Skandha 10(1) – continued
मर्त्यो मृत्युव्यालभीतः पलायन् लोकान् सर्वान्निर्भयं नाध्यगच्छत् ।
त्वत्पादाब्जं प्राप्य यदृच्छयाद्य स्वस्थः शेते मृत्युरस्मादपैति ॥३. २७॥
The human being, caught in the cycle of birth and death, is afraid of the great serpent of death and runs to several worlds, but does not get relief from fear. By a stroke of good destiny, he attains to your lotus feet and then rests there free from fear; Death flees from him in fear. (3.27)
नैतद्विचित्रं मनुजार्भमायिनः परावराणां परमस्य वेधसः ।
अघोऽपि यत्स्पर्शनधौतपातकः प्रापात्मसाम्यं त्वसतां सुदुर्लभम् ॥१२. ३८॥
This is not strange. The very touch of the Supreme lord of the high and the low, who, through his Maya, has taken the child’s form, destroys the sins of the worst sinner and bestows on him status of equality with him, unimaginable for such sinners. (12.38)
सकृद्यदङ्गप्रतिमान्तराहिता मनोमयी भागवतीं ददौ गतिम् ।
स एव नित्यात्मसुखानुभूत्यभि- व्युदस्तमायोऽन्तर्गतो हि किं पुनः ॥१२. ३९॥
To one, who but meditates once on the image of Bhagavan, which carries the imprint of his mind, Bhagavan grants the state of his own. Is it then necessary to explain the destined state of one, who has lost himself on the Lord, who is the very experience of eternal bliss of Atman and who is beyond the ken of Maya?
सर्वेषामपि भूतानां नृप स्वात्मैव वल्लभः ।
इतरेऽपत्यवित्ताद्यास्तद्वल्लभतयैव हि ॥१४. ५०॥
O king, for all living beings, their own Atman alone is the dearest. The rest – children, wealth etc. – are dear because they are dear to Atman. (14.50)
तस्मात्प्रियतमः स्वात्मा सर्वेषामपि देहिनाम् ।
तदर्थमेव सकलं जगदेतच्चराचरम् ॥१४. ५४॥
Hence one’s own Atman is the dearest for all living beings; only because of that, all this world of moving and non-moving objects is dear.
नन्वद्धा मयि कुर्वन्ति कुशलाः स्वार्थदर्शिनः ।
अहैतुक्यव्यवहितां भक्तिमात्मप्रिये यथा ॥२३. २६॥
Those, who are capable and aware of their longterm interests, show me unchanging bhakti without motive, similar to the attachment they have to their loved ones. (23.26)
प्राणबुद्धिमनःस्वात्मदारापत्यधनादयः ।
यत्सम्पर्कात्प्रिया आसंस्ततः को न्वपरः प्रियः ॥२३. २७॥
Who can be dear to humans, other than the one, by whose contact, one’s Prana (life-breath), intellect, mind, life, wife, children, wealth etc. are dear? (23.27)
अस्त्यस्वपरदृष्टीनाममित्रोदास्तविद्विषाम् ।
उदासीनोऽरिवद्वर्ज्य आत्मवत्सुहृदुच्यते ॥२४. ५॥
For those who perceive friends, enemies, those that are indifferent and those that hate, the indifferent person is to be abandoned like an enemy. A well-meaning friend is like one’s own Atman. (24.5)
ज्ञात्वाज्ञात्वा च कर्माणि जनोऽयमनुतिष्ठति ।
विदुषः कर्मसिद्धिः स्यात्तथा नाविदुषो भवेत् ॥२४. ६॥
People weigh the pros and cons of actions and then act. For those who act that way, actions fructify; for pthers, actions will be unsuccessful. (24.6)
विशुद्धसत्त्वं तव धाम शान्तं तपोमयं ध्वस्तरजस्तमस्कम् ।
मायामयोऽयं गुणसम्प्रवाहो न विद्यते तेऽग्रहणानुबन्धः ॥२७. ४॥
O lord, your abode is of pure Satva (tranquillity), peace, devoid of Rajas (passion) and Tamas (sloth), and is marked by the discipline of Dharma. This created world of Maya, comprising of the continuous flow of the attributes of Satva, Rajas and Tamas, and the attendant sequence of Karma are also absent in your abode. (27.4)
कुतो नु तद्धेतव ईश तत्कृता लोभादयो येऽबुधलिङ्गभावाः ।
तथापि दण्डं भगवान् बिभर्ति धर्मस्य गुप्त्यै खलनिग्रहाय ॥२७. ५॥
O lord, whence, then, the causes of Samsara like greed etc., the marks of the ignorant, which also cause further transmigratory existence, would find a place in your abode? Even then, Bhagavan employs the stick of punishment in order to protect Dharma and subjugate evil. (27.5)
नृणां निःश्रेयसार्थाय व्यक्तिर्भगवतो नृप ।
अव्ययस्याप्रमेयस्य निर्गुणस्य गुणात्मनः ॥२९. १४॥
O king, Bhagavan takes on human form only for spiritual upliftment of humans. Though he is free from decay, immeasurable and infinite, having no attributes, yet he assumes attributes in human form. (29.14)
कामं क्रोधं भयं स्नेहमैक्यं सौहृदमेव च ।
नित्यं हरौ विदधतो यान्ति तन्मयतां हि ते ॥२९. १५॥
Those, who always possess love, anger, fear, attachment, feeling of belonging to same clan etc., and friendship towards Hari (Bhagavan), indeed attain oneness with him. (29.15)
तव कथामृतं तप्तजीवनं कविभिरीडितं कल्मषापहम् ।
श्रवणमङ्गलं श्रीमदाततं भुविगृणन्ति ते भूरिदा जनाः ॥३१. ९॥
Your nectarine stories enliven the lives of people roasted in the fire of Samsara, are sung by wise people, destroy the sins of people, bestow auspiciousness on those who listen, and are full of glory; they are indeed sung on earth by those who are fortunate and munificent. (31.9)
न तस्य कश्चिद्दयितः सुहृत्तमो न चाप्रियो द्वेष्य उपेक्ष्य एव वा ।
तथापि भक्तान् भजते यथा तथा सुरद्रुमो यद्वदुपाश्रितोऽर्थदः ॥३८. २२॥
To Bhagavan, there is none who is specially loved, best friend, who is not liked, hated or ignored. Even then, he treats devotees in the same way as the celestial tree, Kalpavriksha grants wishes of those who resort to it and ask. (38.22)
मल्लानामशनिर्नृणां नरवरः स्त्रीणां स्मरो मूर्तिमान्
गोपानां स्वजनोऽसतां क्षितिभुजां शास्ता स्वपित्रोः शिशुः ।
मृत्युर्भोजपतेर्विराडविदुषां तत्त्वं परं योगिनां
वृष्णीनां परदेवतेति विदितो रङ्गं गतः साग्रजः ॥४३. १७॥
When Krishna entered the wrestling ring with his elder brother Balarama, to wrestlers he appeared as thunderbolt, to ordinary people as the best among humans, to women as Manmatha incarnate, to Gopas as member of their clan, to vicious kings as subduer, to parents as child, to Kamsa as Death, to the ignorant as mere body, to Yogis as the Supreme Truth, and to Vrishnis as he Supreme Devata. (43.17)
धर्मव्यतिक्रमो ह्यस्य समाजस्य ध्रुवं भवेत् ।
यत्राधर्मः समुत्तिष्ठेन्न स्थेयं तत्र कर्हिचित् ॥४४. ९॥
Dharma is being transgressed here in this assembly for sure; where Adharma arises, one should not stay there at all. (44.9)
न सभां प्रविशेत्प्राज्ञः सभ्यदोषाननुस्मरन् ।
अब्रुवन् विब्रुवन्नज्ञो नरः किल्बिषमश्नुते ॥४४. १०॥
Considering the sin that accumulates to the onlookers in the assembly, a wise man should not enter such an assembly. One will gain sin by not speaking or by speaking wrongly in such a place. (44.10)
सर्वार्थसम्भवो देहो जनितः पोषितो यतः ।
न तयोर्याति निर्वेशं पित्रोर्मर्त्यः शतायुषा ॥४५. ५॥
One cannot repay even in a hundred years the debt incurred to his parents, who gave him the body, which is at the root of all attainments, and nurtured it. (45.5)
यस्तयोरात्मजः कल्प आत्मना च धनेन च ।
वृत्तिं न दद्यात्तं प्रेत्य स्वमांसं खादयन्ति हि ॥४५. ६॥
A son, though capable, who fails to protect his parents through his own body and riches, is certainly made to eat his own flesh by Yamabhatas when he leaves this earth. (45.6)
मातरं पितरं वृद्धं भार्यां साध्वीं सुतं शिशुम् ।
गुरुं विप्रं प्रपन्नं च कल्पोऽबिभ्रच्छ्वसन् मृतः ॥४५. ७॥
One, who fails to protect his aged mother and father, chaste wife, infant child, Guru, and brahmana who has taken shelter under him, though living, is as good as dead. (45.7)
स पिता सा च जननी यौ पुष्णीतां स्वपुत्रवत् ।
शिशून् बन्धुभिरुत्सृष्टानकल्पैः पोषरक्षणे ॥४५. २२॥
That person is indeed father, or mother, who brings up like their own sons, children, who have been given up by relatives, being incapable of rearing them. (45.22)
न ह्यस्यास्ति प्रियः कश्चिन्नाप्रियो वास्त्यमानिनः ।
नोत्तमो नाधमो नापि समानस्यासमोऽपि वा ॥४६. ३७॥
To Iswara, who is free from attachment, there is none, who is dear, who is not dear, who is superior, who is inferior, and who is equal or unequal to himself. (43.37)
न माता न पिता तस्य न भार्या न सुतादयः ।
नात्मीयो न परश्चापि न देहो जन्म एव च ॥४६. ३८॥
To Iswara, there is no mother, father, wife, children etc., nor one’s own or the other; nor body or birth. (46.38)
न चास्य कर्म वा लोके सदसन्मिश्रयोनिषु ।
क्रीडार्थः सोऽपि साधूनां परित्राणाय कल्पते ॥४६. ३९॥
Iswara has nothing to be accomplished in this world. When he makes his appearance in high, low and intermediate bodies for sport, that act of his is also for protecting the virtuous. (46.39)
सत्त्वं रजस्तम इति भजते निर्गुणो गुणान् ।
क्रीडन्नतीतोऽत्र गुणैः सृजत्यवति हन्त्यजः ॥४६. ४०॥
Iswara, though attributeless, takes on attributes of Satva (tranquillity), Rajas (passion) and Tamas (sloth), and, sporting with these attributes, he performs the acts of creation, sustenance and dissolution. (46.40)
यथा भ्रमरिका दृष्ट्या भ्राम्यतीव महीयते ।
चित्ते कर्तरि तत्रात्मा कर्तेवाहन्धिया स्मृतः ॥४६. ४१॥
Just as the surroundings appear to revolve to one who is revolving, the Jivatma thinks through his ego that he is the doer, when, in fact, it is his mind which is acting. (46.41)
दृष्टं श्रुतं भूतभवद्भविष्य-त्स्थास्नुश्चरिष्णुर्महदल्पकं च ।
विनाच्युताद्वस्तु तरां न वाच्यं स एव सर्वं परमात्मभूतः ॥४६. ४३॥
Whatever is seen, heard, whatever happened in the past, happens in the present and will happen in the future, whatever is stationery or moving, whatever is large or small, there is by no means anything without Achyuta’s (Iswara’s) presence; he is all in all, being the indwelling Atman. (46.43)
दानव्रततपोहोमजपस्वाध्यायसंयमैः ।
श्रेयोभिर्विविधैश्चान्यैः कृष्णे भक्तिर्हि साध्यते ॥ ४७. २४॥
Through various means like charity, austerity, penance, Homa, Japa, study of scriptures and disciplines and other beneficial acts, it is only devotion to Krishna (Iswara) that is attained. (47.24)
आत्मा ज्ञानमयः शुद्धो व्यतिरिक्तोऽगुणान्वयः ।
सुषुप्तिस्वप्नजाग्रद्भिर्मायावृत्तिभिरीयते ॥४७. ३१॥
Atma is of the form of Gnana, pure, distinct from Maya, free from attributes (Satva, Rajas and Tamas). Maya is expressed in deep sleep, dream and waking states in different mental modes. (47.31)
येनेन्द्रियार्थान् ध्यायेत मृषा स्वप्नवदुत्थितः ।
तन्निरुन्ध्यादिन्द्रियाणि विनिद्रः प्रत्यपद्यत ॥४७. ३२॥
Man should reckon all sense objects as untrue, devoid of substance and arising as in dream. He should therefore control his sense organs, and rising as if from sleep, he should discard all mundane objects and surrender to Me. (47.32)
एतदन्तः समाम्नायो योगः साङ्ख्यं मनीषिणाम् ।
त्यागस्तपो दमः सत्यं समुद्रान्ता इवापगाः ॥४७. ३३॥
Just as rivers culminate in ocean after roaming in different terrains, in case of virtuous men, their Vedic knowledge, Yogic practice, discrimination of Atma from Anatma, sacrifice, austerity, control of sense organs and truth and all such attainments culminate in attaining Me. (47.33)
दुराराध्यं समाराध्य विष्णुं सर्वेश्वरेश्वरम् ।
यो वृणीते मनोग्राह्यमसत्त्वात्कुमनीष्यसौ ॥४८. ११॥
One, who pleases the lord of all lords, Vishnu, who is difficult to please, and asks for mundane and insubstantial things, as they attract the mind, is indeed useless. (48.11)
त्वयोदितोऽयं जगतो हिताय यदा यदा वेदपथः पुराणः ।
बाध्येत पाखण्डपथैरसद्भि- स्तदा भवान् सत्त्वगुणं बिभर्ति ॥४८. २३॥
For the welfare of the world, you have brought out the eternal path of Veda; when that path is spoiled by the vicious persons, who have no faith in Vedas and espouse paths in defiance of Veda, you adopt the form of pure Stava (peace). (48.23)
भवद्विधा महाभागा निषेव्या अर्हसत्तमाः ।
श्रेयस्कामैर्नृभिर्नित्यं देवाः स्वार्था न साधवः ॥४८. ३०॥
(Krishna to Akrura) Personages like you, extremely gifted and fit to be worshipped, should always be adored by those who wish for spiritual advancement; you are higher than Devas, as Devas are selfish and not the virtous saints. (48.30)
न ह्यम्मयानि तीर्थानि न देवा मृच्छिलामयाः ।
ते पुनन्त्युरुकालेन दर्शनादेव साधवः ॥४८. ३१॥
Holy waters are not Tirthas (enabling crossing the ocean of Samsara); images of stone are not Devas; they protect the worshippers after a long time; on the other hand virtuous saints protect on mere Darshan. (48.31)
एकः प्रसूयते जन्तुरेक एव प्रलीयते ।
एकोऽनुभुङ्क्ते सुकृतमेक एव च दुष्कृतम् ॥४९. २१॥
Jiva is born alone; he dies alone; he enjoys the meits of good deeds alone; similarly he suffers the results of evil deeds alone. (49.21)
अधर्मोपचितं वित्तं हरन्त्यन्येऽल्पमेधसः ।
सम्भोजनीयापदेशैर्जलानीव जलौकसः ॥४९. २२॥
Others of little intellects appropriate one’s ill-gotten wealth; just as the waters, which are the basis of life of aquatic creatures, are appropriated by pretences of their own near ones. (49.22)
तस्माल्लोकमिमं राजन् स्वप्नमायामनोरथम् ।
वीक्ष्यायम्यात्मनाऽऽत्मानं समः शान्तो भव प्रभो ॥४९. २५॥
Hence, o king, reckon this world as nothing but dream, Maya and mental fancy construct. O lord, control your mind with your own efforts and power and be established in equanimity and peace and tranquillity. (49.25)