Bhagavatapurana 11.3: atha tṛtīyo'dhyāyaḥ

11.3.1

/0 śrī-rājovāca
parasya viṣṇor īśasya māyinām api mohinīm /
māyāṃ veditum icchāmo bhagavanto bruvantu naḥ //

The king said:
We wish to know the creative power of the supreme Viṣṇu, the Ruler, which deludes even the masters of illusion;
may you, my lords, explain it to us.

1. The king said:— We are eager to know of the Maya (power) of the Supreme Lord Vishnu which deludes even those that possess it. May your worshipful selves be pleased to explain that to us!

11.3.2

nānutṛpye juṣan yuṣmad- vaco hari-kathāmṛtam /
saṃsāra-tāpa-nistapto martyas tat-tāpa-bheṣajam //

Drinking your speech, the nectar of discourses on Hari,
I can never have enough—I, a mortal scorched by the burning torment of the cycle of rebirth, [finding] the medicine for that torment.

2. Being a mortal very badly scorched up in Samsara, I am not satiated with drinking the nectar of your words as describing the glories of Hari, the remedy for that unbearable heat (suffering).

11.3.3

/0 śrī-antarīkṣa uvāca
ebhir bhūtāni bhūtātmā mahā-bhūtair mahā-bhuja /
sasarjoccāvacāny ādyaḥ sva-mātrātma-prasiddhaye //

Śrī Antarīkṣa said:
By means of these gross elements, the Primeval One, the Self of all beings, O mighty-armed king,
created beings high and low, so that their senses might experience their objects and realise the self.

3. O one of long arms, the First and Supreme Person, the cause of all creation, created out of these great Bhutas all things great and small, so that he (Jiva) might realise himself to be none but Brahman.

11.3.4

evaṃ sṛṣṭāni bhūtāni praviṣṭaḥ pañca-dhātubhiḥ /
ekadhā daśadhātmānaṃ vibhajan juṣate guṇān //

Having entered the beings thus created along with the five elements,
dividing himself into one [mind] and ten [faculties], he experiences the sense-objects.

4. Having entered into the beings that are so created with the five roots (i. e., Maha Bhutas) the Lord appears as one in the mind and as ten (in the ten Indrias) and makes creatures enjoy the gunas (or is pleased to assign the gunas to Atman).

4. V. Still the Lord enters into bodies created out of the five Bhutas, divides the knowledge into one and ten ways through the organs of sense and physical activity and enjoys only the objects of sense, but is not devoted to propitiating Paramatman.

D. The idea that Brahman Himself enjoys the fruit of Karma through the corporeal body is refuted in this verse. Paramatma creates various bodies with the five grosser Bhutas and fills them each according to the fitness of each jiva and appears in one form as the director of the mind and again as ten as directing the ten organs and still He is in the enjoyment of only the excellent, i.e., the blissful, aspects of all the things, being distinct from the jiva of limited energy who is to experience the fruit of karma.

11.3.5

guṇair guṇān sa bhuñjāna ātma-pradyotitaiḥ prabhuḥ /
manyamāna idaṃ sṛṣṭam ātmānam iha sajjate //

Enjoying the sense-objects through the senses illumined by himself, the master,
imagining this created [body] to be the self, becomes attached here.

5. V. The jiva, the lord of the body as he is, i. e., though not really bound by karma.

D. How is the Lord, though present in the senses, not subject to the experience of undesirable work of the senses? This is answered here.

D. The jiva is liable to the experience of the objects of sense through the senses that are directed by that omnipotent Lord who enjoys nothing but bliss for the very reason that He is omnipotent. The jiva wrongly thinks that the Supreme Lord is identical with the jiva conditioned by a body and therefore he forms attachments to the mundane life here and there lies condemned in the hell of darkness.

11.3.6

karmāṇi karmabhiḥ kurvan sa-nimittāni deha-bhṛt /
tat tat karma-phalaṃ gṛhṇan bhramatīha sukhetaram //

Performing motivated actions through the organs of action, the embodied soul,
reaping the diverse fruits of those actions, wanders here experiencing happiness and its opposite.

6. V. The jiva does many acts which contain the germs or tendencies of previous lives as well as those which would appear as effect in future lives and, in enjoying the fruit of several karma, wanders about so as to experience increasing misery.

D. The jiva conditioned with a body does by means of the physical organs and their activities such acts as are charged with the tendencies of previous lives and is being tossed only to find misery. 7. Thus passing through many courses of karma laden with many evils, the Jiva is subject to birth and death (till the dissolution of the world)

11.3.7

itthaṃ karma-gatīr gacchan bahv-abhadra-vahāḥ pumān /
ābhūta-samplavāt sarga- pralayāv aśnute 'vaśaḥ //

Proceeding thus along paths of action that bring many misfortunes,
a person helplessly undergoes creation and dissolution until the universal dissolution of elements.

11.3.8

dhātūpaplava āsanne vyaktaṃ dravya-guṇātmakam /
anādi-nidhanaḥ kālo hy avyaktāyāpakarṣati //

When the dissolution of the elements draws near, time, having no beginning and no end,
withdraws the manifest world composed of substances and qualities back into the unmanifest.

8. When the dissolution of the great Bhutas is about to occur, Time destitute of beginning or end necessarily withdraws into the subtle state the manifest world of substance and qualities.

11.3.9

śata-varṣā hy anāvṛṣṭir bhaviṣyaty ulbaṇā bhuvi /
tat-kālopacitoṣṇārko lokāṃs trīn pratapiṣyati //

A terrible drought lasting a hundred years will occur on earth;
the sun, with heat intensified at that time, will scorch the three worlds.

9. Then will be a century of rainless time of very severe character on the earth; the Sun with the heat enhanced by that Time will burn the three worlds.

11.3.10

pātāla-talam ārabhya saṅkarṣaṇa-mukhānalaḥ /
dahann ūrdhva-śikho viṣvag vardhate vāyuneritaḥ //

Beginning from the base of Pātāla, the fire from the mouth of Saṅkarṣaṇa,
burning with flames directed upward, grows on all sides, fanned by the wind.

10. From the bottom of the nether world the fire rising from the mouths of Sankarshana flames forth to a great height on all sides and helped on by the wind, spreads burning everything in all directions.

11.3.11

saṃvartako megha-gaṇo varṣati sma śataṃ samāḥ /
dhārābhir hasti-hastābhir līyate salile virāṭ //

The Saṃvartaka clouds pour rain for a hundred years
with torrents like elephants' trunks, and the cosmic body dissolves in the water.

11. The clouds of deluge will rain for a hundred years, each line of drops being as stout as the trunk of an elephant, and the egg of the Universe will be drowned in water.

11.3.12

tato virājam utsṛjy vairājaḥ puruṣo nṛpa /
avyaktaṃ viśate sūkṣmaṃ nirindhana ivānalaḥ //

Then, having abandoned the cosmic body, the cosmic person, O king,
enters the subtle unmanifest, like a fire without fuel.

12. The presiding Jiva (Brahma) of the Universe will leave it, O king, merge into the subtle Avyakta like fire when all fuel is consumed. (The fire connected with fuel merges into the subtle principle of fire when the fuel is exhausted).

12. Sridhara. Note. Here deals with an objection how the four-faced Brahma could be said to enter into Prakriti in order to bring out the idea that Moksha is not easy to gain: it is said that if wanting in devotion even Brahma would go into Prakriti and if full of devotion he enters into Parabrahman Himself, here indicated by the term Avyakta for the reason of being most subtle. D. Brahma who presides over the gross Universe enters Paramatman who is the most subtle just as fire in connection with a piece of fuel enters after the fuel is exhausted, into the principle of fire existing as fire everywhere. V. Takes the Singular stand for the class, i. e., all the Jivas who may be said to be withdrawn into the primordial Prakriti and who thereby have their intellectual grasp narrowed. 13. The earth deprived by Vayu of its property, smell, becomes water and water deprived (by Vayu) of its property of liquidity becomes fire.

11.3.13

vāyunā hṛta-gandhā bhūḥ salilatvāya kalpate /
salilaṃ tad-dhṛta-rasaṃ jyotiṣṭvāyopakalpate //

Earth, its fragrance stripped away by wind, turns into water;
water, its taste stripped away, is transformed into light.

11.3.14

hṛta-rūpaṃ tu tamasā vāyau jyotiḥ pralīyate /
hṛta-sparśo 'vakāśena vāyur nabhasi līyate /
kālātmanā hṛta-guṇaṃ nabha ātmani līyate //

Light, its form stripped away by darkness, dissolves into air;
air, its touch stripped away by space, dissolves into space;
space, its quality stripped away by time as the Supreme Self, dissolves into the cosmic ego.

14. Fire deprived of colour merges into Vayu: Vayu deprived of its property of touch is withdrawn into the sky: the sky deprived of its property by Kalatman merges into Atman.

11.3.15

indriyāṇi mano buddhiḥ saha vaikārikair nṛpa /
praviśanti hy ahaṅkāraṃ sva-guṇair aham ātmani //

The senses, mind, and intellect, along with the deities of the senses, O king,
enter the ego, and the ego, along with its qualities, enters the cosmic intellect.

15. The senses, the mind and (intellect) with their presiding deities, O king, merge into the principle of Ahankara which in its turn with all its constituent qualities merges into Mahattatva.

11.3.16

eṣā māyā bhagavataḥ sarga-sthity-anta-kāriṇī /
tri-varṇā varṇitāsmābhiḥ kiṃ bhūyaḥ śrotum icchasi //

This is the creative power of the Lord, bringing about creation, maintenance, and destruction;
endowed with the three guṇas, it has been described by us. What more do you wish to hear?

16. It is this Maya of the Lord that brings about creation, subsistence and destruction of the world and it has been described by us as consisting of three gunas or qualities. What more dost thou wish to hear of?

11.3.17

/0 śrī-rājovāca
yathaitām aiśvarīṃ māyāṃ dustarām akṛtātmabhiḥ /
taranty añjaḥ sthūla-dhiyo maharṣa idam ucyatām //

The king said:
O great sage, please explain how those of dull intellect
may easily cross over this divine creative power, insurmountable for those who have not subdued themselves.

17. The king said:— Be pleased, O great sage, to tell me this—how even men of gross understanding, i.e., who regard the body as Atman, may completely get Release from this Maya of the Lord, which is not easy for those who have not controlled their mind.

11.3.18

/0 śrī-prabuddha uvāca
karmāṇy ārabhamāṇānāṃ duḥkha-hatyai sukhāya ca /
paśyet pāka-viparyāsaṃ mithunī-cāriṇāṃ nṛṇām //

Śrī Prabuddha said:
One should observe the reversal of results among human beings living in couples,
who undertake actions to destroy suffering and attain happiness.

18. Prabuddha said:—For absolution from misery and attainment of happiness of those that are in the path of Karma, one should (first of all) see clearly how contrary results await men that are addicted to sexual life.

11.3.19

nityārtidena vittena durlabhenātma-mṛtyunā /
gṛhāpatyāpta-paśubhiḥ kā prītiḥ sādhitaiś calaiḥ //

With wealth that constantly causes misery, is hard to obtain, and brings death to oneself,
and with home, children, kin, and cattle—fleeting things acquired with it—what true joy can there be?

19. What real delight could be derived from riches which always beget affliction, besides presenting difficulty in acquisition, or from the possession of houses, children, friends and relations and cattle which are all transient?

11.3.20

evaṃ lokaṃ param vidyān naśvaraṃ karma-nirmitam /
sa-tulyātiśaya-dhvaṃsaṃ yathā maṇḍala-vartinām //

Likewise one should understand the other world, fashioned by action, to be perishable,
marred by rivalry with equals, jealousy of superiors, and eventual destruction, like the realms of tributary kings.

20. Similarly one should see that the region attained through

karma is also transient, equally subject to change and destruction, even as dependent princes are:-

11.3.21

tasmād guruṃ prapadyeta jijñāsuḥ śreya uttamam /
śābde pare ca niṣṇātaṃ brahmaṇy upaśamāśrayam //

Therefore, desiring to know the highest good, one should take refuge in a guru
who is versed in the scriptures and the supreme Brahman, and established in tranquility.

21. Therefore he who is bent on seeking after the highest good should resort to a preceptor who is deeply versed in the Vedas and has perfect serenity of mind and realised Para Brahman.

11.3.22

tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ /
amāyayānuvṛttyā yais tuṣyed ātmātma-do hariḥ //

Under him, regarding the guru as one's self and deity, one should learn the dharmas of the Bhāgavatas
with sincere service, by which Hari, the Self who gives himself, is pleased.

22. Under the preceptor he should learn and practise sincerely and obediently the virtue of His votaries with the belief that the preceptor is Atman and the deity, by which Hari, the Paramatman and the giver of self-realisation, may be pleased.

11.3.23

sarvato manaso 'saṅgam ādau saṅgaṃ ca sādhuṣu /
dayāṃ maitrīṃ praśrayaṃ ca bhūteṣv addhā yathocitam //

First detachment of the mind from everything, and association with virtuous devotees;
compassion, friendliness, and proper humility toward beings, truly as is appropriate;

23. In the first place one should rid the mind of attachment to everything (of the world) but keep it attached to the righteous (and wise) and cherish in due measure compassion, friendliness and modesty towards other beings (compassion to the low, friendship to equals and modesty towards superiors).

11.3.24

śaucaṃ tapas titikṣāṃ ca maunaṃ svādhyāyam ārjavam /
brahmacaryam ahiṃsāṃ ca samatvaṃ dvandva-saṃjñayoḥ //

cleanliness, austerity, forbearance, silence, self-study of scripture, uprightness,
celibacy, non-violence, and equanimity toward the pairs of opposites;

24. He should also acquire the virtues of cleanliness both in and out, tapas, i.e., the observance of his own duties, forbearance, silence, not wasting words on unworthy objects, the study of Veda straight-forwardness, celibacy, innocence and equanimity under the opposite conditions of pain and pleasure, profit and loss, etc.,

11.3.25

sarvatrātmeśvarānvīkṣāṃ kaivalyam aniketatām /
vivikta-cīra-vasanaṃ santoṣaṃ yena kenacit //

seeing the Lord as the Self everywhere, solitude, homelessness,
wearing rags found in secluded places, and contentment with whatever comes;

25. He should learn to see everywhere the same Supreme Being as Atman (an intelligent existence) and as Iswara, the Ruling Principle as an absolute entity, and as one not at all really attached to the investing conditions, such as the houses and to be contented with the pure clothing of barks and any food that is got by chance.

11.3.26

śraddhāṃ bhāgavate śāstre 'nindām anyatra cāpi hi /
mano-vāk-karma-daṇḍaṃ ca satyaṃ śama-damāv api //

faith in the Bhāgavata scripture and never speaking ill of other [scriptures],
control of mind, speech, and action, truthfulness, and control of the internal and external senses;

26. He should also have faith in the sastra that celebrates the Lord and be indifferent to other sastras and possess control over his mind and tongue and activities, be truthful, tranquil and self-disciplined.

11.3.27

śravaṇaṃ kīrtanaṃ dhyānaṃ harer adbhuta-karmaṇaḥ /
janma-karma-guṇānāṃ ca tad-arthe 'khila-ceṣṭitam //

listening to, glorifying, and meditating upon the births, deeds, and qualities
of Hari of wondrous deeds, and dedicating all endeavors to him;

27. He should always listen to, or sing of, or contemplate, Hari of wonderful deeds, His birth, deeds and qualities, directing all his activity towards Him.

11.3.28

iṣṭaṃ dattaṃ tapo japtaṃ vṛttaṃ yac cātmanaḥ priyam /
dārān sutān gṛhān prāṇān yat parasmai nivedanam //

offering to the Supreme whatever is sacrificed, given in charity, performed as austerity, chanted, or practiced,
whatever is dear to oneself, one's wife, children, home, and vital breath;

28. He should resign to the Supreme Lord his sacrificial activity, gifts, tapas, japa, good conduct and whatever is beloved of him, his wife, children, house, and his very life.

11.3.29

evaṃ kṛṣṇātma-nātheṣu manuṣyeṣu ca sauhṛdam /
paricaryāṃ cobhayatra mahatsu nṛṣu sādhuṣu //

friendship toward those who take Kṛṣṇa as their self and lord, and toward all human beings,
and service rendered to both—to exalted devotees and virtuous people;

29. Similarly he should cherish friendly feelings towards men who absolutely depend upon Krishna as their Lord. He should worship the Lord as present both in the mobile and the immobile, in men, the righteous and the great (that have realised Atman).

11.3.30

parasparānukathanaṃ pāvanaṃ bhagavad-yaśaḥ /
mitho ratir mithas tuṣṭir nivṛttir mitha ātmanaḥ //

mutual discourse on the purifying renown of the Lord,
mutual loving attachment, mutual satisfaction, and mutual pacification of the mind;

30. In their association he should learn how to sing and expound to one another, the sacred glories of the Lord, there in mutual associations finding delight, self-satisfaction and freedom from all misery.

11.3.31

smarantaḥ smārayantaś ca mitho 'ghaugha-haraṃ harim /
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṃ tanum //

remembering and reminding one another of Hari, who takes away the flood of sins,
they bear bodies with hairs standing on end through devotion born of devotion.

31. Righteous and wisemen themselves remember and make others also remember, Hari who removes all sin, their devotion developed at every step, making the hair stand on end on their body.

11.3.31.p1

kvacid rudanty acyuta-cintayā kvacid $ dhasanti nandanti vadanty alaukikāḥ &

Sometimes they weep in contemplation of Acyuta, sometimes they laugh, rejoice, and speak in ways beyond this world;

32. The devotees who have given up the world, while contemplating Hari, now weep, now laugh, are now rejoiced and talk about Him, again dance or sing of Him or investigate into His nature or having realised Hari and happiness blissfully remain silent.

11.3.32

nṛtyanti gāyanty anuśīlayanty ajaṃ % bhavanti tūṣṇīṃ param etya nirvṛtāḥ //

they dance, sing, contemplate the Unborn,
and, having attained the Supreme, they become quiet and filled with bliss.

11.3.33

iti bhāgavatān dharmān śikṣan bhaktyā tad-utthayā /
nārāyaṇa-paro māyām añjas tarati dustarām //

Learning thus the dharmas of the Bhāgavatas through the devotion arising therefrom,
devoted to Nārāyaṇa, one easily crosses over the insurmountable creative power.

33. He who thus trains himself in the duties and habits of the Lord's devotees, becomes absolutely devoted to Him through love engendered by the training and he is sure to cross Maya (with ease) otherwise hard to get over.

11.3.34

/0 śrī-rājovāca
nārāyaṇābhidhānasya brahmaṇaḥ paramātmanaḥ /
niṣṭhām arhatha no vaktuṃ yūyaṃ hi brahma-vittamāḥ //

The king said:
You are indeed the foremost knowers of Brahman; you ought to tell us
of the ultimate nature of the Supreme Self, Brahman, known by the name of Nārāyaṇa.

34. The king said:— O sages foremost among those that have

realised Brahman, may you be pleased to explain to us the (true) nature and character of Paramatman, the perfect Being called Narayana.

11.3.35

/0 śrī-pippalāyana uvāca
sthity-udbhava-pralaya-hetur ahetur asya $ yat svapna-jāgara-suṣuptiṣu sad bahiś ca &
sthity-udbhava-pralaya-hetur ahetur asya $ yat svapna-jāgara-suṣuptiṣu sad bahiś ca &
dehendriyāsu-hṛdayāni caranti yena % sañjīvitāni tad avehi paraṃ narendra //

Śrī Pippalāyana said:
That which is the uncaused cause of the origination, maintenance, and dissolution of this [universe],
which is present in dreaming, waking, and deep sleep, as well as beyond them,
and by which the body, senses, vital breaths, and heart function when enlivened—know that, O king, to be the Supreme.

35. Pippalayana said:— O prince, do thou know *that* to be the Highest Truth which is also known as Narayana, the cause of subsistence, creation and dissolution of this Universe and that it is (Himself) without a cause, it is one that exists without interruption in the three states of dream, wakefulness and sleep and also in other states, and animated by which the body, the senses, the breaths and the mind exist and do their functions.

11.3.36

* //
naitan mano viśati vāg uta cakṣur ātmā $ prāṇendriyāṇi ca yathānalam arciṣaḥ svāḥ &
naitan mano viśati vāg uta cakṣur ātmā $ prāṇendriyāṇi ca yathānalam arciṣaḥ svāḥ &
śabdo 'pi bodhaka-niṣedhatayātma-mūlam % arthoktam āha yad-ṛte na niṣedha-siddhiḥ //

Mind does not enter this, nor speech, sight, the intellect, / the life-breaths, or the senses, just as sparks cannot enter fire. / Even Vedic word, by negating everything it can express, points to its own source / by implication, for without that source no negation can be established.

36. Neither the mind nor speech, nor the eye nor Buddhi (intellect), nor Prana, nor the senses comprehend it even as flames and sparks of fire do not comprehend Fire. Even the word, the only means of knowing Brahman (Atman), presents Him only as an inference: because it denies itself the power to describe Him directly: still the inferred Atman must be admitted as a real existence, for in the absence of real existence no negative description either is possible.

11.3.37

* //
sattvaṃ rajas tama iti tri-vṛd ekam ādau $ sūtraṃ mahān aham iti pravadanti jīvam &
sattvaṃ rajas tama iti tri-vṛd ekam ādau $ sūtraṃ mahān aham iti pravadanti jīvam &
jñāna-kriyārtha-phala-rūpatayoru-śakti % brahmaiva bhāti sad asac ca tayoḥ paraṃ yat //

Purity, passion, and darkness—this threefold one in the beginning, / which they call the thread, the great principle, the ego, and the individual soul; / by appearing as knowledge, action, objects, and results, through its vast powers, / it is Brahman alone that shines as both cause and effect, and that which is beyond both.

37. It is only Brahman that shines to be *both* the gross effect and the subtle cause and also what is different from them and

their cause; for it has very many and very great powers. That which was one in the beginning became the Pradhana or Prakriti of triple nature consisting of Satva, Rajas and Tamas; then by its power of producing, it became Sutra; by the power of understanding, it became Mahat, then it became Atman and the condition investing Jiva. Thus it is Brahman that shines as deities, the functions, the organs, the objects, the resulting light or pleasure or pain, and in every form.

D. Of the ignorant some say that Satva, Rajas or Tamas is the form of Hari; some that one thing of three qualities called Pradhana existing from the beginning is Hari; some that it is Vayu (Sutra) or it is Brahma or Rudra or the jiva, they say it is only the all powerful Brahman that thing in the form of intellectual senses, physical organs, the objects; and pleasure and pain, the cause and effect. But it is not true for that Brahman is far distinct from and superior to things that are known as cause and effect.

11.3.38

* //
nātmā jajāna na mariṣyati naidhate 'sau $ na kṣīyate savana-vid vyabhicāriṇāṃ hi &
nātmā jajāna na mariṣyati naidhate 'sau $ na kṣīyate savana-vid vyabhicāriṇāṃ hi &
sarvatra śaśvad anapāyy upalabdhi-mātraṃ % prāṇo yathendriya-balena vikalpitaṃ sat //

The self was never born, will never die, does not grow, / and does not decay, for it is the witness of the changes of all changing things; / everywhere, constant, never departing, it is pure consciousness, / conceived as manifold through the power of the senses, just as the life-breath appears divided.

38. *Atman*. V. Jiva forming the body of Brahman spoken of as *sat* in previous verse is not subject to the six changing conditions that relate to the unintelligent bodies that come and go, for the jiva is the witness through time, the changing conditions of the body. In every life he is perpetually bound to Prakriti till Moksha but essentially he is mere intelligence; while animating the body he seems to be divided up and changed through the force of Indriyas or senses.

D. Again Brahman is different from the sphere of those that are called cause and effect; for he was not born..., for in all things subject to birth, death etc., he is always present as the one unchanged essence, imperishable unmixed consciousness, and only perceived or spoken of in different ways like Prana (Vital breath) is spoken of as many according to the senses through which he functions.

11.3.39

* //
aṇḍeṣu peśiṣu taruṣv aviniściteṣu prāṇo hi jīvam upadhāvati tatra tatra /
sanne yad indriya-gaṇe 'hami ca prasupte kūṭa-stha āśayam ṛte tad-anusmṛtir naḥ //

Into eggs, wombs, trees, and those born of moisture, the life-breath follows the living being wherever it goes. / When the host of senses has dissolved and the ego is asleep, / the unchanging self remains free from the subtle body; that is our recollection.

39. V. In the various bodies evolved out of eggs, the womb, vegetable seeds and sweat, the jiva enters as the supporter of life. The jiva whom life follows is unchangeable. This Jiva seems to be modified i.e., does not shine distinctly in his own true character. We Jivas have the realisation of self only when ground of phenomenal affections, does not exist. Therefore the only evidence of the existence of Atman is the memory which refers to it when one has risen from sleep.

11.3.39.p1

yarhy abja-nābha-caraṇaiṣaṇayoru-bhaktyā $ ceto-malāni vidhamed guṇa-karma-jāni &

When, by intense devotion through longing for the lotus-navel’s feet, / one sweeps away the impurities of the heart born of qualities and actions,

40. When in seeking after the feet of Abjanabha and by developing intense devotion to Him, one shakes off all the impurities of the mind produced by guna and karma, in that pure mind the true nature of Atman is directly revealed just as the Sun's light is revealed to unclouded eyes.

11.3.40

tasmin viśuddha upalabhyata ātma-tattvaṃ % śākṣād yathāmala-dṛśoḥ savitṛ-prakāśaḥ //

in that purified mind the truth of the self is directly realized, / just as the light of the sun is perceived by unclouded eyes.

11.3.41

/0 śrī-rājovāca
karma-yogaṃ vadata naḥ puruṣo yena saṃskṛtaḥ /
vidhūyehāśu karmāṇi naiṣkarmyaṃ vindate param //

The king said: / Tell us of the yoga of action, purified by which / a person quickly shakes off all actions here and attains supreme freedom from karmic reaction.

41. The king said:— Be pleased to explain to us the karma-yoga purified by which man can soon shake off karma and attain to the pure and supreme knowledge (Moksha), an attainment which is possible only when he withdraws himself from the course of active duties.

11.3.42

evaṃ praśnam ṛṣīn pūrvam apṛcchaṃ pitur antike /
nābruvan brahmaṇaḥ putrās tatra kāraṇam ucyatām //

Formerly, in the presence of my father, I asked the sages this very question; / the sons of Brahmā did not answer. Please explain the reason for that.

42. Formerly in the presence of my father I put this question to Rishis, but the sons of Brahma did not answer it: pray tell me the cause of their silence.

11.3.43

/0 śrī-āvirhotra uvāca
karmākarma vikarmeti veda-vādo na laukikaḥ /
vedasya ceśvarātmatvāt tatra muhyanti sūrayaḥ //

Śrī Āvirhotra said: / Action, non-action, and prohibited action: this is Vedic doctrine, not ordinary worldly matter; / and because the Veda is the embodiment of the Lord, even the wise are bewildered about it.

43. Avirhotra said:— The division of karma as Karma, Akarma and Vikarma is a purely Vedic statement, but not a worldly talk, and as Veda has emanated from Iswara even learned men are

perplexed at it, in respect of duties enjoined by the Veda.

11.3.44

parokṣa-vādo vedo 'yaṃ bālānām anuśāsanam /
karma-mokṣāya karmāṇi vidhatte hy agadaṃ yathā //

The Veda speaks indirectly, as instruction for children; / it prescribes actions for the sake of freedom from action, just as [a doctor gives] medicine.

44. The Veda purports something different from what the words superficially denote, or convey, forming a code of directions to the young. The several courses of duties are like medicines enjoined upon man that he may get free from the consequences of action.

11.3.45

nācared yas tu vedoktaṃ svayam ajño 'jitendriyaḥ /
vikarmaṇā hy adharmeṇa mṛtyor mṛtyum upaiti saḥ //

He who does not perform what is enjoined by the Veda, being himself ignorant and without control over his senses, / through prohibited action and unrighteousness falls from death into death.

45. He who in his ignorance fails to control his senses or neglects to do what is laid down in the Vedas is necessarily led into courses of unrighteous activity or omission of duties and thereby he goes from death to death.

11.3.46

vedoktam eva kurvāṇo niḥsaṅgo 'rpitam īśvare /
naiṣkarmyaṃ labhate siddhiṃ rocanārthā phala-śrutiḥ //

Performing only what is enjoined by the Veda, free from attachment, offering it to the Lord, / he attains the perfection of freedom from karmic reaction; the scriptural promises of reward are meant only to entice.

46. He who actually does what is enjoined upon him by the Vedas without attachment and resigns his work to the supreme Lord, attains to the state, i. e., Moksha—in which karma or its consequence does not affect him. The promise of (other) fruits in the Veda is intended to create interest in the paths sketched by it.

11.3.47

ya āśu hṛdaya-granthiṃ nirjihīṛṣuḥ parātmanaḥ /
vidhinopacared devaṃ tantroktena ca keśavam //

One who wishes to quickly cut through the knot in the heart of the individual soul / should worship the Lord Keśava by the injunctions set forth in the tantras.

47. He who is eager to cut off soon the knot of the heart should worship the Lord in the manner laid down in the Tantra.

11.3.48

labdhvānugraha ācāryāt tena sandarśitāgamaḥ /
mahā-puruṣam abhyarcen mūrtyābhimatayātmanaḥ //

Having obtained grace from a teacher who has instructed him in the Āgamas, / he should worship the Supreme Person through a form agreeable to himself.

48. He should first obtain the grace of his preceptor and by him being shown the sastraic course of worship he should worship the Supreme Person in that form which is most congeneal to his mind.

11.3.49

śuciḥ sammukham āsīnaḥ prāṇa-saṃyamanādibhiḥ /
piṇḍaṃ viśodhya sannyāsa- kṛta-rakṣo 'rcayed dharim //

Clean, seated facing [the deity], purifying the physical body / by breath control and other practices, and having secured protection through nyāsa, he should worship Hari.

49. One should observe the rules of cleanliness, sit facing the object of worship, cleanse the body by the control of breath and other practices and fortify oneself with proper Nyasa (auxiliary contemplations) and worship Hari.

11.3.50

arcādau hṛdaye cāpi yathā-labdhopacārakaiḥ /
dravya-kṣity-ātma-liṇgāni niṣpādya prokṣya cāsanam //

In an image and also in the heart, with whatever offerings are available, / having purified the articles, the ground, oneself, and the emblems, and sprinkled the seat,

50. He should in the first place purify flowers and other articles, the ground and the image and his own self and having sprinkled the seat with water, he should worship with whatever articles he could get for the purpose.

11.3.51

pādyādīn upakalpyātha sannidhāpya samāhitaḥ /
hṛd-ādibhiḥ kṛta-nyāso mūla-mantreṇa cārcayet //

having arranged the water for the feet and other offerings, having established the presence [of the deity], concentrated, / having performed nyāsa with the heart and other limbs, he should worship with the root mantra.

51. Having arranged for Padya and other attentions, having mentally set up the Lord before himself, and with a calm mind he should with the Moolamantra contemplate the Lord at the heart and other points, and perform the puja.

11.3.52

sāṅgopāṅgāṃ sa-pārṣadāṃ tāṃ tāṃ mūrtiṃ sva-mantrataḥ /
pādyārghyācamanīyādyaiḥ snāna-vāso-vibhūṣaṇaiḥ //

With all limbs and secondary limbs, with all attendants, each form according to its own mantra, / with water for the feet, arghya, water for sipping, and other offerings, with bathing, garments, and ornaments,

52. With accessories of the first order and second order, and with attendant deities, with the mantra peculiar to it, he should worship each form of the Lord offering Padya, Arghya, Achamaniya, etc., ablution, cloths and ornaments.

11.3.53

gandha-mālyākṣata-sragbhir dhūpa-dīpopahārakaiḥ /
sāṅgam sampūjya vidhivat stavaiḥ stutvā named dharim //

with fragrances, garlands, unbroken grains, necklaces, incense, lamps, and food offerings; / having worshiped in all aspects according to the rules, praising Hari with hymns, he should bow down.

53. Having according to rules completely worshipped with sandal, flowers, Akshatas, garlands, scented fumes; lights, offerings and having sung His praises with appropriate hymns, he should prostrate himself before Hari.

11.3.54

ātmānam tan-mayam dhyāyan mūrtiṃ sampūjayed dhareḥ /
śeṣām ādhāya śirasā sva-dhāmny udvāsya sat-kṛtam //

Meditating on oneself as identified with Him, one should worship the form of Hari; / placing the remnants on one’s head, he should bid farewell to the honored deity into His own abode.

54. He should contemplate himself to be one with the Deity and worship the form of Hari (which he sets up before himself), wear the holy relic on his body and at conclusion contemplate the Lord as taking rest in His own place.

54. V. He should contemplate that His own self is filled with Hari as Antaryamin and worship Him in the image, he should take for his food what is offered to the Lord and wear on his head flowers used in worship by restoring as it were to His abode.

D. He should contemplate the Lord Hari as his sole ruler and master and worship etc.

11.3.55

evam agny-arka-toyādāv atithau hṛdaye ca yaḥ /
yajatīśvaram ātmānam acirān mucyate hi saḥ //

One who in this way worships the Lord, the self, in fire, the sun, water, / in a guest, and in the heart, is indeed quickly liberated.

55. *The Paramatman*. D. The absolute Ruler of the Universe and the Lord to whom all sacrificial activities are to be dedicated.