Surya Gita Chapter 1

ब्रह्मा उवाच
प्रपंचसृष्टिकर्मेदं मम श्रीगुरुनायक। अहार्यं द्विपरार्धान्तमाधिकारिकतावशात्॥१॥
O venerable teacher! This act of creating this world, which is a duty of mine, is unalterable and lasts for half of my lifetime.

इति त्वद्वदनाम्भोजात्सम्यग्विदितवानहम्। तथाप्यत्र न मे चिन्ता जायते त्वत्कृपाबलात्॥२॥
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.

त्वयि प्रसन्ने मय्येवं बोधानन्दस्वरूपतः। पुनर्जन्मभयाभावाद्धीर एवास्मि वृत्तिषु॥३॥
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.

तथापि कर्मभागेषु श्रोतव्यमवशिष्यते। तत्सर्वं च विदित्वैव सर्वज्ञः स्यामहं प्रभो॥४॥
O Lord! There still remains something to be heard with respect to karma. Only after knowing that shall I know all.

जगज्जीवेश्वरादीनां प्रागुत्पत्तेर्निरंजनम्। निर्विशेषमकर्मैकं ब्रह्मैवासीत्तदद्वयम्॥५॥
Before the birth of the world, jivas, Ishwar and the rest, there existed only the spotless, homogeneous, actionless and non-dual Brahm.

तस्य जीवेशस्रष्टृत्वं प्रोच्यते वेदावादिभिः। अकर्मणः कथं सृष्टिकर्मकर्तृत्वमुच्यते॥६॥
Creation of jivas and Ishwar is attributed to it by those well versed in the Vedas. How is the creation of the world attributed to the one who is actionless?

सकर्मा सेन्द्रियो लोके दृश्यते न निरिन्द्रियः। ब्रह्मणोऽतीन्द्रियत्वं च सर्वशास्त्रेषु घुष्यते॥७॥
In this world, those engaged in activities are seen to be possessing senses and are not devoid of senses. But in the shaastraas, Brahm is proclaimed to be beyond the senses.

नश्यमानतयोत्पत्तिमत्वादाद्यस्य कर्मणः। न मुख्यमवकल्पेताप्यनादित्वोपवर्णनम्॥८॥
The primeval doer being subject to origin and dissolution, his being described as the supreme power as well as the one without beginning, is not fit.

ब्रह्म चेत्कर्म कुर्वीत येनकेनापि हेतुना। तथा च संसृतिस्तस्य प्रसज्येत तु नात्मनः॥९॥
If Brahm is engaged in activities, because of whatever reason, it would be attached to the world .

तस्मादाद्यस्य पुण्यस्य पापस्य च दयानिधे। कर्मणो ब्रूहि मे स्पष्टमुपपत्तिं गुरूत्तम॥१०॥
Therefore, O ocean of mercy! O the best of teachers! Tell me clearly about the primeval doer, as well as about merits and sins.

इत्युक्तो विधिना देवो दक्षिणामूर्तिरीश्वरः। विचित्रप्रश्नसन्तुष्ट इदं बचनमब्रवीत्॥११॥
Being thus inquired, Lord Dakshinamurty, being satisfied with the various questions, spoke the following words.

श्रीगुरुमूर्तिरुवाच
ब्रह्मन्साधुरयं प्रश्नस्तव प्रश्नविदां वर। शृणुश्व सावधानेन चेतसास्योत्तरं मम॥१२॥
O Brahma! O the best of enquirers! This question of yours is a good one. Listen to its answer from me with an attentive mind.

प्रागुत्पत्तेरकर्मैकमकर्तृ च निरिन्द्रियम्। निर्विशेषं परं ब्रह्मैवासीन्नात्रास्ति संशयः॥१३॥
Before creation, only the actionless, homogenous, devoid of all senses, supreme Brahm existed. There is not doubt about this.

तथापि तस्य चिच्छक्तिसंयुत्वेन हेतुना। प्रतिच्छायात्मिके शक्ती मायाविद्ये बभूवुतुः॥१४॥
Even then, because of his being endowed with the power of consciousness, two powers of his, Maayaa and Avidyaa, which were like his reflection, came into existence.

अद्वितीयमपि ब्रह्म तयोर्यत्प्रतिबिम्बितम्। तेन द्वैविध्यमासाद्य जीव ईश्वर इत्यपि॥१५॥
The non-dual Brahm, which was reflected in maayaa and avidya, it attained two forms - jiva and Ishwar.

पुण्यपापादिकर्तृत्वं जगत्सृष्ट्यादिकर्तृताम्। अभजत्सेन्द्रियत्वं च सकर्मत्वं विशेषतः॥१६॥
The Brahm 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.

यः स्वशक्त्या समुल्लास उदभूत्परमात्मनः। स्वबन्धजनकं सूक्ष्मं तदाद्यं कर्म कथ्यते॥१७॥
The subtle sporting of the supreme Self which took place using its own power, which was consequent in it's self-binding, that is called the primeval activity.

न तेन निर्विशेषत्वं हीयते तस्य किंचन। न च संसारबन्धश्च कश्चिद्ब्रह्मन्प्रजायते॥१८॥
O Brahma! By this the homogeneity of Brahm is not affected. And the binding of the Brahm in the world also does not take place.

पारमार्थिकसंसारी जीवः पुण्यादिकर्मवान्। प्रातिभासिकसंसारी त्वीशः सृष्ट्यादिकर्मवान्॥१९॥
The jiva is a worldly being who considers the world as a reality and performs meritorious and sinful deeds. But Ishwar is a worldly being who knows the world to be an illusion and is involved in activities like creation, maintainance and destruction.

असंसारि परं ब्रह्म जीवेशोभयकारणम्। ततोऽप्यतीतं नीरूपमवाङ्मनसगोचरम्॥२०॥
The supreme Brahm is not a worldly being, he is the cause of both jiva and Ishwar. He is beyond both of them, he is formless and cannot be conceived by speech, mind and sense organs.

कर्मवन्तौ परित्यज्य जीवेशौ ये महाधियः। अकर्मवत्परं ब्रह्म प्रयान्त्यत्र समाधिभिः॥२१॥
Those intellectual men who abandon the jiva and Ishwar who are involved in activities, and are dedicated to the Brahm, which is actionless and reach it through samaadhi (continued in the next verse)

ते विदेहविमुक्ता वा जीवन्मुक्ता नरोत्तमाः। कर्माकर्मोभयातीतास्तद्ब्रह्मारूपमाप्नुयुः॥२२॥
(continued) whether those great men be videhamuktaas or jivanmuktaas, they shall rise above both action and inaction and obtain the supreme formless Brahm.

कर्मणा संसृतौ बद्धा मुच्यन्ते ते ह्यकर्मणा। बन्धमोक्षोभयातीताः कर्मिणो नाप्यकर्मिणः॥२३॥
Those who are bound in the world by action, they get liberated through inaction. Those who are above bondage and liberation, they are neither in a state of activity nor in the state of inactivity.

जीवस्य कर्मणा बन्धस्तस्य मोक्षश्च कर्मणा। तस्माद्धेयं च कर्म स्यादुपादेयं च कर्म हि॥२४॥
Jiva is bound by karma and his liberation is by karma. Therefore, karma is both worth abandoning as well as worth adopting.

त्यक्ते कर्मणि जीवत्वमात्मनो गच्छति स्वयम्। गृहीते कर्मणि क्षिप्रं ब्रह्मत्वं च प्रसिध्यति॥२५॥
Upon abandoning karma, the Self automatically goes towards jivahood. Upon adopting karma, the state of Brahmhood is soon realized.

आविद्यकमशुद्धं यत्कर्म दुःखाय तन्नॄणाम्। विद्यासम्बन्धि शुद्धं यत्तत्सुखाय च कथ्यते॥२६॥
The karma which is related to ignorance is impure and they results in sorrow for men. The karma which is related to knowledge is pure and is said to be for happiness.

विद्याकर्मक्षुरात्तीक्ष्णाच्छिनत्ति पुरुषोत्तमः। अविद्याकर्मपाशांश्चेत्स मुक्तो नात्र संशयः॥२७॥
If, using the sharp razor of the karma related with knowledge, a man should cut apart the net of karma related to ignorance, then he is liberated. There is not doubt about this.

सर्वस्य व्यवहारस्य विधे कर्मैव कारणम्। इति निश्चयसिद्ध्यै ते सूर्यगीतां वदाम्यहम्॥२८॥
O Vidhi! Karma is the reason for all actions. To establish this conclusively I shall speak the Surya Gita to you.

कर्मसाक्षिणमादित्यं सहस्रकिरणं प्रभुम्। सप्ताश्वं सर्वधर्मज्ञमपृच्छदरुणः पुरा॥२९॥
Earlier, Aruna inquired the sun god Aditya, who is the witness of actions, who is endowed with countless rays, who possesses seven horses and who has the knowledge of all the dharmas.

अरुण उवाच
भगवन्केन संसारे प्राणिनः संभ्रमन्त्यमी। केनैतेषां निवृत्तिश्च संसाराद्वद सद्गुरो॥३०॥
O Lord! By what are the living beings being deluded in this universe? By what shall these beings get liberated from this world? Tell me, O teacher!

इति पृष्टः स सर्वज्ञः सहस्रकिरणोज्ज्वलः। सूर्योऽब्रवीदिदं शिष्यमरुणं निजसारथिम्॥३१॥
Thus asked, the omniscient Surya, radiant with the splendor of countless rays, said this to his disciple Aruna, who was his charioteer.

सूर्य उवाच
अरुण त्वं भवस्यद्य मम प्रियतमः खलु। यतः पृच्छसि संसारभ्रमकारणमादरात्॥३२॥
O Aruna! Today you have become my most beloved since you are respectfully inquiring about the reason behind the delusion of this world.

भ्रमन्ति केवलं सर्वे संसारे प्रणिनोऽनिशम्। त नु तत्कारणं केनाप्यहो किंचित्विचार्यते॥३३॥
All living beings are deluded alone in the world, day and night. But alas! by no one is the reason behind this pondered upon.

तज्जिज्ञासुतया त्वं श्लाध्योऽसि विबुधोत्तमैः। शृणुश्वारुण वक्ष्यामि तव संसारकारणम्॥३४॥
Being curious about it, you are worthy of respect by intelligent men. O Aruna! Listen. I shall tell you the reason behind the delusion of the world.

पुण्यपापात्मकं कर्म यत्सर्वप्राणिसंचितम्। अनादिसुखदुःखानां जनकं चाभिधीयाते॥३५॥
The karma, which can be meritorious and sinful, which has been accumulated by all beings, is called the originator of the beginningless sorrow and happiness.

शास्त्रैः सर्वैश्च विहितं प्रतिषिद्धं च सादरम्। कामादिजनितं तत्त्वं विद्धि संसारकारणम्॥३६॥
(The karma which is) duly sanctioned and prohibited by all shastras, the karma which is generated from desires etc, know that to be the cause of this world.

पश्वादीनमाभावेऽपि तयोर्विधिनिषेधयोः। संसारस्य न लोपोऽस्ति पूर्वकर्मानुसारतः॥३७॥
(During cosmic dissolution) when there are no beings like animals etc, when there is no sanctioning and prohibition of karma, even then the world does not get eliminated, since it follows its previous karma.

पूर्वं मनुष्यभूतानां पापकर्मवशादिह। श्वखरोष्ट्रादिजन्मानि निकृष्टानि भवन्त्यहो॥३८॥
Alas! Those who have been humans in the past, because of performing sinful deeds in the world, they obtain lowly births like dog, donkeys, camels etc.

पापकर्मसु भोगेन प्रक्षीणेषु पुनश्च ते। प्राप्नुवन्ति मनुष्यत्वं पुनश्च श्वादिजन्मिताम्॥३९॥
Upon the exhaustion of their sinful karma through worldly enjoyments, they again obtain human birth and then again birth as dogs etc.

जननैर्मरणैरेवं पौनःपुन्येन संसृतौ। भ्रमन्त्याब्धितरंगस्थदारुवद्धीमतां वर॥४०॥
O the best amongst the intelligent! In this way, through repeated births and deaths they wander in the world, just like a log of wood on the waves of the sea.

अरुण उवाच
प्रक्षीणपापकर्माणः प्राप्तवन्तो मनुष्यताम्। पुनश्च श्वादिजन्मानि केन गच्छन्ति हेतुना॥४१॥
Those whose sinful acts have exhausted and who have obtained human birth, why do they again obtain births as dogs etc?

न हि दुर्जन्महेतुत्वं पुण्यानां युक्तमीरितुम्। न च पुण्यवतां भूयः पापकर्मोपपद्यते॥४२॥
The meritorious deeds cannot be said to be the cause of lowly births; moreover meritorious men does not perform sinful acts again.

पुण्यैर्विशुद्धचित्तानां ज्ञानयोगादिसाधनैः। संसारमोक्षसंसिद्ध्या पापकर्माप्रसक्तितः॥४३॥
Those whose mind has been purified by merits due to non-attachment to sinful deeds, for them, through knowledge, yoga and other means, liberation from the world is certain (continued in the next verse)

जीवेषु पौनःपुन्यं चेदुत्तमाधमजन्मनाम्। नियमेनाभिधीयते येन केनापि हेतुना॥४४॥
If their repeated falling into low and high births, for whatever reason, is as per rules (continued in the next verse)

मोक्षशास्त्रस्य वैयर्थ्यमापतत्येव सर्वथा। तस्मादपापिनां जन्म पुनश्चेति न युज्यते॥४५॥
then the shastras which show the path to liberation become useless. Therefore, rebirth for a sinlessman is not appropriate.

इत्युक्तो भगवानाह सर्वज्ञः करुणानिधिः। रविः संशयविच्छेदनिपुणोऽरुणमादरात्॥४६॥
Being spoken thus, the all-knowing lord, the ocean of compassion, Ravi, who is skilled in shattering doubts, spoke respectfully to Aruna.

रविरुवाच
प्रक्षीणेष्वपि भोगेन पापकर्मसु देहिनः। पुनश्च पापकर्माणि कुर्वन्तो यान्ति दुर्गतिम्॥४७॥
Upon the exhaustion of the sinful deeds of a jiva by bhoga, those who perform sinful acts again, they attain lowly births.

तानि दुर्जन्मबीजानि कामात्पापानि देहिनाम्। पुनरप्युपपद्यन्ते पूर्वपुण्यवतामपि॥४८॥
Those sins, which are the seeds of lowly births, approach again those men who have performed meritorious deeds earlier, because of desire.

सकामानां च पुण्यानां भोगहेतुतया नॄणाम्। न चित्तशुद्धिहेतुत्वं क्वचिद्भवितुमर्हति॥४९॥
Moreover, meritorious deeds of men which are performed with desire (or attachment), their fruits must be borne; hence, they cannot become the cause of purification of the mind in anyway.

कुतश्चिदशुद्धचित्तानां ज्ञानयोगादिसंभवः। ज्ञानयोगादिहीनानां कुतो मोक्षश्च संसृतेः॥५०॥
So then how can knowledge and yoga be possible for those who possess impure minds? And those who are devoid of knowledge and yoga, how can they get liberated from the world.

कामेन हेतुना सत्स्वप्युत्तमाधमजन्मसु। मोक्षशास्त्रस्य सार्थक्यं नैष्काम्योदयहेतुकम्॥५१॥
With derise being the cause, whether one is in lowly or high births, the usefulness of the shastras is because of their propagation of desireless-action.

सुखदुःखोपभोगेन यदा निर्वेदमागतः। निष्कामत्वमवाप्नोति स्वविवेकपुरस्सरम्॥५२॥
When, through bearing happiness and sorrow, one attains the state of indifference towards them, when one obtains the state of desirelessness and a proper knowledge of the Self (continued in the next verse)

ततःप्रभृति कैश्चित्स्याज्जन्मभिर्ज्ञानयोगवान्। श्रवणादिप्रयत्नैर्हि मुक्तिः स्वात्मन्यवस्थितिः॥५३॥
from then onwards, after many births, through efforts of shravana etc (listening, thinking and meditating) one is endowed with knowledge and yoga, liberation and abidance in the Self.

कर्माध्यक्षं परात्मानं सर्वकर्मैकसाक्षिणम्। सर्वकर्मविदूरन्तं कर्मवान्कथमाप्नुयात्॥५४॥
The Supreme Self, which is the supervisor of karma, the one witness of all karma, who is far away from all karma, how can a man engaged in karma be successful in obtaining it?

पुण्येष्वापि च पापेषु पौर्विकेषु च भोगतः। क्षपितेषु परात्मा स स्वयमाविर्भविष्यति॥५५॥
The jivas who are thrown into the world for bearing their previous merits and sins, in them the Supreme Self itself incarnates.

कर्तृभिर्भुज्यते जीवैः सर्वकर्मफलं न तु। साक्षिणा निर्विकल्पने निर्लेपेन परात्मना॥५६॥
But the fruits of all actions is borne by the doer jivas, and not by the Supreme Self, which is the witness, which is unchanging and uninvolved.

जीवानां तदनन्यत्वाद्भोगस्यावसरः कुतः। इति केचन शंकन्ते वेदान्तापतदर्शिनः॥५७॥
Some men, seeing flaw in Vedanta, doubt thus - "The jivas being non-distinct from the Supreme Self, where is there a possibility of bhoga for a jiva?"

परमार्थदशायां हि तदनन्यत्वमिष्यते। व्यवहारदशायां नानुपपत्तिश्च काचन॥५८॥
Only in the paramarthik state that the oneness of jiva and Self can be spoken about. In the vyavahara state, there is nothing inappropriate (in the statement that the jiva bears the fruit and not the Self ).

परमार्थदशारूढे जीवन्मुक्तेऽपि कर्मणाम्। भोगोऽङीक्रियते सम्यग्दृश्यते च तथा सति॥५९॥
When one ascends to the paramarthik state or becomes a jivan-mukta, only then one can ascribe the bhoga to jiva and witnesshood to the Self. It is only in this state that one can properly see that the fruits are being borne by the jiva and not the Self.

अज्ञानां व्यवहारैकनिष्ठानां तदनन्यता। अभोक्तृता च केनैव वक्तुं शक्या मनीषिणा॥६०॥
Which intelligent man can speak about non-distinction between jiva and Self to the ignorant people, who are firmly established only in the vyavaharik state?

ज्ञानिनः कर्मकर्तृत्वं दृश्यमानमपि स्फुटम्। उत्पादयेत्फलं नेति मन्यन्ते स्वप्नकर्मवत्॥६१॥
Some people think that even though an enlightened man can be seen to be active, but his actions do not bear fruit since they are just like actions performed in a dream.

तदयुक्तं न हि स्वप्ने पापकर्तुः स्वतन्त्रता। जाग्रति प्राणिनः कर्म स्वातन्त्र्यं वर्तते खलु॥६२॥
This is inappropriate since in a dream, the one performing a sin is not independent to act. In the waking state (of the enlightened man) his freedom to act is present.

तिरश्चां जागरावस्था यथा भोगैककारणम्। तथा स्वप्नदशा नॄणां फलभोगैककारणम्॥६३॥
Just like the waking state for animals is only the cause of bhoga (an animal does not do any karma while awake; he only bears the fruit of his previous actions throughout his lifetime), similarly the state of dream of men is only the cause of bhoga.

नॄणां च जागरावस्था बालानं स्यात्तथा न तु। यूनां वृद्धतमानां वा किमुत स्वात्मवेदिनाम्॥६४॥
But the waking state for children is not like that; neither of the young men nor of old men; where can it be for the self-realized ones?

भाविभोगार्थकं कर्म जाग्रत्येव नॄणां भवेत्। फलं तु कर्मणः स्वप्ने जाग्रत्यपि च युज्यते॥६५॥
The action whose fruits ought to be borne in the future, can be performed only in the waking state; but the fruits of actions can be borne either in waking state or in the state of dream.

कर्मण्यध्यस्य भोगं ये भोगेऽध्यस्याथ कर्म च। कर्मतद्भोगयोर्भेदमज्ञात्वाहुर्यथेप्सितम्॥६६॥
Those who attribute bhoga to karma and karma to bhoga, without knowing the difference between karma and bhoga, they say whatever they want.

तेषां मन्दधियां ज्ञानवादिनां पापकारिणाम्। कथं कृतार्थतां ब्रूयामध्यासक्षयसंभवाम्॥६७॥
For those dull-witted men, performing sin and proclaiming themselves to be knowledgeable, how can I say that they have accomplished their purpose, which is born out of dissolution of all kinds of attributions?

कर्मण्यकर्मधीर्येषामकर्मणि च कर्मधीः। ते चाध्यासवशा मन्दा ज्ञानिनः स्वैरचारिणः॥६८॥
Those who consider forbidden activities as worth doing and reject activities worth doing, they are dull-witted and are in the grip of false identifications, those knowledgeable men act out of their own whim.

वर्णाश्रमादिधर्माणामद्वैतं कर्मणैव ये। अनुतिष्ठन्ति ते मूढाः कर्माकर्मोभयच्युताः॥६९॥
Those who follow advaitic doctrine by only performing the physical duties of their varna (and not by self-realization), they are dull-witten and fallen from both action and inaction.

स्वानुभूतिं वरिष्ठां तां सर्वानुष्ठानवर्जिताम्। सर्वानुष्ठानवन्तोऽपि सिद्धामाहुर्बतात्मनाम्॥७०॥
Alas! Performing all kinds of activities, they say that they have experienced the Self, which is possible only by abandoning all kinds of outer activities.

अभेदध्यानसाध्यां तां स्वानुभूतिं महत्तमाम्। विचारसाध्यां मन्यन्ते ते महापापकर्मिणः॥७१॥
The experience 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.

निदिध्यासनमप्यात्माभेदाभिध्यानलक्षणम्। उपेक्षन्ते वृथाद्वैतज्ञानवादैकमोहतः॥७२॥
Being deluded by the doctrine of Advaita, they wrongly ignore the practice of nididhyaas, which is characterized by meditation of the non-difference of the Self.

आश्रित्य विचारं ये वाक्यार्थमननात्मकम्। मन्यन्ते कृतकृत्यत्वमात्मनां ते हि मोहिताः॥७३॥
Those who, depending on reflection on the meanings of the great-statements (of the upanishads), consider their purpose achieved, they are indeed deluded.

आद्यज्ञानोदये काम्यकर्मत्याग उदीर्यते। द्वितीयसम्यग्ज्ञाने तु नैमित्तिकनिराकृतिः॥७४॥
When the first level of knowledge is achieved, then kaamya-karma is abandoned; when the second right knowledge is obtained then naimittic-karma can be neglected.

तृतीयपूर्णज्ञाने च नित्यकर्मनिराकृतिः। चतुर्थाद्वैतबोधे तु सोऽतीवर्णाश्रमी भवेत्॥७५॥
When the third level of knowledge, that is full knowledge is obtained then nitya-karma can be neglected; when the fourth level, that is experience of non-duality is achieved, then the person goes beyond the level of all the four ashrams.

नित्यनैमित्तिकोपेतज्ञानान्मुक्तिः क्रमाद्भवेत्। सम्यग्ज्ञानात्तु सा जीवन्मुक्तिर्नित्यैकसंयुतात्॥७६॥
By knowledge acquired from nitya karma, naimittitik karma etc one obtains liberation step by step; by proper knowledge that becomes jivanmukti because of constant unity with the Self.

पूर्णज्ञानाद्विदेहाख्या शाश्वती मुक्तिरिष्यते। यथा नैष्कर्म्यसंसिद्धिर्जीवन्मुक्तेर्निरंकुशा॥७७॥
By complete knowledge eternal liberation called, videhamukti, is said to be obtained just like desireless action is obtained by a jivanmukta.

अत्रैवं सति नैष्कर्म्यं ज्ञानकर्मसमुच्चयात्। सिध्येत्क्रमेण सद्यो वा नान्यथा कल्पकोटिभिः॥७८॥
This being the case, the state of desireless-action is realized by the accumulation of merits of knowledge and action. It may be realized either at once or step by step, but by any other method it cannot be obtained even in thousands of lives.

यावद्विदेहमुक्तिः सा न सिध्यति शरीरिणः। तावत्समुच्चयः सिद्धो ज्ञानोपासनकर्मणाम्॥७९॥
Until videhamukti is not realized by a jiva, he should accumulate merits of knowledge, worship and actions.

तस्माद्ज्ञात्वा परात्मानं ध्याननिष्ठो महामतिः। भूयान्निजाश्रमाचारनिरतः श्रेयसे सदा॥८०॥
Thereafter, after knowing the Supreme-Self, the intelligent one should dedicate himself to continuous meditation and performance of duties of his ashrama for his own good.

ज्ञानोपस्ती कर्मसापेक्षके ते कर्मोपास्ती ज्ञानसापेक्षके च।
कर्मज्ञाने चान्यसापेक्षके तन्मुक्त्यै प्रोक्तं साहचर्यं त्रयाणाम्॥८१॥
Knowledge and worship depend on action; action and worship depend on knowledge; action and knowledge depend on the other one, that is worship. The association of the three is said to be the cause of liberation.

ज्ञानोपास्ती स्वीयकर्मस्वपास्याप्येकं मुक्तिर्नैव कस्यापि सिध्येत्।
तस्माद्धीमानाश्रयेदप्रमत्तस्त्रीण्युक्तानि श्रद्धयादेहपातात्॥८२॥
Discarding even one of knowledge and worship in ones actions, liberation is not attained by anyone. Therefore, a wise man should heedfully take recourse to all the three said means, until his body falls down.

॥इति सूर्यगीतायां प्रथमोऽध्यायः॥