Monday, February 2, 2009

Surya Gita Chapter 3

अथातः संप्रवक्ष्यामि ममान्तर्यामिणं शिवम्। यः सर्वकर्मणां साक्षी निर्लेपः प्रभुरीश्वरः॥१॥
Now I shall speak about Shiva, my inner-controller, who is the witness of all actions, who is taintless, mighty and the lord.

त्रिनेत्रं नीलकण्ठं यं सांबं मृत्यंजयं हरम्। ध्यात्वा संसृतिमोक्षः स्यात्तं नमामि महेश्वरम्॥२॥
The three-eyed one, the blue-throated one, the one accompanied by Amba, the conqueror of death, Hara, by meditating on whom, one obtains liberation from the world, I bow down to that great lord.

सर्वेषां कर्माणामेकः फलदाता य उच्यते। स एव मृड ईशानः सर्वज्ञः सर्वशक्तिमान्॥३॥
The one who is said to be the one giver of the fruits of all actions, that is verily Mrida (compassionate), Ishana (the ruler), the omniscient one and the most powerful.

यस्य स्मरणमात्रेण निवर्तन्तेऽखिलापदः। संपदश्चेह लभ्यन्ते सोऽन्तर्यामी शिवो हरः॥४॥
By whose mere remembrance all calamities are driven away and prosperity is obtained in this world, he is the inner-controller, (he is) Shiva, (he is) Hara.

येनैव सृष्टमखिलं जगदेतच्चराचरम्। यस्मिंस्तिष्ठति नश्यत्यप्येष एको महेश्वरः॥५॥
The one by whom this entire world of moving and non-moving beings is created, in whom it is stationed and in whom it is destroyed, that is verily the one Maheshvara.

यं नमन्ति सुराः सर्वे स्वस्वाभीष्टप्रसिद्धये। स्वातन्त्रयं यस्य सर्वत्र सोऽन्तर्यामी महेश्वरः॥६॥
To whom all the gods bow down to fulfill their desires, who is sovereign everywhere, he is the inner-controller, the Maheshvara.

उमार्धविग्रहः शंभुः त्रिनेत्रः शशिशेखरः। गंगाधरो महादेवः सोऽन्तर्यामी दयानिधिः॥७॥
Who has Uma as half of his body, who is called Shambhu (kind), is three-eyed, carries the moon on his head, bears the Ganges on his head, he is the inner-controller, the ocean of compassion.

श्रुतिस्मृतिपुराणेषु यस्यैवाधिक्यमिष्यते। यस्याधिक्यस्मृतेर्मुक्तिः सोऽन्तर्यामी पुरातनः
Whose supremacy is proclaimed in the shrutis, smritis and puranas; by merely remembering whose supremacy liberation is obtained, he is the inner-controller, the primeval one.

यन्नामजपमात्रेण पुरुषः पूज्यते सुरैः। यमाहुः सर्वदेवेशं सोऽन्तर्यामी गुरूत्तमः॥९॥

By merely chanting whose name man is worshiped by gods, who is called the lord of all gods, he is the inner-controller, the best of the teachers.

यदाख्यामृतपानेन संतृप्ता मुनयोऽखिलाः। न वांछन्ति महाभोगान्सोऽन्तर्यामी जगत्पतिः॥१०॥
By drinking whose nectar all the munis become satisfied and do not yearn for the great worldly pleasures, he is the inner-controller, the protector of the world.

अरुण उवाच
Aruna said

सद्गुरो भास्कर श्रीमान्सर्वतत्त्वार्थकोविद। श्रुतिस्मृतिपुराणेषु ह्यन्तर्याम्यन्यथा श्रुतः॥११॥
O merciful teacher! O Bhaskara! O fortunate one! O the knower of the all tattvas! In the shrutis, smritis and puranas, the inner-controller is heard of differently.

सत्यं ज्ञानमनन्तं यत्प्रसिद्धं ब्रह्म निष्कलम्। निर्गुणं निष्क्रियं शान्तं केवलं सर्वगं परम्॥१२॥
The Brahm, which is famed as truth-knowledge-infinity, which is indivisible, devoid of the gunas, actionless, peaceful, the only one, omnipresent and supreme.

तदेव सर्वान्तर्यामी श्रुतं सर्वान्तरत्वतः वरेण्यं सवितुस्ते च गायत्र्यां तद्धि कथ्यते॥१३॥
That (Brahm) is heard to be the inner-controller of all because it is present inside everyone. Even in the gayatri mantra, he is said to be worthy of your, the sun's, worship.

अशरीस्य तस्यैव ह्यादिमध्यान्तवर्जनात्। आकाशवद्विभुत्वेन सर्वान्तर्यामितोचिता॥१४॥
His, of the one without a body, being
the inner-controller is suitable, because of being devoid of beginning, middle and end and because of being omnipresent like space.

शिवस्य सशरीस्य सांबस्य सगुणस्य तु। अविभुत्वेन सा नैव युज्यते भास्कर प्रभो॥१५॥
O Bhaskara! O Lord! Shiva's being the inner-controller, who has a physical body, who is constituted of the gunas, along with Amba (his consort), is not suitable since he is not omnipresent.

सगुणैकप्रधानैश्च विशिष्टाद्वैतवादिभिः। कैश्चिद्ब्रह्महरीशानामन्तर्यामित्वमुच्यते॥१६॥
By some adherers of Vishishta-Advaita, who believe in the supremacy of one saguna god, Brahma, Vishnu and Shiva are said to be the inner-controllers.

सर्वज्ञत्वादिधर्माणां समत्वं च त्रिमूर्तिषु। मत्वैवोपासते विप्राः ते गायत्रीपरायणाः॥१७॥
Those brahmanas, dedicated to the worship of gayatri, worship all three of them by considering the qualities like omniscience etc. to be present equally in all three.

केचिद्द्रुहिण एव स्यादन्तर्यामी स वाक्पतिः। नान्यौ हरिहौ कर्मप्रसिद्धेरिति वै विदुः॥१८॥
Some say that Brahma, the lord of (the goddess of) speech, is the inner-controller and not the other two Vishnu and Shiva, because of the supremacy of karma (over knowledge and worship).

केचित्तु विष्णुरिव स्यादन्तर्यामी रमापतिः। न विधीशौ परोपास्तिप्रसिद्धेरिति वै विदुः॥१९॥
But some say that Vishnu, the lord of Ramaa, is the inner-controller and not the other two Brahma and Shiva, because of the supremacy of worship (over karma and knowledge).

केचिच्च शिव एकः स्यादन्तर्यामी ह्युमापतिः। नान्यौ ब्रह्महरी ज्ञानप्रसिद्धेरिति संविदुः॥२०॥
And some say that Shiva, the lord of Uma, is the inner-controller and not the other two Brahma and Vishnu, because of the supremacy of knowledge (over karma and worship).

त्वदुक्तरीत्या त्वाधिक्यं ज्ञानोपासनकर्मसु। कर्मणोऽवगतं तेन विधेरेव प्रसिध्यति॥२१॥
According to your diction, karma is supreme amongst knowledge, worship and karma. By this the supremacy of Brahma is established.

एष पक्षः समीचीनस्तव नैव भविष्यति। तस्मादनिश्चितार्थं मां कुरुष्वासंशयं प्रभो॥२२॥
This stand of yours (of the supremacy of Shiva) is not consistent ( with the conclusion of Brahma being expected to superior by your diction). Hence, O Lord! Make me, who is in a state of indecision, doubtless.

सूर्य उवाच
Surya said

सम्यक्पृष्टं त्वया धीमान्नरुण शृणु सादरम्। वक्ष्यामि निश्चितार्थं ते श्रुतिस्मृत्यादिभिः स्फुटम्॥२३॥
O intelligent one! You have asked rightly. Listen carefully, I shall tell you the definite conclusion which is derived from the shrutis, smritis and other shastras.

अन्तर्यामी द्विधा प्रोक्तः सगुणो निर्गुणोऽपि च। चरस्य केवलं त्वाद्यश्चरस्यान्योऽचरस्य च॥२४॥
The inner-controller is said to be of two kinds, saguna and nirguna. The first one is only of the moving beings and the other one is of both moving and non-moving beings.

अहं हि चर एवास्मि मदन्तर्यामिणावुभौ। गायत्र्यां चावगन्तव्यौ देवौ सगुणनिर्गुणौ॥२५॥
I am a moving being, my inner-controllers
who are to be known in the gayatri mantra are both saguna and nirguna gods.

निर्गुणश्चावगन्तव्यः सगुणद्वारतोऽखिलैः। अतोऽब्रुवं शिवं साक्षान्मदन्तर्यामिणं तव॥२६

By all the nirguna is to be known through the means of saguna. Hence I said Shiva himself to be my inner-controller to you.

कारणत्वं यथा सिद्धं ब्रह्मणः परमात्मनः। यथा शिवस्य साम्बस्य कार्यत्वं च सतां मतम्॥२७॥
Just like Brahm, the supreme Self, is known to be the cause; just like Shiva, along with Ambaa, is known to be an effect by the knowledgeable;

तथा शिवस्य हेतुत्वं विष्णोः कार्यत्वमप्यथ। विष्णोश्च हेतुतां तद्वद्विधेर्विद्धि च कार्यताम्॥२८॥
Similarly, Shiva is the cause and Vishnu is the effect; and similarly know Vishnu as the cause and Brahma to be the effect.

ब्रह्मा विष्णुः शिवो ब्रह्म ह्युत्तरोत्तरहेतवः। इति जानन्ति विद्वांसो नेतरे मायया वृताः॥२९॥
Brahma, Vishnu, Shiva and Brahm are causes in the higher and higher order. This is known by the knowledgeable men and not by others who are covered by maaya.

विशिष्टाद्वैतिनो वान्ये सगुणैकाभिमानिनः। अशरीरानभिज्ञत्वान्मायापरवशा ध्रुवम्॥३०॥
Whether it be the Vishishta-Advaities or others who regard one saguna entity to be the supreme, because of not knowing the bodiless (nirguna Brahm), they are surely in the grip of maaya.

सर्वज्ञत्वादिधर्माणां कथं साम्यं त्रिमूर्तिषु। त्रयाणां च गुणानां हि वैषम्यं सर्वसंमतम्॥३१॥
How can qualities like omniscience etc be equally present in all three (Brahma, Vishnu and Shiva) when the mutual aversion between the three gunas is equally accepted by all.

गुणत्रयवशात्तेषां वैषम्यं विद्धि सुस्थितम्। ब्रह्मा हि राजसः प्रोक्तो विष्णुस्तामस उच्यते॥३२॥
Because of Brahma, Vishnu and Shiva being each dominated by each of the three gunas, know there to be a steady aversion existing between them. Brahma is said to be dominated by rajas, Vishnu is said to be dominated by tamas.

रुद्रः स सात्त्विकः प्रोक्तः मूर्तिवर्णैश्च तादृशाः। चित्स्वरूपानुभूत्या च तारतम्यं निगद्यते॥३३॥
Rudra is said to be dominated by sattva. The color of their bodies (or idols) is also in accordance with that. Due to their being experienced as consciousness, similarity is said to be between them.

निर्विशेषपरब्रह्मानन्यत्वेन तु ते समाः। तथापि शिवशब्दस्य परब्रह्मार्थकत्वतः
३४
Because of being non-distinct from the supreme Brahm, they are all identical. Even then, since the word Shiva stands for the supreme Brahm (continued in the next verse)

साक्षिणा निर्विकारेण चिन्मात्रेण महात्मना। सदाशिवेन नित्येन केवलेन समो न हि॥३५॥
(continued from the previous verse) there is none similar to Sadashiva, who is the witness, changeless, consciousness alone, great, eternal, the only one.

सांबस्य चन्द्रचूडस्य नीलकण्ठस्य शूलिनः। उत्कर्षोऽस्ति स्वतःसिद्धः किं मया प्रतिपाद्यते॥३६॥
The supremacy of Shiva, the one having moon on his head, the one having a blue throat, the one bearing the trident, the one accompanied by Ambaa, is self-evident. How can it be (merely) propounded by me?

आदौ मां जनयामास ब्रह्मा साक्षाच्चतुर्मुखः। यथा तथा विरंचिं तं श्रीमान्नारायणो हरिः॥३७॥
The way in which Brahma, the four-headed one, created me in the beginning, in the same way Hari, Narayana created Brahma.

यतोऽभवन्महाविष्णुर्ममारुण पितामहः। ततो मे सुप्रसिद्धाभूत्सूर्यनारायणाभिधा॥३८॥
O Aruna! Ever since Mahavishnu became my grandfather, since then my name Suryanarayana became well-known.

नैतेन सकलेशस्य प्रपितामहतावशात्। सर्वोत्कृष्टत्वसंसिद्ध्या लुप्यते ह्यान्तरात्मना॥३९॥
But by this, (that is by Narayana or Vishnu being my progenitor and my being named after him), the status of Shiva, the lord of all, is not belittled by my inner-self since he is my great-grandfather and is proven to be supreme.

अथ वा योगवृत्या स्याच्छिवो नारायणाभिधः। तद्दृष्टिर्मयि कर्तव्योपासकैरिति सन्मतम्॥४०॥
Or else, through the power of yoga, Shiva becomes the one known as Narayana (Vishnu). A similar attitude can be adopted towards me by the worshipers. This is view is also correct.

कर्मोपासनबोधेषु ब्रह्मविष्णुशिवाः क्रमात्। प्रसिद्धा इति संत्यज्य धियं शृणु वचो मम॥४१॥
Abandon the thinking that Brahma, Vishnu and Shiva are associated with karma, worship and knowledge respectively and listen to my words.

त्रिषु त्रयः प्रसिद्धाः स्युस्तारतम्येन चारुण। काम्यकर्मप्रधानोऽस्ति स्वयंभूश्चतुराननः॥४२॥
O Aruna!
All three (Brahma, Vishnu and Shiva) are equally associated with all three (karma, worship and knowledge). The self-born four-faced Brahma is famed in kaamya duties.

नैमित्तिकप्रधानोऽस्ति विष्णुः कमललोचनः। नित्यकर्मप्रधानः स शिवः साक्षात्त्रिलोचनः
४३
Vishnu, the lotus-eyed one, is famed in naimmitic duties. The three-eyed Shiva is famed in nitya duties.

मूर्त्युपास्तौ विधिर्मुख्यस्त्वंशोपास्तौ हरिर्मतः। निरंशोपासने मुख्यो नीलकण्ठो हरो मतः॥४४

In idol-worship, Brahma is primary, in the worship of incarnations is primary while in the worship of non-incarnation, the blue-throated Hara is considered special.

ज्ञाने श्रवणजे ब्रह्मा विज्ञाने मननोदिते। विष्णुः स सम्यग्ज्ञाने तु निदिध्यासनजे शिवः
४५
In knowledge born through hearing, Brahma is special, in knowledge born through contemplation Vishnu is special and in knowledge born through meditation, Shiva is special.

अत्रैवं सति कस्याभूदाधिक्यमरुणाधुना। त्वमेव सम्यगालोच्य विनिश्चिनु महामते॥४६॥
O Aruna! Such being the case, whose supremacy is now established? O intelligent one! You yourself decide after proper deliberation.

पुरा कश्चिन्महाधीरः शिवभक्ताग्रणीर्द्विजः। शिवाख्याजपसंसक्तश्चचार भुवि निस्पृहः॥४७॥
Earlier some intelligent brahmana, a foremost devotee of Shiva, devoted to chanting the name of Shiva, roamed the earth totally free from desires.

स्वाश्रमाचारनिरतो भस्मरुद्राक्षभूषणः। सर्वशास्त्रार्थतत्त्वज्ञः कामक्रोधादिवर्जितः॥४८॥
He was always involved in performing the duties of his ashrama; he had sacred-ash and rudraksha beads as ornaments; he knew the real meaning of all shastras and was devoid of anger, lust etc.

शमादिषट्कसम्पन्नः शिवभक्तजनादरः। शिवस्य वैभवं स्मृत्वा श्रुतिस्मृतिपुराणगम्॥४९॥
He was endowed in the six virtues of sense-control etc; he was held in regard by all devotees of Shiva; remembering the opulence of Shiva mentioned in the shrutis, smritis and puranas (continued in the next verse)

सर्वेश्वरस्य सांबस्य त्रिनेत्रस्य दयानिधेः।सदाशिवस्य माहात्म्यं स्वत एवेदमब्रवीत्॥५०॥
(remembering) the greatness of Shiva, the lord of all, having Amba as his consort, the one with three-eyes, the ocean of mercy, he said this on his own.

पश्वादिभ्यो वरिष्ठाः क्षितिगतमनुजास्तेभ्य एवेन्द्रमुख्यः देवास्तेभ्यो विधाता हरिरपि च ततः शंकरो यस्त्रिनेत्रः।
नान्योऽस्माच्छंकरात्तु श्रुतिषु निगदितो वा वरिष्ठः समो वा सर्वान्विष्ण्वादिकांस्तं न हि वयमधुना नूनमेवाश्रयामः॥५१॥
Humans on earth are superior to animals etc; Indra and other gods are superior to them; Brahma and Vishnu are superior to them; then Shankara, who is the three eyed one. No one is proclaimed to be superior or even equal to Shankara in the shrutis. Now we shall certainly not rely on any of Vishnu or other gods but on Shankara only.

मूलाधारे गणेशस्तदुपरि तु विधिर्विष्णुरस्मात्ततोऽयं रुद्रस्थाने चतुर्थे श्रुतिरपि च तथा प्राह शांतं चतुर्थम्।
अस्मादन्यः शिवोऽस्ति त्रिपुरहर इतो वा सदाद्यः शिवोऽस्ति स्वस्थोऽयं द्वादशान्तप्रबलनटनकृच्चापि साक्षात्सभेशः॥५२॥
Ganesha resides in the mooladhara, above that Brahma, then Vishnu and then this (Shiva) resides in the fourth (chakra) which is also called Rudrasthana, the place of Rudra. The shruti also says calls the fourth chakra as the peaceful one. After this comes the Tripurahara (Shiva as the destroyer of the three cities), next is Sadashiva, the primeval one. He is revels in his Self and is the lord of dance (sabhesha) who performs fierce dance (tandava) in the Sahasraar chakra.

रौद्री शक्तिस्तथा स्यादयमपि च हरिः शाक्त एवं विरिंचो मन्तव्यो वैष्णवोऽमी सनकमुखमहाब्राह्मणा
ब्राह्मणाश्च।
तस्मादेवं विभक्ते न हि भवति हरेरंशितांशांशिभावे साक्षादप्यत्र नित्यं परमशिवमहं चांशिनं तं नमामि॥५३॥
The shakti (maybe kundalini?) also belongs to Rudra. Hence, Hari is a Shaakta. (This is because the seven chakras and the kundalini shakti resides in all beings, including Vishnu. Since they belong to Shiva, so everyone becomes a Shaivaite or equivalently a Shaakta.) Similarly Brahma should be considered as a Shaakta. Other sages like Sanaka etc who are considered to be Vaishnavas, should also be considered as Shaaktas. Such being the case, the whole, of which everything is a part, is not Vishnu. I always bow down to Shiva, who is the whole, of which everything else is a part.

शंभोरन्यन्न पश्याम्यहमिह परमे व्योम्नि सोमाच्छ्रुतौ वा यस्यैवैतेन भासा जगदखिलमिदं भासते चैत्यरूपम्।
यच्छीर्षांघ्री दिदृक्षू द्रुहिणमुररिपू सर्वशक्त्याप्यदृष्ट्वा खेदान्तौ जग्मतुस्तं परमशिवममुं त्वां विना कं नु वंदे॥५४॥
I do not see anyone here other than Shambhu or Soma, in the supreme sky. By whose light, as per the shrutis, the entire universe is shining with a consciousness. Desirous to see whose head and feet, Brahma and Vishnu, failed despite all their might and were exhausted in the end. Whom else can I bow down to except you, the supreme Shiva?

यं विष्णुर्नावपश्यत्यखिलजनभयध्वंसकं काशिकायां लिंगं चोपास्त इत्यप्यधिकभसितरुद्राक्षसंभूषितः सन्।
जाबालेये बृहत्यप्यथ हरिजनिता श्रूयते सोम एकः पायाच्छ्रुत्यन्तसिद्धो जनिमृतिभयभृत्संसृतेस्तारको माम्॥५५॥
Whom, the destroyer of fear of all men, even Vishnu does not see and adorned with rudraksha and bhasma, sits in front of the linga in Kashi (to worship him); the Soma who is heard to be the one progenitor of Vishnu in Jabali and Brihadaranyak (upanishads), the one who is in claimed to be the liberator from this samsaara in the upanishads, may that (Shiva) protect me who is bearing the fear of birth and death!

मध्ये को वाधिकः स्याद्द्रुहिणहरिहराणामिति प्रश्नपूर्वं ब्रह्मादौ पैप्पलादं खलु वदति महान्रुद्र एवाधिकः स्यात्।
इत्युक्त्वा शारभाख्ये श्रुतिशिरसि नमश्चास्तु रुद्राय तस्मै स्तुत्वैवं ध्येयमाह त्रिपुरहरमुमाकांतमेकं भजेऽहम्॥५६॥
Earlier, in the upanishad named Sharabha, when Pippalada asked (Brahma) that who was superior amongst Brahma, Vishnu and Shiva, then in the beginning Brahma said that the great Shiva was superior and after saying this extolled Shiva by verses like "Salutations to that Rudra" and proclaimed Shiva to be the one to be meditated upon. I worship that destroyer of the three cities and the lord of Uma.

ध्याता रुद्रो रमेशो हरिरपि तु तथा ध्यानमेकः शिवस्तु ध्येयोऽथर्वश्रुतेः सा निखिलरसवती या समाप्ता शिखाभूत्।
ध्येयश्चिन्मात्र एकः परमशिव इतो वा चिदंदशत्वमस्य ध्यातुः स्यान्न त्वमुष्य प्रकृतिभवमनोवृत्तिरूपस्य विष्णोः॥५७॥
Rudra is the meditator, Hari or Ramesha is the process of meditations, Shiva is the object of meditation. The Atharvashikha (upanishad), full of nectar, ends by saying that the object of meditation is the one supreme Shiva, who is of the nature of consciousness. Consciousness can be ascribed only to the meditator (and hence Shiva) and not to the thoughts of the mind itself, which is the natural state of Vishnu. (From this the supremacy of Shiva over Vishnu follows.)

एको रुद्रो महेशः शिव इति च महादेव एवेष सर्वव्यापी यः श्रूयतेऽस्मिनंच्छ्रुतिशिरसि तथाथर्वशीर्षाभिधे च।
देवाः सर्वे यदन्तस्थितिजुष इह ते विष्णुपूर्वास्ततोन्यः को वा स्याद्व्यापकोऽस्मान्निरतिशयचिदाकाशरूपान्महेशात्॥५८॥
The one Rudra, Mahesha, Shiva and Mahadeva who is heard to be omnipresent in the Atharvashira upanishad and in the Atharvashirsha upanishad, inside whom all gods starting from Vishnu, are situated, who is of the form of unexcellable consciousness, except him who can be omnipresent?

नाभौ ब्रह्माणमुक्त्वा हरिमपि हृदये रुद्रमेनं भ्रुवोस्तन्मध्ये श्रुत्यन्त एवं प्रणवविवरणे नारसिंघाभिधे च।
विज्ञेयः सोऽयमात्मा शिव इति च चतुर्थोऽद्वितीयः प्रशान्तश्चेत्याहान्ते प्रजेशस्त्रिदशपरिषदस्तत्स ईशः प्रपूज्यः॥५९॥
In the Narasimha upanishad, while describing the pranava (the syllable OM), Prajapati, after saying Brahma to be in the naval region, Hari to be in the heart, Rudra to be between the eyebrows, in the end said to the group of devas that the Aatma (the Self) should be known as Shiva, who is the fourth (part of the pranava), who is serene and who is without a second. Hence he the lord worthy of worship.

कैवल्यं प्राप्नुयात्कः पुरुष इह शिवं केवलं त्वां विहाय स्वामिन्नीशं तथान्यं जगति सदसतोरत्र विष्णोर्विधेर्वा।
चिन्मात्रः प्रत्यगात्मा त्वमसि खलु सदा पूर्व एकः शिवोऽतस्त्वामेवैकं भजेऽहं सततमपि जगत्साक्षिणं निर्विशेषम्॥६०॥
O Lord! Which man can obtain kaivalya (liberation) here in this world of sat and asat, by abandoning you, Shiva, the only one existing. You verily are the soul of Vishnu and Brahma. You, Shiva, are the only one, you are the ancient one. Hence I always worship only you, the witness of the world and the absolute.

सूर्य उवाच
एवं शिवस्य माहात्म्ये सर्वश्रुत्यन्तनिश्चिते। उद्भवेत्संशयः कस्य को मुच्येत च संशयात्॥६१॥
In such a greatness of Shiva, which is concluded in all the shrutis, in whom can doubt arise and (since there is no one in whom such a doubt can arise) who can get rid of doubt?

अतोऽरुण महाप्राज्ञ मुख्यान्तर्यामिणं मम। त्रिनेत्रं भज कैवल्यसंसिध्यै परमेश्वरम्॥६२॥
Hence, O Aruna! O intelligent one! Worhsip the three-eyed supreme lord, who is my prime inner-controller for attaining supreme liberation.

॥इति सूर्यगीतायां तृतीयोऽध्यायः॥
॥Thus ends the third chapter of Surya Gita

No comments:

Post a Comment