This perfect knowledge of mine is an eternal mystery and secret. It cannot be adequately expressed. Devas do not know it even though they strive for it, O twiceborn ones.

O sages, all of you listen to what has been enquired of me by you, for the welfare of the Universe. It has already been narrated by me to Indradyumna, when I had been asked by him.

Resorting to this perfect knowledge, excellent Brah- manas have become identical with Brahman. They, the earlier expounders of Brahman, do not undergo worldly existence i. e. Sarhsara (cycle of births & deaths consequent to sufferings).

This Purdna is enriched with anecdotes of the past, the present^ and the future. It is conducive to the merits of all men. It glorifies duties leading to the attainment of salvation.

It is the secret of secrets. It must be strenuously guarded. I shall explain it to you who are expounders of Brahman and endowed with devotion.

Originally I, God Narayana (God reposing on cosmic waters) alone existed there was nothing else except me. Lying on the coils of serpent Sesa’s body as a couch, I resorted to ex¬ tensive deep slumber.

At the close of the night, I woke up and began to think of the creation of the universe once again. O leading sages, thereafter there dawned in me, all of a sudden, a sense of serenity and composure.

This Atman is absolute, pure, clean (v. 1. quiescent) subtle and eternal. It exists within everything. It is the pure consciousness itself. It exists beyond the darkness of ignorance.

Therefrom was born the four-faced deity Brahma, the grand-father of the worlds. In the meanwhile, for some unknown reason, wrath was provoked in me.

According to Vedas He is the immanent Being, the Purusa, the vital Breath, Mahesvara, Kala (Time). Here he is unmanifest but He knows.

The universe is born of him. In him alone it gets dissolved. He is the master of the Maya but unfettered by it (the Maya), he assumes various bodies (or forms). II.2.7-16a 343

From my own self was born, O leading sages, the three¬ eyed great god Rudra of furious temperament wielding a trident in his hand.

He does not undergo the process of worldly existence (i. e. birth and death). The lord is not identical with the phy¬ sical world, He is neither the Earth nor the water nor the fire nor the wind nor the Ether.

By his brilliance he resembled the sun, appearing as though he would burn down the three worlds. Then there ap¬ peared goddess Sri with large eyes resembling lotus.

She was extremely beautiful and had a gentle coun¬ tenance. She fascinated all embodied beings. Beaming with a radiant smile, ■ she possessed composure and dignity. She was auspicious and an abode of greatness.

He is not the Vital breath, nor the mind nor the Pradhana nor the unmanifest. It is neither the sound nor the touch nor the colour nor the form nor the taste nor the smell nor the ego nor the Agent of an act or speech.

Endowed with divine lustre and beautified with divine garlands, she was the great Maya (deluding Potency) belonging to Narayana. She was the eternal primordial nature {Mula prakrti).

O excellent Brahmanas, the Atman is (not a sense organ as he is) nor the foot, neither the anus nor the genitals. He is neither the doer (the agent of an action) nor the enjoyer, neither the Prakrti nor the Purusa.

As a matter of fact, Caitanya* (consciousness) or the Atman is neither Maya nor the Vital Breath. Just as the relation between light and darkness cannot be deemed possible, so is the relation between Prapanca (the visual illusory world of diversity) and the supreme Soul. 1 lb-12a. Just as shade and the sunlight are mutually distinct and different in this world, in the same manner, the world and the purusa are intrinsically and factually different. 12b-13a. Should it be argued that the Atman is innately soiled or dirty, created and changeable, it can never be liberat¬ ed even in hundreds of births. 13b-14a. The liberated sages visualize that their Atman is intrinsically devoid of aberrations or change, free from Dvan- dvas (mutually chasing opposites). They realise that the Atman is blissful in form and unchanging. 14b-15a. The ideas that “I am the doer”, ‘T am happy”, “I am unhappy”, “I am lean”, “I am stout” etc. are caused by the ego. They are superimposed on the Atman by the people. 15b-16a. Vedic scholars assert that the Atman is the witness, beyond the range of Prakrti. It is the enjoyer, imperi¬ shable, enlightened and permeating everything. Hence, the worldly existence or Saihsara of all embodied beings originates from ignorance. ♦v.l. accepted as ma caiva of the venkt. Edt. gives no subject to the predicate. 344 Kurma Pur am

Filling the entire universe with her lustre she sat by my side. On seeing her. Lord Brahma submitted to me, the Lord of the universe.

As a matter of fact, Caitanya* (consciousness) or the Atman is neither Maya nor the Vital Breath. Just as the relation between light and darkness cannot be deemed possible, so is the relation between Prapanca (the visual illusory world of diversity) and the supreme Soul. 1 lb-12a. Just as shade and the sunlight are mutually distinct and different in this world, in the same manner, the world and the purusa are intrinsically and factually different. 12b-13a. Should it be argued that the Atman is innately soiled or dirty, created and changeable, it can never be liberat¬ ed even in hundreds of births. 13b-14a. The liberated sages visualize that their Atman is intrinsically devoid of aberrations or change, free from Dvan- dvas (mutually chasing opposites). They realise that the Atman is blissful in form and unchanging. 14b-15a. The ideas that “I am the doer”, ‘T am happy”, “I am unhappy”, “I am lean”, “I am stout” etc. are caused by the ego. They are superimposed on the Atman by the people. 15b-16a. Vedic scholars assert that the Atman is the witness, beyond the range of Prakrti. It is the enjoyer, imperi¬ shable, enlightened and permeating everything. Hence, the worldly existence or Saihsara of all embodied beings originates from ignorance. ♦v.l. accepted as ma caiva of the venkt. Edt. gives no subject to the predicate. 344 Kurma Pur am

O Madhava (consort of Laksmi), employ this Maya of beautiful form for fascinating all living beings so that my extensive creation will flourish thereby.

Thus requested (by god Brahma), I spoke to the goddess smilingly: O goddess, fascinate and delude this entire universe consisting of gods, Asuras and human beings, at my

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Thus requested (by god Brahma), I spoke to the goddess smilingly: O goddess, fascinate and delude this entire universe consisting of gods, Asuras and human beings, at my

Thus requested (by god Brahma), I spoke to the goddess smilingly: O goddess, fascinate and delude this entire universe consisting of gods, Asuras and human beings, at my

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Please keep far away from those Brahmanas whet regularly perform sacrifices, who are ascetics and have cleared all their doubts through perfect knowledge of the Vedas and Vedantas (Upanifads). Keep aloof from a distance those Brah¬ manas who are devoted to the performance of great sacrifices, who worship Lord Mahesvara, the Lord of Devas, by means of Japa (repetition of God’s name) and sacrificial offerings to fire, and Vedic studies. Scrupulously avoid persons who are engaged in the path of devotion and who have dedicated their minds to Isvara (the Supreme Lord).

Please keep far away from those Brahmanas whet regularly perform sacrifices, who are ascetics and have cleared all their doubts through perfect knowledge of the Vedas and Vedantas (Upanifads). Keep aloof from a distance those Brah¬ manas who are devoted to the performance of great sacrifices, who worship Lord Mahesvara, the Lord of Devas, by means of Japa (repetition of God’s name) and sacrificial offerings to fire, and Vedic studies. Scrupulously avoid persons who are engaged in the path of devotion and who have dedicated their minds to Isvara (the Supreme Lord).

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Please keep far away from those Brahmanas whet regularly perform sacrifices, who are ascetics and have cleared all their doubts through perfect knowledge of the Vedas and Vedantas (Upanifads). Keep aloof from a distance those Brah¬ manas who are devoted to the performance of great sacrifices, who worship Lord Mahesvara, the Lord of Devas, by means of Japa (repetition of God’s name) and sacrificial offerings to fire, and Vedic studies. Scrupulously avoid persons who are engaged in the path of devotion and who have dedicated their minds to Isvara (the Supreme Lord).

Due to ignorance and erroneous conception the reality gets mingled with Prakrti. The ever-rising self-luminous Purusa is the greatest and omnipresent. Due to the thoughtless¬ ness, non-discrimination of the ego, one considers himself, “I am the doer”. But the sages realize the unmanifest soul as eternal and Prakrti of the nature of sat and asat (existence and non-existence). He takes Pradhana to be Purusa and begins to argue that it is the Brahman that is the cause. Thereby the Atman, though steady and unsullied becomes (associated with it) by contact.

Due to ignorance and erroneous conception the reality gets mingled with Prakrti. The ever-rising self-luminous Purusa is the greatest and omnipresent. Due to the thoughtless¬ ness, non-discrimination of the ego, one considers himself, “I am the doer”. But the sages realize the unmanifest soul as eternal and Prakrti of the nature of sat and asat (existence and non-existence). He takes Pradhana to be Purusa and begins to argue that it is the Brahman that is the cause. Thereby the Atman, though steady and unsullied becomes (associated with it) by contact.

Be far away from those persons who are free from sins and dirt, who are devoted to Prdndydma (breath control) etc., who are attached to Pranava (OM) and who regularly repeat silently the name of Rudra.

Due to ignorance and erroneous conception the reality gets mingled with Prakrti. The ever-rising self-luminous Purusa is the greatest and omnipresent. Due to the thoughtless¬ ness, non-discrimination of the ego, one considers himself, “I am the doer”. But the sages realize the unmanifest soul as eternal and Prakrti of the nature of sat and asat (existence and non-existence). He takes Pradhana to be Purusa and begins to argue that it is the Brahman that is the cause. Thereby the Atman, though steady and unsullied becomes (associated with it) by contact.

Keep off from those who know the Atharva-nras^ and holy rites and are righteous. What more need be said ? .\t my behest, please do not delude those persons who regularly perform their prescribed duties and are engaged in propitiating the Ruler of the world. In this way, the great Maya, the beloved of Hari, was urged by me.

Keep off from those who know the Atharva-nras^ and holy rites and are righteous. What more need be said ? .\t my behest, please do not delude those persons who regularly perform their prescribed duties and are engaged in propitiating the Ruler of the world. In this way, the great Maya, the beloved of Hari, was urged by me.

He (therefore) does not comprehend that his own Atman is in reality the imperishable Brahman. (What he has then) is the (erroneous) notion of the Atman in what is the non-Atman. Hence it is misery.

All defects such as passion, hatred etc., are brought about due to wrong notions. Its greatest defect is per¬ formance of actions meritorious or otherwise. This is the state.

She did everything in accordance with that man¬ date. Hence, one should worship goddess Laksmi, the consort of the Lord. If duly worshipped she grants prosperity, extensive nourishment, intellect, fame and strength. Hence one should worship the goddess Laksmi. Thereafter, Brahma the grand-sire of the worlds began his process of creation. 23-25a. At my behest, (he created) the mobile and im¬ mobile living beings as they had been created before (in the

She did everything in accordance with that man¬ date. Hence, one should worship goddess Laksmi, the consort of the Lord. If duly worshipped she grants prosperity, extensive nourishment, intellect, fame and strength. Hence one should worship the goddess Laksmi. Thereafter, Brahma the grand-sire of the worlds began his process of creation. 23-25a. At my behest, (he created) the mobile and im¬ mobile living beings as they had been created before (in the

It is due to that cause that everyone is invested with different kinds of physical bodies. The soul, however, lies con¬ cealed within, yet it is everywhere, eternal and free from blemishes.

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It stands* single by his Maya power and not by its nature. Hence the sages say that non-dualism is the ultimate truth. 24-25a. The difference is due to the nature oiAvyakta (the unmanifest). That Maya has the Atman for its support. Just as the sky does not become dirty or soiled due to the con¬ tact with smoke, so also the Atman is not vitiated due to the effusions of the Antahkaram (the inner sense-organ or mind). 25b-26a. The unattached (pure) crystal piece shines by dint of its own lustre, without any conditioning cause, so also does the pure Atman shine untouched by any conditioning causes. 26b-27a. Clever people call this universe as being of the *As this statement is contradictory, the other reading ekah sa bhidyate is preferable. It means “Although the Atman is one, it appears as many through his Maya Power and not due to his inherent nature”. II.2.27b-35a 345 form of knowledge. Other people with vitiated vision* (followers of heretic paths) see it in the form of matter or the objects. 27b-28a. The Atman or spirit is by nature steady, devoid of Gun as, omnipresent and of the nature of consciousness. But it is looked upon as matter by men of wrong (heretical) outlook. 28b-29a. Just as the pure crystal when in contact with a red object like Gunja seeds appears to be red, so also the great Being is seen (in the form of the objects or Gunas). 29b-30a. Hence the Atman should be worshipped, pon¬ dered over and heard by the seekers of liberation, as being in the form that is imperishable, pure, eternal, omnipresent and unchanging. 30b-31a. When consciousness ever appears everywhere in the mind of a faithful Yogin, he attains the knowledge of the self. 31b-32a. ** When [one observes all living beings as abiding in the Atman and the Atman in all living beings, the Brahman is realised. 32b-33a. When the Atman is in the state of Samadhi (Trance), he does not perceive the living beings. Then he has become one with the Supreme Soul. The Atman is absolute then. 33b-34a. When all the passions that stick to the heart, drop off, the scholar becomes immortalised and attains welfare {mok^a)'\. 34b-35a. When he realizes the whole variety or the separate states of the living beings as stationed in the One and as evolved from just that One—he attains the Brahman. *The word jnana-drsfibhih in the text is unsuitable. It should be jqjnana-drs libhih) **BG. 6.29

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Tajfia (the institution of sacrifice) came out of them and shone for the purpose of the protection of all Devas. So also did the Mantras of the ^.gveda, the Yajurveda, the Samaveda and the Atharva-veda.

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This eternal and immutable Potency {£akli) is the natural form of Brahma. The Divine speech ( Vdk) which has no beginning or end, was created by the Self-born deity (Brahma).

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In the beginning, it assumed the form of theVedas. It is from this that all activities emerge. Whatever scriptures there are, other than this, which are in vogue in this world, the intelligent man does not revel in them; only the heretic, though he is learned, takes delight in them.^ But what has been or stated in Smrtis by the sages of old should be followed by those who fully understand the meaning of the Vedas. 31-32a. That (which has been stated in the Smrti texts) should be regarded as the highest form of righteousness and not ■what is contained in other scriptures. (As the Smrti writers were great experts in the interpretation of the Vedas.) The law codes

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In the beginning, it assumed the form of theVedas. It is from this that all activities emerge. Whatever scriptures there are, other than this, which are in vogue in this world, the intelligent man does not revel in them; only the heretic, though he is learned, takes delight in them.^ But what has been or stated in Smrtis by the sages of old should be followed by those who fully understand the meaning of the Vedas. 31-32a. That (which has been stated in the Smrti texts) should be regarded as the highest form of righteousness and not ■what is contained in other scriptures. (As the Smrti writers were great experts in the interpretation of the Vedas.) The law codes

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Adharma (unrighteousness) acts as an obstacle in the observance of duties prescribed for one’s caste and stage in life, O leading sages, thereby (spiritual) perfection and powers natural to them are not achieved easily by them.

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Then they accomplish other Siddhis (powers) of purely Rdjasic nature. When in course of time, though Siddhis became completely extinct, they began to take recourse to agriculture, trade and technology (lit. skill of hand achieved through practice). Therefore, the all-powerful god Brahma assigned to them work as the means of livelihood.

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Then they accomplish other Siddhis (powers) of purely Rdjasic nature. When in course of time, though Siddhis became completely extinct, they began to take recourse to agriculture, trade and technology (lit. skill of hand achieved through practice). Therefore, the all-powerful god Brahma assigned to them work as the means of livelihood.

When one derives the perfect knowledge of the abso¬ lute Brahman, the sole panacea for the miseries of births and old age as well as ailments, he becomes Siva.

By the path of Ashtanga Yoga one certainly attains Brahman — through yama, niyama, asana, pranayama and pratyahara.

Formerly Manu, son of the self-born deity (Brahma), enunciated the righteous duties of all persons as he was omnis¬ cient (lit. observer of everything). O Brahmanas, he was the very embodiment of Prajapati created by god Brahma himself.

Just as the rivers and rivulets get mingled with the ocean and become one, so also the Atman becomes one with the imperishable and the unsullied Brahman.

Bhrgu and others heard the Dharma Sastra from his mouth, as proclaimed by him and promulgated them (Dharmas) again as follows: O excellent Brahmanas, there are six duties of Brahmanas^ viz. performance of sacrifices, pre¬ siding over the sacrifices of others, giving of charitable gifts, acceptance of charitable donations, Vedic studies and teaching

Bhrgu and others heard the Dharma Sastra from his mouth, as proclaimed by him and promulgated them (Dharmas) again as follows: O excellent Brahmanas, there are six duties of Brahmanas^ viz. performance of sacrifices, pre¬ siding over the sacrifices of others, giving of charitable gifts, acceptance of charitable donations, Vedic studies and teaching

Hence perfect knowledge alone exists. Neither the universe nor its existence is real. Perfect knowledge is enveloped by ignorance in this world, thereby the world gets deluded.

Perfect knowledge is blemishless, subtle, free from doubts and unchanging. Everything else is AjMna (Ignorance). This entire (thorough) realisation is considered Vijhana (perfect knowledge).

Chastisement of the subjects (i.e. the maintenance of law and order) and fighting with the enemies constitute the special Dharma of a Ksattriya while agriculture is the special occupation of a Vaisya. Rendering services to the twice-born castes (Brahmanas, Ksattriyas and Vaisyas) is the means of acquiring Dharma by Sudras.

Their means of livelihood is artisanship; their Tajha is whatever they cook righteously.^ Having established firmly the four classes of the society, he i.e. god Brahma established the four stages of life (Asramas) as well. 42-43a. The four stages of life {Akamas) are those of the householder, the forest dweller, the mendicant and the religious student, O excellent sages, the following briefiy com¬ prise the duties of a house-holder: viz. maintenance of sacri¬ ficial fire, hospitality to guests, performance of sacrifices, charit¬ able gifts and the worship of gods. 43b-44a. The following are the duties of the forest hermits: performance of Homas, subsistence on fruits, roots and herbs, self-study of the Vedas, practising of penance and due sharing^ of articles received (with one’s neighbours). 44b-47a. It is considered that righteous duties of a Bhiksu (recluse) consist of partaking of food received as alms, observ¬ ance of silence, performance of penance, meditation, correct knowledge and renunciation. The following are the duties of a Brahmacdrin (a religious student): Begging of alms, service to the preceptor, self study of the Vedas, performance of twilight prayers

Thus the Sahkhya which is called excellent know¬ ledge has been recounted unto you. It is certainly the essence of all Vedanta (Upanisads). Yoga is the single-minded con¬ centration on this knowledge.

Knowledge originates from Yoga and Yoga functions due to knowledge. There remains nothing unaccomplishable to one endowed with both Yoga and Knowledge.

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That which the Yogins attain is also attained by Sahkhyas. He who sees Sahkhya and the Yoga as one, is the knower of the real principle*.

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O Brahmanas, other Yogins, very much attached to Aisvarja (prosperity and glory), get submerged in those different activities. So also those whose intellects are impeded and blunted.

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At the end of the body (i. e. on death), one who is endowed with JMna and Toga shall attain the great, pure and divine Aisvarya ( prosperity and glory of Brahmahood) which is approved by all.

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This Atman is I myself, the unmanifest Master of ♦BG. 5.5. II.2.47-56 347 Maya, the great Is vara. I am glorified in the Vedas, as being the Atman of all and having faces in all directions.

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I (i. e. the Atman) have within me all forms, tastes fragrances. I am free from old age and death. I have hands and feet all round. I am the eternal immanent soul.

Though handless and feetless I am the speediest grasper, and am stationed in the heart of all. (Though) eyeless I observe and (even if) earless, I do hear.*

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I know all these. No one knows me. Persons of truth¬ ful vision call me as being one, the only great Purusa.

If he fails to do so, O excellent Brahmanas, he becomes a slayer of a child in the foetus (Bhrumhd). The most important duties of a house-holder are—repetition ofVedic Mantras every day, performance of Sraddha (Worship of the manes) according to his capacity, due reception of surprise guests {Atithis) and worship of (family) gods. He shall maintain Vaivdhya fire (fire kindled for performing the holy rites of one’s marriage) by kindling it in the morning and in the evening.

If he fails to do so, O excellent Brahmanas, he becomes a slayer of a child in the foetus (Bhrumhd). The most important duties of a house-holder are—repetition ofVedic Mantras every day, performance of Sraddha (Worship of the manes) according to his capacity, due reception of surprise guests {Atithis) and worship of (family) gods. He shall maintain Vaivdhya fire (fire kindled for performing the holy rites of one’s marriage) by kindling it in the morning and in the evening.

Sages of subtle visions see the cause of the Atman (?) They see the excellent Aisvarya of the Nirguna form which is blemishless.

I shall mention to you what Devas, deluded by my Maya, do not know. Ye all the expounders of Brahman, listen with concentration of your minds.

He (a householder) is exempted from the above, only if he goes out to another land or when his wife dies. The householder is regarded as the source i. e. the supporter of the other Asramas.

I am by nature beyond the ken of Maya. Hence I cannot be praised** (?) by all. I, however, urge it the reason of which the wise sages know.

All the other Asramas depend upon him for their subsistence. Hence the stage of a house-holder is regarded as the best of all. As indicated by Srutis, the house-holder’s stage of life combines all the four Asramas in one.

Hence, the Yogins who have visualised Reality get into my secretmost (inner) personaliy which is omnipre¬ sent, and attain complete identity with me.

Hence, the stage of a householder alone should be known as the only means of acquiring Dharma. One should eschew the.Artha (pursuit of wealth) and Kama (love making) that are devoid of righteousness.

Those who have crossed my Maya which is of uni¬ versal forms, attain the great and pure Nirvana (beatitude) along with me.

If a holy act is against the interest of other members of the society, it should not be practised. It is Dharma which is the source of Artha and even of Kama. 55-56a. Righteous conduct [Dharma) is conducive to emancipation from Samsdra. Hence one should resort to Dharma. Dharma, Artha and Kama are together called Trivarga (the three main objectives of worldly life). They consist of the three Gums viz. Sattva, Rajas and Tamos. Hence one should resort to Dharma. 28 Kurma Pur ana 56b-57a. Those who adhere to Sattva-guria go to higher regions, those who have Rdjasic qualities stay in the middle, those who possess Tamasa qualities go down to lower regions, as they indulge in mean type of activities.^ 57b-58. A person, in whom and A'ama live side by side supported by Dharma, becomes happy in this world and be¬ comes entitled for infinite nature (eternal salvation) after death. Dharma is thus the source of salvation and Kama originates from wealth.

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They have no return (to saihsara) even in hundreds and crores of Kalpas, thanks to my favour. O leading Yogins, this is the injunction of the Vedas.

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Thus in the fourfold objectives of life,^ mutual inter-dependence has been demonstrated, since those objectives are both the ends and the means. The man who knows thus all about Dharma, Artha, Kama and Moksa and maintains their greatness, becomes entitled for eternity. Hence one should eschew .drt/ta and Kama and resort to Dharma.

Thus in the fourfold objectives of life,^ mutual inter-dependence has been demonstrated, since those objectives are both the ends and the means. The man who knows thus all about Dharma, Artha, Kama and Moksa and maintains their greatness, becomes entitled for eternity. Hence one should eschew .drt/ta and Kama and resort to Dharma.

The expounders of the Veda state that everything accrues from Dharma. The whole universe consisting of the mobile and immobile beings is sustained by Dharma.

Such is the Potency or Sakti called Brdhmi, O excellent Brahmanas. It has neither beginning nor end. There is no doubt in this that Dharma is achieved by prescribed holy rites) as well as by perfect knowledge.

Hence, one should resort XaKarmayoga (the path of disinterested action) accompanied by Jndna (spiritual knowledge). The Vedic Karma is of two types, viz. the Praurtta [Karma that causes continuation in Sarhsdra) and the Nivrtta (Aama causing cessation of mundane existence).

The act which is based on spiritual knowledge is the Nivrtta Karma and that which is other than this, is called Pravrtta Karma. He who resorts to the Nivrtta type of Karma attains to the highest region viz. Moksa. 65-68a. Hence one should follow the Nivrtta type of .Karma, otherwise one shall have to undergo the sufferings of worldly existences again and again.

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The abode of the Sudras who maintain them¬ selves by serving (the three upper castes) is the Gandharva region. The abode of those who stay with their preceptors (as life-long students) is the same as the abode of eighty eight thousand sages of sublimated sexuality. The abode of the forest dewellers {Vana prasthas) is the same as the abode of Seven Sages {Ursa Major). (72-73a). The Prdjdpatya region has been proclaimed by the Self-born deity (Svayambhu) as the abode for the house¬ holders. The Hiranya-garbha region is the abode of the ascetics who have conquered their minds, have renounced the world as Sannydsins and who have sublimated their sex instinct. From this region no one ever returns. (73b-74a). The abode of the Yogins is the immortal re¬ gion called Vyoman —the greatest, imperishable, eternal and blissful abode of Isvara. It is the highest point, the Supreme goal to be achieved. The sages submitted : 74b-75a. “O Lord, O destroyer of the enemies of gods, O slayer of Hiranyaksa ! Four diramas (stages in life) have been proclaimed by you, and (how is it that) a separate one has been declared for Yogins ?” 30 Kurma Pur ana Lord Kunna said : 75b-76. A Yogin who has eschewed all activities and has resorted to motionless trance, and remains steady in medi¬ tation, is the Sannyasin. His is the fifth asrama {v.l. A Yogin who having renounced all activities has resorted to steady motionless meditation is the Sannyasin. There is no fifth ■dirama (vide verse 88 below). As pointed in Srutis, there are two types in each of dSramas (stages in life).^ 77-78a. The Brahmacdrin is of two types viz. (1) Upakur- vdria and (2) Nai^thika. He who duly studies the Vedas and at its conclusion, enters the life of a house-holder, is called Upakur- vdna. He who observes continence till death and prosecutes his Vedic studies called Naisthika. 78b-80a. The house-holder is of two types: (1) Udasina and (2) Sddhaka. The house-holder who earnestly exerts himself to maintain his family, is called Sddhaka. The House-holder who has paid all the three debts (viz. to the gods, departed ancestors and sages) and who, thereafter, abandons wealth, wife etc., and roams about alone seeking salvation from Sarhsdra, is called Uddsina. 80b-81a. The forest dweller who performs penance in the forest, worships gods, performs Homa (Fire-worship) and is devoted to the study of the Vedas is considered a Tdpasa. 81b-82a. He who is in the stage of a forest-dweller, has emaciated himself extremely through penance, and is completely devoted to spiritual meditation is called Sannydsika. 82b-84a. The recluse who is deeply engaged in the prac¬ tice of Yoga, is ever aspiring to climb up i.e. advance spiritual¬ ly, who has conquered the sense organs and awaits the dawn¬ ing of perfect knowledge is called Pdramefthika. He who revels in the Atman, is ever contented, is a great sage and is endowed with the correct vision is called a recluse. 84b-85a. The are of three types: (1) Some tire the renouncers by Jhdna {Jhdna sannydsin) , (2) Others

The abode of the Sudras who maintain them¬ selves by serving (the three upper castes) is the Gandharva region. The abode of those who stay with their preceptors (as life-long students) is the same as the abode of eighty eight thousand sages of sublimated sexuality. The abode of the forest dewellers {Vana prasthas) is the same as the abode of Seven Sages {Ursa Major). (72-73a). The Prdjdpatya region has been proclaimed by the Self-born deity (Svayambhu) as the abode for the house¬ holders. The Hiranya-garbha region is the abode of the ascetics who have conquered their minds, have renounced the world as Sannydsins and who have sublimated their sex instinct. From this region no one ever returns. (73b-74a). The abode of the Yogins is the immortal re¬ gion called Vyoman —the greatest, imperishable, eternal and blissful abode of Isvara. It is the highest point, the Supreme goal to be achieved. The sages submitted : 74b-75a. “O Lord, O destroyer of the enemies of gods, O slayer of Hiranyaksa ! Four diramas (stages in life) have been proclaimed by you, and (how is it that) a separate one has been declared for Yogins ?” 30 Kurma Pur ana Lord Kunna said : 75b-76. A Yogin who has eschewed all activities and has resorted to motionless trance, and remains steady in medi¬ tation, is the Sannyasin. His is the fifth asrama {v.l. A Yogin who having renounced all activities has resorted to steady motionless meditation is the Sannyasin. There is no fifth ■dirama (vide verse 88 below). As pointed in Srutis, there are two types in each of dSramas (stages in life).^ 77-78a. The Brahmacdrin is of two types viz. (1) Upakur- vdria and (2) Nai^thika. He who duly studies the Vedas and at its conclusion, enters the life of a house-holder, is called Upakur- vdna. He who observes continence till death and prosecutes his Vedic studies called Naisthika. 78b-80a. The house-holder is of two types: (1) Udasina and (2) Sddhaka. The house-holder who earnestly exerts himself to maintain his family, is called Sddhaka. The House-holder who has paid all the three debts (viz. to the gods, departed ancestors and sages) and who, thereafter, abandons wealth, wife etc., and roams about alone seeking salvation from Sarhsdra, is called Uddsina. 80b-81a. The forest dweller who performs penance in the forest, worships gods, performs Homa (Fire-worship) and is devoted to the study of the Vedas is considered a Tdpasa. 81b-82a. He who is in the stage of a forest-dweller, has emaciated himself extremely through penance, and is completely devoted to spiritual meditation is called Sannydsika. 82b-84a. The recluse who is deeply engaged in the prac¬ tice of Yoga, is ever aspiring to climb up i.e. advance spiritual¬ ly, who has conquered the sense organs and awaits the dawn¬ ing of perfect knowledge is called Pdramefthika. He who revels in the Atman, is ever contented, is a great sage and is endowed with the correct vision is called a recluse. 84b-85a. The are of three types: (1) Some tire the renouncers by Jhdna {Jhdna sannydsin) , (2) Others

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In all the Vedas and Sdstras no fifth Asrama is mentioned. After creating Vamas (castes) and Asramas (stages of life) thus, the pure unsullied Lord of gods, the Soul of the universe, commanded Daksa and others, “All of you pocreate different species of beings.” At the instance of God Brahma, his sons Daksa and other excellent sages created the subjects beginning with gods and human beings. Thus, Lord Brahma engaged himself in the creative activity.

In all the Vedas and Sdstras no fifth Asrama is mentioned. After creating Vamas (castes) and Asramas (stages of life) thus, the pure unsullied Lord of gods, the Soul of the universe, commanded Daksa and others, “All of you pocreate different species of beings.” At the instance of God Brahma, his sons Daksa and other excellent sages created the subjects beginning with gods and human beings. Thus, Lord Brahma engaged himself in the creative activity.

In all the Vedas and Sdstras no fifth Asrama is mentioned. After creating Vamas (castes) and Asramas (stages of life) thus, the pure unsullied Lord of gods, the Soul of the universe, commanded Daksa and others, “All of you pocreate different species of beings.” At the instance of God Brahma, his sons Daksa and other excellent sages created the subjects beginning with gods and human beings. Thus, Lord Brahma engaged himself in the creative activity.

I am protecting this universe, the trident-bearing Lord (Siva) will annihilate it. Brahma, Visnu and Mahesvara are mentioned as three Murtis (forms of the Supreme Self).

Due to their being characterised by the Gums — Rajas, Sattva and Tamas, they are mutually affectionate and inter-depen¬ dent. All of them are but the manifestation of the great Supreme Atman.

All these great gods pay respects to one another in the course of Lilds (sportive activities). There are three Bhdvands (meditation) viz. Brdkmi (pertaining to Brahma), MaAefz;an(concerning god Mahesvara)and Akfara-Bhdvand{medi- tation on the Eternal). O Brahmanas, all these three Bhdvands are always present in Rudra. In me, the first Akfara-Bhdvand functions perpetually* (». 1. Akfara-Bhdvand and other types of meditations function incessantly within me.) The second Akfara-Bhdvand is mentioned as that of god Brahma. As a matter of fact, Mahadeva and I are not different from each other. In the ultimate reality he, the immanent Lord out of his own 32 Kurma Purdna will divided himself and abided in all beings as indwelling soul. He stood ready to create the entire three worlds including Devas, Asuras and Human beings.

All these great gods pay respects to one another in the course of Lilds (sportive activities). There are three Bhdvands (meditation) viz. Brdkmi (pertaining to Brahma), MaAefz;an(concerning god Mahesvara)and Akfara-Bhdvand{medi- tation on the Eternal). O Brahmanas, all these three Bhdvands are always present in Rudra. In me, the first Akfara-Bhdvand functions perpetually* (». 1. Akfara-Bhdvand and other types of meditations function incessantly within me.) The second Akfara-Bhdvand is mentioned as that of god Brahma. As a matter of fact, Mahadeva and I are not different from each other. In the ultimate reality he, the immanent Lord out of his own 32 Kurma Purdna will divided himself and abided in all beings as indwelling soul. He stood ready to create the entire three worlds including Devas, Asuras and Human beings.

All these great gods pay respects to one another in the course of Lilds (sportive activities). There are three Bhdvands (meditation) viz. Brdkmi (pertaining to Brahma), MaAefz;an(concerning god Mahesvara)and Akfara-Bhdvand{medi- tation on the Eternal). O Brahmanas, all these three Bhdvands are always present in Rudra. In me, the first Akfara-Bhdvand functions perpetually* (». 1. Akfara-Bhdvand and other types of meditations function incessantly within me.) The second Akfara-Bhdvand is mentioned as that of god Brahma. As a matter of fact, Mahadeva and I are not different from each other. In the ultimate reality he, the immanent Lord out of his own 32 Kurma Purdna will divided himself and abided in all beings as indwelling soul. He stood ready to create the entire three worlds including Devas, Asuras and Human beings.

All these great gods pay respects to one another in the course of Lilds (sportive activities). There are three Bhdvands (meditation) viz. Brdkmi (pertaining to Brahma), MaAefz;an(concerning god Mahesvara)and Akfara-Bhdvand{medi- tation on the Eternal). O Brahmanas, all these three Bhdvands are always present in Rudra. In me, the first Akfara-Bhdvand functions perpetually* (». 1. Akfara-Bhdvand and other types of meditations function incessantly within me.) The second Akfara-Bhdvand is mentioned as that of god Brahma. As a matter of fact, Mahadeva and I are not different from each other. In the ultimate reality he, the immanent Lord out of his own 32 Kurma Purdna will divided himself and abided in all beings as indwelling soul. He stood ready to create the entire three worlds including Devas, Asuras and Human beings.

The Supreme Person who is beyond the unmani¬ fest {Avyakta or Prakrti) assumed the form of god Brahma. Hence Brahma is Mahadeva and Visnu is Visvesvara (Lord of the universe, Siva) the great. All these three are declared as the forms of one Being alone in accordance with the different functions of the Lord. Hence, they should be revered most respectfully and worshipped specially.

The Supreme Person who is beyond the unmani¬ fest {Avyakta or Prakrti) assumed the form of god Brahma. Hence Brahma is Mahadeva and Visnu is Visvesvara (Lord of the universe, Siva) the great. All these three are declared as the forms of one Being alone in accordance with the different functions of the Lord. Hence, they should be revered most respectfully and worshipped specially.

If one wishes to attain ere long, that abode which is called the Moksa (eternal salvation) one should mentally worship as long as one lives, and follow the duties prescribed for (their respective) different castes and stages of life, with delight. O Brahmanas, the four A^ramas are duly mentioned thus in accordance with renunciation.

If one wishes to attain ere long, that abode which is called the Moksa (eternal salvation) one should mentally worship as long as one lives, and follow the duties prescribed for (their respective) different castes and stages of life, with delight. O Brahmanas, the four A^ramas are duly mentioned thus in accordance with renunciation.

There are three ASramas^ called Vaisnava, (per¬ taining to Visnu), Brahma (pertaining to Brahma) and Hard§- rama (pertaining to Siva). He who wears the various symbols (pertaining to a particular god) invariably endears himself to his devotees.

One who is devoted to Brahma-vidya should meditate and worship these. The Linga of Sambhu is the most excellent for all devotees. 103-104a. Triputidraka^ (three horizontal parallel lines on the forehead) should be made with white Bhasma (Ashes from a sacrificial place). He who has resorted to Narayana and his great region shall always wear on his forehead the mark of the Trident with scented water.

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By wearing the Tripundra mark with its upper and lower parallels what is Pradhana is worn—the Pradhana that consists of three Gums in the form of Brahma, Visnu and Siva. There is no doubt that they are so worn by the mark of trident.

When the Tilaka mark is made the sphere of the sun, white and resplendent with brilliance of Brahma it is undoubtedly worn by having the Trident mark on the forehead. If the Tilaka mark is made (on the forehead it is as good as) the abode of Isvara being held. Hence the mark of the Trident and the auscipious Tilakashould be worn on the fore¬ head.

When the Tilaka mark is made the sphere of the sun, white and resplendent with brilliance of Brahma it is undoubtedly worn by having the Trident mark on the forehead. If the Tilaka mark is made (on the forehead it is as good as) the abode of Isvara being held. Hence the mark of the Trident and the auscipious Tilakashould be worn on the fore¬ head.