सूर्य उवाच
Surya said
अथातः संप्रवक्ष्यामि तस्यान्तर्यामिणो गुरोः। जगत्सृष्ट्यादिकर्माणि लीलारूपाणि सुव्रत॥१॥
O the one observing virtuous vows! Now I shall tell you about the playful acts, in the form of creation, sustenance and destruction of this universe, of him who is my inner-controller and teacher.
आदौ जगत्ससर्जेदं पंचीकरणकर्मणा। यः स ईशो महामायः सर्वज्ञः सर्वशक्तिमान्॥२॥
The one who created this universe in the beginning by the process of panchikarana, he is the Ishwar (the lord), the great illusionist, the omniscient and the most powerful.
चतुर्विधेषु भूतेषु निजमायावशीकृतान्। जीवान्प्रवेशयित्वानुप्रविवेश स्वयं वशी॥३॥
He, the supreme controller, made the jivas, who had been brought under the influence of his maayaa, enter into the four kinds of bodies (those born out of eggs, out of sweat, out of womb and out of seeds). Later on he himself entered into those bodies.
लीलारुपमपीदं च कर्म तस्य महेशितुः। प्रारव्धकर्मजं ज्ञेयमाधिकारिकतावशात्॥४॥
Know this playful act of Shiva to be possible because of his authority (as the creator etc) which, in turn, is because of his own prarabdha karma.
स ह्यादिकारिकः श्रेष्ठः पूर्वं जीवत्वमागतः। समुच्चयादभूदीशो ज्ञानोपासनकर्मणाम्॥५॥
Because he, the primeval doer in the universe, the most excellent one, who had attained jivahood earlier, became Ishwar through the accumulation of knowledge, worship and action.
प्राक्कल्पाधिकृतो देवः स्वारब्धक्षपणात्स्वयम्। अपहाय निजां मायां प्राप्तवान्परमं पदम्॥६॥
The one who was authorized as the Ishwar in the previous kalpa, after of the exhaustion of his prarabdha karma, gave up his maayaa attained the supreme state.
अथ तामाश्रितो जीवः कल्पादौ पूर्ववत्क्रमात्। सृष्ट्वा सर्वाधिकारी सन्जगत्पाति च हन्ति च॥७॥
Now, in the beginning of this kalpa, just as in the previous kalpa, another jiva acting as the supreme authority, having created the universe using that maayaa, maintains and destroys it.
क्रियमाणतया तेन नियमेनैव कर्मणाम्। त्रयाणां तस्य कर्मित्वमीशस्याप्युपपद्यते॥८॥
Because of the three kinds of karma (creation, sustenance and destruction) being carried out by the same rule, Ishwar attains the status of a doer.
जीवन्मुक्तसमानत्वं यतस्तस्यावगम्यते। अतः प्रारब्धकर्मित्वमवश्यं तस्य सिध्यति॥९॥
Since Ishwar is understood to be similar to a jivanmukta, hence it follows that he is certainly driven by his prarabdha karma.
ब्रह्मवित्त्वं हि तस्य स्यान्न तु ब्रह्मत्वमीशितुः। सृष्ट्यादिकर्मकर्तृत्वदर्शनान्माययापि वा॥१०॥
Shiva has the status of the knower of the Brahm but not of Brahm itself. This is because he is seen to be using maayaa to perform activities like creation etc.
जीवसृष्ट्यादिकर्तृत्वं ब्रह्मणोऽपि तु वर्तते। तथापि पूर्वकर्मित्वं तस्य न श्रूयते क्वचित्॥११॥
The doership for the creation of beings etc. is attributable to Brahm also, but even then it is never heard that its previous actions are determining it's present state.
कर्मणः प्रागभावत्वाद्भावत्वाद्ब्रह्मणो विभोः। पूर्वकर्मवतो हि स्यात्कर्म प्रारब्धसंज्ञितम्॥१२॥
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 as future) . Prarabdha karma is possible only for the one who has a stock of previous life's karma.
सृष्ट्यादिकर्मबद्धत्वे तस्य मायावशत्वतः। वश्यमायत्ववचनं व्यर्थमेवेति चेन्न च॥१३॥
If one says that it is by the power of maayaa that Ishwar is caught in activities like creation etc. and hence his being called vashyamaayii (ruling over others using maayaa) is useless, then it is not so.
स्वाधिकारावसाने हि कैवल्यं नोपरुध्यते। अतस्तस्य प्रसिद्धं तद्वश्यमायत्वमर्थवत्॥१४॥
When Ishwar's prescribed duties are over then his kaivalya (ultimate liberation) is not obstructed. Hence his being famed as vashyamaayii (ruling over others using maayaa) is meaningful.
स्थितौ तु तस्य मायित्वं कामित्वादिवदिष्यते। न धनित्वादिवत्कर्म पारवश्यान्निरन्तरम्॥१५॥
While sustaining the universe, Ishwar's grip over maayaa is likened to the one who has a desire for wealth and not likened to the one who already possesses wealth, because his actions are always under someone else's control.
जाग्रद्वत्सृष्टिकर्म स्यात्स्वप्नवत्स्थितिकर्म च। जगत्प्रलयकर्म स्यात् सुप्तवत्तस्य मायिनः॥१६॥
For that Ishwar, the ruler over maayaa, the activity of creation is like the waking state of mind, sustenance is like the state of dream and destruction is like the state of deep sleep.
अवस्थात्रयवत्त्वेन कर्मत्रितयवत्तया। शरीरत्रयवत्त्वेन जीवः सोऽपीति केचन॥१७॥
Some people think that because of possessing the three states of mind, because of possessing the three kinds of karma and because of possessing the three kinds of bodies, Ishwar is also a jiva.
तदयुक्तं पुरा जीवोऽप्यद्य ब्रह्मात्मवित्तया। सर्वज्ञत्वादिसम्पत्त्या स हि जीवविलक्षणः॥१८॥
This is not correct. Even though he was a jiva earlier, but now, because he knows the Brahm and is endowed with qualities like omniscience etc., so he is distinct from a jiva.
जीवनमुक्तसमानत्वान्न कर्मत्रयमीशितुः। प्रारब्धमात्रबद्धत्वादधिकारवशादिह॥१९॥
Because of Ishwar's being similar to a jivanmukta, he does not have three kinds of karma (that is the ones which produce sorrow, the ones which produce happiness and the ones which produce both happiness and sorrow). He lives carrying out his prescribed duties, being bound only by his prarabdha karma.
अधिकारावसाने तद्ब्रह्मत्वं सम्भविष्यति। इति वेदान्तसिद्धेऽर्थे व्यभिचारः कुतो भवेत्॥२०॥
When his prescribed duties are over, he will unify with the Brahm. In this established conclusion of Vedanta, how can there be any confusion?
ब्रह्मैवैकमकर्मोक्तं श्रुतिभिः स्मृतिभिश्च तत्। ईशस्य कर्मतोक्तिस्तु श्रूयते ह्यौपचारिकी॥२१॥
Brahm is the only non-doer, this is heard from the shrutis and smritis. Ishwar's doership, which is heard from the same texts, is a figurative
सकर्मत्वेऽपि तस्य स्यात्कर्ममोचकतेशितुः। संचितागामिहीनत्वात्सर्वज्ञत्वाच्च सत्तम॥२२॥
O the best one! Even though Shiva is a doer, he still has the power to liberate others because he is free from sanchita and aagaami karmas and is omniscient.
ईश्वरब्रह्मणोर्भेदं सकर्माकर्मतादिभिः। सुप्रसिद्धिमपह्नोतुं कः समर्थोऽस्ति मानतः॥२३॥
The different between the Ishwar and Brahm as being a doer and a non-doer etc is well known. Who can refute this out of pride?
ईश्वरस्याप्यकर्मत्वं यदि ब्रूयान्निरंकुशम्। स द्वैती न कदाप्यस्मात्संसारान्मुक्तिमाप्नुयात्॥२४॥
If one proclaims the sovereign non-doership of the Ishwara too, then that dualist shall never attain liberation from the world.
यतस्तत्पदवाच्योऽर्थः स हेय इति कथ्यते। अतस्तस्य न नित्यत्वं नाकर्मत्वं च युज्यते॥२५॥
Since the one which is signified by the term 'that' (in the famous vedantic phrase "That you are") is considered worthy of being rejected, hence it is not appropriate to ascribe permanence or non-doership to it.
अनध्यस्तात्मभावेन न देहेनैव कश्चन। व्याप्रीयेत ततश्च स्याद्देहीशो ध्यानसंयुतः॥२६॥
Without identifying with the physcial body, one cannot perform any worldly activity. Hence, Ishwara, in the state of meditation, resides in a physical body.
स्वदेहेऽपीश्वरस्यास्ति नाध्यासः पारमार्थिकः। प्रातिभासिकमाश्रित्य स्रष्टृत्वादि निगद्यते॥२७॥
From an absolute viewpoint, even Ishwara does not have identification with the body. His being the creator etc is spoken of from the praatibhaasic viewpoint.
देहाध्यासस्य सत्यस्य न कदाप्यस्ति संगतिः। प्रागीशदेहाभावेन देहाभावेन चाप्यये॥२८॥
Validity of the identification with the body (that is from the praatibhaasik viewpoint) never co-exists with either before the absence of body or upon the absence of body during the time of dissolution.
जगत्प्रलयकाले स निर्व्यापारोऽपि सुप्तवत्। अध्यासबीजवत्त्वेन पुनः सृष्टौ प्रवर्तते॥२९॥
During the destruction of the universe, Ishwara is without any activity, as if in sleep. His identification (with the body) rests in the causal state, just like a tree rests in a seed, and manifests again when creation begins.
चतुर्युगसहस्रान्ते विधातुर्हि निशोच्यते। तदा सुप्तस्य तस्यापि जीवस्येव सबीजता॥३०॥
At the end of a thousand chaturyugas of the creator when everything is made to burn hot, the creator, who had entered into the state of sleep, enters into the causal state, like the jiva does in every cosmic destruction.
तथा विष्णोर्युगाः प्रोक्तास्तस्माच्छतगुणाधिकाः। तथा शिवस्य तस्माच्च विष्णोः शतगुणाधिकाः॥३१॥
Similarly a yuga of Vishnu is a hundred times the yuga of a Brahma and a yuga of Shiva is a hundred times the yugas of Vishnu.
कालैरवच्छिन्नांस्तारतम्येन जीववत्। ईश्वरांस्तान्कथं ब्रूयां देहकर्मादिवर्जितान्॥३२॥
Those Ishwars (Brahma, Vishnu and Shiva) being bound by time, therefore being similar to a jiva, how can I state them to be free from the bondage of body, karma etc?
व्यष्टिदेहत्रयं स्वीयं मत्वा जीवत्रयं यथा। पारमार्थिकसंसारनिबद्धं कर्मितामगात्॥३३॥
Just like three jivas, after securing three individual bodies, attained to karmahood in the paaramaarthik world (continued in the next verse)
समष्टिदेहत्रितयं तथा मत्वेश्वरत्रयम्। प्रातिभासिकसंसारनिबद्धं कर्मितामगात्॥३४॥
(continued) similarly three Ishwaras, considering the entire world as their threefold body, attained to karmahood in the praatibhaasik world.
शुद्धसत्त्वप्रधानायां मायायां प्रतिबिंबितः। ईश इत्युच्यते तस्य निरुपाधिता कथम्॥३५॥
Because of being reflected in maayaa, which is dominant in pure sattva, he is called Ishwara. How can he be absolute?
औपाधिकस्य नित्यत्वं कथं वाच्यं मनीषिभिः। अनित्यस्य च नैष्कर्म्यं कथं भवितुमर्हति॥३६॥
One who is not absolute, how can learned men ascribe permanence to it. If he is impermanent, how can he attain to nishkaamaa karma?
ब्रह्मण्यारोपितो भ्रान्तैरीशाख्यः सर्वसृष्टिकृत्। आत्मयोगिभिरभ्रान्तैः स भवत्यवरोपितः॥३७॥
Ishwara, the universal creator, is falsely superimposed upon the Brahm by deluded men. The non-deluded yogis who know the Self, remove that superimposition.
अविद्यातिमिरान्धस्य स्थाणौ चोरवदीश्वरः। प्रतिभाति परब्रह्मण्यमले स्वात्मरूपिणि॥३८॥
Those blinded by the darkness of ignorance, they falsely conceive Ishwar in the pure Brahm, the Self, in the same way as a man standing in darkness falsely conceives a thief in a statue.
सद्यो मुमुक्षुदृष्ट्या हि नेश्वरस्यास्ति सत्यता। अतो विवर्तवादोऽयं सुतरामुपयुज्यते॥३९॥
From the viewpoint of immediate liberation (kaivalya), there is no truth in the existence of Ishwar. Hence, the falseness of the notion of Ishwar's existence is further strengthened
परिणामेऽप्यनित्यत्वसंसिद्धेरीश्वरस्य च। अद्वैतब्रह्मनिष्ठत्वं श्रोतुर्जीवस्य संभवेत्॥४०॥
When it is also proved that in the very end, Ishwar is impermanent, the jiva listening (to this doctrine) can gain faith in the non-dual Brahm (as opposed to having faith in the Ishwar).
अधिकारिविभेदेन वादास्ते च मतास्त्रयः। तत्रोत्तमाधिकारी स्याच्छृण्वन्नीशे विवर्तताम्॥४१॥
Based on the qualifications of the listener, three kinds of philosophies and beliefs have been advocated. Amongst these three, one becomes a listener of the first grade by listening to the falseness of Ishwar's existence.
जीवे तु परिणामित्वं शृणवन्नेवोत्तमोत्तमः। कीटवद्भृंगरूपेण परिणामे विमोक्षतः॥४२॥
By listening to these philosophies, the jiva undergoes transformation and sequentially attains higher and higher states and in the end attains liberation, just like an insect is finally converted into the Bhring bee.
जीवस्येश्वरतावाप्तौ क्रममुक्तिर्हि सिध्यति। अतोऽस्य सद्यो मुक्त्यर्थं ब्रह्मतावाप्तिरीर्यते॥४३॥
When the jiva attains liberation via (the stage of) Ishwarhood, then only step by step liberation is possible. Therefore for immediate liberation, the jiva has to attain Brahmhood (that is realize the Self).
तुरीयः पंचमो वास्तामीश्वरः षष्ठ एव वा। तस्मादतीतं ब्रह्मेति सिद्धान्ते कोऽनुसंशयः॥४४॥
Whether (of krama mukti) turiya be the fifth stage or Ishwar be the sixth state, Brahm is beyond it. What doubt can be there in this regard?
ईश्वरे तिष्ठति ब्रह्म ब्रह्मणीशश्च तिष्ठति। अत एकत्वमेव स्याद्द्वयोरिति न तर्क्यताम्॥४५॥
"Brahm is stationed in Ishwar and Ishwar is stationed in Brahm, hence both of them are identical", one should not argue like this.
ब्रह्मण्येवेश्वरः प्रोक्तो न तु ब्रह्मेश्वरे क्वचित्। विभोरविभुसंस्थत्वासंभवात्परमात्मनः॥४६॥
Ishwar is said to be stationed in Brahm, never is Brahm said to be stationed in Ishwar because the omnipresent supreme Self (or equivalently the Brahm) can never be contained in a finite entity (Ishwar).
ब्रह्मक्षत्रमुभे यस्य श्रुत्या भवत ओदनः। यस्योपसेचनं मृत्युः स यत्र ब्रह्मणीर्यते॥४७॥
For whom, according to shruti (Katha upanishad is referred to here), both the brahmans and kshatriyas are like food, for whom death itself it like a side-dish, he (the Purusha) is himself said to be stationed in which Brahm.
तदेतादृशमित्यत्र को वेदेदंतयाव्ययम्। अखंडं निर्गुणं ब्रह्म निराधारं परं महत्॥४८॥
The Brahm being such (that it is the basis for Purusha itself), who can know the unchangeable, indivisible, attributeless, baseless (but being the base of everything else), the supreme and immense Brahm?
परब्रह्मांशभूतोऽपि परमः पुरुषोत्तमः। ईश्वरादधिकः प्रोक्तः किं पुनर्ब्रह्म केवलम्॥४९॥
The supreme Purusha, who is a part of the Brahm, is said to be greater than Ishwar. So then what more can be said about the Brahm?
कारणं जगतामीशो जीवानां ब्रह्म कारणम्। एवं सतीशब्रह्मैक्यं व्यवहारे कथं भवेत्॥५०॥
Ishwar is the cause of the world and Brahm is the cause of the jivas. This being the case, how can there be a unity between Ishwar and Brahm from the worldly perspective?
ईशस्य कर्मितायां हि पुण्यं पापं च संभवेत्। सुखं दुःखं च तेनैव जीवत्वमिति चेच्छृणु॥५१॥
Even in the activities of Ishwar, virtue and sin are valid, as well as happiness and sorrow. (If you think that) hence he is like a jiva, then hear this.
ईशः प्रवर्तते पुण्यपापयोर्लोकसंग्रहात्। तथापि सुखदुःखे स्तो नैवात्मज्ञानवत्तया॥५२॥
Ishwar is involved in virtuous and sinful deeds for the welfare of the world. Even then sorrow and happiness are not applicable to him because he knows the Self.
भ्रूणहत्यादिपापानि ह्यकरोद्विष्णुरिदृशः। न तैर्दुःखमभूत्तस्य संप्राप्तं पारमार्थिकम्॥५३॥
Vishnu performed sins like killing a foetus etc. but he did not accrue any sin from them since he has attained the paramarthik state.
लोकक्षेमार्थकत्वेन तत्कृताघस्य निन्द्यता। न वाच्या न च तेनास्ति जीवत्वं तस्य सर्वथा॥५४॥
Since those sins were performed for the welfare of the world, hence they should not be proclaimed as contemptible. Hence, because of this reason, Ishwar is totally unlike a jiva.
ऋगादिवेदकर्तापि स यथोक्तं समाचरेत्। अन्यथा संप्रसज्येत ह्यप्रामाणिकतेशितुः॥५५॥
Either one should (by subscribing to the pratibhasik viewpoint) accept Shiva to be the creator of the Vedas or else one should (subscribing to the paramarthik viewpoint) stick to the non-authority of Shiva (and accept the authority of the Brahm).
संसिद्धे शास्त्रकर्तृत्वे न कारयितृता वचः। व्यर्थमेवेति चेन्नैष दोष एव विचारणे॥५६॥
If one accepts Shiva to be the creator of the shastras, then the shastras are no longer the words of the Brahm, who is the cause of the creator. And hence if one thinks that they are useless, then this is not the case. This is a defect in thinking.
जीवस्य कर्तृतायां हि स्यात्कारयितृतेशितुः। शास्त्रस्य कर्मतायां तु महेशस्यास्ति कर्तृता॥५७॥
In the activities of the jiva, Shiva is the cause. In the creation of the shastras, Shiva is the doer.
नैतेन शास्त्रयोनित्वं निर्गुणस्यैव हीयते। निर्गुणोद्भूतशास्त्रस्य सगुणाद्व्यक्तिदर्शनात्॥५८॥
By this, shastras being having origin in the nirguna Brahm, is not violated. Because, the shastras, which have originated from the nirguna, are only seen to have originated from a saguna individual.
उपचर्यत ईशस्य गुणिनः शास्त्रयोनिता। यद्वास्तामुभयोर्वेदवेदान्ताभ्यां च बीजता॥५९॥
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 Brahm) in the seed-form.
न चैतेनास्ति कर्मित्वसाम्यं ब्रह्मेशयोस्तयोः। कर्तुश्च कृतकर्तुश्च भेदोऽस्ति स्पष्ट एव हि॥६०॥
But by this the doership of Shiva and Brahm does not become equivalent. The distinction between the doer and cause of the doer is quite clear.
कर्तृत्वं यस्य संसिद्धं कर्मित्वं तस्य सिद्ध्यति। इत्यत्र संशयः को वा तद्ब्रह्मेशौ च कर्मिणौ॥६१॥
(One could argue like this) One whose doership is established, his being bound to bear the fruits of his deeds is also established. So what doubt there can be in the obligation of Ishwar and Brahm to bear the fruits of their actions?
इति चेत्कर्मितेशस्य कामित्वादिवदिष्यते। ब्रह्मणोऽपि तु कर्मित्वं धनित्वादिवदित्यतः॥६२॥
(If one thinks so then the reply would be that) Ishwara is comparable to a doer who acts to obtain wealth, but Brahm is like a doer who acts, even though he already possesses the wealth.
परतन्त्रो महेशः स्यात्स्वतंत्रं ब्रह्म निर्गुणं। आधाराधेयभावेन कार्यकारणता द्वयोः॥६३॥
Ishwar is dependent but the nirguna Brahm is sovereign. Because of one being the substratum and other being the superimposition, there is a cause and effect relationship between the two.
कर्मित्वे ब्रह्मणः सिद्धे कथं नैर्गुण्यमीर्यते। इति चेन्नैष दोषोऽस्ति मायागुणविवर्जनात्॥६४॥
If one thinks that, if Brahm is a doer then how can it be said to be free from the gunas, then this would be a faulty thinking since Brahm is not bound by maayaa and gunas.
अदृश्यत्वादिभिर्विद्यागुणैरानन्दतादिभिः। सगुणव्यपदेशः स्याद्ब्रह्मणस्त्विष्ट एव सः॥६५॥
If Brahm is stated to be a saguna entity with additional attributes like invisibility etc. knowledge etc. and bliss etc. then it is only desirable to do so.
जगत्संसारकर्तृत्वं यथा जीवेशयोर्मतम्। तथा जीवेशकर्तृत्वं परस्य ब्रह्मणो मतम्॥६६॥
Just like jivas and Ishwar are considered to be the doers of the world, similarly the supreme Brahm is considered to be the doer of the actions of jivas and Ishwar.
ब्रह्मणोऽन्यो न कर्तास्ति प्राक्कर्मादिविवर्जनात्। अनाद्यनन्तं ब्रह्मैकमकर्माकर्तृ हीयते॥६७॥
There is no doer other than the Brahm since he is devoid of any previous karma. If the Brahm, who is without beginning and end, is considered to be a non-doer then it would lead to a fallacy.
कालत्रयेऽप्यकर्तृत्वं ब्रह्मणः सम्मतं यदि। जीवेशरचना न स्यात् जगत्संसारयोरपि॥६८॥
If the non-doership of the Brahm is accepted in all three times, past, present and future, then there can be no creation of the jiva and Ishwar and hence there can be no creation of the world either.
प्रत्यक्षसिद्धा रचना कर्तारं समपेक्षते। अतोऽद्यकर्मकर्तृत्वाद्ब्रह्मणः कर्मितोचिता॥६९॥
A created entity which can be seen expects to have a creator. Hence, Brahm being the primeval creator, his doership is apt.
कर्मित्वे ब्रह्मणोऽप्येवं किं वाच्यं ब्रह्मवेदिनः। ब्रह्मीभूतो न कर्मी स्यादित्येतच्च न सिद्ध्यति॥७०॥
If, in this way, Brahm is established as a doer then what should be said about the knowers of Brahm (that is the self-realized men)? Because now (saying that) a person who has become one with the Brahm is not a doer, is invalidated
यादृशं ब्रह्म निर्णीतं तद्भूतोऽपि च तादृशः। इति निर्णय एव स्याद्युक्तेरपि समंजसः॥७१॥
The way Brahm has been concluded (to be a doer) similarly a one who has attained unity with the Brahm is also a doer, such should be the conclusion. It shall also be consistent with the above statement.
कालत्रयेऽप्यकर्मित्वमकर्तृत्वमकालता। कस्य चिद्ब्रह्मणोऽन्यस्य नीरूपस्यास्ति वस्तुनः॥७२॥
Non-doership and timelessness, despite being in past, present and future, is possible for which object other than the formless conscious Brahm.
तत्र कालत्रयातीतं नेह ज्ञेयं विवक्षितम्। प्रमेयत्वप्रमाणत्वप्रमातृत्वादिवर्जनात्॥७३॥
Here, the one who has transcended time, should not be considered to be implied, since there is no object to be known, knowledge and knower (in the transcended state).
ये तु ब्रह्मेशजीवाः संप्रोक्ताः कर्तृत्वसंयुताः। विद्यया मायया ते हि कर्मिणोऽविद्ययापि च॥७४॥
But Brahm, Ishwar and jiva which are said to be doers, they are doers by the virtue of knowledge, maayaa and ignorance respectively.
कर्मिषु त्रिषु चोक्तेषु ब्रह्मणः श्रैष्ठ्यदर्शनात्। अकर्मत्वं श्रुतिस्मृत्योः प्रोच्यते युक्तमेव तत्॥७५॥
Because of the superiority of Brahm amongst these three kinds of doers, the non-doership ascribed to it in the shrutis and smritis is apt.
एतेन कर्मिणः श्रैष्ठ्यं संसिद्धमिति ये विदुः। औदासीन्यं न तेषां स्याच्छ्रुतिस्मृत्यक्तकर्मसु॥७६॥
In this way those who know about the superiority of the doers, they do not disregard the actions mentioned in the shrutis and smritis.
ज्ञानदुपास्तिरुत्कृष्टा कर्मोत्कृष्टमुपासनात्। इति यो वेद वेदान्तैः स एव पुरुषोत्तमः॥७७॥
Worship is superior to knowledge and karma is superior to worship. The one who knows this from the upanishads, he is the best of men.
॥इति सूर्यगीतायां चतुर्थोऽध्यायः॥
॥Thus ends the fourth chapter of Surya Gita॥
Friday, January 30, 2009
Thursday, January 29, 2009
Surya Gita Chapter 5
सूर्य उवाच
Surya said
अथातः संप्रवक्ष्यामि कर्मिश्रेष्ठस्य लक्षणम्। यच्छ्रुत्वा नैव भूयोऽन्यच्छ्रोतव्यं तेऽवशिष्यते॥१॥
O Aruna! I shall now tell you the characteristics of the one who is the best of doers. After knowing this, there shall remain nothing more to be known by you.
यस्य देहः स्वकीयोऽपि सर्वथा न प्रतीयते। नेन्द्रियाणि च सर्वाणि स कर्मिश्रेष्ठ उच्यते॥२॥
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.
यस्य प्राणाः प्रशान्ताः स्युर्मन आदीनि च स्वयम्। अव्यक्तान्तानि सर्वाणि स कर्मिश्रेष्ठ उच्यते॥३॥
The one all whose Pranas have become still, whose mind up to the Avyakta have been stilled and who is still himself, he is called the best of the doers.
बालोन्मत्तपिशाचादिचेष्टितान्यपि यत्र नो। निष्ठाऽजगरवद्यस्य स कर्मिश्रेष्ठ उच्यते॥४॥
The one who, like spirits, madmen and goblins, acts and yet not acts, the one whose attitude is like a Python, he is called the best of the doers.
नाहंभावश्च यस्यास्ति नेदंभावश्च कुत्रचित्। सर्वद्वन्दविहीनात्मा स कर्मिश्रेष्ठ उच्यते॥५॥
The one who does not have any sense of "I" or "This" anywhere, the one who is devoid of all pairs of opposites, he is called the best of the doers.
प्राग्बद्धोऽहं विमुक्तोऽद्येत्येवं यस्य स्मृतिर्न च। नित्यमुक्तस्वरूपः सन्स कर्मिश्रेष्ठ उच्यते॥६॥
"I was bound earlier, I am liberated now"- the one who does not have this kind of a belief, the one who is eternally free, he is called the best of the doers.
विदेहमुक्तो यः प्रोक्तो वरिष्ठो ब्रह्मवेदिनाम्। अरूपनष्टचित्तासुः स कर्मिश्रेष्ठ उच्यते॥७॥
The one who is known as a Videhamukta, the best amongst the knowers of the Brahm, who is formless and whose chitta and prana have been destroyed, he is called the best of the doers.
कर्माणि यस्य सर्वाणि वासनात्रयजानि च। अभवन्नपशान्तानि स कर्मिश्रेष्ठ उच्यते॥८॥
The one, all whose actions springing from the three kinds of vasanas have been completely stilled, he is called the best of the doers.
कर्माणि कर्मभिः शुद्धैरशुद्धान्युपमृद्य यः। स कर्मब्रह्ममात्रोऽभूत् स कर्मिश्रेष्ठ उच्यते॥९॥
The one who has cleansed all his impure actions by pure actions and as attained the state of working merely for the sake of Brahm, he is called the best of the doers.
ज्ञानिनामपि य श्रेष्ठः सप्तमीं भूमिकां गतः। उपासकानां यश्चैकः स कर्मिश्रेष्ठ उच्यते॥१०॥
The one who is the best of the enlightened, who has attained the seventh stage of knowledge, the one who is unique amongst the worshipers, he is called the best of the doers.
यः सर्वैः पीडितोऽपि स्यान्निर्विकारोऽपि पूजितः। सुखदुःखे न यस्य स्तः स कर्मिश्रेष्ठ उच्यते॥११॥
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 pain and pleasure, he is called the best of the doers.
यः सर्वमनुजैः पूज्यो यः सर्वैश्च सुरासुरैः। ब्रह्मविष्णुशिवैर्यश्च स कर्मिश्रेष्ठ उच्यते॥१२॥
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 Brahma, Vishnu and Shiva, he is called the best of the doers.
त्यक्त्वा कर्माणि सर्वाणि स्वात्ममात्रेण तिष्ठतः। कथं कर्मित्वमित्येवं मा शंकिष्ठा महामते॥१३॥
O intelligent Aruna! Do not doubt thus - "One who has abandoned all actions and is established in his Self, how can he be the best of the doers?"
कर्माणां फलमेषा हि स्वात्ममात्रेण संस्थितिः। अतः सफलकर्मैष कर्मिश्रेष्ठो भवेद्ध्रुवम्॥१४॥
The ultimate fruit of actions is settlement in the Self itself. Hence, with his actions having fructified, he is certainly the best of the doers.
ज्ञानेन ज्ञायते यद्वा उपास्यत्या चोपलभ्यते। तत्स्थिरं प्राप्यतेऽनेन कर्मणाऽतोऽस्य कर्मिता॥१५॥
That which is known by knowledge or obtained by worship, that steadiness is attained by him through action and hence his doership is valid.
देहेऽस्मिन्वर्तमानेऽपि देहस्मृतिविवर्जनात्। विदेहमुक्त इत्युक्तः कथं कर्मीति चेच्छृणु॥१६॥
If you doubt thus - "A videhamukta, who is called so because of the absence of body-consciousness even while being confined to this body, how can he be a doer?", then listen.
देहविस्मृतिमत्त्वेऽपि कर्मदेहे स्थितत्वतः। अन्यदृष्ट्याऽस्य देहित्वात्कर्मित्वमुपपद्यते॥१७॥
Upon losing awareness of the body, but by still being situated in the karmic body, from the other perspective, he is still confined to a body and his doership is valid.
देहस्थत्वादपूर्णः स्यादिति शंक्यं न किंचन। तटाकमप्रकुंभस्थं जलं पूर्णं हि दृश्यते॥१८॥
Do not doubt even a little that by being confined to the (karmic) body, he is incomplete (that is, he has not become one with the Universal Self). For if a pitcher immersed in a pool, the water (inside and outside) is seen as a whole.
प्रारब्धकर्ममुक्तोऽपि भोगान्मुक्तोऽपि चाखिलात्। कर्मकार्ये स्थितः कर्मी देहे स्याद्भोगसाधने॥१९॥
Being free from prarabdha karma, having enjoyed all worldly enjoyments, he is a doer still confined to the physical body, which is the result of karma and the means of worldly enjoyment.
साधने सति देहेऽपि साध्यो भोगो न सिद्ध्यति। देहविस्मृतिमत्त्वेन देहहीनसमत्वतः॥२०॥
Even though the means of worldly enjoyment, the body, continues to exist, but the worldly enjoyment is not experienced due to the absence of body-consciousness, which is equivalent to absence of body itself.
आहिताग्नित्वसंसिद्ध्यै ज्योतिष्टोमे कृतेऽपि च।यथा न स्वर्गमाप्नोति निष्कामः पुरुषर्षभः॥२१॥
Just like a desireless man, a bull amongst men, upon performing the Jyotishtoma ritual to lighten the aahitagni (and thereby attain heaven), does not attain heaven (but attains liberation instead) (similarly a person who does not have body-consciousness may be doing work but he is not bound to experience its worldly fruits but is liberated instead).
जाग्रत्स्वप्नसुषुप्त्यात्मसंधित्रयकृतामृतः। सर्वसंध्यादिरहितः संधिभिर्वन्द्यन्ते सदा॥२२॥
The one who has brought about the unification of wakefulness, dream and sleep state with the Self (by attaining the fourth, the turiya state), 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.
सर्वकर्मभिर्वन्द्यो नित्यं सर्वैरकर्मिभिः। स कर्मिप्रवरोऽकर्मिप्रवरश्चेति कथ्यते॥२३॥
He is worthy of being always worshiped by all the (worldly) doers as well as non-doers. He is called the best of the doers as well as the best of the non-doers.
सर्वसाम्यमुपेतस्य स्वात्मारामस्य योगिनः। सहस्रशः कृतैः किं वा वन्दनैरकृतैश्च वा॥२४॥
The yogi who has reached the state where everything appears the same, who rejoices in his own self, what does he gain or lose through the offering of thousands of salutations or by their non-offering.
देहादिषु विकारेषु स्वीयत्वं स्वत्वपूर्वकम्। विहाय नित्यनिष्ठाभिः स्वमात्रः स विराजते॥२५॥
Abandoning the identification with the body and other modifications of nature (intellect, ego etc.) including the sense of ownership over them, and having identified himself with the permanent, he shines as the Universal Self itself.
इन्द्रियार्थैर्विमूढानां दुष्कर्मत्वं निगद्यते। तैरपेतः सुकर्म्येष विदेह इति कथ्यते॥२६॥
Sinful actions are said about those who are deluded by the objects of the senses. Situated far away from them always and performing good deeds, he is called a 'Videha'.
यः सर्वद्वन्द्वनिर्मुक्तः सर्वत्रिपुटिवर्जितः। सर्वावस्थाविहीनः स विदेह इति कथ्यते॥२७॥
The one who is beyond all pairs of opposites, who is devoid of all triads (the knower, the known and the knowledge), who is devoid of all states (waking, sleep and dream), he is called a 'Videha'.
लौकिकं वैदिकं कर्म सर्वं यस्मिन्क्षयं गतम्। यस्मान्नेवाणुमात्रं च विदेह इति कथ्यते॥२८॥
The one in whom all worldly as well as vedic activities have extinguished, who does not perform karma even of the size of an atom, he is called a 'Videha'.
यस्येन्द्रियाणि सर्वाणि न चलन्ति कदाचन। भित्तिस्थचित्रांगनीव विदेह इति कथ्यते॥२९॥
The one whose senses are never perturbed and are motionless like a woman drawn on a wall, he is called a 'Videha'.
आत्मानं सत्यमद्वैतं केवलं निर्गुणामृतम्। संपश्यतः सदा स्वान्यविकारस्फुरणं कुतः॥३०॥
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?
आत्मेतरदसत्यं च द्वैतं नानागुणान्वितम्। अपश्यतः सदानन्दस्वरूपास्फुरणं कुतः॥३१॥
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 blissful Self be experienced by him?
आदिमध्यान्तरहितचिदानन्दस्वरूपिणः। स्थितप्रज्ञस्य को बाधः शरीरेण स्वयोगिनः॥३२॥
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 yogi reveling in the Self, what obstruction can he face from his body ?
कर्माणि कर्मणा त्यक्त्वा ब्रह्मणा ब्रह्मणि स्थितः। कर्मणा शर्म सततं संप्राप्तः स विराजते॥३३॥
The one who has abandoned actions by actions, who is situated in the Brahm through the Brahm, who has attained eternal peace through his actions, he shines.
बुद्धेस्तैक्ष्यणं च मौढ्यं च यस्य नैवास्ति किंचन। बुद्धेः पारंगतः सोऽयं प्रबुद्धः शोभतेतरम्॥३४॥
The one for whom there is no sharpness or dullness of the intellect, who has gone beyond the intellect, that enlightened one shines even more.
मनस्तथैव संलीनं चितीव लवणं जले। यथा निरन्तरात्मीयनिष्ठया सोऽद्वयोऽभवत्॥३५॥
The one whose mind is dissolved in the chitta just like salt dissolves in water, through constant devotion to the Self, he has become one without a second.
समनस्त्वान्महद्दुःखममनस्कस्य तत्कुतः। समनस्को हि संकल्पान् करूते दुःखकारिणः॥३६॥
With the mind, one experiences enormous suffering; for the one without a mind, where is that (suffering)? Only the one with a mind indulges in pain-generating endeavors.
प्रारब्धकर्मजं दुःखं जीवन्मुक्तस्य कथ्यते। कर्मत्रयविहीनस्य विदेहस्य कथं नु तत्॥३७॥
The suffering of a jivanmukta is said to be created by the prarabdha karma. How can it be said for a videha, who is devoid of the three kinds of karma?
कर्म कर्तव्यमिति वा न कर्तव्यमितीह वा। यदि मन्येत वैदेहीं न मुक्तीं प्राप्तवांस्तु सः॥३८॥
If one believes that this duty ought to be performed and this duty ought not to be performed, then he has not attained videhamukti.
समाधिर्वाऽथ कर्तव्यो न कर्तव्य इतीह वा। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥३९॥
If one believes that samadhi has to be attained or is not to be attained, then he has not attained videhamukti.
पूर्वं बद्धोऽधुना मुक्तोऽस्म्यहमित्येव बन्धनात्। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४०॥
If one believes that I was bound earlier but now am free from bondage, then he has not attained videhamukti.
पूर्वमप्यभवन्मुक्तो मध्ये भ्रान्तिस्तु बन्धवत्। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४१॥
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 videhamukti.
वन्ध्यापुत्रादिवत्सर्वं मय्यभूदसदित्यपि। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४२॥
If one believes that this universe, being imaginary like the son of a barren woman, arose in me, then he has not attained videhamukti.
आविद्यकं तमो ध्वस्तं स्वप्रकाशेन वा इति। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४३॥
Or if one believes that the darkness of ignorance, existing until knowledge was attained, was destroyed by the light of the Self, then he as not attained videhamukti.
स्वप्नेऽपि नाहंभावोऽस्ति मम देहेन्द्रियादिषु। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४४॥
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 videhamukti.
अरूपनष्टमनसो विदेहत्वं प्रकीर्त्यते। तत्कथं मन्यमानस्य यत्किंचित्स्यादनात्मनः४५
Videhahood is said for the one who is formless and whose mind is destroyed. How can it be said for the one who thinks that there is something other than the Self?
मनो नश्यति निःशेषं मननस्य विसर्जनात्। अमनस्कस्वभावं तत्पदं तस्यावशिष्यते॥४६॥
Mind is destroyed completely by renouncing mental activities. Then what remains for him is the Amanska state, the state without mind.
मननेन विनिश्चित्य वैदेहीं मुक्तिमात्मनः। नैष्कर्म्यसिद्धिं वदतां का तृप्तिरविवेकिनाम्॥४७॥
The ignorant men who mentally consider themselves to be videhamuktas and proclaim the attainment of desireless-action, what satisfaction (of the Self can they experience)?
श्रुत्वा वेदान्तवाक्यानि मोदन्तेऽनुभवं विना। लीढेन ताडपत्रेण गुडाक्षरयुतेन किम्॥४८॥
They rejoice just by hearing the vedantic statements, without any experience of the Self. What is the use of just licking the sugar-coated leaves of the Tada tree?
स्वानुभूतिं विना शास्त्रैः पंडिताः समलंकृताः। कचहीनेव विधवा भूषणैर्भूषितोत्तमैः॥४९॥
The pundits who have read various shastras without actually experiencing the Self are like a widow who is adorned with excellent ornaments but whose head is shaven.
स्वानुभूतिं विना कर्माण्याचरन्त्यखिलान्यपि। स्वर्णायःकुम्भकारादितुल्या एवोपवीतिनः॥५०॥
The ones who are invested with the sacred-thread (signifying their brahminhood) but perform all actions without experiencing the Self, they are much like a goldsmith or an ironsmith (that is of a lower caste).
स्वानुभूतिं विना वेदान्पठन्ति विविधा द्विजाः। प्रावृण्णिशायां परितो मण्डूका इव दुस्स्वराः॥५१॥
The brahmins who recite the Vedas without experiencing the Self, they are much like croaking frogs emitting painful noises, scattered around in a rainy night.
स्वनुभूतिं विना देहं बिभ्रत्यध्यासदार्ढ्यतः। शाकल्यस्य मृतं देहं धनबुद्ध्येव तस्कराः॥५२॥
Those who have a firm identification with their body and carry their bodies without experiencing the Self, they are like the robbers who mistook the dead body of Shakalya for wealth.
स्वानुभूतिं विना ध्यानं कुर्वन्त्यासनसंयुताः। बका इवांभसस्तीरे मत्स्यवंचनतत्पराः॥५३॥
Those who, sitting in a posture, practice meditation without experiencing the Self, they are like stags standing on the river bank intent upon letting go of fishes.
स्वानुभूतिं विना श्वासान्निरुन्धन्ति हठात्सदा। अयस्कारोऽनिलं बाह्यं द्रुतकायामिवाधिकम्॥५४॥
Those who always forcefully control their breath without experiencing the Self, they are like an ironsmith who excessively melts the outer surface of the metal by hot air (while the inside is still hard).
स्वानुभूतिं विना योगदण्डपट्टादिधारिणः। जीर्णकन्धाभरं भग्नदंडभांडादि पित्तवत्॥५५॥
The one who carries a yoga staff and wears saintly robes without the experience of the Self, he is like a man of sickly disposition, wearing a torn piece of cloth on his shoulders, and carrying a broken staff and utensil.
स्वानुभूतिं विना यद्यत्कुर्वन्ति भुवि मानवाः। तत्तत्सर्वं वृथैव स्यानमरुभूमौ कृषिर्यथा॥५६॥
Whatever actions men perform in the world without experiencing the Self, all that is completely futile like farming in a desert.
स्वानुभूत्यर्थकं कर्म निकृष्टमपि सर्वथा। उत्तमं विबुधैः श्लघ्यं श्वेव चोरनिवर्तकाः॥५७॥
Actions performed for the sake of experiencing the Self, even if they are of a low-grade, are actually excellent and honored by the wise, since they are like dogs who keep the thief away.
स्वानुभूत्युपयुक्तेभ्य इतराणि बहून्यपि। कर्मादीन्याचरन्मर्त्यो भ्रान्तवद्व्यर्थचेष्टितः॥५८॥
A man performing various actions other than those which lead to the experience of the Self, is wandering around and wasting his efforts.
श्रुतिस्मृतिपुराणेषु काम्यकर्माण्यनेकधा। प्रोच्यन्ते तेषु संसक्तस्त्याज्यः शिष्टैर्विटो यथा॥५९॥
There are many rites mentioned in the Vedas, Smritis and Puranas for fulfilling worldly desires. The one who is attached to them should be abandoned just like a materialistic man is abandoned by the learned.
काम्यकर्मसमासक्तः स्वनिष्ठां स्वस्य मन्यते। जात्यन्धः स्वस्य रत्नादिपरीक्षादक्षतामिव॥६०॥
The one who is absorbed in fulfilling material desires holds his identity in high esteem just like a man born blind holds his expertise in adjudging gems in high esteem.
अवशेन्द्रियमात्मार्थगुरुबुद्ध्यैव सेवते। बालातन्तुसुतं लोकेऽगणितं भुक्तये यथा॥६१॥
If a man desirous of the knowledge of the Self, serves a teacher whose senses are not in control, then it is just like extracting negligible quantity of soma juice from a young stem for the purpose of drinking.
यस्तु वश्येन्द्रियं शान्तं निष्कामं सद्गुरुं सदा। स्वात्मैकरसिकं मुक्त्यै स धीमानुपगच्छति॥६२॥
But the one who serves a good teacher whose senses are always in control, who is equanimous, desireless and always absorbed in the bliss of the Self, he proceeds towards liberation.
काम्यकर्माणि चोत्सृज्य निष्कामो यो मुमुक्षया। शान्त्यादिगुणसंयुक्तं गुरुं प्राप्तः स मुच्यते॥६३॥
The one who, having abandoned all actions for fulfilling worldly desires, with a desire for liberation, has obtained a teacher who is endowed with peace and other virtues, he is liberated.
इति श्रुत्वारुणः सूर्यात्संतुष्टः स्वात्मनिष्ठया। कृतकृत्य इदं प्राह भास्करं विनयान्वितः॥६४॥
Having heard this from Surya, Aruna, satisfied, with a sense of accomplishment and a steady mind, full of humility, spoke thus to Surya.
अरुण उवाच
Aruna said
श्रीमान्गुरुवर स्वामिंस्त्वन्मुखात्पारमार्थिकम्। निष्कामकर्ममाहात्म्यं श्रुत्वा धन्योऽस्म्यसंशयम्॥६५॥
O teacher! Having heard about the greatness of desireless-action from you, which is supremely valuable, I am, no doubt, blessed.
सकर्मत्वमकर्मत्वं विदेहस्य च लक्षणम्। श्रुतं रहस्यं नातोऽन्यत्किंचिदप्यवशिष्यते॥६६॥
I have heard about desire and desirelessness, I have also heard about the characteristics of a Videha; now there remains nothing more to be known.
तथापि मम साक्षात्त्वं कर्तव्यं ब्रूहि निश्चितम्। मच्चित्तपरिपाकं हि वेत्सि सर्वज्ञ सद्गुरो॥६७॥
But still, O teacher, tell me my full and final duty directly, since you are omniscient and know about the ripening of my chitta (that is you know about my karma which is responsible for making me act in this world).
इति पृष्ट उवाचेदं भगवान्भास्करोऽरुणम्। स्वसारथिं निजाग्रस्थं बद्धबाहुं नताननम्॥६८॥
Having been inquired thus, Surya spoke this to this Aruna, his charioteer, who was sitting in front of him with folded hands and bowed head.
सूर्य उवाच
Surya said
अरुण त्वं परं ब्रह्म साक्षाद्दृष्ट्वाधुना कृती। तथाप्यादेहपतनाद्ब्रह्माभिध्यानमादरात्॥६९॥
Aruna! Now, after experiencing the Brahm directly, you have fulfilled your purpose. But still, until your body falls down, meditate on the Brahm with full faith.
स्वाधिकारोचितं शुद्धं कर्माप्याचर सत्तम। प्रमादो मास्तु ते स्वप्नेऽप्युक्तयोर्ब्रह्मकर्मणोः॥७०॥
O great one! Perform your action, which is fit according to your duty. Even in dream let there be no negligence regarding the aforesaid meditation on the Brahm and the performance of duty.
संवादमावयोरिदं सर्वपापहरं शुभम्। यः शृणोति सकृद्वा स कृतार्थो नात्र संशयः॥७१॥
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.
श्रीगुरुमूर्तिरुवाच
Sri Gurumurti said
इति दिनकरवक्त्रातद्ब्रह्मकर्मैकनिष्ठां स्फुटतरमवगम्य प्राज्ञ एकोऽरुणः सः।
अभवदखिललोकैः पूजनीयः कृतार्थस्त्वमपि भव तथैव क्षिप्रमंभोजजन्मन्॥७२॥
O Lotus born one! Thus did intelligent Aruna heard the discourse on working the sake of the Brahm, from the mouth of Surya, fulfilled his purpose and became worthy of being worshiped by all the worlds. You also quickly become like him.
विमलविगुणयोगाभ्यासदार्ढ्येन युक्तः सकलगतचिदात्मन्यद्वितीये बुधोऽपि।
सततमपि कुरुष्वारब्धदुःखोपशान्त्यै रहसि निजसमाधीन्स्वोक्तकर्मापि धातः॥७३॥
O Dhata! Be endowed with firmness with respect to the stainless practice of Yoga; let your mind be completely absorbed in the non-dual Self; for quietening the suffering born out of your prarabdha karma, always practise samadhi in solitude; and do your prescribed duty.
॥इति तत्त्वसारायणकर्मकांडोक्तश्रीसूर्यगीतायां पंचमोऽध्यायः॥
॥Thus ends the fifth chapter of Surya Gita, spoken in the Karma-Kanda of Tattvasaaraayana.॥
Surya said
अथातः संप्रवक्ष्यामि कर्मिश्रेष्ठस्य लक्षणम्। यच्छ्रुत्वा नैव भूयोऽन्यच्छ्रोतव्यं तेऽवशिष्यते॥१॥
O Aruna! I shall now tell you the characteristics of the one who is the best of doers. After knowing this, there shall remain nothing more to be known by you.
यस्य देहः स्वकीयोऽपि सर्वथा न प्रतीयते। नेन्द्रियाणि च सर्वाणि स कर्मिश्रेष्ठ उच्यते॥२॥
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.
यस्य प्राणाः प्रशान्ताः स्युर्मन आदीनि च स्वयम्। अव्यक्तान्तानि सर्वाणि स कर्मिश्रेष्ठ उच्यते॥३॥
The one all whose Pranas have become still, whose mind up to the Avyakta have been stilled and who is still himself, he is called the best of the doers.
बालोन्मत्तपिशाचादिचेष्टितान्यपि यत्र नो। निष्ठाऽजगरवद्यस्य स कर्मिश्रेष्ठ उच्यते॥४॥
The one who, like spirits, madmen and goblins, acts and yet not acts, the one whose attitude is like a Python, he is called the best of the doers.
नाहंभावश्च यस्यास्ति नेदंभावश्च कुत्रचित्। सर्वद्वन्दविहीनात्मा स कर्मिश्रेष्ठ उच्यते॥५॥
The one who does not have any sense of "I" or "This" anywhere, the one who is devoid of all pairs of opposites, he is called the best of the doers.
प्राग्बद्धोऽहं विमुक्तोऽद्येत्येवं यस्य स्मृतिर्न च। नित्यमुक्तस्वरूपः सन्स कर्मिश्रेष्ठ उच्यते॥६॥
"I was bound earlier, I am liberated now"- the one who does not have this kind of a belief, the one who is eternally free, he is called the best of the doers.
विदेहमुक्तो यः प्रोक्तो वरिष्ठो ब्रह्मवेदिनाम्। अरूपनष्टचित्तासुः स कर्मिश्रेष्ठ उच्यते॥७॥
The one who is known as a Videhamukta, the best amongst the knowers of the Brahm, who is formless and whose chitta and prana have been destroyed, he is called the best of the doers.
कर्माणि यस्य सर्वाणि वासनात्रयजानि च। अभवन्नपशान्तानि स कर्मिश्रेष्ठ उच्यते॥८॥
The one, all whose actions springing from the three kinds of vasanas have been completely stilled, he is called the best of the doers.
कर्माणि कर्मभिः शुद्धैरशुद्धान्युपमृद्य यः। स कर्मब्रह्ममात्रोऽभूत् स कर्मिश्रेष्ठ उच्यते॥९॥
The one who has cleansed all his impure actions by pure actions and as attained the state of working merely for the sake of Brahm, he is called the best of the doers.
ज्ञानिनामपि य श्रेष्ठः सप्तमीं भूमिकां गतः। उपासकानां यश्चैकः स कर्मिश्रेष्ठ उच्यते॥१०॥
The one who is the best of the enlightened, who has attained the seventh stage of knowledge, the one who is unique amongst the worshipers, he is called the best of the doers.
यः सर्वैः पीडितोऽपि स्यान्निर्विकारोऽपि पूजितः। सुखदुःखे न यस्य स्तः स कर्मिश्रेष्ठ उच्यते॥११॥
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 pain and pleasure, he is called the best of the doers.
यः सर्वमनुजैः पूज्यो यः सर्वैश्च सुरासुरैः। ब्रह्मविष्णुशिवैर्यश्च स कर्मिश्रेष्ठ उच्यते॥१२॥
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 Brahma, Vishnu and Shiva, he is called the best of the doers.
त्यक्त्वा कर्माणि सर्वाणि स्वात्ममात्रेण तिष्ठतः। कथं कर्मित्वमित्येवं मा शंकिष्ठा महामते॥१३॥
O intelligent Aruna! Do not doubt thus - "One who has abandoned all actions and is established in his Self, how can he be the best of the doers?"
कर्माणां फलमेषा हि स्वात्ममात्रेण संस्थितिः। अतः सफलकर्मैष कर्मिश्रेष्ठो भवेद्ध्रुवम्॥१४॥
The ultimate fruit of actions is settlement in the Self itself. Hence, with his actions having fructified, he is certainly the best of the doers.
ज्ञानेन ज्ञायते यद्वा उपास्यत्या चोपलभ्यते। तत्स्थिरं प्राप्यतेऽनेन कर्मणाऽतोऽस्य कर्मिता॥१५॥
That which is known by knowledge or obtained by worship, that steadiness is attained by him through action and hence his doership is valid.
देहेऽस्मिन्वर्तमानेऽपि देहस्मृतिविवर्जनात्। विदेहमुक्त इत्युक्तः कथं कर्मीति चेच्छृणु॥१६॥
If you doubt thus - "A videhamukta, who is called so because of the absence of body-consciousness even while being confined to this body, how can he be a doer?", then listen.
देहविस्मृतिमत्त्वेऽपि कर्मदेहे स्थितत्वतः। अन्यदृष्ट्याऽस्य देहित्वात्कर्मित्वमुपपद्यते॥१७॥
Upon losing awareness of the body, but by still being situated in the karmic body, from the other perspective, he is still confined to a body and his doership is valid.
देहस्थत्वादपूर्णः स्यादिति शंक्यं न किंचन। तटाकमप्रकुंभस्थं जलं पूर्णं हि दृश्यते॥१८॥
Do not doubt even a little that by being confined to the (karmic) body, he is incomplete (that is, he has not become one with the Universal Self). For if a pitcher immersed in a pool, the water (inside and outside) is seen as a whole.
प्रारब्धकर्ममुक्तोऽपि भोगान्मुक्तोऽपि चाखिलात्। कर्मकार्ये स्थितः कर्मी देहे स्याद्भोगसाधने॥१९॥
Being free from prarabdha karma, having enjoyed all worldly enjoyments, he is a doer still confined to the physical body, which is the result of karma and the means of worldly enjoyment.
साधने सति देहेऽपि साध्यो भोगो न सिद्ध्यति। देहविस्मृतिमत्त्वेन देहहीनसमत्वतः॥२०॥
Even though the means of worldly enjoyment, the body, continues to exist, but the worldly enjoyment is not experienced due to the absence of body-consciousness, which is equivalent to absence of body itself.
आहिताग्नित्वसंसिद्ध्यै ज्योतिष्टोमे कृतेऽपि च।यथा न स्वर्गमाप्नोति निष्कामः पुरुषर्षभः॥२१॥
Just like a desireless man, a bull amongst men, upon performing the Jyotishtoma ritual to lighten the aahitagni (and thereby attain heaven), does not attain heaven (but attains liberation instead) (similarly a person who does not have body-consciousness may be doing work but he is not bound to experience its worldly fruits but is liberated instead).
जाग्रत्स्वप्नसुषुप्त्यात्मसंधित्रयकृतामृतः। सर्वसंध्यादिरहितः संधिभिर्वन्द्यन्ते सदा॥२२॥
The one who has brought about the unification of wakefulness, dream and sleep state with the Self (by attaining the fourth, the turiya state), 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.
सर्वकर्मभिर्वन्द्यो नित्यं सर्वैरकर्मिभिः। स कर्मिप्रवरोऽकर्मिप्रवरश्चेति कथ्यते॥२३॥
He is worthy of being always worshiped by all the (worldly) doers as well as non-doers. He is called the best of the doers as well as the best of the non-doers.
सर्वसाम्यमुपेतस्य स्वात्मारामस्य योगिनः। सहस्रशः कृतैः किं वा वन्दनैरकृतैश्च वा॥२४॥
The yogi who has reached the state where everything appears the same, who rejoices in his own self, what does he gain or lose through the offering of thousands of salutations or by their non-offering.
देहादिषु विकारेषु स्वीयत्वं स्वत्वपूर्वकम्। विहाय नित्यनिष्ठाभिः स्वमात्रः स विराजते॥२५॥
Abandoning the identification with the body and other modifications of nature (intellect, ego etc.) including the sense of ownership over them, and having identified himself with the permanent, he shines as the Universal Self itself.
इन्द्रियार्थैर्विमूढानां दुष्कर्मत्वं निगद्यते। तैरपेतः सुकर्म्येष विदेह इति कथ्यते॥२६॥
Sinful actions are said about those who are deluded by the objects of the senses. Situated far away from them always and performing good deeds, he is called a 'Videha'.
यः सर्वद्वन्द्वनिर्मुक्तः सर्वत्रिपुटिवर्जितः। सर्वावस्थाविहीनः स विदेह इति कथ्यते॥२७॥
The one who is beyond all pairs of opposites, who is devoid of all triads (the knower, the known and the knowledge), who is devoid of all states (waking, sleep and dream), he is called a 'Videha'.
लौकिकं वैदिकं कर्म सर्वं यस्मिन्क्षयं गतम्। यस्मान्नेवाणुमात्रं च विदेह इति कथ्यते॥२८॥
The one in whom all worldly as well as vedic activities have extinguished, who does not perform karma even of the size of an atom, he is called a 'Videha'.
यस्येन्द्रियाणि सर्वाणि न चलन्ति कदाचन। भित्तिस्थचित्रांगनीव विदेह इति कथ्यते॥२९॥
The one whose senses are never perturbed and are motionless like a woman drawn on a wall, he is called a 'Videha'.
आत्मानं सत्यमद्वैतं केवलं निर्गुणामृतम्। संपश्यतः सदा स्वान्यविकारस्फुरणं कुतः॥३०॥
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?
आत्मेतरदसत्यं च द्वैतं नानागुणान्वितम्। अपश्यतः सदानन्दस्वरूपास्फुरणं कुतः॥३१॥
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 blissful Self be experienced by him?
आदिमध्यान्तरहितचिदानन्दस्वरूपिणः। स्थितप्रज्ञस्य को बाधः शरीरेण स्वयोगिनः॥३२॥
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 yogi reveling in the Self, what obstruction can he face from his body ?
कर्माणि कर्मणा त्यक्त्वा ब्रह्मणा ब्रह्मणि स्थितः। कर्मणा शर्म सततं संप्राप्तः स विराजते॥३३॥
The one who has abandoned actions by actions, who is situated in the Brahm through the Brahm, who has attained eternal peace through his actions, he shines.
बुद्धेस्तैक्ष्यणं च मौढ्यं च यस्य नैवास्ति किंचन। बुद्धेः पारंगतः सोऽयं प्रबुद्धः शोभतेतरम्॥३४॥
The one for whom there is no sharpness or dullness of the intellect, who has gone beyond the intellect, that enlightened one shines even more.
मनस्तथैव संलीनं चितीव लवणं जले। यथा निरन्तरात्मीयनिष्ठया सोऽद्वयोऽभवत्॥३५॥
The one whose mind is dissolved in the chitta just like salt dissolves in water, through constant devotion to the Self, he has become one without a second.
समनस्त्वान्महद्दुःखममनस्कस्य तत्कुतः। समनस्को हि संकल्पान् करूते दुःखकारिणः॥३६॥
With the mind, one experiences enormous suffering; for the one without a mind, where is that (suffering)? Only the one with a mind indulges in pain-generating endeavors.
प्रारब्धकर्मजं दुःखं जीवन्मुक्तस्य कथ्यते। कर्मत्रयविहीनस्य विदेहस्य कथं नु तत्॥३७॥
The suffering of a jivanmukta is said to be created by the prarabdha karma. How can it be said for a videha, who is devoid of the three kinds of karma?
कर्म कर्तव्यमिति वा न कर्तव्यमितीह वा। यदि मन्येत वैदेहीं न मुक्तीं प्राप्तवांस्तु सः॥३८॥
If one believes that this duty ought to be performed and this duty ought not to be performed, then he has not attained videhamukti.
समाधिर्वाऽथ कर्तव्यो न कर्तव्य इतीह वा। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥३९॥
If one believes that samadhi has to be attained or is not to be attained, then he has not attained videhamukti.
पूर्वं बद्धोऽधुना मुक्तोऽस्म्यहमित्येव बन्धनात्। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४०॥
If one believes that I was bound earlier but now am free from bondage, then he has not attained videhamukti.
पूर्वमप्यभवन्मुक्तो मध्ये भ्रान्तिस्तु बन्धवत्। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४१॥
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 videhamukti.
वन्ध्यापुत्रादिवत्सर्वं मय्यभूदसदित्यपि। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४२॥
If one believes that this universe, being imaginary like the son of a barren woman, arose in me, then he has not attained videhamukti.
आविद्यकं तमो ध्वस्तं स्वप्रकाशेन वा इति। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४३॥
Or if one believes that the darkness of ignorance, existing until knowledge was attained, was destroyed by the light of the Self, then he as not attained videhamukti.
स्वप्नेऽपि नाहंभावोऽस्ति मम देहेन्द्रियादिषु। यदि मन्येत वैदेहीं न मुक्तिं प्राप्तवांस्तु सः॥४४॥
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 videhamukti.
अरूपनष्टमनसो विदेहत्वं प्रकीर्त्यते। तत्कथं मन्यमानस्य यत्किंचित्स्यादनात्मनः४५
Videhahood is said for the one who is formless and whose mind is destroyed. How can it be said for the one who thinks that there is something other than the Self?
मनो नश्यति निःशेषं मननस्य विसर्जनात्। अमनस्कस्वभावं तत्पदं तस्यावशिष्यते॥४६॥
Mind is destroyed completely by renouncing mental activities. Then what remains for him is the Amanska state, the state without mind.
मननेन विनिश्चित्य वैदेहीं मुक्तिमात्मनः। नैष्कर्म्यसिद्धिं वदतां का तृप्तिरविवेकिनाम्॥४७॥
The ignorant men who mentally consider themselves to be videhamuktas and proclaim the attainment of desireless-action, what satisfaction (of the Self can they experience)?
श्रुत्वा वेदान्तवाक्यानि मोदन्तेऽनुभवं विना। लीढेन ताडपत्रेण गुडाक्षरयुतेन किम्॥४८॥
They rejoice just by hearing the vedantic statements, without any experience of the Self. What is the use of just licking the sugar-coated leaves of the Tada tree?
स्वानुभूतिं विना शास्त्रैः पंडिताः समलंकृताः। कचहीनेव विधवा भूषणैर्भूषितोत्तमैः॥४९॥
The pundits who have read various shastras without actually experiencing the Self are like a widow who is adorned with excellent ornaments but whose head is shaven.
स्वानुभूतिं विना कर्माण्याचरन्त्यखिलान्यपि। स्वर्णायःकुम्भकारादितुल्या एवोपवीतिनः॥५०॥
The ones who are invested with the sacred-thread (signifying their brahminhood) but perform all actions without experiencing the Self, they are much like a goldsmith or an ironsmith (that is of a lower caste).
स्वानुभूतिं विना वेदान्पठन्ति विविधा द्विजाः। प्रावृण्णिशायां परितो मण्डूका इव दुस्स्वराः॥५१॥
The brahmins who recite the Vedas without experiencing the Self, they are much like croaking frogs emitting painful noises, scattered around in a rainy night.
स्वनुभूतिं विना देहं बिभ्रत्यध्यासदार्ढ्यतः। शाकल्यस्य मृतं देहं धनबुद्ध्येव तस्कराः॥५२॥
Those who have a firm identification with their body and carry their bodies without experiencing the Self, they are like the robbers who mistook the dead body of Shakalya for wealth.
स्वानुभूतिं विना ध्यानं कुर्वन्त्यासनसंयुताः। बका इवांभसस्तीरे मत्स्यवंचनतत्पराः॥५३॥
Those who, sitting in a posture, practice meditation without experiencing the Self, they are like stags standing on the river bank intent upon letting go of fishes.
स्वानुभूतिं विना श्वासान्निरुन्धन्ति हठात्सदा। अयस्कारोऽनिलं बाह्यं द्रुतकायामिवाधिकम्॥५४॥
Those who always forcefully control their breath without experiencing the Self, they are like an ironsmith who excessively melts the outer surface of the metal by hot air (while the inside is still hard).
स्वानुभूतिं विना योगदण्डपट्टादिधारिणः। जीर्णकन्धाभरं भग्नदंडभांडादि पित्तवत्॥५५॥
The one who carries a yoga staff and wears saintly robes without the experience of the Self, he is like a man of sickly disposition, wearing a torn piece of cloth on his shoulders, and carrying a broken staff and utensil.
स्वानुभूतिं विना यद्यत्कुर्वन्ति भुवि मानवाः। तत्तत्सर्वं वृथैव स्यानमरुभूमौ कृषिर्यथा॥५६॥
Whatever actions men perform in the world without experiencing the Self, all that is completely futile like farming in a desert.
स्वानुभूत्यर्थकं कर्म निकृष्टमपि सर्वथा। उत्तमं विबुधैः श्लघ्यं श्वेव चोरनिवर्तकाः॥५७॥
Actions performed for the sake of experiencing the Self, even if they are of a low-grade, are actually excellent and honored by the wise, since they are like dogs who keep the thief away.
स्वानुभूत्युपयुक्तेभ्य इतराणि बहून्यपि। कर्मादीन्याचरन्मर्त्यो भ्रान्तवद्व्यर्थचेष्टितः॥५८॥
A man performing various actions other than those which lead to the experience of the Self, is wandering around and wasting his efforts.
श्रुतिस्मृतिपुराणेषु काम्यकर्माण्यनेकधा। प्रोच्यन्ते तेषु संसक्तस्त्याज्यः शिष्टैर्विटो यथा॥५९॥
There are many rites mentioned in the Vedas, Smritis and Puranas for fulfilling worldly desires. The one who is attached to them should be abandoned just like a materialistic man is abandoned by the learned.
काम्यकर्मसमासक्तः स्वनिष्ठां स्वस्य मन्यते। जात्यन्धः स्वस्य रत्नादिपरीक्षादक्षतामिव॥६०॥
The one who is absorbed in fulfilling material desires holds his identity in high esteem just like a man born blind holds his expertise in adjudging gems in high esteem.
अवशेन्द्रियमात्मार्थगुरुबुद्ध्यैव सेवते। बालातन्तुसुतं लोकेऽगणितं भुक्तये यथा॥६१॥
If a man desirous of the knowledge of the Self, serves a teacher whose senses are not in control, then it is just like extracting negligible quantity of soma juice from a young stem for the purpose of drinking.
यस्तु वश्येन्द्रियं शान्तं निष्कामं सद्गुरुं सदा। स्वात्मैकरसिकं मुक्त्यै स धीमानुपगच्छति॥६२॥
But the one who serves a good teacher whose senses are always in control, who is equanimous, desireless and always absorbed in the bliss of the Self, he proceeds towards liberation.
काम्यकर्माणि चोत्सृज्य निष्कामो यो मुमुक्षया। शान्त्यादिगुणसंयुक्तं गुरुं प्राप्तः स मुच्यते॥६३॥
The one who, having abandoned all actions for fulfilling worldly desires, with a desire for liberation, has obtained a teacher who is endowed with peace and other virtues, he is liberated.
इति श्रुत्वारुणः सूर्यात्संतुष्टः स्वात्मनिष्ठया। कृतकृत्य इदं प्राह भास्करं विनयान्वितः॥६४॥
Having heard this from Surya, Aruna, satisfied, with a sense of accomplishment and a steady mind, full of humility, spoke thus to Surya.
अरुण उवाच
Aruna said
श्रीमान्गुरुवर स्वामिंस्त्वन्मुखात्पारमार्थिकम्। निष्कामकर्ममाहात्म्यं श्रुत्वा धन्योऽस्म्यसंशयम्॥६५॥
O teacher! Having heard about the greatness of desireless-action from you, which is supremely valuable, I am, no doubt, blessed.
सकर्मत्वमकर्मत्वं विदेहस्य च लक्षणम्। श्रुतं रहस्यं नातोऽन्यत्किंचिदप्यवशिष्यते॥६६॥
I have heard about desire and desirelessness, I have also heard about the characteristics of a Videha; now there remains nothing more to be known.
तथापि मम साक्षात्त्वं कर्तव्यं ब्रूहि निश्चितम्। मच्चित्तपरिपाकं हि वेत्सि सर्वज्ञ सद्गुरो॥६७॥
But still, O teacher, tell me my full and final duty directly, since you are omniscient and know about the ripening of my chitta (that is you know about my karma which is responsible for making me act in this world).
इति पृष्ट उवाचेदं भगवान्भास्करोऽरुणम्। स्वसारथिं निजाग्रस्थं बद्धबाहुं नताननम्॥६८॥
Having been inquired thus, Surya spoke this to this Aruna, his charioteer, who was sitting in front of him with folded hands and bowed head.
सूर्य उवाच
Surya said
अरुण त्वं परं ब्रह्म साक्षाद्दृष्ट्वाधुना कृती। तथाप्यादेहपतनाद्ब्रह्माभिध्यानमादरात्॥६९॥
Aruna! Now, after experiencing the Brahm directly, you have fulfilled your purpose. But still, until your body falls down, meditate on the Brahm with full faith.
स्वाधिकारोचितं शुद्धं कर्माप्याचर सत्तम। प्रमादो मास्तु ते स्वप्नेऽप्युक्तयोर्ब्रह्मकर्मणोः॥७०॥
O great one! Perform your action, which is fit according to your duty. Even in dream let there be no negligence regarding the aforesaid meditation on the Brahm and the performance of duty.
संवादमावयोरिदं सर्वपापहरं शुभम्। यः शृणोति सकृद्वा स कृतार्थो नात्र संशयः॥७१॥
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.
श्रीगुरुमूर्तिरुवाच
Sri Gurumurti said
इति दिनकरवक्त्रातद्ब्रह्मकर्मैकनिष्ठां स्फुटतरमवगम्य प्राज्ञ एकोऽरुणः सः।
अभवदखिललोकैः पूजनीयः कृतार्थस्त्वमपि भव तथैव क्षिप्रमंभोजजन्मन्॥७२॥
O Lotus born one! Thus did intelligent Aruna heard the discourse on working the sake of the Brahm, from the mouth of Surya, fulfilled his purpose and became worthy of being worshiped by all the worlds. You also quickly become like him.
विमलविगुणयोगाभ्यासदार्ढ्येन युक्तः सकलगतचिदात्मन्यद्वितीये बुधोऽपि।
सततमपि कुरुष्वारब्धदुःखोपशान्त्यै रहसि निजसमाधीन्स्वोक्तकर्मापि धातः॥७३॥
O Dhata! Be endowed with firmness with respect to the stainless practice of Yoga; let your mind be completely absorbed in the non-dual Self; for quietening the suffering born out of your prarabdha karma, always practise samadhi in solitude; and do your prescribed duty.
॥इति तत्त्वसारायणकर्मकांडोक्तश्रीसूर्यगीतायां पंचमोऽध्यायः॥
॥Thus ends the fifth chapter of Surya Gita, spoken in the Karma-Kanda of Tattvasaaraayana.॥
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