Ishwara Gita

Ishwara Gita
Kurmapurana
ISHWARA GITA - KURMAPURAN
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ii
Om Namo Bhagavathe
Nityanandaya
Dedicated to
Bhagawan Nityananda
iii
iv
PREFACE
With the grace of Bhagwan Nityananda and the guidance of
our Anand Ashram, we began the Nitya Prakashan Sanstha to
publish and present spiritual scriptures at reasonable prices to
the masses. The main goal of the institution, from the amount
generated from the sale of these books, is to meet the
production expenses of more spiritual literature and audio
CDs from the ashram.
With the grace of Bhagwan Nityananda, the ashram has
successfully published various books in Kannada. These
include:
Avdhoot Bhagwan Nityananda
Shaktipath Yoga Rahasya
Nitya Prarthane
Nityananda Charitham
Nityananda Pradam
Along with the spiritual literature on Bhagwan Nityananda, the
Ashram has decided to produce numerous other spiritual
texts. Many books are distributed free of cost depending on
the situation. The minimal prices charged in other cases,
sometimes restrains us from bringing out more publications.
However, till now with the blessings of Bhagwan Nityananda
everything has been a possibility. The ashram is now bringing
out these books in English, Hindi, Marathi and other
languages.
The current book is the English translation of the sacred
scripture of Ishwara Gita from the Kurma Purana and the
translation has been done with the help of scholars and the
kind help of Shri. R. Sivadas.
My prayers to Bhagwan Nityananda to bless all who have been
an instrument in bringing this book out for the benefit of
mankind.
CONTENTS
1.
Chapter 1
...............................................
2.
Chapter 2
...............................................
18
3.
Chapter 3
...............................................
37
4.
Chapter 4
...............................................
45
5.
Chapter 5
...............................................
56
6.
Chapter 6
...............................................
73
7.
Chapter 7
...............................................
89
8.
Chapter 8
...............................................
99
9.
Chapter 9
...............................................
106
10.
Chapter 10
...............................................
114
11.
Chapter 11
...............................................
120
vi
Sri Hari: Om Paramatmane Nama:
KURMA PURANA
Upari Vibhaga
vii
Chapter - 1
Introduction to Ishwara Gita in the form of a
conversation between Ishwara (Shiva) and sages
(Starting of Ishwara Gita)
F ` D$Mw:
^dVm H${WV: g`H gJ: dm`^wdVV:
~mamS>`m` {dVmamo _dVa{d{ZM`:
Vodao damo Xodmo d[a{U{^Y_Vna:

kmZ`moJaV{Z`_mam`: H${WVd`m
Vd#mmeofggma Xw:IZme_Zwm__
kmZ ~H${df` òZ nò_ Vna_
d {h ZmamÙ: gmjmH$Unm`Zmn^mo
Admm{Ib{dkmZVmdm nN>m_ho nwZ:
aya cu
bhavat kathita samyak sarga svyabhuvastata
brahmasysya vistro manvantaravinicaya
tatrevarevaro devo varibhirdharmatatparai
jnayogaratairnityamrdhya kathitastvay
tadvadeasasradu khanamanuttamam
jna brahmaikaviaya yena payema tatparam
tva hi nryatskt kadvaipyant prabho
avptkhilavijnastattv pcchmahe puna
1
2
3
4
Sages told Suta, You have told comprehensively

about the creation of Swayambhuva Manvantara, the
extent of this universe and other Manvantaras. In
those (Manvantaras) you have described the God of
Gods, who is worshipped by human beings who are
virtuous,
knowledgeable
and
follow
the
Varnadharma. (There are four Varnas - Brahmin,
Kshatriya, Vaisya and Sudra). Along with this, you
have told us about the supreme and exclusive
knowledge of Brahman, by which misery of this
world gets destroyed and through which we can see
or feel the eternal principle or entity. Lord! You have
obtained the entire knowledge from none other than
Narayana (Vishnu) Krishnadwaipayana Vyasa.
Hence, we ask you again. (1-4)
lwdm _w{ZZm Vm` H Unm`Z ^w_

gyV: nmam{UH$: _dm ^m{fVw wnMH$_o
rutv munn tad vkya kadvaipyana prabhum

sta paurika smtv bhitu hyupacakrame
Hearing the word of sages, the Suta who was wellversed in the Puranas, started narrating about
Brahman. (5)
AWm{_Vao `mg: H nm`Z: d`_

AmOJm_ _w{Zlo>m ` g g_mgVo
athsminnantare vysa kadvaipyana svayam

jagma munireh yatra satra samsate
Around the same time, Krishnadwaipayana Vyasa

arrived at the place, where the great sages were
performing yagnas (or sacrifices). (6)
V Q>m doX{dmg H$mb_oKg_w{V_

`mg H$_bnmj Uo_w{Onwdm:
ta dv vedavidvsa klameghasamadyutim
vysa kamalapatrka praemurdvijapugav
On seeing Vyasa, who was well-versed in the Vedas,

dark as a cloud and had eyes like lotus petals; the
Brahmins saluted him. (7)
nnmV XS>dX ^y_m XQ>mgm amo_hfU:

X{jUrH ` Jw mO{b: nmdJmo@^dV 8
papta daavad bhmau dvsau romaharaa
pradakiktya guru prjali prvago 'bhavat
On seeing Vyasa, Romaharshana Suta fell on the

ground like a stick, did the pradakshina (going
around Vyasa), folded his hands and stood near
him.(8)
n>mVo@Zm_` {dnm: emZH$mm _hm_w{Z_

gm_g`mgZ V_ Vmo` g_H$n`Z
pste 'nmaya vipr aunakdy mahmunim

samvsysana tasmai tadyogya samakalpayan
On being enquired by Vyasa about the well-being of

the sages, Shaunaka (name of a sage) replied and
made him comfortable by offering him a proper seat
etc. (9)
3
AWVmZ~drX dm` nameagwV: ^w: &

H${ Vngmo hm{Z: dm`m`` lwV` M
10
athaitnabravd vkya pararasuta prabhu

kaccinna tapaso hni svdhyyasya rutasya ca
10
Vyasa, the master and son of Parasara asked those

sages, Is there any loss of penance, study and
knowledge? [Is everything fine with penance,
etc?] (10)
VV gyV: dJw mU`mh _hm_w{Z_

kmZ VX~{df` _wZrZm dw$_h{g
11
Tata sa sta svaguru praamyha mahmunim

jna tad brahmaviaya munn vaktumarhasi
11
After saluting him, Suta told the great sage, the

master Veda Vyasa, Please tell the sages about the
knowledge of Brahman. (11)
h_o {h _wZ`: emVmVmngm Y_Vnam:

ewlyfm Om`Vo Mfm dw$_h{g VmdV:
12
ime hi munaya ntstpas dharmatatpar

ur jyate cai vaktumarhasi tattvata
12
These Munis are calm, righteous and tapasvis (those

who are engaged in doing penance). There is a
strong desire born in them (to know about Brahman).
Hence, you must rightly tell them about
Brahman. (12)
kmZ {d_w{$X {X` `_o gmjmVd`mo{XV_

_wZrZm `mV nyd {dUwZm Hy$_${nUm
23
jna vimuktida divya yanme skt tvayoditam
munn vyhta prva viun krmarpi
13
You gave this liberation-giving divine knowledge;

the same knowledge that you gave sages through
Vishnu in his Kurma incarnation. (There are ten
incarnations of Vishnu. Kurma or tortoise is the
second incarnation). (13)
lwdm gyV` dMZ _w{Z: g`dVrgwV:

mU` {eagm dM: mh gwImdh_
14
rutv stasya vacana muni satyavatsuta

praamya iras rudra vaca prha sukhvaham
14
After hearing the words of Suta, Vyasa, the son of

Satyavati, saluted with his head to Rudra and told
these pleasing words. (14)
`mg CdmM
djò Xodmo _hmXod: n>mo `moJra: nwam
gZHw$_ma_wI: d` `g_^mfV
15
vysa uvca vakye devo mahdeva po yogvarai pur

sanatkumrapramukhai svaya yatsamabhata
15
Vyasa told: I will tell you what God Mahadeva
(Shiva) told, when asked by great yogis like SanatKumara etc, in olden days. (15)
gZHw$_ma: gZH$VWd M gZXZ:

Am{am g{hVmo ^Jw: na_Y_{dV
16
sanatkumra sanakastathaiva ca sanandana

agir rudrasahito bhgu paramadharmavit
H$UmX: H${nbmo `moJr dm_Xodmo _hm_w{Z:

ewH$mo d{g>mo ^JdmZ gd} g`m_mZgm:
17
kada kapilo yog vmadevo mahmuni

ukro vasiho bhagavn sarve sayatamnas
nana {dMm`Vo ge`m{d>MoVg:

VdVVnmo Kmoa nwUò ~X[aH$ml_o
16
17
18
paraspara vicryaite saayviacetasa

taptavantastapo ghora puye badarikrame
18
Munis Sanatkumara, Sanaka, Sanandana, Angira,

Rudra, along with Kanada, Sukra, Bhagvan Vasista,
Kapila yogi, the great Vamadeva and Bhrugu, who
knew Supreme virtue and had their minds under
control, were in doubt (about Brahman) and
discussed amongst themselves. These munis did
rigorous penance in the sacred Badarikasrama.
(16-18)
An`Vo _hm`moJ_qf Y_gwV ew{M_

ZmamÙgZmV ZaoU g{hV VXm
19
apayaste mahyogami dharmasuta ucim

nryaamandyanta narea sahita tad
19
They saw Narayana along with Nara who was a

sage, great yogi, son of Dharma, pure, with no
beginning nor end. (19)
gVy` {d{dY: Vmo: gddoXg_wd:

Uo_w^{$g`w$m `mo{JZmo `moJ{dm__
20
sastya vividhai stotrai sarve vedasamudbhavai

praemurbhaktisayukt yogino yogavittamam
20
These yogis (Sanatkumar, etc.) with full devotion,

praised the great yogi (Nara Narayana) with Vedic
hymns and saluted him. (20)
{dkm` dmpN>V Vofm ^JdmZ{n gd{dV

mh J^ra`m dmMm {H$_W V`Vo Vn:
21
vijya vchita te bhagavnapi sarvavit

prha gambhray vc kimartha tapyate tapa
21
The omniscient Lord, who knew their desire, said in

a majestic voice, For what are you doing the
penance? (21)
A~wd>_Zgmo {dm_mZ gZmVZ_

gmjmmamÙ Xod_mJV {g{gyMH$_
22
abruvan hamanaso vivtmna santanam

sknnryaa devamgata siddhiscakam 22
The yogis who were glad at heart, told the visiting
Lord, who was Narayana himself, whose visit
indicated the success (of their venture), whose soul is
the world itself, and who is ancient. (22)
7
d` ge`_mnm: gd} d ~dm{XZ:

^dV_oH$ eaU nm: nwfmom__
23
vaya saayampann sarve vai brahmavdina

bhavantameka araa prapann puruottamam
23
We, who are in quest of Brahman, are in doubt. We

have come to you, who is Purusottama (great man)
for shelter. (23)
d {h VX doW na_ gdkmo ^JdmZ{f:

ZmamÙ: d` gmjmV nwamUmo@`$nyf:
24
tva hi tad vettha parama sarvajo bhagavni

nryaa svaya skt puro 'vyaktaprua
24
You know that supreme truth because you are Lord,

omniscient sage Narayana himself, one who is an
ancient and subtle Purusha. (24)
Z`mo {dVo domm dm_Vo na_oa

ewlyfm_mH$_{Ib ge` N>omw_h{g
15
nahyanyo vidyate vett tvmte paramevara

ursmkamakhila saaya chettumarhasi
25
Oh great Lord, besides you, no-one else knows the

truth. We have a strong desire to hear the truth.
Please clear all our doubts. (25)
qH$ H$maU{_X H$Z H$mo@ZwggaVo gXm

H${Xm_m M H$m _w{$: ggma: qH${Z{_mH$: 16
ki kraamida ktsna ko 'nusasarate sad
kacidtm ca k mukti sasra kinimittaka
8
26
What is the cause of this whole (world)? Who is

always moving? What is Atma or soul? What is the
purpose of this world? (26)
H$: ggmanVremZ: H$mo dm gd n`{V

qH$ VnaVa ~ gd Zmo d$_h{g
27
ka sasrayatna ko v sarva prapayati

ki tat paratara brahma sarva no vaktumarhasi
27
Who is the master who operates this world? Who is

the one who sees everything? What is that Supreme
Brahman? Please tell us everything. (27)
Ed_w$dm Vw _wZ`: mn`nwfmom__

{dhm` Vmng dof gpWV doZ VoOgm
28
{d^mO_mZ {d_b ^m_US>b_{US>V_

lrdgdjg Xod VOm~yZX^_
29
eL>MH$JXmnmqU emhV {l`m dV_

Z>VjUXod ZaV`d VoOgm
30
evamukte tu munaya prpayan puruottamam

vihya tpasa rpa sasthita svena tejas
vibhrjamna vimala prabhmaalamaitam
rvatsavakasa deva taptajmbnadaprabham
akhacakragadpi rgahasta riyvtam
na dastatkadeva narastasyaiva tejas
28
29
30
When they told this, all the sages saw Purushothama

(the best man), who abandoned his appearance of
Tapasvi. He established his lustre or might, was
adorned by the glow of light and whose chest had
9
Srivatsa, the gem which glittered like melted gold. In

his hand, he held a Shanka (conch), Chakra (wheel),
Gada (a weapon) and Sharnga (the bow). He had Sri
or Lakshmi at his side. Because of his lustre, Nara
(sage) was not visible from that moment. (28-30)
VXVao _hmXod: eem>m{>Veoada:

gmXm{^_wImo : mXwamgr_hoa:
31
tadantare mahdeva akkitaekhara

prasdbhimukho rudra prdursnmahevara
31
In the meanwhile, Mahadeva, who has moon in his

head, and is known as Maheswara and Rudra,
appeared. (31)
{Zarj` Vo OJmW {Zo M^yfU_

Vw>dw>_Zgmo ^$`m V na_oa_
32
nirkya te jaganntha trinetra candrabhaam

tuuvurhamanaso bhakty ta paramevaram
32
When the sages saw Shiva, who is the master of this

world, has three eyes, moon as his ornament, they
started singing praises of the Lord with great
devotion. (32)
Oòa _hmXod O` ^yVnVo {ed

O`meof_wZremZ Vngm{^ny{OV
jayevara mahdeva jaya bhtapate iva
jayeamunna tapasbhiprapjita
33
33
Victory to the Lord! Victory to Mahadeva, Victory to

Lord of Bhuta (beings), Victory to Shiva, Victory to
10
Lord of all sages, Victory to one who is worshipped

by Tapas (penance). (33)
gh_yV} {dm_Z OJdVH$

O`mZV OJm_mUghmaH$maU
34
sahasramrte vivtman jagadyantrapravartaka

jaynanta jagajjanmatrasahrakraa
ghMaUoemZ e^mo `moJrdpXV

O`mp~H$mnVo Xod Z_Vo na_oa
34
35
sahasracaraena abho yogndravandita

jaymbikpate deva namaste paramevara
35
Oh Sahasra Murti (one who has thousand forms)! Oh

Viswatman! (one who has whole world as soul), Oh
one who operates the machine called world! Victory to
Ananta (one who has no end). Oh one who is the cause
of creation, protection and destruction of this world!
One who has thousand legs, Oh Lord! Oh Sambu! (a
name of Shiva). Oh one who is worshipped by yogis!
Victory to the spouse of Ambika or Parvati! God! Oh
Parameswara, salutations to you! (34&35)
gVwVmo ^JdmZre`~H$mo ^$dgb:

g_m{b frHo$e mh J^ra`m {Jam
36
{H$_W nwUS>arH$mj _wZrm ~dm{XZ:

B_ g_mJVm Xoe qH$ Zw H$m` _`m`wV
37
AmH$` ^JdXdm` XodXodmo OZmXZ:

mh Xodmo _hmXod ngmXm{^_wI pWV_
38
11
sastuto bhagavnastryambako bhaktavatsala

samligya hkea prha gambhray gir
kimartha puarkka munndr brahmavdina
ima samgat dea ki v krya maycyuta
karya bhagavadvkya devadevo janrdana
prha devo mahdeva prasdbhimukha sthitam
36
37
38
Then Lord Tryambaka (Shiva), who is fond of

devotees that praised him in this way, embraced and
told Risikesa (Vishnu) in a majestic tone: Oh
Pundarikaksha (one whose eye is like lotus) Vishnu!
Why have the sages, who are Brahmavadis, come to
this place? Oh Achyuta, what can I do for them?
Hearing Lord Shivas words, Janardana (Vishnu)
answered Mahadeva, who was ready to oblige (their
wish). (36-38)
B_o {h _wZ`mo Xod Vmngm: jrUH$_fm:

A`mJVmZm eaU g`XeZH$m{Um_
39
`{X gmo ^Jdm_wZrZm ^m{dVm_Zm_

g{Ym __ VkmZ {X` dw${_hmh{g
40
ime hi munayo deva tpas kakalma

abhygat m araa samyagdaranakkia
yadi prasanno bhagavn munn bhvittmanm
sannidhau mama tajjna divya vaktumihrhasi
39
40
Oh Lord, these sages are tapasvis (one who does

penance and are sinless). They have come to me to
know the exact truth of principle. If you please,
enlighten these divine noble sages with knowledge
that is divine, in my presence. (39-40)
12
d {h doW d_m_mZ Z `mo {dVo {ed

VVd_m_Zm_mZ _wZro`: Xe`
41
tva hi vettha svamtmna na hyanyo vidyate hiv

tatastvamtmantmna munndrebhya pradaraya
41
Oh Shiva! Only you know yourself. Nobody else

knows you. Hence, only you can reveal yourself to
the sages. (41)
Ed_w$dm frHo$e: modmM _w{ZnwdmZ

Xe``moJ{gq {Zarj` df^dO_
42
gXeZm_hoe` e>a`mW ey{bZ:

H$VmW d`_m_mZ kmVw_hW VmdV:
43
evamuktv hkea provca munipugavn

pradarayan yogasiddhi nirkya vabhadhvajam
sadarannmaheasya akarasytha lina
ktrtha svayamtmna jtumarhatha tattvata
42
43
After saying this (to the sages) and seeing Shiva

exhibiting the success of yoga, Rishikesa told the
sages: Oh sages! Rightly consider yourself blessed
for being able to see Sankara or Mahesa, who is
holding a trident. (42 & 43)
w>_hW {doe `j nwaV: pWV_

__d g{Ymdof `Wmdj`Vra:
44
praumarhatha vivea pratyaka purata sthitam

mamaiva sannidhvea yathvad vaktumvara
13
44
You should ask the Lord (Shiva) of the world

directly, the one who is standing in front of you.
Only he is capable of showing the truth. (44)
{Ze` {dUodMZ U` df^dO_

gZHw$_ma_wIm: nN>pV _ _hoa_
45
niamya viuvacana praamya vabhadhvajam

sanatkumrapramukh pcchanti sma mahevaram
45
Hearing the words of Vishnu, SanathKumara and

other sages, saluted Vrishabhadhvaja (i.e.) Shiva and
requested Maheswara (Shiva) (45)
AWmp_Vao {X`_mgZ {d_b {ed_

{H$_`{M` JJZmXramW g_w^m
46
athsminnantare divyamsana vimala ivam

kimapyacintya gagandvarrha samudbabhau
46
In the meanwhile, a seat appeared from the sky,

which was unique, divine, pure, auspicious and
suitable for God. (46)
VmggmX `moJm_m {dUwZm gh {dH$V

VoOgm nya`{Zd ^m{V Xodmo _hoa:
47
tatrsasda yogtm viun saha vivakt

tejas prayan viva bhti devo mahevara
47
The Creator of the world and yogatma (Shiva) sat

there along with Vishnu. He filled the world with his
lustre and glow. (47)
14
V Vo Xodm{XXodoe eH$a ~dm{XZ:

{d^mO_mZ {d_bo Vp_Z XewamgZo
48
ta te devdidevea akara brahmavdina

vibhrjamna vimale tasmin dadursane
48
Those Brahmavadis (sages) saw Shankara (Shiva),

the master of the God of Gods, shining in that pure
seat. (48)
` n`pV `moJWm: dm_`m_mZ_ra_

AZnVoOg emV {ed X{eao {H$b
49
ya prapayantiyogasth svtmanytmnamvaram
ananyatejasa nta iva dadire kila
49
These sages saw Shiva glowing and calm, who can

be seen only by yogis when they are doing yoga in
their own self. (49)
`V: ngy{V^yVmZm `V{dbr`Vo

V_mgZW ^yVmZm_re X{eao {H$b
50
yata prastirbhtn yatraitat pravilyate

tamsanastha bhtnma dadire kila
50
The sages saw seated in a chair, Shiva, from whom

this creation of beings comes and within whom this
world disappears. (50)
`XVam gd_oVX `Vmo@{^{_X OJV

g dmgwXod_mgrZ V_re XXew: {H$b
51
yadantar sarvametad yato 'bhinnamida jagat

sa vsudevamsna tama dadu kila
15
51
In whom this world exists and from whom the world

is not different; the sages saw that Shiva along with
Vasudeva, seated in that chair. (51)
modmM n>mo ^Jdm_wZrZm na_oa:

{Zarj` nwUS>arH$mj dm_`moJ_Zwm__
52
provca po bhagavn munn paramevara

nirkya puarkka svtmayogamanuttamam
52
When asked, God Parameswara told about his

unique yoga, while seeing Pundarikaksha Vishnu.
(52)
VNw>Uwd `Wm`m`_w`_mZ _`mZKm:

emV_Zg: gd} kmZ_ra^m{fV_
53
tacchudhva yathnyyamucyamna maynagh

prantamnas sarve jnamvarabhitam
53
Oh sages, you are sinless and have calm minds, you

hear me telling the knowledge told by Iswara in a
correct way. This was told by Vyasa to sages. (53)
B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Zfgw

~{dm`m `moJemo F `m{XgdmXo kmZ`moJmo Zm_
W_mo@`m`:
iti rkrmapure ashasry

sahitymuparivibhge (varagtsu) prathamo 'dhyya
Thus ends the first chapter Iswar Gitas Upari

Vibhaga Kurma Puranas 6000 verses.
16
Chapter - 2
Ba CdmM
Adm`_oV{kmZ_m_Jw gZmVZ_
` Xodm {dmOmZpV `VVmo@{n {OmV`:
vara uvca
avcyametad vijnamtmaguhya santanam
yanna dev vijnanti yatanto 'pi dvijtaya
Iswara said, Oh Brahmins, the ancient knowledge of

Atman or soul is secret and cannot be expressed.
Even after making efforts, gods do not know this
Supreme Being. (1)
BX kmZ g_m{l` ~^yVm {Omom_m:

Z ggma nVo nyd}@{n ~dm{XZ:
ida jna samritya brahmabht dvijottam

na sasra prapadyante prve 'pi brahmavdina
With the help of this knowledge, Brahmins have

become one with Brahma or the Supreme Being.
Even in olden days, Brahmavadis (one who
expounds Brahma or Supreme Being) did not come
to this world again (i.e. they obtain liberation from
birth to death) after obtaining this knowledge. (2)
17
JwmX JwV_ gmjmX JmonZr` n`ZV:

djò ^{$_Vm_ `w_mH$ ~dm{XZm_
guhyd guhyatama skd gopanya prayatnata

vakye bhaktimatmadya yumka brahmavdinm
This knowledge is the greatest secret among all

secrets and should be kept so with great effort. I am
going to tell the same secret to you, who are
Brahmavadis and devotional (Brahmavadi-one who
expounds about Brahman) (3)
Am_m` Ho$db: dN>: ew: gyj_: gZmVZ:

ApV gdmVa: gmjm{_mV_g: na: 4
gmo@V`m_r g nwf: g mU: g _hoa:
g H$mbmo@ VX`$ g M doX B{X lw{V:
5
Determination of the nature of the soul
tm ya kevala svastha nta skma santana
asti sarvntara skccinmtrastamasa para
so 'ntarym sa purua sa pra sa mahevara
sa klo 'gnistadavyakta sa evedamiti ruti
4
5
The soul or Atma is absolute, self reliant, calm, subtle

and ancient. It is present inside every one, it is
knowledge itself. It is pure intelligence, and beyond
darkness; it is Antaryami (one which is present
inside everything). It is Purusha or soul, He is the
great god, He is time, and He is fire. He is the one
who is not revealed. This is how Sruti or vedas
describe the (soul) Atma. (4&5)
18
A_m{Om`Vo {d_d {dbr`Vo

g _m`r _m``m ~: H$amo{V {d{dYmVZy:
asmd vijyate vivamatraiva pravilyate

sa my myay baddha karoti vividhstan
From him, the world is born, and in him it (world)

disappears. He is Mayi, (one who possesses (Maya)
illusion by virtue, of which one considers unreal
universe as really existent and as distinct from
Supreme truth) with the association of Maya or
illusion, he creates various bodies. (6)
Z Mm`` gga{V Z ggma_`: ^w:

Zm` ndr Z g{bb Z VoO: ndZmoo Z^:
Z mUmo Z _Zmo@`$ Z eX: ne Ed M

Z $n Z agmo JYmo Zm` H$Vm Z dmJ{n
Z nm{UnmXm Zmo nm`wZ MmonW {Omom_m:

Z M H$Vm Z ^mo$m dm Z M H${Vnyfm
Z _m`m Zd M mUm Z Md na_mWV:
na cpyaya sasarati na ca sasrayet prabhu

nya pthv na salila na teja pavano nabha
na pro na mano 'vyakta na abda spara eva ca
na rparasagandhca nha kart na vgapi
na pipdau no pyurna copastha dvijottam
na kart na ca bhokt v na ca praktipruau
na my naiva ca prcaitanya paramrthata
7
8
The master Atma is not earth, not water, not fire, not
wind, not the sky. This is not Prana (breath of life),
19
not also the invisible mind. This is not sound, not

touch, not form, not smell. * This Atma is not the
doer or performer (of action), not a word, not hands
and legs, not Payu (organ for removing excreta) and
not Upasta (organ for removing urine). This Atma is
neither organ for the knowledge nor the organ for
actions. It is neither Jnanedriya nor Karmendriya.
This Atman is not doer (Karta) not Bhogta (one who
experiences or enjoys). This Atma is not Prakriti or
Purusha or Maya, not breath. This is pure Chaitanya
or pure intellect. (7-9)
Aham-This words user is not present. The word is
Na Aham only.
`Wm H$meV_gmo: g~Ymo ZmonnVo

VX` Z g~Y: n#mna_m_Zmo:
10
yath prakatamaso sambandho nopapadyate

tadvadaikya na sabandha prapacaparamtmano
10
Just like there cannot be any relationship between

light and darkness, there cannot be any relationship
of oneness or identity between this world and the
Supreme soul. (10)
N>m`mVnm `Wm bmoHo$ nana{dbjUm

Vn#mnwfm {d{^m na_mWV:
11
chytapau yath loke parasparavilakaau

tadvat prapacapuruau vibhinnau paramrthata
20
11
As light and shadow are unique in this world, in the

same way this world and Purusha or the Supreme
soul is different from each other in reality. (11)
`m_m _{bZmo@dN>mo {dH$mar `md$nV:

Z {h V` ^do_w{$O_mVaeVa{n
12
yadytm malino 'svastho vikr syt svaroopataha
nahi tasya bhavenmuktirjanmntaraatairapi
12
If the soul is by nature impure, non-self reliant,

changeable, then its liberation is not possible even in
hundreds of births. (12)
n`pV _wZ`mo `w$m: dm_mZ na_mWV:

{dH$mahrZ {ZXw: I_mZXm_mZZ``_
13
payanti munayo yukt svtmna paramrthata

vikrahna nirdu khamnandtmnamavyayam
13
Sages who have become one with the Supreme spirit,

Yukta, see their soul, which is unchangeable, devoid
of misery and bliss personified. (13)
Ah H$Vm gwIr Xw:Ir H e: Wybo{V `m _{V:

gm Mmh>maH$VdmXm_`mamo{nVm OZ:
14
aha kart sukh du kh ka sthleti y mati
s chakrakarttvdtmanyropyate janai
14
I am doer, (I am) happy (I am) sorrow (I am) thin (I

am) fat - these perceptions arise due to ego
(Ahamkara) and doership. These perceptions are
wrongly associated with the soul by people. (14)
21
XpV doX{dmg: gm{jU H$Vo: na_

^mo$maja ew gd g_dmpYV_
15
vadanti vedavidvsa skia prakte param

bhoktramakara uddha sarvatra samavasthitam
15
Vedic scholars talk about the soul as witness, one

which is different from Prakriti, one which
experiences, one which is eternal, pure and pervades
in everything and is everywhere. (15)
V_mXkmZ_ybmo {h ggma: gdXo{hZm_

AkmZmX`Wm kmZmmmd H${VgJV_
16
tasmdajnamlo hi sasra sarvadehinm

ajndanyath jna tacca praktisagatam
16
Hence, this world is due to ignorance of all living

beings. Knowledge is opposite to ignorance and
attached to Prakriti (with basic nature of human
beings). (16)
{Z`mo{XV d` `mo{V: gdJ: nwf: na:

Ah>mam{ddoHo$Z H$Vmh{_{V _`Vo
17
nityodita svaya jyoti sarvaga purua para

ahakrvivekena karthamiti manyate
17
The Purusha or Atma, born out of pride or ego and

because of its lack of discrimination, considers itself
as the doer or karta, which otherwise is an eternally
risen, self glowing and all-pervading entity. (17)
22
n`pV F$f`mo@`$ {Z` gXgXm_H$_

YmZ H$qV ~wo: H$maU ~dm{XZ:
18
payanti ayo 'vyakta nitya sadasadtmakam

pradhna prakti buddhv kraa brahmavdina
18
The Brahmavadi sages, realize the unmanifest soul as

eternal and Prakriti as of the nature of sat and asat
(existence and non-existence).(18)
VoZm` gJV: dm_m Hy$Q>Wmo@{n {ZaOZ:

dm_mZ_ja ~ Zmd~wòV VmdV:
19
tenya sagato hytm kastho 'pi nirajana

svtmnamakara brahma nvabuddhyeta tattvata
19
Although the Atma is unchangeable and unstained,

due to its association with Pradhana, Prakriti etc.;
does not know the eternal Brahma properly, which is
the real self. (19)
AZm_`m_{dkmZ V_m: I VWo[aV_

aJofmX`mo Xmofm: gd} ^mpV{Z~YZm:
20
H$_U`` _hmXmof: nwU`mnwU`{_{V {W{V:

VemXod gd}fm gdXohg_wd:
21
antmanytmavijna tasmd du kha tathetaram
ragadvedayo do sarve bhrntinibandhan
karmayasya bhaved doa puypuyamiti sthiti
tadvadeva sarve sarvadehasamudbhava
20
21
The misery or sorrow creeps in because of the

misconception of knowledge of the Atma in nonAtma things. Because of this misconception,
23
attachment, contempt and other faults appear, its

(confused persons) deeds also become faulty. That is
why the state of Punya (merit) and Apunya (nonmerit or sin) comes according to these actions (merit
and of sins) all sorts of bodies appear. But this soul is
eternal, all-pervading, immovable and without
blemishes. (20, 21)
{Z`: gdJmo m_m Hy$Q>Wmo Xmofd{OV:

EH$: gpV>Vo e$`m _m``m Z d^mdV:
22
nitya sarvatrago hytm kastho doavarjita

eka sa bhidyate akty myay na svabhvata
22
Because of the power of Maya or illusion, this one

and only Atma or soul appears differently, but it is
not true identity. (22)
V_mXV_odmh_wZ`: na_mWV:
ôXmo `$d^mdoZ gm M _m`m_gl`m
23
tasmdadvaitamevhurmunaya paramrthata
bhedo vyaktasvabhvena s ca mytmasaray
23
In truth, there is non-dualism. Thus say the sages.

Differences appear due to visible principles like
(Mahat, Ahamkara etc). This is mainly due to the
association with Maya. (23)
`Wm {h Yy_gnH$mmH$memo _{bZmo ^doV

AV: H$aUO^mdam_m V {b`Vo
24
24
yath hi dhmasaparknnko malino bhavet

anta karaajairbhvairtm tadvanna lipyate
24
Just like with the association of smoke, the sky does

not become dark, similarly Atma or soul does not
become polluted by the emotions produced by the
mind. (24)
`Wm d^`m ^m{V Ho$db: \${Q>H$monb:

Cnm{YhrZmo {d_bVWdm_m H$meVo
25
yath svaprabhay bhti kevala sphaiko 'mala

updhihno vimalastathaivtm prakate
25
Just like a pure spatika gem shines with its own

lustre, the Atma also shines without its own
attributes. (25)
kmZd$n_odmhOJXoV{MjUm:
AWd$n_odmò n``ò Hw$X>`:
26
jnasarvpamevhurjagadetad vicaka
rthasvarpamevj payantyanye kudaya
26
Learned men describe this world as the embodiment

of knowledge. But, illiterate and narrow-sighted
persons see this world as one that can be perceived
by the senses. (26)
Hy$Q>Wmo {ZJwUmo `mnr MV`m_m d^mdV:

`Vo W$noU nwf^mpVX{>{^:
27
kastho nirguo vyp caitanytm svabhvata
dyate hyartharpea puruairbhrntadibhi
25
27
The Atma, which is immovable, without any

attribute, pervading and pure intellect in nature, is
seen by confused people in the form of object
senses. (27)
`Wm gbj`Vo a$: Ho$db \${Q>H$mo OZ:

aOH$mwnYmZoZ Vna_nyf :
28
yath salakyate rakta kevala sphaiko janai

raktikdyupadhnena tadvat paramaprua
28
Like a colourless spatika gem, which is transparent,

but is seen as red in colour due to the association of
Gunja plant (which is red in colour), similarly the
Supreme Being is seen (to be with attributes form,
etc.). (28)
V_mXm_mja: ewmo {Z`: gdJmo@``:

Cnm{gV`mo _V`: lmoV` _w_wjw{^:
29
tasmdtmkara uddho nitya sarvagato 'vyaya

upsitavyo mantavya rotavyaca mumukubhi
29
Hence, the Atma, which is indestructible, pure,

eternal, all-pervading and imperishable should be
heard, contemplated and worshipped by persons
wanting liberation. (29)
`Xm _Z{g MV` ^m{V gd gdXm

`mo{JZ: lYmZ` VXm gnVo d`_
30
yad manasi caitanya bhti sarvatraga sad

yogino 'vyavadhnena tad sapadyate svayam
yogino 'vyavadhnena tad sapadyate svayam
26
30
30
When the Chaitanya or Supreme spirit, which is

considered the essence of all beings, pervades,
everything shines in the mind and yogis, without
any barrier, obtain the state of self. (30)
Determination of the nature of soul
`Xm gdm{U ^yVm{Z dm_òdm{^n`{V

gd^yVofw Mm_mZ ~ gnVo VXm
31
yad sarvi btni svtmanyevbhipayati

sarvabhteu ctmna brahma sapadyate tad
31
Then the yogi sees all living beings in his own self
and sees his own self in all living beings. Then he
attains Brahman (That is he becomes one with
Brahman or Supreme being). (31)
`Xm gdm{U ^yVm{Z g_m{YWmo Z n`{V

EH$s^yV: naoUmgm VXm ^d{V Ho$db:
32
yad sarvi bhtni samdhistho na payati

ekbhta paresau tad bhavati kevala
32
While in Samadhi or meditation, he does not see all

beings, since he has become one with the Supreme
Being. That time he stands isolated or (kevala). (32)
`Xm gd} _w`Vo H$m_m ò@` {X pWVm:

VXmgmd_Vr^yV: jo_ JN>{V n{US>V:
33
yad sarve pramucyante km ye 'sya hdi sthit
tadsvamtbhta kema gacchati paita
27
33
When all his desires, which are present in his mind

leave him, then that wise person becomes immortal
and obtains eternal happiness. (33)
`Xm ^yVnW^md_oH$W_Zwn`{V
VV Ed M {dVma ~ gnVo VXm
34
yad bhtapthagbhvamekasthamanupayati
tata eva ca vistra brahma sapadyate tad
34
When the yogi knows that the distinction of beings

exists in one, he also knows that elaborate
multiplicity of world comes from that truth. Then he
attains Brahman or the Supreme Being. (34)
`Xm n`{V Mm_mZ Ho$db na_mWV:

_m`m_m OJH$Z VXm ^d{V {ZdV:
35
yad payati ctmna kevala paramrthata

mymtra jagat ktsna tad bhavati nirvta
35
When he actually knows that Atma is all alone or

isolated and this entire world is mere illusion, he
becomes liberated. (35)
`Xm O_Oam: I`mYrZm_oH$ôfO_

Ho$db ~{dkmZ Om`Vo@gm VXm {ed:
36
yad janmajardu khavydhnmekabheajam

kevala brahmavijna jyate 'sau tad iva
36
When the unique knowledge of Brahman is attained,

which is the only medicine for birth, old age, misery
diseases, he becomes Shiva or the Supreme
Being. (36)
28
`Wm ZXrZXm bmoHo$ gmJaoUH$Vm ``w:

VXm_mjaoUmgm {ZH$boZH$Vm dOoV
37
yath nadnad loke sgareaikat yayu

tadvadtmkaresau nikalenaikat vrajet
37
Just like in this world, big and small rivers become

one with ocean; similarly the Atma (Jivatma) also
becomes one with the whole and indestructible
Brahman. (37)
V_m{kmZ_odmpV Z n#mmo Z gpW{V:

AkmZoZmdV bmoHo$ {dkmZ VoZ _w{V
38
tasmd vijnamevsti na prapaco na sasti

ajnenvta loko vijna tena muhyati
38
Therefore, the knowledge alone exists. This

appearance of worldly life does not exist. This
knowledge is hidden by ignorance. So this world, or
people of this world, get deluded. (38)
{dkmZ {Z_b gyj_ {Z{dH$n `X``_

AkmZ{_Vagd {dkmZ{_{V V_V_
39
tajjna nirmala skma nirvikalpa yadavyayam

ajnamitarat sarva vijnamiti me matam
39
The knowledge is pure, subtle, definite and

imperishable or unchangeable. Whatever is present
besides ignorance is knowledge according to me. (39)
EV: na_ gm` ^m{fV kmZ_wm__

gddoXmVgma {h `moJVH${MmVm
29
40
etad va parama skhya bhita jnamuttamam

sarvavedntasra hi yogastatraikacittat
40
I have spoken about the supreme and best

knowledge called Sankhya. This is the gist of all
Upanishads. In them, concentration of mind is called
yoga. (40)
`moJmgOm`Vo kmZ kmZmmoJ: dVVo

`moJkmZm{^`w$` Zmdm` {dVo ${MV
41
yogt sajyate jna jnd yoga pravartate

yogajnbhiyuktasya nvpya vidyate kvacit
41
Knowledge is born from yoga and from knowledge

yoga is promoted. A person with yoga and
knowledge has nothing to desire (That is all his
desires are fulfilled). (41)
`Xod `mo{JZmo `mpV gm`VX{YJ`Vo

EH$ gm` M `moJ M `: n`{V g Vd{dV 42
yadeva yogino ynti skhyaistadadhigamyate
eka skhya ca yoga ca ya payati sa tattvavit
42
Whatever (truth) yogis obtain, the same is obtained

by a person following Sankhya (a system of
philosophy). A person who knows Sankhya and
yoga as one and the same, knows exactly the
principle of (truth). (42)
Aò M `mo{JZmo {dm Eo`mg$MoVg:

_mpV V Vd Z dm_fm{_{V lw{V:
30
43
anye ca yogino vipr aivarysaktacetasa

majjanti tatra tatraiva na tvtmaimiti ruti
43
Other yogis and Brahmins, who are interested in

wealth, etc. drown in that itself. They do not obtain
the Atma or absolute truth, say the Vedas. (43)
`mgd_V {X`_`__b _hV

kmZ`moJm{^`w$Vw XohmVo VXdmnwZ`mV
44
yattat sarvagata divyamaivaryamacala mahat

jnayogbhiyuktastu dehnte tadavpnuyt
44
The greatness or Dominion, which is all pervading,

divine, stable and great, is obtained by persons
possessing yoga of knowledge while leaving their
body, i.e. during death. (44)
Ef Am_mh_`$mo _m`mdr na_oa:

H$s{VV: gddoXofw gdm_m gdVmo_wI:
45
ea tmhamavyakto myv paramevara

krtita sarvavedeu sarvtm sarvatomukha
45
I am this Atma, which is described in all the vedas as

non-manifest, one who creates illusion, the Great
Lord, the one who resides in all, and who has faces
on all sides. (45)
gdH$m_: gdag: gdJYmo@Oamo@_a:

gdV: nm{UnmXmo@_V`m_r gZmVZ:
46
sarvakma sarvarasa sarvagandho 'jaro 'mara

sarvata pipdo 'hamantarym santana
31
46
I am all desire (I am) all taste, all smell. (I am) ever

young, immortal, (I am) the one with hands and feet
on all sides, and I am eternal and present in
everyone. (46)
Anm{UnmXmo OdZmo JhrVm {X gpWV:

AMjwa{n n`m{_ VWmH$Um: lUmo`h_
47
apipdo javano graht hdi sasthita

acakurapi paymi tathkara omyaham
47
Even without legs and hands, I move quickly and

hold things; without eyes I see; without ears I hear
and I dwell in the heart of all human beings. (47)
doXmh gd_odoX Z _m OmZm{V H$Z

mh_hmV nwf _m_oH$ VdX{eZ:
48
vedha sarvameveda na m jnti kacana

prhurmahnta purua mmeka tattvadarina
48
I know this whole (universe). But nobody knows me.

People who know the true state or condition,
consider me the only great man. (48)
n`pV F$f`mo hoVw_m_Z: gyj_X{eZ:

{ZJwUm_b$n` `X`_Zwm__
49
payanti ayo hetumtmana skmadarina

nirgumalarpasya yattadaivaryamuttamam
49
Sages who are capable of visualizing subtle things,

see that supreme domain or affluence as the cause of
Atma, which is without any attribute and has a pure
form. (49)
32
` Xodm {dOmZpV _mo{hVm __ _m``m

djò g_m{hVm `y` lUwd ~dm{XZ:
50
yanna dev vijnanti mohit mama myay

vakye samhit yya udhva brahmavdina
50
O Brahmavadi! (one who is in quest of Brahman),

listen attentively. I will tell you about the thing
which even gods do not know because they are
deluded by my Maya or illusion. (50)
Zmh emVm gd` _m`mVrV: d^mdV:

oa`m{_ VWmnrX H$maU gya`mo {dXw:
51
nha prast sarvasya mytta svabhvata

preraymi tathpda kraa srayo vidu
51
I am not the ruler of all sins, since by nature, I am

apart from Maya. Even though I inspire this (world),
the learned know the reason before this. The reason
is (mercy without cause). (51)
`_o JwV_ Xoh gdJ VdX{eZ:

{d>m __ gm`w` b^mZVo `mo[JZmo@``_ 52
yanme guhyatama deha sarvaga tattvadarina
pravi mama syujya labhante yogino 'vyayam
52
Yogis who know the truth, enter my body, which is

very secret, omnipresent and imperishable. They
obtain Sayujya with me, and become pure and attain
Nirvana. That is, they get absorbed in me (Sayujya is
one of the four states of liberation). (52)
33
ò {h _m`m_{VH$mVm __ `m {d${nUr
c^Vo na_ ew {ZdmUm Vo _`m gh
53
te hi vaampann my me vivarpi
labhante param uddhi nirva te may saha
53
My illusion, which has world as her form, comes

under their control. They obtain supreme purity and
liberation along with me. (53)
Z Vofm nwZamd{m: H$nH$mo{Q>eVa{n

gmXm__ `moJrm EVoXmZwemgZ_
54
na te punarvtti kalpakoiatairapi
prasdnmama yogndr etad vednusanam
54
They do not have to come to this world (they do not

have rebirth) for hundreds and crores Kalpa (a
division of time) due to my kindness. This is the
order of the Vedas. (54)
Zmnw {e``mo{J`mo XmV` ~dm{X{^:

_Xw$_oVX {dkmZ gm``moJg_ml`_
55
nputraiyayogibhyo dtavya brahmavdibhi

maduktametad vijna skhyayogasamrayam
55
This knowledge of Sankhya, combined with yoga,

should not be given to persons other than the son*,
students and yogis. (55)
*The son of Brahmavadi (one who is in quest of
Brahman or Supreme) us assumed to be disciplined.
That is why son is entitled for the knowledge.
34

~{dm`m `moJemo kmZ`moJmo Zm_ {Vr`mo@`m`:

sahitymuparivibhge (varagtsu) dvityo 'dhyya
Thus ends the second chapter Iswar Gitas Upari

35
Chapter - 3
Ba CdmM
A`$mX^dH$mb: YmZ nwf: na:
Vo`: gd{_X OmV V_mX~_` OJV
vara uvca avyaktdabhavat kla pradhna purua para

tebhya sarvamida jta tasmd brahmamaya jagat
1
Iswara said, From the truth, which is not manifest,
time, Pradhana and Purusha came into being. From
them everything (in this visible world) is born.
Hence, this world is composed of Brahman. (1)
gdV: nm{UnmX VV gdVmo@{j{eamo_wI_

gdV: lw{V_moHo$ gd_md` {V>{V
sarvata pipda tat sarvato 'kiiromukham

sarvata rutimalloke sarvamvtya tihati
It (Brahman) has a hand and a leg on all sides. It also

has an eye, ear, a head, and face in all directions. It
engulfs the whole world and stands as Brahman. (2)
gd}pX`JwUm^mg gd}p`{dd{OV_
gdmYma gXmZX_`$ Vd{OV_
sarvendriyagubhsa sarvendriyavivarjitam
sarvdhra sadnandamavyakta dvaitavarjitam
36
Attributes of all sense organs are reflected in it, but it

is without any sense organs. It is the
sustainer/supporter of everything. It is always
blissful and without any dualism. (3)
gdon_mZa{hV _mUmVrVJmoMa_
{Z{dH$n {Zam^mg gdmdmg nam_V_
Sarvopamnarahita pramttagocaram
nirvikalpa nirbhsa sarvvsa parmtam
It can neither be compared, nor can he be known by

proof. It is Nirvikalpa (where there is no
consciousness of the knower and the known) and
Nirabhasa (where nothing can be reflected). It is
shelter or support of all and the Supreme nectar. (4)
A{^ {^gWmZ emV Ywd_``_

{ZJwUm na_ `mo{VVkmZ gya`mo {dXw:
abhinna bhinnasasthna vata dhru vamavyayam

nirgua parama vyoma tajjna srayo vidu
It is not different, (but) appears different. It is

everlasting, constant, imperishable and without
attributes. It is Supreme, the sky or the atmosphere.
It is the knowledge that the learned know. (5)
g Am_m gd^yVmZ g ~mm`Va: na:

gmo@h gdJ: emVmo kmZm_m na_oa:
sa tm sarvabhtn sa bhybhyantara para

so 'ha sarvatraga nto jntm paramevara
37
It is the soul of all beings. It is the Supreme Reality

that pervades outside, inside and everywhere. I am
that all pervading, calm, supreme and the possessor
of knowledge. (6)
_`m VV{_X {dd OJX`$_y{VZm

_Wm{Z gd^yVm{Z `V doX g doX{dV
may tatamida viva jagadavyaktamrtin

matsthni sarvabhtni yasta veda sa vedavit
The world is spread by me, who has a non-manifest

body. In me, all beings reside. One who knows this
fact, is the knower of the Veda. (7)
YmZ nwf Md Vd`_wXmV_

V`moaZm{X{>: H$mb: g`moJO: na:
pradhna purua caiva tattvadvayamudhtam

tayorandiruddia kla sayojaka para
Pradhana (the first evolver) and Purusha (the soul of

universe) are the two principles mentioned here.
Time, which is without a beginning, is mentioned as
something that connects the two principles. (8)
`_oVXZmV_ò$ g_dpWV_
VXm_H$ VX`V `mV Vn _m_H$ {dXw:
trayametadandyantamavyakte samavasthitam
tadtmaka tadanyat syt tadrpa mmaka vidu
The Supreme entity, which is composed of these

three principles (Pradhana, Purusha, Kala or time), is
38
different from them. The learned know their nature

is mine. (9)
_hXm {deofmV ggyVo@{Ib OJV

`m gm H${V{>m _mo{hZr gdXo{hZm_
10
mahaddya vienta sapraste 'khila jagat

y s praktiruddi mohin sarvadehinm
10
The entity that gives birth to principles like Mahat,

which comes at beginning and Vishesha, which is at
the end and the world, is mentioned as Prakriti one
who deludes all beings. (10)
nwf: nH${VWmo {h ^wLo$ `: mH$VmJwUmZ

Ah>ma{d_w$dmnmo`Vo n#mqdeH$:
11
purua praktistho hi bhukte ya prktn gun
ahakravimuktatvt procyate pacaviaka
11
Purusha, only when positioned in Prakriti, enjoys the

attributes of Prakriti. Since he is free from Ahamkara
(ego), he is termed as the 25th principle. (11)
Ammo {dH$ma: H$Vo_hm{Z{V M H$`Vo

{dkmVe{${dkmVmX h>maVXwpWV:
12
dyo vikra praktermahntmeti kathyate

vijnaaktirvijt hyahakrastadutthita
12
The first transformation of Prakriti is called Tatva or

great principle. From the Tatva, the ego, the knower
with the power of knowledge, is born. (12)
39
EH$ Ed _hmZm_m gmo@h>mamo@{^Yr`Vo

g Ord: gmo@Vam_o{V Jr`Vo Vmd{MVH$: 13
eka eva mahntm so 'hakro 'bhidhyate
sa jva so 'ntartmeti gyate tattvacintakai
13
The great soul is called Ahamkara. It is called as Jiva

or Antaratma (inner soul) by the philosopher. (13)
VoZ doX`Vo gd gwI Xw:I M O_gw

g {dkmZm_H$V` _Z: `mXwnH$maH$_
14
tena vedayate sarva sukha dukha ca janmasu

sa vijntmakastasya mana sydupakrakam
14
Pleasure and pain are felt through it (ego). It

is composed of knowledge, and mind is its
assistant. (14)
VoZm{ddoH$VV_mggma: nwf` Vw
g Mm{ddoH$: H$Vm gmH$mboZ gmo@^dV
15
tenvivekatastasmt sasra puruasya tu

sa cviveka praktau sagt klena so 'bhavat
15
From it, indiscrimination (unable to discriminate

between truth and unreal) is born. Due to this, the
mans world came into existence. Indiscrimination
is born because of the association of Prakriti with
time. (15)
H$mb: gO{V ^yVm{Z H$mb: ghaVo Om:

gd} H$mb` deJm Z H$mb: H$`{Meo
40
16
kla sjati bhtni kla saharati praj

sarve klasya vaag na kla kasyacid vae
16
Time creates the being. Time destroys people.

Everyone is under the control of time. But time is not
under anybodys control. (16)
gmo@Vam gd_odoX {Z`N>{V gZmVZ:

mo`Vo ^JdmmUm: gdk: nwfmom_:
17
so 'ntar sarvameveda niyacchati santana

procyate bhagavn pra sarvaja puruottama
17
Eternal time enters inside and controls everything. It

is also called Bhagavan (Lord), Prana (life) - the
omniscient and Supreme Being. (17)
gd}pò`: na_ _Z Amh_Zr{fUm:

_Zgm`h>madh>mam_hmna:
18
_hV: na_`$_`$mnwf: na:

nwfmJdmmUmV` gd{_X OJV
19
mUmV naVa `mo_ `mo_mVrVmo@{Jara:

gmo@h gdJ: emVmo kmZm_m na_oa:
ZmpV _m: na ^V _m {dkm` {d_wVo
20
sarvendriyebhya parama mana hurmania

manasacpyahakramahakrnmahn para
mahata paramavyaktamavyaktt purua para
purud bhagavn prastasya sarvamida jagat
41
18
19
prt paratara vyoma vyomtto 'gnirvara

so 'ha sarvatraga nto jntm paramevara
nsti matta para bhta m vijya vimucyate
20
*Mind is superior to all sense organs, thus say the

learned. Ego (Ahamkara) is superior to the mind and
great priniciple is superior to the ego. The nonmanifest (Entity) is superior to great principles. Soul
(Purusha) is superior to the non-manifest. Bhagavan
Prana or Glorious Supreme spirit is superior to the
soul. The entire world is his Prana.Vyoma or the
atmosphere is superior to Prana. Lord Fire is
superior to the atmosphere. I am that all-pervading
calm Supreme Lord, who is composed of knowledge.
There is no one superior to me. Knowing me, one is
liberated. (18-20)
* There is a significant role of ego or Ahamkara in the
creation. Hence, it is called Mahan Atma. This is an
ideal symbolic use.
{Z` ZohmpV OJ{V ^yV WmdaO__

F$Vo _m_oH$_`$ `mo_$n _hoa_
21
nitya hi nsti jagati bhta sthvarajagamam

te mmekamavyakta vyomarpa mahevaram
21
Besides me, who is non-manifest, who is in the form

of atmosphere and the great Lord? No animate or
inanimate is eternal in this world. (21)
gmo@h gOm{_ gH$b gham{_ gXm OJV

_m`r _m`m_`mo Xod: H$mboZ gh gV:
42
22
so 'ha sjmi sakala saharmi sad jagat

my mymayo deva klena saha sagata
22
I am the God who is in possession of the Maya

(illusion) in association with time, which creates
everything and destroys the world. (22)
_g{Ymdof H$mb: H$amo{V gH$b OJV

{Z`moO``ZVm_m oVoXmZwemgZ_
23
matsannidhvea kla karoti sakala jagat

niyojayatyananttm hyetad vednusanam
23
This time creates the world in my presence. The

soul, which is without any end, appoints time to
create the world. Indeed this is the saying of the
Vedas. (23)
B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Vfgw

~{dm`m `moJemo@`$m{XkmZ`moJmo Zm_ VVr`mo@`m`: 3

sahitymuparivibhge (varagtsu) ttyo 'dhyya
Thus ends the third chapter Iswar Gitas Upari

43
Chapter - 4
Ba CdmM
djò g_m{hVm `y` lUwd ~dm{XZ:
_mhm_` XodXod` òZ gd dVVo
Zmh Vnmo{^{d{dYZ XmZoZ Z Mo``m

e`mo {h nwfkmVw_Vo ^{$_Zwm_m_
vara uvca vakye samhit yya udhva brahmavdina

mhtmya devadevasya yeneda sapravartate
nha tapobhirvividhairna dnena na cejyay

akyo hi puruairjtumte bhaktimanuttamm
Iswara told,Oh sages, who are in quest of Brahma,

hear attentively. I will tell about the importance of
God of Gods from whom this (world) is created.
Without devotion, I cannot be perceived by men
even through different types of penances, charity or
sacrifice. (1 &2)
Ah {h gd^yVmZm_VpV>m{_ gdJ:
_m gdgm{jUm bmoH$mo Z OmZm{V _wZram:
aha hi sarvabhvnmantastihmi sarvaga

m sarvaskia loko na jnti munvar
44
I am present inside all beings and I am all pervading.

Oh sages, this world does not know me, who is
witness to everything. (3)
``mVam gd{_X `mo {h gdmVa: na:

gmo@hYmVm {dYmVm M H$mbm{{dVmo_wI: 4
yasyntar sarvamida yo hi sarvntara para
so 'handht vidht ca klo 'gnirvivatomukha
In whom everything is present, who is present inside

everything. I am that Supreme Being, who is
sustainer and creator, time, fire and the one who has
faces on all sides. (4)
Z _m n`pV _wZ`: gd}@{n {{XdmH$g:

~m M _Zd: eH$mo ò Mmò {WVmOg:
na m payanti munaya sarve 'pi tridivaukasa

brahm ca manava akro ye cnye prathitaujasa
All the sages, gods, Brahman, Manus, Indra and

people with great vigor do not see me. (5)
JUpV gVV doXm _m_oH$ na_oa_

ÒpV {d{dYaq ~mUm d{XH$_I:
ganti satata ved mmeka paramevaram

yajanti vividhairagni brhma vaidikairmakhai
The Vedas praise me, the great lord. Brahmins, do

sacrifice (in the form of) on Agni or fire with various
Vedic sacrifices. (6)
45
gd} bmoH$m Z n`pV ~m bmoH${nVm_h:

`m`pV `mo{JZmo Xod ^yVm{Yn{V_ra_
sarve lok namasyanti brahm lokapitmaha

dhyyanti yogino deva bhtdhipatimvaram
All the people, including the grandfather of this world,

Brahma, bow to me. Yogis meditate (on me) the god
who is the Master of beings and their lord. (7)
Ah {h gdh{dfm ^mo$m Md \$bX:

gdXodVZw^ydm gdm_m gdgpWV:
aha hi sarvahavi bhokt caiva phalaprada

sarvadevatanurbhtv sarvtm sarvasasthita
I am present in everyone and everywhere. Taking

the body of gods, I am the one who enjoys all
sacrifices and I am the one who gives rewards to
them (for those sacrifices). (8)
_m n`Vrh {dmgmo Ym{_H$m doXdm{XZ:

Vofm g{Z{hVmo {Z` ò ^$`m _mnwnmgVo
m payantha vidvo dhrmik vedavdina

te sannihito nitya ye bhakty mmupsate
Learned persons, vedic scholars and people of virtue

see me here (in this world). Those who always
worship me with devotion, I am there with them or
near them. (9)
~mUm: j{`m d`m Ym{_H$m _m_wnmgVo

Vofm XXm{_ VWmZ_mZX na_ nX_
46
10
brhma katriy vaiy dhrmik mmupsate

te dadmi tat sthnamnanda parama padam
10
Virtuous brahmins, kshatriyas, vaishyas worship me.

I give them that place which is bliss in nature and the
supreme state. (10)
Aò@{n ò dY_Wm: eymm ZrMOmV`:

^{$_V: _w`Vo H$mboZ _{` gJVm:
11
anye 'pi ye vikarmasth drdy ncajtaya

bhaktimanta pramucyante klena mayi sagat
11
Even other people who are engaged in prohibited

actions, persons from inferior castes like sudras, etc.,
who are devotional; become liberated and come to
me in due course of time. (11)
_$m Z {dZ`pV _$m drVH$_fm:

AmXmdod {VkmV Z _o ^$: Um`{V
12
na madbhakt vinayanti madbhakt vtakalma

dvetat pratijta na me bhakta praayati
12
My devotees are not destroyed. My devotees are

without any sins. In the beginning, it is promised
that my devotee will not die. (12)
`mo d {ZX{V V _yT>mo XodXod g {ZX{V

`mo {h nyO`Vo ^$`m g nyO`{V _m gXm
13
yo vai nindati ta mho devadeva sa nindati

yo hi ta pjayed bhakty sa pjayati m sad
13
He who abuses them (devotees), that foolish person

actually abuses the God of Gods. One who has
47
worshipped them with devotion; he, in fact,

worships me always. (13)
n nwn \$b Vmo` _XmamYZH$maUmV

`mo _o XXm{V {Z`V g _o ^$: {`mo __
14
patra pupa phala toya madrdhanakrat

yo me dadti niyata sa me bhakta priyo mata
14
That person who duly offers me a leaf, flower, fruit

(or even) water, in order to worship me, that devotee
is my favorite. Let it be known. (14)
Ah {h OJVm_mXm ~mUm na_o{>Z_

{dXYm XmdmdoXmZeofmZm_{Z: gVmZ
Ah_od {h gd}fm `mo{JZm Jwa``:
Ym{_H$mUm M Jmomh {ZhVm doX{d{fm_
15
16
aha hi jagatmdau brahma paramehinam

Vidhya dattavn vednaentmani stn
ahameva hi sarve yogin gururavyaya
dhrmik ca goptha nihant vedavidvim
15
16
I am the master of all yogis who is imperishable. I am

the protector of the virtuous people and the
destroyer of the person who hates the Vedas.
(15 & 16)
Ah {h gdggmam_moMH$mo `mo{JZm{_h
ggmahoVwaodmh gdggmad{OV:
48
17
aha vai sarvasasrnmocako yoginmiha

sasraheturevha arvasasravarjita
17
I am the one who liberates the yogis from this entire

world. I am the cause of the world, but I am devoid
or unaffected by the entire world. (17)
Ah_od {h ghVm g>m n[anmbH$:

_m`m d _m{_m e{$_m`m bmoH${d_mohZr
18
ahameva hi sahart straha pariplaka

myv mmk aktirmy lokavimohin
18
I am the one who destroys. I am the creator and

protector. I am the Mayavi (who has illusion). My
power, Maya or illusion deludes the world. (18)
__d M nam e{$`m gm {do{V Jr`Vo

Zme`m{_ V`m _m`m `mo{JZm {X gpWV:
19
mamaiva ca par aktiry s vidyeti gyate

naymi tay my yogin hdi sasthita
19
My own greatest power is described as vidya. I

destroy illusion with her (as instrument). (19)
Ah {h gde$sZm dVH${ZdVH$:
AmYma^yV: gdmgm {ZYmZ__V` M
20
aha hi sarvaaktn pravartakanivartaka

dhrabhta sarvs nidhnamamtasya ca
20
I am the one who engages and disengages all the

power. I am the support of all power and the
storehouse of nectar or (immortality). (20)
49
EH$m gdmVam e{$: H$amo{V {d{dY OJV

AmWm` ~Umo $n __`r _X{Y{>Vm
21
ek sarvntar akti karoti vividha jagat

sthya brahmo rpa manmay madadhihit
21
One unique power, which is positioned in me, is of

nature, which takes the form of Brahma (the creator)
and creates different types of worlds. (21)
A`m M e{${dnwbm gWmn`{V _o OJV

^ydm ZmamÙmo@ZVmo OJmWmo OJ_`:
22
any ca aktirvipul sasthpayati me jagat

bhtv nryao 'nanto jaganntho jaganmaya
22
Another immense power of mine takes the form of

Narayana who is infinite, who is Lord of the worlds,
is composed of the world; sustains the world. (22)
VVr`m _hVr e{${ZhpV gH$b OJV

Vm_gr _o g_m`mVm H$mbm`m ${nUr 23
tty mahat aktirnihanti sakala jagat
tmas me samkhyt klkhy rudrarpi
23
My third great power, which is in the form of Rudra,

and which is called Kala, called Tamasi, destroys the
whole world. (23)
`mZoZ _m n`pV Ho${MkmZoZ Mmnao

Anao ^{$`moJoZ H$_`moJoZ Mmnao
24
dhynena m prapayanti kecijjnena cpare

apare bhaktiyogena karmayogena cpare
50
24
Some people visualize me with meditation, some

with knowledge and a few others with devotion, and
other people by the path of action. (24)
gd}fm_od ^$mZm{_>: {`V_mo __

`mo {h kmZoZ _m {Z`_mamY`{V Zm`Wm
25
sarvemeva bhaktnmia priyataro mama

yo hi jnena m nityamrdhayati nnyath
25
The people who worship me, with knowledge and

not otherwise, are my favorites and most beloved
among devotees. (25)
Aò M ò `mo ^$m _XmamYZH$mS>{jU:

Vo@{n _m mZwdVòd ZmdVVo M d nwZ:
26
anye ca ye trayo bhakt madrdhanakkia

te 'pi m prpnuvantyeva nvartante ca vai puna
26
There are three other types of devotees who are

waiting to worship me. Indeed, they also attain me.
They do not get rebirth. (They are also liberated) (26)
_`m VV{_X H$gZ YmZnwfm_H$_

_òd gpWV {d _`m go`Vo OJV
27
may tatamida ktsana pradhnapurutmakam

mayyeva sasthita viva may sapreryate jagat
27
The entire world constituted of Pradhana and

Purusha is pervaded by me. The world is positioned
in me and impelled by me. (27)
51
Zmh oa{`Vm {dm: na_ `moJ_mpWV:

oa`m{_ OJH$Z_oVmo doX gmo@_V:
28
nha prerayit vipr parama yogamrita

preraymi jagatktsnametadyo veda so 'mta
28
* Oh Brahmins! I am not the impeller, but with

Supreme yoga, I stimulate this entire world. One
who knows this, he becomes immortal i.e. he gets
liberated from birth & death. (28)
* The meanings-Maheswara is impeller or inspirant,
but he is devoid of attachment to impelling. Mercy
without any reason is the cause for him becoming
the inspirer or impeller.
n`mèof_odoX dV_mZ d^mdV:

H$amo{V H$mbmo ^Jdm_hm`moJoa: d`_
29
paymyaeameveda vartamna svabhvata

karoti klo bhagavn mahyogevara svayam
29
I observe this entire universe as if existing by itself. It

is Lord Kala, the master of great yogis, who creates,
maintains, and destroys it. (29)
`moJ: gmo`Vo `moJr _m`m emofw gy[a{^:

`moJoamo@gm ^JdmZ _hmXodmo _hmZ ^w:
30
yoga saprocyate yog my streu sribhi
yogevaro 'sau bhagavn mahdevo mahn prabhu
30
One who has been described in the scriptures, by

poets as yoga, yogi, Maya, that is Lord Maha
Yogewar Mahadev. (30)
52
_hd gdVdmZm nadmna_o{>Z:

mo`Vo ^Jdm~m _hm~_`mo@_b:
31
mahattva sarvatattvn paratvt paramehina

procyate bhagavn brahm mahn brahmamayo 'mala
31
The greatness of Paramesthi is due to his being

superior to most of the other entities. Lord Brahman
who is identical with the (Supreme Reality) is pure
(free from blemish). (31)
`mo _m_od {dOmZm{V _hm`moJoaoa_

gmo@{dH$noZ `moJoZ `w`Vo Zm ge`:
32
Yo mmeva vijnti mahyogevarevaram

So 'vikalpena yogena yujyate ntra saaya
32
One who perceives me, the master of great yoga like

this, by means of Nirvikalpa (Samadhi) yoga (in
which there is no consciousness of the knower,
known and knowledge) becomes united with me.
There is no doubt in this. (32)
gmo@h oa{`Vm Xod: na_mZXg{lV:

Z`m{_ `moJr gVV `VoX g `moJ{dV
33
So 'ha prerayit deva paramnandamrita

ntymi yog satata yastad veda sa vedavit
33
That I am impelling God, resorting to Supreme

Bliss, I, the yogi, the one who always dances
(always present in the heart of the beings). The
one who knows this; he is indeed knower of the
Vedas. (33)
53
B{V JwV_ kmZ gddoXofw {Z{V_

B{V JwV_ kmZ gddoXofw {Z{V_
gMoVgo Xo` Ym{_H$m`m{hVmò
34
iti guhyatama jna sarvavedeu nihitam

prasannacetase deya dhrmikyhitgnaye
34
This most-secret knowledge is established in the

Vedas. This should be imparted to one with a pure
mind, who is virtuous and who performs sacrifice
(yagna) in fire. (34)

~{dm`m `moJemo XodXod_mhm_`kmZ`moJmo Zm_ MVwWm}@`m`:
sahitymuparivibhge (varagtsu) caturtho 'dhyya
Thus ends the fourth chapter Iswar Gitas Upari

54
Chapter - 5
`mg CdmM
EVmdXw$dm ^Jdm`mo{JZm na_oa:
ZZV na_ ^md_a gXe`Z
vysa uvca
etvaduktv bhagavn yogin paramevara
nanarta parama bhvamaivara sapradarayan
Vyasa said, "Having said this much to yogis, Lord

Parameswara began to dance, exhibiting his
Supreme divine temperament. (1)
V Vo XewaremZ VoOgm na_ {Z{Y_

Z`_mZ _hmXod {dUwZm JJZo@_bo
ta te dadurna tejas parama nidhim

ntyamna mahdeva viun gagane 'male
The yogis saw Isana, greatest treasure house

of splendor, dancing in the spotless sky along with
Vishnu. (2)
` {dXw`m}JVdkm `mo{JZmo `V_mZgm:

V_re gd^yVmZm_mH$meo Xew: {H$b
ya viduryogatattvaj yogino yatamnas

tama sarvabhtnmkae dadu kila
55
The yogis who know the principles of yoga, and

have a controlled mind, saw the Lord of all beings in
the sky. (3)
`` _m`m_` gd òZoX {n`Vo OJV

Z`_mZ: d` {d{doe: Ibw `Vo
yasya mymaya sarva yeneda preryate jagat

ntyamna svaya viprairvivea khalu dyate
The Lord of universe was seen dancing in the sky by

Brahmins, who impels the world into action, the
creation of illusion. (4)
`nmXn>O _dm nwfmo@kmZO ^`_

Ohm{V Z`_mZ V ^yVoe Xew: {H$b
yat pdapakaja smtv puruo 'jnaja bhayam

jahati ntyamna ta bhtea dadu kila
They (sages) saw the Lord of beings dancing, and

remembered his lotus feet, that divests fear in human
beings, the fear that rises from ignorance. (5)
` {d{Zm {OVmgm: emVm ^{$g_pdVm:

`mo{V_` n`pV g `moJr `Vo {H$b
6
ya vinidr jitavs nt bhaktisamanvit
jyotirmaya prapayanti sa yog dyate kila
Those who have conquered their sleep and

controlled their breath, who are calm and endowed
with devotion, see him full of brightness. That yogi
(Shiva) was seen (by the sages). (6)
56
`mo@kmZm_moMòpj gmo ^$dgb:

V_od _moMH$ _mH$meo Xew: na_
yo 'jnnmocayet kipra prasanno bhaktavatsala

tameva mocaka rudramke dadu param
(Sages) saw in the sky that liberator or Rudra, who at

once liberates the beings from ignorance, and one
who is delighted and beloved of devotees. (7)
gh{eag Xod ghMaUmH${V_

gh~mh O{Q>b MmYH$VeoIa_
sahasrairasa deva sahasracaraktim

sahasrabhu jaila candrrdhaktaekharam
(Sages saw) God Shiva, who has a crescent moon in

his head, a thousand heads, the shape of a thousand
feet, thousand arms, with matted hair. (8)
dgmZ M_ d`mK eybmg$_hmH$a_

XamS>nm{U `rZo gy`gmo_m{bmoMZ_
vasna carma vaiyghra lsaktamahkaram

daapi traynetra sryasomgnilocanam
(Sages saw) Shiva. He was wearing a tigers hide. His

mighty hand was holding a trident. His (other) hand
was having a staff. He had sun, moon and fire as his
three eyes. (9)
~mUS> VoOgm doZ gd_md` {Y{>V_

X>mH$amb XwYf gy`H$mo{Q>g_^_
57
10
brahma tejas svena sarvamvtya ca sthitam

darkarla durdhara sryakoisamaprabham
10
Sages saw Shiva who was enveloping the entire

universe with his splendor. He was looking terrible
due to his frightening teeth. He was unassailable and
was as bright as crores of sun. (10)
gOV_Zbdmbm XhV_{Ib OJV

Z`V XeyX}d {dH$_mU_ra_
11
aastha cabhyastha bhyamabhyantara param

sjantamanalajvla dahantamakhila jagat
ntyanta dadurdeva vivakarmamvaram
11
One who was inside the egg (universe or Bramanda,
which is in the shape of the egg) was also outside. He
was pervading inside and outside. He was emitting
flames of fire and thereby burning the entire
universe. (Sages) saw the gods Viswakarma (the
gods of all beings) dancing. (11)
_hmXod _hm`moJ XodmZm_{n XdV_

neyZm n{V_remZ `mo{Vfm `mo{Va``_
12
mahdeva mahyoga devnmapi daivatam

pan patimna jyoti jyotiravyayam
12
Sages saw the great God, the Great yoga incarnate,

God of Gods, the Lord of all Pasus (individual soul)
the Supreme rules, light of all lights which is
imperishable. (12)
58
{nZm{H$Z {dembmj ôfO ^damo{JUm_

H$mbm_mZ H$mbH$mb XodXod _hoa_
13
pinkina vilka bheaja bhavarogim

kltmna klakla devadeva mahevaram
13
(Sages saw) Pinaka, i.e. one who has pinaka (name of

Shivas weapon) having large eyes, antidote for the
disease named wordly existence, the Lord who is the
soul of Kala, the Lord of Devas, and the slayer of
Kala and great Lord. (13)
C_mnqV {d$nmj `moJmZX_` na_

kmZdam`{Zb` kmZ`moJ gZmVZ_
14
umpati virpka yognandamaya param

jnavairgyanilaya jnayoga santanam
14
(They saw) Shiva who is the consort of Uma, who

has an unusual number of eyes, who is full of yogic
bliss, who is the abode of knowledge and
detachment, and the Lord of the eternal path of
knowledge.(14)
emV`{dQ>n Y_mYma XwamgX_

_homonoZ{_V _h{fJUdpXV_
15
AmYma gde$sZm _hm`moJoaoa_

`mo{JZm {X {V>V `moJ_m`mg_mdV_
16
jUoZ OJVmo `moqZ ZmamÙ_Zm_`_

BaoU`_mn_n`~dm{XZ:
17
59
vataivaryavibhava dharmdhra dursadam

mahendropendranamita maharigaavanditam
15
dhra sarvaaktn mahyogevarevaram

yogin hdi tihanta yogamysamvtam
16
kaena jagato yoni nryaamanmayam

vareaikatpannamapayan brahmavdina
17
(Sages saw) permanent affluence and glory

supported with virtue, one who is unassailable, who
is worshipped by Indra and Upendra and who is
saluted by great sages. The sages, who are wellversed in the Vedas, saw one who is the support of
all power, the Lord of the great yogis, the one who is
the Supreme truth for yogis, one who is worshipped
by yogis through yoga, one who abides in the heart
of the yogis, one who is enveloped by Yogic Maya,
one who is the source of origin of the universe, one
who is identical with Narayana and free from all
ailments. (15-17)
Q>m VXa $n ZmamÙm_H$_

H$VmW _o{Zao gV: dm_mZ ~dm{XZ:
18
dv tadaivara rpa rudranryatmakam

ktrtha menire santa svtmna brahmavdina
18
The sages who are well-versed in the Vedas, having

seen the lordly form, in which Rudra is identical to
Narayana, considered themselves successful. (18)
mo@{am dm_Xodmo@W ewH$mo

_h{fa{: H${nbmo _ar{M:
19
60
Q>mW OJXr{eVma V nZm^m{lVdm_^mJ_

`mdm {XW {Un` _yYm H dm#mqb dofw {ea: gw^y`: 20
sanatkumra sanako bhguca santanacaiva sanandanaca
rudro 'gir vmadevtha ukro
mahariratri kapilo marci
19
dvtha rudra jagaditra ta
padmanbhritavmabhgam
dhytv hdistha praipatya mrdhn baddhvjali sveu
irasu bhya
20
Sanat Kumara, Sanaka, Bhrigu Sanatana, Sanandana,
Rudra, Angira, Vamadeva, Sukra the great sage, Atri,
Kapila, and Marichi, after seeing Rudra, who is the
Lord of world , whose left side is occupied by
Vishnu, meditated on Rudra, who is present in their
heart, and with folded hands humbly bowed to him
with their head.(19-20)
Amo>ma_wm` {dbmo` Xod_V:earao {Z{hV Jwhm`m_

g_VwdZ ~_`dMmo{^ amZXnyUm`V_mZgmVo
21
okramuccrya vilokya devam antaarre nihita guhym

samastuvan brahmamayairvacobhir
nandapryatamnasste
21
After chanting Omkara (sacred syllable Om) seeing
God who is abiding inside their body i.e. heart in the
form of a cave, praised him with Vedic hymns. (21)
61
Darshan of dancing Shiva in sky by sages Emotional

Praise of Maheswara by Munis
_wZ` D$Mw:
dm_oH$_re nwf nwamU mUoa _ZV`moJ_
Z_m_ gd} {X g{{d> MoVg ~_` n{d_
22
munaya cu tvmekama purua pura prevara

rudramanantayogam
namma sarve hdi sannivia pracetasa brahmamaya
pavitram
22
(Sages told) All of us bow down to you, the only
Lord, the ancient Purusha, the Lord of Prana
(breath), the Rudra of infinite yogic power, you abide
in our heart, you are Prachtha (lofty mind) sacred
and identical with the Brahman. (22)
n`pV dm _wZ`mo ~`moqZ XmVm: emVm {d_b _dU_

`mdm_W_Mb do earao H$qd nao`: na_mna M
23
payanti tvam munayo brahmayoni dnt nt vimala
rukmavaram
dhytvtmasthamacala sve arre kavi parebhya
parama tatpara ca
23
Sages who are calm and under complete control of
their senses, through meditation, perceive you the
kavi (seer) who is immovable, who is pure, who has
golden complexion, who is supremely superior to
the greatest and who is from the Brahman. (23)
62
dm: gyVm OJV: gy{V: gdmZw^yd na_mUw^yV:

AUmoaUr`m_hVmo _hr`mdm_od gd dXpV gV:
24
tvatta prast jagata prasti sarvtmabhstva

paramubhta
aorayn mahato mahy- stvmeva sarva pravadanti
santa
24
Creation of universe is from you. You are the soul of
all beings and you are the nature of the minute atom.
You are minuter than the minute atom and greater
than the greatest being. You alone are all, thus say
the good people. (24)
{haU`J^m} OJXVam_m dmmo@pV OmV: nwf: nwamUm:

g Om`_mZmo ^dVm {Zg>mo `Wm{dYmZ gH$b ggO
hirayagarbho jagadantartm tvatto 'dhijta purua
pura
sajyamno bhavat viso yathvidhna sakala
sasarja
25
25
Hiranya-Garbha, the inner soul of the universe, the

ancient Purusha was born from you. Even as he was
born, sent by you, you created everything according
to injunctions and rules. (25)
dmmo doXm: gH$bm: ggyVmdòdmVo gpWqV Vo b^Vo

n`m_dm OJVmo hoVy^yV Z`V do Xò g{{d>_
26
tvatto ved sakal saprast-stvayyevnte sasthiti te
labhante
paymastv jagato hetubhtantyanta sve hdaye
sanniviam
26
63
From you, the entire Vedas were born. In the end, all
the Vedas abide in you. We see that you are the
cause of the world, who abides in our heart, dancing.
(26)
d`doX ^m`Vo ~MH$ _m`mdr d OJVm_oH$ZmW:

Z_m_dm eaUm gnm `moJm_mZ {MnqV {X`Z`_
27
tvayaiveda bhrmyate brahmacakra myv tva

jagatmekantha
nammastv araa saprapannyogtmna citpati
divyantyam
27
By you, this wheel of Brahman revolves; you are
master of Maya and Exclusive Lord of the worlds.
Coming to you for shelter, we bow to you, who are
the soul of yoga and master of consciousness
dancing the divine dance. (27)
n`m_dm na_mH$me_ò Z`V Vo _{h_mZ _am_:

gdm_mZ ~hYm g{{d> ~mZX_Zw^y`mZw^y`
28
paymastv paramkamadhye ntyanta te mahimna

smarma
sarvtmna bahudh
sanniviabrahmnandamanubhynubhya
28
We perceive you as one who can dance in the middle
of the Supreme sky, experiencing constantly the
Supreme bliss of Brahman, you who abide in the
souls of all and who is the form of many, we
remember your glory. (28)
64
D$H$maVo dmMH$mo _w{$~rO d_ja H$Vm JyT>$n_

Vdm g` dXVrh gV: d`^ ^dVmo `H$me_
29
okraste vcako muktibjatvamakara praktau

gharpam
tattv satya pravadantha santasvayaprabha bhavato
yatprakam
29
Om Kara expressing you is the seed of liberation.
You are indestructible, and present in Prakruti, in a
hidden form. Thats why good people refer to you as
truth and your brightness as self-luminous. (29)
VwdpV dm gVV gddoXm Z_pV dm_f`: jrUmXmofm:

emVm_mZ: g`gYm d[a> {depV dm `V`mo ~{Z>m:
stuvanti tv satata sarvavednamanti tvmaya
kado
nttmna satyasadh varihavianti tv yatayo
brahmanih
30
30
All the vedas always praise you, the sages whose

blemishes have been removed, bow to you, ascetics
engrossed in Brahman with a calm soul and are
truthful enter into you, the best one. (30)
^dmZremo@Zm{X_mZ {d$nmo ~m {dUw: na_o>r d[a>:

dm_mZX_Zw^y` {deVo d``mo{VaMbm {Z`_w$m:
bhavno 'ndimstejorir brahm viva parameh
variha
svtmnandamanubhydhiete svaya jyotiracalo
nityamukta
65
31
31
You are Shiva, the master. You are without

beginning. You are Brahma; you have universal
form, The Almighty and respected Vishnu. Those
who are steady and those who are ever liberated,
experience the bliss of their soul and enter into you,
the self luminous one. (31)
EH$mo d H$amofrh {d d nmb``{Ib {d$n:

dm_odmVo {Zb` {dXVrX Z_m_dm eaU gnm:
32
eko rudrastva karoha viva tva playasyakhila

vivarpa
tvmevnte nilaya vindatda nammastv araa
saprapann
32
There is one Rudra that is you, who create this

universe. You protect the whole universe, having the
world as your form, the world disappears in you. We
salute and take shelter in you. (32)
EH$mo doXmo ~hemImo ZVdm_odH$ ~moY`òH$$n_

do dm eaU gnm _m`m_oVm Vo VaZrh {dm:
eko vedo bahukho hyanantastvmevaika
bodhayatyekarpam vedya tv araa ye prapannste nti vat netarem
33
32
Vedas, which is infinite and with many branches

teach only about you, who is unique and with one
form. Permanent peace is for them who take shelter
under you and not for others. (32)
66
dm_oH$_mh: H${d_oH$ mU ~hV h[a_{_re_

B _`w_{Zb Mo{H$VmZ YmVma_m{X`_ZoH$$n_
tvmekamhu kavimekarudra pra bhanta
harimagnimam
indra mtyumanila cekitna
dhtramdityamanekarpam
34
34
You are unique Brahma Kavi, unique Rudra, Prana

or breath, powerful big Hari, Agni, Isa, Indra,
Mrtyu (death), wind and Chekitan (fire) or Shiva,
Dhata (creator) Aditya (sun) and you are with many
forms. (34)
d_ja na_ do{XV` d_` {d` na {ZYmZ_

d_``: emVY_Jmom gZmVZVd nwfmom_mo@{g
35
tvamakara parama veditavya tvamasya vivasya para

nidhnam
tvamavyaya vatadharmagopt santanastva
puruottamo 'si
35
You are indestructible, Supreme Being to be known,
you are shelter for this world, you are imperishable,
you are treasure protector of external law (Dharma),
and you are excellent Purusha, the eternal one. (35)
d_od {dUwVwamZZVd d_od mo ^JdmZnre:

d {dZmmW: H${V: {V>m gd}ad na_oamo@{g
tvameva viucaturnanastva tvameva rudro
bhagavnadha
tva vivanbhi prakti pratih sarvevarastva
paramevaro 'si
67
36
36
You alone are Vishnu, you are Brahma having four

faces, you are Lord and master Rudra, you are the
epicenter of the world, you are Prakriti, the basis of
all and you are the Lord of all, the Supreme
Iswara. (36)
dm_oH$_mh: nwf nwamU_m{X`dU V_g: naVmV

{M_m_`$_{M`$n I ~ ey` H${VJwUm
37
tvmekamhu purua pura- mdityavara tamasa

parastt
cinmtramavyaktamacintyarpa kha brahma nya
prakti nirgua ca
37
Sages say you alone are ancient Purusha, with a
complexion or shine of sun, which is beyond the
darkness of (ignorance). You are consciousness itself,
unmanifest of incomprehensible form, the sky, the
Brahman, the Supreme Being, the void, the Prakriti
without Guna or attribute. (37)
`XVam gd{_X {d^m{V `X`` {Z_b_oH$$n_

{H$_`{M` Vd $n_oVmXVam g{V^m{V Vd_
38
yadantar sarvamida vibhti yadavyaya nirmalamekarpam

kimapyacintya tava rpametat tadantar yatpratibhti
tattvam
38
This form of yours is something inconceivable,
within it all this (visible world) appears. It is
imperishable and blemishless, and is in one form.
All that shines within it is you alone, that is the
reality. (38)
68
`moJoa ^_ZV^q$ namÙ ~VZw nwamUm_

Z_m_ gd} eaUm{WZVdm grX ^yVm{YnVo _hoe
39
yogevara rudramanantaakti paryaa brahmatanu

pavitram
namma sarve ararthinastv prasda bhtdhipate
mahea
39
Seeking shelter in you, all of us salute you, the Lord
of yoga, the ultimate goal, with the body of Brahman
and with infinite power, pure, Rudra. Oh Lord of
Bhutas, Oh Mahesa, be pleased with us. (39)
dnmXn_aUmXeofggma~rO {Zb` `m{V

_Zmo {Z`` {UYm` H$m` gmX`m_mo d`_oH$_re_
40
tvatpdapadmasmaradaea-sasrabja vilaya prayti

mano niyamya praidhya kya prasdaymo
vayamekamam
40
By remembering your lotus like feet the seed (cause)
of the worldly existence gets destroyed. After
controlling the mind and positioning the body, we
please you the only Lord. (40)
Z_mo ^dm`mVw ^dmodm` H$mbm` gdm` ham` Vw`_

Z_mo@Vw m` H$n{XZo Vo Z_mo@ò Xod Z_: {edm`
namo bhavystu bhavodbhavya klya sarvya harya
tubhyam
namo 'stu rudrya kapardine te namo 'gnaye deva nama
ivya
41
41
Obeisance to Bhava, to one who is the source of

origin of the world, to one who is Kala, to one who is
69
Sarva, to Hara (destroyer), obeisance to Rudra to

Kapardi (one who has matted hair) obeisance to you,
to one who is fire, oh god obeisance to Shiva. (41)
VV: g ^JdmZ Xod: H$nXu dfdmhZ:

g` na_ $n H${VWmo@^dX ^d:
tata sa bhagavn deva kapard vavhana
sahtya parama rpa praktistho 'bhavad bhava
42
42
Thereafter that Lord, God, Kapardi (one with matted

hair) Vrsavahana, (having bull as vehicle) Bhava
withdrew his great form and appeared in his normal
form. (42)
Vo ^d ^yV^òe nyddg_dpWV_
Q>m ZmamÙm Xod {dp_Vm dm`_~wdZ
te bhava bhtabhavyea prvavat samavasthitam
dv nryaa deva vismit vkyamabruvan
43
43
On seeing Bhava who is the master of past and

future, appearing as before and also God Narayana,
the sages were wonderstruck and they spoke these
words. (43)
^Jd^yV^òe Jmodfm{>VemgZ
Q>m Vo na_ $n {ZdwVm: _ gZmVZ
bhagavan bhtabhavyea govkitasana
dv te parama rpa nirvt sma santana
44
44
O Lord! O Lord of the past and future! O God,

marked by the emblem of the bull, after seeing your
great form, we are satisfied. (44)
70
^dgmXmX_bo nap_na_oao
A_mH$ Om`Vo ^{$dòdm`{^Mm[aUr
bhavatprasddamale parasmin paramevare
asmka jyate bhaktistvayyevvyabhicri
45
45
By your grace favorable and true devotion is born for

you who is blemishless, Supreme and great Lord. (45)
BXmZt lmoVw{_N>m_mo _mhm` Vd e>a

^y`mo@{n Md `{` `mWm` na_o{>Z:
idn rotumicchmo mhtmya tava akara
bhyo 'pi tava yannitya ythtmya paramehina
46
46
O Sankara, now we again wish to hear your glory

which is eternal reality of Parameshthi. (46)
g Vofm dm`_mH$U` `mo{JZm `moJ{g{X:

mh J^ra`m dmMm g_mbmo` M _mYd_
sa te vkyamkarya yogin yogasiddhida
prha gambhray vc samlokya ca mdhavam
47
47
On hearing the words of those yogis, he, the

bestower of yoga siddhi, glancing at Madhava
Vishnu, spoke in a majestic voice. (47)

~{dm`m `moJemo XodXodZ`XeZ^{$`moJmo Zm_
n#m_mo@`m`:
iti rkrmapure ashasry sahitymuparivibhge
(varagtsu) pacamo 'dhyya
Thus ends the fifth chapter Iswar Gitas Upari

71
Chapter - 6
Ba CdmM
lUwd_f`: gd} `Wmdna_o{>Z:
dj`m_re` _mhm` `moX{dXmo {dXw:
vara uvca udhvamaya sarve yathvat paramehina

vakymasya mhtmya yattadvedavido vidu
1
Iswara told, O sages, listen all of you, I will duly tell
about the glory of Paramesthi Isa, which people wellversed in the Vedas know. (1)
gdbmoH$H${Z_mVm gdbmoH$H$a{jVm
gdbmoH$H$ghVm gdm_m gZmVZ:
sarvalokaikanirmt sarvalokaikarakit
sarvalokaikasahart sarvtmha santana
I am the only architect of the whole world; I am the

only protector of the whole world. I am the only
destroyer or annihilator of the whole world. I am the
Eternal Atma of all. (2)
gd}fm_od dVyZm_V`m_r {nVm h_

_ò MmV: pWV gd Zmh gd gpWV:
sarvemeva vastnmantarym pit hyaham

madhye cnta sthita sarva nha sarvatra sasthita 3
72
Indeed, I am the father dwelling inside all the

material, at the center, and on the inside, and
everything exists within me. But, I am not
everywhere [I am in the material, I am also beyond
the material]. (3)
^d{aV > `d$n Vw _m_H$_

__fm wn_m {dm _m`m X{eVm _`m
bhavadbhiradbhuta da yatsvarpa tu mmakam

mamai hyupam vipr myay darit may
Oh Brahmins, that wonderful form of mine, which

was seen by you, is indeed my symbol or sign,which
was shown to you through Maya or (illusion). (4)
gd}fm_od ^mdmZm_Vam g_dpWV:

oa`m{_ OJV H$Z {H$`me{$[a` __
sarvemeva bhvnmantar samavasthita

preraymi jagat ktsna kriyktiriya mama
Being present inside all existent things, I impel the

entire world. This is my Kriya Sakti or Power of
Action. (5)
`òX Mo>Vo {dd Vd_^mdmZwd{V M

gmo@h H$mbmo OJV H Z oa`m{_ H$bm_H$_
yayeda ceate viva tatsvabhvnuvarti ca
so 'ha klo jagat ktsna preraymi kaltmakam
6
6
I am the one and only exclusive soul through which

the world acts, whom nature emulates. It is I, the
73
Kala (time), who urges the whole world, which is a

part of me. (6)
EH$meoZ OJH$Z H$amo{_ _w{Znwdm:

ghamòH$$noU {YmdWm __d Vw
ekena jagat ktsna karomi munipugav

saharmyekarpea dvidhvasth mamaiva tu
O great Munis, I create the entire world with one

part. I destroy the world with another. These are two
types of states (creation and destruction). (7)
A{X_`mV[Z_w$m _m`mVddVH$:
jmo^`m{_ M gJmXm YmZnwfmdw^m
dimadhyntanirmukto mytattvapravartaka
kobhaymi ca sargdau pradhnapuruvubhau
I am without any beginning, center or end. I am the

originator of Maya or illusion. I am the beginning of
creation; I shake or agitate the two tatvas - Pradhana
and Purusha. (8)
Vm`m gOm`Vo {d g`w$m`m nana_

_hXm{XH$_oUd __ VoOmo {dO^Vo
tbhy sajyate viva sayuktbhy parasparam
mahaddikrameaiva mama tejo vijmbhate
9
9
Due to their (Pradhana & Purusha) mutual

association, the world is born. My spirit or energy
gets expanded in sequence of great principles etc. (9)
74
`mo {h gdOJgmjr H$mbMH$dVH$:

{haU`J^m} _mVUS>: gmo@{n _ohg^d:
yo hi sarvajagatsk klacakrapravartaka
hirayagarbho mrtaa so 'pi maddehasabhava
10
10
Hiranya garbha, Marthanda (sun), the one who is

witnesses to the entire world and operates the wheel
of time (time wheel), is also born from my body. (10)
V_ {X` d_` kmZ`moJ gZmVZ_

XmdmZm_OmdoXmH$nmXm MVwamo {Om:
tasmai divya svamaivarya jnayoga santanam
dattavntmajn vedn kalpdau caturo dvij
11
11
Oh Brahmins, in the beginning of Kalpa I gave him,

a time frame, my divine, eternal and Supreme Jnana
yoga (path of knowledge) and the four Vedas. (11)
g _{`moJVmo Xodmo ~m _md^m{dV:

{X` V_m_H$` gdXm dh{V d`_
sa manniyogato devo brahm madbhvabhvita
divya tanmmakaivarya sarvad vahati svayam
12
12
He, the God Brahma, who is absorbed in my being,

with my order, always carries that supremacy or
affluence which is divine. (12)
g gdbmoH${Z_mVm _{`moJoZ gd{dV

^ydm MVw_wI: gJ gOòdm_g^d:
sa sarvalokanirmt manniyogena sarvavit
bhtv caturmukha sarga sjatyevtmasabhava
75
13
13
He (Brahma), who is born from me, who is the

creator of the whole world, and who knows
everything, as per my order, has four faces and
creates the entire creation. (13)
`mo@{n ZmamÙmo@ZVmo bmoH$mZm ^dmo@``:

__d M nam _y{V: H$amo{V n[anmbZ_
yo 'pi nryao 'nanto lokn prabhavvyaya
mamaiva param mrti karoti pariplanam
14
14
Narayana, the one who is the master of worlds, who

is imperishable and infinite, is also my own Supreme
form. He is the protector of the worlds. (14)
`mo@VH$: gd^yVmZm : H$mbm_H$: ^w:

_Xmk`mgm gVV gh[a`{V _o VZw:
yo 'ntaka sarvabhtn rudra kltmaka prabhu
madjaysau satata sahariyati me tanu
15
15
Rudra, the slayer of all beings and the master, with

the nature of Kala, always destroys the world as per
my orders. He is also my body or form. (15)
h` dh{V XodmZm H$` H$`m{eZm_{n

nmH$ M Hw$Vo d{: gmo@{n _N>{$Zmo{XV:
havya vahati devn kavya kavyinmapi
pka ca kurute vahni so 'pi macchakticodita
16
16
One who takes the Havya (the material added to the

sacrificial fire) to the gods and Kavya to the people
consuming Kavya, which is Pitrs or departed souls,
76
and who is capable of cooking (food), that Agni or

fire is also inspired by my power or potency. (16)
^w$_mhmaOmV M nMVo VXh{Ze_

dmZamo@{^JdmZra` {Z`moJV:
bhuktamhrajta ca pacate tadaharniam
vaivnaro 'gnirbhagavnvarasya niyogata
17
17
As per the order of Iswara, Lord Vaiswanara Agni

digests the food eaten day and night. (17)
`mo@{n gdm^gm `mo{ZdUmo Xodnwd:

gmo@{n gOrdòH$Z_ra` {Z`moJV:
yo 'pi sarvmbhas yonirvaruo devapugava
so 'pi sajvayet ktsnamasyaiva niyogata
18
18
One who is the origin or source of all (types) of

water, Varuna, is the best god, who also gives
(water) to the entire world, as per the order of
Iswara. (18)
`mo@VpV>{V ^yVmZm ~{hX}d: ^#mZ:

_Xmk`mgm ^yVmZm earam{U {~^{V {h
yo 'ntastihati bhtn bahirdeva prabhajana
madjaysau bhtn arri bibharti hi
19
19
God wind that is present inside and outside beings,

bears the body of beings, as per my order. (19)
`mo@{n gOrdZmo ZUm XodmZm__VmH$a:

gmo_: g _{`moJoZ Mmo{XV: {H$b dVVo
77
20
yo 'pi sajvano n devnmamtkara

soma sa manniyogena codita kila vartate
20
The Soma (moon), the treasure of nectar

(immortality) to gods, who gives life to human
beings, also acts as per my order. (20)
`: d^mgm OJV H$Z H$me`{V gdXm

gy`m} dq> {dVZwVo emoUd d`^wd:
ya svabhs jagat ktsna prakayati sarvad
sryo vi vitanute streaiva svayabhuva
21
21
The sun, who always gives light to the entire world

with his lustre, gives rain as per the order of
Swayambhu. (21)
`mo@èofOJN>mVm eH$: gdm_aoa:

`dZm \$bXmo Xodmo dV@gm _Xmk`m
yo 'pyaeajagacchst akra sarvmarevara
yajvan phalado devo vartate 'sau madjay
22
22
*Sakra (Indra) the King of gods, who is the ruler of

the entire world, who gives rewards or fruits for the
sacrifices (conducted), is there as per my order. (22)
*Description of his all-pervading nature to the sage
by Iswara (Sankara) and narration about his divinity
and emphasis through this knowledge obtaining
liberation.
`: emVm gmYyZm dVVo {Z`_m{Xh

`_mo dddVmo Xodmo XodXod{Z`moJV:
78
23
ya prast hyasdhn vartate niyamdiha

yamo vaivasvato devo devadevaniyogata
23
Yama (the god of death), son of Vivasvan, who is the

ruler of wicked people, acts as per the order of God
of Gods (Sankara) (23)
`mo@{n gdYZm`jmo YZmZm gXm`H$:

gmo@nra{Z`moJoZ Hw$~oamo dVVo gXm
yo 'pi sarvadhandhyako dhann sapradyaka
so 'pvaraniyogena kubero vartate sad
24
24
Kubera, the god of wealth, also functions as per the

order of Iswara. (24)
`: gdajgm ZmWVm_gmZm \$bX:

_{`moJmXgm Xodmo dVVo {ZF${V: gXm
ya sarvarakas nthastmasn phalaprada
manniyogdasau devo vartate nirti sad
25
25
Nirrti Deva, who is the god of all demons, and who

gives fruits (of their action) to people with Tama
attributes, functions as per my order. (25)
doVmbJUm^yVmZm dm_r ^moJ\$bX:

BemZ: {H$b ^$mZm gmo@{n {V>o__mk`m
vetlagaabhtn svm bhogaphalaprada
na kila bhaktn so 'pi tihanmamjay
26
26
Isana Deva, who is the god of Vetala, gana and

Butas, and the bestower of fruit of Boga for the
enjoyment of devotees, is also present as per my
order. (26)
79
`mo dm_Xodmo@{ag: {e`mo JUmJUr:

ajH$mo `mo{JZm {Z` dVVo@gm __mk`m
yo vmadevo 'girasa iyo rudragagra
rakako yogin nitya vartate 'sau madjay
27
27
Vamadeva, the student of Angira and the leader of

Rudragana, who always protects yogis, also is
present as per my order. (27)
` gdOJny`mo dVVo {dZH$maH$:

{dZm`H$mo Y_ZoVm gmo@{n _MZmV {H$b
yaca sarvajagatpjyo vartate vighnakraka
vinyako dharmanet so 'pi madvacant kila
28
28
Vinayaka, who is worshipped by the entire world,

who removes obstacles (to us), who is the leader of
virtue, also (acts) as per my order. (28)
`mo@{n ~{dXm lo>mo XodgoZmn{V: ^w:

H$Xmo@gm dVVo {Z` d`^y{d{YZmo{XV:
yo 'pi brahmavid reho devasenpati prabhu
skando 'sau vartate nitya svayabhrvidhicodita
29
29
Swayambhu Skanda, who is the best among knowers

of Brahman, the commander of the Army of Devas,
and who is Lord, also functions inspired by Vidhi or
Brahma.(29)
ò M OmZm nV`mo _ar`mm _hf`:

gOpV {d{dY bmoH$ na`d {Z`moJV:
ye ca prajn patayo marcydy maharaya
sjanti vividha loka parasyaiva niyogata
80
30
30
The great sages like Marichi, etc, who are rulers of

citizens, create various worlds as per order of the
Supreme Being. (30)
`m M lr: gd^yVmZm XXm{V {dnwbm {l`_

nZr ZmamÙ`mgm dVVo _XZwJhmV
y ca r sarvabhtn dadti vipul riyam
patn nryaasysau vartate madanugraht
31
31
Sri, the Goddess of wealth and consort of Narayana,

gives enormous riches to all beings, and is there due
to my favor. (31)
dmM XXm{V {dnwbm `m M Xodr gadVr

gmnrda{Z`moJoZ Mmo{XVm gdVVo
vca dadti vipul y ca dev sarasvat
spvaraniyogena codit sapravartate
32
32
Saraswathi, the Goddess of learning, who gives good

speech, functions and is inspired by the order of
Iswara. (32)
`meofnwfmKmoamaH$mmma{``{V
gm{dr g_Vm Xodr _XmkmZw{dYm{`Zr
yeapurun ghornnarakt trayiyati
svitr sasmt dev devjnuvidhyin
33
33
Savithri, who protects all human beings from terrible

hell (Naraka), also obeys the order of God. (33)
nmdVr na_m Xodr ~{dmXm{`Zr

`m{n `mVm {deofoU gm{n _MZmZyJm
81
34
prvat param dev brahmavidypradyin

ypi dhyt vieea spi madvacannug
34
Supreme Goddess Parvati, who gives Brahma Vidya

(knowledge of Brahman), which is the Supreme reality
when meditated upon, also obeys my words. (34)
`mo@ZV_{h_mZV: eofmo@eofm_a^w:
XYm{V {eagm bmoH$ gmo@{n Xod{Z`moJV:
yo 'nantamahimnanta eo 'emaraprabhu
dadhti iras loka so 'pi devaniyogata
35
35
Ananta or Shesha, who has infinte glory, who is the

Lord of all gods, who holds the world with his head,
also functions as per Gods order. (35)
`mo@{: gdVH$mo {Z` ~S>dm$ngpWV:

{n~`{Ib_^mo{Y_ra` {Z`moJV:
yo 'gni savartako nitya vaavrpasasthita
pibatyakhilamambhodhimvarasya niyogata
36
36
Agni, who is always taking the form of

Vadava, drinks the entire ocean as per the order of
Iswara. (36)
ò MVwXe bmoHo$@p__Zd: {WVmOg:

nmb`pV Om: gdmVo@{n V` {Z`moJV:
ye caturdaa loke 'smin manava prathitaujasa
playanti praj sarvste 'pi tasya niyogata
37
37
Manus, well known splendor, fourteen in number,

are there in this world to protect all people; they too
function as per his order. (37)
82
Am{X`m dgdmo m _V VWm{Zm

A`m XodVm: gdm _N>mdoUd {Y{>Vm:
dity vasavo rudr marutaca tathvinau
anyca devat sarv macchstreaiva dhihit
38
38
Adityas, Vasus, Rudras, Maruths and the twin

Aswinis and other gods, all of them are there under
my order. (38)
JYdm JS>m F$jm: {gm: gm`m MmaUm:

`jaj:{nemMm pWVm: emo d`^wd:
gandharv garu k siddh sdhycacra

yakaraka picca sthit stre svayabhuva
39
39
Siddhyas, Sadyas, Caranas, yakshas, Rikshas,

Gandharvas, Garudas, Rakhasas, Piachas are under
the rule of Svayambhu i.e. Shiva. (39)
H$bm H$m>m {Z_ofm _whVm {Xdgm: jnm:

F$Vd: nj_mgm pWVm: emo OmnVo:
kalkhnimeca muhrt divas kap
tava pakamsca sthit stre prajpate
40
40
Kala, Kastha, Nimesha or seconds, Muhurta, days,

nights, seasons, fortnights and months are under the
rule of Prajapati or Shiva. (Kala, etc. are divisions of
time) (40)
`wJ_dVamUòd __ {V>pV emgZo

namd namYm H$mbôXmVWmnao
yugamanvantaryeva mama tihanti sane
parcaiva parrdhca klabhedstath pare
83
41
41
Yugas Manvantaras, Para, and Paradna all these and

other divisions of time are under my own rule. (41)
MVw{dYm{Z ^yVm{Z Wmdam{U Mam{U M

{Z`moJmXod dVVo Xod` na_m_Z:
caturvidhni bhtni sthvari cari ca
niyogdeva vartante devasya paramtmana
42
42
Four types of living beings (Svedaj, Andaj (which is

born from egg), Udbhij and Jarayuj), the inanimate
and animate worlds, exist under the order of the
Supreme God. (42)
nmVmbm{Z M gdm{U ^wdZm{Z M emgZmV

~mUS>m{Z M dVVo gdmUòd d`^wd:
ptlni ca sarvi bhuvanni ca sant
brahmni ca vartante sarvyeva svayabhuva
43
43
Patalas, the whole world, the whole universe, exist

under the rule of Swayambhu, Shiva. (43)
AVrVm``g`m{Z ~mUS>m{Z __mk`m

dmm{Z nXmWmK: g{hVm{Z g_VV:
44
~mS>m{Z ^{d`pV gh dVw{âm_J:

d{h`pV gXdmkm na` na_m_Z:
45
attnyapyasakhyni brahmni mamjay

pravttni padrthaughai sahitni samantata
44
brahmni bhaviyanti saha vastubhirtmagai

vahiyanti sadaivj parasya paramtmana
45
84
*In the past, there were numerous universes along

with materials. As per my order, in future also, with
the material under the Supreme Being, and as per his
order, many universes will come into existence.
(44&45)
*All materials or objects should obey the order of the
Supreme deity with implicit obedience
^y{_amnmo@Zbmo dm`w: I _Zmo ~w{aod M

^yVm{XamXH$mVmZ`moJo __ dVVo
bhmirpo 'nalo vyu kha mano buddhireva ca
bhtdirdipraktirniyoge mama vartate
46
46
*Earth, water, fire, wind, sky, mind, intellect, Butadi

(the name given to Tamasa, ego in Sankhya system
of Philosophy) & First Prakrti - all these function
under my order. (46)
*Tamas or ego is called Bhutade in Sankhya system.
It
is
very
popular,
Bhutade
Tanmatra.
(Sankhyakarika-25)
`mo@eofOJVm `mo{Z_}{hZr gdXo{hZm_

_m`m {ddVVo {Z` gmnra{Z`moJV:
yeajagat yonirmohin sarvadehinm
my vivartate nitya spvaraniyogata
47
47
Maya, the source of the entire world and deluder of

all human beings, always exists in different forms.
That is also due to Gods order. (47)
85
`mo d Xoh^Vm Xod: nwf nR>`Vo na:

Am_mgm dVVo {Z`_ra` {Z`moJV:
48
Yo vai dehabht deva purua pahyate para

tmsau vartate nityamvarasya niyogata
48
The Purusha, who is the Supreme soul of the living

being and who is called God, also always functions
as per Iswaras or Shivas order. (48)
{dYy` _mohH${bb ``m n`{V VnX_

gm{n {dm _hoe` {Z`moJded{VZr
vidhya mohakalila yay payati tat padam
spi vidy maheasya niyogavaavartin
49
49
Vidya, through whom (man) sees that Supreme state,

after washing away of the dirt called Moha
(confusion), also functions under the order of
Shiva. (49)
~hZm {H$_wo$Z __ e$`m_H$ OJV

_`d o`Vo H$Z _òd b` dOoV
bahuntra kimuktena mama aktytmaka jagat
mayaiva preryate ktsna mayyeva pralaya vrajet
50
50
What is the use of saying more? The world is

composed of my power or energy. This is inspired by
me. The entire (word) will disappear in me. (50)
Ah {h ^JdmZre: d``mo{V: gZmVZ:

na_m_m na~ _mmo `mo Z {dVo
aha hi bhagavna svaya jyoti santana
paramtm para brahma matto hyanyanna vidyate
86
51
51
I am the Lord, master, self-luminous, eternal,

supreme soul, Supreme Brahma. There is nothing
beyond me. (51)
BòVna_ kmZ `w_mH$ H${WV _`m

kmdm {d_w`Vo OVwO_ggma~YZmV
ityetat parama jna yumka kathita may
jtv vimucyate janturjanmasasrabandhant
52
52
In this manner, this supreme knowledge is relayed to

you by me. Knowing this, living beings will be
liberated from the bondage of the world.(52)

~{dm`m `moJemo na_oaZ`XeZkmZ`moJmo Zm_
f>mo@`m`:
(varagtsu) aho 'dhyya
Thus ends the sixth chapter Iswar Gitas Upari

87
Chapter - 7
Ba CdmM
lUw d_f`: gd} ^md na_o{>Z:
` kmdm nwfmo _w$mo Z ggmao nVonwZ:
vara uvca udhvamaya sarve prabhva

paramehina
ya jtv puruo mukto na sasre patet puna
Iswara told, Oh sages, you all hear about the

glory of Paramesthi (Shiva) knowing which man
becomes liberated, he will not fall in worldly
bondage again. (1)
namV naVa ~ emdV {ZH$b Ywd_

{Z`mZX {Z{dH$n Vm_ na_ __
part paratara brahma vata nikala dhruvam

nitynanda nirvikalpa taddhma parama mama
Brahman is more distant than the distant, permanent

complete and fixed or firm. That Supreme place is
mine. (2)
Ah ~{dXm ~m d`^y{dVmo_wI:
_m`m{dZm_h Xod: nwamUmo h[aa``:
aha brahmavid brahm svayabhrvivatomukha
myvinmaha deva puro hariravyaya
88
3
3
I am the Brahma, Swayambhu and with faces on all

sides. Among the deluders, I am God Hari, who is
imperishable and ancient (3)
`mo{JZm_`h e^w: rUm Xodr {JarOm

Am{X`mZm_h {dUwdgyZm_p_ nmdH$:
yoginmasmyaha abhu str dev girndraj

ditynmaha viurvasnmasmi pvaka
Among the yogis, I am Sambu (Shiva) and among

the ladies, I am goddess Parvati (daughter of
Himalaya). Among the twelve Aadityas, I am
Vishnu, among the eight Vasus, I am fire. (4)
mUm e>amh JS>: nVVm_h_

EoamdVmo JOomUm am_: e^Vm_h_
rudr akaracha garua patatmaham

airvato gajendr rma astrabhtmaham
Among the Rudras, I am Sankara (Shiva). Among the

birds, I am Garuda. Among great elephants, I am
Airavat (white elephant belonging to Indra). I am
Rama, among persons carrying weapons. (5)
F frUm M d{g>mo@h XodmZm M eVH$Vw:

{epnZm {dH$_mh mX: gwa{d{fm_
_wZrZm_`h `mgmo JUmZm M {dZm`H$:

dramUm dra^mo@h {gmZm H${nbmo _w{Z:
ndVmZm_h _oZjmUm M M_m:

dO haUmZm M dVmZm g`_`h_
89
AZVmo ^mo{JZm Xod: goZmZrZm M nmd{H$:

Aml_mUm M JmhW_r amUm _hoa:
_hmH$n H$nmZm `wJmZm H$V__`h_

Hw$~oa: gd`jmUm JUoemZm M draH$:
10
ca vasiho 'ha devn ca atakratu

ilpin vivakarmha prahldo 'smyamaradvim
munnmapyaha vyso gan ca vinyaka

vr vrabhadro 'ha siddhn kapilo muni
parvatnmaha merurnakatr ca candram

vajra praharan ca vratn satyamasmyaham
ananto bhogin deva sennn ca pvaki

ram ca grhasthamvar mahevara
mahkalpaca kalpn yugn ktamasmyaham

kubera sarvayak gaen ca vraka
10
Among the Rishis (sages), I am Vasistha; among the

celestial gods, I am Indra; among the architects, I am
Viswakarma; among the Rakshasas, I am Prahalada;
I am Vyasa among Munis (renunciates); among the
Ganas, I am Vinayaka; among the warriors, I am
Virabadra; among the Siddhas, I am muni Kapila;
among the mountains, I am Meru; among the stars, I
am the moon; among the weapons, I am Vajra (the
weapon of Indra); among the vows, I am truth;
among the snakes, I am Ananta; among the
commanders, I am Kartikeya; among the ashramas
(state of life), I am grahasta or householder; among
Iswara, I am Maheswara or Shiva; among the Kalpas,
90
I am Mahakalpa; among the 4 yugas, I am krtayuga;

among the yakshas, I am Kubera; among Ganesha, I
am Viraka.(6-10)
OmnVrZm Xjmo@h {ZF${V: gdajgm_

dm`w~bdVm_p_ rnmZm nwH$amo@`h_
11
_JomUm M qghmo@h `mUm YZwaod M

doXmZm gm_doXmo@h Òwfm eV{`_
12
gm{dr gdO`mZm JwmZm Umdmo@`h_

gy$mZm nmf gy$ ò>gm_ M gm_gw
13
gddoXmW{dXwfm _Zw: dm`^wdmo@`h_

~mdVVw XoemZm jomUm_{d_w$H$_
17
{dmZm_mn{dmh kmZmZm_da na_

^yVmZm_`h `mo_ gdmZm _`waod M
15
prajpatn dako 'ha nirti sarvarakasm

vyurbalavatmasmi dvpn pukaro 'smyaham
11
mgendr ca siho 'ha yantr dhanureva ca

vedn smavedo 'ha yaju atarudriyam
12
svitr sarvajapyn guhyn praavo 'smyaham

sktn paurua skta jyehasma ca smasu
13
sarvavedrthavidu manu svyabhuvo 'smyaham

brahmvartastu den ketrmavimuktakam
14
vidynmtmavidyha jnnmaivara param

bhtnmasmyaha vyoma sattvn mtyureva ca
15
Among Prajapti I am Daksha, I am Nirritti among

Rakshas; I am the wind, among strong persons; I am
91
the Puskara island among islands; among animals, I

am the lion; among the weapons, I am the bow;
among the Vedas, I am Samaveda; among the
yajurmantras, I am Satarudriya; among the hymns to
be chanted, I am Savithri (Gayathri); among the
things to be kept secret, I am Pranava or Omkara;
among the (Vedic) Suktas, I am Purusha Sukta;
among the Sama Mantra, I am Jyeshta Sama; among
the scholars who know the entire Vedic meanings, I
am Swayambhu Manu; among the countries, I am
BrahmaVarta; among the Kshetras, I am Avimukta
Kshetra or Varanasi; among knowledge, I am
Atmavidya; among gnana, I am knowledge of Iswara
which is the best; among the Butas, I am the sky and
among the living beings, I am death.* (11-15)
*Mrtyurevaca - Here from Mrtyu, yamaraja or
Dharamaraja (God of death) is implied who decides
the last stage of all beings.
nmemZm_`h _m`m H$mb: H$b`Vm_h_

JVrZm _w{$aodmh naofm na_oa:
16
`m`X{n bmoHo$@p_gd VoOmo~bm{YH$_

Vgd {VOmZrd __ VoOmo{dOp^V_
17
Am_mZ: ned: mo$m: gd} ggmad{VZ:

Vofm n{Vah Xod: _V: newn{V~Y:
18
_m`mnmeoZ ~Zm{_ neyZoVmdbrb`m

_m_od _moMH$ mh: neyZm doXdm{XZ:
19
92
pnmasmyaha my kla kalayatmaham

gatn muktirevha pare paramevara
16
yaccnyadapi loke 'smin sattva tejobaldhikam

tatsarva pratijndhva mama tejovijmbhitam
17
tmna paava prokt sarve sasravartina

te patiraha deva smta paupatirbudhai
18
mypena badhnmi panetn svallay

mmeva mocaka prhu pan vedavdina
19
Illusion
Among the bondages, I am Maya or illusion; I am
Kala (time), among destroyers, among the positions
or states, I am liberation only; among great things, I
am Parameswarar. In this world, anything which
exists with prominent lustre and strength, they are
due to my own splendor. You all should understand
that all living beings in this world are called Pasu
(living is engulfed by ignorance so it is called Pasu.)*
I am the God, master of them called Pasupati by
learned people. I tie the Pasus or jiva with the rope
called Maya or illusion, in a playful manner. I am
called the liberator of Pasus by the Vedic scholars.
(16-19)
*Pasavaha ;- Since the Jiva is covered by ignorance he
is Pasu only.
_m`mnmeoZ ~mZm _moMH$mo@`mo Z {dVo

_m_Vo na_m_mZ ^yVm{Yn{V_``_
93
20
mypena baddhn mocako 'nyo na vidyate

mmte paramtmna bhtdhipatimavyayam
20
No other liberator is there for people who are tied by

the rope of Maya. None other than me, the Supreme
soul, master of Bhutas, is imperishable. (20)
MVw{de{VVdm{Z _m`mH$_JwUm B{V

EVo nmem: newnVo: boem new~YZm:
21
_Zmo ~w{ah>ma: Im{Zbm{Obm{Z ^y:

EVm: H$V`d>m {dH$mam VWmnao
22
caturviatitattvni my karma gu iti

ete p paupate kleca paubandhan
21
mano buddhirahakra khnilgnijalni bh

et praktayastvaau vikrca tathpare
22
Tatva, illusion, action and attribute - these are the

ropes of Pasupati, which put the Pasu in bondage
and cause pain. Mind, intellect, ego, sky, wind, fire,
water, and earth - these are the Prakritis, which are
eight (in number). Other than these are Vikara or
evolution (of Prakriti). (21-22)
lmo dMjwfr {Om KmUm Md Vw n#m__

nm`ynW H$am nmXm dmH$ Md Xe_r _Vm
23
eX: ne $n M agmo JYVWd M

`moqde{VaoVm{Z Vdm{Z mH$Vm{Z Vw
24
rotra tvakcaku jihv ghra caiva tu pacamam

pypastha karau pdau vk caiva daam mat
94
23
abda sparaca rpa ca raso gandhastathaiva ca

trayoviatiretni tattvni prktni tu
24
Ears, skin, eyes, tongue and the fifth sense organ; the
nose, anus, reproductive organ, hands, legs, speech,
the tenth Indriya, sound, touch, form, taste and smell
- these 23 tatvas are called Prakriti. (23-24)
MVw{deH$_`$ YmZ JwUmbjU_

AZm{X_`{ZYZ H$maU OJV: na_
25
d aOV_o{V JwU`_wXmhV_
gm`mdpW{V_oVofm_`$ nH$qV {dXw:
26
gd kmZ V_mo@kmZ aOmo {_l_wXmV_

JwUmZm ~w{df`mX df` H$d`mo {dXw:
27
Caturviakamavyakta pradhna gualakaam

andimadhyanidhana kraa jagata param
25
sattva rajastamaceti guatrayamudhtam

smyvasthitimetemavyakta prakti vidu
26
sattva jna tamo 'jna rajo miramudhtam

gun buddhivaiamyd vaiamya kavayo vidu
27
The twenty fourth tatva is unmanifest Pradhana or

the Supreme spirit, is the Supreme cause of the
world, which is known by attributes, which is
without beginning, middle and end. Three Gunas
Satva, Rajas, and Tamas are mentioned. Equality or
evenness of these three gunas is known as
unmanifest Prakriti. Satvaguna is in the nature of
knowledge. Tamoguna is the nature of ignorance.
95
Mixture or combination of these two is called

Rajoguna. This inequality is intellect. There is
unevenness in gunas. Thus, say the poets. (25-27)
Y_mY_m{d{V nmo$m nmem m ~Yg{kVm

_`{nVm{Z H$_m{U {Z~Ym` {d_w$ò
28
A{dm_p_Vm amJ of Mm{^{ZdoeH$_

boem`mZMbmZ mh: nmemZm_{Z~YZmZ
29
EVofm_od nmemZm _m`m H$maU_w`Vo

_ybH${Va`$m gm e{$_{` {V>{V
30
dharmdharmviti proktau pau dvau bandhasajitau

mayyarpitni karmi nibandhya vimuktaye
28
avidymasmit rga dvea cbhiniveakam

klekhynacaln prhu pntmanibandhann
29
etemeva pn my kraamucyate
mlapraktiravyakt s aktirmayi tihati
30
There are two nooses or ropes named Bandha, which

are named Dharma and Adharma. Actions
surrendered to me are not for bondage, they are for
liberation. There are five pasa or noose which ties the
Atma. They are called, Avidya, Asmita, Raga, Dvesa
or Hate and Abhinivesa. This noose, which ties the
Atma is called pain, which is permanent and is for a
long duration. Maya or illusion is the cause of these
Pasas or noose. That power or energy, which is
unmanifest and primordial in nature is positioned in
me. (28-30)
96
g Ed _ybH${V: YmZ nwfmo@{n M

{dH$mam _hXmXr{Z XodXod: gZmVZ:
sa eva mlaprakti pradhna puruo 'pi ca
vikr mahaddni devadeva santana
31
31
This primordial nature Pradhana, Purusha, mahat,

ahankara etc., are evolution of that eternal God of
Gods. (31)
g Ed ~Y: g M ~YH$Vm g Ed nme: ned: g Ed

g doX gd Z M V` domm V_mham nwf nwamU_
32
sa eva bandha sa ca bandhakart sa eva pa paava sa eva

sa veda sarva na ca tasya vett tamhuragrya purua
puram
32
*He is the bondage; he is the one who does bondage.
He is the noose, he is the Pasu, and he knows
everything. Nobody knows him. He is called the first
ancient Pursusha. (32)
*Bandhaha; It is said that Bandhan, etc. (Bondage) is
imposed on the eternal person. Hence, Advaitabhava
or non-dualism is established.

~{dm`m `moJemo na_o{>^mdmo Zm_ g_mo@`m`: 7

(varagtsu) saptamo 'dhyya
Thus ends the seventh chapter Iswar Gitas Upari
97
Chapter - 8
Ba CdmM
A`X JwV_ kmZ djò ~Unwdm:
òZmgm VaVo OVwKm}a ggmagmJa_
vara uvca anyad guhyatama jna vakye

brhmaapugav
yensau tarate janturghora sasrasgaram
Iswara spoke,O great Brahmin, I will tell about

another most secret knowledge with which, the
being can cross the terrible ocean called world
(bondage). (1)
Ah ~_`: emV: emVmo {Z_bmo@``:

EH$mH$s ^JdmZw$: Ho$db: na_oa:
aha brahmamaya nta vato nirmalo 'vyaya

ekk bhagavnukta kevala paramevara
I am identical with Brahman, calm, eternal, pure,

imperishable, and alone and the sole Lord
Parameswara. (2)
__ `mo{Z_hX~ V J^ XYm`h_
_yb_m`m{^YmZ V VVmo OmV{_X OJV
mama yonirmahad brahma tatra garbha dadhmyaham
mla mybhidhna tu tato jtamida jagat
98
3
3
My source is Mahat Brahman. There, I bear the

foetus, which is primary and named as Maya
illusion. From that, this world is born. (3)
YmZ nwfmo _m _hVm{Xaod M

V_mm{U _hm^yVmZrp`m{U M O{kao
pradhna puruo hyatm mahn bhtdireva ca

tanmtri mahbhtnndriyi ca jajire
Pradhana - the first evolver, Purusha Atma or soul,

Mahat or Tarta, Bhutadi (Tamasa Ego) Tanmatra
(touch, taste, etc.) five Mahabutas (water, wind, etc.)
and sense organs were produced. (4)
VVmo@S>_^d_ gy`H$mo{Q>g_^_
Vp_Z Oko _hm~m _N>$`m Mmon~{hV:
tato 'amabhavaddhaima sryakoisamaprabham

tasmin jaje mahbrahm macchakty copabhita
Thereafter, one golden egg, which had the lustre of

crores of sun, in that the great Brahman, who was
enlarged by my power, took birth. (5)
ò Mmò ~hdmo OrdmV_`m: gd Ed Vo

Z _m n`pV {nVa _m``m __ _mo{hV:
ye cnye bahavo jv manmay sarva eva te
na m payanti pitara myay mama mohit
6
6
The living beings that exist, are all identical to me

only. As they are deluded by my illusion, Maya, they
do not see me, the father. (6)
99
`m `mo{Zfw gdmgw g^dpV {h _yV`:

Vmgm _m`m nam `mo{Z_m_od {nVa {dXw:
yca yoniu sarvsu sabhavanti hi mrtaya

ts my par yonirmmeva pitara vidu
In all sources, whatever form they take birth in, their

source is Supreme Maya or illusion. Only, I am
known as their father by learned persons. (7)
`mo _m_od {dOmZm{V ~r{OZ {nVa ^w_

g Yra: gdbmoHo$fw Z _moh_{YJN>{V:
yo mmeva vijnti bjina pitara prabhum

sa dhra sarvalokeu na mohamadhigacchati
One who knows that I am the only sower of seed,

father and Lord, that wise person does not get
deluded in the whole world. (8)
BemZ: gd{dmZm ^yVmZm na_oa:

Amo>ma_y{V^JdmZh ~m Omn{V:
na sarvavidyn bhtn paramevara

okramrtirbhagavnaha brahm prajpati
I am the master of all the vidyas (knowledge). I am

the Supreme Lord of all beings; I am the form of
Omkara Pranava Lord Brahma, the Prajapati. (9)
g_ gd}fw ^yVofw {V>V na_oa_

{dZ`d{dZ`V `: n`{V g n`{V
sama sarveu bhteu tihanta paramevaram
vinayatsvavinayanta ya payati sa payati
100
10
10
One who sees the Parameswara, who is present in all

beings equally, who is not destroyable although he is
present in destroyable materials, only he sees or
knows the truth. (10)
g_ n`ph gd g_dpWV_ra_
Z {hZ`m_Zm_mZ VVmo `m{V nam{V_
sama payan hi sarvatra samavasthitamvaram
na hinastytmantmna tato yti pargatim
11
11
One who sees Parameswara present in everything;

he does not destroy himself with his own self and
attains the Supreme state. (11)
{d{Xdm g gyj_m{U fS> M _hoa_

YmZ{d{Z`moJk: na ~m{YJN>{V
viditv sapta skmi aaga ca mahevaram

pradhnaviniyogaja para brahmdhigacchati
12
12
He who has realized the seven subtle principles, and

the great God with six limbs, knows the role
assigned to Pradana (understands the distinction
between material principles and self) and reaches the
highest Brahman. (12)
gdkVm V{aZm{X~moY: dN>XVm {Z`_bwe{$:

AZVe{$ {d^mo{d{Xdm fS>mham{Z _hoa`
13
sarvajat tptirandibodha svatantrat nityamaluptaakti

anantaaktica vibhorviditv ahuragni mahevarasya 13
The omniscience, contentment, eternal knowledge,
Svatantrata
or
independence,
always
non
101
diminishing power and unlimited power; these are

six parts to the all pervading Maheswara. (13)
V_mm{U _Z Am_m M Vm{Z gy_mam`mh: g Vdm_H$m{Z

`m gm hoVw: H {V: gm YmZ ~Y: nmo$mo {d{Z`moJmo@{n VoZ 14
`m gm e{$: H$Vm brV$nm doXofy$m H$maU ~`mo{Z:
V`m EH$: na_o>r naVm_hoa: nwf: g`$n:
15
tanmtri mana tm ca tni skmyhu sapta

tattvtmakni
y s hetu prakti s pradhna bandha prokto viniyogo
'pi tena
14
y s akti praktau lnarp vedekt kraa
brahmayoni
tasy eka parameh parast- nmahevara purua
satyarpa
15
The five Tanmatras (sound, speech, touch, sight,

taste), mind, soul are the seven subtle principles. The
one which is the cause is Prakriti. Only she is (called)
Pradhana, and the bondage is due to it and also the
assignment (of duties etc) is also due to it. It is
mentioned in the vedas as the cause of the world as
the source of Brahma. In front of her, is her Purusha,
Paramesthi, the great God, the very embodiment of
reality. (14&15)
~m `moJr na_m_m _hr`mZ `mo_`mnr doXdo: nwamUm:

EH$mo mo _`wa`$_oH$~rO {d Xod EH$: g Ed
102
16
brahm yog paramtm mahyn vyomavyp vedavedya

pura
eko rudro mtyuravyaktameka bja viva deva eka sa
eva
16
That one unique god is Brahman, Yogi, the Supreme
soul that pervades the sky, to be known through the
Vedas, ancient, unique Rudra, death, unmanifest,
unique, one seed and world. (16)
V_odH$ mhaò@`ZoH$ doH$m_mZ Ho${MX`mWmh:

AUmoaUr`mZ _hVmo@gm _hr`mZ _hmXod: mo`Vo doX{d{: 17
tamevaika prhuranye 'pyaneka tvektmna
kecidanyattathhu
aorayn mahato 'sau mahyn mahdeva procyate
vedavidbhi
17
Some say He is one, others say that He is many;

some say He is the unique self, some say that He is
another. The great God (Mahadeva) is proclaimed as
minuter than an atom, greater than the greatest. (17)
Ed {h `mo doX Jwhme` na ^w nwamU nwf {d$n_

{haU_` ~w{_Vm nam JqV g~w{_m~w{_Vr` {V>{V
eva hi yo veda guhaya para prabhu pura
purua vivarpam
hiramaya buddhimat par gati sa buddhimn
buddhimattya tihati
18
18
One who knows that which is present in the cave

called heart, Supreme, master, ancient, Purusha with
world as his form composed of gold, ultimate goal of
103
wise men, that wise man exist beyond the Buddhi or

intellect i.e he attains the Supreme state. (18)
B{V lrHy$_nwamUo fQgmh`m g{hVm`m_wn[a{d^mJ (BaJrVmgw)

A>_mo@`m`:
iti rkrmapre ashasry sahitymuparivibhge
(varagtsu) aamo 'dhyya
Thus ends the eighth chapter Iswar Gitas Upari

104
Chapter - 9
F f` D$M:
{ZH$bmo {Z_bmo {Z`mo {ZH$`: na_oa:
Vmo dX _hmXod {d$n: H$W ^dmZ
aya cu nikalo nirmalo nityo nikriya paramevara

tanno vada mahdeva vivarpa katha bhavn
1
1
Sages spoke, You are absolute without blemish and

without action, Parameswara. Hence, you tell us how
you are Viswarupa or one having universe as its
form. (1)
Ba CdmM
Zmh {dmo Z {d M _m_Vo {dVo {Om:
_m`m {Z{_m_mmp_ Mm_{Z _`m {lVm
vara uvca nha vivo na viva ca mmte vidyate dvij

mynimittamatrsti s ctmnamaprit
2
Iswara said, O Brahmins, I am not the world, but
without me or apart from me there is no world. This
is due to the cause of Maya. She is dependant on
Atma or soul. (2)
AZm{X{ZYZm e{$_m`m `$g_ml`m

V{{_m: n#mmo@`_`$mmm`Vo Ibw
105
andinidhan aktirmyvyaktasamray
tannimitta prapaco 'yamavyaktdabhavat khalu
Maya who is the Sakti or power is without any

beginning and end, who is dependant on the
unmanifest. This world is due to the cause of his
unmanifest being. Due to her only, the world is born
from the unmanifest. (3)
A`$ H$maU mhamZX `mo{Vaja_

Ah_od na ~ _mmo ` {dVo
avyakta kraa prhurnanda jyotirakaram

ahameva para brahma matto hyanyanna vidyate
Unmanifest is called Karana or cause. I am of the nature

of bliss, light (luminous) and any indestructible. I am the
only Supreme Brahma, nothing exists besides me. (4)
Vg_m_o {d$nd {Z{V ~dm{X{^:

EH$do M nW$do M mo$_oV{XeZ_
tasmnme vivarpatva nicita brahmavdibhi

ekatve ca pthaktve ca proktametannidaranam
*In my unity and diversity, the expounder of the

vedas concluded on my universal form. (5)
*From that point of view of the apparent universe,
Mahadeva is in many forms, but actually he has only
one form.
Ah Vna_ ~ na_m_m gZmVZ:

AfmaU {Om: mo$m Z Xmofmo m_ZVWm
106
aha tat parama brahma paramtm santana

akraa dvij prokto na doo hytmanastath
Brahmin, I am that Supreme Brahman, Supreme soul

and Eternal Soul. As I am not the cause, no fault can
be attributed to Atma. It is implied here in this
world, whatever fault viz cruelty, inequality etc are
viewed, their direct cause is man made, not due to
God. God is the general cause, hence is faultless. (6)
AZVm: e$`mo@`$m _m``m gpWVm Ywdm:

Vp_pX{d pWV {Z`_`$ ^m{V Ho$db_
anant aktayo 'vyakte mydy sasthit dhruv

tasmin divi sthita nityamavyakta bhti kevalam
In the manifest, infinite and powerful energies like

Maya are present. In heaven, the eternal alone,
unmanifest shines. (7)
`m{^V`Vo {^_{^ Vw d^mdV:

EH$`m __ gm`w`_Zm{X{ZYZ Ywd_
ybhistallakyate bhinnamabhinna tu svabhvata

ekay mama syujyamandinidhana dhruvam
They become one with me, the unmanifest eternal

Brahman, without any beginning or end, and which
is constant if united with Avidya and there by is
called diverse although it is whole. (8)
nwgmo@^yX``m ^y{Va``m V{mamo{hV_

AZm{X_` {V>V `w`Vo@{d`m {H$b
107
puso 'bhdanyay bhtiranyay tattirohitam

andimadhya tihanta yujyate 'vidyay kila
Mans prosperity is by another energy and loss of

prosperity is by some other energy. The Purusha
who is without a beginning or end associates himself
with Avidya (ignorance) or (Maya). (9)
VXoVna_`$ ^m_US>b_U[S>V_
VXja na `mo{VV{Umo: na_ nX_
tadetat parama vyakta prabhmaalamaitam
tadakara para jyotistad vio parama padam
10
10
This highly manifest, indestructible, Supreme light,

which is adorned by circle of light is Vishnus
Supreme state. (10)
V gd{_X moV_moV Mdm{Ib OJV

VXodoX OJH$Z V{km` {d_w`Vo
tatra sarvamida protamota caivkhila jagat
tadeva ca jagat ktsna tad vijya vimucyate
11
11
In which this entire world is immersed or lies.That

is the entire world knowing that man becomes
liberated. (11)
`Vmo dmMmo {ZdVVo Am` _Zgm gh

AmZX ~Umo {dmp~ô{V Z Hw$VZ
yato vco nivartante aprpya manas saha
nanda brahmao vidvn vibheti na kutacana
12
12
Brahman is that entity from which words along with

mind recede due to their inability to reach it. He who
108
has realized the joy of Brahman experiences no fear

from any where. (12)
doXh_oV nwf _hmV _m{X`dU V_g: naVmV

VX {dkm` n[a_wòV {dmZ {Z`mZXr ^d{V ~^yV:
13
vedhameta purua mahnta-mdityavara tamasa

parastt
tad vijya parimucyeta vidvnnitynand bhavati
brahmabhta
13
I know this great person who is apart from Tamo
Guna (and who has complexion like sun i.e. who is
shining.) Knowing that, the learned person will be
liberated and becomes one with Brahman Supreme
and will have bliss forever. (13)
`_mna Zmna_pV {H${#mO`mo{Vfm `mo{VaoH$ {X{d>_

VXodm_mZ _`_mZmo@W {dmZm_mZXr ^d{V ~^yV:
14
yasmt para nparamasti kicit yajjyoti jyotireka
divistham
tadevtmna manyamno 'tha vidvn tmnand bhavati
brahmabhta
14
Among all the celestial luminaries that represent the
unique lustre, there is nothing beyond it and nothing
different from it. The Learned know it as soul,
becomes one with Brahma and possess the bliss of
the soul. (14)
VX`` H${bb JyT>Xoh ~mZX__V {dYm_

dXòd ~mUm ~{Z>m ` Jdm Z {ZdV}V ^y`:
109
15
tadavyaya kalila ghadeha brahmnandamamta

vivadhma
vadantyeva brhma brahmanih yatra gatv na nivarteta
bhya
15
Brahmins engrossed in Brahma (Supreme) speak of it
as imperishable, impenetrable, having a hidden
body, the Supreme bliss and having the world as its
abode.
After going there, man does not return, (he is
liberated). (15)
{haU_ò na_mH$meVdo ` {X{d {d{V^mVrd VoO:

V{kmZo n[an`pV Yram {d^mO_mZ {d_b `mo_Ym_
16
hiramaye paramkatattve yadarcii pravibhtva teja

tadvijne paripayanti dhr vibhrjamna vimala vyoma
dhma
16
The lustre that appears to shine in the sky is the
principle of the highest firmament and is of golden
colour.
The sages visualize it in their own Supreme
knowledge as the resplendent, pure (spotless) abode
of heaven. (16)
VV: na n[an`pV Yram Am_`m_mZ_Zw^y` gmjmV

d` ^w: na_o>r _hr`mZ ~mZXr ^JdmZre Ef:
tata para paripayanti dhr
tmanytmnamanubhynubhya svayaprabha
parameh mahyn brahmnand bhagavna ea
110
17
17
After that, composed men in their own self,

experience the Atma or soul again and again, see the
Supreme principle (which is) this self luminous
Paramesthi the great, possessed with the bliss of
Brahma, Lord Isa or Shiva. (17)
EH$mo Xod: gd^yVofm JyT>: gd`mnr gd^yVmVam_m

V_odH$ ò@Zwn`pV YramVofm empV: emVr ZoVaofm_
eko deva sarvabhteu gha sarvavyp
sarvabhtntartm
tamevaika ye 'nupayanti dhrs te nti vat
netarem
18
18
There is one god in all beings, who is all pervading,

who is the inner soul of all beings. Those composed
people, who see that unique (God), they have
constant peace, it (peace) is not for others. (18)
gdmZZ{eamoJrd: gd^yVJwhme`:
gd`mnr M ^JdmZ Z V_mX`{X`Vo
sarvnanairogrva sarvabhtaguhaya
sarvavyp ca bhagavn na tasmdanyadiyate
11
19
The omnipresent lord has a face, head and neck on

all sides. He is present in a cave called the heart of all
persons; besides him there is nothing to be longed
for or yearned. (19)
BòVXa kmZ_w$ dmo _w{Znwdm:

JmonZr` {deofoU `mo{JZm_{n Xwb^_
111
10
ityetadaivara jnamukta vo munipugav

gopanya vieea yoginmapi durlabham
20
Oh great munis, this knowledge pertaining to Iswara

has been told. This (knowledge) should be specially
kept secret, which is impossible even for the yogis to
acquire. (20)

~{dm`m `moJemo {ZJwU~Umo {d$nH$maUkmZ`moJmo Zm_
Zd_mo@`m`:
iti rkrmapre ashasry sahitymuparivibhge
(varagtsu) navamo 'dhyya
Thus ends the ninth chapter Iswar Gitas Upari

112
Chapter - 10
Ba CdmM
A{b_oH$_`${b ~o{V {Z{V_
dÒ`mo{V: na Vd nao `mopZ `dpWV_
vara uvca
aligamekamavyakta liga brahmeti nicitam
svayajyoti para tattva pare vyomni vyavasthitam
Iswara told, That Linga, which is without any

symbol, uniquely unmanifest, self-luminous, the
Supreme principle, one which is located in the
Supreme sky, is called Brahman. (1)
A`$ H$maU `mXja na_ nX_

{ZJwU ew{dkmZ V n`pV gya`:
avyakta kraa yattadakara parama padam

nirgua uddhavijna tad vai payanti sraya
One who is without any attributes, is pure of the

nature of knowledge, indestructible, and unmanifest
cause, the learned see that Supreme state. (2)
V{>m: emVgH$nm {Z` Vmd^m{dVm:

n`pV Vna ~ `m{{_{V lw{V:
tannih ntasakalp nitya tadbhvabhvit

payanti tat para brahma yattalligamiti ruti
113
Those who are involved in that (Brahman) and are

always identified with that state and have calm
determination see that Supreme Brahman, it is linga say the Vedas. (3)
A`Wm Z {h _m >w e` d _w{Znwdm:

Z {h V{Vo kmZ òZ Vkm`Vo na_
anyath nahi m drau akya vai munipugav

nahi tad vidyate jna yatastajjyate param
O great Munis, otherwise I cannot be seen. There is

no such knowledge form through which the
Supreme principle can be known. (4)
EVmna_ kmZ Ho$db H$d`mo {dXw:

AkmZ{V{_a kmZ `_m_m`m_` OJV
etattatparama jna kevala kavayo vidu

ajnamitarat sarva yasmnmymaya jagat
It is that Supreme knowledge, which only the

learned persons know. The rest is ignorance, due to
which the world is one of illusion (appears). (5)
`kmZ {Z_b gy_ {Z{dH$n `X``_

__m_mgm VXodoX{_{V mh{dn{V:
yajjna nirmala skma nirvikalpa yadavyayam

mamtmsau tadevemiti prhurvipacita
That knowledge is pure, subtle, definite, and

imperishable. Only that is my soul - says the learned
person.(6)
114
ò@`ZoH$ n`pV Mo{n n`pV Vna_

Am{lVm: na_m {Z>m ~wXdH$ Vd_``_
ye 'pyaneka prapayanti te 'pi payanti tatparam

rit param nih buddhvaika tattvamavyayam
Those who see the Supreme principle in many forms,

they too, with great devotion, obtain the knowledge
of the unique and imperishable principle and see the
(Supreme) in them. (7)
ò nwZ: na_ Vd_oH$ dmZoH$_ra_

^$`m _m gn`pV {dko`mVo VXm_H$m:
ye puna parama tattvameka vnekamvaram

bhakty m saprapayanti vijeyste tadtmak
Those who see the Supreme principle Iswara as one

or many, they also see me with devotion. That is,
they should be also identified with Brahman. (8)
gmjmod n`pV dm_mZ na_oa_

{Z`mZX {Z{dH$n g`$n{_{V [W{V:
skdeva prapayanti svtmna paramevaram

nitynanda nirvikalpa satyarpamiti sthiti
They directly visualize their own self in the Supreme

Iswara, which is of eternal bliss, definite, true nature.
This is the exact position (truth). (9)
ÔVo na_mZX gdJ OJXm_H$_

dm_`dpWVm: emVm: nao `$mna` Vw
10
bhajante paramnanda sarvaga yattadtmakam

svtmanyavasthit nt pare 'vyakte parasya tu
115
10
The calm (yogis) who are engaged in their own self,

enjoy the Supreme bliss which pervades everything
and is identical to the universe. (10)
Efm {d_w{$: na_m __ gm`w`_wm__

{ZdmU ~Um M` H$d` H$d`mo {dXw:
11
V_mXZm{X_`mV ddoH$ na_ {ed_

g Bdamo _hmXodV {dkm` {d_w`Vo
12
e vimukti param mama syujyamuttamam

nirva brahma caikya kaivalya kavayo vidu
11
tasmdandimadhynta vastveka parama ivam

sa varo mahdevasta vijya vimucyate
12
This is Supreme liberation. The learned describe this

as my excellent Sayujya (Moksh). This is called
Nirvana and Kaivalya (absolute oneness). These are
the many names of liberation (becoming one with
Brahman). Hence that entity which is without a
beginning, centre or end, the unique, Supreme,
Shiva, that is Iswara, Mahadeva - knowing him man
is liberated. (11-12)
Z V gy`: {d^mVrh Mmo Z Zjm{U VnZmo ZmoV {dwV

VmgoX_{Ib ^m{V {Z` V{`^mg_Mb g{^m{V
13
na tatra srya pravibhtha candor na nakatri tapano nota

vidyut
tadbhsedamakhila bhti nitya tannityabhsamacala
sadvibhti
13
116
(There) In the Supreme principle Parameshwara, sun

does not shine, not moon, not stars, not agni, not fire,
not even lightning. Only with its light, the whole
universe is illuminated. (13)
{Z`mo{XV g{dXm {Z{dH$n ew ~hV na_ `{^m{V

AmVa ~{dXmo@W {Z` n`pV Vd_Mb `V g Be:
14
nityodita savid nirvikalpa uddha bhanta parama

yadvibhti
atrntara brahmavido 'tha nitya payanti tattvamacala
yat sa a
14
That one which is big, pure, definite and Supreme,
ever rising through knowledge, shines. The knower
of Brahman sees that eternal immovable principle,
which is (Shiva). (14)
{Z`mZX__V g`$n ew dXpV nwf gddoXm:

V_mo{_{V UdoZo{eVma `m`pV doXmW{d{Z{VmWm:
15
nitynandamamta satyarpa uddha vadanti purua

sarvaved
tadevedamiti praaveneitra dhyyanti
vedrthavinicitrth
15
All the vedas describe Purusha as ever blissful of the
nature of nectar (of the nature of truth and pure). The
propounder of the meaning of the Veda meditates on
that through the Pranava called Om. (15)
117
Z ^y{_amnmo Z _Zmo Z d{: mUmo@{Zbmo JJZ ZmoV ~w{:

Z MoVZmo@`na_mH$me_ò {d^m{V Xod: {ed Ed Ho$db:
16
na bhmirpo na mano na vahni pro 'nilo gagana nota

buddhi
na cetano 'nyat paramkamadhye vibhti deva iva eva
kevala
16
In the middle of the great sky, not earth, not water,
not mind, not fire, not breath, not wind, not sky, not
intellect, and no other living thing, God Shiva alone
shines. (16)
BòVXw$ na_ ah` kmZm_V gddoXofw JyT>_

OmZm{V `mo{J {dOZo@W Xoeo `wOrV `moJ `Vmo O_
17
ityetadukta parama rahasya jnmta sarvavedeu

gham
jnti yog vijane 'tha dee yujta yoga prayato hyajasram 17
This Supreme secret, which is the nectar of
knowledge, and which is hidden in all vedas has
been told by me. Only the yogi who practice yoga
constantly in a secluded place knows the Supreme
knowledge. (17)

~{dm`m `moJemo {b~kmZ`moJmo Zm_ Xe_mo@`m`: 10
it rkrmapure ashasry sahitymuparivibhge
(varagtsu) daamo 'dhyya.
Thus ends the tenth chapter Iswar Gitas Upari

118
Chapter - 11
Ba CdmM
AV: na d`m{_ `moJ na_Xwb^_
òZm_mZ n`pV ^mZw_V{_doa_
`moJm{XhVo {j_eof nmnnOa_

g Om`Vo kmZ gmjm{dmU{g{X_
vara uvca ata para pravakymi yoga

paramadurlabham
yentmna prapayanti bhnumantamivevaram
yoggnirdahati kipramaea ppapajaram

prasanna jyate jna sknnirvasiddhidam
Iswara told: Hereafter, I will tell you about the most

difficult yoga by which (men) see the Lord as (they
see) the sun. The fire of yoga burns the entire cage of
sin instantly. Thereafter, pure knowledge is
produced, which will actually give you the reward of
liberation. (1, 2)
`moJmgOm`Vo kmZ kmZmmoJ: dVVo

`moJkmZm{^`w$` grX{V _hoa:
yogtsajyate jna jnd yoga pravartate
yogajnbhiyuktasya prasdati mahevara
119
3
3
From yoga, knowledge is produced and from

knowledge, yoga commences. Shiva becomes
pleased with a person having yoga & knowledge. (3)
EH$H$mb {H$mb dm {H$mb {Z`_od M

ò `y#mpV _hm`moJ Vo {dko`m _hoam:
ekakla dvikla v trikla nityameva ch

ye yujantha madyoga te vijey mahevar
Those who practice yoga daily, once, twice or thrice

should be known as Maheswaras. (4)
`moJVw {{dYmo ko`mo ^md: W_mo _V:

AnaVw _hm`moJ: gd`moJmom_mom_:
yogastu dvividho jeyo hyabhva prathamo mata

aparastu mahyoga sarvayogottamottama
Yoga is of two types. It is said that first yoga is

Abhava yoga. Another is Mahayoga which is the best
and excellent. (5)
ey` gd{Zam^mg d$n ` {M`Vo

A^md`moJ: g mo$mo òZm_mZ n`{V
nya sarvanirbhsa svarpa yatra cintyate
abhvayoga sa prokto yentmna prapayati
6
6
The yoga, wherein ones own soul is meditated upon

as void and devoid of all appearances, is proclaimed
as Abhava yoga, whereby one realizes thoroughly
ones own self. (6)
120
` n`{V Mm_mZ {Z`mZX {ZaOZ_

_`` g _hm`moJmo ^m{fV: na_oa:
yatra payati ctmna nitynanda nirajanam

mayaikya sa mahyogo bhita paramevara
Yoga, in which ever blissful, unstained, Atma is seen,

is a state where there is complete identity with me;
that is Supreme Iswara Maha yoga. (7)
Greatness of Yoga, Definition of means of yoga, Astanga
yoga, yama, Niyama etc.
ò Mmò `mo{JZm `moJm: ly`Vo JW{dVao

gd} Vo ~`moJ` H$bm ZmhpV fmoS>er_
ye cnye yogin yog ryante granthavistare

sarve te brahmayogasya kal nrhanti oam
In the scriptures, whatever other yoga of yogis is

described, they are not even equal to 16th part of
Brahma yoga. (8)
` gmjmn`pV {d_w$ {d_ra_

gd}fm_od `moJmZm g `moJ: na_mo _V:
yatra skt prapayanti vimukt vivamvaram

sarvemeva yogn sa yoga paramo mata
The yoga in which the liberated man sees the

world in the form of Iswara, is considered as the best
yoga. (9)
ghammo@W gVgmo ò Moa~{hH$Vm

Z Vo n`pV _m_oH$ `mo{JZmo `V_mZgm:
121
10
sahasrao 'tha atao ye cevarabahikt

na te payanti mmeka yogino yatamnas
10
Those hundreds and thousands of yogis, with

controlled minds and those kept outside by Iswara
(outside vedas), see me who is unique. (10)
mUm`m_V`m `mZ `mhmamoS>` YmaUm

g_m{Y _w{Zlo>m `_ {Z`_mgZo
_òH${MmVm `moJmo d`Va{ZamoYV:
VgmYZm`>Ym Vw `w_mH$ H${WVm{Z Vw
11
12
prymastath dhyna pratyhro 'tha dhra

samdhica munireh yamo niyama sanam
11
mayyekacittatyogo vttyantaranirodhata
tatsdhannyaadh tu yumka kathitni tu
12
*Oh Munis! Pranayama (a breathing exercise),

Dhyana (meditation), Pratyahara (a breathing
exercise), Dharana, Samadhi, Yama, Niyama and
Asana; these are the eight components of yoga. After
restricting the minds course from other subjects,
concentrating on me only is yoga. It has eight parts,
which are mentioned here. (11, 12)
*Although the sequence of Astanga yoga described
in yoga sastra is: Yama, Niyama, Asana, Pranayam,
Pratyahara, Dharana, Dhyana, Samadhi; the above
said description is from the point of rhythm.
Aqhgm g`_Vo` ~M`mn[aJhm

`_m: gjonV: mo$m{mew{Xm ZUm_
122
13
ahis satyamasteya brahmacaryparigrahau

yam sakepata proktcittauddhiprad nm
13
Non-violence, truth, absence of theft (not stealing),

Brahmacharya (absence of sex), Aparigraha (without
belongings), yama (control of mind & senses). In
brief these give purity to the mind of men. (13)
H$_Um _Zgm dmMm gd^yVofw gdXm

AboeOZZ mo$m dqhgm na_{f{^:
14
karma manas vc sarvabhteu sarvad

akleajanana prokta tvahis paramaribhi
14
It is spoken by great munis that causing no pain to

any beings, either by action, thought or speech, is
called Ahimsa. (14)
Aqhgm`m: namo Y_m} Zm`qhgmna gwad_

{d{YZm `m ^doqgm dqhgd H$s{VVm
15
ahisy paro dharmo nstyahis para sukham

vidhin y bhaveddhis tvahisaiva prakrtit
15
There is no better virtue than Ahimsa. There is no

happiness better than Ahimsa. Violence, as related in
the Veda (injunction of Veda), is actually spoken as
non-violence only. (15)
gòZ gd_mZmo{V gò gd {V{>V_

`WmWH$WZmMma: g` mo$ {Om{V{^:
16
satyena sarvampnoti satye sarva pratihitam

yathrthakathancra satya prokta dvijtibhi
123
16
Man maintains all things by truth, in truth

everything is established. The conduct of speaking
the truth (telling correctly what happened) is spoken
as truth by Brahmins. (16)
na`mnhaU Mm`mXW ~boZ dm

Vo` V`mZmMaUmXVo` Y_gmYZ_
17
paradravypaharaa cauryd vtha balena v

steya tasyncaradasteya dharmasdhanam
17
Carrying away others belongings, either by theft or

by force, is called Stheyam. Not doing so is Astheya,
which is spoken as a means of virtue or Dharma. (17)
H$_Um _Zgm dmMm gdmdWmgw gdXm

gd _WwZ`mJ ~M` MjVo
18
karma manas vc sarvvasthsu sarvad

sarvatra maithunatyga brahmacarya pracakate
18
Abstaining from sex either by action, word or

thought, in all conditions and places, is called
Brahmacharya. (18)
`mUm_`ZmXmZ_mn{n VWoN>`m
An[aJh{_`mhV `ZoZ nmbòV
dravymapyandnampadyapi yathecchay
aparigraha ityhusta prayatnena playet
19
19
Even in calamity, not accepting possessions that one

wishes, is called Aparigraha, which should be
practiced with effort. (19)
124
Vn: dm`m`gVmofm: emM_ranyOZ_

g_mgm{`_m: mo$m `moJ{g{Xm{`Z:
20
tapa svdhyyasato aucamvarapjanam

samsnniyam prokt yogasiddhipradyina
20
Penance,
Swadyaya
(learning
the
Vedas),
contentment, purity, the worship of god is spoken
briefly as giving of yoga-siddhi (success of yoga) (20)
CndmgnamH$m{XH$N>MmmÙm{X[^:
earaemofU mhVmngmVn Cm__
21
upavsaparkdikcchracndryadibhi
arraoaa prhustpasstapa uttamam
21
Tapasvis are people who practice penance by trying

or torturing the body through fasts like Parak and
vows like Krchra Chandrayana, etc. (21)
doXmVeVrÙdm{XOn ~wYm:
gd{g{H$a nwgm dm`m` n[aMjVo
22
vedntaatarudryapraavdijapa budh
sattvauddhikara pus svdhyya paricakate
22
Swadhyaya is defined by scholars as (reading)

Vedanta Sastra, performing SataRudriya and doing
japa or repeating Pranava (the syllable Om) which
purifies the being. (22)
dm`m`` `mo ôXm dm{MH$monmew_mZgm:

Cmamomad{e> mhd}XmWdo{XZ:
svdhyyasya trayo bhed vcikopumnas
uttarottaravaiiya prhurvedrthavedina
125
23
23
Three types of Swadhyayas are spoken. They are

Vachika, Upamsu, and Manasa. Persons well-versed
in the meaning of the vedas, say the succeeding type
is better. That is Upamsu is better than Vachika and
Manasa is superior to Upamsu Swadhyaya. (23)
`: eX~moYOZZ: naofm lUdVm \w$Q>_

dm`m`mo dm{MH$: mo$ CnmemoaW bjU_
24
Amo>`mo: nX_moU na`meX~moYH$_

Cnmewaof {Z{X>: gmhmo dm{MH$mmn:
25
`nXmjag`m n[anXZd{OV_
{MVZ gdeXmZm _mZg V On {dXw:
26
ya abdabodhajanana pare vat sphuam

svdhyyo vcika prokta uporatha lakaam
24
ohayo spandamtrea parasyabdabodhaka

upurea nirdia shasro vcikjjapa
25
yatpadkarasagaty parispandanavarjitam
cintana sarvaabdn mnasa ta japa vidu
26
In Vachika Swadhyaya, others listening can

understand the word clearly. In Upamsu
Swadhyaya, there is only vibration in lips, others
cannot hear the word. This Swadhyaya is thousand
times better than Vachika japa, where there is not
even a vibration in the lips, only the mind is focused
on all words. That is called Manasa Japa. (24-26)
126
`XN>mbm^Vmo {Z`_b nwgmo ^do{X{V

`{XmeV_f`: mh: gVmof gwIbjU_
27
yadcchlbhato nityamala puso bhavediti

y dhstmaya prhu satoa sukhalakaam
27
Being contented by whatever is obtained by destiny

is called Santosha. Sages say this attitude is called
Santosha, which is happiness. (27)
~m_m`Va emM {Ym mo$ {Omom_m:

_mbm`m _V ~m _Z: ew{aWmVa_
28
bhyambhyantara auca dvidh prokta dvijottam

mjjalbhy smta bhya manauddhirathntaram 28
Oh Brahmins, Sauca or purity is of two types. Purity
with water is called outer purity and purity of mind
is called inner purity. (28)
Vw{V_aUnyOm{^dmZ: H$m`H$_{^:
gw{Zbm {edo ^{$aoVXre` nyOZ_
29
stutismaraapjbhirvmanakyakarmabhi
sunical ive bhaktiretadvarapjanam
29
Very strong devotion in Shiva by praising him by

hymns, worshipping him with words, mind, body
and actions is called worship of Iswara. (29)
`_m {Z`_m: mo$m: mUm`m_ {Z~moYV

mU: dXohOmo dm`wam`m_V{amoYZ_
30
Cm_mY__`dm{mYm` {Vnm{XV:
g Ed {{dY: mo$: gJ^m}@J^ Ed M
31
127
_mmmXeH$mo _XVw{de{V_m{H$:
_`_: mUgamoY: f{Q>e_m{H$mo@VH$:
32
yam saniyam prokt pryma nibodhata

pra svadehajo vyurymastannirodhanam
30
uttamdhamamadhyatvt tridhya pratipdita

sa eva dvividha prokta sagarbho 'garbha eva ca
31
mtrdvdaako mandacaturviatimtrika
madhyama prasarodha atrianmtrikottama
32
Yama with rules has been told. know about

Pranayama now. The wind produced from the body
is called Prana. Controlling the Vayu or Prana is
called Aayama. It is classified as Uttama, Mathyama
and Adhama i.e. three types. This is also spoken as
two types namely Sagarbha and Agarbha,
controlling the breath for period of twelve matras
(i.e. time taken for chanting Prananva or Om twelve
times) is called Manda Pranayama. Controlling the
breath for a twenty four matra period is called
Madyama Pranayama and stopping the breath for 36
matra period is called Uttama Pranayama. (30-32)
doXH$nZmoWmZOZH$d `WmH$__
_X_`__wa`mZm_mZXmmom_mom_:
33
gJ^_mh: gOm_J^ {dOn ~wYm:

EV `mo{JZm_wHw$V mUm`_m` bjU_
34
prasvedakampanotthnajanakatva yathkramam
mandamadhyamamukhynmnandduttamottama
128
33
sagarbhamhu sajapamagarbha vijapa budh

etad vai yoginmukta prymasya lakaam
34
In the Pranayamas, Manda, Madhyama, Mukhya or

Uttama respectively, perspiring, shivering and
gasping are generated in due order. Through these,
knowledge of the tatva, the unlimited joy is
experienced. Pranayama with japa or chanting is
called Sagarbha Pranayama and Pranayama without
japa or chanting is called Agarbha Pranayama. This
is the definition told about the Pranayama of yogis.
(33-34)
g`mqV gUdm Jm`t {eagm gh

{OnoXm`VmU: mUm`m_: g C`Vo
35
savyhti sapraav gyatr iras saha

trirjapedyatapra pryma sa ucyate
35
Chanting of the Gayatri Mantra thrice along with

Vyahrti (Bhu: Bhuva: Sva:) and with Pranava syllable
with the heading Mantra by a person in one long
breath, is called Sagarbha Pranayama. (35)
aoMH$: nyaH$d mUm`m_mo@W Hw$^H$:

mo`Vo gdemofw `mo{J{^`V_mZg:
recaka prakacaiva prymo 'tha kumbhaka
procyate sarvastreu yogibhiryatamnasai
36
36
Yogis, with controlled minds, have described

Pranayamas Recaka, Puraka and Kumbhaka in the
scriptures. (36)
129
aoMH$mo ~m{ZmgmnyaH$V{amoYV:
gmòZ gpW{V`m gm Hw$^H$: n[aJr`Vo
37
recako 'jasranivst prakastannirodhata

smyena sasthitiry s kumbhaka parigyate
37
Continuous exhaling (breath out) is called Recaka.

Stopping that is Puraka. The equal or uniform state
after that is called Kumbaka. (37)
Bp`mUm {dMaVm {dfòfw d^mdV:

{ZJh: moM`Vo g{: `mhmaVw gm_m:
38
indriy vicarat viayeu svabhvata

nigraha procyate sadbhi pratyhrastu sattam
38
Control of sense organs attracted to subjects by

nature is called Pratyhara by good people. (38)
nwUS>arHo$ Zm`m dm _y{Y ndgw _VHo$

Ed_m{Xfw Xoeofw YmaUm {Mm~YZ_
39
htpuarke nbhy v mrdhni parvatamastake

evamdiu deeu dhra cittabandhanam
39
Dharana is fixation of mind in the lotus of heart,

umbilical region, cerebral region, forehead and other
such places. (39)
Xoemd{W{V_mb` ~wo`m d{mgV{V:

d`Vaagg>m VmZ gya`mo {dXw:
devasthitimlambya buddhery vttisatati
vttyantarairasas taddhyna srayo vidu
130
40
40
Dhyana or meditation is the continuous

concentration of mind, which is fixed on a particular
spot, i.e. a part of a body, and is undistracted by any
other object. (40)
EH$mH$ma: g_m{Y: `mooemb~Zd{OV:

``mo W_moU `moJemgZ_wm__
41
ekkra samdhi syd delambanavarjita

pratyayo hyarthamtrea yogasdhanamuttamam
41
The perception of one form alone is called Samadhi

(trance), wherein the awareness of the surrounding
place is absent. Only the thing which is meditated upon
is experienced. This is the best means of yoga. (41)
YmaUm mXem`m_m `mZ mXe YmaUm:

`mZ mXeH$ `mdg_m{Ya{^Yr`Vo
42
dhra dvdaym dhyna dvdaadhra

dhyna dvdaaka yvat samdhirabhidhyate
42
It is said that the duration of Dharana is of twelve

Pranayamas. Dhyana or meditation is a period of twelve
Dharanas. Samadhi is a period of twelve Dhyanas. (42)
AmgZ dpVH$ mo$ n_YmgZ VWm

gmYZmZm M gd}fm_oVgmYZ_wm__
43
sana svastika prokta padmamardhsana tath

sdhann ca sarvemetatsdhanamuttamam
43
There are three types of Asanas (sitting style). They are

Swastikasana, Padamsana and Ardhasana. Among all
means, this means is the best or Supreme. (43)
131
D$dm}n[a {dom: H$dm nmXVbo Cô

g_mgrVm_Z: n_oVXmgZ_wm__
44
EH$ nmX_WH$p_pd``mo{U gm_m:

AmgrVmYmgp_X `moJgmYZ_wm__
45
Cô H$dm nmXVbo OmZydm}aVaoU {h

g_mgrVm_Z: mo$_mgZ dpVH$ na_
46
rvorupari viprendr ktv pdatale ubhe

samsttmana padmametadsanamuttamam
44
eka pdamathaikasmin vinyasyorui sattam

astrdhsanamida yogasdhanamuttamam
45
ubhe ktv pdatale jnrvorantarea hi

samsttmana proktamsana svastika param
46
Oh Brahmin(s)! Padmasana is that Asana where on

both the thighs, both the legs are placed in a position
which is best. Oh sages, during asana, when one leg
is placed on another thigh, that is called Ardhasana,
which is the best. When both the legs are placed
below the calf muscle, then it is called the excellent
Swastikasana. (44-46).
AXoeH$mbo `moJ` XeZ {h Z {dVo

A`mgo Obo dm{n ewH$nMò VWm
47
OVw`mo _emZo M OrUJmo>o MVwnWo

geXo g^ò dm{n M`d_rH$gMò
48
Aewô XwOZmH$mVo _eH$m{Xg_pdVo

ZmMaooh~mYo dm Xm_Z`m{Xg^do
49
132
adeakle yogasya darana hi na vidyate

agnyabhyse jale vpi ukaparacaye tath
47
jantuvypte mane ca jragohe catupathe

saabde sabhaye vpi caityavalmkasacaye
48
aubhe durjankrnte maakdisamanvite

ncared dehabdhe v daurmanasydisabhave
49
In the wrong place and wrong time, visualization of

yoga does not take place. In the proximity of fire, in
water, on a heap of dry leaves, in a place full of
creatures, in the cemetery, dilapidated buildings,
cross roads, noisy places, scary places, places with
wicked people, on a pile of stones, persons in places
with mosquitoes, when body is in pain, and when
the mind is in a bad mood, yoga should not be
practiced. (47-49)
gwJwo gwewô Xoeo Jwhm`m ndV` M

ZmVrao nwUòXoeo XodVm`VZo VWm
50
Jho dm gwewô aò {dOZo OVwd{OVo

`wOrV `moJr gVV_m_mZ _namÙ:
51
sugupte suubhe dee guhy parvatasya tu

nadystre puyadee devatyatane tath
50
ghe v suubhe ramye vijane jantuvarjite

yujta yog satatamtmna matparyaa
51
In a well protected auspicious place, in the caves of

mountains, on the banks of a river, in a sacred place,
in a temple of Gods, at home, in a place that is
auspicious, pleasant, secluded, insect free place; the
133
yogi should practice yoga, and think about me

always. (50&51)
Z_H$` Vw `moJrmZ g{e`m {dZm`H$_

Jw MdmW _m `moJr `wOrV gwg_m{hV:
52
namasktya tu yogndrn saiyca vinyakam

guru caivtha m yog yujta susamhita
52
The yogi should bow or salute great yogis along with

their students, also to Vinayaga, master, and me and
then become concentrated and practice yoga. (52)
AmgZ dpVH$ ~dm n_Y_Wm{n dm

Zm{gH$mJo g_m {>_rfXw_r{bVojUm:
53
H$dmW {Z^`: emV`H$dm _m`m_` OJV

dm_`dpWV Xod {MVòna_oa_
54
sana svastika baddhv padmamardhamathpi v

nsikgre sam dimadunmlitekaa
53
ktvtha nirbhaya ntastyaktv mymaya jagat

svtmanyavasthita deva cintayet paramevaram
54
(Yogi) should sit in Asana, or Padmasana or

Ardhasana, with slightly opened eyes. Focusing his
sight on the tip of his nose, he must shed all fears
and remain calm without the thought of the world,
which is an illusion. He should concentrate on the
Parameswara, who is present in his soul. (53, 54)
{eImJo mXemxò H$n{`dmW n>O_

Y_H$Xg_wVy kmZZmb gwemo^Z_
134
55
Eod`m>Xb doV na dam`H${UH$_

{MVòV na_ H$moe H${UH$m`m {ha_`_
56
ikhgre dvdagulye kalpayitvtha pakajam

dharmakandasamudbhta jnanla suobhanam
55
aivaryadala veta para vairgyakarikam

cintayet parama koa kariky hiramayam
56
On the crest of his head, in a space measuring twelve

finger breadths, he should visualize a beautiful white
lotus, which is produced from a bulbous root called
virtue (Dharma) whose stem is called knowledge,
which has eight petals called affluence (Aishwarya).
It has a pericarp called detachment (Vairagya) and in
the pericarp, he should visualize the great box or
vessel (Kosa) made of gold. (55, 56)
gde{$_` gmj mh{X`_``_

Amo>madm`_`$ ap_Ombg_mHw$b_
57
{MVòm {d_b na `mo{V`Xja_

Vp_Z `mo{V{f {d`` dm_mZ VXôXV:
58
`m`rV H$moe_ `W_re na_H$maU_

VX__m gdJmo ^ydm Z {H${#mX{n {MVòV
59
sarvaaktimaya skd ya prhurdivyamavyayam

okravcyamavyakta ramijlasamkulam
57
cintayet tatra vimala para jyotiryadakaram

tasmin jyotii vinyasyasvtmna tadabhedata
58
dhyytkamadhyasthama paramakraam
tadtm sarvago bhtv na kicidapi cintayet
59
135
In that (Kosa), think about that which is called all

powerful, and actually divine, imperishable,
expressed by Omkara, unmanifest, covered by rays
of (light) pure, great light which is indestructible. In
that light, identifying his own soul as the Lord, who
is in the middle of the sky, who is the Supreme cause
and all Pervading, and who is that Atma or soul, let
the yogi meditate without thinking anything else.
(57-59)
EVX JwV_ `mZ `mZmVa_Wmo`Vo

{MV{`dm Vw nydm}$ Xò n_wm__
60
Am_mZ_W H$Vma VmZbg_pdf_

_ò d{{eImH$ma nwf n#mqdeH$_
61
{MVòna_m_mZ V_ò JJZ na_

Amo>a~mo{YV Vd emV {ed_`wV_
62
etad guhyatama dhyna dhynntaramathocyate

cintayitv tu prvokta hdaye padmamuttamam
60
tmnamatha kartra tatrnalasamatviam

madhye vahniikhkra purua pacaviakam
61
cintayet paramtmna tanmadhye gagana param

okarabodhita tattva vata ivamacyutam
62
This is the most secret meditation. Now the next

(type of) meditation will be told. As previously said,
the yogi should think about a great lotus in the heart,
in that lotus meditate upon the Atma which is in the
form of 25th principle Purusha or Paramatma which
136
is a doer, which has the splendour of fire. Think or

meditate upon the Supreme Atman in the middle-the
Paramatma as the Supreme firmament, the principle
expressed by Omkara, and called eternal, auspicious,
ummanifest, in Prakrti, Supreme light, inner highest
principle, basis of Atman and unsullied. (60-62)
A`$ H$Vm brZ na `mo{VaZwm__

VXV: na_ Vd_m_mYma {ZaOZ_
63
`m`rV V_`mo {Z`_oH$$n _hoa_

{demo` gdVdm{Z UdoZmWdm nwZ:
64
gWm` _{` Mm_mZ {Z_bo na_o nXo

bmd{`dm_Zmo Xoh VoZd kmZdm[aUm
65
_Xm_m __Zm ^_ Jhrdm {hmoO_

VoZmo{bVgdmJ_{am{X`_V:
{MVòdm_ZremZ na`mo{V: d${nU_
66
avyakta praktau lna para jyotiranuttamam

tadanta parama tattvamtmdhra nirajanam
63
dhyyta tanmayo nityamekarpa mahevaram

viodhya sarvatattvni praaventhav puna
64
sasthpya mayi ctmna nirmale parame pade

plvayitvtmano deha tenaiva jnavri
65
madtm manmayo bhasma ghtv hyagnihotrajam

tenoddhtya tu sarvgamagniritydimantrata
cintayet svtmanna para jyoti svarpiam
66
137
Meditate upon that form Maheswara, which is

unmanifest, which is absorbed in Prakrti, which is
great and excellent and light, in that supreme
principle which is based in soul or Atma, which is
unstained and eternal or purifying all the Tatvas
with Pranava, (and establishing syllable Om) the
soul in me, the pure and supreme position, and
bathing his body with that water, which is called
knowledge, becoming my soul, mind absorbed in
me, taking the ash from agnihotra and chanting the
Vedic hymn Agni.. Coating all part of the body
with that ash, mediate upon Isana who is the nature
of Supreme light in his own self or Atma. (63-66)
Ef nmewnVmo `moJ: newnme{d_w$ò

gddoXmVgmamo@` _`ml_ B{V l{V:
67
EVnaVa Jw _gm`w`Xm`H$_
{M`_qhgm Vw H${WV ^$mZm ~Mm[aUm_
68
~M`_qhgm M j_m emM Vnmo X_:

gVmof: g`_mpV` dVmm{Z {deofV:
69
EHo$Zm`W hrZoZ dV_` Vw bw`Vo

V_mXm_JwUmonoVmo _XdV dmoT>_h{V
70
ea pupato yoga paupavimuktaye

sarvavedntasro 'yamatyramamiti ruti
67
etat paratara guhya matsyujyopradyakam

dvijtn tu kathita bhaktn brahmacrim
68
138
brahmacaryamahis ca kam auca tapo dama

satoa satyamstikya vratgni vieata
69
ekenpyatha hnena vratamasya tu lupyate

tasmdtmaguopeto madvrata vohumarhati
70
This is called Pasupata yoga for the liberation of Jiva

or Atma from the bondage. This is the gist of all
Vedanta and it is for the Sanyasis (who have
renounced the world) says the vedas. This is an
extreme secret, which helps in giving my Sayujya
(becoming one with me) for Brahmins, devotees and
bachelors.
Bachelorhood, non-violence, forgiveness, purity,
penance, control of mind & senses, contentment,
truth, faith (in God, Veda etc) are the components of
this Vrata. In the absence of even one component,
this Vrata disappears. Hence, a person with all gunas
should undertake this vow. (67-70)
drVamJ^`H$moYm __`m _m_wnm{lVm:

~hdmo@ZoZ `moJoZ nyVm _md`moJV:
vtargabhayakrodh manmay mmuprit
bahavo 'nena yogena pt madbhvamgat
71
71
People who have overcome attachment, fear and

anger, who are absorbed immensely, who have come
to me for (support) and who have attained my
nature are purified by this yoga. (71)
139
ò `Wm _m nVo VmVWd Ôm`h_

kmZ`moJoZ _m V_mOoV na_oa_
72
ye yath m prapadyante tstathaiva bhajmyaham

jnayogena m tasmd yajeta paramevaram
72
Whoever comes to me in whichever way, I accept

them in that way only. Hence, you worship me
through that path of knowledge. (72)
AWdm ^{$`moJoZ damòU naoU Vw

MoVgm ~moY`wo$Z nyOò_m gXm ew{M:
73
athav bhaktiyogena vairgyea parea tu

cetas bodhayuktena pjayenm sad uci
73
Otherwise let him worship me, who is always pure

and on the path of devotion, Supreme, attachment
and with mind having knowledge. (73)
gdH$_m{U g`` {^jmer {Zn[aJh:

mZmo{V __ gm`w` Jw_oV_`mo{XV_
74
sarvakarmi sanyasya bhik niparigraha

prpnoti mama syujya guhyametanmayoditam
74
Leaving all actions, obtaining food by begging,

having no belongings, the yogi attains my Sayujya or
becomes one with me. (74)
Ao>m gd^yVmZm _: H$U Ed M

{Z__mo {Zah>mamo `mo _$: g _o {`:
adve sarvabhtn maitra karua eva ca
nirmamo nirahakro yo madbhakta sa me priya
140
75
75
That devotee of mine is my favorite; one who does

not hate anyone, who is friends with all beings, who
is kind, unselfish, who is free from ego. (75)
gVw>: gVV `moJr `Vm_m T>{Z`:

_`{nV_Zmo ~w{`m} _$: g _o {`:
76
satua satata yog yattm dhanicaya

mayyarpitamano buddhiryo madbhakta sa me priya
76
That devotee of mine is beloved to me; one who is

contented, always practicing yoga, who has a
controlled mind, a strong will, and who has
surrendered his mind and intellect to me. (76)
`_mmoOVo bmoH$mo bmoH$mmo{OVo M `:

hfm_f^`mooJ_w$mo `: g {h _o {`:
77
yasmnnodvijate loko loknnodvijate ca ya

harmarabhayodvegairmukto ya sa hi me priya
77
That (person) is my beloved, by whom the people of

the world are not hurt, who is also not hurt by the
world, one who has overcome joy, anger, fear,
agitation.(77)
AZnoj: ew{MXj CXmgrZmo JV`W:

gdma^n[a`mJr ^{$_m`: g _o {`:
anapeka ucirdaka udsno gatavyatha
sarvrambhaparityg bhaktimn ya sa me priya
78
78
That devotee is my beloved; one who does not have

any expectation, who is pure, capable, and
141
indifferent, who is free of pain (even faced with

sorrow) and who has left all types of activity. (78)
Vw`{ZXmVw{V_mZr gVw>mo òZ Ho$Z{MV

A{ZHo$V: pWa_{V_$mo _m_wn`{V
79
tulyanindstutirmaun satuo yena kenacit

aniketa sthiramatirmadbhakto mmupaiyati
79
That devotee of mine attains me; one who treats

censure and praise equally; one who is silent, content
with whatever is available in any abode; one who
has a stable mind. (79)
gdH$_mU`{n gXm Hw$dmUmo _namÙ:

_gmXmXdmZmo{V emV na_ nX_
80
sarvakarmyapi sad kurvo matparyaa

matprasddavpnoti vata parama padam
80
Although he is performing all deeds always while

remembering me, due to my grace, he attains the
permanent and supreme state. (80)
MoVgm gdH$_m{U _{` g`` _na:

{Zamer{Z__mo ^ydm _m_oH$ eaU dOoV
cetas sarvakarmi mayi sanyasya matpara
nirrnirmamo bhtv mmeka araa vrajet
81
81
One who surrenders all the deeds to me mentally, is

always absorbed in me, is free from desire and is
unselfish, surrenders only to me. (81)
142
`$dm H$_\$bmg {Z`Vmo {Zaml`:

H$_U`{n dmmo@{n Zd VoZ {Z~`Vo
82
tyaktv karmaphalsaga nityatpto nirraya

karmayabhipravtto 'pi naiva tena nibadhyate
82
One who is always contented and who is without

any support (besides the support of Supreme), one
who is without any attachment to the fruits or
rewards of action, even while he engages in action
and is not affected or tied by it. (82)
{Zamer`V{Mmm_m `$gdn[aJh:
emara Ho$db H$_ Hw$dmZmo{V VnX_
83
nirryatacitttm tyaktasarvaparigraha
rra kevala karma kurvannpnoti tatpadam
83
One who has no desire, one who has given away all
belongings and who is merely doing physical action,
attains the state (supreme state). (83)
`N>mbm^V` mVrV` Md {h
Hw$dVmo _gmXmW H$_ ggmaZmeZ_
yadcchlbhatuasya dvandvttasya caiva hi
kurvato matprasdrtha karma sasrananam
84
84
One who is contented with whatever is obtained by

fate; one who is beyond the pairs of: loss and gain,
success and failure (one who is not affected by
pleasure or pain); one who does action to please me,
for him action is to destroy the world (worldly
bondage). (84)
143
__Zm __H$mamo _mOr _namÙ:

_m_wn`{V `moJre kmdm _m na_oa_
85
manman mannamaskro madyj matparyaa

mmupaiyati yoga jtv m paramevaram
85
Those (devotees) come to me after knowing me, the

Parameswarar (Supreme Lord), the great yogi whose
mind is absorbed in me, who bows to me,
who worships me and who has taken shelter under
me. (85)
_X~w`mo _m gVV ~moY`V: nana_

H$W`V _m {Z` __ gm`w`_mZw`w:
86
madbuddhayo m satata bodhayanta parasparam

kathayantaca m nitya mama syujyampnuyu
86
Devotees whose intellect is absorbed in me, who are

always talking about me amongst themselves,
understanding me, they will obtain my Sayujya (they
become one with me). (86)
Ed {Z`m{^`w$mZm _mò` H$_gmdJ_

Zme`m{_ V_: H$Z kmZXrnoZ ^mdVm
87
eva nitybhiyuktn myeya karmasnvagam

naymi tama ktsna jnadpena bhsvat
87
I destroy the entire darkness rising from the Maya

(delusion) and also the action rising from Maya of
people engaged in yoga with the shining lamp called
knowledge. (87)
144
_`mo _m gVV nyO`Vrh ò OZm:

Vofm {Z`m{^`w$mZm `moJjo_ dhm`h_
88
madbuddhayo m satata pjayantha ye jan

te nitybhiyuktn yogakema vahmyaham
88
I take care of the Yoga Ksema (well being) of those

people who are always engaged in yoga, whose
intellect is engaged in me, who is always
worshipping me. (88)
ò Mmò M H$m_^moJmW ÒVo `XodVm:

Vofm VXV {dko` XodVmZwJV \$b_
89
Ye cha anye ca kmabhogrtha yajante hyanyadevat

te tadanta vijeya devatnugata phalam
89
Others seeking enjoyment of pleasures may worship

other deities. Their fruit should be known to that
extent according to the capacity and power of the
deity.*(89)
*Devatanugatam Phalam
According to God, fruits will be obtained. The
meaning is, with whatever sentiment or attitude god
is worshipped, the outcomes or fruits also will be
awarded. In whatever way we worship god, in that
form only, god will bestow the fruit. If we worship
God only for a particular cause or outcome, he will
bestow the fruit and stop at that.
ò Mm`XodVm^$m: nyO`Vrh XodVm:

_mdZmg_m`w$m _w`Vo Vo@{n _mZdm:
145
90
ye cnyadevatbhakt pjayantha devat

madbhvansamyukt mucyante te 'pi bhvata
90
The devotees of other gods, if they worship the gods

with my perception (if they perceive me in other
gods) also become liberated. (90)
V_m{ZamZ`m`$dm XodmZeofV:
_m_od glòXre g `m{V na_ nX_
91
tasmdanvarnanystyaktv devnaeata
mmeva sarayeda sa yti parama padam
91
*Hence leaving all the gods who are not Iswara,

those who come to me, (the Iswara), attains supreme
state. (91)
*From the point of the worshipper, a particular god
is Aniswara i.e. non-Iswara till the time he perceives
it to be the bestower of fruit of result only. If we
worship that god perceiving that god to be
Parameswara without any wishes and complete
surrender, that god is not Aniswara. It should be
worshipped always.
`$dm nwm{Xfw Zoh {Z: emoH$mo {Zn[aJh:

Òom_aUm{ {da$: na_oa_
92
ò@M`pV gXm {b `$dm ^moJmZeofV:

EHo$Z O_Zm Vofm XXm{_ na_a_
93
tyaktv putrdiu sneha ni oko niparigraha

yajeccmarallige virakta paramevaram
146
92
ye 'rcayanti sad liga tyaktv bhognaeata

ekena janman te dadmi paramaivaram
93
One must abandon love for sons and others. One

should be devoid of sorrow and possessions. One
should be detached and worship the Linga until
death. To those who worship the Linga, avoiding all
enjoyments, I bestow the state of great affluence
(liberation) to them. (92-93)
namZXm_H$ {b Ho$db g{aOZ_

kmZm_H$ gdJV `mo{JZm {X gpWV_
94
parnandtmaka liga kevala sannirajanam

jntmaka sarvagata yogin hdi sasthitam
94
The Linga which is the only truth, unstained with the

nature of supreme bliss, composed of knowledge, all
pervading exists in the heart of the yogis. (94)
ò Mmò {Z`Vm ^$m ^md{`dm {dYmZV:

` $MZ V{_M`pV _hoa_
95
Obo dm d{_ò dm `mopZ gy`}@` Wm`V:

aZmXm ^md{`doe_Mò{_a_
96
ye cnye niyat bhakt bhvayitv vidhnata

yatra kvacana talligamarcayanti mahevaram
95
jale v vahnimadhye vvyomni srye 'thavnyata

ratndau bhvayitveamarcayelligamaivaram
96
Other regular devotees according to injunction, in

whatever place they are, visualize Shivalinga and
worship the Shivalinga which is Maheswara. They
147
contemplate Shiva and worship linga, which is of

Iswara, in water, in the middle of fire, or in the sky,
in the sun, in gems, etc. and at other places. (95&96)
gd{b_` oVgd {bo {V{>V_

V_m{@MòXre ` $MZ emV_
97
sarva ligamaya hyetat sarva lige pratihitam

tasmllige 'rcayeda yatra kvacana vatam
97
Everything around is Linga, everything is established

in the Linga-wherever (places) eternal God should be
worshipped, it is in the form of Linga. (97)
Am {H$`mdVm_gw `mopZ gy`} _Zr{fUm_

H$m>m{Xdod _yImUm {X {bVw`mo{JZm_
agnau kriyvatmapsu vyomni srye manim
khdiveva mrkh hdi ligantuyoginm
98
98
For persons engaged in actions, *a) rituals (Linga) is

in fire, *b) for Manishis (people engaged in advanced
knowledge of Brahman) Linga is in water, sky or
sun, * c) for foolish, linga is in wood etc, and * d) for
yogis, linga is in heart. (98)
*a) Kriyavatam- People engaged in rituals. Those
Brahmins are implied here who are totally engaged
in rituals of the vedas and Smritis. The main deity to
be worshipped is Agni or the Fire god.
*b) Maneshihibhi: implies those people whose minds
have been pure after doing the rituals told in Srutis
148
and Smritis and who are engaged in supreme

principle.
*c) Murkhanam: This term refers to foolish persons.
It is implied those persons who have faith in the
Vedas, but have desires and attachments with
different types of wealth and they yearn to obtain
them.
*d) yogi: implies persons engaged in Brahman or the
Supreme Being. Before becoming engaged in
Brahman, there is one role for a concentrated and
controlled person. This role is called yogi.
`Zwn{dkmZmo {da$: r{Vg`wV:

`mdmrd Onow$: Umd ~Umo dnw:
99
yadyanutpannavijno virakta prtisayuta

yvajjva japed yukta praava brahmao vapu
99
A Brahmin, if knowledge is not born to him, he

should get detached; and with great love should
repeat Pranava (the sacred syllable Om), which is the
body of the Supreme till he lives. (99)
AWdm eVr` OnoXm_aUmX {O:

EH$mH$s `V{Mmm_m g `m{V na_ nX_
athav atarudrya japedmarad dvija
ekk yatacitttm sa yti parama padam
100
100
Or else, let the Brahmin repeat the hymn Sata

Rudriya till his death. Sitting alone or controlled self
makes him attain a supreme state. (100)
149
dgom_aUm{mo dmamU`m g_m{hV:

gmo@nragmXoZ `m{V Vna_ nX_
101
vasechamarad vipro vrasy samhita

so 'pvaraprasdena yti tat parama padam
101
Or else, let the Brahmin stay in Varanasi, till his

death and become concentrated. He too by the grace
of Lord will attain the Supreme state. (101)
*Vipra: Since Brahmins are most important Vipra or
Brahmins are mentioned here. Here Vipra denotes all
living beings.
VmoH$_UOmbo {h gd}fm_od Xo{hZm_

XXm{V na_ kmZ òZ _wòV ~YZmV
102
tatrotkramaakle hi sarvemeva dehinm

dadti tat para jna yena mucyeta bandhant
102
There (in Varanasi) while one is dying, God gives to all

beings that great knowledge by which they are liberated
from the bondage (cycle of birth & death). (102)
dUml_{dqY H$Z Hw$dmUmo _namÙ:

VoZd O_Zm kmZ bdm `m{V {ed nX_
103
varramavidhi ktsna kurvo matparyaa

tenaiva janman jna labdhv yti iva padam
103
People who fully know the virtue of Varna (Brahmin,

Kshatirya, Vaishiya, Shudra and of Ashrama
Brahmacharya, etc. be devoted to me, in that birth
itself, obtain knowledge and go to the state of
Shiva. (103)
150
ò@{n V dgVrh ZrMm dm nmn`moZ`:

gd} VapV ggma_ramZwJhm{XOm:
104
ye 'pi tatra vasantha nc v ppayonaya

sarve taranti sasramvarnugrahd dvij
104
Oh Brahmins, in this world whoever lives there (in

Varanasi) inferior or others who are engaged in
sinful activities, they all cross the world (worldly
bondage) by the grace of the Lord. (104)
{H$Vw {dZm ^{d`pV nmnmonhVMoVgm_

Y_ g_mlòV V_m_w$ò {Z`V {Om:
105
kintu vighn bhaviyanti ppopahatacetasm

dharma samrayet tasmnmuktaye niyata dvij
105
Oh Brahmins, obstacles will exist for people whose

mind is affected by sin. To liberate from them, one
should follow virtue. (105)
EVX ah` doXmZm Z Xo` `` H$`{MV

Ym{_H$m`d XmV` ^$m` ~Mm[aUo
106
etad rahasya vedn na deya yasya kasya cit

dhrmikyaiva dtavya bhaktya brahmacrie
106
This is the secret of the Vedas, which should not be

imparted to this and that person. This secret should be
imparted to the virtuous, devotee and bachelor. (106)
`mg CdmM
BòVXw$dm ^JdmZm_`moJ_Zwm__
`mOhma g_mgrZ ZmamÙ_Zm_`_
151
107
_`Vm{fV kmZ {hVmW ~dm{XZm_

XmV` emV{MVo`: {eò`mo ^dVm {ed_
108
vysa uvca ityetaduktv bhagavntmayogamanuttamam

vyjahra samsna nryaamanmayam
107
mayaitad bhita jna hitrtha brahmavdinm
dtavya ntacittebhya iyebhyo bhavat ivam
108
Vyasa said, After telling the supreme Atma yoga,

Lord Shiva told Narayana, who was sitting there
with pleasant mind; this knowledge is spoken by me,
for the well being of Brahmavadi munis. This
auspicious knowledge should be imparted to
students having calm mind. (107-108)
C$dd_W `moJrmZ~drJdmZO:
{hVm` gd^$mZm {OmVrZm {Omom_m:
109
^dVmo@{n {h _kmZ {e`mUm {d{YnydH$_

CnXo`pV ^$mZm gd}fm dMZm__
110
uktvaivamatha yogndrnabravd bhagavnaja

hitya sarvabhaktn dvijtn dvijottam
109
bhavanto 'pi hi majjna iy vidhiprvakam

upadekyanti bhaktn sarve vacannmama
110
After telling this, the Lord, who has no birth (Aja)

told the great yogis, O best Brahmins, for the good
of devotees, and Brahmins, etc. as I say; you should
also impart my knowledge to all devotee students as
per injunction. (109-110)
152
A` ZmamÙmo `mo@gmdramo Zm ge`:

ZmVa ò n`pV Vofm Xo`{_X na_
111
aya nryao yo 'hamvaro ntra saaya

nntara ye prapayanti te deyamida param
111
This is Narayana (Vishnu), I am that Iswara only.

There is no doubt. Those who do not see the
difference (who know Shiva and Vishnu as one and
the same) for them the Supreme (knowledge) should
be given.(111)
__fm na_m _y{VZmamÙg_m`m

gd^yVm_^yVm gm emVm MmjagpWVm
112
mamai param mrtirnryaasamhvay

sarvabhttmabhtasth nt ckarasajit
112
This is my Supreme form, which is called Narayana,

which is solemn, which resides in all beings and is
known as Aksara-indestructable. (112)
ò@`Wm _m n`pV bmoHo$ ôXXemo OZm:

Z Vo _wq$ n`pV Om`Vo M nwZ: nwZ:
113
ye tvanyath prapayanti loke bhedado jan

na te m saprapayanti jyante ca puna puna
113
Those people who see difference (those who perceive

Shiva & Vishnu as different) and feel otherwise, they
do not actually see me. They keep taking birth again
and again. (113)
153
ò doZ {dUw_`$ _m M Xod _hoa_

EH$s^mdoZ n`pV Z Vofm nwZd:
114
ye tvima viumavyakta m v deva mahevaram

ekbhvena payanti na te punarudbhava
114
Those who see or perceive Vishnu and the
unmanifested me, the god Maheswara in one form,
they do not have rebirth. They attain liberation. (114)
V_mXZm{X{ZYZ {dUw_m_mZ_``_
_m_od gn`d nyO`d VWd {h
115
tasmdandinidhana viumtmnamavyayam
mmeva saprapayadhva pjayadhva tathaiva hi
115
Hence, perceive me as Vishnu who is without

beginning and end and who is imperishable and
worship me accordingly. (115)
ò@`Wm gn`pV _{ XodVmVa_

Vo `mpV ZaH$mKmoammh Vofw `dpWV:
116
ye 'nyath m prapayanti matvema devatntaram

te ynti narakn ghorn nha teuvyavasthita
116
Those who see otherwise, understanding Vishnu as

another god, they go to the scary hell (naraka); and I
am not present in them. (116)
_yI dm n{US>V dm{n ~mU dm _Xml`_

_moM`m{_ nmH$ dm ZmamÙ{d{MVH$_
117
mrkha v paita vpi brhmaa v madrayam

mocaymi vapka v na nryaanindakam
154
117
Be foolish or learned, be a Brahmin or

chandala, those who have taken shelter from me, I
liberate them, but not the person who censures
Narayana. (117)
V_mXof _hm`moJr _$: nwfmom_:

AMZr`mo Z_H$m`m} _nr{VOZZm` {h
118
tasmdea mahyog madbhaktai puruottama

arcanyo namaskryo matprtijananya hi
118
Hence, this Mahayogi, Prushottama (Vishnu) should

be worshipped by devotees and also be saluted for
pleasing me. (118)
Ed_w$dm g_m{b` dmgwXod {nZmH$YH$

AV{Vmo@^dV Vofm gd}fm_od n`Vm_
119
evamuktv samligya vsudeva pinkadhk

antarhito 'bhavat te sarvemeva payatm
119
After seeing this, one carrying Pinaka (weapon of

Shiva) embraced Vasudeva and vanished while
everyone was seeing them. (119)
ZmamÙmo@{n ^JdmVmng dof_wm__

OJmh `mo{JZ: gdm`$dm d na_ dnw:
120
nryao 'pi bhagavstpasa veamuttamam

jagrha yogina sarvstyaktv vai parama vapu
120
Lord Narayana, also leaving the Supreme body,

accepted the form of Tapasvi, told all the yogis. (120)
155
kmV ^d{a_b gmXmna_o{>Z:

gmjmod_hoe` kmZ ggmaZmeZ_
121
Jta bhavadbhiramala prasdt paramehina

skdeva maheasya jna sasrananam
121
By the grace of Shiva, the knowledge, which is pure

and destroys the world (worldly bondage) is known
to you by none other than Shiva (121)
JN>d {ddam: gd} {dkmZ na_o{>Z:

dV`d {eò`mo Ym{_Ho$ `mo _wZram:
122
gacchadhva vijvar sarve vijna paramehina

pravartayadhva iyebhyo dhrmikebhyo munvar
122
Oh great Munis, you all go and impart the

knowledge of Shiva to virtuous students. (122)
BX ^$m` emVm` Ym{_H$m`m{hVmò

{dkmZ_oa Xo` ~mUm` {deofV:
123
ida bhaktya ntya dhrmikyhitgnaye

vijnamaivara deya brhmaya vieata
123
This (knowledge) should be given to a devotee who

is calm, virtuous, who does sacrifice in fire; this
knowledge of Iswara should be imparted specially to
Brahmins. (123)
Ed_w$dm g {dm_m `mo{JZm `moJ{dm_:

ZmamÙmo _hm`moJr OJm_mXeZ d`_
evamuktv sa vivtm yogin yogavittama
nryao mahyog jagmdarana svayam
156
124
124
Saying this, he whose soul is the world itself, who is

the best yogi of all yogis, Narayana, the great yogi,
disappeared. (124)
Vo@{n Xodm{XXodoe Z_H$` _hoa_

ZmamÙ M ^yVmqX dm{Z WmZm{Z ô{Oao
125
te 'pi devdidevea namasktya mahevaram

nryaa ca bhtdi svni sthnni bhejire
125
They also saluted the God of gods, Maheswara, and

Narayana, who is first among beings and went to
their respective places. (125)
gZHw$_mamo ^JdmgdVm` _hm_w{Z:

XmdmZa kmZ gmo@{n g`dVm` M
126
gZXZmo@{n `moJr: nwbhm` _hfò

XXm JmV_m`mW nwbhmo@{n Omn{V:
127
A{am doX{dXwfo ^mamOm` XmdmZ

OJrf`m` H${nbVWm n#m{eIm` M
128
nameamo@{n gZH$mpnVm _o gdVdH$

boô Vna_ kmZ V_mm_r{H$amdmZ
129
sanatkumro bhagavn savartya mahmuni

dattavnaivara jna so 'pi satyavratya tu
126
sanandano 'pi yogndra pulahya maharaye

pradadau gautamytha pulaho 'pi prajpati
127
agir vedavidue bharadvjya dattavn

Jaigavyya kapilastath pacaikhya ca
128
157
pararo 'pi sanakt pit me sarvatattvadk

lebhetatparama jna tasmd vlmkirptavn
129
Great Muni Lord SanatKumara gave knowledge of

Iswara to Samvarta. He also gave it to Pulaha
Satyavrata. Great yogi Sanandana gave it to
Maharishi Pulaha. The Prajapathi Pulaha gave it to
Gautama; Angira gave it to Vedic scholar
Bharadvaja. Kapila gave it to Jaigeshavya and also to
Pancha Shikha. My father Parasara, knower of all the
truth too obtained from Sanaka the supreme
knowledge. From him Valmiki obtained. (126-129)
__modmM nwam Xod: gVrXoh^dmO:

dm_Xodmo _hm`moJr : {H$b {nZmH$YH$
mamovca pur deva satdehabhavgaja
vmadevo mahyog rudra kila pinkadhk
130
130
In ancient times, Maha yogi Vamadeva was born

from a limb of Ardhanariswar. Sankara, who is
actually Rudra carrying the weapon Pinaka, told
me. (130)
ZmamÙmo@{n ^JdmXodH$sVZ`mo h[a:

AOwZm` d` gmjmmdm{ZX_wm__
nryao 'pi bhagavn devaktanayo hari
arjunya svaya skt dattavnidamuttamam
131
131
Narayana too, Lord Vishnu, the son of Devaki

(Lord Krishna) gave this excellent knowledge to
Arjuna. (131)
158
`Xh bYdmZwm_XodmXZwm__
{deofmX {J[aeo ^{$V_mXma` _o@^dV
yadaha labdhavn rudrd vmadevdanuttamam
vied girie bhaktistasmdrabhya me 'bhavat
132
132
When I obtained this unique knowledge from

Vamadeva Rudra, I developed devotion in
Shiva. (132)
eaU` eaU nmo@h {deofV:

^yVoe {J[ae WmUw XodXod {ey{bZ_
araya araa rudra prapanno 'ha vieata
bhtea giraa sthu devadeva trilinam
133
133
I have taken shelter especially from Rudra, who is

protector of all those who come to him for shelter,
who is the support for all the people, who is the
king of all beings, who dwells in the mountains,
Sthanu, God of Gods, Trisuli & one who carries a
trident. (133)
^dVmo@{n {h V Xod e^w JmodfdmhZ_

nVm gnZrH$m: gnwm: eaU {ed_
bhavanto 'pi hi ta deva abhu govavhanam
prapadyadhva sapatnk saputr araa ivam
134
134
You also, along with your wives and sons, take the
protection of God Shiva, Sambu, who has bull* as
vehicle. (134)
*Go Vrshavahanam. The embodiment of Dharma or
virtue, the bull belonging to the breed of cow is the
159
vehicle of Maheswara. Hence, Maheswara is called

Govrshavahana.
dVd VgmXoZ H$_`moJoZ e>a_

nyO`d _hmXod JmonqV `mb^yfU_
vartadhva tatprasdena karmayogena akaram
pjayadhva mahdeva gopati bhtibhaam
135
135
*You also be there with his grace and with the yoga
of action (doing action without expecting reward)
worship Sankara who is also Mahadeva, who has
sacred ashes as ornament and who is Gopati or the
master of sense organs. (135)
*Karma Yoga with the path of action- it is implied
here that without any attachment (or without any
interest in fruit of action or result of action) just for
the sake of duty according to eligibility performing
the rituals written in the Vedas, etc.
Ed_wo$@W _wZ`: emZH$mm _hoa_

Uo_w: emV VmUw `mg g`dVrgwV_
136
A~wd>_Zg: H$Unm`Z ^w_

gmjmod frHo$e {ed bmoH$_hoa_
137
evamukte 'tha munaya aunakdy mahevaram

praemu vata sthu vysa satyavatsutam
136
abruvan hamanasa kadvaipyana prabhum

skdeva hkea sarvalokamahevaram
137
When told like this, Saunaka and others saluted

Maheswara, who is eternal, Sthanu and ancient and
160
also (saluted Satyavatis son i.e. Vyasa) and with

happy minds told master Krishnadwaipayana
(Vyasa) who is actually Vishnu, the Lord of all
worlds. (136, 137)
^dgmXmXMbm eaUò JmodfdOo

BXmZt Om`Vo ^{$`m Xoda{n Xwb^m
bhavatprasddacal araye govadhvaje
Idn jyate bhaktiry devairapi durlabh
138
138
By your grace, now in Shiva (who has the sign of

cow & bull in his flag) who is a protector, an
unwavering devotion has arisen, which is difficult to
obtain even by Gods. (138)
H$W`d _w{Zlo> H$_`moJ_Zwm__

òZmgm ^JdmZre: g_mam`mo _w_wjw{^:
kathayasva munireha karmayogamanuttamam
yensau bhagavna samrdhyo mumukubhi
139
139
*Oh great Muni, tell us about the very best yoga of

action by which this lord Isa (Shiva) can be
worshipped by people with interest and they can get
liberation. (139)
*Karma yoga: Here it is made clear that performing
the rituals according to injunction, which are written
in Vedic scriptures without any attachment for the
results, is one of the components of worship of god.
dg{ZYmdof gyV: lUmoVw ^JdM:

VXm{IbbmoH$mZm ajU Y_gJh_
161
140
tvatsanidhvea sta otu bhagavadvaca

tadvadkhilalokn rakaa dharmasagraham
140
In your (Vyasas) presence, let Suta hear the words of

the Lord, words which will protect the entire world
and which are the collection of all virtues. Therefore,
describe them. (140)
`Xw$ XodXodoZ {dUwZm Hy$_${nUm

n>oZ _w{Z{^: nyd eHo$Um_V_WZo
yadukta devadevena viun krmarpi
pena munibhi prva akremtamanthane
141
141
(The words) were told by the God of Gods, Vishnu in

this Kurma (tortoise) form, when he was asked by
the sages and by Indra in the past, during the
churning of Amrita or nectar. (141)
lwdm g`dVrgyZw: H$_`moJ gZmVZ_

_wZrZm ^m{fV H$Z modmM gwg_m{hV:
rutv satyavatsnu karmayoga santanam
munn bhita ka provca susamhita
142
142
After hearing the words spoken by muni, the son

of Satyavati Krishnadwaipyayana (Vyasa), became
concentrated and told about ancient yoga of
action. (142)
` B_ nR>Vo {Z` gdmX H${mdmgg:

gZHw$_ma_wI: gdnmn: _w`Vo
162
143
ya ima pahate nitya savda kttivsasa

sanatkumrapramukhai sarvappai pramucyate
143
One who hears the conversation between Shiva and

SanatKumara and other sages, everyday he will be
liberated from all sins. (143)
lmdòm {Omewm~M`namÙmZ
`mo dm {dMmaòX W g `m{V na_m J{V_
rvayed v dvijn uddhn brahmacaryaparyan
yo v vicrayedartha sa yti param gatim
144
144
Those who tell the conversation to pure Brahmins,

one who follows Brahmacharya (Bachelorhood) and
those who contemplate on the meaning of
conversation, they attain the Supreme position. (144)
`VN>Uw`m{` ^{$`w$mo T>dV:

gdnmn{d{Z_w$mo ~bmoHo$ _hr`Vo
yacaitacchuynnitya bhaktiyukto dhavrata
sarvappavinirmukto brahmaloke mahyate
145
145
The person who is firm in his vows and who has

devotion, he should hear this conversation daily,
becomes liberated from all the sins, and will be
glorified in Brahma lokas. (145)
V_mgd`ZoZ n{R>V`mo _Zr{f{^:

lmoVòW _V`mo {deofmX~mU: gXm
tasmt sarvaprayatnena pahitavyo manibhi
rotavyactha mantavyo vied brhmaai sad
163
146
146
Hence, with great effort this should be read heard

and contemplated by wise persons, especially
Brahmins always.

~{dm`m `moJemo `moJm{XkmZ`moJmo Zm_H$mXemo@`m`: 11
(varagtsu) ekdao 'dhyya
Thus ends the eleventh chapter Iswar Gitas Upari

varagt sampta
Thus ends Ishwara Gita
164

Ishwara Gita

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Ishwara Gita

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Ishwara Gita

ISHWARA GITA - KURMAPURAN

Sri Hari: Om Paramatmane Nama:

Vodao damo Xodmo d[a{U{^Y_Vna:

Sages told Suta, You have told comprehensively

lwdm _w{ZZm Vm` H Unm`Z ^w_

rutv munn tad vkya kadvaipyana prabhum

AWm{_Vao `mg: H nm`Z: d`_

athsminnantare vysa kadvaipyana svayam

Around the same time, Krishnadwaipayana Vyasa

V Q>m doX{dmg H$mb_oKg_w{V_

On seeing Vyasa, who was well-versed in the Vedas,

nnmV XS>dX ^y_m XQ>mgm amo_hfU:

On seeing Vyasa, Romaharshana Suta fell on the

n>mVo@Zm_` {dnm: emZH$mm _hm_w{Z_

pste 'nmaya vipr aunakdy mahmunim

On being enquired by Vyasa about the well-being of

AWVmZ~drX dm` nameagwV: ^w: &

athaitnabravd vkya pararasuta prabhu

Vyasa, the master and son of Parasara asked those

VV gyV: dJw mU`mh _hm_w{Z_

Tata sa sta svaguru praamyha mahmunim

After saluting him, Suta told the great sage, the

h_o {h _wZ`: emVmVmngm Y_Vnam:

ime hi munaya ntstpas dharmatatpar

These Munis are calm, righteous and tapasvis (those

kmZ {d_w{$X {X` `_o gmjmVd`mo{XV_

You gave this liberation-giving divine knowledge;

lwdm gyV` dMZ _w{Z: g`dVrgwV:

rutv stasya vacana muni satyavatsuta

After hearing the words of Suta, Vyasa, the son of

vysa uvca vakye devo mahdeva po yogvarai pur

gZHw$_ma: gZH$VWd M gZXZ:

sanatkumra sanakastathaiva ca sanandana

H$UmX: H${nbmo `moJr dm_Xodmo _hm_w{Z:

kada kapilo yog vmadevo mahmuni

nana {dMm`Vo ge`m{d>MoVg:

paraspara vicryaite saayviacetasa

Munis Sanatkumara, Sanaka, Sanandana, Angira,

An`Vo _hm`moJ_qf Y_gwV ew{M_

apayaste mahyogami dharmasuta ucim

They saw Narayana along with Nara who was a

gVy` {d{dY: Vmo: gddoXg_wd:

sastya vividhai stotrai sarve vedasamudbhavai

These yogis (Sanatkumar, etc.) with full devotion,

{dkm` dmpN>V Vofm ^JdmZ{n gd{dV

vijya vchita te bhagavnapi sarvavit

The omniscient Lord, who knew their desire, said in

A~wd>_Zgmo {dm_mZ gZmVZ_

abruvan hamanaso vivtmna santanam

d` ge`_mnm: gd} d ~dm{XZ:

vaya saayampann sarve vai brahmavdina

We, who are in quest of Brahman, are in doubt. We

d {h VX doW na_ gdkmo ^JdmZ{f:

tva hi tad vettha parama sarvajo bhagavni

You know that supreme truth because you are Lord,

Z`mo {dVo domm dm_Vo na_oa

nahyanyo vidyate vett tvmte paramevara

Oh great Lord, besides you, no-one else knows the

qH$ H$maU{_X H$Z H$mo@ZwggaVo gXm

What is the cause of this whole (world)? Who is

H$: ggmanVremZ: H$mo dm gd n`{V

ka sasrayatna ko v sarva prapayati

Who is the master who operates this world? Who is