Ishvara Gita (Prakrti and Purusa)
(Supreme) Purusha were bom out of the invisible one and the universe emerged out of the same. Because of this, the universe is identical with Brahman.
The one who has innumerable hands, feet and the eyes besides the heads, the faces, and the ears, he is pervading the universe.
He makes one conscious about all the sense organs and their merits, still he is without the sense organs. He is the base of all, is always blissful, invisible and without duality.
He is free from all the comparisons, free from examples, invisible, without substitute, formless, the abode of all, the supreme nectar and is indifferent, besides of his being of different places. He is everlasting, undecaying, without attributes and possesses the supreme lustre. Only the well-read people know about his personality.
He is the soul of all the living beings, who is lodged inside as well outside. He is beyond all. I happen to be the all-pervading Ishvara, being calm and the soul of knowledge. This mobile and immobile world is expanded by me. All the living beings are lodged in me and this is known to the people, well-versed in the Vedas.
Both Pradhana and Purusa, belong to the same and the one who is Parama-Kala, having the eternal fonn, has been created with the combination of the same.
1. Complete identity with God.
Therefore all the three of the tattvas, are established in an unmeasured form. The people of learning believe that my form (person) is both identical with as well as different from them.
From mahat to visesa1, the one who produces the entire universe, is known as Prakrti, who deludes all the living beings.
The Purusa enjoys all the natural pleasures lodged in the Prakrti, but after getting free from the ego, it is termed as the Pancavimsaka (twenty-fifth Principle).
Mahat is considered to be the initial blemish of Prakrti. The Ahamkara (ego) was generated because of the knowledge being endowed with knowledge.
The one which is the sole Mahan-atma is also known as Ahamkara (the principle individuation). Those well-versed in the tattvas also treat it as jlva (the individual self) and the inner soul.
It is through ego that the soul experiences pleasure and misery in various births. It is the fonn of knowledge and the mind is its accessory.
Because of that reason, Purusa identifies himself with the world and is involved in the world. That ignorance emerges with the union of Prakrti and Kala.
1. The particularised fonns.
The same Kala creates all the living beings and annihilates the subjects. Therefore all the people are subservient to Кй1а. But Kala is not subservient to any one.
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The same everlasting Kala bestows everything and because of the same, he is called the lord, Ргйпа (Vital Breath), omniscient and Purusottama (The Supreme Purusa). The great sages consider mind to be the best of all the sense organs. Ahamkara (arrogance) is greater than the mind and Mahat is greater than Ahamkara.
Avyakta (the unmanifest Prakrti) is greater than and beyond Mahat and Purusa is beyond the Avyakta. Lord Ргйпа, the vital breath, is greater than and beyond Purusa and the entire universe belongs to him.
The Vyoman (ether) is better than Ргйпа. The Lord Agni (fire) is better than the sky and I happen to be the same totally calm, undecaying Brahman, while the universe is beyond Maya. There is no other living being greater than I. One who knows the truth about me, he gets liberated. The mobile and the immobile beings of the world are not eternal with the exception of me.
Leaving aside the solitary invisible form of sky, known as Mahesvara, nothing is eternal. Therefore, I create and destroy the entire universe.
The illusory God, master of Maya and identical with it, is united with Kala. The same Kala is quite close to me and creates the entire universe. It also regulates the inner soul. This is the teaching of the Vedas.
Chapter 4
Ishvara Gita (Glory of Shiva)
Ishvara said, О expounders of the Brahman, you better listen to the glory of the lord of gods, with an attentive mind, by which everything is produced or functions.
Several types of tapas, or charities or even yajnas cannot reveal my true identity. Without ardent and excellent devotion, it is impossible to know me.
I pervade inside and outside of all the bhutas. О Best of the sages, I being the cosmic witness of all, cannot be known by the world.
I happen to be the one, in whom everything is lodged from inside and outside; being Dhata (creator), Vidhata (dispenser of destiny), Kala, Agni with faces all round, all this universe exists in me.
None of the Rishis, Pitrs, the gods, Brahma, all the Manus, Indra, all Sakras (the kings of Gods) possesssing lustre, can know fully about me.
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All the Vedas eulogise me as the only Paramesvara. The Brahmanas adore me with the performing of the various Vedic yajnas and sacrifices.
All the lokas, as well as Brahma, the grand- sire, are unable to visualise me. The Yogins also meditate upon me being the lord of all creatures.
I am the sole enjoyer (recepient) of all havis (sacrifical offerings) and the dispenser of the fruits thereof. I remain present in the world, as all pervading and omniscient lord.
Only the learned people, well-versed in the Vedas are able to visualise me. I live close to the people who adore me always.
All the people like the Brahmanas, Ksatriyas, Vaisyas and others who adore me with a devoted mind, I bestow on them, the blissful supreme position.
Sudras and other people of the lower castes, obser\'ing their own dharma (duties), faithfully with devtion if serve me, they also achieve salvation.
My devotees do not have to face destruction. They are relieved of the sins. I had declared in the beginning that my devotee shall never have to perish.
A fool who denounces my devotee, actually amounts to the denouncing of me, the god of gods. A person who respects him with devotion, he infact adores me.
A person who for the sake of my adoration offers regularly the leaves, flowers, fruit and water, such a type of devotee is dear to me.
It is I, who created Brahma, the Paramesthin, (the Almighty God) at the beginning of the universe, and bestowed to him the knowledge of the Vedas.
I happen to be the indestructible preceptor of all the Yogins besides being the protector of the religious people. I am the destroyer of the people who are envious of the Vedas
It is I who redeems the Yogis from the ocean of the universe. I am the cause of the universe, though detached from the world.
I happen to be the destroyer, creator and the protector of the universe. Maya, the enchantress of the worlds, is my own potency.
My supreme force is known as vidya. I getting lodged in the hearts of the Yogins, destroy that illusion.
I am the propounder of all the Shaktis, besides being their controller. I happen to be the storehouse of nectar or immortality and the support of all potencies.
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Presided over by me, one of my powers which is lodged in the hearts of all and is identical with me, assumes the fonn of god Brahma and creates this world full of variety and diversity. О Brahmanas, resorted to the supreme Yoga, I am not the prime mover or propeller.
The another power of mine becomes Narayana, the infinite, the Lord of and the pervader of the world, and sustains the imiverse.
My third great force destroys the entire world. It is known as Kalarflpa, form of Rudra, and is of immense Tamasic nature (pervaded by the quality of ignorance).
Some people have an audience with me by means of dhyana-Yoga (path of meditation), some by jnana (spiritual knowledge), some by devotion and others by Karma-Yoga (path of action).
But the devotees who adore me by means of jnana and not otherwise, he becomes my dearest devotee.
The devotee of Hari who is engaged in my adoration too, he achieves me and do not return to the world again.
In fact, it is I who has expanded the world having the fonn of Purusa and Prakrti. The mind is stationed in me alone and the entire world is inspired by me.
O Brahmanas, I am not the direct impeller. I adopting the supreme Yoga, inspire the entire world. A person who knows the reality of the same, gets redeemed.
I observe this universe by nature alone. Lord Kala, the Mahayogesvara, creates, maintains and destroys the same.
The learned people have described me as a Yogi and Mayi (Master of Maya). The lord himself is the Yoglsvara and the great Yogesvara.
The greatness of Paramesthin is due to his being the most excellent of all living beings. The lord Brahma is mentioned as identical with the great Brahman and is the spotless one.
Thus a person who knows me as Mahayogesvara, he is united with me through the sure path of Yoga. There is no doubt about it.
By inspiring others, taking refuge in the supreme bliss, becoming a Yogin, I dance on for ever. One who is aware of this, he is enlightened in Yoga.
This type of the secret knowledge has been established in all the Vedas. This knowledge should be given to the people with delightful and religious bent of mind, and those who maintains the sacrificial fires.
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Chapter 5
Ishvara Gita (Shiva's Dance)
Vyasa said, Thus speaking, the lord of the Yogis, displaying his divine form started dancing.
Thereafter, the Rishis found the spotless Mahadeva, also known as Isana, the greatest treasure-house of splendour, dancing along with lord Visnu in the clear firmament.
Such type of scene can be witnessed by the Yogins well-versed in the yogic practice having folly controlled their minds. Lord Shiva, the lord of the bhiitas, was witnessed by all in the sky.The entire universe full of illusion is inspired by him. The same lord Visvesvara, the universal one, was found dancing by the Brahmanas.
The lord, with the mere remembering of whose lotus-like feet, a person is freed from all the fears, the same lord of the goblins was found dancing by the ascetics.
Those who have overcome their sleep as well as the breathing, who are quiescent and endowed with devotion, see him as foil of brilliance, that is how Shiva and Yogi was seen.
The one to whom the devotees are quite dear, getting delighted who relives the people of the ignorance, the same supreme Rudra who bestowed salvation, was found by the people in the firmament.
The one who has a thousand heads, a thousand feet, a thousand arms, adorned with the matted locks of hair, and had a crescent moon over the head.
He was clad in the tiger skin, holding a trident and a staff in his hand. He possessed three eyes comprising of the sun, the moon and the fire. Such a Shiva was witnessed by the ascetics.
The one who is established in the world with his own lustre, who has the terrific fangs, who is awful, possessing the lustre of crores of suns, who creates the fire flames, and could reduce to ashes, the entire world, such a Visvakarma Ishvara (creator of the universe), was found dancing by the ascetics.
The one who is MahaYogin, Mahadeva, the god of gods, lord of the animals, Isana, blissful, full of lustre, undecaying, holder of the Pinaka bow, having the vast eyes, who is the medicine for all the worldly ailments, the soul of art, Mahakala, and is Ishvara, the god of all the gods.
The one who is the husband of Uma, possessing the vast eyes, enjoying the yogic bliss, the abode of detachment, fully possessing the knowledge of jnana-Yoga, being eternal, (such a lord was found dancing with the ascetics).
The one who possesses the everlasting fortunes, the one who is the support of the dharma, who is difficult to be achieved, adored by Mahendra and Upendra (Visnu), is inaccessible, adored by the great ascetics, the one who dwells in the hearts of the Yogins and is surrounded by Yogic maya. He is the one who can create the universe in a moment, is the form of unblemished Narayana, the expounders of Brahman witnessed such a type of Is'vara, with a concentrated mind. The Brahmavadis considered themselves to be quite fortunate by looking at the Narayana form of Rudra.
The sages like Sanatkumara, Sanaka, Bhrgu, Sanatana, Sanandana, Angiras, Vamadeva, Sukra, Atri the great sage, Kapila, Marichi and others, finding lord Rudra with Padmanabha (Visnu) lodged to his left, devoting their minds towards him, lowering their heads, folding both their hands, stood there attentively.
Reciting откат and devoting their mind towards the lord, who was lodged in the cavity of their hearts, started offering prayers to him, with their blissful minds, folding both their hands.
The sages said, You are Ishvara, Purana, Purusa, lord of the Pranas, AnantaYoga (with infinite Yogic powers) and Paramesvara Rudra. You are stationed in the hearts of all of us, you are Pracetas (of lofty mind), form of Brahman and extremely auspicious, we offer our salutation to you.
You are BrahmayonI, totally spotless, having the lustre of the gold, you function as AtmarUpa in your own body, you are a Kavi and better than the best, we adore your supreme form, we the sages, with controlled minds, and peaceful hearts, visualise you.
The mother of the universe (Prakrti) emerged from you. You are perceived by all, although you are atom-like. You are smaller than the minute atom and greater than the greatest.
Hiranya-garbha, the inner soul of the universe, the ancient Purusa emerged out of you. Having been bom out of you, he created the universe in accordance with the injunctions.
All the Vedas have originated from you and shall ultimately merge in you at the end. You are the cause of the entire universe, and are lodged in your own heart, we are all witnessing you dancing.
The Brahmacakra (wheel of creation etc. of Brahmanda) is revolved by you alone. You are the only lord of the real as well as the illusory worlds, we have taken refuge in you. We offer our salutation to Yogatma, performing the divine dance.
While dancing in the middle of the ether, we observe you and are being reminded of your glory. We experience constantly the eternal bliss of the Brahman, who abide in all the souls. c|N«h) tjFdiqta
You are known as откат, which is the form of seed for salvation. You are deeply enshrined in the aksara as well as the Prakrti (primordial nature). The saints visualise you in the form of truth. Your glory is itself glorious.
All the Vedas always praise you. The sinless sages always offer their salutation to you. The Yogis with a peaceful mind, getting established in Brahman, get absorbed in you since you are truthful, and supreme.
You are the destroyer of the earth, eternal, having the universal form, besides being Brahma, Visnu and the excellent Paramesthin. You are everlasting flame, blissful in your own soul and enter into the same.
You being Rudra, alone create the universe, you also protect the entire universe alone, which ultimately gets absorbed in you at their end. We offer our salutation to you taking refuge in you.
A single Veda has many branches and? is beyond measure and it displays your unique single form. О Brahmanas, the people taking refuge in you, the adorable one, overcome the illusions and fallacies of this very world.
You are the Kavi (poet), Eka-Rudra (Supreme Rudra), the one reciting the glory of Brahman, Hari, Agni, Isa, Rudra, everlasting, Anila (wind-god), Cekitan (consciousness), Dhata (creator), Aditya (sun-god) of many forms.
You are completely indestructible, worth knowing, and are the support of the universe. You are undecaying, everlasting, protector of dharma, and eternal Purusottama.
You alone are Visnu, four-faced deity Brahma. You alone are Rudra, the master of the world, Prakrti, the grace, Sarves'vara (lord of all) and Paramesvara (the supreme Ishvara).
You are the Purana Purusa alone, the form of Aditya, beyond darkness, the form of bliss, invisible, the form of Ananta, the sky, Brahman, Simya (the void), Prakrti as well as Gunas.
You are the one in which the entire globe is enshrined, undecaying, spotless, unitary one and your form is beyond comprehension, in which all the tattvas illumine.
You are Yoges'vara, the noble one, possessing enormous prowess, the ancient one with the body of Brahman. All of us who have taken refuge with you, bow in reverence to you. О Lord of all the bhutas, be pleased with us.
With the mere remembering of your lotus like feet, the seed of the entire globe reaches its abode or is destroyed. All of us, establishing with our minds try to please one and the same lord, praying him at the same time.
You are Bhava, the origin of Bhava (worlds), form of Kala, Mahadeva in all the forms, salutation to you. You are Rudra with matted locks of hair, salutation to you. Being the form of fire, salutation to Shiva.
Thereafter, lord Shiva, with matted locks of hair and mounted over the bull, getting extremely pleased, squeezing his gigantic form appeared in his natural form.
Finding Shiva, the lord of the bhiitas, in the form of Narayana, the sages were surprised and spoke. О Eternal Lord, О Lord of the past and future, О Rider of the bull, all of us observing your grand form, have felt successful.
By your grace, we have developed the infallible devotion in Parames'vara, the supreme Brahman.
O Sankara, presently, we intend to know about your glory, we intend to listen to the real form of the eternal Paramesthin.
Then Shiva, the bestower of the Yogic siddhi on the Yogins, listening to the words of the Yogins, glanced at Madhava and spoke in a majestic voice.
Chapter 6
Ishvara Gita
Ishvara said, О group of Rishis, all of you should listen to me. I am going to speak out the realistic glory of lord Paramesthin, which is known to those well-versed in the Vedas.
I alone, am the creator of all the lokas and am also the protector of all the lokas. I am also the destroyer of all the lokas. I am the soul of all, besides being the eternal one. I am Mahes'vara and knows the inner feelings of all subjects. Everything is lodged in me, but I am not stationed everywhere.
My astonishing fonn which has been witnessed by you happens to be my grace and Maya which have been displayed by me. I pervade in all the subjects. I inspire the entire world. This is my activity. The world is activated by my grace and follows my desires. I inspire the entire world as well as I am Kala.
О Best of sages, I create the universe with an ams'a of my own and with another form it is destroyed by me. Such a situation is attributable to me only.
I am devoid of the beginning, middle and the end. I am the activisor of the principle of Maya; at the beginning of creation, I make both Pradhana and Purusa co-agilate. When both of them are united, the universe is created, in the sequence of Mahat and others, my lustre and glory become menifested therein.
Hiranyagarbha, the Sun-god, which happens to be the witness of all worlds and who makes the Kalacakra (wheel of time) function, has also emerged from my body alone.
О Brahmanas, for that purpose, at the beginning of the Kalpa, I gave unto him the four Vedas, my own divine glory and the eternal path of knowledge. At my behest, Brahma, who has been created out of me, is well aware of my divine fortunes.
At my command alone, he becoming, all knowledgeable, a four-faced deity, functions as the creator of all the /okas. The eternal lord Narayana, the source of all worlds, who is another form of mine, preserves the universe by my grace.
The one who is the destroyer of all, the same Rudra, of the nature of Kala, by means of my grace, destroys the world.
He happens to be my body. Charged with my divine energy, the Fire-god carries the sacrifical oblations to the gods and food (Kavya) to Pitrs and carries out the function of cooking etc. Lord Agni digests the food consumed by the living beings by day or by the night, at my command alone.
Varuna, who happens to be the place of origin of the waters, he also functions by the grace of Ishvara.
The wind which pervades inside and outside of the living beings, the said wind-god also travels through the bodies of the living beings by my grace.
Soma (Moon god), which acts as the life giving drug for the human beings and nectar for the gods, has also been activated by my grace.
The Sun-god which illuminates the entire universe by his rays, brings about the rainfall, he does so by the grace of the self-born deity.
Indra, who happens to be the ruler of all immortal beings, and is the bestower of the reward to the performers of the yajnas, he docs so only at my command.
Lord Yama, the son of Vivasvan, who is the controller of the people engaged in the evil deeds, also rules the world at the command of Shiva, the god of gods.
The one who is the lord of all the riches besides being the bestower of the riches to the people, the same Kubera, functions with my grace alone.
The lord Nirrti who is the lord of all the Raksasas, and is the bestower of all the rewards to them, he too functions with my grace alone.
Isana, the lord of Vetalas (ghosts) and the Bhutas (goblins) and who bestows rewards and pleasures on his devotees, is also subject to my command.
Vamadeva, the foremost of Rudras, the disciple of Angiras, besides being the protector of the Yogins, functions also at my command.
The one who is adored by the entire universe, is devoted to dharma, leader of the obstructions, known by the name of Vinayaka, has also been inspired by me.
Skanda Karttikeya, who is the best among those possessing the knowledge of Brahman, the self-bom god, the lord of Devasena, is established only by my grace.
Marichi and other great sages, the progenitors of the people, create the universe with the permission of the Supreme Lord only.
Sri, the spouse of Narayana, the goddess of wealth, who bestows all the riches to the people, does so only by my grace.
The goddess Sarasvatl, who bestows enormous learnings, she also gets inspired by the lord.
Savitrl too, who makes the people to cross over the ocean to the universe, the same goddess follows my command only.
Parvati, who is the bestower of Brahmavidya (spiritual love), and is specially adorable, the same, excellent one, also follows my words.
The one who is extremely glorious, and is known by the name of Ananta, the lord of all the gods, known by the name of Sesa, and carries the universe over his hoods, he exists by my grace alone.
The fire-god Samvartaka, which is in the form of the submarine fire, drinks up the entire ocean, at the command of Mahesvara.
The fourteen Manus whose prowess is well- known, protect all living beings at his bidding only.
The Adityas, Vasus, Rudras, Maruts, both the As'vinl-Kumaras, and all other gods, are regulated by my command.
The Gandharvas, Garuda, Siddhas, Sadhyas, Caranas, Yaksas, Raksasas, Pisacas and others, were ereated by the self born lord.
The divisions of time such as Kalas, Kasthas, Nimesas, Muhflrtas, days, nights, seasons, fortnights, months, are all regulated as per the discipline of Prajapati.
The Yugas as well as the Manvantaras are all controlled by me. Paras, Parardhas, and other four divisions of time, four types of mobiles and immobiles, move at the command of the supreme soul.
All the nether worlds and all the upper worlds, besides the entire globe, are all regulated at the command of the self-bom lord. The innumerable universes of the past which were all over endowed with floods of objects functioned at my command.
There shall be several other Brahmandas in future as well. All of them shall follow the command of the supreme lord. The earth, the water, the wind, the sky, fire, the mind, intelligence, and the primordial Prakrti, function by my grace alone.
The place of origin of all the lokas, which deludes all the living beings, the same Maya also functions by the grace of Ishvara.
Purusa, who is adored by the living beings as the lord of all, the same supreme soul, functions by the grace of Ishvara.
The lord by whose grace, one gets a vision of the supreme position, such an excellent wisdom, is bestowed by me alone,
What is use of speaking more, the entire world, is the form of my own Shakti. The entire world is inspired by me and it gets absorbed in me.
I happen to be the lord, Isa, self-illumining, everlasting, the supreme soul, besides being the supreme Brahman. Nothing is separated from me.
This is the supreme knowledge, which has been bestowed by me to the people. With the achieving of this knowledge, a person is freed from the bondage of birth and death.
Chapter 7
Ishvara Gita
Mahadeva said, “All of you should listen to the glory of Paramesthin, listening of which, a person is redeemed and he never reverts to be bom in the universe.
The one who is beyond the supreme being is everlasting, Dhruva (unshakable), undecaying, always blissful, and without substitute, it happens to be my supreme abode.
I happen to be Brahma among those well- versed in the knowledge of Brahman, self-bom, the face of the universe, the form of Veda for those who are wielders of Maya, besides being ancient Purusa, Hari and undecaying.
I am Saihbhu among the Yogins, the goddess Parvati, the daughter of the lord of mountains, among the womenhood, Visnu among the Adityas, Pavaka (fire-god) among the Vasus, Sankara among the Rudras, Garada among the birds, Airavata among the elephants, and Parasurama among the carriers of the weapons.
I am Vasistha among the Rishis, Indra among the gods, Vis'vakarman, among the artisans, the Prahlada among those who are envious towards the gods. I am Vyasa among the Rishis, Ganesa among the ganas of Shiva, VTrabhadra among the valorous people and Kapila among the Siddhas.
I am Meru among the mountains, Moon among the constellations, thunderbolt among the weapons, Satya (truth) among the holy rites, and serpent Sesa among the serpents. I am Pavaki (Skanda-Karttikeya) among the army commanders, Grhasthasrama among the stages of life, and am Mahesvara, among the Is'varas (Rulers).
I am Mahakalpa among the Kalpas, Krtayuga among the Yugas, Kubera among all the Yaksas, and am Vlrudha (creeper) among the straws.
I am Daksa among the Prajapatis, Nirrti among all the Raksasas, Vayu (wind) among the valorous people, and Puskara among the islands, I am lion among the forest animals, bow among the yantras (mechanical devices), Samaveda among the Vedas, and Satarudrfya among the hymns of the Yajurveda. Among the mantras to be muttered, I happen to be Savitrl (Gayatrl mantra), Omkara (Pranava) among the mystic secret mantras, I am Purusastikta among the hymns, Jyestha Saman among the Saman Mantras.
I am Manu among those well-versed in the Vedas, and am Brahmavarta among the countries, Among the holy regions, I am the Avimukta-ksetra (Varanasi).
I am Atmavidya among the Vidyas (lores), Isvarlyajnana (Supreme knowledge pertaining to Is'vara) among the knowledge, Vyoma (ether) among the elements, Mrtyu (death) among the entities.
I am Maya among the nooses and fetters, and am Kala, among the calculators. I am salvation among the goals and Paramesvara among the excellent beings.
Whosoever possesses the best of lustre and strength, you take it from me that he has been developed because of my own lustre.
All the souls on earth have been equated with Pasus (animals) I happen to be the lord of all of them. Because of this I have been known as Pasupati among the people of learning.
I bind the animals with my illusory noose. The people well-versed in the Vedas, conceive me as the one who releases them from the bondages.
There is none else who could get the persons in bondage released except me, the great soul and the unchanging overlord of the bhiitas.
The twenty-four principles, the Мйуй, Karrnan (deeds) and the three merits, are the nooses of Pasupati, and distresses are the bondages of individual souls.
The mind, intelligence, pride, the sky, wind, the fire, and the water besides the earth are the eight Praki'tis (cause). All other are the Vikaras (blemishes).
The ears, the sense of touch, eyes, the tongue, the nose, the anus, the genitals, hands, feet, and the speech organ, the tenth one, besides the sound, touch, form, taste, and the fragrance, combined together with the eight objects mentioned earlier, are the twenty-three Prakrtas.
The twenty fourth principle possesses the invisible qualities Avyakta, Pradhana chracterised by its gunas, which is beyond beginning middle or the end and happens to be the main cause of the world.
There are three gunas known as sattva, rajas and tamas. The equal position of all the three of them is called the unmanifest Prakrti.
Sattva is knowledge; tamas is ignorance, and the rajas is a mixture of knowledge and ignorance. The cause of the diversity in wisdom, as per the pronouncements of the people of learning, is because of the inequality of the gunas.
Dharma and Adharma are the two nooses related with activity. The deeds which are dedicated to me result in release from the bondages and not for getting entangled in the same.
Ignorance, pride, attraction, jealousy, devotion, are the five types of bondages, that fetter the Atman.
All these bondages are attributed to Мйуй, which is the original unmanifest Prakrti. That Shakti (divine power) stays in me.
The same Mula-Prakrti has also been conceived as Pradhana and Purusa. Mahat and others have been taken to be blemishes, while the god of gods is eternal.
He is the one who causes the bondage. He himself is the bondage. He is the noose and the sustainer of Pas'us as well. He is well aware of everything, but he himself is known to nobody. He is called the eternal ancient Purusa.
Chapter 8
Ishvara Gita
Ishvara said, “O Best of the Brahmanas, I shall now reveal the extremely secret knowledge, by which the jlva crosses the terrible ocean of worldly existence.
Lord Brahma, the Paramesthin, has been conceived as the fonn of darkness, peaceful, everlasting, spotless, indestructible, solitary and Parames'vara.
My womb is the great Brahman (Prakrti). I sow my seed therein and that is known by the name of Mida-тйуй. The universe emerges out of the same.
The Pradhana, Purusa, the great soul, Mahat, Bhiitadi, Tanmatras (subtle elements), the mind, the gross elements, and the sense organs emerged out of the same.
The golden Egg having the lustre of crores of suns, emerged out of the same, which developed with my force, and Mahabrahma was bom out of it.
All other numerous jlvas, are the tanmayas (identical with him). Influenced with my maya, they are unable to visualise me, being their creator.
The sages know that Maya is the supreme source (mother) and I alone am the father of the various species in which all those forms (creatures) are bom in this world.
The one who well understands me as the father or the form of the seed, such a valorous one never gets confused.
I happen to be Is'vara of all the vidyas, Parames'vara of all the bhittas, the form of omkara, the lord, Brahma and Prajapati.
A person who conceives me as a Parames'vara, who equally treats all the beings, it is he, who truthfully is aware of myself.
A person who visualises Is'vara as pervading in all the bhutas equally, he does not kill his real self with his own efforts and as such he achieves liberation.
Knowing about the seven subtle principles, besides Mahesvara with six potencies, the one who understands the Pradhana (distinction between the material principles and the self), he achieves the supreme Brahman.
Omniscience, satisfaction, eternal knowledge, freedom, the everlasting Shakti and the unvanished Shakti, are the six limbs of the excellent Mahes'vara for realization, which are to be known.
The five subtle elements, mind, and the soul are the seven subtle principles. Prakrti happens to be the cause of all of them, which is also called Pradhana, the bondage by moral discipline.
The Shakti (power) which has been absorbed in Prakrti, the same is called Brahmayoni (the source of origin of Brahma) in the Vedas. In front of her is her Purusa, Paramesthin, the great God, the veiy embodiment of the Reality.
Brahma, the great Yogin, the supreme soul, who pervades in the sky and could be known by means of the Vedas only, he is the solitary Rudra, the cause of annihilation, the unmanifest, the sole seed, the universe itself.
The same solitary god is conceived in many forms. Some call him the one and some conceive him many. He is much smaller than the atom and is greater than the greatest. The same Mahadeva is conceived in a universal fonn.
The one who is well aware of the position of the lord, who resides him in the cavity of the heart, who is the supreme lord, Purana-Purusa, having the universal form, he indeed is the highest goal of the wise and the intelligent, he transcends the sphere of Buddhi.
Chapter 9
Ishvara Gita
The Rishis asked,“O Lord Mahadeva, you are spotless, unblemished, eternal, inactive and are also known as Paramesvara, you kindly tell us as to how could you attain the universal form?”
Ishvara said, “О Brahmanas, I myself do not represent the universe and the universe cannot exist without me. Actually the Maya is the cause for it. The same Maya is dependent on me. The same Maya, in the form of Shakti, which has neither beginning nor destruction, is supported in the Avyakta (the unmanifest). This world is indeed bom of Avyakta.
This invisible fonn is said to be the cause of all. I am blissful, the form of eternal flame, besides being the supreme Brahman. None else is beyond me. Because of this the Brahmavadls conceived me in a universal form. It is I who being one and am multiplied in several forms.
I happen to be the eternal supreme Brahman and the supreme soul. О Brahmanas, the one who has been conceived as without cause, the soul had nothing to do in the same.
There are innumerable Shaktis which are invisible, permanent, and are regulated by Maya. The absolute Avyakta (unmanifest) which is abiding in the heavenly region shines eternally.
The unmaiiifest eternal Brahman is associated with Maya, is beyond the beginning on the end, and thereby is called diverse and divided though it is an undivided whole.
Just as the manifestation of the Purusa’s one power is not concealed or obscured by another, he makes all the efforts without the beginning, middle and the end by means of the knowledge.
He is supreme, invisible, adorned with a halo of lustre. He is undecaying, the form of the supreme flame, and happens to be the supreme abode of lord Visnu.
He is surrounded by the entire universe woven as if in the warp and woof of cloth, from all the sides. He becomes liberated after fully knowing about the world.
Where the speech is unable to reach, the words along with the recede, the same Brahman is blissful. He who has realized the joy of the Brahman entertains no fear from anywhere at any time.
I am well aware of the great Purusa, who is beyond darkness. A well-read person fully realising the truth about him is completely liberated and becomes blissful Brahman. There is nothing beyond this, and that is the supreme light of the luminaries stationed in the heaven. The one who believes him to be the blissful soul, he achieves all the bliss and turns as a Brahman.
The same indestructible, subtle-bodied, impenetrable, the form of blissful Brahman, and the abode of the universe, is I. This is what is spoken by the Brahmanas, devoted to Brahman.
It is such a place, where reaching once, the jivffima does not return to the world or is never reborn.
The lustre that appears to shine in heaven is the principle of the highest firmament of golden colour. In the knowledge of the same, the people with wisdom, visualise the spotless abode in the sky.
Therefore it is extremely secret.
Thereafter, the people with patience, visualising the Cosmic soul in their Individual soul, find the supreme tattva therein. This is lord Isa, who is lord himself, Paramesthin, Mahiyana (the greatest one) and Brahmanandl (the bliss of Brahman).
One single god pervades in all the bhiitas and found in all the living beings, besides being the inner soul of all the bhiitas. The people with patience, when once have a glance at him, they achieve the everlasting peace and not the other people.
The lord who has necks and the faces on all the sides, who pervades everywhere, is the ultimate goal of all. There is none beyond him.
О Best of the sages, I have thus spoken to you the knowledge of Brahman (Ishvara). It is beyond the reach of the best of the Yogins.
Chapter 10
Ishvara Gita
Ishvara said, “Brahman is Lingas (Symbols); it is solitary and unmanifest is its characteristic feature; it is self-luminous, supreme, premier and is established in the supreme space.
The invisible cause is undecaying and is the paramapada (imperishable supreme region) besides being free from the attributes. The learned people perceive it as devoid of gunas and perfect knowledge.
Those in whose hearts the determination has been established and they daily remain influenced with the feelings of the same, visualising the same supreme Brahman, the Srutis declare that to be the Linga.
О Lions among the sages, otherwise you cannot visualise me or otherwise there is no other means by which I could be known to anyone. There is no other knowledge by which the supreme Brahman could be known.
The jMna (knowledge) which is spotless, pure, without substitute and is spotless, the same happens to be my soul. This has been interpreted by the learned people.
Those who visualise his many forms, even those understand the unity of the unchanging principle after resorting to the greatest adherence to principles.
Such of the people who visualise me in a solitary or several fonns, the greatest principle, they are the form of my soul. In this way, they visualise their own soul in Paramesvara. He is all blissflil, without substitute, and the form of truth. They who are established in their own self which is beyond Avyakta, adore in their own soul the peaceful, blissful, all pervading and the soul of the universe, which permeates everything and is identical with the universe.
This is the supreme salvation, and also my excellent sayujya (identity with me). The union with Brahman is the only redemption, which is known as Kaivalya (absolute oneness).
Because of this, the supreme Shiva, who is devoid of beginning, middle or the end, has the unique position. The same Ishvara is known as Mahadeva, receiving whose divine knowledge, a person achieves emancipation.
The rays of the sun do not reach there, nor do the rays of the moon do so. The rays of the constellations also do not reach there, nor the lightening. With its self-illumining, the entire universe is illuminated and its lustre is unblemished devoid of impurities.
He illumines with great lustre. The entire universe is illuminated with the same. He is spotless, without substitute, pure, gigantic, and extremely resplendent. In him, those well- versed in Brahman, visualise the eternal tattva, who happens to be Isa himself.
All the Vedas conceive him as blissful, nectar-like, truthful, and the spotless Purusa. Those who have come to a definite conclusion through the study of the Vedas meditate on the lord by means of the Pranava, as their vital breath. He is lodged in the cave like heart in the form of consciousness.
None of the earth, water, mind, fire, vital breath, wind, the sky, wisdom, consciousness nor any other element can illuminate before him. Only lord Shiva gets resplendant in the great sky.
I have revealed to you the extremely secret knowledge which has been propounded in the Vedas. When a Yogin, concentrating his mind, devotes himself to the yogic practices, he achieves the tme knowledge of the same in a lonely place.
Chapter 11
Ishvara Gita
Ishvara said- Hereafter, I shall now speak on the extremely inaccessible Yoga, by which the soul of Is'vara could be visualised like the rising sun.
The fire of Yoga, rapidly bums to ashes all the earned sins in no time. Thereafter the spotless knowledge emerges, which bestows emancipation.
Knowledge originates through Yoga; Yoga functions through knowledge. Lord Mahes'vara is pleased when a person who devotes himself to the yogic practices once, twice or thrice in a day. He can then be equated with Mahes'vara.
The Yoga is said to be of two types. The first phase of the Yoga is known as the stage of deficiency called as Abhava Yoga. The second stage is the best of Mahayoga.
This is the stage where one’s soul is meditated upon as void and devoid of all false appearances. This is called as the Abhava-Yoga, by which one comes face to face with his own soul.
The supreme Yoga wherein one sees one’s own self as immaculate, eternal bliss and identical with me is called as the Mahayoga.
The other Yogas of the Yogins which have been discussed in other literature in considerable details, they do not form even the one-sixteenth part of Brahma-Yoga (Yoga leading to the realization of Brahman). The Yoga in which the liberated people visualise Ishvara, the soul of the universe, quite clearly, the same Yoga is considered to be the best of all the Yogas.
The thousands of Yogins, who are discarded having the restricted mind, are unable to visualise me or in other words, only the Yogins with a stable mind can perceive meО Sages, Yoga comprises of Pranayama, (restricted breathing) Dhyana (meditation) Pratyahdra (restraining the sense organs), Dhdrana (retention), Samadhi (deep meditation), Yama (control of passions), Niyama (regular practice), and Asana (sitting in meditation).
The adjuncts of the same Yoga have been narrated to you. Yoga is the concentration of mind in me alone along with control of the intermediary urges.
The details of Ahimsa (non-voilence), Satya (truth), Asteya (not to steal others belongings), Brahmacarya (celibacy), Aparigraha (non- acceptance of monetary gifts) have been spelt out briefly, which bestow purity in mind of the people.
Not to create distress in uie minds of others by action, thought or behaviour, has been conceived as Ahimsa by the great ascetics.
There is no other virtue better than Ahimsa, nor is there any other comfort better than the same. The violence which is performed as per the provision of the scriptures in the yajhas, it has also been termed as Ahimsa.
One gets everything by tmthful means. Everything is established in the Satya. The realistic conduct of the Brahmanas and their words, are giVen the name of truth.
The usurping of the belongings of other forcibly or otherwise, comes under the category of Steya (theft). Not to indulge in such practices is known as Asteya. This is the means of dharma.
Not to indulge in sexual intercourse by action, thought or behaviour and discarding the same completely is known as Brahmacarya.
A person who does not accepts the desired riches (illegally) and willingly, it is called Aparigraha. This should be followed making all the efforts.
The Niyamas include the performing of tapas, study of Vedas, contentment, purification and the adoration of the lord. The following of these practices, leads one to attain success in Yoga.
Paraka (non-recurrance), and other vows besides the Krcchra, Candrayana Vratas, and others, cause the body to be dessicated. The ascetics call it to be the best of the penance.
The reciting of the Vedanta, Satarudrlya, Pranava and other mantras has also been termed as Svadhyaya by the learned people. It bestow the success of consciousness.
The studies are of three types, viz.; Vacika (verbal), Updmsu (inaudible muttering), and Manasa (mental). According to the Vedas, the latter ones are better than the earlier ones.
The method which makes the meaning of the words to be well understood by others, it is known as the Vacika-svadhyaya. Now I shall speak out the details of Upams'u (inaudible) Svadhyaya.
By this method, one makes the others to understand the words by throbbing of lips only. This is called Upamsu-japam. It is better than Vacika-japam.
When the mantras are recited in the proper sequence of words and syllables without producing any voice, mentally, it is called the Manasa-japam.
A person who receives riches as per his desires, and is considered by him to be enough, the same state of mind has been conceived by the Rishis as complete satisfaction and comfort.
О Best of the Brahmanas, the purity is of two types, viz., internal and external. The purity gained with the application of the clay and water is called the external purity. The internal purity is caused by the purification of the mind.
With the activities of the speech, mind and the activities of the body, by recitation and by singing eulogy, lord Shiva is worshipped. This is called the Isa Pitjana (worship of lord Shiva).
We have already discussed about Yama and Niyamas. Now you should know about Pranayama. The air which is generated from one’s own body is known as prana. To contain or regulate the same is known as pranayama.
It is performed in three ways, viz., Uttama (best), Madhyama (middle) and Adhama (the lowest manner). Another classification of Pranayama is of two types viz., Agarbha (with the repetition of Om) and Sagarbha (without repeating Om).
Pranayama with twelve matras is of lower type. The one of twenty four matras is considered to be the middle one and the one with thirty-six mdtras is known to be the best, which creates perspiration, shivering, and gasping in due order, and bestow bliss on the people. This is the most excellent of the Yogas to even ordinary men.
That Yoga known by the name of Sunaphd, has also been conceived as Sagarbha type of Pranayama by the learned people. These are the symptoms of Pranayama of the Yogins. One should recite the hymn of Gdyatrl with its Vyahrtis (Om Bhflh, Bhuvah, Svah) thrice. This is known as Pranayama.
Recaka, Puraka and Kumbhaka are the three stages of Pranayama to be practiced by the Yogins as prescribed in the literature.
Exhaling the outer air is called Recaka, containing or inhaling the same is called Puraka. The position that emerges in the balanced state is called Kumbhaka.
О Best of the sages, the sense organs which by nature are attracted towards the worldly pleasures and to exercise self-control over them is called Pratydhara.
То control the mind concentrating in the navel, umbilical region, cerebral region limbs, forehead, and other organs is called Dharana.
To meditate upon with the continuous concentration of mind on particular spot or part of the body is called Dhydna. The unison that is created without the support of anything, is called Samadhi. Only the object is perceived. It is related to everything.
Dharana is achieved after the twelve Pranayamas. After the twelve Dharanas, one achieves Dhyana and after the twelve Dhyanas, one achieves Samadhi.
The asanas (bodily postures) are of three types, viz: Svastika, Padma, and Ardhasana. This is the best of all the methods.
О Best of Brahmanas, both the feet are to be placed on both the thighs and to be seated erect, is known as Padmasana.
The soles of both the feet should be placed in between the thighs and the calves. This is the asana which has been termed as Svastika.
In case one sits placing one’s foot on the other thigh, it is called ardMsana and is best for the performing of the yogic practices.
The Yogic practices can never be successful when performed at an improper place or at an improper time. The yogic practices should not be performed close to the fire, inside the water, over the dry leaves, places where vermins abound, at the cremation ground, dilapidated cowpen, at the crossing, the place filled with noice, at the Gaityas (Buddhist place of worship), the place infested with white-ants, inauspicious place, the place infested with the wicked people and mosquitoes. One should not perform the Yoga, when he is dejected or is unhealthy.
One should resort to the yogic practices at a well-guarded place, auspicious place, lonely place, the mountain cave, bank of a river, a temple, a clean house, or a place free from the worms or vermins, concentrating his mind devoted to Lord.
The performer should perform the yogic practices, offering his salutation to the disciples, Ganesa, his preceptor, and me, Is'vara-Shiva, concentrating his mind fully.
Getting seated in Padmdsana, Ardhasana or Svastikasana, fixing the gaze at the tip of the nose, the eyes should be kept half open. Becoming fearless and with a peaceful mind, disowning the illusory world, establishing one self in one’s own soul, he should devote himself to Paramesvara.
At the tip of the tuft of hair, one should conceive a lotus flower with twelve petals, which should emerge from Dharma with a stalk of knowledge. There should be eight petals representing the divine fortunes, while the pericarp should be of white and has Vairagya (detachment), which should be of golden complexion.
Within it one should meditate on the Lord whom they call divine and unchanging. The Lord possesses all the Shaktis, who is directly expressed by Ornkara. He is enveloped within the flames of rays. The supreme lord who is undecaying and spotless, should be meditated upon. Conceiving me as blissful one, he should then meditate on Isa, the great cause stationed in the middle of the Kosa (heart), and should not allow his mind to be diverted anywhere else.
This is an extremely secret knowledge. Now another type of meditation is being described. Initially one should contemplate in his mind, the excellent lotus in the heart and conceive the soul as the one having the resplendence of the fire flame. In the centre of that lotus, Purusa, the twentyfifth principle should be thought of as being the form of the flame of fire. The everlasting principle revealed by ornkara, is known as Shiva. The invisible stands absorbed in the Prakrti, which indeed is the excellent supreme jyoti. The spotless, inner highest principle, the basis of Atman is lodged in the centre of the same.
Thus concentrating deeply, one should meditate upon Mahes'vara, who has a solitary form. Purifying all the tattvas through Pranava, or establishing one’s own soul in the spotless Parama-pada, purifying one’s own body with the self-same water of jriana, one should meditate upon me alone, and turning to my Bhasma form, should accept the ashes of the yajfia. These ashes should be applied over all the limbs of the body sanctified with the hymns of Agni etc. and Aditya.
Thereafter, one should invoke in his soul the resplendant Isana. This is the Pasupata Yoga for the recluse of the jlva from the bondage and is the road to Vedanta. This is beneficial in all the asramas, as has been ordained by the Sratis. This is better than the best and is extremely secret, and bestows my Sayujya.
This is meant for the Brahmanas as well as the celibates. The celibacy, non-violence, forgiveness, purity, self-control, penance, patience, truth, faithfulness in the Vedas, are the limbs of the religious vows. In case even a single one of them is lacking the entire vrata becomes infructuous.
Therefore, only a person possessing the self virtues, can only perform my vratas. Those who are free from attraction, fear, anger and concentrate their minds in me, taking refuge in me, overwhelmed with my devotion, I also adore them with devotion.
Therefore, I the Parames'vara, who should be adored by the path of knowledge, path of devotion or by the greatest Vairagya-Yoga (detachment).
Getting purified, with an enlightened mind, one should adore me. Discarding all the activities, feeling detached, one should live on begging.
Such a person achieves identity with me out of devotion. A devotee who is never envious of any person, and is friendly to all, sympathetic with all beings, devoid of pride, is dear to me. A Yogin who has controlled self, having the firm resolve, always remains satisfied.
A person who dedicates his mind and wisdom to me, he is my dear devotee. He, by whom the world is not afflicted, he, who is not afflicted by the world, is dear to me.
He, who is free from gaiety, anger, fear and anxiety, he happens to be my dear friend. The one who does not neglect anything or a person, who is pure, competent, carefree and beyond all the painful situations, and discards all the initiatives, since such a person is devoted to me, he is dear to me. A person, for whom his denouncement or praise is of no consequence, the one who maintains silence, and remains satisfied with whatever he gets, such a devotee of is dear to me.
The one who is unattracted in his own household, has the developed wisdom, such a devotee of mine is dear to me and shall achieve me ultimately. A person while performing all the duties, remains devoted to me, he becoming dejected and cruel, takes refuge in me, besides a person who discarding the merits of all his karmas and remains contented always, and dedicates all his deeds to me remaining, he achieves the eternal position by my grace.
Getting involved in the performing of the deeds, the one who remains conscious about the deeds performed by him, he getting dejected, controlling his soul, discarding the belongings, getting free from pleasure or the pain, is my devotee in reality. The one who is content with whatever gains, is beyond the pleasure or the pain, and is performing the bodily karmas, achieves my place,
One who performs all the deeds for my pleasure, devoting himself to me, offering his salutation to me, adoring me, treating me as the supreme Yoglsvara and worships me, terms me as the supreme Light, and enlightens others about me, always talks about me and as such he
Thus those who are always devoted to me and are attached to my deeds, they remain unaffected with my Maya.
I remove their entire darkness with the use of the shining lamp of my knowledge. Those who enshrine their wisdom in me, and who adore me always, I take care for the livelihood of such of my devotees. Others who remain concerned with the worldly pleasures, or adore other gods to achieve their desires fulfilled, they meet with the same end befitting to those gods. But those who are devoted to other gods, and adore other gods, but have noble feelings for me, such devotees also achieve liberation. Therefore, discarding the destructible other gods, all should take refuge in me and by so doing, they, achieve emancipation.
Disowning his love for his sons and others, getting free from the grief and attachments, one should worship the Linga of Paramesvara till his death.
Those who discarding all the attractions and worldly pleasures, worship the Shivalitiga, I bestow salvation on them in a single birth.
The Linga of the supreme soul has the complexion of silver. Because of its being the form of jiiana, it remains established in the hearts of the Yogins.
The regular devotees, who worship the linga with some other intentions, wherever they like, (I feel happy with them). The Shivalinga should be adored in the water, air, in the solar space, or in the form of gems, with a devoted mind.
Everything here resembles the linga, therefore lord Shiva should be worshipped in the form of a linga. It is everlasting wherever it might be. Those who perform homa, it is the form of fire, for the sages it exists in water, the sky and it remains present in the form of the sun.
The linga of fools is lodged in idols made of wood, and the linga of the Yogins is lodged in their hearts. A Brahmana who having been detached, still feels attracted, then he should recite the name of Shiva with Pranava (откат) till the end of his life. Or alternatively he should recive Sataradrlya till death.
A lonely person who has controlled his soul, he surely achieves the supreme abode of the lord. О Brahmanas, the one who resides in Varanasi till death, controlling his mind, he by the grace of Ishvara, achieves the supreme abode of the lord, because lord Shiva bestows the divine knowledge to all the people at the time of death as a result of which of all their bondages are removed.
Strictly following the four castes and stages of life as prescribed in the religious treatises, one who gets devoted to me, he achieving the knowledge in the same birth, achieves the place of Shiva. Such of the sinful people, who live on earth, О Brahmanas, all of them by the grace of lord Is'vara, cross the ocean of the universe, but the sinful and degraded people, shall have to face obstructions.
О Brahmanas, therefore for the purpose of achieving salvation, one should take refuge in dharma. This is the top secret of the Vedas. This knowledge should not be imparted to any one and everyone, the religious minded, the devotees and celibates should be given over this knowledge,
Vyasa said, “Thus speaking, lord Shiva spoke on the secrets of the everlasting knowledge and then spoke to the eternal Narayana seated besides him. The same knowledge had been imparted by me for the sake of the Brahmavadins (expounders of Brahman), This divine knowledge bestows welfare, should be extended to the disciples with quiescent minds.” After thus speaking lord Shiva spoke again to the leading Yogins.
О Best of the Brahmanas, for the benefit of the Brahmanas, Ksatriyas and Vais'yas, this knowledge should be distributed to the devoted disciples and the devotees. Narayana is Ishvara himself. There is not the least doubt in it. Those who do not find any difference between Shiva and Visnu, the knowledge should be imprted to them. Narayana is my fonn only.
His form is established in the soul of all the living beings, is quiescent and established imperishably. Still those in this world, who have a different view and conceive things otherwise, or believe both of us to be two separate entities, they can never be redeemed and they are reborn in the world again and again. Those who conceive myself and Visnu as one and the same, they are never reborn in the world. Therefore you find myself in the everlasting Visnu and adore him accordingly.
The people, taking те to be another god, visualise me differently, they achieve the terrific hell. I never remain present with them. A person taking refuge in me, irrespective of his being a fool or wise, or a Brahmana, or otherwise even a Candala, who does not denounce Narayana, is redeemed by me.
Therefore, the Purusottama-Mahayogin, the lord is adorable by my devotees and should be worshipped. In order to inculcate love in me, he should be worshipped. Thus speaking the lord, holder of the Pinaka bow, lord Shiva, embraced Vasudeva. Thereafter lord Mahes'vara, disappeared from the scene in full view of all.
Lord Narayana too discarding the body of the Yogin, took to the fonn of an excellent ascetic and said to the sages, “All of you have achieved the best of spotless knowledge from Mahesvara, the supreme soul. This knowledge of Mahes'vara, is meant for the destruction of the universe. Therefore all of you, getting free from the sufferings, patronise the divine knowledge of lord Paramesthin.
О Great sages, this is the divine knowledge which should be given over to the disciples, the devotees, the peaceful people, religious people and the Brahmanas. Thus speaking, the Yogin who was well aware of the Yoga, Narayana, the universal soul, desappeared from the scene.
All the ascetics too, offering their salutation to lord Shiva, as well as Narayana, retired to their respective abodes. Then Sanatakumara, the great Yogin imparted this knowledge to Samvarta, which was further passed on by him to Satyavrata, his disciple.
Sanandana, the Yogls'vara too passed on this knowledge to the sage Pulaha, who in turn gave it to Gautama. Thereafter, Angiras imparted the sacred knowledge to the sage Bharadvaja who was well versed in the knowledge of the Vedas.
Kapila gave it to Jaiglsvaya and Pancas'ikha. Parasara, my father who was master of all the tattvas, received the knowledge from Sanaka. The sage Valmlki received the said knowledge from Parasara.
Earlier, the great Yogi Vamadeva, Rudra, the controller of Kala and wielder of Pinaka, who emerged out of the body of Satl, imparted the' said knowledge to me (Vyasa). Narayana, Hari, the son of DevakI, He himself transferred this knowledge of Yoga to Arjuna. When I received the knowledge from lord Vamadeva, only then my devotion towards the lord of the mountains started. I have particularly taken refuge with Girisa, the lord of mountains.
He is the Lord of the Bhiitas, the tridentbearing Sthanu, the Lord of Devas. All of you should also take refuge with lord Shiva, the bull- vehicled deity, with your wives and the sons. By his grace you engage yourself in his service by means of Karmayoga (the path of activity).
He is adorned with the garland of serpents, is the lord of the cows and is Mahadeva, who should be worshipped.” At these words of the sage, Saunaka and other Rishis again bowed in reverence to lord Shiva and feeling delighted, spoke to the sage Krisnadvaipayana-vyasa, the son of Satyavatl.
Shiva is the lord himself, Hrslkesa, and the great Is'vara of the lokas. By your grace, we have developed a great devotion in the bull- bannered lord, which is beyond the reach of the gods even. О Best of the sages, you now speak on the excellent karmayoga, by which the devotees could adore the lord. In your presence, Suta may hear the words of the holy Lord.
Similarly, the one which is the protector of all the living beings, you also speak on that collection of virtuous deeds; which was requested by Indra at the time of the churning of ocean, and the reply of which was revealed by lord Visnu in the form of the tortoise.”
Then Vyasa, the son of Satyavatl, on hearing this, spoke on the subject of Karmayoga with the concentration of his mind. A person who recites the glory of the deity clad in elephant- hide daily, or the one who recites the same to the auspicious Brahmanas devoted to celibacy, he also like the sages, including Sanatkumara and other, is relieved of all the sins.
Or the one who tries to deeply understand its meaning, he achieves the supreme salvation. One who listens to the same with utmost devotion, he getting relieved of all the sins, is respected and adored in Brahmaloka. Therefore the people with wisdom, should recite the same making all the efforts. The Brahmanas should especially listen and recite the same.
Chapter 12
Vyasagita
Vyasa said, “I am going to speak on eternal - Kannayoga which bestows the excellent reward for the Brahmanas, which should be listened to by the Rishis (present here). This is authenticated by the Vedas completely and has been displayed by the Brahmanas. This was spoken by Prajapati Manu, before the audience of the Rishis.
It removes all the sins, is extremely meritorious, and is supported by the Rishis. I am going to speak on the same, therefore, you should all listen to the same with utmost attention.
О Best of the Brahmanas, after the eighth year from the birth, according to the method of one’s own Sutra, the thread ceremony should be performed and the study of the Vedas should then be started.
Carrying a ritualistic staff, wearing the waistband, besides the yajnopavita, one should clad himself in the deer-skin, observing celibacy. The Brahmacarin should then live on begging comfortably in his hermitage.
Initially, Brahma created cotton to be used in making of the yajnopavita (sacred thread). The yajnopavita of the Brahmanas should be of three spun yam. It could be of kus'a-grass or of cotton.
A Brahmacarin, should always wear the sacred thread, and his tuft should also be properly bound. Whatever deeds are performed by him, without these, become infructuous. His garment should be of cotton or silk cloth which should be untom or without ant holes. It should be neat and clean and should be worn by him.
For the Brahmanas, the skin of the black antelope is considered to be the best, as upper costume. In the absence of the same, the skin of the Ruru-deer can be used as an upper garment.
Raising the right hand, the yajnopavita is placed over the left shoulder, which is called as Upavlta. When the sacred thread is worn like a garland around the neck, it is called Nivlta.
О Brahmanas, raising the left arm, when the sacred thread is worn over the right arm, is known by the name of Pracinavlta and the Pitr- karmans are performed in this position.
A person wearing the yajnopavita as Upavlta, could be present in the chamber of sacrificial fires in the cow-pen, at the place of the performing of homa, performer of japam, Vedic studies, dining place in the company of the Brahmanas, while adoring the preceptors, at the time of sandhyd-prayer, in the company of the ascetics. This is the ancient practice.
A Brahmana should make the munja-mekhala (girdle) of three threads, which should be even in thickness, and soft. In the absence of munja (jute), the waist band could be made of kus'a- grass as well with three knots.
A Brahmana can carry a danda (staff), having the length upto the fore part of the head, which should be soft, without holes and which should be of wood apple tree or Palasa tree, which is used in the performing of homa.
A Brahmana, with a concentrated mind, should perfomr Sandhya in the morning as well as in the evening. In case he neglects the performing of Sandhya, because of passion, greed, fear and due to delusion, then he is treated as a fallen person.
One should perform homo (rites of fire- worship) in the morning as well as in the evening appropriately. After taking bath, he should offer oblation to the gods, the Rishis and the Pitrs.
Thereafter, the gods should be adored offering the leaves, flowers and the water. Salutation should be made to the preceptors daily, according to dharma, leaving aside the desire for riches, with the desire of remaining healthy and long life, one should prey, “I am Brahmana of such and such name, offer my salutation to the lord.”
Welcoming a Brahmana, one should speak to him, “O Noble one, you may enjoy long life.” These words should be spoken by a person who offers salutation to the Brahmana. At the end of his name, akara should be used with the Plata accent of three mores on the penultimate syllable.
A Brahmana, who does not respond well to the person welcoming him, such a Brahmana is never considered fit to.be welcomed by others, because he turns like a Stidra.
Arranging well the hands and the feet, salutation should be offered to the preceptor. One should touch the right foot with the right hand and the left foot with the left hand.
The person from whom one receives the wordly, Vedic or the divine knowledge, he should be adored first.
During the performing of the adoration of the gods, the water, alms, flowers, figs and other state articles should not be used. Only the fresh articles should be used. While meeting on the way, one should enquire about the welfare of the Brahmanas. One should enquire about the health of a Ksatriya, prosperity and security from a Vaisya, and one should enquire about his well-being from a Sudra on meeting him.
The preceptor, father, brother, the king, maternal uncle, father-in-law, maternal grandfather, paternal grandfather, the senior uncle, have been placed in the category of the preceptors. The mother, the grand-mother, wife of the preceptor, sister of the father or the mother, the mother-in-law, paternal grandmother, wife of the elder brother, are all equated with the elderly ladies and as such they are adorable. All of them belong to the senior class of the relatives from the father as well as the mother’s sides.
The aforesaid class of people should alway be extended all respect by action, thought and behaviour. Finding the preceptor, one should stand up with folded hands.
One should not sit with these. One should not argue with these for the sake of money. For one’s own livelihood, becoming envious, one should not speak out anything harsh in the presence of the preceptor.
A person who is envious of the preceptor, inspite of his possessing several other excellent qualities, falls in the hell. Of all the types of the preceptors, the five types of them are especially respectable.
Out of those five, the first three are much more respectable. Even out of them, the mother, she who gives birth to, happens to be the utmost adorable. The mother, the father, the teacher, the elder brother and the husband are considered to be the five foremost preceptors.
A person who is desirous of the fortunes, making all the efforts, even at the cost of his life should always adore the aforesaid five preceptors. In case, the parents are unblemished, then the sons should serve them, leaving all other activities.
In case the parents are happy with the virtues of their son, then the son achieves all the merits by serving his parents.
There is no greater god as compared to mother, nor is there any preceptor greater than the father.
One cannot repay the good done to the sons by the parents. One should continuously do everything physically, mentally and verbally that pleases them.
Without their permission, the son should not perform any other holy rite excepting what yields salvation as well as the Nitya and Naimittika rites.
This is the essence of the dharma which rewards even after death. By well adoring the speaker, and performing with his permission, the disciple enjoys well the fruits of his knowledge. After death, he is adored even in the heaven. A fool who disregards his father like elder brother, he because of the same sin, falls in the terrific hell after death. If one is to follow the path of religion, the husband should always be honoured.
Because of the good done by the mother, one remains graceful in the world. A person, who for the sake of the master’s doles, sacrifices his own life, for such people, lord Manu has prescribed the undecaying lokas.
The maternal uncle, the paternal uncle, the father-in-law, sacrificial priests and the preceptors should be respectfully addressed by saying Asau Aham (this I) even when they be younger in age.
The well established Brahmana, should not be addressed by name, even when he be young. A person well versed in dharma should address him respectfully with the prefix bho bhavan.
For a Ksatriya desirous of wealth, a Brahmana is always adorable, besides being respectful and he should be welcomed bowing down the head. But for the best of the Brahmanas, the Ksatriyas and others are not to be welcomed under any circumstances, even when they possess the divine knowledge, good deeds, virtues, well read and even when they perform good deeds. The Brahmana should address the people of all the varnas saying, “You may meet with welfare.” This has been prescribed in the Srutis.
The people of the same varna should welcome one another. Agni happens to be the preceptor unto the twice-born, while Brahmana is the preceptor of all the castes. The husband is the preceptor of the wife. The guest is the preceptor of all while learning, good deeds, penance, kinsmen and riches have their own importance.
These five have been considered to be the respectable places and are worthy of honour. The earlier one is better than the latter one. Inspite of their being in majority in the three varnas, they are more influential. A person who possesses all these virtues becomes respectful. Similarly even a Siidra attaining the age of ninety years is considered to be respectable, In case a person comes across a Brahmana, a woman, the king, a blind person, an old man, carrier of load, an ailing person, or a lean and thin person, one should give way for the same (priority should be accorded).
Making all the efforts, (a Brahmacarin) should go to the houses of the noble people and beg alms. After collecting the same, he should go to his preceptor and offer the entire alms to him. With his permission, he should take his food keeping quiet.
The styles of begging alms of Brahmacarins of different varnas have been given in this verse, according to which a Brahmana- Brahmacarin wearing yajnopavlta has to utter “bhavati bhiksam dehi", the Ksatriya has to recite “bhiksam bhavati dehi" and a Vaisya has to utter, “bhiksam dehi bhavati".
The alms should be begged first of all from the mother, sister, real sister of the mother, or the one who could never allow the Brahmacarin to return empty handed. One should beg alms from the people of one’s own caste only. Otherwise one can beg alms from the people of the high castes. But the same should not be begged from the degraded people.
A Brahmacarin should beg alms daily from the people, well-versed in the Vedas, performer of the yajnas, or those who perform themselves according to their varnas and who are pure in mind and body.
A Brahmacarin should not ask for alms from the family of his own preceptor, from his close relatives, families of his friends. In case, he is unable to get alms from the permissible households, only then he can beg from the close relative.
In case it is not praticable to receive alms from the permissible sources, then making all the efforts and controlling his speech, the Brahmacarin, should roam the whole village and should not glance here and there.
By collecting the coarse grain by the means specified above, the food should be cooked carefully. Thereafter controlling the speech, one should consume the food with a concentrated mind.
A Brahmacarin should always live on begging alms. He should not consume food from a single person. (Food should be collected, daily from different houses). This is the reason that the consuming the food by a Brahmacarin, by begging has been treated to be the performing of the vrata.
Considering the food to be the prime god, it should be adored daily, without dishonouring the same, it should be consumed. Looking at the food, one should feel delighted and then consume, controlling his speech.
To consume food in excessive quantity, does not prolong the age, does not bestow the heavenly pleasures, is sinful and is dis-honoured in all the three lokas. Therefore one should not indulge in excessive eating. Facing the east, or towards the sun, the food should be taken. One should never take food facing north. This is the practice which is in voge since earliest times. Before taking food, by washing both the hands and the feet, one should perform the Acamana rite. The food should be taken at an auspicious place and after taking the food one should again sip the water.
Chapter 13
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