

क"$+षR$4$

श 5य$0

^]पचषरक%2&%"rahm is the only non%doer, this is heard from the shrutis and smritis. Ishwars doership, which is heard from the same te$ts, is a figurative

सक"(व0Gषप

$4य

4य(क"+चक$0षश$ 6।

स षच$गषन(व(सव">(वDच

स9%22%O the best one! +ven though Shiva is a doer, he still has the power to liberate others because he is free from sanchita and aagaami armasand is omniscient.

WAवरब रहE+* द सक"क" $षदष*6। स प रषसष7पq+$ क6 स.+"Gष4$ न$6%2;%The different between the Ishwar and "rahm as being a doer and a non%doer etc is well nown. 7ho can refute this out of pride)

WAवर4य/यक" (व यषद ब 5यष#नर क श । स = $ न कद/य4(स सर# षR$/न य$ %2?%If one proclaims the sovereign non%doership of the Ishwara too, then that dualist shall never attain liberation from the world.

य$4$(पदवDय+G."6

स

0य

'ष$

कZय$0।

अ$4$4य

न

षन(य(व

नक" (व

च

य @य$0%2C%Since the one which is signified by the term that /in the famous vedantic phrase 8That you are80 is considered worthy of being re#ected,

hence it is not appropriate to ascribe permanence or non%doership to it.

अनVय4$(*व0न न द0 0न= व कAचन। <यप रय0 $ $$Aच 4यl0 श+ Vयनस य $6%2F%7ithout identifying with the physcial body, one cannot perform any worldly activity. (ence, Ishwara, in the state of meditation, resides in aphysical body.

4वद0 0GपAवर4यष4$ नVयस6 परष." क6। प रष$*षसकषश र(य स र (वषद षनगJ$0%2I%9rom an absolute viewpoint, even Ishwara does not have identification with the body. (is being the creator etc is spoen of from the

praatibhaasic viewpoint.

द0 Vयस4य

स(य4य

न

कद/यष4$

स गष$6।

प रगशद0 *व0न

द0 *व0न

च/यय0%2M%'alidity of the identification with the body /that is from the praatibhaasi viewpoint0 never co%e$ists with either before the absence of body orupon the absence of body during the time of dissolution.

,ग(प र1यक10 स षन<य"पर+Gषप स /$व$ । अVयसब,वcव0न प न6 स ] प रव$"$0%2O%During the destruction of the universe, Ishwara is without any activity, as if in sleep. (is identification /with the body0 rests in the causalstate, #ust lie a tree rests in a seed, and manifests again when creation begins.

च$ य "गसस र#$0

षव!$ ष"

षनश+Dय$0।

$द

स /$4य

$4यषप

,व4य0 व

सब,$%;Q%-t the end of a thousand chaturyugas of the creator when everything is made to burn hot, the creator, who had entered into the state ofsleep, enters into the causal state, lie the #iva does in every cosmic destruction.

$. षवE+य " ग6 प र+R$4$4DU$ग Eष!क6। $. षशव4य $4Dच षवE+6 श$ग Eष!क6%;&%Similarly a yuga of 'ishnu is a hundred times the yuga of a "rahma and a yuga of Shiva is a hundred times the yugas of 'ishnu.

क1=रवषDU#न 4$र$)य0 न ,वव$ । WAवर4$#क. ब 5य द0 क"षदवष,"$न %;2%Those Ishwars /"rahma, 'ishnu and Shiva0 being bound by time, therefore being similar to a #iva, how can I state them to be free from thebondage of body, arma etc)



<यषद0 $ रय 4वय (व ,व$ रय य.। परष." कस सरषनब7 कष" $ग$ %;;%1ust lie three #ivas, after securing three individual bodies, attained to armahood in the paaramaarthi world /continued in the ne$t verse0

सषद0ष$ र$य $. (व0Aवर$ रय । प रष$*षसकस सरषनब7 कष" $ग$ %;?%/continued0 similarly three Ishwaras, considering the entire world as their threefold body, attained to armahood in the praatibhaasi world.

श 7सcवप र!नय यय प रष$षब षब$6। Wश '(य Dय$0 $4य षनपष!$ क. %;C%"ecause of being reflected in maayaa, which is dominant in pure sattva, he is called Ishwara. (ow can he be absolute)

rपष!क4य षन(य(व क. वDय नष:ष*6। अषन(य4य च न=क)य क. *षव$ "ष$%;F%One who is not absolute, how can learned men ascribe permanence to it. If he is impermanent, how can he attain to nishaamaa arma)

ब रहPयर+षप$+

* र#$=रशKय6

सव"स षक $।

_(य+षगष*र* र#$=6

स

*व(यवर+षप$6%;I%Ishwara, the universal creator, is falsely superimposed upon the "rahm by deluded men. The non%deluded yogis who now the Self, removethat superimposition.

अषवJष$षर#!4य 4.E] च+रवदAवर6। प रष$*ष$ परब रहPय10 4व(5षपषE%;M%Those blinded by the darness of ignorance, they falsely conceive Ishwar in the pure "rahm, the Self, in the same way as a man standing indarness falsely conceives a thief in a statue.

सJ+ S द Xय ष न0Aवर4यष4$ स(य$। अ$+ षवव$"वद+Gय स $र पय @य$0%;O%9rom the viewpoint of immediate liberation /aivalya0, there is no truth in the e$istence of Ishwar. (ence, the falseness of the notion of

Ishwars e$istence is further strengthened

पषरE0G/यषन(य(वस षस7 0 रAवर4य

च।

अ = $ब रहषनi(व

श र+$ ,Nव4य

स*व0 $ %?Q%

7hen it is also proved that in the very end, Ishwar is impermanent, the #iva listening /to this doctrine0 can gain faith in the non%dual "rahm/as opposed to having faith in the Ishwar0.

अष!कषरषव*0 द0न वद4$0 च $4$ रय6। $$ र+9ष!कर 4यDU Pव#नश0 षवव$" $ %?&%"ased on the *ualifications of the listener, three inds of philosophies and beliefs have been advocated. -mongst these three, one becomes alistener of the first grade by listening to the falseness of Ishwars e$istence.

,व0

$

पषरEष(व

श Eव#न0 व+9+96।

कवe ग5प0E

पषरE0

षव+S$6%?2%"y listening to these philosophies, the #iva undergoes transformation and se*uentially attains higher and higher states and in the end attainsliberation, #ust lie an insect is finally converted into the "hring bee.

,व4य0 Aवर$व/$] क र षR$ष" षसVयष$। अ$+G4य सJ+ R(य. ब रह$वष/$रय" $0%?;%7hen the #iva attains liberation via /the stage of0 Ishwarhood, then only step by step liberation is possible. Therefore for immediate liberation,the #iva has to attain "rahmhood /that is reali2e the Self0.

$ रय6 प च+ व4$Aवर6 :i 8व व। $4द$$ ब रह0ष$ षस7#$0 क+Gन स शय6%??%7hether /of rama muti0 turiya be the fifth stage or Ishwar be the si$th state, "rahm is beyond it. 7hat doubt can be there in this regard)

WAवर0

ष$iष$

ब रह

ब रहEशAच

ष$iष$।

अ$

8क(व0व

4यsवय+षरष$

न

$Rय" $ %?C%8"rahm is stationed in Ishwar and Ishwar is stationed in "rahm, hence both of them are identical8, one should not argue lie this.

ब रहPय0 व0Aवर6

प र+R$+

न

$

ब रह0Aवर0

Rवषच$ ।

षव*+रषव* स 4.(वस*व(पर(न6%?F%Ishwar is said to be stationed in "rahm, never is "rahm said to be stationed in Ishwar because the omnipresent supreme Self /or e*uivalentlythe "rahm0 can never be contained in a finite entity /Ishwar0.

ब रहS$ र *0 य4य श (य *व$ tदन6। य4य+पस0 चन (य 6 स य$ र ब रहEय"$0%?I%9or whom, according to shruti /3atha upanishad is referred to here0, both the brahmans and shatriyas are lie food, for whom death itself itlie a side%dish, he /the :urusha0 is himself said to be stationed in which "rahm.

$द0 $द शष(य$ र

क+

व0 द0द $य<यय ।

अ` o षनग " E

ब रह

षनर!र

पर

$ %?M%The "rahm being such /that it is the basis for :urusha itself0, who can now the unchangeable, indivisible, attributeless, baseless /but beingthe base of everything else0, the supreme and immense "rahm)

परब रह श* T $+Gषप पर6 प :+96। WAवरदष!क6 प र+R$6 षक प नब र"ह क0 व1 %?O%The supreme :urusha, who is a part of the "rahm, is said to be greater than Ishwar. So then what more can be said about the "rahm)

करE ,ग$श+ ,वन ब रह करE । 8व स$शब रह=Rय <यवर0 क. *व0$ %CQ%Ishwar is the cause of the world and "rahm is the cause of the #ivas. This being the case, how can there be a unity between Ishwar and"rahm from the worldly perspective)

Wश4य

कष" $य

ष

प Pय

पप

च

स*व0$ ।

स `

द 6`

च

$0न=व

,व(वषष$

च0 DU E %C&%+ven in the activities of Ishwar, virtue and sin are valid, as well as happiness and sorrow. /If you thin that0 hence he is lie a #iva, then hearthis.

Wश6 प रव$"$0 प Pयपपय+1+" कस ग र$ । $.षप स `द6`0 4$+ न= व(>नव9य%C2%Ishwar is involved in virtuous and sinful deeds for the welfare of the world. +ven then sorrow and happiness are not applicable to him becausehe nows the Self.



* 5E(यषदपपषन ^कर+षE षरद श6। न $=द "6`* T 94य स प र/$ परष." क %C;%'ishnu performed sins lie illing a foetus etc. but he did not accrue any sin from them since he has attained the paramarthi state.

1+कS0 ." क(व0 न $(क $H4य षन#J$। न वDय न च $0नष4$ ,व(व $4य सव".%C?%Since those sins were performed for the welfare of the world, hence they should not be proclaimed as contemptible. (ence, because of thisreason, Ishwar is totally unlie a #iva.

uगषदव0 दक$"षप

स

य.+R$

सचर0 $।

अ#य.

स प रस@य0 $

^प रषEक$0षश$6%CC%+ither one should /by subscribing to the pratibhasi viewpoint0 accept Shiva to be the creator of the 'edas or else one should /subscribing tothe paramarthi viewpoint0 stic to the non%authority of Shiva /and accept the authority of the "rahm0.

स षस7 0 श4$ रक$ " (व0 न करषय$ $ वच6। <य." 0 व0ष$ च0 #न=: द+: 8व षवचरE0%CF%If one accepts Shiva to be the creator of the shastras, then the shastras are no longer the words of the "rahm, who is the cause of thecreator. -nd hence if one thins that they are useless, then this is not the case. This is a defect in thining.

,व4य

क$ "$य

ष

4य(करषय$ $0 षश$ 6।

श4$ र4य

क" $य

$

0श4यष4$

क$ "$%CI%In the activities of the #iva, Shiva is the cause. In the creation of the shastras, Shiva is the doer.

न=$0 न

श4$ रय+षन(व

षनग " E4य=व

य$0।

षनग "E+e T $श4$ र4य

सग Eb<यषR$दश"न$%CM%"y this, shastras being having origin in the nirguna "rahm, is not violated. "ecause, the shastras, which have originated from the nirguna, areonly seen to have originated from a saguna individual.

उपचय"$ Wश4य ग षEन6 श4$ रय+षन$। य4$ *य+वदव0 द#$mय च ब,$%CO%The saguna Ishwar being the originator of the shastras is a merely figurative. Or else, the vedas and the upanishads are contained in both/saguna Shiva and nirguna "rahm0 in the seed%form.

न

च= $0 नष4$

कष"(वस)य

ब रह0 शय+4$य+6।

क$ "Aच

क $क$ "Aच

*0 द+Gष4$

4प

8व

ष%FQ%"ut by this the doership of Shiva and "rahm does not become e*uivalent. The distinction between the doer and cause of the doer is *uite

clear.

क$ " (व

य4य

स षस7 कष" (व

$4य

षसbVयष$।

'(य$ र

स शय6

क+

व

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च

कष" E]%F&%/One could argue lie this0 One whose doership is established, his being bound to bear the fruits of his deeds is also established. So whatdoubt there can be in the obligation of Ishwar and "rahm to bear the fruits of their actions)

'ष$ च0 (कष" $0श4य कष(वषदवषदय$0। ब रहE+Gषप $ कष" (व !षन(वषदवषद(य$6%F2%

/If one thins so then the reply would be that0 Ishwara is comparable to a doer who acts to obtain wealth, but "rahm is lie a doer who acts,even though he already possesses the wealth.

पर$#$ र+

0 श6

4य(4व$ $ र

ब रह

षनग "E।

_!र!0य*व0न

कय"करE$

य+6%F;%Ishwar is dependent but the nirguna "rahm is sovereign. "ecause of one being the substratum and other being the superimposition, there is acause and effect relationship between the two.

कष" (व0

ब रहE6

षस7 0

क.

न= ग " Pयय" $0।

'ष$

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यग Eषवव,"न$ %F?%If one thins that, if "rahm is a doer then how can it be said to be free from the gunas, then this would be a faulty thining since "rahm isnot bound by maayaa and gunas.

अद Aय(वषदष*षव"Jग E=रन#द$षदष*6। सग E<यपद0श6 4य[ रहEषkव 8व स6%FC%If "rahm is stated to be a saguna entity with additional attributes lie invisibility etc. nowledge etc. and bliss etc. then it is only desirable to

do so.

,ग(स सरक$ "(व

य.

,व0शय+"$ ।

$.

,व0शक$ "(व

पर4य

ब रहE+

$ %FF%1ust lie #ivas and Ishwar are considered to be the doers of the world, similarly the supreme "rahm is considered to be the doer of the actionsof #ivas and Ishwar.

ब रहE+G#य+ न क$"ष4$ प रRक"षदषवव,"न$ । अनJन#$ ब रह=कक"क$ " य$0%FI%There is no doer other than the "rahm since he is devoid of any previous arma. If the "rahm, who is without beginning and end, isconsidered to be a non%doer then it would lead to a fallacy.

क1$ रय0G/यक$ "(व

ब रहE6

स)$

यषद।

,व0शरचन

न

4य$ ,ग(स सरय+रषप%FM%

If the non%doership of the "rahm is accepted in all three times, past, present and future, then there can be no creation of the #iva and Ishwarand hence there can be no creation of the world either.

प र(यSषस7 रचन क$"र सप0S$0। अ$+GJक" क$ "(व[ रहE6 कष" $+षच$%FO%- created entity which can be seen e$pects to have a creator. (ence, "rahm being the primeval creator, his doership is apt.

कष" (व0 ब रहE+G/य0 व षक वDय ब रहव0 षदन6। ब रह* T $+ न कN 4यषद(य0 $Dच न षसbVयष$%IQ%If, in this way, "rahm is established as a doer then what should be said about the nowers of "rahm /that is the self%reali2ed men0) "ecausenow /saying that0 a person who has become one with the "rahm is not a doer, is invalidated

यद श

ब रह

षनEN$

$e T $+Gषप

च

$द श6।

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8व

4यJ R$0 रषप

स ,स6%I&%The way "rahm has been concluded /to be a doer0 similarly a one who has attained unity with the "rahm is also a doer, such should be theconclusion. It shall also be consistent with the above statement.



क1$ रय0G/यकष" (वक$ "(वक1$। क4य षच[ रहE+G#य4य न5प4यष4$ व4$ न6%I2%?on%doership and timelessness, despite being in past, present and future, is possible for which ob#ect other than the formless conscious"rahm.

$$ र

क1$ रय$$

न0

>0 य

षववषS$ ।

प र0य(वप रE(वप र$ (वषदव,"न$ %I;%(ere, the one who has transcended time, should not be considered to be implied, since there is no ob#ect to be nown, nowledge and

nower /in the transcended state0.

य0

$

ब रह0 श,व6

स प र+R$6

क$ "(वस य $6।

षवJय

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$0

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च%I?%"ut "rahm, Ishwar and #iva which are said to be doers, they are doers by the virtue of nowledge, maayaa and ignorance respectively.

कष" : ष$ र:

च+R$0 : ब रहE6 श र=vयदश" न$ । अक" (व श ष$4 (य+6 प र+Dय$0 य R$0व $$ %IC%

"ecause of the superiority of "rahm amongst these three inds of doers, the non%doership ascribed to it in the shrutis and smritis is apt.

8$0न कष" E6 श र=vय स षस7षष$ य0 षवद 6। rदस#य न $0 : 4यDUष$4 (यR$क"स %IF%In this way those who now about the superiority of the doers, they do not disregard the actions mentioned in the shrutis and smritis.

>नद पष4$(क क+" (क पसन$ । 'ष$ य+ व0द व0द#$=6 स 8व प :+96%II%7orship is superior to nowledge and arma is superior to worship. The one who nows this from the upanishads, he is the best of men.

%'ष$

स T य" ग$य

च$.+"GVयय6%%Thus ends the fourth chapter of Surya 4ita% स T य" उवच Surya said

अ.$6 स प रवYयष कष" श र0i4य 1SE । यDU(व न=व * T य+G#यDUर+$<य $0Gवषशय$0%&%O -runa! I shall now tell you the characteristics of the one who is the best of doers. -fter nowing this, there shall remain nothing more to benown by you.

य4य द0 6 4वकय+Gषप सव". न प र$य$0। न0ष#द रयषE च सव"षE स कष" श र0 i उDय$0%2%The one for whom even his own body is not felt, and neither are any of the senses, he is called the best of the doers.

य4य प रE6 प रश#$6 4य "न _दषन च 4वय । अ<यR$#$षन सव"षE स कष" श र0i उDय$0%;%The one all whose :ranas have become still, whose mind up to the -vyata have been stilled and who is still himself, he is called the best ofthe doers.

ब1+#9षपशचषदच0 ष$#यषप य$ र न+। षनiG,गरवJ4य स कष" श र0i उDय$0%?%The one who, lie spirits, madmen and goblins, acts and yet not acts, the one whose attitude is lie a :ython, he is called the best of thedoers.

न*वAच य4यष4$ न0द*वAच क $ रषच$। सव"#दषवन( स कष"श र0 i उDय$0%C%The one who does not have any sense of 8I8 or 8This8 anywhere, the one who is devoid of all pairs of opposites, he is called the best of thedoers.

प र-ब7+G षव R$+GJ 0 (य0 व य4य 4 ष$न" च। षन(य R$4व5प6 स#स कष"श र0i उDय$0%F%

8I was bound earlier, I am liberated now8% the one who does not have this ind of a belief, the one who is eternally free, he is called the bestof the doers.

षवद0 R$+ य6 प र+R$+ वषरi+ ब रहव0षदन । अ5पनषच9स 6 स कष"श र0i उDय$0%I%The one who is nown as a 'idehamuta, the best amongst the nowers of the "rahm, who is formless and whose chitta and prana have been

destroyed, he is called the best of the doers.

क"षE य4य सव"षE वसन$ रय,षन च। अ*व#नपश#$षन स कष"श र0 i उDय$0%M%The one, all whose actions springing from the three inds of vasanas have been completely stilled, he is called the best of the doers.

क"षE क"ष*6 श 7= रश 7#य प J य6। स क" ब रह$ र+G* T $ स कष" श र0i उDय$0%O%The one who has cleansed all his impure actions by pure actions and as attained the state of woring merely for the sae of "rahm, he is

called the best of the doers.

>षननषप य श र0i6 स/$ * T षक ग$6। उपसकन यAच= क6 स कष" श र0i उDय$0%&Q%The one who is the best of the enlightened, who has attained the seventh stage of nowledge, the one who is uni*ue amongst the worshipers,

he is called the best of the doers.

य6 सवB6 पषo$+Gषप 4यष#नषव"कर+Gषप प T ष,$6। स `द 6`0 न य4य 4$6 स कष"श र0i उDय$0%&&%The one who, whether he is tormented by others or he is worshiped by others, remains unaffected, the one for whom there is no worldly painand pleasure, he is called the best of the doers.

य6 सव"न ,=6 प T @य+ य6 सवBAच स रस र=6। ब रहषवE षशव=य"Aच स कष"श र0i उDय$0%&2%The one who is worthy of being worshiped by all human beings, all gods and asuras, the one who is worthy of being worshiped by even"rahma, 'ishnu and Shiva, he is called the best of the doers.

(यR(व क"षE सव"षE 4व($ र0E ष$i$6। क. कष"(वष(य0 व श षकi $0%&;%O intelligent -runa! Do not doubt thus % 8One who has abandoned all actions and is established in his Self, how can he be the best of thedoers)8

क"E f10: ष 4व($ र0E स ष4.ष$6। अ$6 सf1कB : कष" श र0 i+ *व07 व%&?%The ultimate fruit of actions is settlement in the Self itself. (ence, with his actions having fructified, he is certainly the best of the doers.

>न0न >य$0 य उप4य(य च+प1mय$0। $ष(4.र प र/य$0Gन0 न क"EG$+G4य कष" $%&C%



That which is nown by nowledge or obtained by worship, that steadiness is attained by him through action and hence his doership is valid.

द0 0Gष4#व$"न0Gषप द0 4 ष$षवव,"न$। षवद0 R$ '(य R$6 क. कNष$ च0 DU E%&F%If you doubt thus % 8- videhamuta, who is called so because of the absence of body%consciousness even while being confined to this body,how can he be a doer)8, then listen.

द0 षव4 ष$cव0Gषप क" द00 ष4.$(व$6। अ#यद XयG4य द0 ष(व(कष" (व पपJ$0%&I%Upon losing awareness of the body, but by still being situated in the armic body, from the other perspective, he is still confined to a body andhis doership is valid.

द0 4.(वदप T E"6 4यषदष$ श Rय न षक चन। $कप रक *4. ,1 प T E ष द Aय$0%&M%Do not doubt even a little that by being confined to the /armic0 body, he is incomplete /that is, he has not become one with the UniversalSelf0. 9or if a pitcher immersed in a pool, the water /inside and outside0 is seen as a whole.

प ररd!क" R$+Gषप *+ग# R$+Gषप चष`1$ । क" कय ष4.$6 कN द0 0 4यe+गस!न0%&O%"eing free from prarabdha arma, having en#oyed all worldly en#oyments, he is a doer still confined to the physical body, which is the result of

arma and the means of worldly en#oyment.

स!न0 सष$ द0 0Gषप सVय+ *+ग+ न षसbVयष$। द0 षव4 ष$cव0न द0 नस(व$6%2Q%+ven though the means of worldly en#oyment, the body, continues to e$ist, but the worldly en#oyment is not e$perienced due to the absenceof body%consciousness, which is e*uivalent to absence of body itself.

_ष$ष-न(वस षसbVय= @य+ष$+0 क $0Gषप च।य. न 4वग"/न+ष$ षनक6 प ::"*6%2&%1ust lie a desireless man, a bull amongst men, upon performing the 1yotishtoma ritual to lighten the aahitagni /and thereby attain heaven0,does not attain heaven /but attains liberation instead0 /similarly a person who does not have body%consciousness may be doing wor but he isnot bound to e$perience its worldly fruits but is liberated instead0.

,ग र(4व/नस : /(य(स ष!$ रयक $ $6। सव"सVयषदरष$6 स ष!ष*व"#J#$0 सद%22%The one who has brought about the unification of waefulness, dream and sleep state with the Self /by attaining the fourth, the turiya state0,

the on who has become immortal, the one who because of these unifications is free from all the sandhya rituals, he is always bowed down to.

सव"क" ष*व"#J+ षन(य सवBरकष"ष*6। स कष" प रवर+Gकष"प रवरAच0 ष$ कZय$0%2;%(e is worthy of being always worshiped by all the /worldly0 doers as well as non%doers. (e is called the best of the doers as well as the best of the non%doers.

सव"स)य प0 $4य 4व(र4य य+षगन6। सस रश6 क $=6 षक व व#दन= रक $=Aच व%2?%The yogi who has reached the state where everything appears the same, who re#oices in his own self, what does he gain or lose through the

offering of thousands of salutations or by their non%offering.

द0 षद: षवकर0: 4वय(व 4व(वप T व"क । षवय षन(यषनiष*6 4व$ र6 स षवर,$0%2C%-bandoning the identification with the body and other modifications of nature /intellect, ego etc.0 including the sense of ownership over them,

and having identified himself with the permanent, he shines as the Universal Self itself.

'ष#द रय.B षव" T gन द क" (व षनगJ$0। $=रप0 $6 स क)य : षवद0 'ष$ कZय$0%2F%Sinful actions are said about those who are deluded by the ob#ects of the senses. Situated far away from them always and performing gooddeeds, he is called a 'ideha.

य6 सव"#षन "R$6 सव"ष$ रप षवष,"$6। सव"व4.षवन6 स षवद0 'ष$ कZय$0%2I%The one who is beyond all pairs of opposites, who is devoid of all triads /the nower, the nown and the nowledge0, who is devoid of allstates /waing, sleep and dream0, he is called a 'ideha.

1]षकक व=षदक क" सव यष4#Sय ग$ । य4#न0वE $ र च षवद0 'ष$ कZय$0%2M%The one in whom all worldly as well as vedic activities have e$tinguished, who does not perform arma even of the si2e of an atom, he iscalled a 'ideha.

य4य0 ष#द रयषE सव"षE न च1ष#$ कदचन। ष*ष94.षच$ र गनव षवद0 'ष$ कZय$0%2O%The one whose senses are never perturbed and are motionless lie a woman drawn on a wall, he is called a 'ideha.

_(न स(य = $ क0 व1 षनग "E $ । स पAय$6 सद 4व#यषवकर4f रE क $6%;Q%The one who always sees the Self as real, non%dual, absolute, devoid of the three gunas and immortal, how can noisy thoughts arise in him)

_(0$रदस(य च = $ ननग Eष#व$ । अपAय$6 सदन#द4व5प4f रE क $6%;&%The one who does not see everything other than the Self as unreal, as dual, as constituted of the three gunas, how can the always blissfulSelf be e$perienced by him)

_षदVय#$रष$षचदन#द4व5षपE6। ष4.$प र>4य क+ ब!6 शरर0 E 4वय+षगन6%;2%The one who is devoid of beginning, middle and end, who is of the form of the blissful conscious Self, whose intellect is steady, who is a yogireveling in the Self, what obstruction can he face from his body )

क"षE क"E (यR(व ब रहE ब रहषE ष4.$6। क" E श" स$$ स प र/$6 स षवर,$0%;;%The one who has abandoned actions by actions, who is situated in the "rahm through the "rahm, who has attained eternal peace through hisactions, he shines.

ब 7 0 4$=YयE च ]wय च य4य न= वष4$ षक चन। ब 7 06 पर ग$6 स+Gय प रब 76 श+*$0 $र %;?%The one for whom there is no sharpness or dullness of the intellect, who has gone beyond the intellect, that enlightened one shines evenmore.

न4$.=व स 1न षच$व 1वE ,10। य. षनर#$र(यषनiय स+Gय+G*व$ %;C%The one whose mind is dissolved in the chitta #ust lie salt dissolves in water, through constant devotion to the Self, he has become one

without a second.

सनkव#l 6`न4क4य $(क $6। सन4क+ ष स कLपन क5$0 द 6`कषरE6%;F%



7ith the mind, one e$periences enormous suffering5 for the one without a mind, where is that /suffering0) Only the one with a mind indulgesin pain%generating endeavors.

प ररd!क", द6` ,व# R$4य कZय$0। क" $ रयषवन4य षवद04य क. न $$ %;I%The suffering of a #ivanmuta is said to be created by the prarabdha arma. (ow can it be said for a videha, who is devoid of the three indsof arma)

क" क$"<यषष$ व न क$"<यष$ व। यषद #य0 $ व= द0 न R$ प र/$व 4$ स6%;M%If one believes that this duty ought to be performed and this duty ought not to be performed, then he has not attained videhamuti.

सष!व"G. क$"<य+ न क$"<य '$ व। यषद #य0 $ व=द0 न षR$ प र/$व4$ स6%;O%If one believes that samadhi has to be attained or is not to be attained, then he has not attained videhamuti.

प T व ब7+G! न R$+G4)यष(य0 व ब#!न$ । यषद #य0 $ व=द0 न षR$ प र/$व4$ स6%?Q%If one believes that I was bound earlier but now am free from bondage, then he has not attained videhamuti.

प T व"/य*व# R$+ Vय0 * रष#$4$ ब#!व$ । यषद #य0 $ व=द0 न षR$ प र/$व4$ स6%?&%If one believes that I was free earlier, but in the middle got caught in an illusion of being bound, then he has not attained videhamuti.

व#Vयप $ रषदव(सव 3य* T दसषद(यषप। यषद #य0 $ व=द0 न षR$ प र/$व4$ स6%?2%If one believes that this universe, being imaginary lie the son of a barren woman, arose in me, then he has not attained videhamuti.

_षवJक $+ Vव4$ 4वप रकश0 न व 'ष$। यषद #य0 $ व=द0 न षR$ प र/$व4$ स6%?;%Or if one believes that the darness of ignorance, e$isting until nowledge was attained, was destroyed by the light of the Self, then he as notattained videhamuti.

4व/न0Gषप न*व+Gष4$ द0 0 ष#द रयषद:। यषद #य0 $ व= द0 न षR$ प र/$व 4$ स6%??%If one believes that even in my dreams I do not have any I%sense in my body or senses, then he has not attained videhamuti.

अ5पननस+ षवद0 (व प रक(य"$0। $(क. #यन4य यष(क षच(4यदन(न6?C'idehahood is said for the one who is formless and whose mind is destroyed. (ow can it be said for the one who thins that there issomething other than the Self)

न+ नAयष$ षन6श0: नन4य षवस,"न$ । अन4क4व*व $(पद $4यवषशय$0%?F%ind is destroyed completely by renouncing mental activities. Then what remains for him is the -mansa state, the state without mind.

नन0 न षवषनषAच(य व= द0 षR$(न6। न= क)य"षसष7 वद$ क $ ष/$रषवव0 षकन%?I%The ignorant men who mentally consider themselves to be videhamutas and proclaim the attainment of desireless%action, what satisfaction/of the Self can they e$perience0)

श (व व0 द#$वRयषन +द#$0Gन *व षवन। 1g0न $oप$ र0 E ग oSरय $0 न षक %?M%They re#oice #ust by hearing the vedantic statements, without any e$perience of the Self. 7hat is the use of #ust l icing the sugar%coatedleaves of the Tada tree)

4वन * T ष$ षवन श4$ र=6 प षo$6 स1 क $6। कचन0व षव!व * T :E=* T "ष:$+9=6%?O%The pundits who have read various shastras without actually e$periencing the Self are lie a widow who is adorned with e$cellent ornaments

but whose head is shaven.

4वन * T ष$ षवन क"Pयचर#(यष`1#यषप। 4वE"य6क )*करषद$ Lय 8व+पवष$न6%CQ%The ones who are invested with the sacred%thread /signifying their brahminhood0 but perform all actions without e$periencing the Self, they

are much lie a goldsmith or an ironsmith /that is of a lower caste0.

4वन * T ष$ षवन व0 द#पiष#$ षवषव! ष,6। प रव षPEशय पषर$+ Po T क 'व द 44वर6%C&%The brahmins who recite the 'edas without e$periencing the Self, they are much lie croaing frogs emitting painful noises, scattered aroundin a rainy night.

4वन * T ष$ षवन द0 षब* र(यVयसदwय" $6। शकLय4य $ द0 !नब bVय0 व $4कर6%C2%Those who have a firm identification with their body and carry their bodies without e$periencing the Self, they are lie the robbers whomistoo the dead body of Shaalya for wealth.

4वन * T ष$ षवन Vयन क व"#(यसनस य $6। बक 'व*स4$र0 (4यवचन$(पर6%C;%Those who, sitting in a posture, practice meditation without e$periencing the Self, they are lie stags standing on the river ban intent uponletting go of fishes.

4वन* T ष$ षवन Aवसष#न#!ष#$ i(सद। अय4कर+Gषन1 ब ̂ द $कयषवष!क%C?%Those who always forcefully control their breath without e$periencing the Self, they are lie an ironsmith who e$cessively melts the outersurface of the metal by hot air /while the inside is still hard0.

4वन * T ष$ षवन य+गदPoपXषद!षरE6। ,E" क#!*र *-नद o* oषद षप9व$ %CC%The one who carries a yoga staff and wears saintly robes without the e$perience of the Self, he is lie a man of sicly disposition, wearing atorn piece of cloth on his shoulders, and carrying a broen staff and utensil.

4वन * T ष$ षवन यJ(क व"ष#$ * षव नव6। $9(सव व .= व 4यन* T ] क ष:य".%CF%7hatever actions men perform in the world without e$periencing the Self, all that is completely futile lie farming in a desert.

4वन * T (य." क क" षनक षप सव".। उ9 षवब !=6 A1xय Aव0व च+रषनव$"क6%CI%-ctions performed for the sae of e$periencing the Self, even if they are of a low%grade, are actually e$cellent and honored by the wise, sincethey are lie dogs who eep the thief away.

4वन * T (य पय R$0mय '$रषE ब T #यषप। क"द#यचर#(य+" * र#$वb<य."च0 ष$6%CM%- man performing various actions other than those which lead to the e$perience of the Self, is wandering around and wasting his efforts.



श ष$4 ष$प रE0: क)यक"Pयन0 क!। प र+Dय#$0 $0 : स सR$kय@य6 षश = षव"+ य.%CO%There are many rites mentioned in the 'edas, Smritis and :uranas for fulfilling worldly desires. The one who is attached to them should beabandoned #ust lie a materialistic man is abandoned by the learned.

क)यक"ससR$6 4वषनi 4व4य #य$0। ,(य#!6 4व4य र(नषदपरSदS$षव%FQ%The one who is absorbed in fulfilling material desires holds his identity in high esteem #ust lie a man born blind holds his e$pertise inad#udging gems in high esteem.

अवश0 ष#द रय(."ग ब bVय=व स0 व$0। ब1$#$ स $ 1+क0 GगषE$ * R$य0 य.%F&%If a man desirous of the nowledge of the Self, serves a teacher whose senses are not in control, then it is #ust lie e$tracting negligible

*uantity of soma #uice from a young stem for the purpose of drining.

य4$ वAय0 ष#द रय श#$ षनक सbग सद। 4व(=करषसक R(य= स !न पगDUष$%F2%"ut the one who serves a good teacher whose senses are always in control, who is e*uanimous, desireless and always absorbed in the bliss of the Self, he proceeds towards liberation.

क)यक"षE च+(स @य षनक+ य+ Sय। श#(यषदग Eस य R$ ग प र/$6 स Dय$0%F;%The one who, having abandoned all actions for fulfilling worldly desires, with a desire for liberation, has obtained a teacher who is endowedwith peace and other virtues, he is liberated.

'ष$ श (वE6 स T य"(स $ 6 4व(षनiय। क $क (य 'द प र *4कर षवनयष#व$6%F?%(aving heard this from Surya, -runa, satisfied, with a sense of accomplishment and a steady mind, full of humility, spoe thus to Surya.

अE उवच -runa said

श र#ग वर 4वष kव# `(परष." क। षनकक" ()य श (व !#य+G4)यस शय%FC%O teacher! (aving heard about the greatness of desireless%action from you, which is supremely valuable, I am, no doubt, blessed.

सक"(वक" (व षवद04य च 1SE। श $ र4य न$+G#यष(क षचद/यवषशय$0%FF%I have heard about desire and desirelessness, I have also heard about the characteristics of a 'ideha5 now there remains nothing more to benown.

$.षप सScव क$"<य ब 5ष षनषAच$ । षDच9पषरपक ष व0ष(स सव"> सbग र+%FI%"ut still, O teacher, tell me my full and final duty directly, since you are omniscient and now about the ripening of my chitta /that is you nowabout my arma which is responsible for maing me act in this world0.

'ष$ प उवच0 द *गव#*4कर+GE । 4वसरष. षन,ग र4. ब7ब न$नन %FM%(aving been in*uired thus, Surya spoe this to this -runa, his charioteer, who was sitting in front of him with folded hands and bowed head.

स T य" उवच Surya said

अE (व पर ब रह सSl Xव! न क $। $./यद0प$न[ रहष*Vयनदर$%FO%-runa! ?ow, after e$periencing the "rahm directly, you have fulfilled your purpose. "ut still, until your body falls down, meditate on the"rahm with full faith.

4वष!कर+षच$ श 7 क"/यचर स9। प रद+ 4$ $0 4व/न0G/य R$य+ब र" हक" E+6%IQ%O great one! :erform your action, which is fit according to your duty. +ven in dream let there be no negligence regarding the aforesaidmeditation on the "rahm and the performance of duty.

स वदवय+षरद सव"पपर श * । य6 श E+ष$ सक स क $.+" न$ र स शय6%I&%The one who hears this blessed and sin destroying conversation of ours, even once, would have attained all that needs to be attained. There

is not doubt about this.

श रग T ष$"वच Sri 4urumurti said

'ष$ षदनकरवR$ र$[ रहकBकषनi 4f $रवग)य प र> 8क+GE6 स6।अ*वदष`11+क= 6 प T ,नय6 क $." kवषप *व $.=व षSप र*+,,#न %I2%O otus born one! Thus did intelligent -runa heard the discourse on woring the sae of the "rahm, from the mouth of Surya, fulfilled hispurpose and became worthy of being worshiped by all the worlds. Cou also *uicly become lie him.

षव1षवग Eय+गmयसदwय न य R$6 सक1ग$षचद(#यष$य0 ब!+Gषप। स$$षप क वरd!द 6`+पश#(य= रषस षन,स!#4व+R$क"षप !$6%I;%O Dhata! "e endowed with firmness with respect to the stainless practice of Coga5 let your mind be completely absorbed in the non%dual Self5

for *uietening the suffering born out of your prarabdha arma, always practise samadhi in solitude5 and do your prescribed duty.

%'ष$ $cवसरयEक" क o+R$श रस T य" ग$य प च+GVयय6%%Thus ends the fifth chapter of Surya 4ita, spoen in the 3arma%3anda of Tattvasaaraayana.