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Shuklaambara dharam Devam shashivarnam chaturbhujam, prasanna vadanam dhyaayet sarva vighnompashantaye/
The singular Deva who dons spotless clothes with four arms and ever pleasant face viz. Ganesha be prayed to with devotion to root out all kinds of impediments and difficulties.
Agajaanana padmaarkam Gajaananamaharnisham aneka dantam bhaktaanaam eka dantam upaasmahe/
May we worship Gajaanana the elephant faced God with a single tusk who is the darling boy of Devi Parvati and delight her face like Sun blooms the lotus and thus please the devotees like me ensuring our safety and fulfilment of desires.
Om Ganaanaamtva Ganapatigm havaamahe kavim kaveenaamupashravastamam,Jyeshtha raajam Brahmanaam Brahmanaspat aa nah shrunvaritibhih seeda saadanam/
May we appeal to you the very First Deity, the Lord of Lords, the foremost Poet and Scripter, the Supreme of Spiritual Knowledge and wisdom. Be with us in our hearts to bless and purify all our deeds and duties.
Vakratunda mahaa kaaya koti Suryasamaprabha, nirvighnam kurumedeva sarva kaaryeshu sarvadaa/
Maha Ganesha with colossal body and elephant head resplendent with the radiance of billion Suns! we beseech you with all humility and devotion to destroy all obstacles and ensure success in our deeds of virtue.
Betwixt Maha Maya and Parameshwara is Ganesha, the singular symbol of auspiciousness , endeavour and success with the primacy of worship from Tri Mutis downward to charaachara jagat. He is the very essence of the entire Universe which is surfiet with Tapatrayas viz. Adhi Bhoudika- Adhyatmika and Adhi Daivikas; Ishana Trayas of Praaneshana, Daraa- putra- dhana – sukheshana and Dharmeshana; Trikaranas of Mano -vaachya karmanas; Trikalpa Kaalamaana of Padaardha-Paridhi-Paramanu /Matter-Space-Atom; Trigunas of Sat-Rajas-Tamas. He represents Tri Shaktis of Brahmini,Vaishnavi and Rudranis; Trividha Rishis viz. Brahmarshi, Devarshi, Rajarshi; Trikaankshaas of Kanta-Kanaka- Keerti; Chaturvidha Purusharthaas, Chatur varnas, Chaturaashramas; Chaturvedas; Pancha Bhutas , Pancha bhakshyas, Pancha koshas of Annamaya, Praanamaya, Manomaya, Vigyanamaya and Ananda maya; Panchagnis , Panchendriyas, Pancha Tanmatras, Arishad vargas, Shat Chakras of Moolaadhara, Swadhishthana, Manipura, Anaahita, Visuddha, Agjnaa and Sahasraara; Shat Karmas of Sandhya Vandana, Tarpana, Japa, Homa, Devaarchana, Swaadhyaaya, Atithi Seva; Shat Vedangas: Siksha, Vyakarana, Kalpa Grandha, Nirukta, Chhandas, and Jyotisha; Sapta Lokas , Sapta Dwipas of Jambu, Plaksha, Salmaali, Kusha, Krouncha, Shaka and Pushkala and Sapta Patalaas of Atala, Vitala, Sutala, Talaatala, Mahatala, Rasatala and Patalas; Sapta Samudras: Lavana,Ikshurasa, Sura, Ghrita, Dahi, Ksheera and Suswada jala; Sapta Parvatas of Sumeru , Kailasa, Malaya, Himalaya, Udyachala, Agastyachala, Suvela and Gandhamadana; Sapta Kratus viz.Shodassi, Ukta, Purushi, Agnishtoma, Aptaryama, Atiratra, Vajapeya, and Goshava; Ashtanga Yogas of Yama- Niyama- Aasana- Pranaayama- Pratyahara-Dharana-Dhyana-Samadhi. Ganesha is actively assisted by Ashta Loka Paalakas: Indra, Agni, Yama, Nirruti, Varuna, Vayu, Kubera and Ishana; Ashta Bhiravas viz. Kaala, Asitaanga, Rudra, Krodha, Kapala Bhishana, Unmatta and Samharas as Ashta Bhairavis for Graha Shanti viz. Mahakali, Neela Saraswati , Chhinna mastaka, Shodashi, Kahairavi, Dhumavati and Bagalamukhi; and Ashta Lakshmis of Dhanya, Dhairya, Santaana,Vijaya, Vidya, Bhagya, Gaja and Varada; Ashta Matrikas Brahmani, Vaishnavi, Maheshwari, Aindri, Vaarahi, Chamunda, Naarasimhi and Kaumari; Ashtaavasus are viz. Aapa, Dhruva, Soma, Dhara, Anila, Anala, Pratyusha and Prabhasa; Nava Durgas Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skanda Mata, Katyayani, Kaala Ratri, Maha Gauri, and Siddhi Dhatri; Navagrahas and most certainly the Dashavataras of Vishu, apart from Vishvadevas, Ekadasha Rudras, Dwaadashaadithyas, Daitya Daanava Pishachadi evil forces too! Such is the singular balancer of Dharma-Adharma ,Truth and Falsity, and Maya and Paramatma is Ganesha!
Each and every Hindu with belief of Dharma, irrespective of caste or gender, wakes off from bed in the morning remembering Ganeshwara to ensure that through out the following day and night sleep into the bed, should pass off without obstructions , hurdles or mishappenings and with contentment, be it from family, surroundings and society, without no shows of evil energies. Equally significant is that all Hindu families all over the world do unfailingly perform the Vinayaka Chaturthi Vrata on the Shukla Chaturdhi of Bhadrapada Month each and every year religiously with faith , dedication and austerity. Invariably the Vrata irrespective of caste, creed and by man-woman-child and soclial barriers is observed to one’s own devotion.. Not only this but Ganesha Smarana is a must preceding all the Devata Vratas, Yagjnya Karyas, upanayana-vivaha-and auspicious deeds like Griha Praveshas, and even all social functions- be they Shravana- Pathana – Shraavya- Nartanaadi Kalaa related ones to ensure their successful completion.
Section One on Ganesha Gita as follows
Maharshi Veda Vyasa explained to Suta Maha Muni that the Yoga Maarga prakashita Ganesha Gita which could be transmitted to Raja Varenya about the Sampurna Vighna Nashaka Maha Ganesha and likewise the Raja addressed by ‘smaranamaatra’ Shri Gajaanana as the latter appeared to have replied: Raja! while blessing you owing to your loyalty to me I would be pleased to explain the yogaamrita paripurna Ganesha Gita be explained to you.
Na yogam yogamityaahuryogo yogo na nacha shriyah, na yogo vishayairyogo na cha maatraabhistathaa/
The Yoga shabdaartha is not yoga merely yoga, nor even for Lakshmi Kataaksha and vishaya sukha praapti; much less of the nigraha of panchendriya sampannata. of pancha jyanendriyas viz. Ghrana-Rasa- Chakshu-Shrotra-Twak or smell, taste, see, hear and touch and of pancha karmendriyas viz. nose-tongue- eyes- ears- skin respecively and of pancha tanmatras of light, sound, taste, smell and consciousness. Nor of Rupavati Streepraapti- vaahana praati- rajya praapti- Indra pada praapti, Shivapada praapti, Vaishnava padaprapti, Surya Chandra Kubera pada praapti, Vayu swarupa, Agni swarupa- Devasva-Kaalasva-Varunasva- Nirruti swarupa, and even sampurnaadhipatya of Prithivi even.
Yogam naanaavidham Bhupa yugjnaanti jnaananastata, bhavanti virushaa loke jitaahaaraa viretsah/ Paavayanyatakhilaamllokaan vasheekrita jagatrayah, karunaapurna hridayaa bodhayantyapi kaamshchana/ Jeevamuktaa hride magnaah paramaanandaruupinee, nirmeelyaaksheenipashyantah param brahma hridi sthiram/
Yoga is of several ways and means, yet yadartha yoga be such as to the jnaanis by accomplishing the same by vanquishing samsaara vishayaas could turn their hearts purified and become jeevan muktaas and be able to be jeevan muktaas and spread satpaatra jnaana pradaana.
Dhyaantah paramam brahma chitte yoga vasheekrite, Bhutaani swaatmaanaa tulyam sarvaani ganayanti te/ Yenachidaacchinaa yena kenachidaahataah, yena kinchidaakrishtaa yenachidaashritaah/ Karunaapurna hridaya bhramanti dharanee tale, anugrahaaya kokaanaam jitakrodhaa jitendriyaah/ Dehamaatrabhruto bhupa samaloshtaashmakaanhanaah, etaadrisho mahabhagyaah suchakshur gocharaah priyatamidaaneemaham vakshye shrunu yogamanuttamam,shrutvaa yam muchyate jantuh paapebyo bhavasaagaram/ Shive Vishno cha Shaktou cha Suryemayi Naraadhipa, yaa buddhiryogah sa samyag yogo mato mamama/
As being of yoga sambhuta, the yogi be immersed in ‘ekaagrata’ or totally absorbed in Parabrahma dhyaana while realising that the ‘samasta praanis’ be of ‘samadrishti’ being of ‘sampurna jitendra’ as of ‘dayaapurna hridaya’ and ‘krodhaashunya’ inner consciousness. Thus ‘kevala deha maatra dhaarana’ be applicable yet of ‘bhava saagara mukta’. Even despite the differentiation of Shiva- Vishnu-Shakti-Surya- Ganesha and so on the Jeevan Mukta and indeed be the Truthful and ‘yadaartha Yoga’.
Ahamevajagadyasmaatsrujaami paalayaamicha, krithvaa naanaa vidham vesham samharaami swaleelayaa/ Ahameva Maha Vishnurahameva Sadhaa Shivah, Ahameva Maha Shakrirahamevaaryama priya/ Ahameva nrinaam naatho jaatah pancha vidhah puraa, agjnaanaatmanaam na jaananti jagatkaarana kaaranam/ Mattogniraapo dharanee mattha aaksasha maarutou, Brahmaa Vishnuscha Rudrascha Lokapaataa Disho Dasha, Vasavo Munayo Gaavo manavah pashavopicha, Saritah Saagaraa Yaksha Vrishah pakshi ganaa api/ Tathaka vimshatih swargaa naagaah sapta vanaanicha, manushyaah parvataah Saadhyaah Siddhhaa Rakshoganaasrathaa/
Then the Jeevan Mrityu Maha Jnaani would assert : ‘ I am due to my playful Leelaas or of Illusions and would be manifesting the Jagat- Its Srishthi- Sthiti-Samhaara. I am Maha Vishnu, Sada Shiva, Maha Shakti and Surya and Ganesha. I am the unique Swami of humanity as the kaarana-kaarya-karta and the Ignoramus be unaware. I had manifested Agni-Jala-Prithivi-Akaasha-Vaayu-Brahma-Vishnu-Rudra- Loka Paalakaas and Dasha Dishaas- Ashta Vasus-Muni-Gou-Manu-Pashu-Nadi-Samudra-Yaksha-Vriksha-Pakshi Samuhaas-Twenty one Swargas-Naaga-Sapta Vana- Manushya-Parvata-Saadhya-Siddha-Rakshasaas and so on had been manifested by me, asserted the Jeevan Mukta. ‘ I am sarva saakshi, sampurna jagat netra, sarva karma karta-nirvikaara-aprameya-avyakta-sampurna jagat vyaapta and Avinaasha. I am the Avyaya Ananda Rupa Parabrahma and the shreshtha purusha mohita rupa.
Avakledyam Bhupa bhuvanairashoshyam maarutena cha, avadhyam vadhyamaanopi shareeresminnaraadhipa/ Yaamimaam pushpitaam vaacham prashamshanti Shruteetaam, trayee vaadarataa moodhostitonyanyamanmatepi na/ Kurvanti satatam karma janma mrityuphalapradam swargashyaryarataa dhvastachetanaa bhoga buddhyayah Sampaadayanti te Bhupa swaatmanaa nijabandhanam, samsaara chakram yujjanti jadaah karmaparaa narah/ Yasya yadvihitam karma tatkartavyam madarpana, tatosya karbeejaanaamucchinnaah syrumahaankuraah/
That maya of mine germinates ‘kaama krodha lobha moha mada matsaraas’ of the arishad vargaas of the Beings in the Srishti in the ever recurrent ‘janma bharita vishaya samuhaas.’ As that Praani once aware of the Brahmatva then that ‘dosha bhritaagni’ be immunised and even if the shareera be bunt off then the Brahma Jnaana be such that shastra samuhaas be unable to severe , agni jvaalaas could harm, much less jala samuhas could drench, ferocity of vayu pravaahaas could shake up. As the ‘vedatraya shraddhha yukta panditaas’ be of one track mindedness of karma kaanda merely and be not aware of anything else for Atma Darshana and hence keep allured to janma-mrityu cycle of jeevana and at the most aim at swarga and Ishvarya bhoga merely. They thus get lured to ‘swayam nimitta bandhanaas’. Such be the moodha paraayana manushyaas opt for the vicious circle of samsaara chakra due to the thick layers of ‘moodhaandhakaara’. Hence the ‘karma bandhana vidhana’ could only keep sowing ‘kaama rupi beejaankura’ and as such be a hindrance to accomplish ‘nirmala chitta shuddhi’.
Chitta shuddischa mahatee vigjnaanasaadhikaa bhavetkopi swadhadharma tyaagavaamstatha/ Tasmaatkarmaani kurveet buddhvi yukto Naraadhipaa, na tvakarma bavoktopi swadharma tyagavaamsthathaa/ Jahaati yadi karmaani tatah siddhim na vindati, aadou jnaanenaandhikaarah karmanyeva sa yujjate/ Karmanaa shuddha hridayobheda buddhimupaishyati, sa cha yogah samaakyaa- tomritatatvaaya hi kalpate/ Yogamanyampravashami shrunu Bhupa tadmuttmam, pashou putre tathaa mitre raatrou bndhou sahujjane/ Bahir drishtyaa cha samayaa hritasthaacha samayaa hritasthaye lokeyekatyetpumaam, sukhe duhhkhe tathaamarshe harshe bheetou samo bhavet/ Rogaaptou chaiva bhogaaptou vaa jaye vijayopi cha, shreyeyo yoge cha laabhaalaabhe mritaavapi/ Samo maam vastu jaateshu pashyannatirbahih shthitam, Surye Somo Jale Vahnou Shive Shaktou tathaanile Dwije Hride Maha Nadyaam teerthe kshetreghananaashani/ Vishno cha Sarva Dreveshu tathaa yakshrageshu cha, satatam maam hi pashyatsoyam yogavidyucchate/
Chitta shuddhi be a ‘vigjnaana prapti pradhana saadhana’ and that vigjnaana is hinged to what Maharshis could seek to attatin Parabrahma Jnaana. Hence Karmaacharana be the essential edifice for the construction of Buddhi yogyata and as such swadharma tyaaga be never ever discarded. As such karma thyaga be not conducive for siddhi praapti since that be the base. It is that karmaacharana that the saadhakaas could turn to ‘shuddha hridaya’ and that follows ‘abheda buddhi praapti’ and that be named as the ‘Uttama Yoga’. That could indeed lead to ‘samyak drishti’ of pashu-mitra-putra-shatru-bandhu-priyajanaas, as also bahyaantara drishti, sukha duhkhas, krodha, harsha-bhaya and such ‘vikaaraas’.Roga praapti- bhoga praapti, jaya vijayaas, Lakshmi praapti and apraapti too, haani laabha, janma maranaadis too be what samyak drishti be all about. Sampurna Vastus be of ‘sama bhaava’ even of Surya-Chandrama- Jala-Agni-Shiva-Shakti-Vaayu-Brahmana-Saroara- Paapahaari Maha Nadis-Teertha- Kshetra- Vishnu- sanpurna Deva ganaas- yaksha-uraga-gandharva-manushya-pakshi be all visioned with samyak drishti and that person be the Maha Jnaani-and the Real Yogi.
Samparaahatya swaardhebhya indriyaani vivekarah, sarvatra samataa buddhih sa yogee Bhupa me matah/ Atmaanaatma vivekena yaa buddhirdaivayogatah, swadharmaasakta chittasya tadyogo yoga ucchyate/ Dharmaadharmou jahaateeha tayaa tyakta ubhhavapi, ato yogaaha yujjeet yogo vaidhushu koushalam/ Dharmaadhrma phale tyktvaa mneeshee vijayendriyah, janma bandha vinurmuktah sthaanam samyaatmanaamayam/ Yadaayaagjnaana kaalushyam jantorbuddhih kramishyati, tadaasou yaati vairaajyam vedavaakyaadishu kramaat/ Trayeevipratipanyasya sthaanutvam yaasyate yadaa, Paramaatmanyachalaa buddhistadaasou yogamanushyaat/ Maanasaannakhilaan kaamaan adaa dheemaamstyajetpriya,swaatmani svena suntushtah sthira buddhidochyate/ Vitrushnah sarva soukhyshu nodvigno dukhasangame, gatasaadhvasaruugaaah sthira buddhistadochayate/ Yaa raatrih sarva bhutaanaam tasyaam nidraati naivasah, na svapanteeha te yatra taa raatristasya Bhumipa/ Saritaam patiyaanaan ti vanaani sarvato yathaa, ayaanti yam tathaa kaamaa na shantim kvachillabhet/ Antastanoh samruddhya sarvatah swaani maanvah, svasvaartebhyah pradhaavanti buddhisya sthiraa tadaa/ Mamataahamkrutee twaktvaa sarvaan kaamaamshcha yastyajet, nityam jnaanarato bhutvaa jnaanaamuktim prayaasyati/
Raja Varenya! That person who by the virtue of Jnaana without indriya vishayaas and sarvatra samaana buddhi be in my view be defined as the Ideal Most Yogi. As own’s dharmaasakta chittha praani by virtue of Daiva yoga and could clearly vision one’s own Atma and Anaatma vichaara buddhi, that buddhi and its fallout yoga be the Ideal Yoga and of that kind of transparent buddhi would generate kartavya karma kushalata. Having become jitendriya and buddhimaan vyakti the Yogi could be of ‘janma bandhana mukta’ and could attain ‘anaamaya parama prada prapti’. As that praani be freed from avidyaandhakaara and become ‘sakaama veda vaakya vairaagya’, while the ‘triveda pratipaadita paaramatmika nishchalata’ . That buddhimaan vyakti having totally rid of sampurna icchaa tyaaga and known as ‘sthira buddhi and of ‘sthira pragjna’. That person be aloof from samsaara sukha trishna, duhkha anudvigna, bhaya, krodha, raaga raahitya and of sthira buddhimaan. This be on the analogy of a turtle from its limbs could withdraw its body parts and flatten, the buddhimaan’s vishayas, panchendriyas and senses be pulled off too. A saadhaka might be able to do bhojana thyaaga but not ‘vishaya nashta’ so easily but practice be perfected. Indriya gana moksha be preceeded by yoga paraayanata and that be known as ‘sthirapragjnatva’. Once the traces of ‘ihaloka paraloka sukhaapeksha’ or feelings of the pleasures of this life and of the subsequent life in ‘svargaadi’ lokas after death, are totally wiped out and once in one’s own natural conditions is able to neurtalise totally and enjoy the ‘Atmaananda’ or the bliss of the Self Awareness, then that State of Conciousness is definable as the state of ‘Sthitapragjnastha’ or of Utmost Bliss! In other words, the craving indulgence of desires now and in the life after the death in higher lokas is the crux of an equanimous state of mind . Getting terribly agitated while facing insurmountable impediments and getting extremely overjoyed by very joyous experiences is the negation of an equanimous mind and the ability to neutralise the emotions. One’s capacity to neutralise the inner emotions of pleasures and pains alike is the State of ‘Sthitapagjnantva’! Sorrows and joys are the consequences of discontent and of success. The vicious circle of discontentment leads to disappointment which itches on the fear of failure. This creates irritability, fear, anguish, anger, and back to dissatisfaction of life. our own ‘karma phala’ or the sweetness or sourness of the fruit is reciprocated.That firm belief of hope or disappointment as the case that may be, is the ‘Atma Swarupa’ which certainly not is the body but the Self Consciouness of the concerned body which is clean and transparent and indestructible and eternal.
Raja Varenya! Without being of chitta prasannata, buddhi prapti be not possible and without buddhi paripakvara, shraddha be not possible and without shraddha, shanti would be illusive and without shaanti the everlasting Sukha. ‘Buddhi sthirata’ or steady mindedness is only possible by the control of thoughts. As the various beings on earth experience the effects of night, the ‘Jitendriyas’ who ovecome the body senses and of mind, find that as a broad dayligtht. In other words, human beings of normalcy suffer from the effects of ignorance while the very few- or perhaps none but for exceptions above the cut- do experience enlightenment. As the waters of rivers and rainpours always fill in the oceans, a few jnanis of maturity seek to keep their minds and thoughts and steer clear the ever swallowing and roaring tides and their rough vicissitudes. Hence those pragmatic persons reducing the burden of derires, egos, attachments and other shackles should well deserve ‘parama shanti and paramaananda’ or of outstanding peace and bliss. Raja! this type of situation is termed as ‘Braahmi sthiti’ and those extremely limited number of illustrious mortals are never washed off on the swirls of ‘moha’ and ‘bhrama’ which at the terminal point of the life’s ‘nirvana’. Just as Vaayu teevrata could sink away the ‘jeevana naava’ into deep waters of samsaara, maanasika vishayaas could compel into the panchendriya driven chariot and the sthita pragjnatva be submerged into the vicious circle.Raja! the manner in which the jeevanadis rush fast and seek to submerge into the maha samudras, likewise one’s own tripti swabhava till the vishaya vanchha of one’s buddhi sthirata be difficult to overcome till the ultimate merger with the Paramatma. Raja! what all mamatva, ahankaara and kaamanas be purged and liberated and the quintessence of that parigjnaana could only accomplish mukti praapti and then only the status of ‘Jeevan Mukti’.
Section Two on Karma Yoga
King Varenya was truly thrilled in what Bhagavan Ganesha on his subconciousness had explained and addressed Him: You had very gracefully and vividly explained , yet could you as keeping in my limited capacity of grasping could one of these be preferred for me. Then Bhagavan replied: Dear Varenya! In this charaachara jagat be existent as of now while saankhya shastra jnaataas could differentiate karma and jnaama or of pravritti and nivritti. Karmaasaktas would be eventually be turn to nishkriyaas since kevala karmaaharana be not of siddhi. All the same with no foundation of ‘sarkamaacharana jnaana maarga’ be available except perhaps to predistined ‘vihanga maarga maha purushaas’.Prakrti swabhaavaikas of the trigunaas too who be karmaacharanas without being able to overcome the vishyendriyaas be actually classified as duratmaas. Manas and Indriya samyama kaarakaas with nishkaamaanushthaanaas be only classified as shreshtha maamavaas. Those who be again be unable to dedicate to me and taka to shareera yatra be below the passmark yet, asserted Maha Ganesha. He further explained to King Varenya: In the past, as the yagjna rupa nitya karmaacharaas be worthy of me addressing them: You having been the beneficiated with your ‘ ishta siddhi’ be of daiva prasannata and mano vanccha iddhi. Otherwise those who be the cheekers and of sakama yagjna kartaas be known as thieves. Those who be disciplined to take to ‘avasshishtthaana maatra’ be the buddhimaans.Hence, Raja Varenya, loka samgraha- nimittha aasakti rahita karmaacharana be ever stuck to. Avidya and guna vasheebhutana be sought to be conquered as the foremost fundamentals. Those who would be doing the karmaacharana even under the influence of the three gunaas of satva-raajasa- taamas and of atma drohis be never responded to. In this manner those nitya-naimittika karmaas be dedicated to me having discarded mamata buddhi might yield parama gati prapti.
Aneershyanto bhatimanto ye mayoktamidham shubham, anutishthanti ye sarve muktaastekhila karmabhih. Ye chaiva naanu tishthanti twashubhaa hatachetasah, irshyamaanaan mahaamoodhaannash-thaantaan viddhi me ripuun/ Tulyam prkritya kurute karma yajjajnaanavaanapi, anuyaati cha taamevaagrahastanna mudhaa matah/
Without being of irshtaa pravrtti the bhaktimaan manushyaas could follow my maaner of shubhaanushthaana, those be the one’s of karma muktaas. Those whose agjnaana chitta nashta kaarana be disabled to samaargaanushthaana as they be of irshyaalus- moorkhaas and of nashta buddhis. As the Jnaanvaan too as of their own swabhaavaanusaara cheshtaas could not then the karma phala would keep on failing recurrently. Maha Ganesha further clarified that during the impact of the ongoing kaliyuga for long time, shraddhaa vishvaasas be of recurrent casualties too yet this indeed be the ‘atyanta kalyaana kaaraka sampurna veda vedaanga saara’.
Then King Varenya during his trance and conversation to Ganapati Deva had dared to ask the latter : ‘Gajaanana! When you were in you were born from the garbhaavastha, how did you acquire the ‘amsha’ of Maha Vishna indeed. Ganesha then smiled and said: Raja! how many yuga’s – kalpaas and so on had elapsed in the kaala maana.
Matta mahaa bhaaho jaataa Vishnavaadayah Suraah , matthaiva layam yaanti pralayeshu Yuge Yuge/ Ahameva paro Brahmaa Maha Rudrohamevacha, ahameva jagatsarvam staavaram jangamam chayat/ Ajovyayoham bhutaatmaanaadireeshvara evacha, aasthaaya trigunaam mayaayam bhavaami bahuyoganishu/
Be this clarified that from me alone, Vishnu and various Devataas were manifested and after yuga-kalpaadis be absorbed unto me alone. I am the shreshtha Brahma, Maha Rudra, and the sthaavara jangamaas as also of sampurna jagaat. I am the ajama, avinaashi, sarva jeevaatma- the anaadi Ishvara, the Trigunaatmaka Mayaasthita and assume as of ‘anekaavataara dharana dhaaraka’.
Adharmopachayo dharmaapachayo hi yadaa bhavet, saadhuun suraksshitum drishtaaamstaaditum sambhavaamyaham/ Ucchidyaadharmanichayam cha, hanmi drishtaamscha daityaamscha naanaa leelaakaromudaa/ Varnaashramaan muneen saadhuun paalaye bahu rupadruk, evam yo vetti sambhutirmama divyaayugeyuge/ Tatthatkarma cha veeryam mama rupam samaasatah,tyakyatvaaham mamataa buddhim na punarbhuuh sa jaayate/ Tatvam mumukshanaa jneyam karmaakarma vikarmanaam trividhaaneeya karmaani suminnayishanaam gatihpriya/
As and when be the adharma vriddhi and dhama haani be occuring, then saadhu raksha and shishta shikshana be my various avataaraas or incarnations repeatedly. In my aneka rupadhaaranaas, I do seek to administer varna- aashrama-muni-saadhu paalana as of yugaas ever repetitively.In that manner be my karma-veerya-rupa jnaana be well known and realised while the ahamkaara- mamata buddhi tyaaga be well realised.
Substance of further stanzaas of Karma -Karma Sanyaasa and Dhyana or Tapasya Yoga as follows
Maha Ganesha further explained to Raja Varenya that aneka manushyaa did earnestmost tapasya by the dint of vigjnaana and tapasya by way of icchhaa rahita-nirbhayaa-krodha keena- Ganeshaashrita upaasana as of vigjnaana and tapasya as of bahyantara shuchi then such praanis couldmost certainly attain me.
Kurvanti devataa preetim kaankshantah karmanaam phalam, praapannuvanteeha te loke sheeghram siddhim hi karmajaam/ Chatvaaro hi mayaa varnaa rajassatvatamomshatah karmaamshitashcha samsrushtaa mrityuloke mayaanagha/ Kartaaramapi teshaam maama kartaaram vidurbudhaah, aanandameeshvaram nityamaliptam karmajairgunaih/
Those who seek to achieve karma phala prapti as per the dictates of thair own innerconsciousness the devopaasana, then the karmaanusaara could get sheeghra siddhi praapi. Hey paapa rahite! In the mrityuloka there be satva-raja-tamasa gunaas as per karmaamsha phalita. Yet, panditas do realize that I am the anaadi-Ishvara and nitya karmaarpita.
Tatvam mumukshunaa jneyam kjarmaakarmavikarmanaam, trividdhaaneeya karmaana suninmaishaam gatim priya/ Kriyaamakriyaajnaanamakriyaayaam kriyaamatih, yasya syaatsa hi martyemsmilloke muktokhilaarthakrit/
Dear Raja Varenya! It is crucial to differentiate Karma-Akarma-and Vikarma tatva mukti as all the three entities would result in tatva mukti as that Understanding be significant as all these are the ingredients of Karma Jnaana. As the kriya and the antargata buddhi jnaana be realized then the karmaacharana kartas be of Mukta swarupaas.
Those Karmaankura rahitaas or of sankalpa and kaamaa rahitaas or in other words sankankalpa kaamanaa rahita karma karaas, and of tatva jnaana buddhimaan panditaas. Those devoid of phaleccha and be immesed in saadhana be of Atma Triptaas. Those icchhaa rahita- atmajit and sampurna parigraha tyaagis be never harmed in such households. Those of dwandva and irshya heena- siddhaa asiddhaa samaana drishti yuktaas be of nitya santushtaas and to such praanis be never of sakkarma liptaas.
Kaayikaadi tridhaabhutaan yagjnaan Vede pratishthitaan, jnaatvaa taanakhilaan Bhupa mokshyase- khila bandhanaat/ Sarveshaam Bhupa yagjmaanaam jnaana yagjnah paro matah, akhilam leeyate karma jnaane mokshasya saadhane/–Na jnaanasamataameti pavitramitaranrupa, aaymayevaagacchanti yogaatkaalena yoginah/ Bhaktimaanidriyajayee tatparo jnaanamaapnuyaat, labhvaa tatparam moksham swalpakaalena yaatyasou/–Atma jnaana ratam jnaana naashitaakhilasamshayam, yogaastaakhila karmaanaam badhyanti Bhupa taani na/
Raja Varenya! In the Vedaas, several kinds of Maansika- Vachanaatmika-Karma prakaara Yagjna vividhas each of which could result in samasta bandhana mukti kaarakaas. Of all these , Jnaana yagjna be the outstanding. That be the moksha saadhaka
Jnaana samaana be no other vastu or the major stool of uttama pavitrata and yogasiddha mahatma could by the self be replete with the essence of jnaana all by the self. Indriya vasheekara bhaktimaan purusha be thus of outstanding jnaana praati.and Atma Jnaana.
Section Three on Karma Sanyaasa Yoga
King Varenya then prayed Maha Ganesha further on Karma Sanyaasa or of nishkaamabhava karrmaachana as consequent to Karmathyaaga and the karma yoga jnaana and Gajaavana replied: Karma yoga and Karma Sanyaasa be both of mukti saadhanaas and in both of these concepts be of karma yoga is stated as of better tool. Both of these sadhanas are of duhkha nivaaranaas and karma bandhana vimuktaas. The concepts of karma sayaasa and karma yoga be confusing to moodha agjaanis, but panditaas could realize as of the same.
Nirmalo yatac hittaatmaa jitago yoga tatparah, aatmaanam sarvabhutastham pashyan kurvannan lipyate/ Tatvavidyogayuktatmaa karomiti na manyate ekaadashaaneendriyaana kurvanti karma sankhyayaa/ Tatsarvamaprayedbrahmanyapi karma karoti yah, na lipyate punyapaapair bhaanur jalagato yathaa/ Kaayikam vaachkam boudhvamaindriyam maanasam tathaa, thyaktvaashaam karma kurvanti yogajigjnaashditashuddhaye/ Yoga heeno narah karmapkhalehayaa karotyalam, baddhyate karma beejaih sa tato dukkham samashnute/
Being of shuddha chitta, manovashaas, jitendriyaas, yoga tatparaas, sampurna praani aatma sthitaas be not contented with the ahamkaara of stating: I am the karta, but manosahita savendriyaas totalling pancha jnaanendriyaas and jnaanendriyaas too, Those who could do so while dedicating to Brahma asserting ‘ ‘Sarvam Brahmaarpanamastu’, then they be immune from paapa punyaas as of jala pravaahaas be bereft of Surya bimba’s reflection. Yoga jnaanis being of chitta shudddi nimittas do exercise tyaaga of shaareerika, vaachika, buddhi, indriya manasotpanna vikaaraas and thus be manoshuddha karmaacharana tatparaas. On the other hand, such kind of yoga heena manushyaas with loukika phaleccha yuktaas could only be of karma beeja bandhanaas and as such could merely be of duhkha praaptaas.
Manasaa sakalam kama tyaktvaa yogee sukham vaset, na kuvan kaarayan vaapi nandankshvabhre supattane/ Nakriyaa nacha kartuvyam kasyachitsrujate mayaa,na kriyaabeeja samparkah shaktvaa tatkriyatekhilam/ Kasyachitpunyapaapaani na sprushyaami vibhurnripa, jnaana moodhaavimuhyante mohanaavritabuddhyah/ Vivekaatmaanojnaanam yeshaam naashitamaatmanaa, teshaam vikaashamaa -yaati jnaanamaadityavatparam/ Mannishthaa madviyotyantam macchhitta mayi tatparaah, teshaam vikaashamaayaati jnaanamaadityavatparam/ Jnaana vigjnaana samyuktte dwije gavi gajaadishu, samekshanaa mahaatmaanah panditaah shvapache shuni/ Vashyah swargo jajatteshaam jeevan muktaah samekshanaah, yato dosham Brahma samam tasmaattharvasheekritam/ Priyaapriye praapya harsha dveshou ye praapnuvanti na, Brahmaashritaa asammoodhaa Brahmagjnah samabuddhyah/
It should be proper for a yogi to take to sampurna karma tyaaga and be delighted as of existing in an uttama nagari with nothing to do as of no reponsible to perform, no constructive task to take up as the Nature by itself would be taken care of. Raja Varenya! Such be the blissfull state of mind. Then neither there be the punya-paapa prasakti nor of moha malina agjnaana buddhi. The paripurna viveka maanasikata then by itself should wipe off the dark ignorance as of Surya samaana parama prakaasha. That person whose nishtha and buddhi be focussed on Maha Ganesha then that acute concentration and shreshtha jnaana be able to demolish the paapa naashaka mukti shakti. Mahatmaa pandita jnaana vigjnanis be of samabhaava drishti on Jaana yukta Brahmanas or on Go gajaaadi praanis or on chandaala- shvanaas even. That person whose manasika samata sthiti be of pure equanimity be stated as of Jeevanmukta and of Brahma sthiti. That Mahatma be of composure and self control.
Then King Varenya prostrated at Bhagavan and asked : Bhagavan! In these trilokaas, Deva-Gandharvaadi mahaatmaas be of adaardha soukhya pradaas! Then Gajaanana replied: Mahadaananda be beyond description and of avinaashi sukha is unparalleled as vishaya janita vastavika be merely of layers of delight and contentment. Vishayotpanna sukha be the duhkhas kaarana yet of a passing stage but not the tatvaasakta mahaananda and be not of ‘tatvavit aasakti’. As even of ‘kaamakrodhaadi janita aavega’ be of temporary nature.
Antarnishthontaha prakaashontah prakaashontah,sukhontaarati durlabhet, asandighnokshayayam Brahma sarvabhutahitaardhakam/ Jetaarah shagipurnaam ye shamino damanistathaa, teshaam samantato Brahma swaatmajnaanaam vibhatyaho/ Aasaneshu samaaseenasyatyakattvemaan vishayaan bahih samstabhya bhrukuteemaaste praanaayaama paraayanah/ Praanaayaamam tu samrodhyam praanaapaanasammudbhavam, vadanti munayastam cha tridhaabhtam vipashchitah/ Pramaanam bhedato viddhi laghumadhyamamuttamam, dashaabhirtadhikairvarnaih praanaayaamo laghuh smritah/ Chaturvimshatyaksharo yo madhyamah sa udaahritah, shattrimshallaghuvarnaam ya uttamah sibhidheeyate/
To those Maha saadhkaas whose hridaya nishtha, jnaana prakaasha, parama sukha backed by vairaagya, sava praani sahridayita be well qualified for akshaya parabrahma prapti To such saadhakaas whose arishadvargaas of kaama krodha lobha moha mada matsaryaas be overcome, shama damaadi paalana be repleted with, then atmajnaana and sarvatra brahma drishya be accessible. To them the advice be of ekaanta aasana sthitaas with drishti by bhrumadhya sthira and be at praanaayaama. Praanaapaana vaayu stambhana be praanaayaama as buddhimaan rishiganaas had defined as folows: Praanaayaama bhedaas be of trividdhaas: laghu-madhyama-and uttama; twelve akshara praanaayaama be denoted as laghu praanaayaama- twenty four aksharaa be of madhyama and of thirty six akshataas of pranava be denoted as of uttama praanaayaama.
Simham shaardulakam vaapi mattebham mrudutaam yathaa, nayanti praaninanatha dwaapraanaapaanou sumaadhayet/ Peedayanti mrigaamste na lokaan vashyagataam nripa/ , dahatenastathaa vaayuh samstaho nacha tttanum/ Yatha yathaa narah kaschitsopaanaavalimaakramet, tathaa tathaa vasheekryaatpraanaapaanou hi yoga vit/ Puurakam kumbhakam chiva rechakam cha tatobhyaset,ateenaanaagatajnaanee tatah syaajjagateetale/ Praanaayaamair dwaadashaabhir -uttamairdhaardanaa mataa, yogastu dhaarane dwe syaadyogeeshaste sadaabhyaset/ Evam yah kurute raajaamstrikaalagjnah sa jaayate,anaayaasena tasya yaadvishayam lokatrayam nripa/ Brahma rupam jagatsarvam pashyati swaamaraatmani, evam yogashcha samnyaasah samaana phala daayinam/ Jantunaam hitakartaaram karmanaam phaladaainam, maam jnaatvaa muktimaapnoti trailokyasyash -varam vibhum/
The Maha Saadhakas be able to regulate and control the praanaapaanaas as of being able to subdue simha-vyaaghra-and madonmatta gaja raajaas. Raja Varenya! Praanaayama be such as to control the sprocess of breathing as could ash down heaps of indulgences and sins, though not the body. As one could ascend a ladder to heights, likewise a yogi too in a methodical manner could regulate the praanaapaanaas too.Puuraka-kumbhaka-and rechaka are stated as the praanaayaama angaas. Puuraka be explained as the forcible inhaling of air up the lungs, while Kumbhaka as to hold the air and Rechaka be the exhaling the air.
Ratio of 1:4:2 (inhalation:retention:exhalation) means that suppose you inhale in 2 counts, hold breath for 8 counts and exhale for 2 counts.1-2 (two counts): inhale–1-2-3-4-5-6-7-8 (eight counts): hold breath–1-2-3-4 (four counts): exhale. while doing pranayama without doing retention of breath, the ratio 1:4:2 reduces to 1:2 (inhale in 2 counts and exhale for 4 counts). Ater sufficient practice you can increase the counts for inhalation and exhalation keeping the ratio as 1:2.(inhale in 4 counts and exhale for 8 counts). And with still more practice.(inhale in 8 counts and exhale for 16 counts).
Twelve uttama praanayaama viddhis are stated of which even two of these be worthy of nirantara dhaarana by yogis. Raja! In this manner if one’s saadhana be performed, then trikaala jnaana be generated and anaayaasa ‘trikola vashitva’ be generated. Then one’s antaratma be repleted with Brahm a rupa sandarshana and hence the Karmasanyaasa and Karmayoga phalita.
Tiny, Ancient, Intrinsic and beyond Tamo Guna was the Purusha, the Praana or Life and Maheshwara himself as also Agni, Kaala and the Unknown! This Samasara or the Universe was created by Parameshwara who also absorbed it into him; the Maha Maya which surrounded lesser layers of Maya created various Beings; indeed, the Pure Atma was not subject to changes nor features; it neither allowed transformation nor was prone to motivation.
Na chaapyam samsarati na cha Samsaarayet Prabhuh, Naayam Prithi na Salilam na Tejah Pavano Nabhah/ Na Praano na Mano –Vyaktam Na shabdah sparsha yevacha, Na Rupa rasaghandhaascha naaham Kartaa na Vaagapi/ Na Paani paadow no paayurna chopastham Dwijottamaah, Na Kartaacha na Bhoktaa vaa nacha Prakritin Purushou,Na Maayaa naiva cha Praanashchaitanyam Paramaar -thathah/
The Supreme Atma was neither Earth, nor Water, Tejas / Radiance, Wind nor Sky. It was neither Life, nor Mind, nor the Unknown, nor Shabda /Sound-Rasa/ Taste-Gandha /Smell; it was not the feeling of the Self nor of the Voice. One coud not identify the Soul as hands, feet, nor the Marmaavayaas; neither the Kartaa the Performer nor Bhokta- the one who experienced the performance; The Atma was not Prakriti and Purusha; not the Maya /Illusion and Life; in fact the Universe and Paramatma are clearly separated entities!
Yathaa Prakaasha tamasoh sambandho nopapadyatey, Tadvaikyam na sambanthah Prapancha Paramaatmanoh/haayaa tapou yathaa lokey Paraspara vilakshanou, Tadah tasya Bhaven muktirjanmaantara shatairapi/ Pashyanti Mumanayo yuktaah swaatmaanam Paramaardhatah, Vikaara heenam Nirduhkha maanaanda -atmaanavyayam/ Aham Kartaa Sukhi Duhkhi Krusha Sthuleti yaa matih, Saa chaahankaara krutwaadaatmanya ropyatey Janaih/
Just as darkness and light were clearly distinctive, Samsara and Paramatma had no relevance of each other. Purusha and Prapancha too were quite different like sunshine and shadow. If Atma were unclean, diseased and full of malices by nature, then it could never have been purified even after thousands of lives and Yogis or Sages could never have visioned a spotless, blissful, indestructible and eternal Soul otherwise!) Paramatma therefore emphasised thus:
Aham Kartaa Sukhi Duhkhi Krushah Sthuleti yaa matih, Saa chaahankaara kartutwaa daatma -atmanyaa ropyatey janaih/ Vadanti Veda Vidwaamsaha saakshinaam Prakruteyh Param, Bhoktaara -maksharam Shuddham Sarvatra Samavasthitam/ Tasmaadajnaana mulo hi Samsaarah Sarva dehinaam, Ajnaana adyanyathaa Jnaanam taccha Prakriti sangatam/
Human Beings tend to attribute their feelings as per their own mind-set and Ahamkaara/self- pride as though they were the Kartas or the responsible persons for their happiness, unhappiness, thinness or stoutness and so on; accordingly they reflect their emotions and sentiments to their inner consciousness and Atma (Soul). But those who were enlightened and learned with the knowledge of Vedas and Scriptures would indeed realise that there was a force beyond them and their nature and that indeed was the Eternal and All-Pervasive Para Tatwa; ignorance of that Reality which was far different from the illusion was the High Divider.
Nityoditah Swayam Jyotih Sarvagah Purushah Parah, Ahamkaaravivekena Kartaahamiti manyatey/ Pashyanti Rishayovyaktam Nityam Sadasaad –makam, Pradhaanam Prakritim buddhwaa kaaranam Brahma vaadinah/ Tenaayam samgatohyatmaa Kutasthopi Niranjanah, Swaatmaanamaksharam Brahma naavabudhyet Tatwath/ Anaatmanyaatma vijnaanam tasmaad duhkham tathetaram, Raagadweshaadayo doshaah Sarvey bhraanti nibandha –naah/Karmanyasya bhaved dosah Punyaapunyamiti stitih, Tadhshaa Deva Sarveshaam Sarva Deva samudbhavah/
Due to one’s own ego and ignorance, human beings tended to confuse themselves as Parama Purusha -the Self-Illuminated one- and declared that whatever was achieved or not was due to their own effort or lack of it. Brahmavaadi Rishiswould clearly distinguish the Supreme, the Prakriti, and the Cause as also the Truth and Fallacy and thus seek ‘Saakshaatkaara’or Ready Realisation. The dormant, invisible and unfelt Truth would indeed co-exist with the illusions of life vis-à-vis the Eternal which got camouflaged! In the ‘Anaatma’ Tatwa or of the Non-Soul, even Atma Vijnana too woud get polluted due to ‘bhranti’ or illusions as likings and dislikings were produced leading to Depravities or Moralities. This was the reason why Paapa-Punyaas got generated and different kinds of human beings came into existence.
Nityah Sarvatragohyaatmaa Kutastho Dosha Varhitah, Eka sa bhidyatey Shaktyaa Maayaya na swabhavatah/ Tasmaadadvaitamevaahur Munayah Paramaartaah, Bhedo Vykaswabhaavena saa cha Maayaatmasamshrayaa/ Yathaa hi dhumasamparkaannaakaasho maliney bhavet,Antahkaarana jairbhaavairaatmaa tadatra lipyatey/ Yathaa swaprabhayaa bhaati Kevalah Spatikomalah,Upaadhiheeno Vimalaastathaivaatmaa Prakaashatey/ Jnaana swarupameyvaahur jagatetad Vichakshanaah,Artha swarupamevaajnaah pashyantanye kudrushtayah/
That was also the reason why the Unique Partamatma was displayed in variegated types of Beings due to Maya Shakti or the Power of Illusion. Munis therefore believed firmly that Atma by itself was ‘Advaita’ or Singular but due to interaction with Maya looked as several entities, just as hot sunshine would pollute the Sky and hence the Purity of Atma was affected.
Yadaa Sarvani Bhutaani Swaatmanyevabhi pashyati, Sarva Bhuteshu chaatmaanaam Brahmaa sampadyatey tadaa/ Yadaa Sarvaani Bhutaani samaadhistho na pashyati, Ekibhutah parenaasou tyadaa bhavanti kevalah/ Yadaa Sarvey pramuchyatey Kaamaa yesya hrudi sthitaah,Tadaasaavamrutibhutah kshemam gacchati Panditah/Yadaa Bhuta prudhakbhaavamekastha manupashyati,Tata eva cha vistaaram Brahmaa sampadyatey tadaa/ Yadaa pashyati chaatmaanam kevalam Paramaarthatah, Mayaa maatram Jagat krutstnam tadaa Bhavai Nivrutah/
When Yogis could view all the Beings as existed in their own selves, that would become the achievement of Brahma Bhava. When Yogis reached a Samadhi Position or an Elevated Status of Enlightenment perceiving that all Beings in the World were just the same then they would have reached Atma Darshana or the Vision of the Soul and Brahma Bhava or the feeling of Oneness. Yogis woud then have no further desires and reach a stage of Fulfillment; then they feel equality of all Beings and sincerely reach a sensation of Oneness or Brahma Prapti. When Yogis vision ‘Paramaartha’ and the Uniqueness of the Supreme then Maya or Illusion would have been destroyed and the entire Universe would look as a Single Entity.
Yadaa Janma jaraa duhkhavyaadheenaa meka bheshajam, Kevalam Brahma Vijnaanam Jaayatosow tadaa Shivah/ Yathaa Nadee nadaa lokey Saarenaikataam yayuh,Tadaatmaakharenaasou nishkalenai -kataam vrajet/
When Yogis realise that birth, old-age, misery and disease would happen due to ‘Karma’ or previous actions and of the awareness of that Brahma Gyan, then Shiva Rupa would have been realised. Just as Rivers and Rivulets would reach the Ocean finally, the individual ‘Jeevatmaas’ would get submerged into Paramatma.
Tasmad Vigjnanamevaasti na Prapancho na Samsrutih, Agjnaanenaavrutam Loko Vigjnaanam tena muhyati/ Tad jnaanam Nirmalam Sukshmam Nirvikalpam yadavyayam, Agjnaana mitarat Sarvam Vgjnaanamiti mey matam/ Etad vah Paramam Sankhyam bhaashitam Jnaana –muttamam, Sarva Vedaanta saaram hi yogatastraikachittataa/Yogaat sanjyayatey Jnaanam Jnaanaad yogah pravartatey, Yogi Jnaanaabhi yuktasya naavaapyam Vidyatey kwachit/ Yadeva Yogino yaanti Saankhyais tadadhigamyatey,Evam Saankhyam cha yoga cha pashyati sa tatwavit/
Hence, Vigjnaanaa was ever-existent and not Samsara; Vigjnaana / Knowledge was surrounded by Agjnaana/ignorance. In other words, what ever was Nirmala, Sukshma and Avyaya was Jnaana and the rest was worthy of discarding. Sankhya Yoga was that Jnaana only and was the Essence of Vedas. That was what worth concentrating about.
Having explained the above, Parameswara told the Brahmavadi Maharshis further as follows:
Esha Atmaahamavyakto Maayaavi Parameshwarah, Keertitah Sarva Vedeshu Sarvaatmaa Sarvato –mukhah/ Sarva Kaamah Sarva rasah Sarvagandhojaraamarah, Sarvatah paanipaadohamantaryaami Sanaatanah/ Apaani paado javano graheetaa hridi samsthitah, Achakshurapi pasyaami tathaa karnah shrunomyaham/ Vedaaham Sarvamevedam na maam janaati kaschana, Praahumarhaantam Purusham maamekam Tatwa darshanah/ Pashyanti Rishayo hetumaatopanah Sukshma darshanah, Nirgunaamala rupasya attaddaishwaryamuttamam/ Yatra Devaa vijaananti mohiyaa mama Maayayaa, Vakshye samaahitaa yuyam Shrunudhwam Brahma vaadinah/ Naaham prashastaa Sarvasya Maayaatitah swabhavatah, Preranaami yathaapeedam kaaranam Sooraye Viduh/ Yasmey guhyatamam deham sarvagam Tatwadarshanah, Pravishtaa mama Saayujyam labhantey Yoginovyayam/Teshaam hi vashamaapannaa Maayaa mey Vishwarupini, Labhantey Paramaam Shuddhim Nirvaanam tey mayaa saha/ Na teshaam punaraavrittih Kalpakoti shatairapi,Prasaadaan –mama Yogeendraa etad Vedaanushaasanam/ Naaputra sishya yogibhyo daatavyam Brahma -vaadibhih,Maduktametad Vigjnaanam Samkhyayoga samaashrayam/
I am Antaryami, Avyakta, Maayavi , Parameshwara, Sarva Veda Swarupa, Sarvatma, Sarva Kaama, Sarva Rasa, Sarva Gandha, Ajara, Amara, Sanaatana and full bodied with hands and feet, although I can move without hands and feet. I am fully aware of the ins-and-outs of the Prapancha but none knows about me. Some call me Adviteeya and some ‘hetuvaadaas’ claim that they are aware of the Cause of their existence, but for sure even Devas are not aware of my Reality as they are all steeply immersed in Maya. Now, listen to me carefully: Even being fully independent of and distinct from Maya, I provoke Maya to create situations due to reasons of such situations and accordingly Maya generates the specific situations. My all-pervasive ‘deha’or Physique [which certainly not the outcome of Pancha Buthas or Gunas or Tatwas which were my branded products] is perhaps partly visioned by Tatva darshis and Maha Yogis and some selected few are even absorbed into me which is called Sayujya! Such handpicked ones would not have ‘Punarjanma’ for even crores of Kalpas; indeed that would be my Directive and Discretion. The Atma Tatwa or ‘the Saankhya Yoga Samanvita Vijnaana’ that I am now indicating in a hazy form may be taught to Brahma Vaadis to their sons, dicsiples or trusted Yogis only and to none else!
Compiled and Edited by VDN Rao
