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.॥
No comments:
Post a Comment