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July - September 2023

Advaita and Moksha Marga in Srimad Bhagavatham – 10 P. R. Kannan

Skandha 10(2)

िच जांिस िवममे पा थ वा यु ज मिभः । गुणकमा िभधानािन न मे ज मािन क ह िचत् ॥५१. ३८॥

It is perhaps probable that a person could count the particles of soil of the earth in many births, but it is by no means possible to count My attributes, actions, names and manifestations. (51.38)

पुरा रथैह मप र कृ तै रन् मत गजैवा नरदेवसंि तः ।

एव कालेन दुर ययेन ते कलेवरो िव कृ िमभ मसंि तः ॥५१. ५१॥

The body, which was earlier travelling on golden chariots or huge elephants and was called ‘king’ (Naradeva), is turned into excreta (of birds, when thrown out), insects (when buried under ground) and ashes (when burnt), when the inexorable time set by you arrives. (51.51)

भवापवग मतो यदा भवे- न य त  युत स समागमः

स स गमो य ह तदैव स तौ परावरेशे विय जायतेमितः ॥५१. ५४॥

O lord, who never swerves from your high state, Jiva keeps roaming around in the cycle of births and deaths from time immemorial; when the time comes to break out of this bond, he gets the company of the virtuous saints. The moment he attains the company of the saints, Jiva’s intellect gets absorbed in the shelter of the saints and in you, the lord of the world of the form of cause and effect. (51.54)

िवचर मह कामं यावेिशतमानसः

अ वेव िन यदा तु यं भि म यनपाियनी ॥५१. ६२॥

Having directed your mind in entirety to Me, you move about in the world as you like. Your devotion towards Me will then always remain constant. (51.62)

िव ान् वलाभस तु ान् साधून् भूतसु मान् ।

िनरह का रणः शा ता म ये िशरसासकृ त् ॥५२. ३३॥

I always adore with bowed head those brahmanas, who are content with what they get , are virtuous, well-wishers of all living beings, are free from ego and are in total peace. (52.33)

एक एव परो ा मा सव षामिप देिहनाम् ।

नानेव गृ ते मूढैय था योितय था नभः ॥५४.

देह आ तवानेष  ाणगुणा मकः ।

यिव या कॢ संसारयित देिहनम् ॥५४. ४५॥

This body has beginning and end; it comprises of the (five) elements, the (five) vital breaths, the (three) attributes (Stava, Rajas and Tamas). It is superimposed on Atma owing to ignorance. It is this body, which takes the Jiva along in the cycle of birth and death, as Jiva considers the body as ‘I’. (54.45)

माद ानजं शोकमा मशोषिवमोहनम्

त व ानेन िन य व था भव शुिचि मते ॥५४. ४९॥

O woman of sweet smile, abandon this grief, which rises from ignorance, and which desiccates and deludes Atma, through perception of true principle; be established in your true nature. (54.49)

तं वा जगि थ युदया तहेतुं समं शा तं सु दा मदैवम् । अन यमेकं जगदा मके तं भवापवगा य भजाम देवम् ॥६३. ४४॥

You are the cause of the world’s sustenance, creation and destruction; you are equal to ever being, peaceful to the core, well-wisher of every being, Atma and also the adorable deity of every being. You are unique and singular, the substratum of the world. We worship you in order to secure freedom from Samsara. (63.44)

जीव य यः संसरतो िवमो णं न जानतोऽनथ वहा छरीरतः । लीलावतारैः वयशः दीपकं ा वालय वा तमहं प े ॥७०. ३९॥

Jiva, being caught in the web of Samsara, does not know how to get out of the body, which keeps coming to him in the cycle of birth and death. For guiding him, you assume different incarnations sportingly, which light up your fame brilliantly in the world; I take refuge in you. (70.39)

न  णः वपरभेदमित तव यात् सवा मनः समदृशः वसुखानुभूतेः । संसेवतां सुरतरो रव ते सादः सेवानु पमुदयो न िवपय योऽ ॥७२. ६॥

You are the Atma of all, viewing everyone equally and impartially, enjoying the bliss of one’s own Atma; you are indeed Brahman. Your bestowal of fruit is dependent on the devotional attitude of your devotees, much like the Kalpaka tree. The largeness or smallness of the fruit depends on their devotion; there is no fault of partiality or lack of empathy in you. (72.6)

 कं दुम ष ितित ूणां कमकाय मसाधुिभः

 कं देयं वदा यानां कः परः समद श नाम् ॥७२. १९॥

What is unbearable for those given to endurance; which vicious act will not be performed by villains? Which is not capable of being given away by the munificent; who is the other for those of equal vision? (72.19)

न ेक याि तीय य  णः परमा मनः । कम िभव ध ते तेजो सते च यथा रवेः ॥७४.

िन दां भगवतः शृ वं त पर य जन य वा । ततो नापैित यः सोऽिप या यधः सुकृ ता युतः ॥७४. ४०॥

On hearing the criticism of Bhagavan or his keen devotees, if one does not go away from that place, he falls down from his state acquired by good deeds. (74.40)

सा वा यया गुणान् गृणीते करौ कम करौ मन

That is true speech, which sings the attributes of Bhagavan; they are true hands, which work in his service; that is true mind, which contemplates on him residing in all moving and non- moving objects; they are true ears, which listen to his sacred accounts. (80.3)

िशर तु त योभयिल गमानमे- देव य प यित ति च ुः ।

अ गािन िव णोरथ त नानां पादोदकं यािन भजि त िन यम् ॥८०. ४॥

That is true head, which bows down to all world of moving and non-moving objects as his own image; they are true eyes, which perceive him in all objects; they are true limbs, which always partake of the sacred waters of the holy feet of Bhagavan and his devotees. (80.4)