The Disquisition on Bondage and Emancipation
(Chapter 7)
Chapter 7: Description of the Nature of God
Verse 1
इति पृष्टा हेमलेखा भर्त्रा प्रियतरेण सा । प्रोवाच विदुषो सम्यग् विज्ञातलोकसंस्थितिः ॥ १ ॥
iti pṛṣṭā hemalekhā bhartrā priyatareṇa sā । provāca viduṣo samyag vijñāta-loka-saṁsthitiḥ ॥ 1 ॥
Thus questioned by her dearest husband, Hemalekha, wise and well-acquainted with the state of the world, replied appropriately.
Verse 2
शृणु वक्ष्ये प्रियतम स्थिरस्वान्तः समादरात् । मनो हि मर्कटप्रायमस्थिरं सर्वदैव तत् ॥ २ ॥
śṛṇu vakṣye priyatama sthira-svāntaḥ samādarāt । mano hi markaṭa-prāyam asthiraṁ sarvadaiva tat ॥ 2 ॥
Listen, dearest, with a steady mind and respect, I will tell you. The mind is indeed always unstable, like a monkey.
Verse 3
यत एवं महानर्थ प्राप्तवान् प्राकृतो जनः । चलन्मनः सर्वदुःखनिदानं दृष्टमेव हि ॥ ३ ॥
yata evaṁ mahān arthaṁ prāptavān prākṛto janaḥ । calan-manaḥ sarva-duḥkha-nidānaṁ dṛṣṭam eva hi ॥ 3 ॥
Because of this, ordinary people have experienced great misfortune. An unstable mind is recognized as the cause of all suffering.
Verse 4
यतः सुषुप्तौ चलनाभावाद्विन्दति वै सुखम् । तस्मान्मनः स्थिरीकृत्य शृणु यत्ते ब्रवीम्यहम् ॥ ४ ॥
yataḥ suṣuptau calana-abhāvāt vindati vai sukham । tasmāt manaḥ sthirīkṛtya śṛṇu yat te bravīmy aham ॥ 4 ॥
Because in deep sleep, the absence of movement brings happiness. Therefore, stabilize your mind and listen to what I have to say to you.
Verse 5
अनादरेण श्रुतं च भवेदश्रुतसम्मितम् । अफलं स्यात्तदत्यन्तं यथा चित्रतरुश्रयः ॥ ५ ॥
anādareṇa śrutaṁ ca bhaved aśruta-saṁmitam । aphalaṁ syāt tad atyantaṁ yathā citrataru-āśrayaḥ ॥ 5 ॥
What is heard with disrespect is as if unheard. It is absolutely fruitless, like seeking support from a painted tree.
Verse 6
अनवस्थिततर्कत्वं तमपहाय विनाशनम् । सत्तर्कमाश्रित्य जन प्राप्नुयात् सुफलं द्रुतम् ॥ ६ ॥
anavasthita-tarkatvaṁ tam apahāya vināśanam । sat-tarkam āśritya jana prāpnuyāt su-phalaṁ drutam ॥ 6 ॥
By abandoning unstable reasoning, which is destructive, people who rely on sound reasoning quickly obtain good results.
Verse 7
सत्तर्कसंश्रयेणाशु साधनैकपरो भवेत् । सत्तर्कजनितां श्रद्धां प्राप्येह फलभाग् नरः ॥ ७ ॥
sat-tarka-saṁśrayeṇa āśu sādhanaika-paro bhavet । sat-tarka-janitāṁ śraddhāṁ prāpya iha phala-bhāk naraḥ ॥ 7 ॥
By relying on sound reasoning, one quickly becomes dedicated to a single path. Having attained faith generated by sound reasoning, a person bears fruit here.
Verse 8
अनवस्थिततर्कं तं विहायालोकय प्रिय । प्रवृत्तिमेतां जगतः श्रद्धया फलशालिनीम् ॥ ८ ॥
anavasthita-tarkaṁ tam vihāya ālokaya priya । pravṛttim etāṁ jagataḥ śraddhayā phala-śālinīm ॥ 8 ॥
Abandon that unstable reasoning and observe, dear, how this activity of the world becomes fruitful with faith.
Verse 9
सुतर्कितेन कालेन कर्षकः क्ष्मां विकर्षति । श्रद्धयैव तथा रूप्यस्वर्णरत्नौषधादिकम् ॥ ९ ॥
sutarkitena kālena karṣakaḥ kṣmāṁ vikarṣati । śraddhayā eva tathā rūpya-svarṇa-ratna-auṣadha-ādikam ॥ 9 ॥
With sound reasoning over time, a farmer tills the earth. Similarly, with faith, one obtains silver, gold, gems, and medicines.
Verse 10
व्यवस्यन्ति सुतर्केण त्यक्त्वा तर्कानवस्थितिम् । तस्मात् सुतर्कश्रद्धाभ्यां व्यवस्य श्रेय आत्मनः ॥ १० ॥
vyavasyanti sutarkena tyaktvā tarkān avasthitim । tasmāt sutarka-śraddhābhyāṁ vyavasyet śreya ātmanaḥ ॥ 10 ॥
They decide with sound reasoning, abandoning unstable arguments. Therefore, one should determine their own welfare using sound reasoning and faith.
Verse 11
प्रयतेत्तत्साधनाय नहि तर्कानिवस्थितेः । विरमेत् पौरुषाद् यत्नाच्छुङ्गानुगनरा इव ॥ ११ ॥
prayatet tat-sādhanāya nahi tarkān avasthiteḥ । viramet pauruṣād yatnāt śuṅga-anuga-narā iva ॥ 11 ॥
One should strive for its attainment, not relying on unstable arguments. One should not desist from effort and perseverance, unlike the followers of Shunga.
Verse 12
श्रद्धया पौरुषपरो न विहन्येत सर्वथा । दृढं पौरुषमाश्रित्य न प्राप्येत कथं फलम् ॥ १२ ॥
śraddhayā pauruṣa-paraḥ na vihanyeta sarvathā । dṛḍhaṁ pauruṣam āśritya na prāpyeta kathaṁ phalam ॥ 12 ॥
With faith, one dedicated to effort should not be hindered in any way. By relying on firm effort, how can one fail to achieve the desired result?
Verse 13
पौरुषात् कर्षका धान्यं वणिजो धनमेव च । राज्यलक्ष्मीं नृपा विप्रा विद्यां सर्वसुखाश्रयाम् ॥ १३ ॥
pauruṣāt karṣakā dhānyaṁ vaṇijo dhanam eva ca । rājya-lakṣmīṁ nṛpā viprā vidyāṁ sarva-sukha-āśrayām ॥ 13 ॥
Through effort, farmers obtain grain, merchants acquire wealth, kings secure their kingdom's riches, and scholars gain knowledge, the foundation of all happiness.
Verse 14
शूद्रा भृतिं सुधां देवास्तापसा लोकमुत्तमम् । प्रापुरन्येऽप्यभिमतं पौरुषेणैव कर्मणा ॥ १४ ॥
śūdrā bhṛtiṁ sudhāṁ devāḥ tāpasāḥ lokam uttamam । prāpur anye api abhimataṁ pauruṣeṇa eva karmaṇā ॥ 14 ॥
Laborers obtained wages, gods acquired nectar, ascetics attained the highest world, and others achieved their desired goals through effort indeed.
Verse 15
अनवस्थिततर्केणाश्रद्धेन पुरुषेण किम् । कदा किञ्चित् कथं प्राप्तं फलं वद विमृश्य तत् ॥ १५ ॥
anavasthita-tarkeṇa aśraddhena puruṣeṇa kim । kadā kiñcit kathaṁ prāptaṁ phalaṁ vada vimṛśya tat ॥ 15 ॥
With unstable reasoning and without faith, what results has anyone ever achieved? Tell me, considering that.
Verse 16
क्वचित् फलविसंवादात् सर्वत्राश्वासवर्जने । विजानीयाद् दैवहतं तं स्वात्मरिपुरूपिणम् ॥ १६ ॥
kvacit phala-visaṁvādāt sarvatra āśvāsa-varjane । vijānīyāt daiva-hataṁ taṁ sva-ātma-ripu-rūpiṇam ॥ 16 ॥
Sometimes, due to failure to achieve results and a lack of assurance everywhere, one should recognize him as afflicted by fate, appearing as his own enemy.
Verse 17
अतः पौरुषमाश्रित्य श्रद्धासत्तर्कपोषितम् । श्रेयसां यन्मुख्यतमं साधनं तत् समाश्रयेत् ॥ १७ ॥
ataḥ pauruṣam āśritya śraddhā-sat-tarka-poṣitam । śreyasāṁ yat mukhyatamaṁ sādhanam tat samāśrayet ॥ 17 ॥
Therefore, relying on effort nourished by faith and sound reasoning, one should adopt that foremost means of achieving welfare.
Verse 18
तत्र दृष्टं साधनानां वैचित्र्यं च पृथग्विधम् । तेषु यत् सर्वथा साध्यं साधयेत्तद्धि मुख्यकम् ॥ १८ ॥
tatra dṛṣṭam sādhanānāṁ vaicitryaṁ ca pṛthag-vidham । teṣu yat sarvathā sādhyam sādhayet tad dhi mukhyakam ॥ 18 ॥
There is a diversity of means that is observed, and among them, one should achieve that which is attainable in every way, as that is indeed the principal goal.
Verse 19
तत् सुतर्कानुभूतिभ्यां व्यवस्याशु समारभेत् । तत्ते सर्व प्रवक्ष्यामि सावधानः श्रुणुष्व तत् ॥ १९ ॥
tat sutarka-anubhūtibhyāṁ vyavasya āśu samārabhet । tat te sarvaṁ pravakṣyāmi sāvadhānaḥ śruṇuṣva tat ॥ 19 ॥
Deciding through sound reasoning and experience, one should act quickly. I will explain everything to you, so listen attentively.
Verse 20
श्रेयस्तद्धि विजानीयाद्यस्माद् भूयो न शोचति । शोकः सर्वत एव स्याद् दृश्यते सूक्ष्मया दृशा ॥ २० ॥
śreyas tad dhi vijānīyāt yasmād bhūyaḥ na śocati । śokaḥ sarvataḥ eva syāt dṛśyate sūkṣmayā dṛśā ॥ 20 ॥
One should recognize that true welfare is that from which one does not grieve again. Grief is seen everywhere with a subtle vision.
Verse 21
यच्छोकैरनुसंभिन्नं न तच्छ्रेयो हि सर्वथा । धनं पुत्रास्तथा दारा राज्यं कोशो बलं यशः ॥ २१ ॥
yac chokair anusaṁbhinnam na tat śreyo hi sarvathā । dhanaṁ putrās tathā dārā rājyaṁ kośo balaṁ yaśaḥ ॥ 21 ॥
That which is intertwined with griefs is not true welfare in any way: wealth, sons, wives, kingdom, treasury, strength, and fame.
Verse 22
विद्या बुद्धिर्दर्शनं च देहः सौन्दर्यसम्पदः । सर्वमेतदस्थिरत्वात् कालसर्पमुखस्थितम् ॥ २२ ॥
vidyā buddhir darśanaṁ ca dehaḥ saundarya-sampadaḥ । sarvam etad asthiratvāt kāla-sarpa-mukha-sthitam ॥ 22 ॥
Knowledge, intellect, sight, body, beauty, and wealth—all these are unstable, held within the jaws of the serpent of time.
Verse 23
शोकाङ्कुरमहाशक्तिबीजात्मकतया स्थितम् । कुत आत्यन्तिकश्रेयःसाधनत्वं समर्हति ॥ २३ ॥
śoka-aṅkura-mahā-śakti-bīja-ātmakatayā sthitam । kutaḥ ātyantika-śreyaḥ-sādhanatvaṁ samarhati ॥ 23 ॥
Situated as the seed of the great power of the sprout of grief, how can it be deserving of suitability for ultimate welfare?
Verse 24
अतः परमकं श्रेय एतद्वै मुख्यतो भवेत् । एवं धनादिविषये यदादेयत्वविभ्रमः ॥ २४ ॥
ataḥ paramakaṁ śreya etad vai mukhyato bhavet । evaṁ dhana-ādi-viṣaye yat ādēyatva-vibhramaḥ ॥ 24 ॥
Therefore, the highest welfare primarily lies in this; thus, in the matter of wealth and other material possessions, there is a delusion of desirability.
Verse 25
मोहादेव समुद्भूतो मोहको हि महेश्वरः । यो हि सर्वजगत्कर्ता तस्मात् सर्वे हि मोहिताः ॥ २५ ॥
mohād eva samudbhūto mohako hi maheśvaraḥ । yo hi sarva-jagat-kartā tasmāt sarve hi mohitāḥ ॥ 25 ॥
Arisen from delusion, the great lord is the deluder and the creator of all worlds; therefore, all are deluded.
Verse 26
मोहयत्यल्पकोऽपीह विद्याभागसमाश्रयात् । कांश्चिदेव न सर्वान् स यस्माद्विद्या हि सा मिता ॥ २६ ॥
mohayati alpa-kaḥ api iha vidyā-bhāga-samāśrayāt । kāṁścid eva na sarvān saḥ yasmāt vidyā hi sā mitā ॥ 26 ॥
People here are deluded to some extent due to partial knowledge of some deluder; some are affected, but not all, because that knowledge is limited.
Verse 27
अल्पविद्यं मायिनं चाप्यनुत्क्रान्ता जना यतः । महादेवं महामायं कः समुत्क्रान्तुमर्हति ॥ २७ ॥
alpa-vidyaṁ māyinaṁ ca api anutkrāntā janā yataḥ । mahā-devaṁ mahā-māyaṁ kaḥ samutkrāntum arhati ॥ 27 ॥
Even those with little knowledge have surpassed the deluder in their delusions; then who is capable of surpassing the great god, the ultimate deluder?
Verse 28
यो हि लोकेऽल्पमायां च जानाति प्रतिविद्यया । स मोहान्निर्गतः स्वस्थः सुखमाप्नोत्यनश्वरम् ॥ २८ ॥
yaḥ hi loke alpa-māyāṁ ca jānāti prati-vidyayā । saḥ mohāt nirgataḥ svasthaḥ sukham āpnoti anaśvaram ॥ 28 ॥
Who in the world, by counter-knowledge, understands the small delusion, emerges from it, remains calm, and attains eternal happiness.
Verse 29
एवंविधापि विद्या तमनाश्रित्य तु मायिनम् । न लभ्या सर्वथा यावदप्रसाद्य तु सर्वथा ॥ २९ ॥
evaṁ-vidhā api vidyā tam anāśritya tu māyinam । na labhyā sarvathā yāvat aprasādya tu sarvathā ॥ 29 ॥
Even such knowledge is not attainable without resorting to the deluder, until one pleases him in every way.
Verse 30
तस्मान्महामायिनं तमप्रसाद्य कथं भवेत् । महामोहस्य तरणं तस्मात्तं सर्वथा श्रयेत् ॥ ३० ॥
tasmāt mahā-māyinaṁ tam aprasādya kathaṁ bhavet । mahā-mohasya taraṇaṁ tasmāt taṁ sarvathā śrayet ॥ 30 ॥
Therefore, without pleasing the great deluder, how can one overcome the great delusion? Thus, one should resort to him in every way.
Verse 31
यस्तं प्रसादयेत् सम्यक् प्राप्य तस्य प्रसादतः । महाविद्यां स तन्मोहाद् ध्रुवमुत्क्रान्तिमेष्यति ॥ ३१ ॥
yaḥ tam prasādayet samyak prāpya tasya prasādataḥ । mahā-vidyāṁ sa tam-mohāt dhruvam utkrāntim eṣyati ॥ 31 ॥
Whoever pleases him properly and attains his grace will certainly achieve transcendence from that delusion through great knowledge.
Verse 32
अन्येऽपि योगाः कथिताः श्रेयःसाधनकर्मणि । महेश्वरप्रसादात्ते विना न स्युः फलाप्तये ॥ ३२ ॥
anye api yogāḥ kathitāḥ śreyaḥ-sādhana-karmaṇi । maheśvara-prasādāt te vinā na syuḥ phala-āptaye ॥ 32 ॥
Other practices mentioned for achieving welfare will not yield results without the grace of the great lord.
Verse 33
तस्मादाराधयेदादौ महेशं विश्वकारणम् । भक्त्या स साधयेदाशु योगान्मोहविनाशनान् ॥ ३३ ॥
tasmāt ārādhayet ādau maheśaṁ viśva-kāraṇam । bhaktyā sa sādhayed āśu yogān moha-vināśanān ॥ 33 ॥
Therefore, one should first worship the great lord, the cause of the universe, with devotion, and then quickly undertake practices that destroy delusion.
Verse 34
एतज्जगत् कार्यभूतं प्रत्यक्षं परिदृश्यते । सांशमेवं पृथिव्याद्यमदृष्टारम्भमप्यलम् ॥ ३४ ॥
etaj jagat kārya-bhūtaṁ pratyakṣaṁ paridṛśyate । sāṁśam evaṁ pṛthivyādyam adṛṣṭa-ārambham api alam ॥ 34 ॥
This world, along with its parts, is directly seen as an effect, beginning with the earth, even with an unseen cause, sufficiently evident.
Verse 35
कार्य स्यादिति तर्केण बह्वागमदृढेन तु । व्यवस्येत्तत्र कर्तारं सर्वकर्तृ विलक्षणम् ॥ ३५ ॥
kāryaḥ syāt iti tarkeṇa bahu-āgama-dṛḍhena tu । vyavasya tatra kartāraṁ sarva-kartṛ-vilakṣaṇam ॥ 35 ॥
By reasoning in this way, firmly supported by many scriptures, one should ascertain a doer there, distinct from all other doers.
Verse 36
यद्यप्यकर्तृकं लोकमाह कश्चिदिहागमः । तदनेकैरागमैस्तु तर्करूढैः सुबाधितम् ॥ ३६ ॥
yadyapi akartṛkaṁ lokam āha kaścit iha āgamaḥ । tat anekaiḥ āgamaḥ tu tarka-rūḍhaiḥ subādhitam ॥ 36 ॥
Although some scriptures claim the world is without a doer, this is well refuted by many scriptures supported by sound reasoning.
Verse 37
यत्रात्मनाश एवार्थः प्रत्यक्षैकसमाश्रयात् । तदागमाभासमेव न तद्धि महदाश्रयम् ॥ ३७ ॥
yatra ātma-nāśa eva arthaḥ pratyakṣa-eka-samāśrayāt । tat āgama-ābhāsam eva na tat hi mahat-āśrayam ॥ 37 ॥
Where the purpose is self-destruction, based solely on perception, it is merely the appearance of scripture, not a great authority.
Verse 38
शुष्कतर्कैकसंक्लृप्तं शास्त्रं तत् त्याज्यमेव हि । अन्यैरप्युच्यते कैश्चिद् जगदेतत् सनातनम् ॥ ३८ ॥
śuṣka-tarka-eka-saṁklṛptam śāstram tat tyājyam eva hi । anyaiḥ api ucyate kaiścit jagat etat sanātanam ॥ 38 ॥
Scripture based solely on dry logic should indeed be rejected. Others also claim that this world is eternal.
Verse 39
अबुद्धिमत्कर्तृकं चेत्येतच्चाप्यसमञ्जसम् । क्रियाया बुद्धिपूर्वंत्वादबुद्धौ तददर्शनात् ॥ ३९ ॥
abuddhi-mat-kartṛkam cet etat ca api asamañjasam । kriyāyāḥ buddhi-pūrvam-tvāt abuddhau tat adarśanāt ॥ 39 ॥
If this world is considered to be the work of one without intelligence, it is incongruous, as action is preceded by intelligence, and action is not observed in the absence of intelligence.
Verse 40
बह्वागमोपष्टम्भाच्च कर्ताऽत्र स्याद्धि बुद्धिमान् । बुद्धिमत्कर्तृकं कार्य सवेत्रैव हि दर्शनात् ॥ ४० ॥
bahu-āgama-upaṣṭambhāt ca kartā atra syāt hi buddhimān । buddhi-mat-kartṛkam kāryam tatra eva hi darśanāt ॥ 40 ॥
Supported by many scriptures, the doer here is indeed intelligent. Action performed by an intelligent doer is certainly observed there.
Verse 41
एवं सत्तर्कागमाभ्यां जगदेतत् सकर्तृकम् । स कर्ता लौकिकेभ्यस्तु कर्तृभ्यः स्यद्विलक्षणः ॥ ४१ ॥
evaṁ sattarkāgamābhyāṁ jagat etat sakartṛkam । sa kartā laukikebhyaḥ tu kartṛbhyaḥ syāt vilakṣaṇaḥ ॥ 41 ॥
Thus, through sound reasoning and scripture, it is established that this world has a doer, but that doer is distinct from the worldly doers.
Verse 42
कार्यस्याचिन्त्यरूपत्वादचिन्त्यानन्तशक्तिकः । अपरिच्छिन्नसामर्थ्यः कार्यस्यानुगुणत्वतः ॥ ४२ ॥
kāryasya acintya-rūpatvāt acintya-ananta-śaktikaḥ । aparicchinna-sāmarthyaḥ kāryasya anuguṇatvataḥ ॥ 42 ॥
Due to the inconceivable nature of the effect, the doer possesses inconceivable and infinite power and unlimited capability, in accordance with the effect.
Verse 43
स प्रपन्नान् समुद्धर्तु प्रभवत्येव सर्वथा । अतस्तं सर्वभावेन शरणीकुरू सर्वदा ॥ ४३ ॥
sa prapannān samuddhartu prabhavati eva sarvathā । ataḥ tam sarva-bhāvena śaraṇīkuru sarvadā ॥ 43 ॥
He is indeed capable of uplifting those who have surrendered in every way. Therefore, always take refuge in him with all your being.
Verse 44
निदर्शनं तेऽभिधास्ये शृणु प्रत्ययकारणम् । मितेश्वरोऽप्यत्र लोके चाकापटयात् प्रसादितः ॥ ४४ ॥
nidarśanaṁ te abhidhāsyē śṛṇu pratyaya-kāraṇam । mita-īśvaraḥ api atra loke ca akāpaṭayāt prasāditaḥ ॥ 44 ॥
I will give you an example; listen to the reasoning with belief. Even a limited lord here in the world can be pleased without deceit.
Verse 45
सर्वात्मना योजयति स्वेष्टार्थैः श्रेयसे नरम् । एष लोकेश्वरो देवः सम्यग् येन प्रसादितः ॥ ४५ ॥
sarvātmanā yojayati sveṣṭārthaiḥ śreyase naram । eṣa lokeśvaraḥ devaḥ samyak yena prasāditaḥ ॥ 45 ॥
This lord of the world, when properly pleased by someone, provides a person with desired objects for their welfare.
Verse 46
तस्मै किं न दिशेद् ब्रूहि भक्तलोकैकवत्सलः । पुरुषा हीश्वरा लोके चानवस्था अवत्सलाः ॥ ४६ ॥
tasmai kiṁ na diśet brūhi bhakta-loka-eka-vatsalaḥ । puruṣāḥ hi īśvarā loke ca anavasthā avat-salāḥ ॥ 46 ॥
Tell me, what would the one who is uniquely affectionate to devotees not give to them? Indeed, worldly lords are unstable and lack true affection.
Verse 47
निर्दयाश्च कृतध्नाश्च तस्मात् तत्फलमस्थिरम् । परमेशो दयासिन्धुः कृतज्ञः सुव्यवस्थितः ॥ ४७ ॥
nirdayāḥ ca kṛtadhnāḥ ca tasmāt tat-phalam asthiram । parama-īśaḥ dayā-sindhuḥ kṛtajñaḥ suvyavasthitaḥ ॥ 47 ॥
Merciless and ungrateful, their results are therefore unstable. The supreme lord, however, is an ocean of compassion, grateful, and well established.
Verse 48
अन्यथाऽनादिसंसारे कुतोऽनिन्द्यत्वमाप्नुयात् । व्यवस्थिता जगद्यात्रा चापि वा स्यात् कथं वद ॥ ४८ ॥
anyathā anādi-saṁsāre kuto anindyatvam āpnuyāt । vyavasthitā jagad-yātrā ca api vā syāt kathaṁ vada ॥ 48 ॥
Otherwise, in the beginningless cycle of existence, how could one attain faultlessness? Tell me, how could the world's course be maintained?
Verse 49
अनवस्थस्य राज्यं तु नष्टमालोक्यते यतः । तस्मादेष दयासिन्धुः सुव्यवस्थश्च कीर्तितः ॥ ४९ ॥
anavasthasya rājyaṁ tu naṣṭam ālokyate yataḥ । tasmāt eṣaḥ dayā-sindhuḥ suvyavasthaḥ ca kīrtitaḥ ॥ 49 ॥
Because the kingdoms of the unstable are seen to be lost, he is therefore described as an ocean of compassion and well established.
Verse 50
तमेव सर्वभावेन भक्त्याशु शरणीकृरु । श्रेयसि त्वां योजयेत् स त्वं न तत्परतां व्रज ॥ ५० ॥
tam eva sarva-bhāvena bhaktyā āśu śaraṇīkuru । śreyasi tvām yojayet saḥ tvam na tat-paratāṁ vraja ॥ 50 ॥
Quickly take refuge in him with all your being and devotion. He will lead you to welfare; do not succumb to subordination.
Verse 51
उपासनं बहुविधमार्त्त्यार्थार्थित्वतोऽपि च । निर्हेतुकं तु क्वाचित्कं तत् सत्योपासनं भवेत् ॥ ५१ ॥
upāsanaṁ bahuvidham ārtārthārthitvataḥ api ca । nirhetukaṁ tu kvacit kaṁ tat satyopāsanaṁ bhavet ॥ 51 ॥
Worship comes in various forms, for the distressed and the wealth-seeking, but there is also causeless worship, and that is true worship.
Verse 52
दृष्टमेतत् सर्वतो वै चार्त्तेनोपासितः प्रभुः । कदाचिद् दययाविष्ट आर्त्तिं तस्य विमोचयेत् ॥ ५२ ॥
dṛṣṭam etat sarvataḥ vai cārtā upāsitaḥ prabhuḥ । kadācit dayayā āviṣṭaḥ ārttim tasya vimocayet ॥ 52 ॥
It is observed everywhere that when the distressed worship the lord, he sometimes, overcome with compassion, releases them from their suffering.
Verse 53
उपेक्षेत कदाचिद्वोपास्तेर्वै तारतम्यतः । एवमेवार्थार्थिनोऽपि मितं चानियतं फलम् ॥ ५३ ॥
upekṣeta kadācit vā upāsteḥ vai tāratamyataḥ । evam eva arthārthinaḥ api mitam ca aniyatam phalam ॥ 53 ॥
Sometimes, he disregards worship due to differences; likewise, for wealth-seekers, the result is limited and uncertain.
Verse 54
निर्हेतुकोपासकस्य ज्ञात्वा निर्हेतुतां चिरात् । मितेश्वरोऽप्यव्यवस्थस्तदधीनो भवत्बलम् ॥ ५४ ॥
nirhetuka-upāsakasya jñātvā nirhetutām cirāt । mitā-īśvaraḥ api avyavasthaḥ tad-adhīnaḥ bhavat balam ॥ 54 ॥
Recognizing the sincerity of the causeless worshipper after a long time, even the limited and unstable lord becomes dependent on that devotion.
Verse 55
निर्हेतुकत्वज्ञानाय चिरं स्यादज्ञभावतः । एष सर्वेश्वरो देवो हृदयेशोऽखिलस्य तु ॥ ५५ ॥
nirhetukatva-jñānāya ciram syāt ajña-bhāvataḥ । eṣaḥ sarveśvaraḥ devaḥ hṛdayeśaḥ akhilasya tu ॥ 55 ॥
Due to ignorance, it may take a long time to recognize causelessness. This lord of all is indeed the lord of the hearts of all.
Verse 56
सर्वं जानाति तत्काले फलं दद्याच्च सत्वरम् । आर्तमर्थार्थिनं देवस्तदर्थेनाभियोजितुम् ॥ ५६ ॥
sarvaṁ jānāti tat-kāle phalam dadyāt ca satvaram । ārtam-arthārthinaṁ devaḥ tad-arthena abhiyojitum ॥ 56 ॥
The lord knows everything and quickly grants results to the distressed and the wealth-seeker, engaging them with their desired purpose.
Verse 57
स्वनियत्या कर्मपाकं प्रतीक्ष्य फलमादिशेत् । निर्हेतुकोपासकं स्वमनन्यशरणं विभुः ॥ ५७ ॥
sva-niyatyā karma-pākam pratīkṣya phalam ādiśet । nirhetuka-upāsakam sva-ananya-śaraṇam vibhuḥ ॥ 57 ॥
By his own law, waiting for the ripening of actions, the lord determines the result for the causeless worshipper who takes exclusive refuge in him.
Verse 58
ज्ञात्वा सर्वात्मना तस्य योगक्षेमवहो भवेत् । अप्रतीक्ष्य कर्मपाकं नियतिं स्वां विधूय च ॥ ५८ ॥
jñātvā sarvātmanaḥ tasya yoga-kṣema-vahaḥ bhavet । apratīkṣya karma-pākam niyatim svām vidhūya ca ॥ 58 ॥
Knowing this, the lord becomes the provider of well-being for all beings, without waiting for the ripening of actions, setting aside his own law.
Verse 59
तत्साधनं सम्प्रसाध्य द्रुतं संयोजयेत् फले । एतदेव महेशत्वं स्वातन्त्र्यमहतं तु यत् ॥ ५९ ॥
tat-sādhanam samprasādhya drutam saṁyojayet phale । etat eva maheśatvam svātantrya-mahatam tu yat ॥ 59 ॥
Having accomplished that means, the lord quickly brings about the result; this is indeed true lordship and great independence.
Verse 60
प्रारब्धं नियतिर्वापि महेशविमुखे भवेत् । एतन्मृकण्डुतनयेऽत्यन्तमीश्वरतत्परे ॥ ६० ॥
prārabdhaṁ niyatir vā api maheśa-vimukhe bhavet । etat mṛkaṇḍu-tanaye atyantam īśvara-tatpare ॥ 60 ॥
The lord also opposes destined law; this is seen in the case of Mṛkaṇḍu's son, who was exceedingly devoted to the lord.
Verse 61
सर्वैर्ज्ञातं महेशस्य नियत्यारब्धलङ्घनम् । अत्रोपपत्तिं ते वक्ष्ये शृणु प्राणप्रियेरिताम् ॥ ६१ ॥
sarvaiḥ jñātaṁ maheśasya niyati-ārabdha-laṅghanam । atra upapattiṁ te vakṣye śṛṇu prāṇa-priyeritām ॥ 61 ॥
It is known by all that Maheśa can transgress ordained fate. I will explain the reasoning behind this; listen, dear to my heart.
Verse 62
यद्यप्यनुल्लङ्घनीये प्रारब्धनियती खलु । तथाप्यपौरुषाणां तत् प्रारब्धमनपोहनम् ॥ ६२ ॥
yadyapi anullaṅghanīye prārabdha-niyatī khalu । tathā api apauruṣāṇāṁ tat prārabdhaṁ anapohanam ॥ 62 ॥
Even though ordained fate is not to be transgressed, for those lacking determination, that fate remains unaltered.
Verse 63
अत एव प्राणयमैः प्रारब्धं परिजीयते । न तान् दृष्टेषु दुःखेषु प्रारब्धं योजयत्यलम् ॥ ६३ ॥
ata eva prāṇayamaiḥ prārabdhaṁ parijīyate । na tān dṛṣṭeṣu duḥkheṣu prārabdhaṁ yojayati alam ॥ 63 ॥
Therefore, through breath control, fate is conquered. It does not impose sufficient suffering on those who are determined; this is observed.
Verse 64
प्रारब्धाहिनिगीर्णास्ते ये पौरुषपराङ्मुखाः । एतन्नियतिसंक्लृप्तं तथैवानुभवान्ननु ॥ ६४ ॥
prārabdha-ahi-nigīrṇāḥ te ye pauruṣa-parāṅmukhāḥ । etat niyati-saṁkḷptam tathā eva anubhavān nanu ॥ 64 ॥
Those who are swallowed by the serpent of fate, lacking determination, indeed experience it as ordained by fate.
Verse 65
नियतिः स्यादीशशक्तिः सङ्कल्पैकस्वरूपिणी । सत्यस सङ्कल्प एवेशोऽनुल्लङ्घया ह्यत एव सा ॥ ६५ ॥
niyatiḥ syāt īśa-śaktiḥ saṅkalpa-eka-svarūpiṇī । satyaḥ saṅkalpaḥ eva īśaḥ anullaṅghayā hi ataḥ eva sā ॥ 65 ॥
Fate is the power of the lord, solely of the nature of his will. The true will of the lord is indeed not to be transgressed.
Verse 66
कुण्ठिता सापि भवति परमेशपरायणे । अकुण्ठितापि भवति यतः सा तादृशी भवेत् ॥ ६६ ॥
kuṇṭhitā sā api bhavati parameśa-parāyaṇe । akuṇṭhitā api bhavati yataḥ sā tādṛśī bhavet ॥ 66 ॥
She becomes hindered when devoted to the supreme lord, yet she also becomes unhindered because of that lord.
Verse 67
तस्मात् कुतर्क सन्त्यज्य महेशं शरणीकुरु । अहेतुकतया स त्वां नियोजयति श्रेयसि ॥ ६७ ॥
tasmāt kutarka santyajya maheśaṁ śaraṇīkuru । ahetukatayā sa tvāṁ niyojayati śreyasi ॥ 67 ॥
Therefore, abandon faulty reasoning and take refuge in Lord Maheśa. He will causelessly engage you in welfare.
Verse 68
एतावदेव सोपानं प्रथमं क्षेमसौधकेः । एतद्विहाय चान्यत्र नास्तीषत्फलसम्भव ॥ ६८ ॥
etāvata eva sopānaṁ prathamaṁ kṣema-saudhakeḥ । etat vihāya ca anyatra nāsti iṣat-phala-sambhavaḥ ॥ 68 ॥
This is indeed the first step to the mansion of welfare. Without taking this step, there is no fruit-bearing elsewhere.
Verse 69
श्रुत्वेत्थं वचनं राम हेमचूडः प्रियोदितम् । पप्रच्छ भूयस्तां कान्तामतिहृष्टमनास्तदा ॥ ६९ ॥
śrutvā ittham vacanaṁ rāma hemacūḍaḥ priyoditam । papraccha bhūyas tām kāntām ati-hṛṣṭa-manāḥ tadā ॥ 69 ॥
Having heard these words, O Rāma, Hemachūḍa, with a very pleased mind, asked his dear one again.
Verse 70
प्रिये महेश्वरं ब्रूहि य शरण्यो भवेन्मम । सर्वकर्ता स्वतन्त्रात्मा यच्छक्त्या नियतं जगत् ॥ ७० ॥
priye maheśvaraṁ brūhi yaḥ śaraṇyaḥ bhavet mama । sarva-kartā svatantra-ātmā yat-śaktyā niyataṁ jagat ॥ 70 ॥
Dear, tell me about Maheśa, who can be my refuge, the creator of all, the independent self, by whose power the world is controlled.
Verse 71
तं विष्णुमाहुः केचिद्वै शिवमन्ये गणेश्वरम् । तथा सूर्य नृसिंहादीन् बुद्धं सुगतमेव च ॥ ७१ ॥
taṁ viṣṇum āhuḥ kecid vai śivam anye gaṇeśvaram । tathā sūrya nṛsiṁhādīn buddhaṁ sugatam eva ca ॥ 71 ॥
Some call him Vishnu, others call him Shiva, Ganesha, Surya, Narasimha, Buddha, or Sugata.
Verse 72
अर्हन्तं वासुदेवं च प्राणं सोमं च पावकम् । कर्म प्रधानमणव इत्यादि बहुधा जगुः ॥ ७२ ॥
arhantaṁ vāsudevaṁ ca prāṇaṁ somaṁ ca pāvakam । karma pradhānam aṇava iti ādi bahudhā jaguḥ ॥ 72 ॥
They have called him Arhant, Vasudeva, Prana, Soma, Pavaka, and described him in many ways as action, the main principle, and atoms.
Verse 73
जगत्कारणरूपं वै विचित्रमतभेदितम् । तत्र क्वेश्वरबुद्धिस्तु कर्तव्या तत् समीरय ॥ ७३ ॥
jagat-kāraṇa-rūpaṁ vai vicitra-mata-bheditam । tatra kva īśvara-buddhiḥ tu kartavyā tat samīraya ॥ 73 ॥
The form of the world's cause is divided by various beliefs. In this context, where should one place their understanding of the lord?
Verse 74
नते ह्यविदितं किञ्चिद् भवेदिति हि निश्चयः । यतः स भगवान् व्याघ्रपादो दृष्टपरावरः ॥ ७४ ॥
nate hi aviditaṁ kiñcit bhavet iti hi niścayaḥ । yataḥ sa bhagavān vyāghrapādaḥ dṛṣṭa-parāvaraḥ ॥ 74 ॥
It is clear that nothing is unknown to you, as the lord Vyāghrapāda, who has seen both the past and the future, has stated this.
Verse 75
अतस्ते योषितोऽप्येवं ज्ञानमेतद्विराजते । ब्रूहि मे श्रद्दधानाय प्रियायामृतभाषिणि ॥ ७५ ॥
ataḥ te yoṣitaḥ api evaṁ jñānam etat virājate । brūhi me śraddadhānāya priyāyāmṛta-bhāṣiṇi ॥ 75 ॥
Therefore, you too, women, shine with this knowledge. Tell me, dear one who speaks with nectar-like words, with faithfulness.
Verse 76
पृष्टैवं सा हेमलेखा प्रियेण प्राह हर्षिता । नाथ ते सम्प्रवक्ष्यामि शृण्वीश्वरविनिर्णयम् ॥ ७६ ॥
pṛṣṭā evaṁ sā hemalekhā priyena prāha harṣitā । nātha te sampravakṣyāmi śṛṇu īśvara-vinirṇayam ॥ 76 ॥
Thus asked, Hemalekha, delighted, said to her dear, "Lord, I will explain. Listen to the decision about the supreme being."
Verse 77
ईश्वरो हि जगज्जालप्रलयोत्पादकृद् भवेत् । स विष्णुः स शिवो धाता स सूर्यः सोम एव च ॥ ७७ ॥
īśvaraḥ hi jagat-jāla-pralaya-utpāda-kṛt bhavet । sa viṣṇuḥ sa śivaḥ dhātā sa sūryaḥ soma eva ca ॥ 77 ॥
The lord is indeed the creator and dissolver of the universe. He is Vishnu, Shiva, the creator, Surya, and Soma.
Verse 78
स एव सर्वथा सर्वः सर्वैरपि निरूपितः । न शिवो नापि विष्णुर्वा न धाता नान्य एव च ॥ ७८ ॥
saḥ eva sarvathā sarvaḥ sarvaiḥ api nirūpitaḥ । na śivaḥ na api viṣṇuḥ vā na dhātā na anya eva ca ॥ 78 ॥
He is indeed all-encompassing and designated by many names. He is neither Shiva, Vishnu, nor the creator, nor any other specific form.
Verse 79
एतत्ते सम्प्रवक्ष्यामि शृण्वत्यन्तसमाहितः । कर्तारं शिवमाहुस्ते पञ्चवक्त्रं त्रिलोचनम् ॥ ७९ ॥
etat te sampravakṣyāmi śṛṇu ati-samāhitaḥ । kartāraṁ śivam āhuḥ te pañca-vaktraṁ tri-locanam ॥ 79 ॥
I will explain this to you; listen closely. They say that Shiva, the five-faced and three-eyed one, is the creator.
Verse 80
स कर्ता घटकर्तेव चेतनः सशरीरकः । लोकेऽपि चेतनः कर्ता सशरीरो हि दृश्यते ॥ ८० ॥
saḥ kartā ghaṭa-kartā iva cetanaḥ sa-śarīrakaḥ । loke api cetanaḥ kartā sa-śarīraḥ hi dṛśyate ॥ 80 ॥
He is the creator, like a conscious potter with a body. Similarly, in the world, a conscious creator with a body is also observed.
Verse 81
अशरीरोऽचेतनो वा न कर्ता क्वचिदीक्षितः । तत्र मुख्यं हि कर्तृत्वं चेतनस्यैव सम्भवेत् ॥ ८१ ॥
aśarīro'cetano vā na kartā kvacidīkṣitaḥ । tatra mukhyaṁ hi kartṛtvaṁ cetanasyaiva sambhavet ॥ 81 ॥
A bodiless or unconscious entity is never observed as a doer anywhere. Therefore, true doership is only possible for the conscious.
Verse 82
यतः स्वप्नेष्वयं जीवो हित्वा स्थूल शरीरकम् । चैतन्यमयदेहेन सर्वानभिमतान् सृजेत् ॥ ८२ ॥
yataḥ svapneṣvayaṁ jīvo hitvā sthūla śarīrakam । caitanyamaya-dehena sarvān abhimatān sṛjet ॥ 82 ॥
In dreams, the soul, leaving the gross body, creates all desired things with a body of consciousness.
Verse 83
अतः शरीरं करणं कार्ये कर्तुश्चिदात्मनः । जीवानां करणापेक्षा यतोऽपूर्णा स्वतन्त्रता ॥ ८३ ॥
ataḥ śarīraṁ karaṇaṁ kārye kartuścidātmanaḥ । jīvānāṁ karaṇāpekṣā yato'pūrṇā svatantratā ॥ 83 ॥
Therefore, the body is an instrument for the actions of the conscious self. Since living beings depend on instruments, their independence is incomplete.
Verse 84
भगवांस्तु जगत्कर्ता पूर्णस्वातन्त्र्ययोगतः । अनपेक्ष्यैव यत्किञ्चित् सृजत्यविकलं जगत् ॥ ८४ ॥
bhagavāṁstu jagatkartā pūrṇasvātantryayogataḥ । anapekṣyaiva yatkiñcit sṛjatyavikalaṁ jagat ॥ 84 ॥
Indeed, the Lord, the creator of the world, due to His complete independence, creates everything without depending on anything and without any deficiency.
Verse 85
अतः शरीरं नास्त्येव ह्येष मुख्यविनिश्चयः । अन्यथा लोकवत्कर्तुरुपादानाश्रयो भवेत् ॥ ८५ ॥
ataḥ śarīraṁ nāstyeva hyeṣa mukhya-viniścayaḥ । anyathā lokavat karturupādāna-āśrayo bhavet ॥ 85 ॥
Therefore, the body does not truly exist; this is the main conclusion. Otherwise, like the world, the doer would be dependent on a material cause.
Verse 86
तथा च देशकालादिकारणप्रचयैर्युतः । जगत् सृजन्महेशानो जीव एव भवेत्तथा ॥ ८६ ॥
tathā ca deśa-kāla-ādikāraṇa-pracayair-yutaḥ । jagat sṛjan-maheśāno jīva eva bhavet tathā ॥ 86 ॥
Thus, if the Lord were to create the world through a collection of causes such as place and time, He would indeed become a living being.
Verse 87
पूर्णैश्वर्यं विहन्येत जगत्सृष्टेः पुरापि च । सिद्धयेत्तत्सर्वकर्तृत्वं विहतं स्यान्न संशयः ॥ ८७ ॥
pūrṇaiśvaryaṁ vihanyeta jagat-sṛṣṭeḥ purā api ca । siddhyet tat sarva-kartṛtvaṁ vihataṁ syān na saṁśayaḥ ॥ 87 ॥
Complete sovereignty in the creation of the world as earlier discussed would have to be compromised. The doership of all would be obstructed; there is no doubt.
Verse 88
अतो हि दृश्यदेहाद्यमनपेक्ष्य जगत् सृजेत् । नास्ति तस्मात् स्थूलदेहो वस्तुतः प्राणवल्लभ ॥ ८८ ॥
ataḥ hi dṛśya-deha-ādyam-anapekṣya jagat sṛjet । nāsti tasmāt sthūla-dehaḥ vastutaḥ prāṇa-vallabha ॥ 88 ॥
Therefore, the world is created without depending on a visible body. Thus, the gross body does not exist in reality, my beloved of life.
Verse 89
पररूपे ह्यदेहेऽस्मिन् मुह्यन्ति स्थूलबुद्धयः । भक्तियुक्ताश्च तैर्ध्यातो यत्र यत्र यथा यथा ॥ ८९ ॥
para-rūpe hi adehe asmin muhyanti sthūla-buddhayaḥ । bhakti-yuktāḥ ca taiḥ dhyātaḥ yatra yatra yathā yathā ॥ 89 ॥
In the supreme form, the gross-minded are indeed deluded by this bodiless aspect. However, those who are devoted and meditate, regardless of where and how, are not.
Verse 90
तथा धत्तेऽनेकरूपं भक्तचिन्तामणिः स्वयम् । अतश्चेतन एवेशस्तद्देहः स्याच्चितिः परा ॥ ९० ॥
tathā dhatte aneka-rūpaṁ bhakta-cintāmaṇiḥ svayam । ataḥ cetanaḥ eva īśaḥ tat-dehaḥ syāt citiḥ parā ॥ 90 ॥
Thus, like the wish-fulfilling gem for devotees, the lord takes on many forms. Therefore, the Lord is indeed conscious, and his body must be supreme consciousness.
Verse 91
चितिरेव महासत्ता सम्राज्ञी परमेश्वरी । त्रिपुरा भासते यस्यामविभिन्न विभिन्नवत् ॥ ९१ ॥
citiḥ eva mahā-sattā samrājñī parameśvarī । tripurā bhāsate yasyām avibhinna vibhinnavat ॥ 91 ॥
Consciousness is indeed the great existence, the supreme goddess. Tripura shines as the undivided essence from which this world, though appearing divided, emanates.
Verse 92
आदर्शनगरप्रख्यं जगदेतच्चराचरम् । तद्रूपैकत्वतस्तत्र नोत्तमाधमभावना ॥ ९२ ॥
ādarśana-nagara-prakhyaṁ jagat etat carācaram । tad-rūpa-ekatvataḥ tatra na uttama-adhamabhāvanā ॥ 92 ॥
This world, both moving and non-moving, is like an illusory city. Its singular form removes any notion of high or low.
Verse 93
अपरे तु स्वरूपे हि कल्पितं मुख्यतादि हि । तस्मात् प्राज्ञ उपासीत पर रूप हि निष्कलम् ॥ ९३ ॥
apare tu svarūpe hi kalpitaṁ mukhyatādi hi । tasmāt prājña upāsīta para rūpa hi niṣkalam ॥ 93 ॥
Others may imagine primary and secondary forms; therefore, the wise should worship the supreme, indivisible form.
Verse 94
असमर्थः स्थूलरूपं यद् बुद्धौ सङ्गतं दृढम् । तदुपास्याहेतुतस्तु श्रेयः प्राप्नोत्यनुत्तमम् । नान्यथास्य गतिः क्वापि भवेद्वै कोटिजन्मभिः ॥ ९४ ॥
asamarthaḥ sthūla-rūpaṁ yad buddhi saṅgataṁ dṛḍham । tad upāsya ahetutaḥ tu śreyaḥ prāpnoti anuttamam । na anyathā asya gatiḥ kvāpi bhavet vai koṭi janmabhiḥ ॥ 94 ॥
One whose intellect is fixated on the gross form is limited. By worshiping that form without understanding, he may still attain the ultimate good. Otherwise, his path would remain unfulfilled, even across millions of lifetimes.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Disquisition on Bondage and Emancipation. It includes 94 verses detailing core themes like "iti pṛṣṭā hemalekhā bhartrā priyatareṇa sā । provāca viduṣo samyag vijñāta-loka-saṁsthitiḥ ॥ 1 ॥", "śṛṇu vakṣye priyatama sthira-svāntaḥ samādarāt । mano hi markaṭa-prāyam asthiraṁ sarvadaiva tat ॥ 2 ॥", "yata evaṁ mahān arthaṁ prāptavān prākṛto janaḥ । calan-manaḥ sarva-duḥkha-nidānaṁ dṛṣṭam eva hi ॥ 3 ॥".A sacred Shakta text revealing the supreme mystery of Tripura (the Divine Mother) — a dialogue between Dattatreya and Parashurama on consciousness, creation, and liberation.