(L) विद्यासुखा प्रभादे वि #2

vidyāsukhā prabhādevi
(C)माता विविद्या प्रभादे वि #3
mātā cidvidyā prabhādevi
(R)माता सविद्या प्रभादे वि #1
mātā sadvidyā prabhādevi
The primary disciples of the viśvaguru
 INTRODUCTION
In this age, the transcendental Lord of all, the
eternal, blissful, and conscious Supreme Soul
appeared in the embodiment of a human soul as a
result of Divine Play, spontaneous and free-willed,
the Universal Master named as śri śri vidyāraṇya
svāmi gave this world the esteemed spiritual treatise
called śrimad bhagavadbhārati. He has graced the
world so that all of mankind can attain salvation
through sublime and fearless joy. All the great
believers and followers who study this manuscript
everyday with faith and devotion and prioritize their
study and reading over everything else and do so
with splendor and wisdom of dispassion: may they
attain salvation and reign the kingdom of bliss. We
trust that the readers will omit any faults in the
translation and receive only the goodness in the
words of the holy śri vidyāraṇya svāmi. May they
attain salvation by grasping the supreme meaning of
His words.
 dhyāna ślokā of bhagavān śri viśvaguru

महादे िम् उमकान्तम् सविदानन्द माधिम् |

विद्यारण्यम् वििम् नौवम विश्विार्य र्िस्विनम् ||
वनत्येश्वरम् वनराकारम् वनस्वखलाधारमव्यर्म् |
वनस्सन्गम् वनगुयणम् िान्तम् विद्यारण्यम् नमाम्यहम् ||
सिाय वतय िमनम् कृष्णम् सदानन्दद िन्करम् |
िरम् विश्वगुरुम् िन्दे वि विद्यारण्य रूविणम् ||
ताित्रर् हरम् िुद्धम् लोकत्रर् सुभूषणम् |
श्लोकत्रर्वमदम् िु ण्यम् मुस्विम् गच्छवत र्ह् िठे त् ||
mahādevam umakāntam sacidānanda mādhavam |
vidyāraṇyam śivam naumi viśvacārya yaśasvinam ||
nityeśvaram nirākāram nikhilādhāramavyayam |
nissangam nirguṇam śāntam vidyāraṇyam namāmyaham ||
sarvārti shamanam kṛṣṇam sadānandada śankaram |
varam viśvagurum vande śri vidyāraṇya rūpiṇam ||
tāpatraya haram śuddham lokatraya subhūṣaṇam |
ślokatrayamidam puṇyam muktim gacchati yah paṭhet ||
 dhyāna ślokā of śrimad bhagavadbhārati

भिार् प्रवतबोवधताम् भगिता सिाय श्वेरेणिर्म् |

तेनैि ग्रवधताम् िुराण किीणाम् अिै त भािाद् भुतम् ||
आनान्दामृत िवषयणीम् भगितीम् कैिल्य सम्पत्प्रदाम् |
अम्बाहम् त्वनुसन्दधावम भगिवि भारतीम् त्वाम् िराम् ||
bhaktāya pratibodhitām bhagavatā sarvāśvereṇasvayam |
tenaiva gradhitām purāṇa kavīṇām advaita bhāvādbhutam ||
ānāndāmṛta varṣiṇīm bhagavatīm kaivalya sampatpradām |
ambāham tvanusandadhāmi bhagavashri bhāratīm tvām parām ||
 Chapter 1
१ र्दृच्छर्ोिलब्धं वह मोक्षिारमिािृतम् ।
सेवित्वा मां कृतात्मानो लभन्ते िाश्वतं िदम् ॥
1 yadṛcchayopalabdhaṃ hi mokṣadvāramapāvṛtam |
sevitvā māṃ kṛtātmāno labhante śāśvataṃ padam ||
Those who carry out their duties and their karma , serving Me,
reach the state of permanence, spontaneously reaching the
path of salvation that lays uncovered.
Notes:-
To be noted that the text cuts to the chase with a huge promise
of spontaneously, by way of natural consequence, reaching the
path to salvation, just as one carries out one’s duties and serves
Bhagavānji. This proves as a shortcut to the
sādhanacatuṣṭayaṃ (4 qualities that qualifies one to attain
salvation i.e., adhikāritvaṃ) as spelt out by Ādi Saṃkarācārya
in Sādhana Pañcakaṃ, Tattva Bodha, Vivekacūdamani and
so on.

२ बालो िास्तु र्ु िा िान्य: र्ो मां िेवि महे श्वरम् |

महान् भिवत धन्यात्मा स: िूज्यस्सियसज्जनै: ||
2 bālo vāstu yuvā cānya: yo māṃ vetti maheśvaram |
mahān bhavati dhanyātmā sa: pūjyassarvasajjanai: ||
Whoever realizes Me as the Supreme Lord, be it a boy or a
youth or others, this great person (one who realizes the aikyaṃ
i.e., unity with brahmatattvaṃ) is a great soul who is
worshipped by good people.
Notes: -
The examples of devotees of Bhagavānji who have gained the
said worshipful status are :
a. head of the ṣhringeri mutt
b. śrī mātā sat vidyā prabhādevi
c. śrī mātā cit vidyā prabhādevi
d. śrī mātā vidyā sukha prabhādevi
The fact that b,c,d are women, respectfully referred to as
mātājīs, proves that although the verse uses masculine gender,
it doesn’t necessarily qualify only men for the attainment of
this status.

३ सियधमाय न्समुत्सृज्य मामेकं वह सनातनम् ।

सेििसिय भािेन सियिािविमोिकम् ॥
3 sarvadharmānsamutsṛjya māmekaṃ hi sanātanam |
sevasvasarva bhāvena sarvapāpavimocakam ||
Having shed away all dharmas, serving with all the feeling and
conviction only Me as the one who existed before the creation
of the universe (the beginning-less and end-less one), one's sins
are released.
Notes: -
Letting go of one's dharmas leads to one's release from both
sins and merits (pāpa and puṇya). Release from merits is
helpful because it leads to the break of the cycle of birth and
death. This does not mean that one is prohibited from engaging
in meritorious deeds such as service to humanity, charity and
so on, but that the merit that one earns from such deeds might
lead to further delusion, and it is freedom from this delusion
and entrapment that is obtained.

४ मामीश्वरं विजानीवह सियस्य हृवद संस्वथितम् ।

मामेि िरणं गच्छ सियव्याविनमव्यर्म् ॥
māmīśvaraṃ vijānīhi sarvasya hṛdi saṃsthitam |
māmeva śaraṇaṃ gaccha sarvavyāpinamavyayam ||
Know Me as the Lord well established in everyone’s heart, and
seek total surrender only unto Me, all pervading across time
and space, non-perishable and non-destructible.

५ मद्भिस्सियदुगायवण मत्प्रसादािररष्यवत ।
ज्ञात्वेत्थं सुजनास्सिे भजन्ते मां जनादय नम् ॥
5 madbhaktassarvadurgāṇi matprasādāttariṣyati |
jñātvetthaṃ sujanāssarve bhajante māṃ janārdanam ||
My devotees can overcome all obstacles by knowing and thus
they seek refuge in Me as janārdanā.

६ मानगिाय वददोषै र्े प्रणष्टाह्यवििेवकनः ।

न भजस्वन्त नरास्ते मां मनुष्यदे हधाररणम् ॥
6 mānagarvādidoṣairye praṇaṣṭāhyavivekinaḥ |
na bhajanti narāste māṃ manuṣyadehadhāriṇam ||
Those who are lost, with no discrimination, and with pride,
arrogance, and other defects, do not worship Me because I am
in the incarnation of a human body.

७ िेदिास्त्रिुराणे षु र्त् ज्ञानं वह सुवनवितम् ।

ज्ञानं तत्समुिावित्य िालर्ावम जगत्त्रर्म् ॥
7 vedaśāstrapurāṇeṣu yat jñānaṃ hi suniścitam |
jñānaṃ tatsamupāśritya pālayāmi jagattrayam ||
Using the knowledge well-established and firmly decided in
the vedās, Śāstras and Purāṇas, I rule all the worlds.
Notes: -
Jagatrayaṃ here could mean svarga loka, bhū loka, naraka loka
or could mean the three states or avastā, i.e., jāgṛta (waking),
svapna (dream), and suṣupti (deep sleep). It should be noted
that the Vedās which are apauruṣeyaṃ are used as pramāṇa
and the authority here.

८ किवर्ष्यस्वन्त ते ज्ञानं आिार्ाय स्तत्त्वदवियनः ।

ज्ञानविज्ञानसंतृप्ाः सियभूतदर्ालिः ॥
8 kathayiṣyanti te jñānaṃ ācāryāstattvadarśinaḥ |
jñānavijñānasaṃtṛptāḥ sarvabhūtadayālavaḥ ||
The Ācāryas who have realized their soul and who are content
in the knowledge prescribed in the vedās / Vedānta have
sympathy towards all beings and reveal this knowledge.
Notes: -
Here jñāna refers to the karma kāṇḍaṃ of the Vedās and
vijñāna to the jñāna kāṇḍaṃ of the vedās (i.e., Vedānta).

९ प्रवणिात िररप्रश्न िुिूषा विनर्ोस्विवभः ।

ब्रह्मिर्यतिोभ्ां ि प्रीणनीर्ा गुरोमयवतः ॥
9 praṇipāta paripraśna śuśrūṣā vinayoktibhiḥ |
brahmacaryatapobhyāṃ ca prīṇanīyā gurormatiḥ ||
With prostrations, and repeatedly questioning the Guru with
humility, practicing brahmacarya and tapas, the disciple wins
the heart of the Guru.
Notes: -
Here the manner of the disciple is prescribed. The said
questioning is not meant to test the knowledge of the Guru and
should result from genuine doubts that arise from deep
introspection. Brahmacarya is walking the path (caryaṃ) of
jīva-brahma-aikyaṃ.

१० िुवतस्मृवतिुराणेषु सूत्रभाष्यकृवतष्ववि ।
िुरा मर्ा तदु िं वह र्त् ज्ञातव्यं मुमुक्षुवभः ॥
10 śrutismṛtipurāṇeṣu sūtrabhāṣyakṛtiṣvapi |
purā mayā taduktaṃ hi yat jñātavyaṃ mumukṣubhiḥ ||
What has been stated in the Śrutis, Smṛtis, Purāṇas, Sūtras
and their Bhāṣyams, which has been said by Me from the
beginning of time, should be understood by the seekers of
knowledge.
Notes: -
Sūtras (aphorisms) refer to works such as Brahma Sūtra,
and commentaries on the Sūtras by saints such as
Rāmānujācārya and Ādi Saṃkarācārya that have been
done.

११ सियिािविमुिस्य सिय कामविरावगण: |

सियविज्ञानिूणयस्य सिाय नन्दो भिेद्रुिम् ||
11 sarvapāpavimuktasya sarva kāma virāgiṇa: |
sarvavijñānapūrṇasya sarvānando bhaveddhruvam ||
There is no doubt that someone who has given up all desires, is
full of knowledge, and has been cleared of sins and merits will
be blissful.
Notes: -
Sins here refer to merits. Vairāgya is not smaśāna vairāgya but
because of viveka (nitya-anitya viveka).

१२ िर्ं िद्धाविहीनस्य गुरुस्तस्य करोवत वकम् |

िरां िद्धामुिावित्य गुरु भस्विं सदा कुरु ||
12 svayaṃ śraddhāvihīnasya Guru stasya karoti kim |
parāṃ śraddhāmupāśritya Guru bhaktiṃ sadā kuru ||
If the disciple doesn’t have belief in the Guru, what can the
Guru do? So, by establishing great belief in the Guru render
devotional service always to him.
Notes: -
This verse contains a rhetorical question.

१३ मर्ाSव्यि िरूिेण व्याप्ं सियवमदं जगत् |

असंगं भूतभताय रं सिाय त्मानं भजि माम् ||
13 mayāSvyakta svarūpeṇa vyāptaṃ sarvamidaṃ jagat |
asaṃgaṃ bhūtabhartāraṃ sarvātmānaṃ bhajasva mām ||
By means of My unmanifested innate nature, I am unaffected
yet spread out as everyone's soul, bearer of the physical forms -
worship Me.
Notes: -
In this verse, bhūtas refer to the five elements (pañca bhūtas)
Air, Water, Fire, Earth, and Ether.

१४ गवमष्यवस र्दामौढ्यम् धमाय धमयविवनणयर्े ।

मां कुरु त्वं तदा ध्यानं ज्ञानं प्राप्य तररष्यवस॥
14 gamiṣyasi yadāmauḍhyam dharmādharmavinirṇaye |
māṃ kuru tvaṃ tadā dhyānaṃ jñānaṃ prāpya tariṣyasi||
When you’re unable to decide between right and wrong and
behave foolishly, at that time meditate on Me and attain the
knowledge to overcome this.
१५ वनरुध्दमवि ते वििं मोहं र्दा गवमष्यवत |
मामीश्वरं तदा ध्यात्वा मोहात्त्वं वह विमोक्ष्यसे ||
15 nirudhdamapi te cittaṃ mohaṃ yadā gamiṣyati |
māmīśvaraṃ tadā dhyātvā mohāttvaṃ hi vimokṣyase ||
Even when your stunted mind goes into delusion, you meditate
on Me as the Lord, you shall get liberated from the delusion.

१६ िौतान्यिैवदकानीवत विविधावन मतावन िै |

शृणु िक्ष्ये र्िा सत्यं िैवदकं तु मतं वह मे ||
16 śrautānyavaidikānīti dvividhāni matāni vai |
śṛṇu vakṣye yathā satyaṃ vaidikaṃ tu mataṃ hi me ||
There are two types of religions -- which is in accordance with
the Vedās, and which is not; listen to My truth that is in
accordance with the Vedās.

१७ अवधकारविहीनार्े तारणाधं ि तानवि |

मतान्यिैवदकानीवत त्वं िथिो भि िैवदक: ||
17 adhikāravihīnāye tāraṇārdhaṃ ca tānapi |
matānyavaidikānīti tvaṃ svastho bhava vaidika: ||
For the unqualified to cross over the world of Saṃsāra there
are religions that do not conform to the Vedās. You stay
established in the Self (Ātman) and be of the Vedic religion.
Notes: -
In this verse, the “unqualified” refers to those who are outside
of the caste system and follow the non-Vedic religion.
However, He instructs his disciples to follow the Vedic path.

१८ रागिे षविर्ुिोऽस्वस्म सिेषां ि समोऽस्म्यहम् ।

र्िा भस्विस्तिा मुस्विः भस्विं मवर् स्वथिरां कुरु ॥
18 rāgadveṣaviyukto’smi sarveṣāṃca samo’smyaham |
yathā bhaktistathā muktiḥ bhaktiṃ mayi sthirāṃ kuru ||
Devoid of attachment and aversion I am impartial to all. The
extent of the devotion will determine the extent of the
freedom/liberation/relief. Be established in Me with devotion.
Notes: -
There are different motivations of bhakti such as sāmīpyaṃ,
śiṣyatvaṃ, śaraṇāgati where the upāyaṃ and the upeyaṃ
are the same. The motivation with which the disciple
engages in devotion, thus becomes the quality of his
freedom.
१९ स्वथित्वाऽहं ति ह्देिे बोधर्ावम वहतार् ते ।
सियिेदरहस्यािं अन्तिाय णीं िुणुष्व मे ॥
19 sthitvā’haṃ tava hddeśe bodhayāmi hitāya te |
sarvavedarahasyārthaṃ antarvāṇīṃ śruṇuṣva me ||
I am established in the space of your heart, teaching the
meaning of the secret of vedās. Listen to My inner voice.
Notes: -
Note that Bhagavānji says he’s seated in the disciple’s heart
space, and the disciple is being asked to listen to Bhagavānji’s
inner voice, instead of saying that he plays the role of the inner
voice of the disciple. This could be interpreted as an instruction
to the disciple to go a level deeper than his own inner
voices/feelings/thoughts.

२० िाररदात्पवततं नीरं र्िा गच्छवत िाररवधम् ।

गुरुदै िनमस्कारः मामेि प्रवतगच्छवत ॥
20 vāridātpatitaṃ nīraṃ yathā gacchati vāridhim |
Gurudaivanamaskāraḥ māmeva pratigacchati ||
Like how all water from the clouds go to the ocean, thus
salutations to all Gurus and devas reach Me.
Notes: -
Ādi Saṃkarācārya stated similarly:
ākāṣāt patitaṃ toyaṃ yathā gacchati sāgaram |
sarva deva namaskāraḥ keśavaṃ prati gacchati ||
As the water that falls in rain from anywhere in the sky finally
reaches the Ocean, the worship of any divine aspect ultimately
reaches the Supreme Lord Keshava.

२१ संिूणयभस्विभािेन समवियतं र्दस्वस्त तत् ।

अल्पं िा बहु िा सत्यं िीकरोवम वप्रर्ात्मना ॥
21 saṃpūrṇabhaktibhāvena samarpitaṃ yadasti tat |
alpaṃ vā bahu vā satyaṃ svīkaromi priyātmanā ||
When something is offered with complete devotion either
measly or large, I will absolutely accept it with a pleased soul.
Notes: - Patram, puśpam, phalam, seva, etc.

२२ र्ं ज्ञात्वा ऋृषर्स्सिे िरमािय िदं गताः ।

तमेकं सियलोकानां वनत्येश्वरं वनबोध माम् ॥
22 yaṃ jñātvā ṛṛṣayassarve paramārtha padaṃ gatāḥ |
tamekaṃ sarvalokānāṃ nityeśvaraṃ nibodha mām ||
The one who is known by all the rishis who have reached the
supreme state, who is the eternal Lord for all the world, learn
of Me as Him.
Notes: -
Paramārtha padam is vaikuṃṭha per viśiṣṭādvaita and jīva-
brahma aikyaṃ per advaita.

२३ र्र्ा ि मार्र्ा वनत्यं भ्रान्ता भिस्वन्त जीविन: ।

वजता वह सा महामार्ा मद्भिेन वििेवकना ॥
23 yayā ca māyayā nityaṃ bhrāntā bhavanti jīvina: |
jitā hi sā mahāmāyā madbhaktena vivekinā ||
One who is My disciple with power of discrimination wins over
the great eternal illusion that deludes all other people.

२४ सिाय वधकमुिावित्य मामेकं िुरुषोिमम्।

र्स्वस्तष्ठवत वििेकी तं नोिेक्षे िरणागतम्॥
24 sarvādhikamupāśritya māmekaṃ puruṣottamam|
yastiṣṭhati vivekī taṃ nopekṣe śaraṇāgatam||
One who takes refuge in Me, the greatest of all, and who has
power of discrimination, surrenders to Me, and stays
established in this state; I do not ignore such a disciple.
Notes: -
Surrender, Discrimination, seeking refuge, staying established
in this state: these are the qualities of the devotee. The Mātājīs
are an example of such disciples who have demonstrated the
quality of seeking refuge.
 Chapter 2

१ अव्यर्ानन्त ििेि सियलोकावधिावसनः ।

तत्वं मे र्ोऽवभजानावत बन्धात्सवह प्रमु च्यते ॥
1 avyayānanta śakteśca sarvalokādhivāsinaḥ |
tatvaṃ me yo’bhijānāti bandhātsahi pramucyate |
The person who understands My nature as the one who
doesn’t diminish, who is limitless, and who lives as the leader
of all worlds is liberated from bondage.

२ मम मार्ा प्रभािेन सुलभो नास्वस्म सियदा ।

महामार्ावममां तीत्वाय मुनर्ो मत्पदं गताः ॥
2 mama māyā prabhāvena sulabho nāsmi sarvadā |
mahāmāyāmimāṃ tīrtvā munayo matpadaṃ gatāḥ ||
Understanding My nature is not always easy due to the
effulgence of My illusory power; the munis who cross over such
a great illusion reach My state.
Notes: -
Munis here means monks, hermits or just someone who lives a
quiet, introspective life with a spiritual bent of mind.
३ र्दनन्तं ममैश्वर्ं संग्रहे ण िदाम्यहम् ।
तदद् भुतं सुविज्ञार् मुिो भिवत मानिः ॥
3 yadanantaṃ mamaiśvaryaṃ saṃgraheṇa vadāmyaham |
tadadbhutaṃ suvijñāya mukto bhavati mānavaḥ ||
By fully grasping and understanding My limitless richness,
a person becomes liberated.
Notes: -
Richness should not be understood in a materialistic sense.

४ भिा र्दा ि िीड्यन्ते दु बुयस्वद्धवभरसाधुवभः ।

तदानीञ्च ििीकृत्य मार्ां मे प्रभिाम्यहम् ॥
4 bhaktā yadā ca pīḍyante durbuddhibhirasādhubhiḥ |
tadānīñca vaśīkṛtya māyāṃ me prabhavāmyaham ||
Whoever makes My devotees suffer, such as people with
corrupted intentions and unsaintly people, are under the
control of My effulgent illusion.

५ संरक्षणार् भिानां विनािार् ि िैररणाम् ।

संिधयनार् धमयस्य सम्भिावम वनजेच्छर्ा ॥
5 saṃrakṣaṇāya bhaktānāṃ vināśāya ca vairiṇām |
saṃvardhanāya dharmasya sambhavāmi nijecchayā ||
Out of My will and real desire, I will incarnate to destroy
enemies and to fully protect My devotees by promoting
righteousness.
Notes: -
Enemies here refer to previous verse durbuddhi and
asādubuddhi.

६ अप्राकृतं ममैश्वर्ं दे हित्त्वं विलक्षणम् ।

कमय तत्त्वं ि र्ो िेवि मुस्विस्तस्य करस्वथिता ॥
6 aprākṛtaṃ mamaiśvaryaṃ dehavattvaṃ vilakṣaṇam |
karma tattvaṃ ca yo vetti muktistasya karasthitā ||
A person who understands My unmanifested sovereignty as
distinct from the nature of the body and of karma has liberation
at hand.
Notes: -
What is remaining is yoga tattvam and jnāna tattvam.

७ मां विस्वद्ध भूतभताय रं िीविष्णुं भोगर्ोवगनम् ।

अनुजानीवह मामेि वििेिं ज्ञानर्ोवगनम् ॥
7 māṃ viddhi bhūtabhartāraṃ śrīviṣṇuṃ bhogayoginam |
anujānīhi māmeva śiveśaṃ jñānayoginam ||
Know Me as the bearer of all, Śrī Viṣṇu, for the yoga of
enjoyment; know Me truly as Lord Śiva for the yoga of
knowledge.
Notes: -
Viṣṇu means omnipresent and Śiva means auspiciousness.
Bhoga may denote enjoyment through the pursuit of dharma,
artha, kāma, and mokṣā and the attainment of these
Puruśārthas by leading a balanced and dharmic life. It can also
mean enjoyment derived from devotion and surrender to God.
However, in the second half of the verse, Bhagavānji
emphasizes his alignment with the path of knowledge. Here the
bliss refers to the bliss of devotion and surrender, apart from
worldly joys.

८ िेदविदामहं व्यासः आिार्ाय णां ि िंकरः ।

िरदानां नृवसंहि ध्वजानां प्रणिध्वजः ॥
8 vedavidāmahaṃ vyāsaḥ ācāryāṇāṃ ca śaṃkaraḥ |
varadānāṃ nṛsiṃhaśca dhvajānāṃ praṇavadhvajaḥ ||
I am the communicator of Vedās, Vyāsa, of all saints I am
Saṃkarā, of the granter of boons Narasiṃha, of all
symbols I am the oṃkāra.
Notes: -
Vedā Vyāsa has classified Vedās as Rig, Sāma, Yajur and
Atharva even though Vedās themselves are
Apaurusheyam (not created by Man). Here, Narasiṃha is
known as immediate granter of boons. praṇavam is Oṃkāra
-- refer to Praṇavadhvaj Ashtakam in Stotra Manjari which
also includes Venkateshwara Ashtakam and Viṣṇu Stuti.

९ किीनामाञ्जनेर्ोऽस्वस्म वििेिो धवननामहम् ।

नृिाणां रामिन्द्रोऽस्वस्म मुिानां िीिुकोऽस्म्यहम् ॥
9 kapīnāmāñjaneyo’smi vitteśo dhanināmaham |
nṛpāṇāṃ rāmacandro’smi muktānāṃ śrīśuko’smyaham ||
Of all monkeys I am Āñjaneya, of all wealthy people I am lord of
wealth Kubera, of all kings I am Rāmacandra, of all liberated
souls I am Śrī Śuka.
Notes: -
Śrī Śuka is son of Vyāsa and narrator of Bhagavatha
Mahapuranam to King Parīkṣit.

१० महे न्द्रोऽस्वस्म सु राणाञ्च धीमताञ्च बृहस्पवतः ।

तेजस्विनामहं भािान् विविराणां सुधां िुमान् ॥
10 mahendro’smi surāṇāñca dhīmatāñca bṛhaspatiḥ |
tejasvināmahaṃ bhāsvān śiśirāṇāṃ sudhāṃśumān ||
Of gods I am Indra, of the wise men I am Bṛhaspati, of all that
is brilliant I am the Sun, of what is cooling I am the Moon.
Notes: -
In the preceding verses, He emphasizes his identity with
manifested dualities (dvandva) as well.

११ क्षेत्राणामस्वस्म कािी ि तीिाय नामस्वस्म सागरः ।

धेनुरस्वस्म ििूनाञ्च िणाय नां ब्राह्मणोऽस्म्यहम् ॥
11 kṣetrāṇāmasmi kāśī ca tīrthānāmasmi sāgaraḥ |
dhenurasmi paśūnāñca varṇānāṃ brāhmaṇo’smyaham ||
Of all places I am Kāśī, of sacred places/bodies of waters I am
the Ocean, of all animals I am the Cow, of all castes I am the
Brāhmin.
Notes: -
In this verse, Brāhmin caste refers to those who are best suited
for realizing Brāhman.

१२ विनर्ोऽस्वस्म गुणानाञ्च र्ज्ञोऽस्म्यहं सुकमाय णाम् ।

अभर्ञ्चास्वस्म िीराणाम् विश्वासोऽस्वस्म म्हात्मनाम् ॥
12 vinayo’smi guṇānāñca yajño’smyahaṃ sukarmāṇām |
abhayañcāsmi vīrāṇām viśvāso’smi mhātmanām ||
Of all qualities I am Discipline, of good work I am the Fire
Sacrifice, in heroes I am Fearlessness, and in great people I am
Credibility.
१३ िास्विनां सत्यिादी ि िुिीनां ब्रह्मिार्यहम् ।
भूररप्रदोऽस्वस्म दातृणां िान्तोऽस्वस्म ज्ञावननामहम् ॥
13 vāgmināṃ satyavādī ca śucīnāṃ brahmacāryaham |
bhūriprado’smi dātṛṇāṃ śānto’smi jñānināmaham ||
Of speakers I am the Proponent of Truth, of pure people I am
the Brahmacarya, in donors I am the Abundance of Wealth, and
in those who have Knowledge I am Peace.

१४ विताहं सियभूतानां माता िास्वस्म तिा गुरुः ॥

भताय हं सियविश्वस्य सुह्र्च्चास्वस्म वप्रर्ं करः ॥
14 pitāhaṃ sarvabhūtānāṃ mātā cāsmi tathā Guruḥ||
bhartāhaṃ sarvaviśvasya suhrccāsmi priyaṃ karaḥ||
I am the Father, Mother, and Guru of all, I am the Bearer of
the entire universe, and in those who do loving deeds I am
Kind-Heartedness.

१५ वितामहोऽस्वस्म साक्षी ि मां विस्वद्ध प्रवितामहम् ।

िेदा अहं िरं ज्ञानम् प्रभुिास्वस्म दृढव्रतः ॥
15 pitāmaho’smi sākṣī ca māṃ viddhi prapitāmaham |
vedā ahaṃ paraṃ jñānam prabhuścāsmi dṛḍhavrataḥ ||
I am the Eldest, I am the Witness, know Me as the Eldest of the
Eldest, know Me as the Ultimate Knowledge, and I am also the
Lord and Strong Penance.

१६ विजानामस्म्यहं त्यागी र्तीनां ज्ञानिानहम्।

िोषकानां गृहथिोऽस्वस्म क्षवत्रर्ाणामहं प्रभुः ॥
16 dvijānāmasmyahaṃ tyāgī yatīnāṃ jñānavānaham|
poṣakānāṃ gṛhastho’smi kṣatriyāṇāmahaṃ prabhuḥ ||
Of all brahmins I am the one who renounces, of sanyasis I am
the one who has knowledge, of those who support and
nurture I am the householder, and of kshatriyas I am the King.
Notes: The description is of the creme de la creme of all
professions.

१७ िीरस्म्यहं िुभानां ि िवनतानां िवतव्रता ।

जर्हे तुग्हं धमयः जे तृणां ि जर्ोस्म्यहम् ॥
17 śrīrasmyahaṃ śubhānāṃca vanitānāṃ pativratā |
jayahetughaṃ dharmaḥ jetṛṇāṃ ca jayosmyaham ||
Of auspiciousness I am Lakṣmī, of all women I am the One
who is chaste, I am Righteousness which is the cause of
victory, and I am the Victory of the victors.
Notes:
Śrī is Upeya and Nārāyaṇa is Upāya per Viśiṣṭādvaita, so
here the comparison is made with upeyam. Pativrata
(chaste woman) is also for a single woman who treats God
as husband.

१८ रुिीनां िास्वस्म माधुर्ं मातुः प्रेमाहमेि ि।

शृंगारोऽस्वस्म रसानाञ्च कालस्य वनर्मोऽस्म्यहम् ॥
18 rucīnāṃ cāsmi mādhuryaṃ mātuḥ premāhameva ca|
śṛṃgāro’smi rasānāñca kālasya niyamo’smyaham ||
Of the tastes I am Sweetness, I am also mother’s Love; of the
nine sentiments I am Romance, and I am the controller of Time.
Notes:
Navarasās are: śṛṅgāra (Romance), hāsya (humor), karuṇā
(sympathy), raudra (anger), vīrā (valor), bhayānak (fearful),
bībhātsa (ruined), ádbhuta (wondrous), Śānta (peaceful)

१९ सौरभंिास्वस्म िुष्पाणां सौन्दर्ं प्रकृतेः िरम्।

न्यार्ोऽस्वस्म न्यार्कतृयणां िीलंिास्वस्म सतां सदा॥
19 saurabhaṃcāsmi puṣpāṇāṃ saundaryaṃ prakṛteḥ
param|
nyāyo’smi nyāyakartṛṇāṃ śīlaṃcāsmi satāṃ sadā||
I am also the fragrance of the flowers, I am the exalted beauty
of nature, I am the justice in
those who dole out justice, and I am the character of good
people .

२० सत्त्वप्रदोस्म्यहं िार्ुः िरुणोऽस्वस्म जलप्रदः ।

भीकराणामहं मृत्युः िैद्योऽहं वहतकाररणाम् ॥
20 sattvapradosmyahaṃ vāyuḥ varuṇo’smi jalapradaḥ |
bhīkarāṇāmahaṃ mṛtyuḥ vaidyo’haṃ hitakāriṇām ||
Of those who give strength I am Vāyu, of those who give
water I am Varuṇa, of those who cause extreme fear I am
Death, and of those who do good I am the doctor.
Notes:
According to the Bṛhadāraṇyaka Upaniṣad , there are eight
elemental gods, the Aṣṭa Vasus: Prithvi (Earth), Agni (Fire),
Vāyu (Wind), Varuṇa (water/oceans), Āditya (Sun), Dyaus (Sky),
Soma (Moon), and Nakstrani (Stars).

२१ क्षीरमहं द्रिाणां ि र्ौिनं िर्सामहम् ।

िुद्धानामहमविि र्ोवगनाञ्च ितंजवलः ॥
21 kṣīramahaṃ dravāṇāṃca yauvanaṃ vayasāmaham |
śuddhānāmahamagniśca yogināñca pataṃjaliḥ ||
Of all liquids I am Milk, of all ages I am Youth, of all purities I
am Fire, and of all yogis I am Patañjali.

२२ नेतास्म्यहं प्रजानां ि धाताहं कमयसन्ततेः ।

िािघ्नानामहं गंगा रोगघ्नानामहं सुधा ॥
22 netāsmyahaṃ prajānāṃca dhātāhaṃ karmasantateḥ|
pāpaghnānāmahaṃ gaṃgā rogaghnānāmahaṃ sudhā ||
Of the people I am the Leader, I am the giver of births,
creator, for the amalgamation of karmas, of the destroyer
of sins I am Gaṅgā, and of what destroys diseases I am
Elixir.

२३ दै िज्ञः कालिेिृणाम् रं जकानां ि गार्कः ।

विस्वल्पनां विश्वकमाय हं नटकोऽस्वस्म विनोवदनाम् ॥
23 daivajñaḥ kālavettṛṇām raṃjakānāṃ ca gāyakaḥ |
śilpināṃ viśvakarmāhaṃ naṭako’smi vinodinām ||
Of those who can predict the future I am Daivajña, of
performers I am the singer, of sculptors I am Viśvakarmā, and
in all entertainment I am the actor.

२४ भाषाणामस्वस्म गैिाय णी िास्विकानां ि िावणवनः ।

िेदानुगोऽस्वस्म तकााय णां प्रावणनाञ्चाभर्प्रदः ॥
24 bhāṣāṇāmasmi gairvāṇī śābdikānāṃ ca pāṇiniḥ |
vedānugo’smi tarkāāṇāṃ prāṇināñcābhayapradaḥ ||
Of all languages I am Sanskrit, of grammarians I am Pāṇini, as
accompaniment to the Vedās I am the logical debate, of all
beings I am He who elicits fear.
Notes:
Pāṇini laid down the rules of grammar that needed to be
studied before proceeding into the systematic study of Vedās
and Upanishads, and he lived anywhere between 4th and 6th
century BC.

२५ अस्वथिराणां मनिाहं क्षवणकानामहं तवटत् ।

धावमयकोऽस्वस्म जनानां ि वनिर्ोऽस्वस्म सुधीमताम् ॥
25 asthirāṇāṃ manaścāhaṃ kṣaṇikānāmahaṃ taṭit |
dhārmiko’smi janānāṃ ca niścayo’smi sudhīmatām ||
Of restless things I am the Mind, of instantaneous things I am
the Lightning, I am the one who does righteous deeds in the
people, and I am the decisive power of good intellect.

२६ अवहं सको व्रतथिानां जनकोऽहमसंवगनाम् ।

र्ादिानां ि कृष्णोऽहं धमयज्ञानामहं मनुः ॥
26 ahiṃsako vratasthānāṃ janako’hamasaṃginām |
yādavānāṃ ca kṛṣṇo’haṃ dharmajñānāmahaṃ manuḥ||
Of those who have taken vows I am Non-violence, of detached
persons I am Janaka, of Yādavās I am Kṛṣṇa, and of those who
have knowledge of righteousness I am Manu.
Notes: Manu is author of Manu Śāstra.

२७ िेष्ठािारोऽस्वस्म विष्टानां कीवतयरस्वस्म र्िस्विनाम् ।

िेच्छाहमस्वस्म मुिानां आनन्दो ब्रह्मणोऽस्म्यहम् ॥
27 śreṣṭhācāro’smi śiṣṭānāṃ kīrtirasmi yaśasvinām |
svecchāhamasmi muktānāṃ ānando brahmaṇo’smyaham ||
I am the proper behavior of cultured people, I am the fame of
famous people, I am the freedom of liberated people, and I am
the Bliss in those who have knowledge of Brāhman.

२८ वजतकामोऽस्वस्म घीराणां अलुब्घो धवननामहम् ।

सुस्वखनंिास्वस्म सन्तुष्टो वनिैरोऽस्वस्म वििेवकनाम् ॥
28 jitakāmo’smi ghīrāṇāṃ alubgho dhanināmaham |
sukhinaṃcāsmi santuṣṭo nirvairo’smi vivekinām ||
Of warriors / renouncers, I am the victory over desires, of
wealthy people I am the philanthropist, in happy people I am
contentment, and in those who have discrimination I am the
aspect of having no enemies.
Notes:
Viveka here is nitya-anitya viveka, ātma, anātma viveka
leading to viveka mukti that results in karma nāshaṇaṃ i.e.
the reduction of all sanchita karma balance to zero while
jīvan mukti leads to shoka nāshaṇaṃ (taken from Tattva
Bodha)

२९ अहमेको जगन्नािः जगत्कारण कारणं ।

सिाय त्मक महादे िो िासुदेिोऽस्वस्म माधिः ॥
29 ahameko jagannāthaḥ jagatkāraṇa kāraṇaṃ |
sarvātmaka mahādevo vāsudevo’smi mādhavaḥ ||
I only am Lord Jagannātha, the cause of the cause of the
Universe; I am the lord of all souls, I am Vāsudeva, and I am
Mādhava.
Notes:
Cause jagat kāraṇaṃ is intellectual nimitta kāraṇaṃ and
material in nature (upādāna kāraṇaṃ). Like in Kenopanishad
Verse 2 (śrotrasya śrotraṃ manaso mano yat vāco ha vācaṃ sa
u prāṇasya prāṇo), where Brahman is referred to as the eye
behind the eyes, mind behind the mind, and speech behind the
speech, and life behind the life, the cause here is referred to
that behind the Universal Cause.

३० सियकतृयमहाविष्णुं सियभोिृमहे श्वरम् ।

विस्वद्ध मां ि ह्यकताय रं सियसावक्षणमव्यर्म् ॥
30 sarvakartṛmahāviṣṇuṃ sarvabhoktṛmaheśvaram |
viddhi māṃ ca hyakartāraṃ sarvasākṣiṇamavyayam ||
I am the maintainer of all Mahāviṣṇu, the swallower of all
Maheśvara, know Me as the Non-Doer, who is Witness to all,
and is Non-Diminishing.
Notes: This verse elaborates on the concept of detached action

३१ ब्रह्मावद जीविनस्सिे ह्यवियनो नात्र संिर्ः ।

एकोभिाम्यहं दाता सियभूतमहे श्वरः ॥
31 brahmādi jīvinassarve hyarthino nātra saṃśayaḥ |
ekobhavāmyahaṃ dātā sarvabhūtamaheśvaraḥ ||
I am the Lord of all, who gives boons to all souls, starting
from Brahma.

३२ ब्रह्मेन्द्रावद सुरास्सिे नृिाढ्याभूजनास्तिा ।

सिे ि प्रावणनो भीताः अहमेकोऽस्वस्म वनभयर्ः ॥
32 brahmendrādi surāssarve nṛpāḍhyābhūjanāstathā |
sarve ca prāṇino bhītāḥ ahameko’smi nirbhayaḥ ||
Right from Brahma, all the gods, kings, other people and living
beings live in fear; I alone am fearless.

३३ महत्प्रभाि सम्पन्ना विर्ार्ुिाि र्े जनाः ।

तास्वि विस्वद्ध महाभाग मिेजोंि समुद्भिान् ॥
33 mahatprabhāva sampannā śriyāyuktāśca ye janāḥ |
tānhi viddhi mahābhāga mattejoṃśa samudbhavān ||
Know those people who have great influential wealth and
prosperity to be a great part of and sprung out of My
illumination.

३४ विश्वस्य सृवष्टकताय स्वस्म विश्विालनतत्परः ।

विश्वस्य लर्कताय हं मां वह विस्वद्ध महे श्वरम् ॥
34 viśvasya sṛṣṭikartāsmi viśvapālanatatparaḥ |
viśvasya layakartāhaṃ māṃ hi viddhi maheśvaram ||
I create the worlds, am fully involved in the maintenance of
the world, and I bring about its dissolution; know Me as
Maheśvara.
३५ व्यिाव्यिवमदं विस्वद्ध जगत्सिं िरािरम् ।
र्दा भात्येि तत्सृस्टं अंिेन मम तेजसः ॥
35 vyaktāvyaktamidaṃ viddhi jagatsarvaṃ carācaram |
yadā bhātyeva tatsṛsṭaṃ aṃśena mama tejasaḥ ||
This manifest and unmanifest world, including the created
mobile and immobile parts of the world, are lit as a small part
of My illumination.

३६ मम मार्ा विलासेन कस्वल्पतोऽर्ं जगत्क्रमः ।

तां तु सुदुगयमां मार्ां मत्प्रिन्नस्तररष्यवत ॥
36 mama māyā vilāsena kalpito’yaṃ jagatkramaḥ |
tāṃ tu sudurgamāṃ māyāṃ matprapannastariṣyati ||
By the sport of My māya, the way of the world, which is a
figment of the imagination that is difficult to overcome,
will be conquered by those who worship Me.

३७ र्ोगेश्वरस्यमे िस्विः ज्ञातुुँ द्रषटुं सुदुलयभा ।

अनन्य भस्वि भािेन भजतां मां सुगोिरा ॥
37 yogeśvarasyame śaktiḥ jñātuṁ draṣṭuṃ sudurlabhā |
ananya bhakti bhāvena bhajatāṃ māṃ sugocarā ||
Being the lord of Yoga, My strength is difficult to know and
realize, but by the feeling of blissful devotion and surrender
one can see Me well.

३८ अनन्तमव्यर्मं विस्वद्ध ममैश्वर्ं ितोद् भुतम् ।

भजि मां महे िानं समानावधकिवजय तम् ॥
38 anantamavyayamaṃ viddhi mamaiśvaryaṃ
svatodbhutam |
bhajasva māṃ maheśānaṃ samānādhikavarjitam ||
Being unlimited and indestructible, know My prosperity as
innately created, and worship Me as Lord of all, with no one
being equal to or above Me.
Notes: “ud” means up, udbhutam means ejects upwards
 Chapter 3

१ विद्ध्येतत्सािधानेन तत्त्वं मम िुभप्रदम् ।

गोप्योिममलभ्ं ि ज्ञात्वा र्त्त्वं विमोक्ष्यसे ॥
1 viddhyetatsāvadhānena tattvaṃ mama śubhapradam |
gopyottamamalabhyaṃ ca jñātvā yattvaṃ vimokṣyase ||
Understand the following, with focused mind: one will be
liberated who knows My Defining Principle, worthy of knowing
while very deeply hidden and yielding goodness.

२ ब्रह्मणेऽप्यावद कत्रे ि ब्रह्मणे िृवष्टकाररणे ।

सगाय दौ प्रोििानस्वस्म तत्वं स्वत्वदं विमु स्विदम् ॥
2 brahmaṇe’pyādi kartre ca brahmaṇe vṛṣṭikāriṇe |
sargādau proktavānasmi tatvaṃ tvidaṃ vimuktidam ||
To Brahma who is the Primary Doer and who begat Creation, I
have taught this liberating principle even before Creation.

३ व्याख्यातं वह र्दा िास्त्रं अन्यिा कुजनैस्तदा ।

व्याख्यातुं ि र्िा िास्त्रं अितारो भिेद्रुिम्॥
3 vyākhyātaṃ hi yadā śāstraṃ anyathā kujanaistadā |
vyākhyātuṃ ca yathā śāstraṃ avatāro bhaveddhruvam||
When ignorant people incorrectly analyze and comment on
Śāstra texts, I will surely be incarnated to provide Śāstra
commentary.

४ मार्ािस्वि प्रभािेन भ्रान्तोऽर्ं सकलो जन:।

िास्त्रस्य हृदर्ं ज्ञातुं समिो न भविष्यवत॥
4 māyāśakti prabhāvena bhrānto’yaṃ sakalo jana:|
śāstrasya hṛdayaṃ jñātuṃ samartho na bhaviṣyati||
Due to the influence of the power of māya, the above deluded
people do not have the capability to understand the heart of
Śāstra knowledge.

५ स्रष्टाहं िणयधमाय णां जीिबन्धविमु िर्े।

आिरन्स िधमं वह िात्मिुस्वद्धंसमक्ष्नुते॥
5 sraṣṭāhaṃ varṇadharmāṇāṃ jīvabandhavimuktaye|
ācaransa svadharmaṃ hi svātmaśuddhiṃsamakṣnute||
I have created the rules for dharmic behavior among the castes
so that, by following the prescribed dharma, the bound souls
can be purified and gain liberation.
६ गुणकमाय नुरूिेण िणयमाप्नोवत मानि :।
िणाय िम सदािार:कतयव्यो मोक्षवमच्छता॥
6 guṇakarmānurūpeṇa varṇamāpnoti mānava :|
varṇāśrama sadācāra:kartavyo mokṣamicchatā||
According to one’s prior actions and qualities, a human attains
their caste, and those who want liberation must follow well all
the duties prescribed for their caste.

७ नमेस्वस्त कमयसङ्गि स्पृहा नास्वस्त वह तत्फले।

असंसाररणमेिं मां अकताय रं ि विस्वद्ध िै॥
7 namesti karmasaṅgaśca spṛhā nāsti hi tatphale|
asaṃsāriṇamevaṃ māṃ akartāraṃ ca viddhi vai||
Friend, understand Me as one who is not subject to the cycle of
rebirth, with no desire for the result of any actions, with no
attachment to duty, and as a non-doer.

८ कार्ं वकवञ्चििा प्राप्यं सियलोकेषु सियिा।

सियकालेषु नास्त्येि सतो भगितोवह मे॥
8 kāryaṃ kiñcittathā prāpyaṃ sarvalokeṣu sarvathā|
sarvakāleṣu nāstyeva sato bhagavatohi me||
I exist always as Bhagavān and in the entire universe at any
time I do not become even the least bit subject to duty/actions
or the fruit obtained from them.

९ सियभूतावधिासोऽहं सियविज्ञानसं र्ुत:।

सिाय नन्दप्रिूणोऽस्वस्म सस्वचदानन्दविग्रह :॥
9 sarvabhūtādhivāso’haṃ sarvavijñānasaṃyuta:|
sarvānandaprapūrṇo’smi saccidānandavigraha :||
I am the basis of all beings, I am all knowledge, and I am filled
with bliss -- My form is existence-consciousness-bliss.

१० िासुदेिोऽस्म्यहं विष्णुः सियकारणकारण:।

जनादय नोऽस्म्यहं कृष्ण: मार्ासागरतारक:॥
10 vāsudevo’smyahaṃ viṣṇuḥ sarvakāraṇakāraṇa:|
janārdano’smyahaṃ kṛṣṇa: māyāsāgaratāraka:||
I am Vāsudeva, I am Viṣṇu, I am the cause of all causes, I am
Janārdhana, I am Kṛṣṇa who has crossed the ocean of māya.

११ वििोऽस्वस्म वििभिानां िैष्णिानां रमाधि:।

िािेर्ानामहं िस्वि:सौराणामस्वस्म भास्कर :॥
11 śivo’smi śivabhaktānāṃ vaiṣṇavānāṃ ramādhava:|
śākteyānāmahaṃ śakti:saurāṇāmasmi bhāskara :||
I am Śiva for the devotees of Śiva, I am Viṣṇu for the
Vaishnavas, I am Śakti for the Śakteyas, I am the Sun for those
who worship the Sun.

१२ गाणाित्यमतथिानां भिाम्यहं गणेश्वर:।

स्कन्दोऽस्वस्म स्कन्दभिानां सिोऽस्वस्म समभाविनाम्॥
12 gāṇāpatyamatasthānāṃ bhavāmyahaṃ gaṇeśvara:|
skando’smi skandabhaktānāṃ savo’smi samabhāvinām||
I am Gaṇeśa for the devotees of Gaṇapati, I am Skanda for the
devotees of Skanda, and I am all gods for those who worship all
gods.

१३ सियर्ोगप्रदातास्वस्म ह्यवितानामनुक्षणम्।
सियविघ्नहरिास्वस्म भिानां मम सियदा॥
13 sarvayogapradātāsmi hyaśritānāmanukṣaṇam|
sarvavighnaharaścāsmi bhaktānāṃ mama sarvadā||
I bestow all yogic powers to those who seek Me every moment;
I will remove obstacles of all My devotees.
१४ अष्टाङ्गर्ोगवनष्ठानां सियवसस्वद्धप्रदार्क:।
भस्विभाि प्रिूणाय नां मुस्विदाताहमेि ि॥
14 aṣṭāṅgayoganiṣṭhānāṃ sarvasiddhipradāyaka:|
bhaktibhāva prapūrṇānāṃ muktidātāhameva ca||
For those who have perfected the eight limbs of yoga I
grant powers, for those who are filled with devotion I give
liberation.

१५ आवतयह्र्चचाऽहमातयस्य वजज्ञासोि वििेकद:।

दातास्वस्म धनकामस्य ह्यात्मा तत्त्वविदोऽस्म्यहम् ॥
15 ārtihraccā’hamārtasya jijñāsośca vivekada:|
dātāsmi dhanakāmasya hyātmā tattvavido’smyaham||
I am the remover of obstacles, I give the ability of
discrimination for those who seek knowledge, I give to those
who desire wealth, and I am the Soul for those who want to
understand the Truth.

१६ मार्ामोहविमू ढानां सिेषां तु सुदुलयभ:।

वििेवकनां मदीर्ानां सियदा सुलभोऽस्म्यहम्॥
16 māyāmohavimūḍhānāṃ sarveṣāṃ tu sudurlabha:|
vivekināṃ madīyānāṃ sarvadā sulabho’smyaham||
For greedy and deluded fools, I am difficult to obtain,
while for those who are attached to Me and with
discrimination, I am easily obtainable.

१७ अस्त्येकस्सुलभोिार्: मार्ां ततुं सुदुगयमाम्।

असंिर्ेन जानीवह भस्विरे ि सदा मवर्॥
17 astyekassulabhopāya: māyāṃ tartuṃ sudurgamām|
asaṃśayena jānīhi bhaktireva sadā mayi||
Without a doubt, there is one easy way to overcome this
difficult delusion, and that is solely by devotion to Me always.

१८ सियभीवतं समुत्सृज्य मामावित्य सनातनम्।

सियदा सियकार्ेषु सियदा विजर्ी भि॥
18 sarvabhītiṃ samutsṛjya māmāśritya sanātanam|
sarvadā sarvakāryeṣu sarvadā vijayī bhava||
You remove all fears by seeking refuge in Me who is
beginningless and endless, and you become victorious, in all
ways, at all time, in all actions.

१९ बालं िृद्धं र्ुिानञ्च स्वस्त्रर्ं िूद्रमिस्वितम्।

आवितान्सकलान्भिान् उद्धरावम भािाणयिात्॥
19 bālaṃ vṛddhaṃ yuvānañca striyaṃ śūdramapaṇḍitam|
āśritānsakalānbhaktān uddharāmi bhāvārṇavāt||
I will liberate all devotees who seek refuge in Me from the
ocean of sensory experience, including children, elderly people,
women, youths, the Śūdra class, and non-scholarly people.

२० भिानुग्रह कालेषु जावतरूि कुलावदवभ:।

उिमाधम भेदस्तु न गण्यते मर्ा रुिम्॥
20 bhaktānugraha kāleṣu jātirūpa kulādibhi:|
uttamādhama bhedastu na gaṇyate mayā dhruvam||
When I bless My devotees, I do not consider their caste, looks,
creed, or if they are from the higher or lower strata of society --
this is My firm declaration.

२१ िश्यन्नवि तिा िुण्वन् िावठतोऽवि स्मरन् िुन:।

मतत्त्वं नावभ जानावत विभ्रष्टो मदनुग्रहात्॥
21 paśyannapi tathā śruṇvan pāṭhito’pi smaran puna:|
matattvaṃ nābhi jānāti vibhraṣṭo madanugrahāt||
While seeing, listening to, reading about, or remembering Me,
if you do not know My Defining Principle then you will lose My
grace.

२२ सुविश्वास विहीनस्य िे वषणस्संिर्ात्मन:।

अहं कार विमू ढस्य दू रो भिाम्यहं सदा॥
22 suviśvāsa vihīnasya dveṣiṇassaṃśayātmana:|
ahaṃkāra vimūḍhasya dūro bhavāmyahaṃ sadā||
I always become distant from those who are without perfect
belief, who hate, who are doubtful, and who are egoistic fools.

२३ मद्भक्त्या ि समार्ुिं मह्यं विह्वलतां गतम्।

प्रेमादय हृदर्ं धीरं अनुगृह्णवम िीघ्रत: ॥
23 madbhaktyā ca samāyuktaṃ mahyaṃ vihvalatāṃ
gatam|
premārdahṛdayaṃ dhīraṃ anugṛhṇami śīghrata: ||
I bless immediately My devotees who a always cling to and
come together with Me and those devoted souls and brave
hearts.

२४ तत्त्वं मम िररज्ञातुं असमिय: िुमानवि।

क्रमेण लभते ज्ञानं विन्तर्न्मामिवितः ॥
24 tattvaṃ mama parijñātuṃ asamartha: pumānapi|
krameṇa labhate jñānaṃ cintayanmāmaśaṅkitaḥ ||
A person who is incapable of understanding My Defining
Principle will systematically get knowledge by thinking of
Me without doubt.

२५ अकृत्वा सुकृतं वकवञ्चत् दु ष्कृतं कृतिानवि।

वक्षप्रं भिवत िुद्धात्मा ह्यच्युतं मां स्मरन् सदा॥
25 akṛtvā sukṛtaṃ kiñcit duṣkṛtaṃ kṛtavānapi|
kṣipraṃ bhavati śuddhātmā hyacyutaṃ māṃ smaran sadā||
Those who have not done good deeds in the least bit, and
even those who have committed evil acts, immediately
become pure souls if they always remember Me as
infallible.

२६ न मे भिस्य नािोऽस्वस्त न ि दु ः खं भर्ं तिा।

वनिर्ेन विजानीवह वनत्यमुिो भविष्यवस॥
26 na me bhaktasya nāśo’sti na ca duḥkhaṃ bhayaṃ tathā|
niścayena vijānīhi nityamukto bhaviṣyasi||
Once a devotee, there is no sadness, fear, or destructive
harm, and you will definitely be eternally liberated.

२७ र्िा र्स्यास्वस्त संस्कारो भजते मां तिैि स :।

तस्य भक्त्यनुसारे ण प्रर्च्छावम फलं सदा।।
27 yathā yasyāsti saṃskāro bhajate māṃ tathaiva sa :|
tasya bhaktyanusāreṇa prayacchāmi phalaṃ sadā||
A person worships Me according to their tendencies, in
accordance with which I will give them the fruit of that
worship.

२८ विस्वद्ध त्ववर् ि सियस्वस्मन्नहमेिाऽस्वस्म केिल:।

सियत्रेदं सदा स्मृत्वा सियभूतवप्रर्ो भिा॥
28 viddhi tvayi ca sarvasminnahamevā’smi kevala:|
sarvatredaṃ sadā smṛtvā sarvabhūtapriyo bhavā||
Know that I am in you and everyone is Me alone: keep
thinking this way, everywhere and always, and everyone
will become loving to you.
 Chapter 4

१ र्ं र्ोगं समुिाथिार् प्राप्स्स्यवस त्वं िदं मम ।

तं िक्ष्ये िुणु गूढं ते भजते मां िरात्परम् ॥
1 yaṃ yogaṃ samupāsthāya prāpsyasi tvaṃ padaṃ mama |
taṃ vakṣye śruṇu gūḍhaṃ te bhajate māṃ parātparam ||
I will tell you the type of yoga which you have to follow, which
is hidden, to serve Me who is Greatest of the Great.

२ र्स्यैिास्वस्त स्वथिरा भस्वि मयवर् दे िे जगत्पतौ ।

नास्वस्त वकवञ्चत् भर्ं तस्य महामृत्युसमुद्भिम् ॥
2 yasyaivāsti sthirā bhakti rmayi deve jagatpatau |
nāsti kiñcit bhayaṃ tasya mahāmṛtyusamudbhavam ||
For whoever there is firm devotion in Me, who is God of Gods
and Lord of the Universe, there is not an iota of fear in him
resulting from a terrible death.

३ रक्षावम वक्षप्रमेिाहं वतष्ठन्तं मत्परार्णम् ।

दृढभस्विं सदावित्य वहत्वान्यत्साधनां तरम् ॥
3 rakṣāmi kṣipramevāhaṃ tiṣṭhantaṃ matparāyaṇam |
dṛḍhabhaktiṃ sadāśritya hitvānyatsādhanāṃtaram ||
I protect immediately those who are established in worshipping
Me, with firm devotion always seeking refuge in Me while
abandoning all other paths to seeking salvation.

४ मनसा कमयणा िािा स्मरन्तं मां मदािर्म् ।

सदानुगमनं कृत्वा तारर्ावम भिाणयिम् ॥
4 manasā karmaṇā vācā smarantaṃ māṃ madāśrayam |
sadānugamanaṃ kṛtvā tārayāmi bhavārṇavam ||
I shall always travel with he who crosses the ocean of existence,
that person who is always in thought of Me, by practice, by
speech, by remembrance and by deeds, and always seeks My
refuge.

५ अनन्यभािनां लब्ध्वा विन्तर्न्मां वनरं तरम् ।

सन्यस्तसियसंकल्पो ह्यत्र ब्रह्म समश्नुते ॥
5 ananyabhāvanāṃ labdhvā cintayanmāṃ niraṃtaram |
sanyastasarvasaṃkalpo hyatra brahma samaśnute ||
A person who has no feelings about others, thinking only of Me
unendingly, abandoning all other resolutions, earns Godhead
here itself.

६ सवन्नकृष्टोऽस्वस्म संस्मारात् विस्माराद्य विदू रगः ।

विहार् विस्मृवतं तस्मात् स्मरणं मे सदा कुरु ॥
6 sannikṛṣṭo’smi saṃsmārāt vismārādya dvidūragaḥ |
vihāya vismṛtiṃ tasmāt smaraṇaṃ me sadā kuru ||
A person who forgets Me slips far away from Me while I am
close to those who think of Me, and so always think of Me and I
will be with you.

७ असस्वचन्तामुिावित्य नरो अनियमुिागतः ।

वििमात्मवन संथिाप्य विन्तामन्यां त्यजेत्सुधीः ॥
7 asaccintāmupāśritya naro anarthamupāgataḥ |
cittamātmani saṃsthāpya cintāmanyāṃ tyajetsudhīḥ ||
Seeking shelter in impermanent thoughts a man does not
benefit, so establish your mind in your soul while leaving all
other thoughts.

८ इस्वन्द्रर्ावण िप्रमाधीवन प्रज्ञािन्नवि धीमतः ।

िवञ्चन्त्यवि बुधं तावन जागर्ाय र्ां प्रमावदनम ॥
8 indriyāṇi pramādhīni prajñāvannapi dhīmataḥ |
vañcintyapi budhaṃ tāni jāgaryāyāṃ pramādinama ||
O intelligent man with a good mind, your senses will always
cause danger to you and will mislead you if you are not alert.

९ कुिाय णोऽवि सदा र्त्नवमस्वन्द्रर्व्रातवनग्रहे ।

न स वसस्वद्धमिान्पोवत ह्यकृतात्मा विमूढधीः ॥
9 kurvāṇo’pi sadā yatnamindriyavrātanigrahe |
na sa siddhimavānpoti hyakṛtātmā vimūḍhadhīḥ ||
One who has strived to control the senses becomes a good-for-
nothing with a foolish mind and does not obtain perfection.

१० अर्मेकस्तिोिार्ः वजतौ हीस्वन्द्रर्संहतेः ।

सुिौरुषं समावित्य मय्यवियत मनाभिा ॥
10 ayamekastavopāyaḥ jitau hīndriyasaṃhateḥ |
supauruṣaṃ samāśritya mayyarpita manābhavā ||
I will tell you one method to win over control of the senses:
with intense effort seek refuge in Me and offer to Me your
mind.

११ र्दा भिवत मद्भिो विषर्ैमोवहतस्तदा ।

भूर्स्तं मत्स्मृवतं दत्वा सत्पिेथिािर्ाम्यहम् ॥
11 yadā bhavati madbhakto viṣayairmohitastadā |
bhūyastaṃ matsmṛtiṃ datvā satpathesthāpayāmyaham ||
When one who has become My devotee becomes tempted by
external objects, I will establish him in the correct path by
making him remember Me.

१२ स्त्रीवभरावलङ्ग्यमानोऽवि विहरन्नवि सियदा ।

हसनं क्रीडनं रमनं ज्ञानी व्यामोहं स न गच्छवत ॥
12 strībhirāliṅgyamāno’pi viharannapi sarvadā |
hasanaṃ krīḍanaṃ ramanaṃ jñānī vyāmohaṃ sa na
gacchati ||
The man of knowledge, though he laughs, plays, and enjoys
himself, and is embraced by and in the company of women, he
is never overcome by delusion.
१३ कामजः क्रोधजो िेगः तिा लोभसमुद्भिः ।
क्षवणको दै वघय किेवत विविधः िररकीत्ययते ॥
13 kāmajaḥ krodhajo vegaḥ tathā lobhasamudbhavaḥ |
kṣaṇiko dairghikaśceti dvividhaḥ parikīrtyate ||
It is said that the agitation that arises from lust, anger, and
greed are of two types: one is momentary, and the other is
persisting.

१४ क्षवणको ऽनिधानाच सत्यं वह मवहतात्मनाम् ।

अनावद िासनाकार्ाय त् दीघयिेगो दु रात्मनाम् ॥
14 kṣaṇiko ’navadhānācca satyaṃ hi mahitātmanām |
anādi vāsanākāryāt dīrghavego durātmanām ||
Great people are only instantaneously disbelieving in truth,
while bad people act out of perpetual and persistent
tendencies.

१५ कामेन बध्यते जन्तुः वनष्कामस्तु विमुच्यते ।

कामानामस्वखलं त्यक्त्वा नैष्कम्यय सुखमश्नुते ॥
15 kāmena badhyate jantuḥ niṣkāmastu vimucyate |
kāmānāmakhilaṃ tyaktvā naiṣkarmya sukhamaśnute ||
A man becomes an animal due to desire, while he gets released
when he abandons all desires, thereby obtaining the happiness
of not being duty-bound.

१६ प्रज्ञािानवि िास्त्रज्ञः सङ्गंमोहे न िञ्चर्ते ।

असङ्गंदृढ िस्त्रेण मोहिािावन्नकृन्तर् ॥
16 prajñāvānapi śāstrajñaḥ saṅgaṃmohena vañcayate |
asaṅgaṃdṛḍha śastreṇa mohapāśānnikṛntaya ||
Even one who has Śāstra knowledge is cheated by the delusion
of attachment, and so cut all the cords of delusion with the
sword of strong detachment.

१७ कामक्रोधौ वजतौ र्ेन मोहरागौ वििवजयतौ ।

जगत्सिं वजतं तेन नासौ केनावि बाध्यते ॥
17 kāmakrodhau jitau yena moharāgau vivarjitau |
jagatsarvaṃ jitaṃ tena nāsau kenāpi bādhyate ||
A person who has won over anger, desire, delusion, and
attachment has won over all the worlds and nothing can make
them suffer.

१८ त्यिाहं काररागा र्े मद्भिा विगतािर्ाः ।

िारर्ावम च्युवतं तेषां बाह्याभ्ान्तरकारणैः ॥
18 tyaktāhaṃkārarāgā ye madbhaktā vigatāśayāḥ |
vārayāmi cyutiṃ teṣāṃ bāhyābhyāntarakāraṇaiḥ ||
For a devotee who has given up the ego and all affinities, I will
ensure no destruction from external or internal causes.
Notes : External causes refer to external objects, while internal
causes refers to internal tendencies.

१९ मामीश्वरं वनराकृत्य र्े ितयन्ते दु रािर्ाः ।

असाधून्स्तास्विमूढां ि नरकेषु वक्षिाम्यहम् ॥
19 māmīśvaraṃ nirākṛtya ye vartante durāśayāḥ |
asādhūnstānvimūḍhāṃśca narakeṣu kṣipāmyaham ||
He who rejects Me as Īśvara, does not behave well, is
uncultured, is not good, and is foolish, I will throw him into Hell.

२० ईश्वरं गुरुमात्मानं र्े मां भजस्वन्त सियिः ।

तरन्तीहै ि मृयत्युं ते मवन्नष्टामत्परार्णाः ॥
20 īśvaraṃ gurumātmānaṃ ye māṃ bhajanti sarvaśaḥ |
tarantīhaiva rmṛtyuṃ te manniṣṭāmatparāyaṇāḥ ||
Those who worship Me as God, Guru, and Ātman and who are
established in Me and belong to Me, they will overcome death.
Notes : The devotee overcomes death by leaving Saṃsāra.

२१ मत्पेमतो अवनिं िुद्धः र्ो मां भजवत तत्ववित् ।

तमनन्यािर्ं धीरं मोक्षवर्ष्यावम बन्धतः ॥
21 martpemato aniśaṃ śuddhaḥ yo māṃ bhajati tatvavit |
tamananyāśrayaṃ dhīraṃ mokṣayiṣyāmi bandhataḥ ||
He who has love for Me, is pure, who worships Me having
known My Defining Principle, does not seek other shelter, and
is brave, I will grant liberation from bondage.

२२ नानाविधमतथिानां सिेषां प्रावणनामवि ।

एक एिास्म्यहं गम्यः िर्सामणयिो र्िा ॥
22 nānāvidhamatasthānāṃ sarveṣāṃ prāṇināmapi |
eka evāsmyahaṃ gamyaḥ payasāmarṇavo yathā ||
All beings following different religions ultimately come to Me,
just as all water ultimately reaches the ocean.

२३ आताय नां बावधतानाञ्च िवततानां नृणामवि ।

दीनानां ि सुभीतानां अगतीनामहं गवतः ॥
23 ārtānāṃ bādhitānāñca patitānāṃ nṛṇāmapi |
dīnānāṃ ca subhītānāṃ agatīnāmahaṃ gatiḥ ||
For those who are affected by disasters, who are miserable,
who have fallen, are diseased, are weak, who have no shelter,
and who are afraid, I am the refuge.

२४ दु स्सहे ष्ववि दु ः खेषु सुभस्विं मवर् मा त्यज ।

सन्तीर्य सिय दु ः खावन मामेिैष्यवस मा िुिः ॥
24 dussaheṣvapi duḥkheṣu subhaktiṃ mayi mā tyaja |
santīrya sarva duḥkhāni māmevaiṣyasi mā śucaḥ ||
Good devotee, when you have sorrow and unbearable pain, do
not leave your devotion towards Me; you will overcome the
pain and reach Me, do not worry.

२५ सकृत्स्मरणमात्रेण सवन्नकृष्टो भिाम्यहम् ।

अभर्ं तस्य दास्यवम विर्ं मुस्विञ्च िाश्वतीम् ॥
25 sakṛtsmaraṇamātreṇa sannikṛṣṭo bhavāmyaham |
abhayaṃ tasya dāsyami śriyaṃ muktiñca śāśvatīm ||
Merely by remembering Me while doing good actions I will
become close to him and give him fearlessness and the
prosperity of permanent salvation.
२६ मत्कमयणा ि मद्भक्त्या िुस्वद्धं लब्ध्वात्मनः िराम् ।
वनमयमो वनरहिारी मद् ज्ञानेन विमुच्यते ॥
26 matkarmaṇā ca madbhaktyā śuddhiṃ labdhvātmanaḥ
parām |
nirmamo nirahaṅkārī madjñānena vimucyate ||
When one performs duties related to Me, with devotion to Me,
one obtains ultimate purity of soul with My knowledge and is
relieved of the wrong sense of self and false ego.

२७ अदत्वािसरं वकवञ्चत् कामादीनां मदािर्ः ।

आसुप्ेरामृतेः कालं नर्ेदभक्त्या मदियर्ा ॥
27 adatvāvasaraṃ kiñcit kāmādīnāṃ madāśrayaḥ |
āsupterāmṛteḥ kālaṃ nayedabhaktyā madarthayā ||
Without even the smallest desire in unnecessary things while in
the waking state till death, spend time in devotion towards Me.

२८ दु वियज्ञेर्ं ि मे तत्वं तावकयकाणां िु वतविषाम् ।

अिान्तिेतसाञ्चावि कामरागावद दु गुयणैः ॥
28 durvijñeyaṃ ca me tatvaṃ tārkikāṇāṃ śrutidviṣām |
aśāntacetasāñcāpi kāmarāgādi durguṇaiḥ ||
For those who debate without using the Vedās as a knowledge
base, who hate Śruti texts, who have a peaceless mind, and
have the bad qualities of desire and attachment, it is hard to
understand My Defining Principle

२९ मदन्तथिावन भूतावन सियञ्चेदं मर्ा ततम् ।

लभ्ोऽस्म्यहं िरं सौम्या ज्ञानभक्त्यात्वनन्यर्ा ॥
29 madantasthāni bhūtāni sarvañcedaṃ mayā tatam |
labhyo’smyahaṃ paraṃ saumyā jñānabhaktyātvananyayā ||
All the beings are situated in Me and I am in all the beings; I the
superlative one will be obtained, O pleasant one, with
undivided devotion and knowledge.

३० ममानुग्रहवनवभयन्न हृदर् ग्रस्विरात्मवित् ।

िात्मत्वेन जगध्दृष्टिा ततो न विजुगुप्सते ॥
30 mamānugrahanirbhinna hṛdaya granthirātmavit |
svātmatvena jagadhdṛṣṭavā tato na vijugupsate ||
With My blessings one breaks the ties of the heart, knows the
Ātman, and sees the whole universe as his Ātman only, and
therefore never recoils from things that would otherwise cause
disgust.
३१ मित्वे वनवियकल्पे र्ः िद्धािान् सु सुसमावहतः ।
वसद्धोभित्यर्त्नेन मुस्विस्तस्य ि िाश्वतीम् ॥
31 mattatve nirvikalpe yaḥ śraddhāvān susamāhitaḥ |
siddhobhavatyayatnena muktistasya ca śāśvatīm ||
A devotee who has focused belief in My Defining Principle
without any special effort and will obtain liberation and
permanence.

३२ बहुजन्मकृतानन्त िुण्यकमय फलोदर्ात् ।

ज्ञात्वा मां तिितस्त्यागी मद्भािं प्रवतिद्यते ॥
32 bahujanmakṛtānanta puṇyakarma phalodayāt |
jñātvā māṃ tattavatastyāgī madbhāvaṃ pratipadyate ||
You will reap the fruit of the good deeds in various births by
understanding My Defining Principle, and by sacrificing you will
obtain My nature.
 Chapter 5

१ जगित्वं प्रिक्ष्यावम जानी ह्येतत् सुबुस्वद्धमनः ।

दु स्सहिन्ि संर्ुिं अधृिञ्च भ्रमालर्म् ॥
1 jagattatvaṃ pravakṣyāmi jānī hyetat subuddhimanaḥ |
dussahadvandva saṃyuktaṃ adhṛvañca bhramālayam ||
Know this O intelligent one, I will tell you the nature of the
world: it has unbearable dualities and is full of delusion which
are impermanent.

२ िृिा भ्रमवस विश्वेस्वस्मन् अज्ञात्वातत्वमव्यर्म् ।

धृिानन्दं प्रदास्यावम मवर् भस्विं स्वथिरां कुरु ॥
2 vṛthā bhramasi viśvesmin ajñātvātatvamavyayam |
dhṛvānandaṃ pradāsyāmi mayi bhaktiṃ sthirāṃ kuru ||

You are wastefully roaming the world without knowing the

Indestructible Principle; I will give you firm bliss if you
establish devotion in Me.
३ बाह्याडम्बर िेषैि भ्रामकैियिनैस्तिा ।
सकृवत्रमवक्रर्ावभस्तु न लभ्ोऽहं िरो हररः ॥
3 bāhyāḍambara veṣaiśca bhrāmakairvacanaistathā |
sakṛtrimakriyābhistu na labhyo’haṃ paro hariḥ ||
I, who am the ultimate Hari, will not be obtained by people
who wear outer decorations or costumes, with pleasing
words of delusion and deceitful actions.

४ मोहग्रहाविमुक्त्सत्स्तु वनत्यावनत्यवििे किान् ।

वनत्यानन्दस्सदािान्तः ज्ञानी जर्वत सियदा ॥
4 mohagrahādvimuktstu nityānityavivekavān |
nityānandassadāśāntaḥ jñānī jayati sarvadā ||
A man who is released from the grip of delusion and has
discrimination with respect to the permanent and
impermanent, who is eternally blissful and peaceful, such a
man of knowledge will always be victorious.

५ विषर्स्य तु सावन्नध्यात् ध्यानं तस्वस्मन् भविष्यवत ।

ध्यानास्वद्ध विषर्ासङ्गः ततोऽनिय िरम्परा ॥
5 viṣayasya tu sānnidhyāt dhyānaṃ tasmin bhaviṣyati |
dhyānāddhi viṣayāsaṅgaḥ tato’nartha paramparā ||
Due to proximity to objects and meditating on them, there is
attachment to objects and a flow of unwanted events.

६ ििणं दियनं िैि स्पियनं स्मरणं तिा ।

विषर्ाणा धृिं सत्यं एकैकमवि हावनदम् ॥
6 śravaṇaṃ darśanaṃ caiva sparśanaṃ smaraṇaṃ tathā |
viṣayāṇā dhṛvaṃ satyaṃ ekaikamapi hānidam ||
It is the firm truth that doing any of the following is dangerous:
seeing, listening to, touching, and remembering objects of the
senses.

७ तस्मात्सियप्रर्त्ने न विषर्ान्दू रतस्त्यज ।

सियभ्रान्तेि िक्ष्येऽहं अविद्यैि वह कारणम् ॥
7 tasmātsarvaprayatnena viṣayāndūratastyaja |
sarvabhrānteśca vakṣye’haṃ avidyaiva hi kāraṇam ||
Therefore, make an effort to throw far away such objects as I
am telling you that the cause of all delusions is only ignorance.
Notes: Ignorance here refers to being unable to discriminate
between Ātma and Anātma, and Nitya and Anitya.
८ क्रीडावभियवञ्चता बालाः र्ुिानो िवनता हताः ।
जरर्ा िीवडता िृद्धाः सिेनष्टास्तु मार्र्ा ॥
8 krīḍābhirvañcitā bālāḥ yuvāno vanitā hatāḥ |
jarayā pīḍitā vṛddhāḥ sarvenaṣṭāstu māyayā ||
Boys are tempted by playful activities, youths are attracted to
ladies, old people suffer from disease, and thus everyone loses
due to illusion.

९ अविद्यर्ा जडो नष्टः िाहं कारे ण िस्वितः ।

अिद्धर्ा ि र्ोगज्ञः सिे नष्टास्तु मार्र्ा ॥
9 avidyayā jaḍo naṣṭaḥ svāhaṃkāreṇa paṇḍitaḥ |
aśraddhayā ca yogajñaḥ sarve naṣṭāstu māyayā ||
Dull people lose from ignorance, scholarly people lose from
arrogance, and people with knowledge of yoga lose from
inconsistency in practice, and thus everyone loses due to
illusion.
१० िरामिं िररत्यज्य ज्वरातयस्य वितु स्सुतः ।
कान्ताश्लेष सुखासिः कस्यार्ं क्व कुमारकः ॥
10 parāmarśaṃ parityajya jvarārtasya pitussutaḥ |
kāntāśleṣa sukhāsaktaḥ kasyāyaṃ kva kumārakaḥ ||
A man who does not enquire about the well-being of parents
and is attached to the joy of embracing a beloved woman, what
sort of a son is he?

११ धमाय धमाय न्पररत्यज्य िोवषतावि िनार्यवि ।

जराक्रान्त मनादृत्य ितयते वकल का सती ॥
11 dharmādharmānparityajya poṣitāpi svanāryapi |
jarākrānta manādṛtya vartate kila kā satī ||
Not exercising discrimination between righteousness and non-
righteousness, he takes care of his wife, and when he becomes
old, she without any consideration goes on with her life -- what
kind of a wife is this?

१२ रूिर्ौिनलािण्यनृत्यगानकलावदवभः ।
सम्पन्नावि गते काले नारी भिवत वनष्प्रभा ॥
12 rūpayauvanalāvaṇyanṛtyagānakalādibhiḥ |
sampannāpi gate kāle nārī bhavati niṣprabhā ||
A woman who possesses youth, charm, and skill in dancing,
singing and other such talents, with time, will lose her radiance
and glow.
१३ नार्ाय किोलफालोष्ठिोत्रावक्षस्तनरम्यता ।
नाभ्ूरुजघन िोणी सौन्दर्ं नैि िाश्वतम ॥
13 nāryā kapolaphāloṣṭhaśrotrākṣistanaramyatā |
nābhyūrujaghana śroṇī saundaryaṃ naiva śāśvatama ||
A woman’s beautiful face, cheeks, ears, eyes, breast, navel,
waist, buttocks, and neck are also not permanent.

१४ सुखकर्यवि नारी सा दु ः खमन्ते प्रर्च्छवत ।

अवििार्य नरो भ्रान्तः आित्स्वे ि ितत्यहो ॥
14 sukhakaryapi nārī sā duḥkhamante prayacchati |
avicārya naro bhrāntaḥ āpatsve va patatyaho ||
A woman is initially the cause of pleasure but in the end, there
is sadness due to lack of discrimination, and he falls into danger
due to delusion.

१५ भार्ाय िुत्रसुहृद्बन्धुप्रजानां वह नृ िस्य ि ।

कारणं िै रभािस्य वकं क्वाियस्सुखसाधनम् ॥
15 bhāryāputrasuhṛdbandhuprajānāṃ hi nṛpasya ca |
kāraṇaṃ vairabhāvasya kiṃ kvārthassukhasādhanam ||
The money and material possessions which is the cause for
enmity between wife, sons, relatives, people, and kings, how
can this be the means to happiness?

१६ बालावधकं समादृत्य बलहीनं न िश्यवत ।

लोकोऽर्ं वह व्यधाकारी मोहकारी ि तत्त्वतः ॥
16 bālādhikaṃ samādṛtya balahīnaṃ na paśyati |
loko’yaṃ hi vyadhākārī mohakārī ca tattvataḥ ||
People of high status are cared for and people who are weak
are not cared for; such a world causes grief and delusion, from
the standpoint of the Ultimate Principle.

१७ िुनभयिः िुनमृय त्युः िुनजयवनः िु नजय रा ।

तस्मािदवत विज्ञानी सुवनस्सारवमदं जगत् ॥
17 punarbhavaḥ punarmṛtyuḥ punarjaniḥ punarjarā |
tasmādvadati vijñānī sunissāramidaṃ jagat ||
Repeatedly being born, existing, dying, and suffering disease,
the man of knowledge says that the world is devoid of true
essence.
१८ ििं स्पियञ्च रूिञ्च रसगन्धौ समाविताः ।
अवििार्य िरं तत्त्वं सौख्यमाप्ुं प्रितयते ॥
18 śabdaṃ sparśañca rūpañca rasagandhau samāśritāḥ |
avicārya paraṃ tattvaṃ saukhyamāptuṃ pravartate ||
Without analysing the Ultimate Principle, one tries to obtain
happiness, resorting to sound, touch, form, taste, and smell.

१९ वनत्यमािूर्यमाणेऽवि दीघयकालं प्रर्त्नतः ।

न भविष्यवत कामान्तः तृष्णगतो न िूर्यते ॥
19 nityamāpūryamāṇe’pi dīrghakālaṃprayatnataḥ |
na bhaviṣyati kāmāntaḥ tṛṣṇagarto na pūryate ||
Though everyday he tries to fulfil his desires with a sustained
long-term effort, the thirst will never go away or be satisfied.

२० दू रादे ि सु रम्या ि क्षणमेि सुखप्रदा ।

वििारे सारहीना सा नारी त्याज्या मनीवषवभः ॥
20 dūrādeva suramyā ca kṣaṇameva sukhapradā |
vicāre sārahīnā sā nārī tyājyā manīṣibhiḥ ||
A woman who from afar is beautiful and gives short-lived joy is
upon inquiry devoid of essence, and so the good man gives her
up.
Notes:
What is devoid of essence here is not the woman herself, but
rather the image of the woman that forms the mind of the
observer who sees her beauty and experiences pleasure from
that sight.
The reader also should realize that all verses relating to men
and women apply the same even if the genders are reversed, or
according to one’s sexual preference.

२१ वजह्वोिथिसुखभ्रान्त्या सञ्चरत्यवििेवकनः ।
लब्ध्वाऽग्रेल्पं क्षणं सौख्यं ििाद्भिस्वन्त दु ः स्वखनः ॥
21 jihvopasthasukhabhrāntyā sañcaratyavivekinaḥ |
labdhvā’grelpaṃ kṣaṇaṃ saukhyaṃ paścādbhavanti
duḥkhinaḥ ||
With the delusion of happiness in food and sexual activities
men go around without discrimination and gain in the
beginning petty and short-lived pleasure, but in the course of
time become sorrowful.

२२ दु ष्पूरकामिेगेन िस्वितोऽवि सुविवक्षतः ।

कार्ाय कार्ं न जानावत दु खं व्रजवत मूढधीः ॥
22 duṣpūrakāmavegena paṇḍito’pi suśikṣitaḥ |
kāryākāryaṃ na jānāti dukhaṃ vrajati mūḍhadhīḥ ||
From the force of intense desire, which is not fulfillable, the
well-trained person also does not know what is to be done and
to not be done, and with a foolish mind becomes miserable.

२३ साधने ि महद् दु ः खं भोगकाले भर्ास्वितम् ।

भोगान्ते ि िुनदुय ः खं विषर्ं विस्वद्ध बुस्वद्धमन् ॥
23 sādhane ca mahadduḥkhaṃ bhogakāle bhayānvitam |
bhogānte ca punarduḥkhaṃ viṣayaṃ viddhi buddhiman ||
There is a lot of pain in putting forth effort to obtain an object,
there is fear while enjoying the object, and there is again
misery at the end of the phase of enjoying the object, know this
O intelligent one.

२४ िैरायतारतम्येण वसस्वद्धं गच्छवत साधकः ।

र्वद स्यािीव्रिैरायं वक्षप्रं भिवत तत्ववित् ॥
24 vairāgyatāratamyeṇa siddhiṃ gacchati sādhakaḥ |
yadi syāttīvravairāgyaṃ kṣipraṃ bhavati tatvavit ||

According to the degree of detachment, the person gets

perfected, and in the case of intense detachment he becomes
immediately the knower of the Ultimate Principle.
२४ माता विता सुतो वमत्रं बान्धिास्ते ऽरर्ोऽधृिम् ।
िरमािय िदप्राप्ौ नोिकुियस्वन्त र्े जनाः ॥
24 mātā pitā suto mitraṃ bāndhavāste’rayo’dhṛvam |
paramārtha padaprāptau nopakurvanti ye janāḥ ||
Even the mother, father, son, friends, and relatives are definite
enemies if they do not cooperate towards reaching the
Ultimate State.

२६ वििविन्ता विहीनस्य कान्तासौख्यं विरावगणः ।

िुत्रमोहविमुिस्य िास्वन्तभयिवत िाश्वती ॥
26 vittacintā vihīnasya kāntāsaukhyaṃ virāgiṇaḥ |
putramohavimuktasya śāntirbhavati śāśvatī ||
Devoid of the worry of money, not attached to pleasure from
women, released from the delusion of attachment to children,
he becomes permanently peaceful.

२७ गृहबन्धविमु िस्तु बन्धुसङ्गं विदू रगः ।

जावतगियिररत्यागी सौख्यमाप्नोवत केिलम् ॥
27 gṛhabandhavimuktastu bandhusaṅgaṃ vidūragaḥ |
jātigarvaparityāgī saukhyamāpnoti kevalam ||
A man who is released from the contacts of home, being far
away from relatives without attachments, and who gives up
pride of caste, creed, and customs, such a man will obtain pure
bliss.

२८ इष्टावनष्ट िररत्यागी स्नेहिे षवििवजय तः ।

रम्यारम्यविर्ुिि िरं सौख्यं समक्ष्नु ते ॥
28 iṣṭāniṣṭa parityāgī snehadveṣavivarjitaḥ |
ramyāramyaviyuktaśca paraṃ saukhyaṃ samakṣnute ||
A man that gives up likes and dislikes, released from feelings for
friends and enemies, giving up that which is both ugly and
beautiful, he will obtain ultimate bliss.

२९ िरां दे िीमविज्ञार् मानुषीं तनुमाविताम् ।

भोयावमिेह िश्यस्वन्त नरकार्ैि मोहतः ॥
29 parāṃ devīmavijñāya mānuṣīṃ tanumāśritām |
bhogyāmiveha paśyanti narakāyaiva mohataḥ ||
A man looking at women as objects of enjoyment without
realizing the ultimate goddess that is living in the women’s
body, such men obtain only Hell.

३० मार्ाकस्वल्पत विश्वेस्वस्मन् िश्यंवित्राण्यनेकिः ।

आिर्य भर्रागादीन् मद् ज्ञानी नावधगच्छवत ॥
30 māyākalpita viśvesmin paśyaṃścitrāṇyanekaśaḥ |
āścarya bhayarāgādīn madjñānī nādhigacchati ||
Those who see the movie of this world, which is produced by
māyā and which is full of surprises while causing fear and
desire, does not obtain knowledge of Me.

३१ मनसानुभिन्भोगान् बवहदृय षया सुवनिलः ।

र्स्वस्तष्ठवत स मार्ािी िगेिेह वनराकृतः ॥
31 manasānubhavanbhogān bahirdṛṣṭyā suniścalaḥ |
yastiṣṭhati sa māyāvī svargeceha nirākṛtaḥ ||
A person who experiences and enjoys the pleasures of mind,
but seems still and peaceful on the outside, is merely a trickster
whose entry is refused in Heaven.
Notes:
This verse is referring to experiencing and enjoying essence-less
objects of delusion and attachment in the mind and is not a
general admonition against mental activity.

३२ र्ा रस्विवियषर्े ष्वेिं र्वद स्यान्मवर् रक्षके ।

सियदुः खावतगो भूत्वा सिाय नन्दमिाप्स्स्यवस ॥
32 yā raktirviṣayeṣvevaṃ yadi syānmayi rakṣake |
sarvaduḥkhātigo bhūtvā sarvānandamavāpsyasi ||
If the attachment and affinity towards worldly objects are
directed towards Me then I will uplift the person to be free
from all sorrows and experience absolute bliss.

३३ जगद्भार हरं िौररं सुजनािनदीवक्षतम् ।

विश्वािार्ं त्रर्ीसारं िीहररं मां नमस्कुरु ॥
33 jagadbhāra haraṃ śauriṃ sujanāvanadīkṣitam |
viśvācāryaṃ trayīsāraṃ śrīhariṃ māṃ namaskuru ||
I am the One who reduces the weight of the world, the brave
One, the One who loves good people, the guru of the universe,
the essence of the trinity, I am Śrī Hari, worship Me.
Notes: Here trinity could mean the Lord Brahmā, Viṣṇu, Śiva or
the Prasthānatrayī: Bhagavadgītā, Brahmasūtra and Upaniṣad.
He destroys all the burden of the world, being Lord Viṣṇu and
Hari, being the teacher of the whole universe. Trayīsāram
(Brāhmanās, āraṇyakās, vedantās).
Based on Telugu translation: dīkśitam here means “involved”,
or taken the dīkśa of defence of good people, or vow. He
destroys all the burden of the world, being Lord Viṣṇu and Hari,
being the teacher of the whole universe. Trayīsāram
(Brāhmanās, āraṇyakās, vedantās)

३४ मन्दप्रज्ञाितां िावि लौक्यालोकनरावगणाम् ।

िैरायं ि मवतं दास्ये र्वद मां िरणं गताः ॥
34 mandaprajñāvatāṃ cāpi laukyālokanarāgiṇām |
vairāgyaṃ ca matiṃ dāsye yadi māṃ śaraṇaṃ gatāḥ ||
Those with dull intelligence as well those worldly people with
mundane involvements, if they surrender unto Me as a servant,
I grant a detached mind.

३५ अकारणदर्ावसन्धूं सुभिजनित्सलम् ।
अवनिं मां भजि त्वं वििुद्धमवतगोिरम् ॥
35 akāraṇadayāsindhūṃ subhaktajanavatsalam |
aniśaṃ māṃ bhajasva tvaṃ viśuddhamatigocaram ||
I receive all the devotees who worship Me constantly with
unconditional love, affection, and sympathy, and bless them
with a pure and sacred mind.

३६ अनीश्वरो ह्यसियज्ञः इवत मत्वा ह्यिस्विताः ।

न मां भजस्वन्त दु स्वथििाः लीलोिाि नृदेहकम् ॥
36 anīśvaro hyasarvajñaḥ iti matvā hyapaṇḍitāḥ |
na māṃ bhajanti duscittāḥ līlopātta nṛdehakam ||
People with degraded intellect see Me not as God, not as All-
Knowing and not as scholar just because of My human form
which is of My own accord.

३७ अवक्षिन्नभ्सूर्ंि संिर्न्मामनाियर्न् ।
अिजानवन्नराकुियन् नरो भ्रश्यवत सौख्यतः ॥
37 akṣipannabhyasūyaṃśca saṃśayanmāmanārśrayan |
avajānannirākurvan naro bhraśyati saukhyataḥ ||
Those who are filled with complaints, jealousy and suspicion
who do not seek refuge in Me and who unknowingly reject Me
are abandoning My good wishes.

३८ त्वं ततुं मोहिोकास्वब्धं आगमो मे भित्यहो ।

संिर्ानािु सं त्यज्य सिेश्वरं व्रजि माम् ॥
38 tvaṃ tartuṃ mohaśokābdhiṃ āgamo me bhavatyaho |
saṃśayānāśu saṃtyajya sarveśvaraṃ vrajasva mām ||
To surpass the sea of delusion and sorrow quickly cast away all
doubts and take refuge in Me, the Lord of all.

३९ अविद्यर्ा नराः केवित् प्रीत्यान्ये विषर्ेषु ि ।

अन्येभ्ि भर्ात्केवित् त्यक्त्वा मा सम्सरस्वन्त िै ॥
39 avidyayā narāḥ kecit prītyānye viṣayeṣu ca |
anyebhyaśca bhayātkecit tyaktvā mā samsaranti vai ||
Some men are ignorant, some find joy in worldly objects
abandon Me and get swept away in this world. Some due to
lack of spiritual knowledge and some due to love and desire
and some due to fear from others leaving Me far roam the
cycle of birth and death.

४० मस्वचिो मत्परो वनत्यं मय्यवियतवक्रर्ाफलः ।

िद्धािाननसूर्ि सोऽमृतत्वार् कल्पते ॥
40 maccitto matparo nityaṃ mayyarpitakriyāphalaḥ |
śraddhāvānanasūyaśca so’mṛtatvāya kalpate ||
He who thinks of Me and is devoted to Me always, offering
unto Me the entire fruit of action with belief and without
jealousy, I create for him an eternal and immortal state of bliss.

४१ नश्वरे सुखदू रे ऽस्वस्मन् लोके प्राप्य मनुष्यताम् ।

विहार् विषर्ोन्मादं भगिन्तं भजि माम् ॥
41 naśvare sukhadūre’smin loke prāpya manuṣyatām |
vihāya viṣayonmādaṃ bhagavantaṃ bhajasva mām ||
Transitory joys and sorrows of the world make men go far away
from Me, so, oh devotee, leave the craze over worldly objects
and worship Me.

४२ मद्भिो मद्गतप्राणो वनरािीवनय र्तेस्वन्द्रर्ः ।

अन्तरङ्गिवतं र्ुिो ध्यार्न्मां मवर् ितय ते ॥
42 madbhakto madgataprāṇo nirāśīrniyatendriyaḥ |
antaraṅgapatiṃ yukto dhyāyanmāṃ mayi vartate ||
Of Me, it is said that My devotees whose life force is in Me and
have abolished their senses, meditate on Me being filled with
Me, the Lord of the Inner World.
 Chapter 6

१ िैरायज्ञानर्ोगैवहय कैिल्यं लभते िु मान्।

तिै राय क्रमं िक्ष्ये शृणु धीर! सुदुलयभम्॥
1 vairāgyajñānayogairhi kaivalyaṃ labhate pumān|
tadvairāgya kramaṃ vakṣye śṛṇu dhīra! sudurlabham||
A person attains salvation through detachment, knowledge,
and yoga, so listen to Me, O brave one, and I will tell you
systematically about the rare knowledge of detachment.

अज्ञानीह नरो मूढः दे होऽहवमवत मन्यते |

तस्मादहं ममेतीत्थं भ्रास्वन्तमूलेषु ितयते।।
2 ajñānīha naro mūḍhaḥ deho’hamiti manyate|
tasmādahaṃ mametītthaṃ bhrāntimūleṣu vartate||
An ignorant and foolish man believes that he is the body and
therefore lives in the delusory world of “I” and “mine” and
behaves with delusion in all things.

३ कावमनी काञ्चनञ्चैि िुत्रक्षेत्रगृहादर्ः ।

अवधकारः प्रवतष्ठाि मानिं भ्रामर्स्वन्त वह॥
3 kāminī kāñcanañcaiva putrakṣetragṛhādayaḥ |
adhikāraḥ pratiṣṭhāca mānavaṃ bhrāmayanti hi||
Women, gold, sons, property, authority, and reputation cause
delusion in man.
४ अङ्गिेभासमाकृष्टो र्ौिनोवद्रिमानसः ।
मोहसंछन्न विज्ञानो दे हरत्यां प्रितयते॥
4 aṅgaśebhāsamākṛṣṭo yauvanodriktamānasaḥ|
mohasaṃchanna vijñāno deharatyāṃ pravartate||
In youth when all organs are functioning well the mind is
agitated, intelligence is hidden by delusion and one behaves
with too much involvement in one’s body.

५ िरीराङ्गसुविन्यासान् िश्यन्भ्रयमवत िामरः ।

मां सास्वथि रि संिृिं ज्ञात्वा ज्ञानी न मुह्यवत ॥
5 śarīrāṅgasuvinyāsān paśyarnbhramati pāmaraḥ |
māṃsāsthi rakta saṃpṛktaṃ jñātvā jñānī na muhyati ||
An ignorant man sees the different parts of the body connected
well and gets deluded, but the man of knowledge knows that it
is filled with flesh, bones and blood and does not get deluded.

६ विलासालाििेष्टावभः वित्रालिारभूषणैः ।
हािभािविनोदै ि नारी कषयवत िूरूषम् ॥
6 vilāsālāpaceṣṭābhiḥ citrālaṅkārabhūṣaṇaiḥ |
hāvabhāvavinodaiśca nārī karṣati pūrūṣam ||
Through graceful melody and movements, colorful and
beautiful jewels and ornaments, beautiful expressions, a
woman draws in a man.
Notes:
And vice-versa for how men repeatedly try to woo a woman.
७ सियिास्त्रवििेकाढ्यः बहुधानुभिास्वितः ।
तिावि िुरुषो र्ावत नारी दृषवा विमोवहताम्॥
7 sarvaśāstravivekāḍhyaḥ bahudhānubhavānvitaḥ|
tathāpi puruṣo yāti nārī dṛṣṭvā vimohitām||
Even when a man is an expert in Śāstras and discrimination,
and is very experienced, upon seeing an approaching woman
he gets deluded.
Notes:
And vice-versa for the detrimental effect a man would have on
a woman

८ कामो नाम वकरातोऽर्ं र्मादवि भर्िरः ।

नष्टास्तेन सुनार्यि र्तर्िावि िवञ्चताः ॥
8 kāmo nāma kirāto’yaṃ yamādapi bhayaṅkaraḥ |
naṣṭāstena sunāryaśca yatayaścāpi vañcitāḥ||
The hunter called lust is scarier than even Lord Yamā because
of which good people lose out and because of which get
deceived.

९ बालावि तरुणी िैि सा िृद्धाप्यबलावि ि।

नारी बन्धकरीत्यु िा िास्त्रानुभििस्वितैः ॥
9 bālāpi taruṇī caiva sā vṛddhāpyabalāpi ca|
nārī bandhakarītyuktā śāstrānubhavapaṇḍitaiḥ||
A young woman, even a child, or an old woman, even a weak
one, binds a man who is experienced in the knowledge of
Śāstras.
Notes:
And vice-versa for the detrimental effect a man would have on
a woman

१० वप्रर्ाविरह दु ः खेन दु स्सहे न सुिावलतः ।

कतयव्यसंस्मृवतं त्यक्त्वा दै न्यभािेन िीड्यते ॥
10 priyāviraha duḥkhena dussahena sucālitaḥ |
kartavyasaṃsmṛtiṃ tyaktvā dainyabhāvena pīḍyate ||
One is deceived by the sadness and shock of separation from
dear ones and forgets traditional duties as he suffers from
depression.

११ िालर्स्वन्त मनथिैर्ं िुरुषस्य स्वस्त्रर्ो रुिम् ।

हरोऽवि मोवहनीं दृषवा व्यामोहं प्राप्िास्वन्कल ॥
11 cālayanti manasthairyaṃ puruṣasya striyo dhruvam |
haro’pi mohinīṃ dṛṣṭvā vyāmohaṃ prāptavānkila ||
Women definitely cause restlessness in the stability of a man’s
mind: even Lord Śiva felt attraction upon seeing Mohinī, isn’t it?
Notes:
And vice-versa for the detrimental effect a man would have on
a woman
१२ िेदास्वन्तनोऽवि दान्तस्य विदु षिावि र्ोवगनः ।
तरुणीसहिासेन ज्ञानबुस्वद्धदवियनश्यवत ॥
12 vedāntino’pi dāntasya viduṣaścāpi yoginaḥ |
taruṇīsahavāsena jñānabuddhidarvinaśyati ||
Sages or yogīs, whoever are in contact with ladies, their
intellect and knowledge is destroyed
Notes:
And vice-versa for the detrimental effect a man would have on
saintly women

१३ वििानिीह िास्त्रेषु प्रज्ञर्ा र्ोवगराडवि।

िूरोऽवि र्ुद्धतन्त्रेषु नारीदासो भविष्यवत॥
13 vidvānapīha śāstreṣu prajñayā yogirāḍapi|
śūro’pi yuddhatantreṣu nārīdāso bhaviṣyati||
Though adept in the knowledge of worldly affairs, the sciences,
and the Śāstras, even the best of yogis and the heroic warrior
becomes a slave of women.
Notes:
And vice-versa for the detrimental effect a man would have on
a woman

१४ सम्बुद्ध ज्ञानसंर्ुि वनमयलञ्चावि संस्कृतम्।

मनः कलुषता मेवत स्त्री संगत्या घृिं स्मर।।
14 sambuddha jñānasaṃyukta nirmalañcāpi saṃskṛtam|
manaḥ kaluṣatā meti strī saṃgatyā ghṛvaṃ smara||
Even a spotless mind with knowledge becomes turbid with the
association, smell, or remembrance of a woman.
Notes:
And vice-versa for the detrimental effect a man would have on
a woman

१५ सहिासाच संिकाय त् कावमनीनान्तु र्ोवगनः ।

भाषणादियनाचैि तिस्तेजो विनश्यवत॥
15 sahavāsācca saṃparkāt kāminīnāntu yoginaḥ |
bhāṣaṇāddarśanāccaiva tapastejo vinaśyati||
Even those who lead an austere life lose their asceticism
because of the company of women by mingling with, speaking
with, and seeing them?
Commentary: Therefore, what can you say about a common
man? Likewise, for women.

१६ किीनां कल्पनािेि रम्या भिवत कावमनी।

र्िािे मां सवििे ऽस्वस्मन् न रमस्वन्त वििेवकनः ॥
16 kavīnāṃ kalpanāsveva ramyā bhavati kāminī|
yathārthe māṃsapiṇḍe’smin na ramanti vivekinaḥ||
Only poets and imaginative people find a woman attractive but
a scholar who has discrimination will not be attracted to a
woman as he sees her for what she is: flesh and blood.
Notes:
And vice-versa for the woman who sees a man for what he is:
merely flesh and blood.

१७ जागरूकि विज्ञानी मार्ाप्रभािकोविदः ।

अवनच्छस्वन्द नरो भ्रान्तः कान्तास्नेहेन मुह्यवत ॥
17 jāgarūkaśca vijñānī māyāprabhāvakovidaḥ |
anicchanddi naro bhrāntaḥ kāntāsnehena muhyati ||
One who has full control of senses, one who is fully aware, one
who has discrimination, one who is knowledgeable, one who
understands the power of delusion and one who is a scholar,
such a person, even when he does not desire it, will fall into
delusion in the company of a woman.
Notes:
And vice-versa for the detrimental effect a man would have on
a woman

१८ कान्तासुदृढ़विश्वासं वनधार् रमते िुमान्।

वित्रं स िवञ्चतस्तावभः दु ः खं प्राप्नोवत दु भयरम् ॥
18 kāntāsudṛḍha़viśvāsaṃ nidhāya ramate pumān|
citraṃ sa vañcitastābhiḥ duḥkhaṃ prāpnoti durbharam ||
A man is steeped in pleasure by having firm faith in women but
strangely enough he is deceived by them and is heavily
burdened by the misery he obtains.

१९ कामिेगो महां स्तीव्रः वनग्रहस्तस्य दु ष्करः ।

वनरुद्धोऽवि समुत्थार् प्रज्ञां हरवत र्ोवगनः ॥
19 kāmavego mahāṃstīvraḥ nigrahastasya duṣkaraḥ |
niruddho’pi samutthāya prajñāṃ harati yoginaḥ ||
The depth or speed of lust is very high and difficult to arrest,
and even though he is a yogi and tries to keep it away, it rises
again and again and destroys his intelligence.

२० ििनैः रिनावभि सिे जर्स्वन्त मन्मिम्।

विन्तनैिैि िर्ाय वभः सिे नमस्वन्त मन्मिम् ॥
20 vacanaiḥ racanābhiśca sarve jayanti manmatham|
cintanaiścaiva caryābhiḥ sarve namanti manmatham ||
People with their words and poetry are all victors over the God
of Love, but in their thoughts and actions all people are yielding
to desire.

२१ कामंसंगोद्भिं विस्वद्ध दु ष्पूरं दु ररतालर्म् ।

संसार कारणं घोरं िािरूिं महािनम् ॥
21 kāmaṃsaṃgodbhavaṃ viddhi duṣpūraṃ duritālayam |
saṃsāra kāraṇaṃ ghoraṃ pāparūpaṃ mahāśanam ||
Know that lust born out of attachment cannot be satiated, is a
haven of sins, is the cause of the cycle of death and birth, is a
horrible form of sin and is voracious.

२२ काममूलवममं विस्वद्ध संसारं दु रवतक्रमम्।

कान्तामूलञ्च तं कामं तस्मात्कान्तां त्यजेत्सुधीः ।।
22 kāmamūlamimaṃ viddhi saṃsāraṃ duratikramam|
kāntāmūlañca taṃ kāmaṃ tasmātkāntāṃ tyajetsudhīḥ ||
Know that the main reason for this insurmountable world is lust
and that is because of a woman, therefore abandon the
woman, O intelligent one.

२३ र्ौिनोल्लास सम्मूढः आरोयबलगवियतः ।

र्िेच्छमुिभोगेषु िार्ुनयर्वत िािनम् ॥
23 yauvanollāsa sammūḍhaḥ ārogyabalagarvitaḥ |
yathecchamupabhogeṣu svāyurnayati pāvanam ||
Due to impermanent youth and happiness, and being made a
fool by it, a man who is proud of his transient health and
strength is lost in his enjoyment and wastes his precious life.

२४ दारिु त्रगृहादीन् र्ः संिाद्यैिेह तु ष्यवत।

अकृत्वा तत्त्ववजज्ञासां तस्य जन्म वनरियकम् ।।
24 dāraputragṛhādīn yaḥ saṃpādyaiveha tuṣyati|
akṛtvā tattvajijñāsāṃ tasya janma nirarthakam ||
That man who, having earned a wife, children, and other
homely pleasures, is satisfied and not having done inquiry into
the supreme Defining Principle, his birth becomes useless.

२५ विरायिीस्वन्द्रर्ािेषु दृढवनिर्िवजय तः ।
कालं नर्वत तेष्वेि बलहीनो भर्ािृतः ।।
25 virāgyapīndriyārtheṣu dṛḍhaniścayavarjitaḥ|
kālaṃ nayati teṣveva balahīno bhayāvṛtaḥ ||
Even one who is detached from sensory objects spends time on
them as he is devoid of firm belief and is weak and fearful.

२६ इस्वन्द्रर्ािेषु सूक्ष्मेच्छा विरिस्यावि ितयते।

अप्रमिेन धीरे ण जे तव्या सा मुमुक्षुणा॥
26 indriyārtheṣu sūkṣmecchā viraktasyāpi vartate|
apramattena dhīreṇa jetavyā sā mumukṣuṇā||
Even though one is unattached, it is said that he has subtle
desires for sensory objects which the seeker of salvation must
gain victory over with strength and vigilance.

२७ महतारागिािे न स्नेहजेन सुबस्वन्धतः ।

आरूढोऽवि च्युवतं र्ावत मोहािरण नष्टदृक् ॥
27 mahatārāgapāśena snehajena subandhitaḥ |
ārūḍho’pi cyutiṃ yāti mohāvaraṇa naṣṭadṛk ||
A who has overridden the path of salvation because of his
association with worldly likes dislikes and things, his wisdom is
dismissed because of the covering called desire

२८ अदृष्टादीवन भू तावन दृष्टमध्यावन सज्जन।

गतान्यदियनं भूर्ः िोकस्यािसरः कुतः ॥
28 adṛṣṭādīni bhūtāni dṛṣṭamadhyāni sajjana|
gatānyadarśanaṃ bhūyaḥ śokasyāvasaraḥ kutaḥ ||
O good one, invisible bodies become visible in the middle while
living and become gone elsewhere from sight - where is the
necessity for sorrow over this?

२९ नष्टं भिवत र्दृष्टं जातो मृतो भिेद्यतः ।

अवनिार्यवमदं बुध्वा जवह िोकमनियकम् ।।
29 naṣṭaṃ bhavati yadṛṣṭaṃ jāto mṛto bhavedyataḥ|
anivāryamidaṃ budhvā jahi śokamanarthakam ||
Anybody is destroyed and everyone who is born could die -
knowing that this is unavoidable, abandon meaningless
sadness.

३० दु ः खदं वह मनोव्याप्ं सुखदं िोिसंहृतम्।

व्याप्ं भिवत कामे न वनष्कामंतूिसंहृतम॥
30 duḥkhadaṃ hi manovyāptaṃ sukhadaṃ copasaṃhṛtam|
vyāptaṃ bhavati kāmena niṣkāmaṃtūpasaṃhṛtama||
When mind is involved in sensory pleasures, sorrow follows,
when withdrawn from them, happiness follows.

३१ मनो िैषवर्कं ित्रुः बन्धुरात्मा सुवनमयलः ।

ज्ञात्वैतदभजतां मां वह भाििुस्वद्धं ददाम्यहम्॥
31 mano vaiṣayikaṃ śatruḥ bandhurātmā sunirmalaḥ|
jñātvaitadabhajatāṃ māṃ hi bhāvaśuddhiṃ dadāmyaham||
The mind of a sensualist is an enemy while the pure mind is a
friend to the soul - knowing this, worship only Me and I will give
the purification of emotion.

३२ अस्वथिरं िञ्चलं िावि विबुधै गृह्यते मनः ।

िैरायाभ्ासविज्ञानैः मोक्षानन्दफलप्रदै ः ।।
32 asthiraṃ cañcalaṃ cāpi vibudhai gṛhyate manaḥ|
vairāgyābhyāsavijñānaiḥ mokṣānandaphalapradaiḥ||
Wise people capture even the restless and unstable mind by
using detachment and knowledge which can bear the fruit of
blissful salvation.

३३ िास्विियदस्वन्त िेदान्तं त्यागमागयविवनन्दकाः ।

िञ्चर्स्वन्त जनान्मू खाय न् वजह्विोिथि सुखालसाः ॥
33 vāgbhirvadanti vedāntaṃ tyāgamārgavinindakāḥ |
vañcayanti janānmūrkhān jihvavopastha sukhālasāḥ ||
People deceive crowds by giving speeches on philosophy while
are censuring the path of sacrifice by devoting themselves to
the joys of eating and living.

३४ िास्त्रजालिररज्ञाता लब्धकीवतयस्सुभोगिान् ।
तिाप्यसूर्तां र्ावत दृषवन्यं सुर्िोस्वितम् ||
34 śāstrajālaparijñātā labdhakīrtissubhogavān |
tathāpyasūyatāṃ yāti dṛṣṭvanyaṃ suyaśonvitam||
Even though one has intricate knowledge of spiritual treaties,
gains fame and is prosperous, he is even then very jealous of
another man who is famous.

३५ दाता वििान्कुलीनि प्रभुभोगी विरायवि।

सामान्यि धनी र्ोगी सत्कारे च्छासुबस्वन्धताः ।।
35 dātā vidvānkulīnaśca prabhurbhogī virāgyapi|
sāmānyaśca dhanī yogī satkārecchāsubandhitāḥ ||
A charitable person, scholar, one from a high caste, a king, a
rich person, even a detached person, a common man, a yogi: all
these people are bound by the desire for respect or felicitation.

३६ अज्ञात्वा सुखमन्तथिं विषर्ेष्विलोकते।

अलब्ध्वा तत्सुखं तत्र वििारं वह समश्नु ते॥
36 ajñātvā sukhamantasthaṃ viṣayeṣvavalokate|
alabdhvā tatsukhaṃ tatra vicāraṃ hi samaśnute||
Not knowing the joy of the Inner Self, one looks at sensory
objects, not obtaining happiness in them one only ends up
disappointed.

३७ र्स्वत्कंवित्सावधतं लोके सिय नश्यवत कालतः ।

तस्मात्त्वं वनमयमो भूत्वा वनस्सङ्गि समािर॥
37 yatkiṃcitsādhitaṃ loke sarva naśyati kālataḥ|
tasmāttvaṃ nirmamo bhūtvā nissaṅgaśca samācara||
Whatever little is achieved in the world is all destroyed over
time therefore you be without a feeling of “I” and transact
without a sense of attachment.

३८ इस्वन्द्रर्ािोिभोगेषु क्षवणकोििमो भिेत् ।

क्षणादू ध्वं िुनस्तृ ष्णा प्रबलैि भविष्यवत ॥
38 indriyārthopabhogeṣu kṣaṇikopaśamo bhavet |
kṣaṇādūrdhvaṃ punastṛṣṇā prabalaiva bhaviṣyati ||
The enjoyment of sensory objects and pleasures could bring
momentary peace of mind, but desire will again rage in the
future.

३९ िूरणादे किाञ्छर्ाः अन्यिाञ्छोदर्ो भिेत्।

िारम्पर्य क्रमेणैिं तृष्णैकैि विविधयते॥
39 pūraṇādekavāñchayāḥ anyavāñchodayo bhavet|
pāramparya krameṇaivaṃ tṛṣṇaikaiva vivirdhate||
When an old desire is fulfilled, a new one could rise, thus
desires only increase successively with time.

४० तृष्णाग्रे सूक्ष्मरूिावि िधयते ह्यवनिाररता ।

अनलस्सूक्ष्मरूिेण प्रविश्यैि विविधयते ॥
40 tṛṣṇāgre sūkṣmarūpāpi vardhate hyanivāritā |
analassūkṣmarūpeṇa praviśyaiva vivirdhate ||
Even though a small spark/ember/coal of fire, even though it is
fire, the minute it reaches wood, it grows, and burns the wood,
similarly a desire which is not filled even though it will grow.

४१ कालात्कालान्तरं िाञ्छन् दे िेदेिान्तरं तिा ।

प्राप्ािस्त्वन्तरं िे ञ्छन् कामकामी विमुह्यवत ॥
41 kālātkālāntaraṃ vāñchan deśeddeśāntaraṃ tathā |
prāptādvastvantaraṃ ceñchan kāmakāmī vimuhyati ||
One who is dictated by passion goes astray desiring sensory
objects from a distant time and place without being satisfied
with what is available.
४२ दे ितः कालतिावि िस्तुतिाप्यबावधतम् ।
आत्मन्येिास्वखलं सौख्यं लब्ध्वा धीरो न कां क्षवत ॥
42 deśataḥ kālataścāpi vastutaścāpyabādhitam |
ātmanyevākhilaṃ saukhyaṃ labdhvā dhīro na kāṃkṣati ||
Having obtained happiness only from the soul the brave one
does not desire sensory objects from a different place or even
time.
Notes: - Desiring objects from a different time can be
interpreted as nostalgia.

४३ िस्ततत्त्वमविज्ञार् विषर्ेस्वन्द्रर्मोवहतः ।
संप्राप्ेष्वरवतं प्राप्य नव्येषु कुरुते मवतम्॥
43 vastatattvamavijñāya viṣayendriyamohitaḥ|
saṃprāpteṣvaratiṃ prāpya navyeṣu kurute matim||
Not having realized the Ultimate Principle one is attracted to
sensory objects, after obtaining these objects not finding
satisfaction in them the mind sets out after new ones.

४४ र्तीनामवि दृश्यन्ते रागिे षिरार्णाः ।

अियकामसुखासत्काः मानिूजासु लम्पटाः ।।
44 yatīnāmapi dṛśyante rāgadveṣaparāyaṇāḥ|
arthakāmasukhāsatkāḥ mānapūjāsu lampaṭāḥ||
Even a sage who is interested in abandoning his likes, dislikes,
wealth, lust, and pleasure still desires felicitations for self-
aggrandizement.

४५ र्दग्रे दृश्यते सौख्यं संस्पियजनसुखेषु वह ।

तदल्पं क्षवणकं विस्वद्ध दु ः खमूलं ि मोहजम् ॥
45 yadagre dṛśyate saukhyaṃ saṃsparśajanasukheṣu hi |
tadalpaṃ kṣaṇikaṃ viddhi duḥkhamūlaṃ ca mohajam ||
Whenever you see comfort and pleasure derived from the
intimate contact with someone, know that to be petty,
transient, the root cause of sorrow and born from ignorance.

४६ वनन्द्रां तन्द्रां ि भीवतञ्च सम्मोहं व्यसनं तिा।

आलस्यमवतमावनत्वं त्यक्त्वािु विजर्ं व्रज॥
46 nindrāṃ tandrāṃ ca bhītiñca sammohaṃ vyasanaṃ
tathā|
ālasyamatimānitvaṃ tyaktvāśu vijayaṃ vraja||
Abandon sleep, tiredness, fear, delusion, passion and arrogance
and gain victory.

४७ हषयिोकास्वितं िेगं सुखदु ः खसमुद्भिम् ।

सोढुं ििस्य तस्येह दु ः खाभािो भविष्यवत॥
47 harṣaśokānvitaṃ vegaṃ sukhaduḥkhasamudbhavam |
soḍhuṃ śaktasya tasyeha duḥkhābhāvo bhaviṣyati||
A man who can endure the intensity of laughter and misery and
the power of joy and sorrow that arise together will not be sad
in this world.

४८ िेर्स्साधनसामग्र्ां स्वतिरे ि गरीर्सी।

िस्य धमाय नुसाररत्वं िस्विररत्यवभधीर्ते ॥
48 śreyassādhanasāmagryāṃ śktireva garīyasī|
svasya dharmānusāritvaṃ śaktirityabhidhīyate ||
The wise one says that the seeking and accrual of virtual is the
only power that is honorable and that following one's own
righteous path is true power.

४९ िूियजन्मसु िािावन कृतान्येिेह जन्मवन।

दाररद्रर् व्यावधदु ः खैस्तु बाधन्ते सिय मानिान् । ।
49 pūrvajanmasu pāpāni kṛtānyeveha janmani|
dāridraya vyādhiduḥkhaistu bādhante sarvamānavān ||
Sins gathered from previous births and this birth bring poverty,
diseases, sorrows, and miseries to all beings.

५० सुखसम्प्राप्र्े धमयः प्रावणनां ि विधीर्ते।

िररहारार् दु ः खस्य ह्यधमयः प्रवतवषध्यते॥
50 sukhasamprāptaye dharmaḥ prāṇināṃ ca vidhīyate|
parihārāya duḥkhasya hyadharmaḥ pratiṣidhyate||
Law of righteous conduct is intended for the happiness of all
beings - disrespecting this law brings misery and breaking it is
forbidden.

५१ िेदधमयिरोवनत्यं सिाय हिार िवजय तः ।

सियकमयफलत्यागी िुद्धसत्त्वो भविष्यवत॥
51 vedadharmaparonityaṃ sarvāhaṅkāra varjitaḥ|
sarvakarmaphalatyāgī śuddhasattvo bhaviṣyati||
One who follows the law of righteous conduct as prescribed in
the Vedās every single day, has abandoned all ego and wants
and who has sacrificed the fruit of all his work will become pure
and cleansed.

५२ सन्यस्य सियकमाय वण सम्प्राप्य तत्त्वमात्मनः ।

संसारगवतमुल्लङ्गर् संिरे न्मुि संिर्ः ॥
52 sanyasya sarvakarmāṇi samprāpya tattvamātmanaḥ|
saṃsāragatimullaṅgaya saṃcarenmukta saṃśayaḥ||
Having let go of all the actions of the world, and attaining the
true nature of his soul, by breaking away from all the ways of
the world a man walks free being relieved of all his doubts and
fears.
५३ ऍश्वर्ोन्माद मूढ़ात्मा र्ो मां विस्मृत्य ितयते।
ममास्वस्तत्व प्रबोधार् तस्यैश्वर्ं हराम्यहम्॥
53 aiśvaryonmāda mūḍha़ātmā yo māṃ vismṛtya vartate|
mamāstitva prabodhāya tasyaiśvaryaṃ harāmyaham||
I will destroy the wealth of the foolish person who in craze over
his wealth behaves like he has forgotten My existence to make
him realize My presence.

५४ वकमस्वस्त िोभनं दे हे िीर्यमाणे ि नश्वरे ।

क्षीणे िर्वस रम्यत्वं सिं नश्यवत तक्षणम्॥
54 kimasti śobhanaṃ dehe śīryamāṇe ca naśvare|
kṣīṇe vayasi ramyatvaṃ sarvaṃ naśyati takṣaṇam||
What is attractive about a body that is destructible, perishable,
that with age gets broken and decays bit by bit.

५५ अलंकृतोऽप्यर्ं दे हः िणाय म्बरस्रगावदवभः ।

िभािमवलनत्वास्वध्द ज्ञावनवभः िररभूर्ते॥
55 alaṃkṛto’pyayaṃ dehaḥ svarṇāmbarasragādibhiḥ|
svabhāvamalinatvādhdi jñānibhiḥ paribhūyate||
Even when a body is decorated with ornaments, golden
apparel, garlands and perfumes a man of knowledge recognizes
it for its innate nature of impurity

५६ िस्तुवमथ्यत्व विज्ञानात् िास्वन्तनयहीह केिलात् ।

वमथ्यािस्तु िररत्यागात् िूणयिास्वन्तभयविष्यवत ॥
56 vastumithyatva vijñānāt śāntirnahīha kevalāt |
mithyāvastu parityāgāt pūrṇaśāntirbhaviṣyati ||
There is no peace in merely knowing the unreality of sensory
objects but only from sacrificing can one be completely
peaceful

५७ िुते दृष्टे स्मृते ज्ञाते िानुभूते नरथदा ।

विषर्े वनवियकारो र्ः रुिं तस्य सुखं भिेत् ॥
57 śrute dṛṣṭe smṛte jñāte cānubhūte narassdā |
viṣaye nirvikāro yaḥ dhruvaṃ tasya sukhaṃ bhavet ||
A man who remains stable and unagitated despite reading,
seeing, remembering, knowing, and experiencing sensory
objects will always be happy.

५८ क्षणं स्वथित्वा सुखं र्ावत क्षणे दु ः खं विनश्यवत।

सुखदु ः खभ्रमं त्यत्क्वा सुख मछर् मश्नुते॥
58 kṣaṇaṃ sthitvā sukhaṃ yāti kṣaṇe duḥkhaṃ vinaśyati|
sukhaduḥkhabhramaṃ tyatkvā sukha makshaya maśnute||
Pleasure is momentary and goes away in a second, misery also
dies so abandon hallucinations of happiness and sorrow and
earn immeasurable happiness.

५९ र्ाित्कालं मनो र्स्य िाधीनं ितय ते रुिम्।

ताििस्य भर्ं नास्वस्त तृष्णामोह समुद्भिम् ॥
59 yāvatkālaṃ mano yasya svādhīnaṃ vartate dhruvam|
tāvattasya bhayaṃ nāsti tṛṣṇāmoha samudbhavam ||
If the mind is under one’s control and is stable and keeps it with
oneself, he has no fear of desire and delusion which rise
together.

६० सुखकोमलसंस्पिाय ः ििाि मधुराद् भुताः ।

रम्यसुन्दररूिावण नाकषयन्त्यात्मिेवदनम् ॥
60 sukhakomalasaṃsparśāḥ śabdāśca madhurādbhutāḥ |
ramyasundararūpāṇi nākarṣantyātmavedinam ||
One who is into sacrificing the self is not attracted by
pleasurable and soft touch, to sweet and honeyed words and to
captivating and beautiful forms.

६१ हृद् र्ु िलभ् रूिं मां सहस्रारस्वथितं वििम्।

विदानन्द तनुं िान्तं आिर्ािु वनरन्तरम् ॥
61 hṛdyupalabhya rūpaṃ māṃ sahasrārasthitaṃ śivam|
cidānanda tanuṃ śāntaṃ āśrayāśu nirantaram ||
I am the One that appears in the heart and situated at the
sahasrāra as Lord Śiva, as an eternal blissful body and as peace
- unendingly seek shelter in Me.
Notes: The “Me” that has been referred to in this chapter is
revealed here to be Lord Śiva (all-pervading)
६२ स्मरस्वन्त कृतिु ण्या र्े िान्तथिं मां सदािर्ाः ।
सुखं प्रज्ञां स्मृवतं ज्ञानं मिो लब्ध्वा जर्ं वत ते॥
62 smaranti kṛtapuṇyā ye svāntasthaṃ māṃ sadāśayāḥ|
sukhaṃ prajñāṃ smṛtiṃ jñānaṃ matto labdhvā jayaṃti te||
Those who perform good deeds always recognize Me as the
light of their Inner Being therefore gain happiness, intelligence,
knowledge, creativity, and success.

६३ ब्रह्मैिाहं िरं सत्यं मां विस्वद्ध िरमे श्वरम्।

जीिभूतो ममैिां िः जगदे तस्वद्ध मन्मर्म्॥
63 brahmaivāhaṃ paraṃ satyaṃ māṃ viddhi
parameśvaram|
jīvabhūto mamaivāṃśaḥ jagadetaddhi manmayam||
I am verily Brahmā, the highest Truth, know Me as the Supreme
Lord, and that living beings indeed belong to My dynasty, and
that this whole world is filled by Me.

64 गुणप्रभुं गुणातीतं नरनारी तनुधयरम्।

सदै कं मां भजि त्वं सियभूतेश्वरे श्वरम् ॥
६४ guṇaprabhuṃ guṇātītaṃ naranārī tanurdharam|
sadaikaṃ māṃ bhajasva tvaṃ sarvabhūteśvareśvaram ||
I am the authority of the three guṇās, surpass the three guṇās,
I am only the one wearing the body of men and women, I am
the lord of all beings - you worship only Me.
Notes:
It is noteworthy that He affirms that He is the body of both men
and women here: which proves the gender neutrality of all the
assertions in the previous verses about the detrimental effects
of women on men, and that the māya that causes this is indeed
part of His manifestation.
 Chapter 7

१ िैरायस्य दृढ़त्वार् सवििे कोदर्ार् ि।

िोकमोहविनािार् शृण्वेतत्सािधानतः ॥
1 vairāgyasya dṛḍha़tvāya sadvivekodayāya ca|
śokamohavināśāya śṛṇvetatsāvadhānataḥ||
To strengthen your detachment and to awaken your wisdom
and to destroy your sadness and delusion, listen to whatever I
am telling you carefully and attentively.

२ अनावदिासनाजालैः प्रेररतस्सन् नरस्सदा।

अविरिो महामोहात् लोकेऽस्वस्मन् सः प्रितयते।।
2 anādivāsanājālaiḥ preritassan narassadā|
avirakto mahāmohāt loke’smin saḥ pravartate||
A man is motivated by the web of tendencies from many births
and behaves in this world without detachment and with
delusion.

३ अज्ञानात् ििरूिस्य कामो बाह्येषु जार्ते।

कामी करोवत कमाय वण बन्धस्ततोऽवभ जार्ते॥
3 ajñānāt svasvarūpasya kāmo bāhyeṣu jāyate|
kāmī karoti karmāṇi bandhastato’bhi jāyate||
Being ignorant of the nature of the Self, one is desirous of the
external, acts in accordance to the desire, and is in bondage to
the fruits of these actions.

४ अिलम्ब्य दु रािारान् दु मयतावन ि कामुकाः ।

सम्पाद्य क्षुद्रसौख्यावन नरकं र्ास्वन्त दु वधयर्ः ॥
4 avalambya durācārān durmatāni ca kāmukāḥ|
sampādya kṣudrasaukhyāni narakaṃ yānti durdhiyaḥ||
Supporting wrong traditions, wrong religions and desires, one
earns petty pleasure and attains hell in the end.

५ जीिोऽर्ं मोहसिीणयः दाराित्यसु खे रमन्।

लब्ध्वावि मानिं दे हं मोक्षं नेच्छवत वकं ििः ।।
5 jīvo’yaṃ mohasaṅkīrṇaḥ dārāpatyasukhe raman|
labdhvāpi mānavaṃ dehaṃ mokṣaṃ necchati kiṃ vacaḥ ||
What to say of a being who is confused with delusion, steeped
in the pleasures of husband and wife, and is not desiring
salvation even after having received a human body?

६ इस्वन्द्रर् िादु सौख्येषु मोदमानो वनरन्तरम्।

िरमािय िदं ज्ञातुं न करोवत स्पृहामवि॥
6 indriya svādusaukhyeṣu modamāno nirantaram|
paramārtha padaṃ jñātuṃ na karoti spṛhāmapi||
Unendingly desiring pleasure and the tastes of sensory objects,
one does not make effort or wish the know the Ultimate
Spiritual State.

७ अनन्तर क्षणे र्द्यत् प्रभविष्यवत मानिः ।

अल्पज्ञस्स न जानावत िृिा गिेण िवञ्चतः ॥
7 anantara kṣaṇe yadyat prabhaviṣyati mānavaḥ|
alpajñassa na jānāti vṛthā garveṇa vañcitaḥ||
Even though a man does not even slightly know what will
happen in the final moment he is wastefully fooled by his own
pride.

८ र्िेष्टं ि सुखं प्राप्ुं िररहतुयमिास्वञ्छतम्।

अिन्कुिन्नरो मूढः िृिा गिेण िवञ्चतः ॥
8 yatheṣṭaṃ ca sukhaṃ prāptuṃ parihartumavāñchitam|
aśankuvannaro mūḍhaḥ vṛthā garveṇa vañcitaḥ||
A man who is helpless in attaining the pleasures he desires or in
rejecting what is unacceptable to him is foolishly and wastefully
deceived by pride.

९ विषर्ािा दृढ़े कार्े दु बयले रोगविन्तना।

मूखाय णां वह भिेवदत्थं वधक् तेषां जन्म वनष्फलम् ॥
9 viṣayāśā dṛḍha़ekāye durbale rogacintanā|
mūrkhāṇāṃ hi bhaveditthaṃ dhik teṣāṃ janma niṣphalam ||
When healthy bodied they desire sensory objects, when sick
and weak they are worried – only fools think in this manner and
make their births unfruitful, and I look down upon them.

१० सुन्दरोऽस्तु कुरूिोऽस्तु िरीरं सियदेवहनाम्।

मूलमंत्रालर्ं तुच्छं रिमां सास्वथि िञ्जरम्॥
10 sundaro’stu kurūpo’stu śarīraṃ sarvadehinām|
mūlamaṃtrālayaṃ tucchaṃ raktamāṃsāsthi pañjaram||
All bodies, beautiful or ugly, are insignificant as they are merely
mediums to pass excretion and urine and are cages of blood,
flesh, and bones.

११ असह्येसमलेऽवनत्ये ह्यरम्ये दोषसं र्ुते।

िरीरे ऽस्वस्मन् मनः कृत्वा वििानवि विमुह्यवत॥
11 asahyesamale’nitye hyaramye doṣasaṃyute|
śarīre’smin manaḥ kṛtvā vidvānapi vimuhyati||
Disgusting, excretory, impermanent, not beautiful and replete
with faults, the body which is the result of the mind is
bewildering even to scholars.

१२ नािादर्ेद्रसम्मोहात् िृिरूिेषु र्ोवषताम्।

तस्वद्धतं मोवहतं कृत्वा िातर्त्यििं भृिम्॥
12 nāsvādayedrasammohāt vṛttarūpeṣu yoṣitām|
taddhitaṃ mohitaṃ kṛtvā pātayatyavaśaṃ bhṛśam||
Do not taste the nectar of amorousness with a voluptuous girl
as getting infatuated in this manner, a man is considerably
enslaved to adultery.

१३ स्त्रीव्यिौ वह रवतं र्स्वन्त ििुिक्ष्यादर्ोऽवि ि।

विमूढोवि तिैिेह विज्ञान्येको विरज्यते॥
13 strīvyaktau hi ratiṃ yanti paśupakṣyādayo’pi ca|
vimūḍhopi tathaiveha vijñānyeko virajyate||
People look for sexual pleasure in a woman, so do animals and
birds, and even fools, it is only a wise man who strives to be
averse.

१४ रवतं र्त्र मनो र्ावत िञ्चलं दृश्यिस्तुषु।

तस्मात्त्वं तत्पराित्यय मोक्षमागे वनिेिर्॥
14 ratiṃ yatra mano yāti cañcalaṃ dṛśyavastuṣu|
tasmāttvaṃ tatparāvartya mokṣamārge niveśaya||
Wherever sexual pleasure is found, the restless mind visualizes
those objects - therefore reverse the mind from thence and
enter the path of salvation.

१५ बध्वा कमेस्वन्द्रर्ाणीह कामभोगेषु िाञ्छर्ा।

र्ः क्रीडवत मनो राज्ये दु बयलो रोगिान्भिेत् ॥
15 badhvā karmendriyāṇīha kāmabhogeṣu vāñchayā|
yaḥ krīḍati mano rājye durbalo rogavānbhavet ||
One whose senses are bound by the want for sexual pleasures
sports thus in the kingdom of his mind and becomes weak and
sick.
Notes: - karmendriyās are (1) vāk (speech) (2) pāṇi (hands), (3)
pāda (legs), (4) pāyu (anus) and (5) upastha (genitals).

१६ राज्ञि धवननिावि सुन्दरस्यावि धीमतः ।

दीनस्य ि समं विस्वद्ध दु ः खं र्द्भिसंभिम् ॥
16 rājñaśca dhaninaścāpi sundarasyāpi dhīmataḥ|
dīnasya ca samaṃ viddhi duḥkhaṃ yadbhavasaṃbhavam ||
Even a king, a wealthy person, a beauty, an intellect, and a
miserable person face the same fate of such a sorrowful
existence.

१७ सुन्दरोऽवि जरामेवत बवलष्ठोऽवि मृवतं तिा।

धवननोऽवि भिेदैन्यं विदां वकं मोहकारणम्॥
17 sundaro’pi jarāmeti baliṣṭho’pi mṛtiṃ tathā|
dhanino’pi bhaveddainyaṃ vidāṃ kiṃ mohakāraṇam||
Even the beautiful become old, the strong die, the rich become
miserable then why would a man of knowledge fall into
delusion?

१८ दे हावभमानसम्मूढाः तृष्णा कामप्रिीवडताः ।

ममतातािसन्तप्ाः मज्जस्वन्त भिसागरे ॥
18 dehābhimānasammūḍhāḥ tṛṣṇā kāmaprapīḍitāḥ|
mamatātāpasantaptāḥ majjanti bhavasāgare||
Proud of his body, the fool, victimized by thirst and desire and
tormented by the fever of all things he considers “mine”,
drowns in the ocean of this world.

१९ क्षवणकािेिसम्मोहे कामक्रोधििं गतः ।

त्यज्यते िूियिुण्यैि भाविकल्याण दू रगः ।।
19 kṣaṇikāveśasammohe kāmakrodhavaśaṃ gataḥ|
tyajyate pūrvapuṇyaiśca bhāvikalyāṇa dūragaḥ||

He is deluded by momentary excitement, enslaved by passion

and anger, sacrifices all his past good credits, and distances
himself from well-being of the future.
२० क्षणकाल प्रमादास्वद्ध विरकाल तिः क्षर्ः ।
प्रमादान्नािरो मृत्युः िास्वन्तविज्ञाननािकः ॥
20 kṣaṇakāla pramādāddhi cirakāla tapaḥ kṣayaḥ|
pramādānnāparo mṛtyuḥ śāntivijñānanāśakaḥ ||
Due to momentary lapse of alertness, one can forever lose the
wealth of their penance, therefore there is no greater death
than negligence as it can destroy one’s peace and knowledge.

२१ अग्रे वकञ्चत्सुखं भुक्त्वा ििाद्भिस्वन्त रोवगणः ।

िैषवर्का जनाः स्सिे नष्टात्मा सुखसागराः ॥
21 agre kiñcatsukhaṃ bhuktvā paścādbhavanti rogiṇaḥ|
vaiṣayikā janāḥssarve naṣṭātmā sukhasāgarāḥ||
Enjoying trivial pleasure first and falling ill later, all the
materialistic people are losing out on the Ocean of Bliss of the
Soul.

२२ अनवभज्ञो नरो भ्रान्त्या रमणीर्त्विािृतम्।

अस्वथिर्न्त्रवममं दे हं सम्पश्यन् रागमश्नु ते॥
22 anabhijño naro bhrāntyā ramaṇīyatvacāvṛtam|
asthiyantramimaṃ dehaṃ sampaśyan rāgamaśnute||
An unwise man deluded by the sight of a woman with beautiful
skin, gets attached to her even though she is a machine of
bones.

२३ निर्ौिनसम्पन्नां जरा िृद्धाञ्च बावलकाम्।

वनवियकारे ण र्ः िश्येिां नौवत दे िराडवि॥
23 navayauvanasampannāṃ jarā vṛddhāñca bālikām|
nirvikāreṇa yaḥ paśyettāṃ nauti devarāḍapi||
Even the Lord of the Devās bows down to one who can view
unaffectedly the woman bestowed with fresh youth, an old
woman, and a little girl.

२४ आखिलावन भोयावन लब्ध्वावि वकं प्रर्ोजनम्।

िञ्चलान्येि सौख्यावन ह्यरुिं वकल जीिनम् ॥
24 ākhaṇḍalāni bhogyāni labdhvāpi kiṃ prayojanam|
cañcalānyeva saukhyāni hyadhruvaṃ kila jīvanam ||
What is the use of gaining a continuous pleasure when
happiness is impermanent and when life itself is not certain,
isn’t it?

२५ क्षणकावलकसौख्यौघैः सुसमाकृष्टमानसाः ।
कालं नवह प्रिश्यस्वन्त धािन्तं मृत्यु कारणम् ॥
25 kṣaṇakālikasaukhyaughaiḥ susamākṛṣṭamānasāḥ|
kālaṃ nahi prapaśyanti dhāvantaṃ mṛtyu kāraṇam ||
The mind that is entirely lured by transient pleasures does not
see the case of death quickly.

२६ धृत्वेह विविधान् िेषान् रङ्गथिलनटोिमाः ।

आगच्छन्त्यधवनर्ाय स्वन्त जगद्रङ्गथिले जनाः ॥
26 dhṛtveha vividhān veṣān raṅgasthalanaṭopamāḥ|
āgacchantyadhaniryānti jagadraṅgasthale janāḥ||
As actors on a stage arrive and leave, so do all the people
playing various roles on the stage of this universe with limitless
speed.

२७ प्रातस्सार्महो रात्री िैत्रः फाल्गुवनकः क्रमात्।

मुहुमुयहुः भ्रमत्येिं काले कदा विरागता॥
27 prātassāyamaho rātrī caitraḥ phālgunikaḥ kramāt|
muhurmuhuḥ bhramatyevaṃ kāle kadā virāgatā||
With the changing tides of times every day : morning, evening,
midnight and every month : March, April, and so on, where is
the time to attain dispassion?

२८ इष्टैस्सह विर्ोगस्तु महान् क्लेिकरः स्मृतः ।

वप्रर्ावप्रर्विभागेऽत्र कारणं क्लेिसन्ततेः ॥
28 iṣṭaissaha viyogastu mahān kleśakaraḥ smṛtaḥ|
priyāpriyavibhāge’tra kāraṇaṃ kleśasantateḥ||
Separation from loved ones is imagined to be the cause of
distress, it is thus classifications such as “dear ones” and
otherwise that is the cause of misery.

२९ कां क्षा दु ः खं वक्रर्ा दु ः खं संसारो दु ः खमूलकः ।

वहत्वेदं मावर्कं विश्वं मत्संथिाम् िास्वन्तमाप्नुवह॥
29 kāṃkṣā duḥkhaṃ kriyā duḥkhaṃ saṃsāro
duḥkhamūlakaḥ |
hitvedaṃ māyikaṃ viśvaṃ matsaṃsthām śāntimāpnuhi||
Longing, action, and the cycle of birth and death are the causes
of sorrow: abandon this delusory word and abide by Me to
obtain peace.

३० अक्षानुगमनं विस्वद्ध बुद्धेः ितनकारणम्।

इस्वन्द्रर्ाण्यनुसृत्येि महान्तोऽवि भ्रमं गताः ॥
30 akṣānugamanaṃ viddhi buddheḥ patanakāraṇam|
indriyāṇyanusṛtyeva mahānto’pi bhramaṃ gatāḥ||
Know that the following the dictates of sight and other sense
organs is the cause of fallibility, for ages together, great people
have become deluded due to sensory objects.

३१ अविद्यामोवहतं वििं तृस्वप्ं गच्छवत सत्वरम्।

कावमन्यावद सुखेष्वेि तस्मादे तत्प्रबोधर्॥
31 avidyāmohitaṃ cittaṃ tṛptiṃ gacchati satvaram|
kāminyādi sukheṣveva tasmādetatprabodhaya||
Intelligence deluded by ignorance, one immediately seeks to
gratify oneself with the pleasures from a woman – therefore
awaken the spirit in you and seek enlightenment.

३२ िरीरलक्षणं है न्यं ज्ञात्वावि र्ौिने स्वथितः ।

ििुिद्भस्वन्तमाप्नोवत मोहप्रदं वह र्ौिनम् ॥
32 śarīralakṣaṇaṃ hainyaṃ jñātvāpi yauvane sthitaḥ|
paśuvadbhantimāpnoti mohapradaṃ hi yauvanam ||
Even while knowing the nature of body’s limitations, young
people become entangled in animal-like delusions of youth.

३३ िस्तु र्ािदसंप्राप्ं रम्यं ताित्प्रतीर्ते।

भोगलब्धौ रसं त्यत्क्वा जुगुप्सार्ै भविष्यवत॥
33 vastu yāvadasaṃprāptaṃ ramyaṃ tāvatpratīyate|
bhogalabdhau rasaṃ tyatkvā jugupsāyai bhaviṣyati||
As long as something is not obtained it is of only apparent
beauty but once attained and its essence enjoyed, it only
becomes disgusting.

३४ दे हिुवष्टं समालोक्य मोहदृवष्टञ्च मा कुरु।

ज्ञानदृवष्टं सदावित्य िात्मतुवष्टं लभि वह॥
34 dehapuṣṭiṃ samālokya mohadṛṣṭiñca mā kuru|
jñānadṛṣṭiṃ sadāśritya svātmatuṣṭiṃ labhasva hi||
Seeing the glow and prosperity of the body do not see things
with delusion always seek refuge in the vision of knowledge
and attain satisfaction in the Inner Self.

३५ कान्तावद विषर्ास्विस्वद्ध भोगानन्तरदु ः खदान्।

आिातमधुरान् सिाय न् विषर्ान् त्यज सुव्रत॥
35 kāntādi viṣayānviddhi bhogānantaraduḥkhadān|
āpātamadhurān sarvān viṣayān tyaja suvrata||
Know that matters pertaining to woman and such sensory
objects lead to grief after enjoyment and that they lead to your
downfall, so O Virtuous one - let go of all of this.

३६ रम्यत्वसुखदत्वावद दृवष्टं मा कुरु िस्तुषु।

विषर्ािेषु सत्कात्मा सौख्यं स नैि गच्छवत॥
36 ramyatvasukhadatvādi dṛṣṭiṃ mā kuru vastuṣu|
viṣayārtheṣu satkātmā saukhyaṃ sa naiva gacchati||
Do not look for delight, happiness, and so on in material objects
– a soul that is inclined towards sensory objects will not get
happiness.

३७ हीनं िस्तु सुखं मत्वा रमंस्तत्र वनरन्तरम्।

मोवहन्या मार्र्ा भ्रान्तः दु ः खं विन्दवत दारुणम् ॥
37 hīnaṃ vastu sukhaṃ matvā ramaṃstatra nirantaram|
mohinyā māyayā bhrāntaḥ duḥkhaṃ vindati dāruṇam ||
Forever deriving happiness from things that bring misery,
taking delight in them, and hallucinating due to the delusion of
their attraction, one is subject to sadness that is potentially
horrifying.

३८ र्त्र र्दा मनो र्ावत विषर्ाकवषयतं जिात्।

ततस्सदा वििेकेन विवनिार्य स्वथिरं कुरु॥
38 yatra yadā mano yāti viṣayākarṣitaṃ javāt|
tatassadā vivekena vinivārya sthiraṃ kuru||
Wherever and whenever the mind seeks the material things it is
attracted to, it goes there, so with wisdom stabilize it having
cured it.

३९ अत्यन्त दु लयभा मुस्विः अत्यन्त ििलं मनः ।

र्तेिावि मनवित्रं प्रिृिौ िररधािवत।।
39 atyanta durlabhā muktiḥ atyanta capalaṃ manaḥ|
yateścāpi manaścitraṃ pravṛttau paridhāvati||
Salvation is very difficult to attain, and the mind is greatly
unstable, so even the seeker has a peculiar mind with basic
nature that he has to struggle with.

४० अभ्सालसबुस्वद्धर्यः दे हावभमानिान्नरः ।
र्ेन केनावि र्ोगेन वसस्वद्धं स नैि गच्छवत।।
40 abhyasālasabuddhiryaḥ dehābhimānavānnaraḥ|
yena kenāpi yogena siddhiṃ sa naiva gacchati||
With a slothful mind undesirous of practice, attached to one’s
own body, whatever yoga one takes up, he will never attain
perfection.

४१ ििावदविषर्ास्सिे मोहािेिे मनोहराः ।

मोहािान्तौ तर्ेिेह रुविहीना भिस्वन्त वह॥
41 śabdādiviṣayāssarve mohāveśe manoharāḥ|
mohāśāntau tayeveha rucihīnā bhavanti hi||
Hearing, touch, and other senses are attracted only when
excited by desire and when the desire is satiated, they
experience tastelessness again.

४२ संर्ोगेन विर्ोगेन विकारे ण क्षर्े ण ि।

र्न्नश्वरं भिेिस्तु तत्कां वक्षणस्सुिं किम्।।
42 saṃyogena viyogena vikāreṇa kṣayeṇa ca|
yannaśvaraṃ bhavedvastu tatkāṃkṣiṇassusvaṃ katham||
That which combines then separates, multiplies then get lost,
and could be perishable, how to get the happiness that is
wished for in that?

४३ भिा भिस्वन्त कां क्षाि प्रावतकूल्यं प्रिधयते।

भर्दं जीिनं स्वक्लष्टं लोकारामस्य सिय दा।।
43 bhagnā bhavanti kāṃkṣāśca prātikūlyaṃ pravardhate|
bhayadaṃ jīvanaṃ kliṣṭaṃ lokārāmasya sarvadā||
Wishes are broken and in contrary to that, there is an increase
in fear, life becomes difficult for those who are steeped in the
world.

४४ आत्मनािो न कतयव्यः आत्मोद्धारं सदा कुरु।

आत्मैिेहात्मनस्त्राता िात्मानं िर्मुद्धर॥
44 ātmanāśo na kartavyaḥ ātmoddhāraṃ sadā kuru|
ātmaivehātmanastrātā svātmānaṃ svayamuddhara||
Not possible to destroy Ātma, always work towards
emancipation your Ātma. Ātma is the protector of its own self.
Always reform your won Ātma.

४५ आत्मानं सततं कृत्वा सािधानं प्रर्त्नतः ।

विरज्य विषर्व्रातात् विमुस्वििदमािर्॥
45 ātmānaṃ satataṃ kṛtvā sāvadhānaṃ prayatnataḥ|
virajya viṣayavrātāt vimuktipadamāśraya||
With your inner most essence always try hard to be cautious,
overcoming materialistic and related things and seek refuge in
the path of salvation.

४६ विषर्ेभ्ः िराित्यय समभ्स्य िमावदकम् ।

िलक्ष्यथिं मनः कृत्वा िात्मन्येि सुखी भि॥
46 viṣayebhyaḥ parāvartya samabhyasya śamādikam |
svalakṣyasthaṃ manaḥ kṛtvā svātmanyeva sukhī bhava||
The Self is outward looking because of sensory objects –
regularly practice equanimity with your mind and with the goal
of the Self, attain bliss in the Soul.

४७ िैरायेण िरा भक्त्या विन्तर्न् मामुमाधिम्।

भितीहै ि धन्यात्मा सियन्कामान् समश्नुते॥
47 vairāgyeṇa parā bhaktyā cintayan māmumādhavam|
bhavatīhaiva dhanyātmā sarvankāmān samaśnute||
One who thinks of Me as the husband of Uma, with dispassion
and extreme devotion, in this very world can attain equally well
all wishes.

४८ सियज्ञं सियिस्विञ्च िात्सल्यावद गुणालर्म्।

कां क्षन्तं ते वहतं कतुं िीघ्रं मां िरणं कुरु॥
48 sarvajñaṃ sarvaśaktiñca vātsalyādi guṇālayam|
kāṃkṣantaṃ te hitaṃ kartuṃ śīghraṃ māṃ śaraṇaṃ kuru||
Omniscient and omnipotent, I am the temple of affectionate
love and such characteristics and I wish for your welfare:
immediately take refuge in Me.
 Chapter 8

१ अनुरागेण सद्भक्त्या प्रेम्णािुद्धेन िेतसा।

स्मरन्मामात्म भािथिं ज्ञानं िरं समश्नु ते॥
1 anurāgeṇa sadbhaktyā premṇāśuddhena cetasā|
smaranmāmātma bhāvasthaṃ jñānaṃ paraṃ samaśnute||
One who remembers Me as Dweller in the nature of the Self
with fervor, right devotion, and mind full of pure love attains
the highest Supreme Knowledge

२ मां र्ि ध्यार्ते प्रेम्णा वनत्यर्ुिस्तु वनमयलः ।

िप्नजागरर्ोस्तस्य दियनं मे ददाम्यहम्।।
2 māṃ yaśca dhyāyate premṇā nityayuktastu nirmalaḥ|
svapnajāgarayostasya darśanaṃ me dadāmyaham||
Whoever meditates on Me every day with love and filled with
purity, in both dream and waking states, to such a person I
promise to grant My vision.

३ सगुणेष्ववि रूिेषु दृषवा मां जगदीश्वरम्।

न जानस्वन्त िरं तत्त्वं कामक्रोधिरार्णाः ॥
3 saguṇeṣvapi rūpeṣu dṛṣṭvā māṃ jagadīśvaram|
na jānanti paraṃ tattvaṃ kāmakrodhaparāyaṇāḥ||
Seeing Me, the Lord of the Universe, with forms and even
qualities, not knowing the Ultimate Principle one gets into lust
and anger
Notes: The six enemies/Ariṣaḍvargas /ṣaḍripu are: kāma (lust),
krōdha (anger), lobhā (greed), madā (arrogance), mohā
(delusion), and mātsaryā (jealousy).

४ जगतः िालनं कतुय भिाम्यनेकरूिधृत्।

अंिाितारलीलावभः सदै कोऽप्यहमीश्वरः ।।
4 jagataḥ pālanaṃ kartu bhavāmyanekarūpadhṛt|
aṃśāvatāralīlābhiḥ sadaiko’pyahamīśvaraḥ||
I am always the Supreme Lord who has taken many forms to
rule the world and incarnated as part of the Divine Play.

५ र्द्यदू िे मनः कृत्वा भक्त्या भजवत कां क्षर्ा।

तस्मािान् सोऽश्नुते कामान् दिान्मर्ैि िास्वथिरान्॥
5 yadyadūpe manaḥ kṛtvā bhaktyā bhajati kāṃkṣayā|
tasmāttān so’śnute kāmān dattānmayaiva cāsthirān||
Whichever form one fixes his mind on and desires and worships
with love, even then one attains his impermanent wishes and it
is I indeed who grants them to him.

६ दे िेज्याः वितृभूतेज्याः तां स्तान्यास्वन्त क्रमास्वद्ध िै।

र्ातार्ातं फलं त्वल्पं तेषां भित्यिाश्वतम्॥
6 devejyāḥ pitṛbhūtejyāḥ tāṃstānyānti kramāddhi vai|
yātāyātaṃ phalaṃ tvalpaṃ teṣāṃ bhavatyaśāśvatam||
Those who worship demi-gods, ancestors, and the elements
receive results from them from time to time but the fruits that
come and go are meagre and are not permanent.

७ त्यत्क्वा मां मोक्षदं विष्णुं प्राकृतान् सकलान् सुरान् ।

इहामुत्र फलासिाः प्राियर्न्त्यल्पमेधसः ॥
7 tyatkvā māṃ mokṣadaṃ viṣṇuṃ prākṛtān sakalān surān |
ihāmutra phalāsaktāḥ prārthayantyalpamedhasaḥ||
A person with very little intelligence abandons Me, the all-
pervading granter of salvation and propitiates celestial beings,
the elements of nature and demi-gods desiring fruits pertaining
to this and other worlds.

८ भोत्कारमविवदत्वैि सियर्ज्ञ प्रभुञ्च माम्।

अर्िाविवध र्ज्ञैस्ते फलभ्रष्टा भिस्वन्त वह॥
8 bhotkāramaviditvaiva sarvayajña prabhuñca mām|
ayathāvidhi yajñaiste phalabhraṣṭā bhavanti hi||
Ignorant of the fact the I am the enjoyer and Lord of all
sacrifices; people lose good results by practicing rituals that are
against the prescribed rules.

९ र्े कामास्तु त्वर्ा लब्धाः दिास्विस्वद्ध मर्ैि तान् ।

कामां स्ते िूरर्न्तं मां सियकालमनुस्मर॥
9 ye kāmāstu tvayā labdhāḥ dattānviddhi mayaiva tān |
kāmāṃste pūrayantaṃ māṃ sarvakālamanusmara||
Whatever you wish for and are receiving, know for sure that I
am the giver I am the fulfiller of all your wishes, therefore
always remember me.

१० भािेन र्ेन केनावि मवतं मवर् विधत्स्व ते।

लभसे िस्वञ्छतािं त्वं प्रीते मवर् जनादय ने॥
10 bhāvena yena kenāpi matiṃ mayi vidhatsva te|
labhase vañchitārthaṃ tvaṃ prīte mayi janārdane||
Those who are dear to Me, the One who listens to your
supplications: in whatever mood and manner you steadily keep
your mind on Me, you will get whatever you wish for.

११ वित्रं मे विग्रहं िावि संथिाप्याग्रेह्यसंिर्ः ।

नमस्तुिन् सदा भक्त्या स्मरन् मां िरमश्नुते॥
11 citraṃ me vigrahaṃ vāpi saṃsthāpyāgrehyasaṃśayaḥ|
namastuvan sadā bhaktyā smaran māṃ paramaśnute||
One who bows down with devotion and without any doubts to
a photo or an idol placed in front of them while thinking of Me
will attain the Supreme Soul.

१२ एकं मां बहुधा विप्राः सस्वचत्सुखिरूिकम्।

िदस्वन्त रुवििैवित्र्यात् भजतां सौख्यहे तिे। ।
12 ekaṃ māṃ bahudhā viprāḥ saccitsukhasvarūpakam|
vadanti rucivaicitryāt bhajatāṃ saukhyahetave| |
I, the one embodiment of Eternal Blissful Consciousness is
spoken of by wise men as having different forms that can be
worshipped based on preference for the sake of well-being.

१३ मवर् र्स्य िराभस्विदे िदे िे जगद् गुरौ।

ज्ञातं भिवत तस्यैि िुतं र्ित्त्वमात्मनः ।।
13 mayi yasya parābhaktirdevadeve jagadgurau|
jñātaṃ bhavati tasyaiva śrutaṃ yattattvamātmanaḥ||
Only one who has supreme devotion in Me - The Lord of the
lords and the Supreme Teacher - will truly understand the
essence of the Supreme Soul when he hears about it.

१४ प्राणेश्वरं मनोनािं वप्रर्ं मां िरमेश्वरम्।

भस्विर्ुत्कोऽवभजानावत प्रेमगम्यं सुखालर्म् । ।
14 prāṇeśvaraṃ manonāthaṃ priyaṃ māṃ parameśvaram|
bhaktiyutko’bhijānāti premagamyaṃ sukhālayam ||
I am the Lord of Life, the Lord of Love, the Supreme Lord, the
Beloved of all : one who has devotion and union with Me also
knows that I can be begotten with love and Am an abode of
Joy.

१५ र्त्र र्त्रास्वस्त मद्भिः तत्र तत्र भिाम्यहम्।

र्त्र मे कीतयनञ्चास्वस्त तत्रैि वनिसाम्यहम्॥
15 yatra yatrāsti madbhaktaḥ tatra tatra bhavāmyaham|
yatra me kīrtanañcāsti tatraiva nivasāmyaham||
Wherever My devotees are there, I will be in all those places
and wherever My name is sung with devotion I will also dwell
there.

१६ मदधीनं जगत्कृत्स्नं जानीह्येतत्सु वनवितम् ।

स्पन्दनं तु तृणस्यावि भित्येि मदाज्ञर्ा॥
16 madadhīnaṃ jagatkṛtsnaṃ jānīhyetatsuniścitam |
spandanaṃ tu tṛṇasyāpi bhavatyeva madājñayā||
Know this: the entire universe is under My control and for good
reason – even the tremor of a blade of grass occurs as per My
command.

१७ त्वत्सिं मे समप्याय िु वनिर्ेन भजि माम्।

क्षेमं ति िहवन्नत्यं कैिल्यं ि ददाम्यहम्॥
17 tvatsarvaṃ me samarpyāśu niścayena bhajasva mām|
kṣemaṃ tava vahannityaṃ kaivalyaṃ ca dadāmyaham||
Dedicate everything that is yours to Me immediately and
worship Me with determination and I will grant you your
welfare, sustenance, and salvation.

१८ र्ोगक्षेमावदकं सिय मवर् र्च्छवत मवर् िंकरे ।

वनधार् दृढविश्वासं सुखं वतष्ठस्वन्त र्ोवगनः ॥
18 yogakṣemādikaṃ sarva mayi yacchati mayi śaṃkare|
nidhāya dṛḍhaviśvāsaṃ sukhaṃ tiṣṭhanti yoginaḥ||
I am the Auspicious One, maintaining, protecting, and
supporting the universe, and the yogis are eternally joyful in
Me, fixing their mind on Me with strong faith.

१९ न मे लाभार् सा भस्विः वक्रर्ते र्ा जनैररह।

तेषामेिोिकारािं कार्ाय मवर् सदै ि सा॥
19 na me lābhāya sā bhaktiḥ kriyate yā janairiha|
teṣāmevopakārārthaṃ kāryā mayi sadaiva sā||
I do not gain anything from the devotion people have in Me
while the devotion only benefits them therefore always have
devotion in Me.

२० मदे किरणो धीमान् भिो मे न विनश्यवत।

इत्थं प्रकटर्न् लोके प्रवतज्ञां कुरु वनवितः ।
20 madekaśaraṇo dhīmān bhakto me na vinaśyati|
itthaṃ prakaṭayan loke pratijñāṃ kuru niścitaḥ|
My intelligent devotees who take refuge in Me alone,
announcing this to the world and affirming it, are never
destroyed.

२१ अन्यविस्मृत्य र्िाह्यं र्े मां स्मरस्वन्त वनत्यिः ।

कृतकृत्यां ि तास्विस्वद्ध मर्ािह्र्चतमानसान्॥
21 anyadvismṛtya yadvāhyaṃ ye māṃ smaranti nityaśaḥ|
kṛtakṛtyāṃśca tānviddhi mayāpahratamānasān||
Whoever forgets everything else that is outward and always
remembers only Me - understand that such a person has been
successful in his duty and that I have stolen his mind.

२२ वनभयरप्रेमभािेन मवतं मवर् सदा कुरु।

दु खं तिेह संसारे दू रीकरोवम तेजसा॥
22 nirbharapremabhāvena matiṃ mayi sadā kuru|
dukhaṃ taveha saṃsāre dūrīkaromi tejasā||
With a feeling of complete love keep your mind on Me always
and I will chase all your sorrow far away from this world with
My radiance.

२३ सिे वनयरुध्यमानोऽवि बाध्यमानोऽवि सियिः ।

कृतात्मा न जहात्ये ि भस्विं मवर् विवनभयर्ः ॥
23 sarve rnirudhyamāno’pi bādhyamāno’pi sarvaśaḥ|
kṛtātmā na jahātyeva bhaktiṃ mayi vinirbhayaḥ||
Even if rejected by all of human race and subject to many
sufferings, My devotees who do not abandon Me remain
fearless and accomplish what needs to be done.

२४ समावित्येश्वरं मां र्ः भूर्ः करोवत संिर्म्।

नान्योऽस्वस्त रक्षकस्तस्य िवितात्मा विनश्यवत॥
24 samāśrityeśvaraṃ māṃ yaḥ bhūyaḥ karoti saṃśayam|
nānyo’sti rakṣakastasya śaṅkitātmā vinaśyati||
Having sought refuge in Me, the Supreme Lord, one who
doubts Me again will not find another protector for a doubtful
soul will be destroyed.

२५ भजनान्मम मद्भिं वनरोधर्वत र्ः िुमान्।

नष्टिुण्यो भिेच्छीघ्रं िर्ंकृतािराधतः ॥
25 bhajanānmama madbhaktaṃ nirodhayati yaḥ pumān|
naṣṭapuṇyo bhavecchīghraṃ svayaṃkṛtāparādhataḥ||
A person who prevents My devotees from worshipping Me very
quickly loses the merits he’s earned, and this is his self-inflicted
transgression.

२६ क्लेिकृन्ममभिस्य भििािैप्रयबध्यते।
मद्भि सुखकारी र्ः मुच्यते सोऽवि बन्धनात्॥
26 kleśakṛnmamabhaktasya bhavapāśairprabadhyate|
madbhakta sukhakārī yaḥ mucyate so’pi bandhanāt||
One who troubles My devotees will be properly caught by the
shackles of the world while one who gives happiness to My
devotees will be freed from all bondage.

२८ अिराध्यवत र्न्मह्यं दु जयनः तत्सहाम्यहम्।

साधून्प्रवतकृतं दौषयं वकवञ्चच न सहाम्यहम्॥
27 aparādhyati yanmahyaṃ durjanaḥ tatsahāmyaham|
sādhūnpratikṛtaṃ dauṣṭyaṃ kiñcicca na sahāmyaham||
I can bear the transgressions done against Me by the wicked
but I will not tolerate even a little, the evil deeds done against
saintly people.

२८ अहं ति जनोऽस्मीवत िदन्तं िरणागतम्।

स्नेहदृषयालोक्याहं प्रािर्ाम्यभर्ं क्षणात्॥
28 ahaṃ tava jano’smīti vadantaṃ śaraṇāgatam|
snehadṛṣṭyālokyāhaṃ prāpayāmyabhayaṃ kṣaṇāt||
“I am Thine”: whoever says this and surrenders unto Me, I will
view him with love and instantaneously take him to a fearless
state.

२९ भक्त्या समप्ययमाणेषु मनो भिस्य मे वप्रर्म्।

तस्मात्प्रीणवर्तुं मां ते मनो मह्यं समिय र्॥
29 bhaktyā samarpyamāṇeṣu mano bhaktasya me priyam|
tasmātprīṇayituṃ māṃ te mano mahyaṃ samarpaya||
Of all the offerings made by My devotees, I love mind’s
devotion the most, therefore O devotee! to be loved by Me,
offer your mind to Me.

३० असाधुः िवततिावि मत्प्रित्या वििुध्यते।

िवततं िािनं कृत्वा िालर्ावम प्रसादतः ॥
30 asādhuḥ patitaścāpi matprapatyā viśudhyate|
patitaṃ pāvanaṃ kṛtvā pālayāmi prasādataḥ||
Even the corrupt and sinful are purified by unconditional
submission to Me - having sinned if he surrenders to Me, I will
save him and bestow him with purity

३१ मा ते भितु सिोिः सेवितुं मां िरात्परम्।

सियलोकावधनािन्तु सियभूतहृदालर्म्॥
31 mā te bhavatu saṅkocaḥ sevituṃ māṃ parātparam|
sarvalokādhināthantu sarvabhūtahṛdālayam||
Do not become hesitant towards Me and to serve Me, the
greatest of all as I am the Lord of the entire universe and dwell
in the temple of the hearts of all beings.

३२ मां त्वािर्न्नरो धीमान् िरां िास्वन्तं वनगच्छवत।

अहिारे ण मां त्यत्क्वा लभते नारकीं गवतम्॥
32 māṃ tvāśrayannaro dhīmān parāṃ śāntiṃ nigacchati|
ahaṅkāreṇa māṃ tyatkvā labhate nārakīṃ gatim||
O intelligent one! By seeking refuge in Me you will find
supreme peace and by abandoning Me due to your ego you will
pave your path to hell.

३३ सदाहमनुगृह्णवम भिं मम वजतेस्वन्द्रर्म्।

तनुधयनं मनो बुस्वद्धं मह्यं समप्यय संस्वथितम् ॥
33 sadāhamanugṛhṇami bhaktaṃ mama jitendriyam|
tanurdhanaṃ mano buddhiṃ mahyaṃ samarpya
saṃsthitam ||
I will always confer My benediction on those devotees who
conquer their senses and resolutely surrender to Me their
body, wealth, mind, and intellect.

३४ नास्वस्त मे मतभेदि िावक्षकत्वं ि वनदय र्ा।

िालर्ावम तिा सिाय न् र्िा धमयस्सनातनः ।।
34 nāsti me matabhedaśca pākṣikatvaṃ ca nirdayā|
pālayāmi tathā sarvān yathā dharmassanātanaḥ ||
I do not have any differences in viewpoints, neither partiality
nor mercilessness and support all people as prescribed by
Sanātana Dharma.

३५ विरस्विस्तु प्रिञ्चेस्वस्मन् दृढभस्विस्सदा मवर्।

र्स्येह धीमतः िुंसः जवनस्तेन िरावजता ।।
35 viraktistu prapañcesmin dṛḍhabhaktissadā mayi|
yasyeha dhīmataḥ puṃsaḥ janistena parājitā ||
I will not allow any pain or worldly defeat to the wise person
who is detached to this outside world always firmly devoted to
Me.

३६ अकामो र्ः प्रिान्तात्मा गतलोभो महामवतः ।

मन्मना मद्गतप्राणः मामुिैवत सनातनम्।।
36 akāmo yaḥ praśāntātmā gatalobho mahāmatiḥ|
manmanā madgataprāṇaḥ māmupaiti sanātanam||
A great thinker whose mind and life is centered on Me, who is
without desires and whose soul is at peace and has let go of
greed will surely achieve Me, the Eternal.

३७ बालकेनाप्यहं लभ्ः िुद्धस्स र्वद भस्वितः ।

प्रमावदनामहिारात् महतामवि दु लयभः ॥
37 bālakenāpyahaṃ labhyaḥ śuddhassa yadi bhaktitaḥ|
pramādināmahaṅkārāt mahatāmapi durlabhaḥ||
I can be attained even by a child if he has pure devotion but by
a great person who is heedless due to ego, I am rarely
obtained.

३८ कृिामृतरसं वनत्यं िषाय म्यहं प्रकषय तः ।

सिोिरर महाप्रेम्णा भिा जानस्वन्त तविधम्॥
38 kṛpāmṛtarasaṃ nityaṃ varṣāmyahaṃ prakarṣataḥ|
sarvopari mahāpremṇā bhaktā jānanti tadvidham||
I always rain the essence of the nectar of grace without
measure, the evidence of this is paramount only to My
devotees through their extreme love for Me.

३९ मत्प्रेम प्रिणं वििं मुदा कुरु तिोिम।

मत्प्रेमी मोक्षमाप्नोवत िच्म्म्यहं िरमेश्वरः ॥
39 matprema pravaṇaṃ cittaṃ mudā kuru tavottama|
matpremī mokṣamāpnoti vacmyahaṃ parameśvaraḥ||
O pious one! gladly turn your consciousness into the valley
where the nectar of My love flows as one who loves Me will
attain salvation: I say this as the Supreme Lord.

४० कलत्रिुत्रराज्यावन िश्वालर्धनावन ि।
कुलं मानं सखीन् बन्धून् सिं त्यक्त्वा व्रजि माम्।।
40 kalatraputrarājyāni paśvālayadhanāni ca|
kulaṃ mānaṃ sakhīn bandhūn sarvaṃ tyaktvā vrajasva
mām||
Renounce your spouse, children, kingdom, cattle, home,
wealth, caste, status, friends, and relatives and come to Me.
Notes: This verse bears striking resemblance to “pitaram
mātaran dhārān putrān bandhūn sakhīn gurūn, ratnānī dhana
dhānyānī kshetrāni grhāni cha…” in Saranāgati Gadyam by
Rāmānujā Cāryā, where even the abandonment of parents and
the Guru, aside from material attachments, is advised to
surrender to the Lord Ranganātha in Sri Rangam.

४१ अविन्त्यानन्त िस्विं मां विधेर्मार्मच्युतम्।

जानीवह भस्वि भािेन सियत्रातारमीश्वरम् ।।
41 acintyānanta śaktiṃ māṃ vidheyamāyamacyutam|
jānīhi bhakti bhāvena sarvatrātāramīśvaram ||
I have unimaginable, unlimited power, I am indestructible and
in full control of delusion, I am the Supreme Lord who protects
all the world - know Me with devotional love.
४२ मामेि सियतः िश्यन् मन्यमानः कृताियताम्।
िानन्दरस सन्तृ प्ः सुखं वतष्ट सदानघ॥
42 māmeva sarvataḥ paśyan manyamānaḥ kṛtārthatām|
svānandarasa santṛptaḥ sukhaṃ tiṣṭa sadānagha||
Seeing only Me everywhere, always, consider your birth to be
meaningful and being fully satisfied with the essence of the self,
O man of good merits, always be happy.
 Chapter 9

१ वनत्यं र्च सुखं िूणं दु ः खलेि विविवजयतम्।

िान्तथिं सियगम्यं तत् र्िा प्राप्स्स्यवस तच्छृ णु॥
1 nityaṃ yacca sukhaṃ pūrṇaṃ duḥkhaleśa vivirjitam|
svāntasthaṃ sarvagamyaṃ tat yathā prāpsyasi tacchṛṇu||
That which is constant, joyful, and complete, devoid of even the
slightest hint of sorrow, the indweller of all movable and
unmovable things, the goal of all, I will tell you how to beget
That, listen to Me.

२ दीनत्विररहारािं वनभयर्त्वप्रवसद्धर्े ।
आत्मतत्त्वं सुविज्ञेर्ं िेर्स्कामैवियिक्षणै ः ॥
2 dīnatvaparihārārthaṃ nirbhayatvaprasiddhaye|
ātmatattvaṃ suvijñeyaṃ śreyaskāmairvicakṣaṇaiḥ||
The knowledge of the Essence of the Soul for the removal of
difficulties of the distressed and to accomplish fearlessness is
known by the discriminating who aspire for well-being.

३ भूतप्रकृवत विज्ञानात् र्त्सौख्यं लभते नरः ।

हे र्ं तन्नश्वरत्त्वाच िरां िास्वन्तं न र्च्छवत॥
3 bhūtaprakṛti vijñānāt yatsaukhyaṃ labhate naraḥ|
heyaṃ tannaśvarattvācca parāṃ śāntiṃ na yacchati||
Comfort that a man gets is better renounced out of
understanding of nature and its elements due to the transience
of such comfort and that it does not bring eternal peace.

४ बवहवनयवमिकं सौख्यं ह्यवनवमिे विनश्यवत ।

आत्मानन्दथिर्ं वसद्धः िररिूणयि िश्वतः ॥
4 bahirnimittakaṃ saukhyaṃ hyanimitte vinaśyati|
ātmānandassvayaṃ siddhaḥ paripūrṇaśca śāśvataḥ||
Better renounce all the outwardly cause for happiness, for once
the cause is gone so is the happiness, whereas Bliss of the Soul
that is accomplished is eternal and complete.

५ आदौ कुतूहलान्मत्ययः विषर्ािेषु सज्जवत।

सङ्गजालैस्ततो बद्धः बवहगयन्तुं न िक्नुते॥
5 ādau kutūhalānmartyaḥ viṣayārtheṣu sajjati|
saṅgajālaistato baddhaḥ bahirgantuṃ na śaknute||
In the beginning, one embellishes himself with material things
out of curiosity of enjoyment, but he is then caught in the web
of society which he finds difficult to break free from.

६ अज्ञानेन मनोराज्ये विषर्ािाय न् विभािर्न्।

स्नेहरागििो भूत्वा विन्ताजालैः प्रिीड्यते॥
6 ajñānena manorājye viṣayārthān vibhāvayan|
sneharāgavaśo bhūtvā cintājālaiḥ prapīḍyate||
Owing to ignorance, perceiving material things as desirable in
the kingdom of his heart and holding them in good esteem and
with attraction, favoring them, one is immensely tortured after
getting caught in the web of worry.

७ ितकोवटसहस्रावण िषाय णीह महाबलः ।

भुक्त्वाऽवि भौवतकान् भोगान् तृस्वप्ं न र्ावत मोहधीः ॥
7 śatakoṭisahasrāṇi varṣāṇīha mahābalaḥ|
bhuktvā’pi bhautikān bhogān tṛptiṃ na yāti mohadhīḥ ||
A strong man may enjoy for hundred crore years, and even
having enjoyed physical pleasure for a thousand years more, his
greedy mind does not feel satisfied.

८ उिभोगेन काम्यानां कामिास्वन्तनयवसध्यवत।

कामं जानीवह दु ष्पूरं कल्पकोवट ितैरवि॥
8 upabhogena kāmyānāṃ kāmaśāntirnasidhyati|
kāmaṃ jānīhi duṣpūraṃ kalpakoṭi śatairapi||
Know that fulfilling the desire for pleasure from desirable things
does not assuage your desire as that desire remains incomplete
even after enjoying for a hundred crore years.

९ भोगान्भुत्क्वा विरं सम्यक् विरज्य सु स्वथितं नरम्।

िुनमोहवर्तुं कामः र्तते सततां ररिुः ।।
9 bhogānbhutkvā ciraṃ samyak virajya susthitaṃ naram|
punarmohayituṃ kāmaḥ yatate satatāṃ ripuḥ ||
After having thoroughly enjoyed pleasures for a long time, a
stable man renounces them but could still get attracted to
them again, therefore desire is always an enemy for true
seekers.

१० बस्वन्धतानां दृढं बद्धः रागव्यसन सं र्ुतः ।

स्नेहात्संजार्ते रागः दु िेद्या रागरज्जिः ॥
10 bandhitānāṃ dṛḍhaṃ baddhaḥ rāgavyasana saṃyutaḥ|
snehātsaṃjāyate rāgaḥ duścedyā rāgarajjavaḥ ||
The one shackled strongest amongst the bound are those who
are bound by addiction born of passion which is born from love
or affection and the cords of such passion cannot be cut.

११ संर्ोगस्तु विर्ोगार् विर्ोगाच विषादता।

तस्मादसस्विरे कैि सिेषां सौख्यदावर्नी॥
11 saṃyogastu viyogāya viyogācca viṣādatā|
tasmādasaktirekaiva sarveṣāṃ saukhyadāyinī||
Connection to sensual matters leads to separation and
separation leads to sadness, therefore, to not trust deep
attachment is beneficial to all.

१२ वनग्रहं मनसो विस्वद्ध दु स्साध्यं ि सुदुलयभम् ।

सम्यकप्रबोवधतं िावि र्िा िूिं विजृ म्भते॥
12 nigrahaṃ manaso viddhi dussādhyaṃ ca sudurlabham |
samyakaprabodhitaṃ cāpi yathā pūrvaṃ vijṛmbhate||
Enabling the grasping of the mind with control is difficult to
achieve and not easily attainable since even with having a
properly awakened insight desires unfold again and again.

१३ दृस्याकषयण िैिस्येमेवहमोहं विनष्टधीः ।

दृश्यवमथ्यात्व विज्ञानात् िथिो भि प्रसन्नधीः ॥
13 dṛsyākarṣaṇa vaivasyemehimohaṃ vinaṣṭadhīḥ|
dṛśyamithyātva vijñānāt svastho bhava prasannadhīḥ||
Having no self-control, do not get attracted to the things that
you see, O weak-minded one, understand that that vision is
delusory, become pleasant-minded, and stay blessed.

१४ विश्वमेतविवजत्यावि नश्यतीस्वन्द्रर्लोलुिः ।।
अररषड् िगय जेता र्ः तक्रादवि विविष्यते॥
14 viśvametadvijityāpi naśyatīndriyalolupaḥ|
ariṣaḍvarga jetā yaḥ śkrādapi viśiṣyate||
Even having conquered the whole world a greedy person is
destroyed by his senses while one who overcomes the six
enemies of the mind namely lust, anger, greed, arrogance,
delusion, and jealousy even is superior to Indra, the celestial
king.

१५ वनस्सारविषर्ािेषु संम्मोहात्सार कल्पना।

वक्रर्ते मूढ़वििैस्तु दै िानुग्रहिवजयतैः ॥
15 nissāraviṣayārtheṣu saṃmmohātsāra kalpanā|
kriyate mūḍha़cittaistu daivānugrahavarjitaiḥ||
Worthless sensual matters are imagined as filled with nectar by
foolish minds who have not received Divine Grace.

१६ बवहमुयखं नरं वनत्यं कुिय न्तीस्वन्द्रर् ििर्ः ।

िौरुषेण दृढाभ्ासात् अन्तमुयखं मनः कुरु॥
16 bahirmukhaṃ naraṃ nityaṃ kurvantīndriya śaktayaḥ |
pauruṣeṇa dṛḍhābhyāsāt antarmukhaṃ manaḥ kuru||
Man is always focusing outwardly as the power of the senses
do that to him, O man, use your virility to do unswerving
practice and turn your mind within.
Note: The word “pauruśam” can be interpreted in a gender-
neutral way here, meaning valorous, hence this verse also urges
women who have strong desire to assert dominion in their
domain of influence to go within.

१७ दियनात् ििणाचैि लोकािाय नां प्रमादतः ।

जागवतय विषर्ाकान्श भिोिद्रिकाररणी॥
17 darśanāt śravaṇāccaiva lokārthānāṃ pramādataḥ|
jāgarti viṣayākānkśa bhavopadravakāriṇī||
Seeing and hearing everything in the world, destructive sensual
desires are awakened, and this is the root cause of distressful
existence.
१८ अिेषणं िररत्यज्य िरमानन्द वसद्धर्े।
अल्पािेषु िरस्वचिं वििेकेन समुद्धर॥
18 anveṣaṇaṃ parityajya paramānanda siddhaye|
alpārtheṣu caraccittaṃ vivekena samuddhara||
Give up your search for trivial matters to obtain Supreme Joy
and reform your wandering consciousness with wisdom.

१९ मतेियक्रगवतं ज्ञात्वा वनिारर् प्रबोधतः ।

सद्भािना स्मरवन्नत्यं मनश्शुस्वद्धं प्रिालर्॥
19 matervakragatiṃ jñātvā nivāraya prabodhataḥ|
sadbhāvanā smarannityaṃ manaśśuddhiṃ prapālaya||
Recognizing the crooked ways of the mind, prevent them with
sacred teachings, remember to have a good attitude and keep
your mind pure and protected.

२० कामक्रोध प्रलोभानां वििाक्रमण कोविदाः ।

िूियमेि जनेस्तेषां ते जाग्रत्यप्रमादतः ॥
20 kāmakrodha pralobhānāṃ cittākramaṇa kovidāḥ|
pūrvameva janesteṣāṃ te jāgratyapramādataḥ||
Desire, anger, greed, and such - the knowledgeable scholars are
aware how they occupy your mind, so even before they sprout
preventive actions of caution are taken.

२१ सवन्नधौ भोयिस्तूनां र्स्यवििमविक्रर्म्।

तं वह विस्वद्ध वजतात्मानं सदा क्वावि सुरवक्षतम्॥
21 sannidhau bhogyavastūnāṃ yasyacittamavikrayam|
taṃ hi viddhi jitātmānaṃ sadā kvāpi surakṣitam||
Having access to all pleasurable things, one whose mind is not
agitated but calm and peaceful has won his Soul and will always
be safe.

२२ अिान्तस्य सु खं नास्वस्त िास्वन्तनाय स्त्यकृतात्मनः ।

तस्मात् िद्धां समावित्य र्ुिो भि सु बुस्वद्धमन् । ।
22 aśāntasya sukhaṃ nāsti śāntirnāstyakṛtātmanaḥ |
tasmāt śraddhāṃ samāśritya yukto bhava subuddhiman | |
Without peace there is no happiness and one who knows not
his Soul can never find peace, therefore taking refuge in faith,
remain in faith using your good knowledge.

२३ अिवित्राः िवित्राि भािना विस्वद्ध कोवटिः ।

िेतसीह प्रजार्न्ते तावभस्सङ्ग िररत्यज॥
23 apavitrāḥ pavitrāśca bhāvanā viddhi koṭiśaḥ |
cetasīha prajāyante tābhissaṅga parityaja||
Let go of all the countless feelings that you understand as pure
and impure and develop in your mind.

२४ मनस्संर्मर्ोगािौ मोहमाज्ञावनकं दह।

ब्राह्मात्मैक्य वधर्ं लब्ध्वा भििि वििोषर्॥
24 manassaṃyamayogāgnau mohamājñānikaṃ daha|
brāhmātmaikya dhiyaṃ labdhvā bhavapaṅka viśoṣaya||
Bind your mind with the fire of meditation and burn your
desires born out of ignorance, thus having attained the oneness
of your Soul with the Supreme Being, let dry the mire of the
world.

२५ िरमासैि िास्वन्तर्ाय मनो वनिृविरुिमा।

संत्यि सङ्गदोषाणां मत्प्रेवमणां भिेस्वद्ध सा॥
25 paramāsaiva śāntiryā mano nivṛttiruttamā|
saṃtyakta saṅgadoṣāṇāṃ matpremiṇāṃ bhaveddhi sā||
I will give supreme peace and calmness of mind to those great
people who turn to Me in love having sacrificed association
with the evils of the world.

२६ विवजत्यादौ हृषीकावण मनो मवर् वनधार् ि।

संत्यज्य दृश्यसौख्यावन मवर् प्रविि मञ्जुल॥
26 vijityādau hṛṣīkāṇi mano mayi nidhāya ca|
saṃtyajya dṛśyasaukhyāni mayi praviśa mañjula||
Conquering all the pleasure of the senses, fixing your mind on
Me and sacrificing all outwardly pleasures, enter onto e O!
beautiful one.

२७ जन्तूनां दे हर्ोगेन सियदुः ख समुद्भिः |

दे ह र्ोग विर्ोगािं ज्ञानर्ोगमुिािर्॥
27 jantūnāṃ dehayogena sarvaduḥkha samudbhavaḥ|
deha yoga viyogārthaṃ jñānayogamupāśraya||
Due to association of living beings with their body, all sorrow
arises therefore to achieve disunion with the body, take shelter
in divine wisdom.

२८ िािकमय क्षर्ादे ि िुंसां ज्ञानसमु द्भिः ।

कमयणा िु ध्यते वििं ज्ञानादीस्वप्स्ततो भिेत् ॥
28 pāpakarma kṣayādeva puṃsāṃ jñānasamudbhavaḥ|
karmaṇā śudhyate cittaṃ jñānādīptistato bhavet ||
A man gains wisdom only after his discredits are reduced and
the mind gets cleansed with good deeds after which the light of
wisdom appears.

२९ िलन्मनः समाधातुं मत्कमय िरमो भिेत् ।

कुियन् मदिं सः वसस्वद्धं गच्छवत सत्वरम् ॥
29 calanmanaḥ samādhātuṃ matkarma paramo bhavet |
kurvan madarthaṃ saḥ siddhiṃ gacchati satvaram ||
To appease a mind that is agitated, man should involve himself
in My works so that he becomes accomplished very quickly
upon doing things for My supreme purpose.

३० कमाय वण मवर् वनवक्षप्य त्यिसङ्गंः करोवत र्ः ।

न वलप्यते स िािेन मुच्यते सियबन्धनैः ॥
30 karmāṇi mayi nikṣipya tyaktasaṅgaṃḥ karoti yaḥ|
na lipyate sa pāpena mucyate sarvabandhanaiḥ ||
One who deposits all actions with me, abandons the association
with fruits of all actions, sins slip away from him and he is
released from all bondage.

३१ प्रावणनां नरदे होऽर्ं मदनुग्रह हे तुकः ।

मामेिोिासते वनत्यं विज्ञार्ेदं वििेवकनः ।।
31 prāṇināṃ naradeho’yaṃ madanugraha hetukaḥ |
māmevopāsate nityaṃ vijñāyedaṃ vivekinaḥ ||
Of all living creatures, the human body is due to My
benevolence and I am only propitiated by the wise who
understand this truth.

३२ दु खं सां साररक िश्वत् स्मृत्वा िैरायमाप्िान् ।

उिासना बलेनेह वििैकाग्र्ं लभेच्छुविः ॥
32 dukhaṃ sāṃsārika śaśvat smṛtvā vairāgyamāptavān |
upāsanā baleneha cittaikāgryaṃ labhecchuciḥ||
Remembering worldly sorrow constantly, one who attains
detachment, with the strength of his spiritual practices, gains
great mental concentration.

३३ इस्वन्द्रर्िादु सौख्येभ्ः विरवतं र्ावत र्ः िुमान् ।

तं विस्वद्ध मत्कृिािात्रं कावमभ्ः स विविष्यते॥
33 indriyasvādu saukhyebhyaḥ viratiṃ yāti yaḥ pumān |
taṃ viddhi matkṛpāpātraṃ kāmibhyaḥ sa viśiṣyate||
The man who is liberated from the pleasures of the senses and
of the taste will surely be the benefactor of My Grace and such
a person is better than the worldly person that seeks sensual
pleasures.

३४ भिसौख्येषु िैमुख्यं दृढं र्स्य वजतात्मनः ।

ब्रह्मविद्या फलं तस्य भितीहै ि वनवितम् ॥
34 bhavasaukhyeṣu vaimukhyaṃ dṛḍhaṃ yasya
jitātmanaḥ |
brahmavidyā phalaṃ tasya bhavatīhaiva niścitam ||
One who is averse to worldly pleasures by achieving victory
over his Soul will gain the fruits of Higher Knowledge which will
surely happen verily here.

३५ र्ः करोवत दृढां भस्विं मवर् ब्रह्मवण वनमयमः ।

बान्धिेभ्ि दे िेभ्ः विघ्ना आर्ास्वन्त तस्य िै॥
35 yaḥ karoti dṛḍhāṃ bhaktiṃ mayi brahmaṇi nirmamaḥ |
bāndhavebhyaśca devebhyaḥ vighnā āyānti tasya vai||
One who has unswerving devotion and is devoid of ego towards
Me as the Creator faces many hurdles and tests from both his
relatives and demi-gods.

३६ तिावि वनिलो र्स्तु क्षां त्या वतष्टत्यविवक्रर्ः ।

सिय बन्ध विवनमुय िः जीिन्मुस्वि सु खं व्रजेत् ॥
36 tathāpi niścalo yastu kṣāṃtyā tiṣṭatyavikriyaḥ|
sarva bandha vinirmuktaḥ jīvanmukti sukhaṃ vrajet ||
One who remains without agitation and with forbearance does
not buckle under such hurdles - such will be emancipated from
all bondage and will be freed from all suffering in this world.
Note:
The hurdle mentioned in this verse refers to the tests from
relatives and demi-gods from the previous verse.

३७ मदे किरमो ज्ञानी मिोऽन्यन्नैि कां क्षवत।

वनथस्पृहक्ष्सिय कामे भ्ः रमते मवर् लीनधीः ॥
37 madekaparamo jñānī matto’nyannaiva kāṃkṣati|
nisspṛhakṣsarva kāmebhyaḥ ramate mayi līnadhīḥ||
The supremely knowledgeable is only of Me, not desiring
anything but Me Not conscious of any other desire but Me,
takes delight with his mind immersed in Me.

३८ मय्येिावियत वििेन र्ो मां भजवत सियदा।

तस्यािसर सौख्यवन भद्रावण ि ददाम्यहम्॥
38 mayyevārpita cittena yo māṃ bhajati sarvadā|
tasyāvasara saukhyani bhadrāṇi ca dadāmyaham||
His mind given only to Me as an offering, one who worships Me
always. I will fulfill his immediate needs and keep him safe.

३९ दे िानाञ्च मनुष्याणां सिेषामेि दे वहनाम्।

नािोऽहं सियलोकात्मा भूतभव्यभित्प्रभुः ।।
39 devānāñca manuṣyāṇāṃ sarveṣāmeva dehinām|
nātho’haṃ sarvalokātmā bhūtabhavyabhavatprabhuḥ||
Of the demi-gods, the human beings, and of all the living
entities that have ever lived, I am the Master of the Souls in all
the worlds, in the past, present, and future.

४० आत्ममार्ारतं दे िं ििु िाि विमोिकम्।

महे श्वरं महाविष्णुं मामेिैकं सदािर्॥
40 ātmamāyārataṃ devaṃ paśupāśa vimocakam|
maheśvaraṃ mahāviṣṇuṃ māmevaikaṃ sadāśraya||
Taking delight in the magic of the Soul, I am divine, I am the
liberator of all bodily attachments, the Controller of the world
and the All-Pervading: always seek refuge only in Me.
 GLOSSARY
Bṛhadāraṇyaka Upaniṣad composed about 700 BCE, is a treatise on Ātman (Self), includes
passages on metaphysics, ethics and a yearning for knowledge

ācāryas instructor, spiritual teachers, different from the guru who is a fully
realized soul one with God, capable of leading you to Oneness with God

ádbhuta miracle, wonderful occurrence

adhikāritvaṃ eligibility

Ādi Saṃkarācārya Indian philosopher, theologian and proponent of advaita vedānta

āditya sun

advaita a school of Hindu philosophy -meaning “non-duality"

agni Fire

aikyaṃ Unity

anātma what is not soul

anitya Impermanent

apauruṣeyaṃ not having genesis in man

āraṇyakās Part of the vedās concerned with the meaning of ritual sacrifice and
describe and discuss rituals from various perspectives including
philosophical speculations.

ariṣaḍvargas The six inner enemies, kāma (lust), krodha (anger), lobha (greed), mada
(arrogance), moha (delusion), mātsarya(jealousy)

Aṣṭa Vasu The eight elemental gods representing the five aspects of nature (The
Five Elements ) and also representing cosmic natural phenomenon (The
Sun, The Moon and The Stars). The name Vasu means 'Brilliance' or
'Wealth Givers'.

ātma soul

avastā state

Bhagavadgītā Sacred song of Lord Krishna

Bhagavānji Sri Vidyārṇya Svāmi, the author of this holy text

Bhāgavata Mahāpurāṇa The complete story of Lord Krishna and the everything related to it from
creation to destruction.

bhāṣyam commentary or exposition

bhayānak horrible

bhū loka earth

bhūtas The five elements as in panca bhūta- space, air, fire, earth, water.

bībhātsa disgusting

Brahmā Creator

Brahma Sūtra Written by Sage Vyāsa, summaries the ideas in the Upanishads

brahmacārya practice of celibacy

Brāhman The Supreme Lord

Brāhmanās Vedic works attached to the Samhitas (hymns and mantras) of the four
vedās and are the prose texts which explain the hymns in the Vedās,
and also have some stories related to the certain persons in the Vedās.

brahmatattvaṃ The true knowledge of the Supreme Spirit

Brāhmin Priestly clan of the four castes

Bṛhaspati The guru of gods

caryaṃ dramatic action

Daivajña divine astrologer

devas celestial beings

dharmas duty, obligation, righteousness, and a whole way of life in which ethical
values are considered supreme and everyone is expected to perform
their duty according to their social position and station in life.

dvandva dual

Gaṇapati Leader of the people

Gaṇeśa Lord of the multitude

Gaṅgā sacred river of India

guṇās qualities of nature

Guru One who leads from darkness to light – dispeller of ignorance

hāsya humor

Indra King of heaven

Īśvara Lord of Light

jagat kāraṇaṃ cause of creation

Jagatrayaṃ The three worlds: svarga (heaven), bhū ( earth ), pāṭala (lower world)

jāgṛta waking state

Janaka king

janārdanā When addressed thus the Lord hears one out faster

jīva-brahma-aikyaṃ unity of the soul and Supreme Spirit

jñāna knowledge

jñāna kāṇḍaṃ comprises of the philosophical teachings of the Upanishads, deals with
the liberating knowledge, and disclaims action as a means of attaining
liberation

kāma desire

karma action

karma kāṇḍaṃ Section of the Vedās that lists rituals, ceremonies and actions, which,
when performed, lead one to enjoyment and power

karmendriyās organs that interact with the world

karuṇā compassion

Kāśī Holy city in India

Kenopanishad One of the primary Upanishads that is embedded inside the last section
of the sāma veda and is notable for its discussion of Brāhmaṇ with and
without attributes, and for being a treatise on "purely conceptual
knowledge”. It asserts that the efficient cause of all the gods,
symbolically envisioned as forces of nature is Brāhmaṇ.

King Parīkṣit Born to Uttarā and played a decisive role in the consolidation of the
Kuru state, heard the Bhāgavatam firsthand from śrisukamahārśi at
Naimiśārṇyam

krōdha rage, anger

Kṛṣṇa The dark one

Kubera God of wealth

līlā divine play

lobhā greed, avarice

Lord Brahmā Creator

Lord Ranganātha Presiding deity in Sri Rangam, verily Lord Nārāyaṇa, the supporter of all
beings
Lord Śiva from Him comes the origin of music, dance, languages, Yoga, Tantra,
Japa and the highest teachings of how to get back. One who destroys all
evil

Lord Yamā God of death and son of the Sun

madā arrogance

Mahāviṣṇu the All powerfully pervading

Maheśvara Lord of the world as living in all beings

Manu Śāstra The treatise written by Manu

mātājīs Three dedicated, holy renunciants who letting go of all desires

dedicated themselves to the service of their Guru

mātsaryā jealousy

māyā illusion

mohā delusion

Mohinī Bewildering woman, Mohini is an avatar of Lord Vishnu

Nakstrani stars

naraka loka hell

Nitya permanent

pāda feet

pañca bhūtas five elements of nature

pāṇi hands

Pāṇini Sanskrit grammarian

pāpa sin

Patañjali The great teacher of aṣṭānga yoga

patram leaf

pauruśam manly

pāyu rectum/genitals

phalam fruit

pramāṇa means of knowledge

Prasthānatrayī 1.Upadesha Prasthāna (injunctive texts), are the Śruti Prasthāna (the
starting point or axiom of revelation), especially the Principal
Upanishads. 2 .The Brahma Sutrās, known as Sutra Prasthāna or Nyāya
Prasthāna or Yukti Prasthāna (logical textor axiom of logic) 3 .The
Bhagavad Gita, known as Sādhana Prasthāna (practical text) is the Smriti
Prasthāna (the starting point or axiom of remembered tradition)

Prithvi Earth

puṇya credit

Purāṇas Sanskrit sacred writings of varying date and origin, the most ancient of
which dates from the 4th century AD. Sanskrit purāṇa ‘ancient (legend)’,
from purā ‘formerly’

Puśpam flower

Rāmacandra The king of the Surya clan

Rāmānujā Cāryā The great teacher of the philosophic school of thought Vaishnavism

raudra anger

Sādhana Pañcakaṃ set of 5 verses composed by Ādi Saṃkarācārya which provides 40 steps
as a practice to achieve the end goal of Moksha

sādhanacatuṣṭayaṃ These are four “pillars of knowledge” that make up the steps of the
seeker and include six virtues

Śakteyas worshippers of Shakti

Śakti energy, power represented by the Mother

sāmīpyaṃ nearness

Saṃsāra the cycle of birth and death

Sanātana Dharma The Eternal Religion

śaraṇāgati surrender

Saranāgati Gadyam prose work by Rāmānujācharya, a conversation between himself, Lord

Ranganāthaswamy and Godess Lakshmi

Śāstra precepts, rules

seva service

śiṣyatvaṃ discipleship

Śiva auspicious, light

Skanda First born of Shiva, meaning attacker

Smṛtis That which is remembered -Hindu religious text containing traditional
teachings on religion, such as the Mahabharata.

Soma Moon

Śrī Hari Thief of hearts

Sri Rangam The primary temple of the 108 Divya Kshetras, where Lord
Ranganāthaswāmy resides

Śrī Śuka Son of sage vyāsa with a parrot face

śṛṅgāra One of the nine rasās : romance

Śrutis texts that are heard and passed on

Śūdra one of the four castes: the laborer

suṣupti deep sleep state

Sūtras ancient and medieval Indian texts

svapna dream

svarga loka heaven

Tattva Bodha Knowledge of reality

Trayīsāram In order to enable his mother to listen and learn Vedānta, Desikan
wrote a Grantha called ‘Rahasya Traya Sāram’. The beauty of this great
piece of literature is that, despite being the essence of Vedānta, this
Grantha does not contain any Vedic or Upanishadic verses.

upādāna kāraṇaṃ material cause

Upaniṣad Philosophy that is learnt while sitting at the feet of their guru to learn. P
Part of the Vedanta (last part of the Vedās i.e. in the jnana kānḍam)

Upastha genitals for procreation

upāyaṃ means to an end

upeyaṃ the end goal

vaikuṃṭha The abode of Lord Vishnu

Vairāgya dispassion, non-attachment

Vaishnavas Followers of Lord Vishnu

vāk speech

Varuṇa God of Water

Vāsudeva Son of Vasudev: Lord Krishna

Vāyu God of Wind

vedantās The last part of the Vedās, the jnana kānḍam

vedās The four collections forming the earliest body of Indian scripture,
consisting of the Rig Veda, Sama Veda, Yajur Veda, and Atharva Veda,
which codified the ideas and practices of Vedic religion and laid down
the basis of classical Hinduism.

vijñāna scientific knowledge

vīrā brave

viśiṣṭādvaita one of the most popular schools of the Vedanta philosophy, is a non-
dualistic school of thought philosophy. It is non-dualism of the qualified
whole.

Viṣṇu The All- Pervading

Viśvakarmā The divine architect

viveka discrimination

Vivekacūdamani Text written by Ādi Saṃkarācārya: literally translates to the crown jewel
of discrimination

Yādavās The yādavas were an ancient Indian people who believed to be

descended from Yadu, a legendary king. Krishna is the most popular
yādava

yoga divine union

yogīs practitioners of Aṣṭānga Yoga to attain samādhi

 Thanks to the contributors:
Shyamala Sajnani, Venugopal Eachampati,
Amritha Kulkarni, Deepak, Deeptha, Haritha, Sthitapragna.