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Ishwara Gita Kurmapurana

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ISHWARA GITA - KURMAPURAN Publisher : NITHYA PRAKASHANA G-5 Vicky Classic, Mahavir Nagar, New Link Road, Kandivali (W), Mumbai 400067 Tel: 022-29672770/29670690 Email: nithyaprakashana@gmail.com Translation Copyrights : Publisher Price : Rs.120/- Printer : Print Specialities 13 Srinivasaperumal Sannadhi, 3rd Street, Royapettah, Chennai 600 01 Tel : 2835 0393

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Om Namo Bhagavathe Nityanandaya

Dedicated to Bhagawan Nityananda

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PREFACE With the grace of Bhagwan Nityananda and the guidance of our Anand Ashram, we began the Nitya Prakashan Sanstha to publish and present spiritual scriptures at reasonable prices to the masses. The main goal of the institution, from the amount generated from the sale of these books, is to meet the production expenses of more spiritual literature and audio CDs from the ashram. With the grace of Bhagwan Nityananda, the ashram has successfully published various books in Kannada. These include: Avdhoot Bhagwan Nityananda Shaktipath Yoga Rahasya Nitya Prarthane Nityananda Charitham Nityananda Pradam

Along with the spiritual literature on Bhagwan Nityananda, the Ashram has decided to produce numerous other spiritual texts. Many books are distributed free of cost depending on the situation. The minimal prices charged in other cases, sometimes restrains us from bringing out more publications. However, till now with the blessings of Bhagwan Nityananda everything has been a possibility. The ashram is now bringing out these books in English, Hindi, Marathi and other languages. The current book is the English translation of the sacred scripture of Ishwara Gita from the Kurma Purana and the translation has been done with the help of scholars and the kind help of Shri. R. Sivadas. My prayers to Bhagwan Nityananda to bless all who have been an instrument in bringing this book out for the benefit of mankind.

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CONTENTS

1. Chapter 1 ............................................... 1

2. Chapter 2 ............................................... 18

3. Chapter 3 ............................................... 37

4. Chapter 4 ............................................... 45

5. Chapter 5 ............................................... 56

6. Chapter 6 ............................................... 73

7. Chapter 7 ............................................... 89

8. Chapter 8 ............................................... 99

9. Chapter 9 ............................................... 106

10. Chapter 10 ............................................... 114

11. Chapter 11 ............................................... 120

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Sri Hari: Om Paramatmane Nama:

KURMA PURANA Upari Vibhaga

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Chapter - 1

Introduction to Ishwara Gita in the form of a conversation between Ishwara (Shiva) and sages (Starting of Ishwara Gita)

F ` D$Mw: ^dVm H${WV: g`H gJ: dm`^wdVV: ~mamS>`m` {dVmamo _dVa{d{ZM`: 1

Vodao damo Xodmo d[a{U{^Y_Vna: kmZ`moJaV{Z`_mam`: H${WVd`m 2

Vd#mmeofggma Xw:IZme_Zwm__ kmZ ~H${df` `oZ n`o_ Vna_ 3

d {h Zmam`U: gmjmH$Unm`Zmn^mo Admm{Ib{dkmZVmdm nN>m_ho nwZ: 4 aya cu bhavat kathita samyak sarga svyabhuvastata brahmasysya vistro manvantaravinicaya 1 tatrevarevaro devo varibhirdharmatatparai jnayogaratairnityamrdhya kathitastvay 2 tadvadeasasradu khanamanuttamam jna brahmaikaviaya yena payema tatparam 3 tva hi nryatskt kadvaipyant prabho avptkhilavijnastattv pcchmahe puna 4

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Sages told Suta, You have told comprehensively about the creation of Swayambhuva Manvantara, the extent of this universe and other Manvantaras. In those (Manvantaras) you have described the God of Gods, who is worshipped by human beings who are virtuous, knowledgeable and follow the Varnadharma. (There are four Varnas - Brahmin, Kshatriya, Vaisya and Sudra). Along with this, you have told us about the supreme and exclusive knowledge of Brahman, by which misery of this world gets destroyed and through which we can see or feel the eternal principle or entity. Lord! You have obtained the entire knowledge from none other than Narayana (Vishnu) Krishnadwaipayana Vyasa. Hence, we ask you again. (1-4)

lwdm _w{ZZm Vm` H Unm`Z ^w_ gyV: nmam{UH$: _dm ^m{fVw wnMH$_o 5 rutv munn tad vkya kadvaipyana prabhum sta paurika smtv bhitu hyupacakrame 5

Hearing the word of sages, the Suta who was well-versed in the Puranas, started narrating about Brahman. (5)

AWm{_Vao `mg: H nm`Z: d`_ AmOJm_ _w{Zlo>m ` g g_mgVo 6 athsminnantare vysa kadvaipyana svayam jagma munireh yatra satra samsate 6

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Around the same time, Krishnadwaipayana Vyasa arrived at the place, where the great sages were performing yagnas (or sacrifices). (6)

V Q>m doX{dmg H$mb_oKg_w{V_ `mg H$_bnmj Uo_w{Onwdm: 7 ta dv vedavidvsa klameghasamadyutim vysa kamalapatrka praemurdvijapugav 7

On seeing Vyasa, who was well-versed in the Vedas, dark as a cloud and had eyes like lotus petals; the Brahmins saluted him. (7)

nnmV XS>dX ^y_m XQ>mgm amo_hfU: X{jUrH ` Jw mO{b: nmdJmo@^dV 8 papta daavad bhmau dvsau romaharaa pradakiktya guru prjali prvago 'bhavat 8

On seeing Vyasa, Romaharshana Suta fell on the ground like a stick, did the pradakshina (going around Vyasa), folded his hands and stood near him.(8)

n>mVo@Zm_` {dnm: emZH$mm _hm_w{Z_ gm_g`mgZ V_ Vmo` g_H$n`Z 9 pste 'nmaya vipr aunakdy mahmunim samvsysana tasmai tadyogya samakalpayan 9

On being enquired by Vyasa about the well-being of the sages, Shaunaka (name of a sage) replied and made him comfortable by offering him a proper seat etc. (9)

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AWVmZ~drX dm` nameagwV: ^w: & H${ Vngmo hm{Z: dm`m`` lwV` M 10 athaitnabravd vkya pararasuta prabhu kaccinna tapaso hni svdhyyasya rutasya ca 10

Vyasa, the master and son of Parasara asked those sages, Is there any loss of penance, study and knowledge? [Is everything fine with penance, etc?] (10)

VV gyV: dJw mU`mh _hm_w{Z_ kmZ VX~{df` _wZrZm dw$_h{g 11 Tata sa sta svaguru praamyha mahmunim jna tad brahmaviaya munn vaktumarhasi 11

After saluting him, Suta told the great sage, the master Veda Vyasa, Please tell the sages about the knowledge of Brahman. (11)

h_o {h _wZ`: emVmVmngm Y_Vnam: ewlyfm Om`Vo Mfm dw$_h{g VmdV: 12 ime hi munaya ntstpas dharmatatpar ur jyate cai vaktumarhasi tattvata 12

These Munis are calm, righteous and tapasvis (those who are engaged in doing penance). There is a strong desire born in them (to know about Brahman). Hence, you must rightly tell them about Brahman. (12)

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kmZ {d_w{$X {X` `_o gmjmVd`mo{XV_ _wZrZm `mV nyd {dUwZm Hy$_${nUm 23 jna vimuktida divya yanme skt tvayoditam munn vyhta prva viun krmarpi 13

You gave this liberation-giving divine knowledge; the same knowledge that you gave sages through Vishnu in his Kurma incarnation. (There are ten incarnations of Vishnu. Kurma or tortoise is the second incarnation). (13)

lwdm gyV` dMZ _w{Z: g`dVrgwV: mU` {eagm dM: mh gwImdh_ 14 rutv stasya vacana muni satyavatsuta praamya iras rudra vaca prha sukhvaham 14

After hearing the words of Suta, Vyasa, the son of Satyavati, saluted with his head to Rudra and told these pleasing words. (14)

`mg CdmM dj`o Xodmo _hmXod: n>mo `moJra: nwam gZHw$_ma_wI: d` `g_^mfV 15 vysa uvca vakye devo mahdeva po yogvarai pur sanatkumrapramukhai svaya yatsamabhata 15

Vyasa told: I will tell you what God Mahadeva (Shiva) told, when asked by great yogis like Sanat-Kumara etc, in olden days. (15)

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gZHw$_ma: gZH$VWd M gZXZ: Am{am g{hVmo ^Jw: na_Y_{dV 16 sanatkumra sanakastathaiva ca sanandana agir rudrasahito bhgu paramadharmavit 16 H$UmX: H${nbmo `moJr dm_Xodmo _hm_w{Z: ewH$mo d{g>mo ^JdmZ gd} g`m_mZgm: 17 kada kapilo yog vmadevo mahmuni ukro vasiho bhagavn sarve sayatamnas 17 nana {dMm`Vo ge`m{d>MoVg: VdVVnmo Kmoa nwU`o ~X[aH$ml_o 18 paraspara vicryaite saayviacetasa taptavantastapo ghora puye badarikrame 18

Munis Sanatkumara, Sanaka, Sanandana, Angira, Rudra, along with Kanada, Sukra, Bhagvan Vasista, Kapila yogi, the great Vamadeva and Bhrugu, who knew Supreme virtue and had their minds under control, were in doubt (about Brahman) and discussed amongst themselves. These munis did rigorous penance in the sacred Badarikasrama. (16-18)

An`Vo _hm`moJ_qf Y_gwV ew{M_ Zmam`UgZmV ZaoU g{hV VXm 19 apayaste mahyogami dharmasuta ucim nryaamandyanta narea sahita tad 19

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They saw Narayana along with Nara who was a sage, great yogi, son of Dharma, pure, with no beginning nor end. (19)

gVy` {d{dY: Vmo: gddoXg_wd: Uo_w^{$g`w$m `mo{JZmo `moJ{dm__ 20 sastya vividhai stotrai sarve vedasamudbhavai praemurbhaktisayukt yogino yogavittamam 20

These yogis (Sanatkumar, etc.) with full devotion, praised the great yogi (Nara Narayana) with Vedic hymns and saluted him. (20)

{dkm` dmpN>V Vofm ^JdmZ{n gd{dV mh J^ra`m dmMm {H$_W V`Vo Vn: 21 vijya vchita te bhagavnapi sarvavit prha gambhray vc kimartha tapyate tapa 21

The omniscient Lord, who knew their desire, said in a majestic voice, For what are you doing the penance? (21)

A~wd>_Zgmo {dm_mZ gZmVZ_ gmjmmam`U Xod_mJV {g{gyMH$_ 22 abruvan hamanaso vivtmna santanam sknnryaa devamgata siddhiscakam 22

The yogis who were glad at heart, told the visiting Lord, who was Narayana himself, whose visit indicated the success (of their venture), whose soul is the world itself, and who is ancient. (22)

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d` ge`_mnm: gd} d ~dm{XZ: ^dV_oH$ eaU nm: nwfmom__ 23 vaya saayampann sarve vai brahmavdina bhavantameka araa prapann puruottamam 23

We, who are in quest of Brahman, are in doubt. We have come to you, who is Purusottama (great man) for shelter. (23)

d {h VX doW na_ gdkmo ^JdmZ{f: Zmam`U: d` gmjmV nwamUmo@`$nyf: 24 tva hi tad vettha parama sarvajo bhagavni nryaa svaya skt puro 'vyaktaprua 24

You know that supreme truth because you are Lord, omniscient sage Narayana himself, one who is an ancient and subtle Purusha. (24)

Z`mo {dVo domm dm_Vo na_oa ewlyfm_mH$_{Ib ge` N>omw_h{g 15 nahyanyo vidyate vett tvmte paramevara ursmkamakhila saaya chettumarhasi 25

Oh great Lord, besides you, no-one else knows the truth. We have a strong desire to hear the truth. Please clear all our doubts. (25)

qH$ H$maU{_X H$Z H$mo@ZwggaVo gXm H${Xm_m M H$m _w{$: ggma: qH${Z{_mH$: 16 ki kraamida ktsna ko 'nusasarate sad kacidtm ca k mukti sasra kinimittaka 26

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What is the cause of this whole (world)? Who is always moving? What is Atma or soul? What is the purpose of this world? (26)

H$: ggmanVremZ: H$mo dm gd n`{V qH$ VnaVa ~ gd Zmo d$_h{g 27 ka sasrayatna ko v sarva prapayati ki tat paratara brahma sarva no vaktumarhasi 27

Who is the master who operates this world? Who is the one who sees everything? What is that Supreme Brahman? Please tell us everything. (27)

Ed_w$dm Vw _wZ`: mn`nwfmom__ {dhm` Vmng dof gpWV doZ VoOgm 28

{d^mO_mZ {d_b ^m_US>b_{US>V_ lrdgdjg Xod VOm~yZX^_ 29

eL>MH$JXmnmqU emhV {l`m dV_ Z>VjUXod ZaV`d VoOgm 30 evamukte tu munaya prpayan puruottamam vihya tpasa rpa sasthita svena tejas 28 vibhrjamna vimala prabhmaalamaitam rvatsavakasa deva taptajmbnadaprabham 29 akhacakragadpi rgahasta riyvtam na dastatkadeva narastasyaiva tejas 30

When they told this, all the sages saw Purushothama (the best man), who abandoned his appearance of Tapasvi. He established his lustre or might, was adorned by the glow of light and whose chest had

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Srivatsa, the gem which glittered like melted gold. In his hand, he held a Shanka (conch), Chakra (wheel), Gada (a weapon) and Sharnga (the bow). He had Sri or Lakshmi at his side. Because of his lustre, Nara (sage) was not visible from that moment. (28-30)

VXVao _hmXod: eem>m{>Veoada: gmXm{^_wImo : mXwamgr_hoa: 31 tadantare mahdeva akkitaekhara prasdbhimukho rudra prdursnmahevara 31

In the meanwhile, Mahadeva, who has moon in his head, and is known as Maheswara and Rudra, appeared. (31)

{Zarj` Vo OJmW {Zo M^yfU_ Vw>dw>_Zgmo ^$`m V na_oa_ 32 nirkya te jaganntha trinetra candrabhaam tuuvurhamanaso bhakty ta paramevaram 32

When the sages saw Shiva, who is the master of this world, has three eyes, moon as his ornament, they started singing praises of the Lord with great devotion. (32)

O`oa _hmXod O` ^yVnVo {ed O`meof_wZremZ Vngm{^ny{OV 33 jayevara mahdeva jaya bhtapate iva jayeamunna tapasbhiprapjita 33

Victory to the Lord! Victory to Mahadeva, Victory to Lord of Bhuta (beings), Victory to Shiva, Victory to

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Lord of all sages, Victory to one who is worshipped by Tapas (penance). (33)

gh_yV} {dm_Z OJdVH$ O`mZV OJm_mUghmaH$maU 34 sahasramrte vivtman jagadyantrapravartaka jaynanta jagajjanmatrasahrakraa 34 ghMaUoemZ e^mo `moJrdpXV O`mp~H$mnVo Xod Z_Vo na_oa 35 sahasracaraena abho yogndravandita jaymbikpate deva namaste paramevara 35

Oh Sahasra Murti (one who has thousand forms)! Oh Viswatman! (one who has whole world as soul), Oh one who operates the machine called world! Victory to Ananta (one who has no end). Oh one who is the cause of creation, protection and destruction of this world! One who has thousand legs, Oh Lord! Oh Sambu! (a name of Shiva). Oh one who is worshipped by yogis! Victory to the spouse of Ambika or Parvati! God! Oh Parameswara, salutations to you! (34&35)

gVwVmo ^JdmZre`~H$mo ^$dgb: g_m{b frHo$e mh J^ra`m {Jam 36

{H$_W nwUS>arH$mj _wZrm ~dm{XZ: B_ g_mJVm Xoe qH$ Zw H$m` _`m`wV 37

AmH$` ^JdXdm` XodXodmo OZmXZ: mh Xodmo _hmXod ngmXm{^_wI pWV_ 38

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sastuto bhagavnastryambako bhaktavatsala samligya hkea prha gambhray gir 36 kimartha puarkka munndr brahmavdina ima samgat dea ki v krya maycyuta 37 karya bhagavadvkya devadevo janrdana prha devo mahdeva prasdbhimukha sthitam 38

Then Lord Tryambaka (Shiva), who is fond of devotees that praised him in this way, embraced and told Risikesa (Vishnu) in a majestic tone: Oh Pundarikaksha (one whose eye is like lotus) Vishnu! Why have the sages, who are Brahmavadis, come to this place? Oh Achyuta, what can I do for them? Hearing Lord Shivas words, Janardana (Vishnu) answered Mahadeva, who was ready to oblige (their wish). (36-38)

B_o {h _wZ`mo Xod Vmngm: jrUH$_fm: A`mJVmZm eaU g`XeZH$m{Um_ 39

`{X gmo ^Jdm_wZrZm ^m{dVm_Zm_ g{Ym __ VkmZ {X` dw${_hmh{g 40 ime hi munayo deva tpas kakalma abhygat m araa samyagdaranakkia 39 yadi prasanno bhagavn munn bhvittmanm sannidhau mama tajjna divya vaktumihrhasi 40

Oh Lord, these sages are tapasvis (one who does penance and are sinless). They have come to me to know the exact truth of principle. If you please, enlighten these divine noble sages with knowledge that is divine, in my presence. (39-40)

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d {h doW d_m_mZ Z `mo {dVo {ed VVd_m_Zm_mZ _wZro`: Xe` 41 tva hi vettha svamtmna na hyanyo vidyate hiv tatastvamtmantmna munndrebhya pradaraya 41

Oh Shiva! Only you know yourself. Nobody else knows you. Hence, only you can reveal yourself to the sages. (41)

Ed_w$dm frHo$e: modmM _w{ZnwdmZ Xe``moJ{gq {Zarj` df^dO_ 42

gXeZm_hoe` e>a`mW ey{bZ: H$VmW d`_m_mZ kmVw_hW VmdV: 43 evamuktv hkea provca munipugavn pradarayan yogasiddhi nirkya vabhadhvajam 42 sadarannmaheasya akarasytha lina ktrtha svayamtmna jtumarhatha tattvata 43

After saying this (to the sages) and seeing Shiva exhibiting the success of yoga, Rishikesa told the sages: Oh sages! Rightly consider yourself blessed for being able to see Sankara or Mahesa, who is holding a trident. (42 & 43)

w>_hW {doe `j nwaV: pWV_ __d g{Ymdof `Wmdj`Vra: 44 praumarhatha vivea pratyaka purata sthitam mamaiva sannidhvea yathvad vaktumvara 44

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You should ask the Lord (Shiva) of the world directly, the one who is standing in front of you. Only he is capable of showing the truth. (44)

{Ze` {dUodMZ U` df^dO_ gZHw$_ma_wIm: nN>pV _ _hoa_ 45 niamya viuvacana praamya vabhadhvajam sanatkumrapramukh pcchanti sma mahevaram 45

Hearing the words of Vishnu, SanathKumara and other sages, saluted Vrishabhadhvaja (i.e.) Shiva and requested Maheswara (Shiva) (45)

AWmp_Vao {X`_mgZ {d_b {ed_ {H$_`{M` JJZmXramW g_w^m 46 athsminnantare divyamsana vimala ivam kimapyacintya gagandvarrha samudbabhau 46

In the meanwhile, a seat appeared from the sky, which was unique, divine, pure, auspicious and suitable for God. (46)

VmggmX `moJm_m {dUwZm gh {dH$V VoOgm nya`{Zd ^m{V Xodmo _hoa: 47 tatrsasda yogtm viun saha vivakt tejas prayan viva bhti devo mahevara 47

The Creator of the world and yogatma (Shiva) sat there along with Vishnu. He filled the world with his lustre and glow. (47)

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V Vo Xodm{XXodoe eH$a ~dm{XZ: {d^mO_mZ {d_bo Vp_Z XewamgZo 48 ta te devdidevea akara brahmavdina vibhrjamna vimale tasmin dadursane 48

Those Brahmavadis (sages) saw Shankara (Shiva), the master of the God of Gods, shining in that pure seat. (48)

` n`pV `moJWm: dm_`m_mZ_ra_ AZnVoOg emV {ed X{eao {H$b 49 ya prapayantiyogasth svtmanytmnamvaram ananyatejasa nta iva dadire kila 49

These sages saw Shiva glowing and calm, who can be seen only by yogis when they are doing yoga in their own self. (49)

`V: ngy{V^yVmZm `V{dbr`Vo V_mgZW ^yVmZm_re X{eao {H$b 50 yata prastirbhtn yatraitat pravilyate tamsanastha bhtnma dadire kila 50

The sages saw seated in a chair, Shiva, from whom this creation of beings comes and within whom this world disappears. (50)

`XVam gd_oVX `Vmo@{^{_X OJV g dmgwXod_mgrZ V_re XXew: {H$b 51 yadantar sarvametad yato 'bhinnamida jagat sa vsudevamsna tama dadu kila 51

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In whom this world exists and from whom the world is not different; the sages saw that Shiva along with Vasudeva, seated in that chair. (51)

modmM n>mo ^Jdm_wZrZm na_oa: {Zarj` nwUS>arH$mj dm_`moJ_Zwm__ 52 provca po bhagavn munn paramevara nirkya puarkka svtmayogamanuttamam 52

When asked, God Parameswara told about his unique yoga, while seeing Pundarikaksha Vishnu. (52)

VNw>Uwd `Wm`m`_w`_mZ _`mZKm: emV_Zg: gd} kmZ_ra^m{fV_ 53 tacchudhva yathnyyamucyamna maynagh prantamnas sarve jnamvarabhitam 53

Oh sages, you are sinless and have calm minds, you hear me telling the knowledge told by Iswara in a correct way. This was told by Vyasa to sages. (53)

B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Zfgw ~{dm`m `moJemo F `m{XgdmXo kmZ`moJmo Zm_

W_mo@`m`: iti rkrmapure ashasry sahitymuparivibhge (varagtsu) prathamo 'dhyya

Thus ends the first chapter Iswar Gitas Upari Vibhaga Kurma Puranas 6000 verses.

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Chapter - 2 Ba CdmM Adm`_oV{kmZ_m_Jw gZmVZ_ ` Xodm {dmOmZpV `VVmo@{n {OmV`: 1 vara uvca avcyametad vijnamtmaguhya santanam yanna dev vijnanti yatanto 'pi dvijtaya 1

Iswara said, Oh Brahmins, the ancient knowledge of Atman or soul is secret and cannot be expressed. Even after making efforts, gods do not know this Supreme Being. (1)

BX kmZ g_m{l` ~^yVm {Omom_m: Z ggma nVo nyd}@{n ~dm{XZ: 2 ida jna samritya brahmabht dvijottam na sasra prapadyante prve 'pi brahmavdina 2

With the help of this knowledge, Brahmins have become one with Brahma or the Supreme Being. Even in olden days, Brahmavadis (one who expounds Brahma or Supreme Being) did not come to this world again (i.e. they obtain liberation from birth to death) after obtaining this knowledge. (2)

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JwmX JwV_ gmjmX JmonZr` n`ZV: dj`o ^{$_Vm_ `w_mH$ ~dm{XZm_ 3 guhyd guhyatama skd gopanya prayatnata vakye bhaktimatmadya yumka brahmavdinm 3

This knowledge is the greatest secret among all secrets and should be kept so with great effort. I am going to tell the same secret to you, who are Brahmavadis and devotional (Brahmavadi-one who expounds about Brahman) (3)

Am_m` Ho$db: dN>: ew: gyj_: gZmVZ: ApV gdmVa: gmjm{_mV_g: na: 4 gmo@V`m_r g nwf: g mU: g _hoa: g H$mbmo@ VX`$ g M doX B{X lw{V: 5

Determination of the nature of the soul

tm ya kevala svastha nta skma santana asti sarvntara skccinmtrastamasa para 4 so 'ntarym sa purua sa pra sa mahevara sa klo 'gnistadavyakta sa evedamiti ruti 5

The soul or Atma is absolute, self reliant, calm, subtle and ancient. It is present inside every one, it is knowledge itself. It is pure intelligence, and beyond darkness; it is Antaryami (one which is present inside everything). It is Purusha or soul, He is the great god, He is time, and He is fire. He is the one who is not revealed. This is how Sruti or vedas describe the (soul) Atma. (4&5)

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A_m{Om`Vo {d_d {dbr`Vo g _m`r _m``m ~: H$amo{V {d{dYmVZy: 6 asmd vijyate vivamatraiva pravilyate sa my myay baddha karoti vividhstan 6

From him, the world is born, and in him it (world) disappears. He is Mayi, (one who possesses (Maya) illusion by virtue, of which one considers unreal universe as really existent and as distinct from Supreme truth) with the association of Maya or illusion, he creates various bodies. (6)

Z Mm`` gga{V Z ggma_`: ^w: Zm` ndr Z g{bb Z VoO: ndZmoo Z^: 7

Z mUmo Z _Zmo@`$ Z eX: ne Ed M Z $n Z agmo JYmo Zm` H$Vm Z dmJ{n 8

Z nm{UnmXm Zmo nm`wZ MmonW {Omom_m: Z M H$Vm Z ^mo$m dm Z M H${Vnyfm Z _m`m Zd M mUm Z Md na_mWV: 9 na cpyaya sasarati na ca sasrayet prabhu nya pthv na salila na teja pavano nabha 7 na pro na mano 'vyakta na abda spara eva ca na rparasagandhca nha kart na vgapi 8 na pipdau no pyurna copastha dvijottam na kart na ca bhokt v na ca praktipruau na my naiva ca prcaitanya paramrthata 9

The master Atma is not earth, not water, not fire, not wind, not the sky. This is not Prana (breath of life),

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not also the invisible mind. This is not sound, not touch, not form, not smell. * This Atma is not the doer or performer (of action), not a word, not hands and legs, not Payu (organ for removing excreta) and not Upasta (organ for removing urine). This Atma is neither organ for the knowledge nor the organ for actions. It is neither Jnanedriya nor Karmendriya. This Atman is not doer (Karta) not Bhogta (one who experiences or enjoys). This Atma is not Prakriti or Purusha or Maya, not breath. This is pure Chaitanya or pure intellect. (7-9)

Aham-This words user is not present. The word is Na Aham only.

`Wm H$meV_gmo: g~Ymo ZmonnVo VX` Z g~Y: n#mna_m_Zmo: 10 yath prakatamaso sambandho nopapadyate tadvadaikya na sabandha prapacaparamtmano 10

Just like there cannot be any relationship between light and darkness, there cannot be any relationship of oneness or identity between this world and the Supreme soul. (10)

N>m`mVnm `Wm bmoHo$ nana{dbjUm Vn#mnwfm {d{^m na_mWV: 11 chytapau yath loke parasparavilakaau tadvat prapacapuruau vibhinnau paramrthata 11

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As light and shadow are unique in this world, in the same way this world and Purusha or the Supreme soul is different from each other in reality. (11)

`m_m _{bZmo@dN>mo {dH$mar `md$nV: Z {h V` ^do_w{$O_mVaeVa{n 12 yadytm malino 'svastho vikr syt svaroopataha nahi tasya bhavenmuktirjanmntaraatairapi 12

If the soul is by nature impure, non-self reliant, changeable, then its liberation is not possible even in hundreds of births. (12)

n`pV _wZ`mo `w$m: dm_mZ na_mWV: {dH$mahrZ {ZXw: I_mZXm_mZZ``_ 13 payanti munayo yukt svtmna paramrthata vikrahna nirdu khamnandtmnamavyayam 13

Sages who have become one with the Supreme spirit, Yukta, see their soul, which is unchangeable, devoid of misery and bliss personified. (13)

Ah H$Vm gwIr Xw:Ir H e: Wybo{V `m _{V: gm Mmh>maH$VdmXm_`mamo{nVm OZ: 14 aha kart sukh du kh ka sthleti y mati s chakrakarttvdtmanyropyate janai 14

I am doer, (I am) happy (I am) sorrow (I am) thin (I am) fat - these perceptions arise due to ego (Ahamkara) and doership. These perceptions are wrongly associated with the soul by people. (14)

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XpV doX{dmg: gm{jU H$Vo: na_ ^mo$maja ew gd g_dmpYV_ 15 vadanti vedavidvsa skia prakte param bhoktramakara uddha sarvatra samavasthitam 15

Vedic scholars talk about the soul as witness, one which is different from Prakriti, one which experiences, one which is eternal, pure and pervades in everything and is everywhere. (15)

V_mXkmZ_ybmo {h ggma: gdXo{hZm_ AkmZmX`Wm kmZmmmd H${VgJV_ 16 tasmdajnamlo hi sasra sarvadehinm ajndanyath jna tacca praktisagatam 16

Hence, this world is due to ignorance of all living beings. Knowledge is opposite to ignorance and attached to Prakriti (with basic nature of human beings). (16)

{Z`mo{XV d` `mo{V: gdJ: nwf: na: Ah>mam{ddoHo$Z H$Vmh{_{V _`Vo 17 nityodita svaya jyoti sarvaga purua para ahakrvivekena karthamiti manyate 17

The Purusha or Atma, born out of pride or ego and because of its lack of discrimination, considers itself as the doer or karta, which otherwise is an eternally risen, self glowing and all-pervading entity. (17)

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n`pV F$f`mo@`$ {Z` gXgXm_H$_ YmZ H$qV ~wo: H$maU ~dm{XZ: 18 payanti ayo 'vyakta nitya sadasadtmakam pradhna prakti buddhv kraa brahmavdina 18

The Brahmavadi sages, realize the unmanifest soul as eternal and Prakriti as of the nature of sat and asat (existence and non-existence).(18)

VoZm` gJV: dm_m Hy$Q>Wmo@{n {ZaOZ: dm_mZ_ja ~ Zmd~w`oV VmdV: 19 tenya sagato hytm kastho 'pi nirajana svtmnamakara brahma nvabuddhyeta tattvata 19

Although the Atma is unchangeable and unstained, due to its association with Pradhana, Prakriti etc.; does not know the eternal Brahma properly, which is the real self. (19)

AZm_`m_{dkmZ V_m: I VWo[aV_ aJofmX`mo Xmofm: gd} ^mpV{Z~YZm: 20

H$_U`` _hmXmof: nwU`mnwU`{_{V {W{V: VemXod gd}fm gdXohg_wd: 21 antmanytmavijna tasmd du kha tathetaram ragadvedayo do sarve bhrntinibandhan 20 karmayasya bhaved doa puypuyamiti sthiti tadvadeva sarve sarvadehasamudbhava 21

The misery or sorrow creeps in because of the misconception of knowledge of the Atma in non-Atma things. Because of this misconception,

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attachment, contempt and other faults appear, its (confused persons) deeds also become faulty. That is why the state of Punya (merit) and Apunya (non-merit or sin) comes according to these actions (merit and of sins) all sorts of bodies appear. But this soul is eternal, all-pervading, immovable and without blemishes. (20, 21)

{Z`: gdJmo m_m Hy$Q>Wmo Xmofd{OV: EH$: gpV>Vo e$`m _m``m Z d^mdV: 22 nitya sarvatrago hytm kastho doavarjita eka sa bhidyate akty myay na svabhvata 22

Because of the power of Maya or illusion, this one and only Atma or soul appears differently, but it is not true identity. (22)

V_mXV_odmh_wZ`: na_mWV: ^oXmo `$d^mdoZ gm M _m`m_gl`m 23 tasmdadvaitamevhurmunaya paramrthata bhedo vyaktasvabhvena s ca mytmasaray 23

In truth, there is non-dualism. Thus say the sages. Differences appear due to visible principles like (Mahat, Ahamkara etc). This is mainly due to the association with Maya. (23)

`Wm {h Yy_gnH$mmH$memo _{bZmo ^doV AV: H$aUO^mdam_m V {b`Vo 24

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yath hi dhmasaparknnko malino bhavet anta karaajairbhvairtm tadvanna lipyate 24

Just like with the association of smoke, the sky does not become dark, similarly Atma or soul does not become polluted by the emotions produced by the mind. (24)

`Wm d^`m ^m{V Ho$db: \${Q>H$monb: Cnm{YhrZmo {d_bVWdm_m H$meVo 25 yath svaprabhay bhti kevala sphaiko 'mala updhihno vimalastathaivtm prakate 25

Just like a pure spatika gem shines with its own lustre, the Atma also shines without its own attributes. (25)

kmZd$n_odmhOJXoV{MjUm: AWd$n_odm`o n```o Hw$X>`: 26 jnasarvpamevhurjagadetad vicaka rthasvarpamevj payantyanye kudaya 26

Learned men describe this world as the embodiment of knowledge. But, illiterate and narrow-sighted persons see this world as one that can be perceived by the senses. (26)

Hy$Q>Wmo {ZJwUmo `mnr MV`m_m d^mdV: `Vo W$noU nwf^mpVX{>{^: 27 kastho nirguo vyp caitanytm svabhvata dyate hyartharpea puruairbhrntadibhi 27

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The Atma, which is immovable, without any attribute, pervading and pure intellect in nature, is seen by confused people in the form of object senses. (27)

`Wm gbj`Vo a$: Ho$db \${Q>H$mo OZ: aOH$mwnYmZoZ Vna_nyf : 28 yath salakyate rakta kevala sphaiko janai raktikdyupadhnena tadvat paramaprua 28

Like a colourless spatika gem, which is transparent, but is seen as red in colour due to the association of Gunja plant (which is red in colour), similarly the Supreme Being is seen (to be with attributes form, etc.). (28)

V_mXm_mja: ewmo {Z`: gdJmo@``: Cnm{gV`mo _V`: lmoV` _w_wjw{^: 29 tasmdtmkara uddho nitya sarvagato 'vyaya upsitavyo mantavya rotavyaca mumukubhi 29

Hence, the Atma, which is indestructible, pure, eternal, all-pervading and imperishable should be heard, contemplated and worshipped by persons wanting liberation. (29)

`Xm _Z{g MV` ^m{V gd gdXm `mo{JZ: lYmZ` VXm gnVo d`_ 30 yad manasi caitanya bhti sarvatraga sad yogino 'vyavadhnena tad sapadyate svayam 30 yogino 'vyavadhnena tad sapadyate svayam 30

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When the Chaitanya or Supreme spirit, which is considered the essence of all beings, pervades, everything shines in the mind and yogis, without any barrier, obtain the state of self. (30)

Determination of the nature of soul

`Xm gdm{U ^yVm{Z dm_`odm{^n`{V gd^yVofw Mm_mZ ~ gnVo VXm 31 yad sarvi btni svtmanyevbhipayati sarvabhteu ctmna brahma sapadyate tad 31

Then the yogi sees all living beings in his own self and sees his own self in all living beings. Then he attains Brahman (That is he becomes one with Brahman or Supreme being). (31)

`Xm gdm{U ^yVm{Z g_m{YWmo Z n`{V EH$s^yV: naoUmgm VXm ^d{V Ho$db: 32 yad sarvi bhtni samdhistho na payati ekbhta paresau tad bhavati kevala 32

While in Samadhi or meditation, he does not see all beings, since he has become one with the Supreme Being. That time he stands isolated or (kevala). (32)

`Xm gd} _w`Vo H$m_m `o@` {X pWVm: VXmgmd_Vr^yV: jo_ JN>{V n{US>V: 33 yad sarve pramucyante km ye 'sya hdi sthit tadsvamtbhta kema gacchati paita 33

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When all his desires, which are present in his mind leave him, then that wise person becomes immortal and obtains eternal happiness. (33)

`Xm ^yVnW^md_oH$W_Zwn`{V VV Ed M {dVma ~ gnVo VXm 34 yad bhtapthagbhvamekasthamanupayati tata eva ca vistra brahma sapadyate tad 34

When the yogi knows that the distinction of beings exists in one, he also knows that elaborate multiplicity of world comes from that truth. Then he attains Brahman or the Supreme Being. (34)

`Xm n`{V Mm_mZ Ho$db na_mWV: _m`m_m OJH$Z VXm ^d{V {ZdV: 35 yad payati ctmna kevala paramrthata mymtra jagat ktsna tad bhavati nirvta 35

When he actually knows that Atma is all alone or isolated and this entire world is mere illusion, he becomes liberated. (35)

`Xm O_Oam: I`mYrZm_oH$^ofO_ Ho$db ~{dkmZ Om`Vo@gm VXm {ed: 36 yad janmajardu khavydhnmekabheajam kevala brahmavijna jyate 'sau tad iva 36

When the unique knowledge of Brahman is attained, which is the only medicine for birth, old age, misery diseases, he becomes Shiva or the Supreme Being. (36)

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`Wm ZXrZXm bmoHo$ gmJaoUH$Vm ``w: VXm_mjaoUmgm {ZH$boZH$Vm dOoV 37 yath nadnad loke sgareaikat yayu tadvadtmkaresau nikalenaikat vrajet 37

Just like in this world, big and small rivers become one with ocean; similarly the Atma (Jivatma) also becomes one with the whole and indestructible Brahman. (37)

V_m{kmZ_odmpV Z n#mmo Z gpW{V: AkmZoZmdV bmoHo$ {dkmZ VoZ _w{V 38 tasmd vijnamevsti na prapaco na sasti ajnenvta loko vijna tena muhyati 38

Therefore, the knowledge alone exists. This appearance of worldly life does not exist. This knowledge is hidden by ignorance. So this world, or people of this world, get deluded. (38)

{dkmZ {Z_b gyj_ {Z{dH$n `X``_ AkmZ{_Vagd {dkmZ{_{V V_V_ 39 tajjna nirmala skma nirvikalpa yadavyayam ajnamitarat sarva vijnamiti me matam 39

The knowledge is pure, subtle, definite and imperishable or unchangeable. Whatever is present besides ignorance is knowledge according to me. (39)

EV: na_ gm` ^m{fV kmZ_wm__ gddoXmVgma {h `moJVH${MmVm 40

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etad va parama skhya bhita jnamuttamam sarvavedntasra hi yogastatraikacittat 40

I have spoken about the supreme and best knowledge called Sankhya. This is the gist of all Upanishads. In them, concentration of mind is called yoga. (40)

`moJmgOm`Vo kmZ kmZmmoJ: dVVo `moJkmZm{^`w$` Zmdm` {dVo ${MV 41 yogt sajyate jna jnd yoga pravartate yogajnbhiyuktasya nvpya vidyate kvacit 41

Knowledge is born from yoga and from knowledge yoga is promoted. A person with yoga and knowledge has nothing to desire (That is all his desires are fulfilled). (41)

`Xod `mo{JZmo `mpV gm`VX{YJ`Vo EH$ gm` M `moJ M `: n`{V g Vd{dV 42 yadeva yogino ynti skhyaistadadhigamyate eka skhya ca yoga ca ya payati sa tattvavit 42

Whatever (truth) yogis obtain, the same is obtained by a person following Sankhya (a system of philosophy). A person who knows Sankhya and yoga as one and the same, knows exactly the principle of (truth). (42)

A`o M `mo{JZmo {dm Eo`mg$MoVg: _mpV V Vd Z dm_fm{_{V lw{V: 43

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anye ca yogino vipr aivarysaktacetasa majjanti tatra tatraiva na tvtmaimiti ruti 43

Other yogis and Brahmins, who are interested in wealth, etc. drown in that itself. They do not obtain the Atma or absolute truth, say the Vedas. (43)

`mgd_V {X`_`__b _hV kmZ`moJm{^`w$Vw XohmVo VXdmnwZ` mV 44 yattat sarvagata divyamaivaryamacala mahat jnayogbhiyuktastu dehnte tadavpnuyt 44

The greatness or Dominion, which is all pervading, divine, stable and great, is obtained by persons possessing yoga of knowledge while leaving their body, i.e. during death. (44)

Ef Am_mh_`$mo _m`mdr na_oa: H$s{VV: gddoXofw gdm_m gdVmo_wI: 45 ea tmhamavyakto myv paramevara krtita sarvavedeu sarvtm sarvatomukha 45

I am this Atma, which is described in all the vedas as non-manifest, one who creates illusion, the Great Lord, the one who resides in all, and who has faces on all sides. (45)

gdH$m_: gdag: gdJYmo@Oamo@_a: gdV: nm{UnmXmo@_V`m_r gZmVZ: 46 sarvakma sarvarasa sarvagandho 'jaro 'mara sarvata pipdo 'hamantarym santana 46

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I am all desire (I am) all taste, all smell. (I am) ever young, immortal, (I am) the one with hands and feet on all sides, and I am eternal and present in everyone. (46)

Anm{UnmXmo OdZmo JhrVm {X gpWV: AMjwa{n n`m{_ VWmH$Um: lUmo`h_ 47 apipdo javano graht hdi sasthita acakurapi paymi tathkara omyaham 47

Even without legs and hands, I move quickly and hold things; without eyes I see; without ears I hear and I dwell in the heart of all human beings. (47)

doXmh gd_odoX Z _m OmZm{V H$Z mh_hmV nwf _m_oH$ VdX{eZ: 48 vedha sarvameveda na m jnti kacana prhurmahnta purua mmeka tattvadarina 48

I know this whole (universe). But nobody knows me. People who know the true state or condition, consider me the only great man. (48)

n`pV F$f`mo hoVw_m_Z: gyj_X{eZ: {ZJwUm_b$n` `X`_Zwm__ 49 payanti ayo hetumtmana skmadarina nirgumalarpasya yattadaivaryamuttamam 49

Sages who are capable of visualizing subtle things, see that supreme domain or affluence as the cause of Atma, which is without any attribute and has a pure form. (49)

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` Xodm {dOmZpV _mo{hVm __ _m``m dj`o g_m{hVm `y` lUwd ~dm{XZ: 50 yanna dev vijnanti mohit mama myay vakye samhit yya udhva brahmavdina 50

O Brahmavadi! (one who is in quest of Brahman), listen attentively. I will tell you about the thing which even gods do not know because they are deluded by my Maya or illusion. (50)

Zmh emVm gd` _m`mVrV: d^mdV: oa`m{_ VWmnrX H$maU gya`mo {dXw: 51 nha prast sarvasya mytta svabhvata preraymi tathpda kraa srayo vidu 51

I am not the ruler of all sins, since by nature, I am apart from Maya. Even though I inspire this (world), the learned know the reason before this. The reason is (mercy without cause). (51)

`_o JwV_ Xoh gdJ VdX{eZ: {d>m __ gm`w` b^mZVo `mo[JZmo@``_ 52 yanme guhyatama deha sarvaga tattvadarina pravi mama syujya labhante yogino 'vyayam 52

Yogis who know the truth, enter my body, which is very secret, omnipresent and imperishable. They obtain Sayujya with me, and become pure and attain Nirvana. That is, they get absorbed in me (Sayujya is one of the four states of liberation). (52)

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`o {h _m`m_{VH$mVm __ `m {d${nUr c^Vo na_ ew {ZdmUm Vo _`m gh 53 te hi vaampann my me vivarpi labhante param uddhi nirva te may saha 53

My illusion, which has world as her form, comes under their control. They obtain supreme purity and liberation along with me. (53)

Z Vofm nwZamd{m: H$nH$mo{Q>eVa{n gmXm__ `moJrm EVoXmZwemgZ_ 54 na te punarvtti kalpakoiatairapi prasdnmama yogndr etad vednusanam 54

They do not have to come to this world (they do not have rebirth) for hundreds and crores Kalpa (a division of time) due to my kindness. This is the order of the Vedas. (54)

Zmnw {e``mo{J`mo XmV` ~dm{X{^: _Xw$_oVX {dkmZ gm``moJg_ml`_ 55 nputraiyayogibhyo dtavya brahmavdibhi maduktametad vijna skhyayogasamrayam 55

This knowledge of Sankhya, combined with yoga, should not be given to persons other than the son*, students and yogis. (55)

*The son of Brahmavadi (one who is in quest of Brahman or Supreme) us assumed to be disciplined. That is why son is entitled for the knowledge.

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B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Zfgw ~{dm`m `moJemo kmZ`moJmo Zm_ {Vr`mo@`m`:

iti rkrmapure ashasry sahitymuparivibhge (varagtsu) dvityo 'dhyya

Thus ends the second chapter Iswar Gitas Upari Vibhaga Kurma Puranas 6000 verses.

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Chapter - 3

Ba CdmM A`$mX^dH$mb: YmZ nwf: na: Vo`: gd{_X OmV V_mX~_` OJV 1 vara uvca avyaktdabhavat kla pradhna purua para tebhya sarvamida jta tasmd brahmamaya jagat 1

Iswara said, From the truth, which is not manifest, time, Pradhana and Purusha came into being. From them everything (in this visible world) is born. Hence, this world is composed of Brahman. (1)

gdV: nm{UnmX VV gdVmo@{j{eamo_wI_ gdV: lw{V_moHo$ gd_md` {V>{V 2 sarvata pipda tat sarvato 'kiiromukham sarvata rutimalloke sarvamvtya tihati 2

It (Brahman) has a hand and a leg on all sides. It also has an eye, ear, a head, and face in all directions. It engulfs the whole world and stands as Brahman. (2)

gd}pX`JwUm^mg gd}p`{dd{OV_ gdmYma gXmZX_`$ Vd{OV_ 3 sarvendriyagubhsa sarvendriyavivarjitam sarvdhra sadnandamavyakta dvaitavarjitam 3

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Attributes of all sense organs are reflected in it, but it is without any sense organs. It is the sustainer/supporter of everything. It is always blissful and without any dualism. (3)

gdon_mZa{hV _mUmVrVJmoMa_ {Z{dH$n {Zam^mg gdmdmg nam_V_ 4 Sarvopamnarahita pramttagocaram nirvikalpa nirbhsa sarvvsa parmtam 4

It can neither be compared, nor can he be known by proof. It is Nirvikalpa (where there is no consciousness of the knower and the known) and Nirabhasa (where nothing can be reflected). It is shelter or support of all and the Supreme nectar. (4)

A{^ {^gWmZ emV Ywd_``_ {ZJwUm na_ `mo{VVkmZ gya`mo {dXw: 5 abhinna bhinnasasthna vata dhru vamavyayam nirgua parama vyoma tajjna srayo vidu 5

It is not different, (but) appears different. It is everlasting, constant, imperishable and without attributes. It is Supreme, the sky or the atmosphere. It is the knowledge that the learned know. (5)

g Am_m gd^yVmZ g ~mm`Va: na: gmo@h gdJ: emVmo kmZm_m na_oa: 6 sa tm sarvabhtn sa bhybhyantara para so 'ha sarvatraga nto jntm paramevara 6

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It is the soul of all beings. It is the Supreme Reality that pervades outside, inside and everywhere. I am that all pervading, calm, supreme and the possessor of knowledge. (6)

_`m VV{_X {dd OJX`$_y{VZm _Wm{Z gd^yVm{Z `V doX g doX{dV 7 may tatamida viva jagadavyaktamrtin matsthni sarvabhtni yasta veda sa vedavit 7

The world is spread by me, who has a non-manifest body. In me, all beings reside. One who knows this fact, is the knower of the Veda. (7)

YmZ nwf Md Vd`_wXmV_ V`moaZm{X{>: H$mb: g`moJO: na: 8 pradhna purua caiva tattvadvayamudhtam tayorandiruddia kla sayojaka para 8

Pradhana (the first evolver) and Purusha (the soul of universe) are the two principles mentioned here. Time, which is without a beginning, is mentioned as something that connects the two principles. (8)

`_oVXZmV_`o$ g_dpWV_ VXm_H$ VX`V `mV Vn _m_H$ {dXw: 9 trayametadandyantamavyakte samavasthitam tadtmaka tadanyat syt tadrpa mmaka vidu 9

The Supreme entity, which is composed of these three principles (Pradhana, Purusha, Kala or time), is

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different from them. The learned know their nature is mine. (9)

_hXm {deofmV ggyVo@{Ib OJV `m gm H${V{>m _mo{hZr gdXo{hZm_ 10 mahaddya vienta sapraste 'khila jagat y s praktiruddi mohin sarvadehinm 10

The entity that gives birth to principles like Mahat, which comes at beginning and Vishesha, which is at the end and the world, is mentioned as Prakriti one who deludes all beings. (10)

nwf: nH${VWmo {h ^wLo$ `: mH$VmJwUmZ Ah>ma{d_w$dmnmo`Vo n#mqdeH$: 11 purua praktistho hi bhukte ya prktn gun ahakravimuktatvt procyate pacaviaka 11

Purusha, only when positioned in Prakriti, enjoys the attributes of Prakriti. Since he is free from Ahamkara (ego), he is termed as the 25th principle. (11)

Ammo {dH$ma: H$Vo_hm{Z{V M H$`Vo {dkmVe{${dkmVmX h>maVXwpWV: 12 dyo vikra praktermahntmeti kathyate vijnaaktirvijt hyahakrastadutthita 12

The first transformation of Prakriti is called Tatva or great principle. From the Tatva, the ego, the knower with the power of knowledge, is born. (12)

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EH$ Ed _hmZm_m gmo@h>mamo@{^Yr`Vo g Ord: gmo@Vam_o{V Jr`Vo Vmd{MVH$: 13 eka eva mahntm so 'hakro 'bhidhyate sa jva so 'ntartmeti gyate tattvacintakai 13

The great soul is called Ahamkara. It is called as Jiva or Antaratma (inner soul) by the philosopher. (13)

VoZ doX`Vo gd gwI Xw:I M O_gw g {dkmZm_H$V` _Z: `mXwnH$maH$_ 14 tena vedayate sarva sukha dukha ca janmasu sa vijntmakastasya mana sydupakrakam 14

Pleasure and pain are felt through it (ego). It is composed of knowledge, and mind is its assistant. (14)

VoZm{ddoH$VV_mggma: nwf` Vw g Mm{ddoH$: H$Vm gmH$mboZ gmo@^dV 15 tenvivekatastasmt sasra puruasya tu sa cviveka praktau sagt klena so 'bhavat 15

From it, indiscrimination (unable to discriminate between truth and unreal) is born. Due to this, the mans world came into existence. Indiscrimination is born because of the association of Prakriti with time. (15)

H$mb: gO{V ^yVm{Z H$mb: ghaVo Om: gd} H$mb` deJm Z H$mb: H$`{Meo 16

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kla sjati bhtni kla saharati praj sarve klasya vaag na kla kasyacid vae 16

Time creates the being. Time destroys people. Everyone is under the control of time. But time is not under anybodys control. (16)

gmo@Vam gd_odoX {Z`N>{V gZmVZ: mo`Vo ^JdmmUm: gdk: nwfmom_: 17 so 'ntar sarvameveda niyacchati santana procyate bhagavn pra sarvaja puruottama 17

Eternal time enters inside and controls everything. It is also called Bhagavan (Lord), Prana (life) - the omniscient and Supreme Being. (17)

gd}p`o`: na_ _Z Amh_Zr{fUm: _Zgm`h>madh>mam_hmna: 18

_hV: na_`$_`$mnwf: na: nwfmJdmmUmV` gd{_X OJV 19

mUmV naVa `mo_ `mo_mVrVmo@{Jara: gmo@h gdJ: emVmo kmZm_m na_oa: ZmpV _m: na ^V _m {dkm` {d_wVo 20 sarvendriyebhya parama mana hurmania manasacpyahakramahakrnmahn para 18 mahata paramavyaktamavyaktt purua para purud bhagavn prastasya sarvamida jagat 19

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prt paratara vyoma vyomtto 'gnirvara so 'ha sarvatraga nto jntm paramevara nsti matta para bhta m vijya vimucyate 20

*Mind is superior to all sense organs, thus say the learned. Ego (Ahamkara) is superior to the mind and great priniciple is superior to the ego. The non-manifest (Entity) is superior to great principles. Soul (Purusha) is superior to the non-manifest. Bhagavan Prana or Glorious Supreme spirit is superior to the soul. The entire world is his Prana.Vyoma or the atmosphere is superior to Prana. Lord Fire is superior to the atmosphere. I am that all-pervading calm Supreme Lord, who is composed of knowledge. There is no one superior to me. Knowing me, one is liberated. (18-20)

* There is a significant role of ego or Ahamkara in the creation. Hence, it is called Mahan Atma. This is an ideal symbolic use.

{Z` ZohmpV OJ{V ^yV WmdaO__ F$Vo _m_oH$_`$ `mo_$n _hoa_ 21 nitya hi nsti jagati bhta sthvarajagamam te mmekamavyakta vyomarpa mahevaram 21

Besides me, who is non-manifest, who is in the form of atmosphere and the great Lord? No animate or inanimate is eternal in this world. (21)

gmo@h gOm{_ gH$b gham{_ gXm OJV _m`r _m`m_`mo Xod: H$mboZ gh gV: 22

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so 'ha sjmi sakala saharmi sad jagat my mymayo deva klena saha sagata 22

I am the God who is in possession of the Maya (illusion) in association with time, which creates everything and destroys the world. (22)

_g{Ymdof H$mb: H$amo{V gH$b OJV {Z`moO``ZVm_m oVoXmZwemgZ_ 23 matsannidhvea kla karoti sakala jagat niyojayatyananttm hyetad vednusanam 23

This time creates the world in my presence. The soul, which is without any end, appoints time to create the world. Indeed this is the saying of the Vedas. (23)

B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Vfgw ~{dm`m `moJemo@`$m{XkmZ`moJmo Zm_ VVr`mo@`m`: 3

iti rkrmapure ashasry sahitymuparivibhge (varagtsu) ttyo 'dhyya

Thus ends the third chapter Iswar Gitas Upari Vibhaga Kurma Puranas 6000 verses.

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Chapter - 4

Ba CdmM dj`o g_m{hVm `y` lUwd ~dm{XZ: _mhm_` XodXod` `oZ gd dVVo 1

Zmh Vnmo{^{d{dYZ XmZoZ Z Mo``m e`mo {h nwfkmVw_Vo ^{$_Zwm_m_ 2 vara uvca vakye samhit yya udhva brahmavdina mhtmya devadevasya yeneda sapravartate 1 nha tapobhirvividhairna dnena na cejyay akyo hi puruairjtumte bhaktimanuttamm 2

Iswara told,Oh sages, who are in quest of Brahma, hear attentively. I will tell about the importance of God of Gods from whom this (world) is created. Without devotion, I cannot be perceived by men even through different types of penances, charity or sacrifice. (1 &2)

Ah {h gd^yVmZm_VpV>m{_ gdJ: _m gdgm{jUm bmoH$mo Z OmZm{V _wZram: 3 aha hi sarvabhvnmantastihmi sarvaga m sarvaskia loko na jnti munvar 3

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I am present inside all beings and I am all pervading. Oh sages, this world does not know me, who is witness to everything. (3)

``mVam gd{_X `mo {h gdmVa: na: gmo@hYmVm {dYmVm M H$mbm{{dVmo_wI: 4 yasyntar sarvamida yo hi sarvntara para so 'handht vidht ca klo 'gnirvivatomukha 4

In whom everything is present, who is present inside everything. I am that Supreme Being, who is sustainer and creator, time, fire and the one who has faces on all sides. (4)

Z _m n`pV _wZ`: gd}@{n {{XdmH$g: ~m M _Zd: eH$mo `o Mm`o {WVmOg: 5 na m payanti munaya sarve 'pi tridivaukasa brahm ca manava akro ye cnye prathitaujasa 5

All the sages, gods, Brahman, Manus, Indra and people with great vigor do not see me. (5)

JUpV gVV doXm _m_oH$ na_oa_ `OpV {d{dYaq ~mUm d{XH$_I: 6 ganti satata ved mmeka paramevaram yajanti vividhairagni brhma vaidikairmakhai 6

The Vedas praise me, the great lord. Brahmins, do sacrifice (in the form of) on Agni or fire with various Vedic sacrifices. (6)

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gd} bmoH$m Z n`pV ~m bmoH${nVm_h: `m`pV `mo{JZmo Xod ^yVm{Yn{V_ra_ 7 sarve lok namasyanti brahm lokapitmaha dhyyanti yogino deva bhtdhipatimvaram 7

All the people, including the grandfather of this world, Brahma, bow to me. Yogis meditate (on me) the god who is the Master of beings and their lord. (7)

Ah {h gdh{dfm ^mo$m Md \$bX: gdXodVZw^ydm gdm_m gdgpWV: 8 aha hi sarvahavi bhokt caiva phalaprada sarvadevatanurbhtv sarvtm sarvasasthita 8

I am present in everyone and everywhere. Taking the body of gods, I am the one who enjoys all sacrifices and I am the one who gives rewards to them (for those sacrifices). (8)

_m n`Vrh {dmgmo Ym{_H$m doXdm{XZ: Vofm g{Z{hVmo {Z` `o ^$`m _mnwnmgVo 9 m payantha vidvo dhrmik vedavdina te sannihito nitya ye bhakty mmupsate 9

Learned persons, vedic scholars and people of virtue see me here (in this world). Those who always worship me with devotion, I am there with them or near them. (9)

~mUm: j{`m d`m Ym{_H$m _m_wnmgVo Vofm XXm{_ VWmZ_mZX na_ nX_ 10

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brhma katriy vaiy dhrmik mmupsate te dadmi tat sthnamnanda parama padam 10

Virtuous brahmins, kshatriyas, vaishyas worship me. I give them that place which is bliss in nature and the supreme state. (10)

A`o@{n `o dY_Wm: eymm ZrMOmV`: ^{$_V: _w`Vo H$mboZ _{` gJVm: 11 anye 'pi ye vikarmasth drdy ncajtaya bhaktimanta pramucyante klena mayi sagat 11

Even other people who are engaged in prohibited actions, persons from inferior castes like sudras, etc., who are devotional; become liberated and come to me in due course of time. (11)

_$m Z {dZ`pV _$m drVH$_fm: AmXmdod {VkmV Z _o ^$: Um`{V 12 na madbhakt vinayanti madbhakt vtakalma dvetat pratijta na me bhakta praayati 12

My devotees are not destroyed. My devotees are without any sins. In the beginning, it is promised that my devotee will not die. (12)

`mo d {ZX{V V _yT>mo XodXod g {ZX{V `mo {h nyO`Vo ^$`m g nyO`{V _m gXm 13 yo vai nindati ta mho devadeva sa nindati yo hi ta pjayed bhakty sa pjayati m sad 13

He who abuses them (devotees), that foolish person actually abuses the God of Gods. One who has

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worshipped them with devotion; he, in fact, worships me always. (13)

n nwn \$b Vmo` _XmamYZH$maUmV `mo _o XXm{V {Z`V g _o ^$: {`mo __ 14 patra pupa phala toya madrdhanakrat yo me dadti niyata sa me bhakta priyo mata 14

That person who duly offers me a leaf, flower, fruit (or even) water, in order to worship me, that devotee is my favorite. Let it be known. (14)

Ah {h OJVm_mXm ~mUm na_o{>Z_ {dXYm XmdmdoXmZeofmZm_{Z: gVmZ 15 Ah_od {h gd}fm `mo{JZm Jwa``: Ym{_H$mUm M Jmomh {ZhVm doX{d{fm_ 16 aha hi jagatmdau brahma paramehinam Vidhya dattavn vednaentmani stn 15 ahameva hi sarve yogin gururavyaya dhrmik ca goptha nihant vedavidvim 16

I am the master of all yogis who is imperishable. I am the protector of the virtuous people and the destroyer of the person who hates the Vedas. (15 & 16)

Ah {h gdggmam_moMH$mo `mo{JZm{_h ggmahoVwaodmh gdggmad{OV: 17

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aha vai sarvasasrnmocako yoginmiha sasraheturevha arvasasravarjita 17

I am the one who liberates the yogis from this entire world. I am the cause of the world, but I am devoid or unaffected by the entire world. (17)

Ah_od {h ghVm g>m n[anmbH$: _m`m d _m{_m e{$_m`m bmoH${d_mohZr 18 ahameva hi sahart straha pariplaka myv mmk aktirmy lokavimohin 18

I am the one who destroys. I am the creator and protector. I am the Mayavi (who has illusion). My power, Maya or illusion deludes the world. (18)

__d M nam e{$`m gm {do{V Jr`Vo Zme`m{_ V`m _m`m `mo{JZm {X gpWV: 19 mamaiva ca par aktiry s vidyeti gyate naymi tay my yogin hdi sasthita 19

My own greatest power is described as vidya. I destroy illusion with her (as instrument). (19)

Ah {h gde$sZm dVH${ZdVH$: AmYma^yV: gdmgm {ZYmZ__V` M 20 aha hi sarvaaktn pravartakanivartaka dhrabhta sarvs nidhnamamtasya ca 20

I am the one who engages and disengages all the power. I am the support of all power and the storehouse of nectar or (immortality). (20)

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EH$m gdmVam e{$: H$amo{V {d{dY OJV AmWm` ~Umo $n __`r _X{Y{>Vm 21 ek sarvntar akti karoti vividha jagat sthya brahmo rpa manmay madadhihit 21

One unique power, which is positioned in me, is of nature, which takes the form of Brahma (the creator) and creates different types of worlds. (21)

A`m M e{${dnwbm gWmn`{V _o OJV ^ydm Zmam`Umo@ZVmo OJmWmo OJ_`: 22 any ca aktirvipul sasthpayati me jagat bhtv nryao 'nanto jaganntho jaganmaya 22

Another immense power of mine takes the form of Narayana who is infinite, who is Lord of the worlds, is composed of the world; sustains the world. (22)

VVr`m _hVr e{${ZhpV gH$b OJV Vm_gr _o g_m`mVm H$mbm`m ${nUr 23 tty mahat aktirnihanti sakala jagat tmas me samkhyt klkhy rudrarpi 23

My third great power, which is in the form of Rudra, and which is called Kala, called Tamasi, destroys the whole world. (23)

`mZoZ _m n`pV Ho${MkmZoZ Mmnao Anao ^{$`moJoZ H$_`moJoZ Mmnao 24 dhynena m prapayanti kecijjnena cpare apare bhaktiyogena karmayogena cpare 24

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Some people visualize me with meditation, some with knowledge and a few others with devotion, and other people by the path of action. (24)

gd}fm_od ^$mZm{_>: {`V_mo __ `mo {h kmZoZ _m {Z`_mamY`{V Zm`Wm 25 sarvemeva bhaktnmia priyataro mama yo hi jnena m nityamrdhayati nnyath 25

The people who worship me, with knowledge and not otherwise, are my favorites and most beloved among devotees. (25)

A`o M `o `mo ^$m _XmamYZH$mS>{jU: Vo@{n _m mZwdV`od ZmdVVo M d nwZ: 26 anye ca ye trayo bhakt madrdhanakkia te 'pi m prpnuvantyeva nvartante ca vai puna 26

There are three other types of devotees who are waiting to worship me. Indeed, they also attain me. They do not get rebirth. (They are also liberated) (26)

_`m VV{_X H$gZ YmZnwfm_H$_ _`od gpWV {d _`m go`Vo OJV 27 may tatamida ktsana pradhnapurutmakam mayyeva sasthita viva may sapreryate jagat 27

The entire world constituted of Pradhana and Purusha is pervaded by me. The world is positioned in me and impelled by me. (27)

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Zmh oa{`Vm {dm: na_ `moJ_mpWV: oa`m{_ OJH$Z_oVmo doX gmo@_V: 28 nha prerayit vipr parama yogamrita preraymi jagatktsnametadyo veda so 'mta 28

* Oh Brahmins! I am not the impeller, but with Supreme yoga, I stimulate this entire world. One who knows this, he becomes immortal i.e. he gets liberated from birth & death. (28)

* The meanings-Maheswara is impeller or inspirant, but he is devoid of attachment to impelling. Mercy without any reason is the cause for him becoming the inspirer or impeller.

n`m`eof_odoX dV_mZ d^mdV: H$amo{V H$mbmo ^Jdm_hm`moJoa: d`_ 29 paymyaeameveda vartamna svabhvata karoti klo bhagavn mahyogevara svayam 29

I observe this entire universe as if existing by itself. It is Lord Kala, the master of great yogis, who creates, maintains, and destroys it. (29)

`moJ: gmo`Vo `moJr _m`m emofw gy[a{^: `moJoamo@gm ^JdmZ _hmXodmo _hmZ ^w: 30 yoga saprocyate yog my streu sribhi yogevaro 'sau bhagavn mahdevo mahn prabhu 30

One who has been described in the scriptures, by poets as yoga, yogi, Maya, that is Lord Maha Yogewar Mahadev. (30)

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_hd gdVdmZm nadmna_o{>Z: mo`Vo ^Jdm~m _hm~_`mo@_b: 31 mahattva sarvatattvn paratvt paramehina procyate bhagavn brahm mahn brahmamayo 'mala 31

The greatness of Paramesthi is due to his being superior to most of the other entities. Lord Brahman who is identical with the (Supreme Reality) is pure (free from blemish). (31)

`mo _m_od {dOmZm{V _hm`moJoaoa_ gmo@{dH$noZ `moJoZ `w`Vo Zm ge`: 32 Yo mmeva vijnti mahyogevarevaram So 'vikalpena yogena yujyate ntra saaya 32

One who perceives me, the master of great yoga like this, by means of Nirvikalpa (Samadhi) yoga (in which there is no consciousness of the knower, known and knowledge) becomes united with me. There is no doubt in this. (32)

gmo@h oa{`Vm Xod: na_mZXg{lV: Z`m{_ `moJr gVV `VoX g `moJ{dV 33 So 'ha prerayit deva paramnandamrita ntymi yog satata yastad veda sa vedavit 33

That I am impelling God, resorting to Supreme Bliss, I, the yogi, the one who always dances (always present in the heart of the beings). The one who knows this; he is indeed knower of the Vedas. (33)

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B{V JwV_ kmZ gddoXofw {Z{V_ B{V JwV_ kmZ gddoXofw {Z{V_ gMoVgo Xo` Ym{_H$m`m{hVm`o 34 iti guhyatama jna sarvavedeu nihitam prasannacetase deya dhrmikyhitgnaye 34

This most-secret knowledge is established in the Vedas. This should be imparted to one with a pure mind, who is virtuous and who performs sacrifice (yagna) in fire. (34)

B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Zfgw ~{dm`m `moJemo XodXod_mhm_`kmZ`moJmo Zm_ MVwWm}@`m`:

iti rkrmapure ashasry sahitymuparivibhge (varagtsu) caturtho 'dhyya

Thus ends the fourth chapter Iswar Gitas Upari Vibhaga Kurma Puranas 6000 verses.

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Chapter - 5 `mg CdmM EVmdXw$dm ^Jdm`mo{JZm na_oa: ZZV na_ ^md_a gXe`Z 1 vysa uvca etvaduktv bhagavn yogin paramevara nanarta parama bhvamaivara sapradarayan 1

Vyasa said, "Having said this much to yogis, Lord Parameswara began to dance, exhibiting his Supreme divine temperament. (1)

V Vo XewaremZ VoOgm na_ {Z{Y_ Z`_mZ _hmXod {dUwZm JJZo@_bo 2 ta te dadurna tejas parama nidhim ntyamna mahdeva viun gagane 'male 2

The yogis saw Isana, greatest treasure house of splendor, dancing in the spotless sky along with Vishnu. (2)

` {dXw`m}JVdkm `mo{JZmo `V_mZgm: V_re gd^yVmZm_mH$meo Xew: {H$b 3 ya viduryogatattvaj yogino yatamnas tama sarvabhtnmkae dadu kila 3

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The yogis who know the principles of yoga, and have a controlled mind, saw the Lord of all beings in the sky. (3)

`` _m`m_` gd `oZoX {n`Vo OJV Z`_mZ: d` {d{doe: Ibw `Vo 4 yasya mymaya sarva yeneda preryate jagat ntyamna svaya viprairvivea khalu dyate 4

The Lord of universe was seen dancing in the sky by Brahmins, who impels the world into action, the creation of illusion. (4)

`nmXn>O _dm nwfmo@kmZO ^`_ Ohm{V Z`_mZ V ^yVoe Xew: {H$b 5 yat pdapakaja smtv puruo 'jnaja bhayam jahati ntyamna ta bhtea dadu kila 5

They (sages) saw the Lord of beings dancing, and remembered his lotus feet, that divests fear in human beings, the fear that rises from ignorance. (5)

` {d{Zm {OVmgm: emVm ^{$g_pdVm: `mo{V_` n`pV g `moJr `Vo {H$b 6 ya vinidr jitavs nt bhaktisamanvit jyotirmaya prapayanti sa yog dyate kila 6

Those who have conquered their sleep and controlled their breath, who are calm and endowed with devotion, see him full of brightness. That yogi (Shiva) was seen (by the sages). (6)

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`mo@kmZm_moM`opj gmo ^$dgb: V_od _moMH$ _mH$meo Xew: na_ 7 yo 'jnnmocayet kipra prasanno bhaktavatsala tameva mocaka rudramke dadu param 7

(Sages) saw in the sky that liberator or Rudra, who at once liberates the beings from ignorance, and one who is delighted and beloved of devotees. (7)

gh{eag Xod ghMaUmH${V_ gh~mh O{Q>b MmYH$VeoIa_ 8 sahasrairasa deva sahasracaraktim sahasrabhu jaila candrrdhaktaekharam 8

(Sages saw) God Shiva, who has a crescent moon in his head, a thousand heads, the shape of a thousand feet, thousand arms, with matted hair. (8)

dgmZ M_ d`mK eybmg$_hmH$a_ XamS>nm{U `rZo gy`gmo_m{bmoMZ_ 9 vasna carma vaiyghra lsaktamahkaram daapi traynetra sryasomgnilocanam 9

(Sages saw) Shiva. He was wearing a tigers hide. His mighty hand was holding a trident. His (other) hand was having a staff. He had sun, moon and fire as his three eyes. (9)

~mUS> VoOgm doZ gd_md` {Y{>V_ X>mH$amb XwYf gy`H$mo{Q>g_^_ 10

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brahma tejas svena sarvamvtya ca sthitam darkarla durdhara sryakoisamaprabham 10

Sages saw Shiva who was enveloping the entire universe with his splendor. He was looking terrible due to his frightening teeth. He was unassailable and was as bright as crores of sun. (10)

gOV_Zbdmbm XhV_{Ib OJV Z`V XeyX}d {dH$_mU_ra_ 11 aastha cabhyastha bhyamabhyantara param sjantamanalajvla dahantamakhila jagat ntyanta dadurdeva vivakarmamvaram 11

One who was inside the egg (universe or Bramanda, which is in the shape of the egg) was also outside. He was pervading inside and outside. He was emitting flames of fire and thereby burning the entire universe. (Sages) saw the gods Viswakarma (the gods of all beings) dancing. (11)

_hmXod _hm`moJ XodmZm_{n XdV_ neyZm n{V_remZ `mo{Vfm `mo{Va``_ 12 mahdeva mahyoga devnmapi daivatam pan patimna jyoti jyotiravyayam 12

Sages saw the great God, the Great yoga incarnate, God of Gods, the Lord of all Pasus (individual soul) the Supreme rules, light of all lights which is imperishable. (12)

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{nZm{H$Z {dembmj ^ofO ^damo{JUm_ H$mbm_mZ H$mbH$mb XodXod _hoa_ 13 pinkina vilka bheaja bhavarogim kltmna klakla devadeva mahevaram 13

(Sages saw) Pinaka, i.e. one who has pinaka (name of Shivas weapon) having large eyes, antidote for the disease named wordly existence, the Lord who is the soul of Kala, the Lord of Devas, and the slayer of Kala and great Lord. (13)

C_mnqV {d$nmj `moJmZX_` na_ kmZdam`{Zb` kmZ`moJ gZmVZ_ 14 umpati virpka yognandamaya param jnavairgyanilaya jnayoga santanam 14

(They saw) Shiva who is the consort of Uma, who has an unusual number of eyes, who is full of yogic bliss, who is the abode of knowledge and detachment, and the Lord of the eternal path of knowledge.(14)

emV`{dQ>n Y_mYma XwamgX_ _homonoZ{_V _h{fJUdpXV_ 15

AmYma gde$sZm _hm`moJoaoa_ `mo{JZm {X {V>V `moJ_m`mg_mdV_ 16

jUoZ OJVmo `moqZ Zmam`U_Zm_`_ BaoU`_mn_n`~dm{XZ: 17

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vataivaryavibhava dharmdhra dursadam mahendropendranamita maharigaavanditam 15 dhra sarvaaktn mahyogevarevaram yogin hdi tihanta yogamysamvtam 16 kaena jagato yoni nryaamanmayam vareaikatpannamapayan brahmavdina 17

(Sages saw) permanent affluence and glory supported with virtue, one who is unassailable, who is worshipped by Indra and Upendra and who is saluted by great sages. The sages, who are well-versed in the Vedas, saw one who is the support of all power, the Lord of the great yogis, the one who is the Supreme truth for yogis, one who is worshipped by yogis through yoga, one who abides in the heart of the yogis, one who is enveloped by Yogic Maya, one who is the source of origin of the universe, one who is identical with Narayana and free from all ailments. (15-17)

Q>m VXa $n Zmam`Um_H$_ H$VmW _o{Zao gV: dm_mZ ~dm{XZ: 18 dv tadaivara rpa rudranryatmakam ktrtha menire santa svtmna brahmavdina 18

The sages who are well-versed in the Vedas, having seen the lordly form, in which Rudra is identical to Narayana, considered themselves successful. (18)

mo@{am dm_Xodmo@W ewH$mo _h{fa{: H${nbmo _ar{M: 19

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Q>mW OJXr{eVma V nZm^m{lVdm_^mJ_ `mdm {XW {Un` _yYm H dm#mqb dofw {ea: gw^y`: 20 sanatkumra sanako bhguca santanacaiva sanandanaca rudro 'gir vmadevtha ukro mahariratri kapilo marci 19 dvtha rudra jagaditra ta padmanbhritavmabhgam dhytv hdistha praipatya mrdhn baddhvjali sveu irasu bhya 20

Sanat Kumara, Sanaka, Bhrigu Sanatana, Sanandana, Rudra, Angira, Vamadeva, Sukra the great sage, Atri, Kapila, and Marichi, after seeing Rudra, who is the Lord of world , whose left side is occupied by Vishnu, meditated on Rudra, who is present in their heart, and with folded hands humbly bowed to him with their head.(19-20)

Amo>ma_wm` {dbmo` Xod_V:earao {Z{hV Jwhm`m_ g_VwdZ ~_`dMmo{^ amZXnyUm`V_mZgmVo 21 okramuccrya vilokya devam antaarre nihita guhym samastuvan brahmamayairvacobhir nandapryatamnasste 21

After chanting Omkara (sacred syllable Om) seeing God who is abiding inside their body i.e. heart in the form of a cave, praised him with Vedic hymns. (21)

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Darshan of dancing Shiva in sky by sages Emotional Praise of Maheswara by Munis

_wZ` D$Mw: dm_oH$_re nwf nwamU mUoa _ZV`moJ_ Z_m_ gd} {X g{{d> MoVg ~_` n{d_ 22 munaya cu tvmekama purua pura prevara rudramanantayogam namma sarve hdi sannivia pracetasa brahmamaya pavitram 22

(Sages told) All of us bow down to you, the only Lord, the ancient Purusha, the Lord of Prana (breath), the Rudra of infinite yogic power, you abide in our heart, you are Prachtha (lofty mind) sacred and identical with the Brahman. (22)

n`pV dm _wZ`mo ~`moqZ XmVm: emVm {d_b _dU_ `mdm_W_Mb do earao H$qd nao`: na_mna M 23 payanti tvam munayo brahmayoni dnt nt vimala rukmavaram dhytvtmasthamacala sve arre kavi parebhya parama tatpara ca 23

Sages who are calm and under complete control of their senses, through meditation, perceive you the kavi (seer) who is immovable, who is pure, who has golden complexion, who is supremely superior to the greatest and who is from the Brahman. (23)

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dm: gyVm OJV: gy{V: gdmZw^yd na_mUw^yV: AUmoaUr`m_hVmo _hr`mdm_od gd dXpV gV: 24 tvatta prast jagata prasti sarvtmabhstva paramubhta aorayn mahato mahy- stvmeva sarva pravadanti santa 24

Creation of universe is from you. You are the soul of all beings and you are the nature of the minute atom. You are minuter than the minute atom and greater than the greatest being. You alone are all, thus say the good people. (24)

{haU`J^m} OJXVam_m dmmo@pV OmV: nwf: nwamUm: g Om`_mZmo ^dVm {Zg>mo `Wm{dYmZ gH$b ggO 25 hirayagarbho jagadantartm tvatto 'dhijta purua pura sajyamno bhavat viso yathvidhna sakala sasarja 25

Hiranya-Garbha, the inner soul of the universe, the ancient Purusha was born from you. Even as he was born, sent by you, you created everything according to injunctions and rules. (25)

dmmo doXm: gH$bm: ggyVmd`odmVo gpWqV Vo b^Vo n`m_dm OJVmo hoVy^yV Z`V do X`o g{{d>_ 26 tvatto ved sakal saprast-stvayyevnte sasthiti te labhante paymastv jagato hetubhtantyanta sve hdaye sanniviam 26

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From you, the entire Vedas were born. In the end, all the Vedas abide in you. We see that you are the cause of the world, who abides in our heart, dancing. (26)

d`doX ^m`Vo ~MH$ _m`mdr d OJVm_oH$ZmW: Z_m_dm eaUm gnm `moJm_mZ {MnqV {X`Z`_ 27 tvayaiveda bhrmyate brahmacakra myv tva jagatmekantha nammastv araa saprapannyogtmna citpati divyantyam 27

By you, this wheel of Brahman revolves; you are master of Maya and Exclusive Lord of the worlds. Coming to you for shelter, we bow to you, who are the soul of yoga and master of consciousness dancing the divine dance. (27)

n`m_dm na_mH$me_`o Z`V Vo _{h_mZ _am_: gdm_mZ ~hYm g{{d> ~mZX_Zw^y`mZw^y` 28 paymastv paramkamadhye ntyanta te mahimna smarma sarvtmna bahudh sanniviabrahmnandamanubhynubhya 28

We perceive you as one who can dance in the middle of the Supreme sky, experiencing constantly the Supreme bliss of Brahman, you who abide in the souls of all and who is the form of many, we remember your glory. (28)

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D$H$maVo dmMH$mo _w{$~rO d_ja H$Vm JyT>$n_ Vdm g` dXVrh gV: d`^ ^dVmo `H$me_ 29 okraste vcako muktibjatvamakara praktau gharpam tattv satya pravadantha santasvayaprabha bhavato yatprakam 29

Om Kara expressing you is the seed of liberation. You are indestructible, and present in Prakruti, in a hidden form. Thats why good people refer to you as truth and your brightness as self-luminous. (29)

VwdpV dm gVV gddoXm Z_pV dm_f`: jrUmXmofm: emVm_mZ: g`gYm d[a> {depV dm `V`mo ~{Z>m: 30 stuvanti tv satata sarvavednamanti tvmaya kado nttmna satyasadh varihavianti tv yatayo brahmanih 30

All the vedas always praise you, the sages whose blemishes have been removed, bow to you, ascetics engrossed in Brahman with a calm soul and are truthful enter into you, the best one. (30)

^dmZremo@Zm{X_mZ {d$nmo ~m {dUw: na_o>r d[a>: dm_mZX_Zw^y` {deVo d``mo{VaMbm {Z`_w$m: 31 bhavno 'ndimstejorir brahm viva parameh variha svtmnandamanubhydhiete svaya jyotiracalo nityamukta 31

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You are Shiva, the master. You are without beginning. You are Brahma; you have universal form, The Almighty and respected Vishnu. Those who are steady and those who are ever liberated, experience the bliss of their soul and enter into you, the self luminous one. (31)

EH$mo d H$amofrh {d d nmb``{Ib {d$n: dm_odmVo {Zb` {dXVrX Z_m_dm eaU gnm: 32 eko rudrastva karoha viva tva playasyakhila vivarpa tvmevnte nilaya vindatda nammastv araa saprapann 32

There is one Rudra that is you, who create this universe. You protect the whole universe, having the world as your form, the world disappears in you. We salute and take shelter in you. (32)

EH$mo doXmo ~hemImo ZVdm_odH$ ~moY``oH$$n_ do dm eaU gnm _m`m_oVm Vo VaZrh {dm: 33 eko vedo bahukho hyanantastvmevaika bodhayatyekarpam vedya tv araa ye prapann-ste nti vat netarem 32

Vedas, which is infinite and with many branches teach only about you, who is unique and with one form. Permanent peace is for them who take shelter under you and not for others. (32)

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dm_oH$_mh: H${d_oH$ mU ~hV h[a_{_re_ B _`w_{Zb Mo{H$VmZ YmVma_m{X`_ZoH$$n_ 34 tvmekamhu kavimekarudra pra bhanta harimagnimam indra mtyumanila cekitna dhtramdityamanekarpam 34

You are unique Brahma Kavi, unique Rudra, Prana or breath, powerful big Hari, Agni, Isa, Indra, Mrtyu (death), wind and Chekitan (fire) or Shiva, Dhata (creator) Aditya (sun) and you are with many forms. (34)

d_ja na_ do{XV` d_` {d` na {ZYmZ_ d_``: emVY_Jmom gZmVZVd nwfmom_mo@{g 35 tvamakara parama veditavya tvamasya vivasya para nidhnam tvamavyaya vatadharmagopt santanastva puruottamo 'si 35

You are indestructible, Supreme Being to be known, you are shelter for this world, you are imperishable, you are treasure protector of external law (Dharma), and you are excellent Purusha, the eternal one. (35)

d_od {dUwVwamZZVd d_od mo ^JdmZnre: d {dZmmW: H${V: {V>m gd}ad na_oamo@{g 36 tvameva viucaturnanastva tvameva rudro bhagavnadha tva vivanbhi prakti pratih sarvevarastva paramevaro 'si 36

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You alone are Vishnu, you are Brahma having four faces, you are Lord and master Rudra, you are the epicenter of the world, you are Prakriti, the basis of all and you are the Lord of all, the Supreme Iswara. (36)

dm_oH$_mh: nwf nwamU_m{X`dU V_g: naVmV {M_m_`$_{M`$n I ~ ey` H${VJwUm 37 tvmekamhu purua pura- mdityavara tamasa parastt cinmtramavyaktamacintyarpa kha brahma nya prakti nirgua ca 37

Sages say you alone are ancient Purusha, with a complexion or shine of sun, which is beyond the darkness of (ignorance). You are consciousness itself, unmanifest of incomprehensible form, the sky, the Brahman, the Supreme Being, the void, the Prakriti without Guna or attribute. (37)

`XVam gd{_X {d^m{V `X`` {Z_b_oH$$n_ {H$_`{M` Vd $n_oVmXVam g{V^m{V Vd_ 38 yadantar sarvamida vibhti yadavyaya nirmalamekarpam kimapyacintya tava rpametat tadantar yatpratibhti tattvam 38

This form of yours is something inconceivable, within it all this (visible world) appears. It is imperishable and blemishless, and is in one form. All that shines within it is you alone, that is the reality. (38)

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`moJoa ^_ZV^q$ nam`U ~VZw nwamUm_ Z_m_ gd} eaUm{WZVdm grX ^yVm{YnVo _hoe 39 yogevara rudramanantaakti paryaa brahmatanu pavitram namma sarve ararthinastv prasda bhtdhipate mahea 39

Seeking shelter in you, all of us salute you, the Lord of yoga, the ultimate goal, with the body of Brahman and with infinite power, pure, Rudra. Oh Lord of Bhutas, Oh Mahesa, be pleased with us. (39)

dnmXn_aUmXeofggma~rO {Zb` `m{V _Zmo {Z`` {UYm` H$m` gmX`m_mo d`_oH$_re_ 40 tvatpdapadmasmaradaea-sasrabja vilaya prayti mano niyamya praidhya kya prasdaymo vayamekamam 40

By remembering your lotus like feet the seed (cause) of the worldly existence gets destroyed. After controlling the mind and positioning the body, we please you the only Lord. (40)

Z_mo ^dm`mVw ^dmodm` H$mbm` gdm` ham` Vw`_ Z_mo@Vw m` H$n{XZo Vo Z_mo@`o Xod Z_: {edm` 41 namo bhavystu bhavodbhavya klya sarvya harya tubhyam namo 'stu rudrya kapardine te namo 'gnaye deva nama ivya 41

Obeisance to Bhava, to one who is the source of origin of the world, to one who is Kala, to one who is

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Sarva, to Hara (destroyer), obeisance to Rudra to Kapardi (one who has matted hair) obeisance to you, to one who is fire, oh god obeisance to Shiva. (41)

VV: g ^JdmZ Xod: H$nXu dfdmhZ: g` na_ $n H${VWmo@^dX ^d: 42 tata sa bhagavn deva kapard vavhana sahtya parama rpa praktistho 'bhavad bhava 42

Thereafter that Lord, God, Kapardi (one with matted hair) Vrsavahana, (having bull as vehicle) Bhava withdrew his great form and appeared in his normal form. (42)

Vo ^d ^yV^`oe nyddg_dpWV_ Q>m Zmam`Um Xod {dp_Vm dm`_~wdZ 43 te bhava bhtabhavyea prvavat samavasthitam dv nryaa deva vismit vkyamabruvan 43

On seeing Bhava who is the master of past and future, appearing as before and also God Narayana, the sages were wonderstruck and they spoke these words. (43)

^Jd^yV^`oe Jmodfm{>VemgZ Q>m Vo na_ $n {ZdwVm: _ gZmVZ 44 bhagavan bhtabhavyea govkitasana dv te parama rpa nirvt sma santana 44

O Lord! O Lord of the past and future! O God, marked by the emblem of the bull, after seeing your great form, we are satisfied. (44)

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^dgmXmX_bo nap_na_oao A_mH$ Om`Vo ^{$d`odm`{^Mm[aUr 45 bhavatprasddamale parasmin paramevare asmka jyate bhaktistvayyevvyabhicri 45

By your grace favorable and true devotion is born for you who is blemishless, Supreme and great Lord. (45)

BXmZt lmoVw{_N>m_mo _mhm` Vd e>a ^y`mo@{n Md `{` `mWm` na_o{>Z: 46 idn rotumicchmo mhtmya tava akara bhyo 'pi tava yannitya ythtmya paramehina 46

O Sankara, now we again wish to hear your glory which is eternal reality of Parameshthi. (46)

g Vofm dm`_mH$U` `mo{JZm `moJ{g{X: mh J^ra`m dmMm g_mbmo` M _mYd_ 47 sa te vkyamkarya yogin yogasiddhida prha gambhray vc samlokya ca mdhavam 47

On hearing the words of those yogis, he, the bestower of yoga siddhi, glancing at Madhava Vishnu, spoke in a majestic voice. (47)

B{V lrH$m_} _hmnwamUo Cma^mJo lr_JdXraJrVmgyn{Zfgw ~{dm`m `moJemo XodXodZ`XeZ^{$`moJmo Zm_

n#m_mo@`m`: iti rkrmapure ashasry sahitymuparivibhge

(varagtsu) pacamo 'dhyya Thus ends the fifth chapter Iswar Gitas Upari Vibhaga Kurma Puranas 6000 verses.

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Chapter - 6 Ba CdmM lUwd_f`: gd} `Wmdna_o{>Z: dj`m_re` _mhm` `moX{dXmo {dXw: 1 vara uvca udhvamaya sarve yathvat paramehina vakymasya mhtmya yattadvedavido vidu 1

Iswara told, O sages, listen all of you, I will duly tell about the glory of Paramesthi Isa, which people well-versed in the Vedas know. (1)

gdbmoH$H${Z_mVm gdbmoH$H$a{jVm gdbmoH$H$ghVm gdm_m gZmVZ: 2 sarvalokaikanirmt sarvalokaikarakit sarvalokaikasahart sarvtmha santana 2

I am the only architect of the whole world; I am the only protector of the whole world. I am the only destroyer or annihilator of the whole world. I am the Eternal Atma of all. (2)

gd}fm_od dVyZm_V`m_r {nVm h_ _`o MmV: pWV gd Zmh gd gpWV: 3 sarvemeva vastnmantarym pit hyaham madhye cnta sthita sarva nha sarvatra sasthita 3

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Indeed, I am the father dwelling inside all the material, at the center, and on the inside, and everything exists within me. But, I am not everywhere [I am in the material, I am also beyond the material]. (3)

^d{aV > `d$n Vw _m_H$_ __fm wn_m {dm _m`m X{eVm _`m 4 bhavadbhiradbhuta da yatsvarpa tu mmakam mamai hyupam vipr myay darit may 4

Oh Brahmins, that wonderful form of mine, which was seen by you, is indeed my symbol or sign,which was shown to you through Maya or (illusion). (4)

gd}fm_od ^mdmZm_Vam g_dpWV: oa`m{_ OJV H$Z {H$`me{$[a` __ 5 sarvemeva bhvnmantar samavasthita preraymi jagat ktsna kriyktiriya mama 5

Being present inside all existent things, I impel the entire world. This is my Kriya Sakti or Power of Action. (5)

``oX Mo>Vo {dd Vd_^mdmZwd{V M gmo@h H$mbmo OJV H Z oa`m{_ H$bm_H$_ 6 yayeda ceate viva tatsvabhvnuvarti ca so 'ha klo jagat ktsna preraymi kaltmakam 6

I am the one and only exclusive soul through which the world acts, whom nature emulates. It is I, the

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Kala (time), who urges the whole world, which is a part of me. (6)

EH$meoZ OJH$Z H$amo{_ _w{Znwdm: gham`oH$$noU {YmdWm __d Vw 7 ekena jagat ktsna karomi munipugav saharmyekarpea dvidhvasth mamaiva tu 7

O great Munis, I create the entire world with one part. I destroy the world with another. These are two types of states (creation and destruction). (7)

A{X_`mV[Z_w$m _m`mVddVH$: jmo^`m{_ M gJmXm YmZnwfmdw^m 8 dimadhyntanirmukto mytattvapravartaka kobhaymi ca sargdau pradhnapuruvubhau 8

I am without any beginning, center or end. I am the originator of Maya or illusion. I am the beginning of creation; I shake or agitate the two tatvas - Pradhana and Purusha. (8)

Vm`m gOm`Vo {d g`w$m`m nana_ _hXm{XH$_oUd __ VoOmo {dO^Vo 9 tbhy sajyate viva sayuktbhy parasparam mahaddikrameaiva mama tejo vijmbhate 9

Due to their (Pradhana & Purusha) mutual association, the world is born. My spirit or energy gets expanded in sequence of great principles etc. (9)

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`mo {h gdOJgmjr H$mbMH$dVH$: {haU`J^m} _mVUS>: gmo@{n _ohg^ d: 10 yo hi sarvajagatsk klacakrapravartaka hirayagarbho mrtaa so 'pi maddehasabhava 10

Hiranya garbha, Marthanda (sun), the one who is witnesses to the entire world and operates the wheel of time (time wheel), is also born from my body. (10)

V_ {X` d_` kmZ`moJ gZmVZ_ XmdmZm_OmdoXmH$nmXm MVwamo {Om: 11 tasmai divya svamaivarya jnayoga santanam dattavntmajn vedn kalpdau caturo dvij 11

Oh Brahmins, in the beginning of Kalpa I gave him, a time frame, my divine, eternal and Supreme Jnana yoga (path of knowledge) and the four Vedas. (11)

g _{`moJVmo Xodmo ~m _md^m{dV: {X` V_m_H$` gdXm dh{V d`_ 12 sa manniyogato devo brahm madbhvabhvita divya tanmmakaivarya sarvad vahati svayam 12

He, the God Brahma, who is absorbed in my being, with my order, always carries that supremacy or affluence which is divine. (12)

g gdbmoH${Z_mVm _{`moJoZ gd{dV ^ydm MVw_wI: gJ gO`odm_g^d: 13 sa sarvalokanirmt manniyogena sarvavit bhtv caturmukha sarga sjatyevtmasabhava 13

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He (Brahma), who is born from me, who is the creator of the whole world, and who knows everything, as per my order, has four faces and creates the entire creation. (13)

`mo@{n Zmam`Umo@ZVmo bmoH$mZm ^dmo@``: __d M nam _y{V: H$amo{V n[anmbZ_ 14 yo 'pi nryao 'nanto lokn prabhavvyaya mamaiva param mrti karoti pariplanam 14

Narayana, the one who is the master of worlds, who is imperishable and infinite, is also my own Supreme form. He is the protector of the worlds. (14)

`mo@VH$: gd^yVmZm : H$mbm_H$: ^w: _Xmk`mgm gVV gh[a`{V _o VZw: 15 yo 'ntaka sarvabhtn rudra kltmaka prabhu madjaysau satata sahariyati me tanu 15

Rudra, the slayer of all beings and the master, with the nature of Kala, always destroys the world as per my orders. He is also my body or form. (15)

h` dh{V XodmZm H$` H$`m{eZm_{n nmH$ M Hw$Vo d{: gmo@{n _N>{$Zmo{XV: 16 havya vahati devn kavya kavyinmapi pka ca kurute vahni so 'pi macchakticodita 16

One who takes the Havya (the material added to the sacrificial fire) to the gods and Kavya to the people consuming Kavya, which is Pitrs or departed souls,

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and who is capable of cooking (food), that Agni or fire is also inspired by my power or potency. (16)

^w$_mhmaOmV M nMVo VXh{Ze_ dmZamo@{^JdmZra` {Z`moJV: 17 bhuktamhrajta ca pacate tadaharniam vaivnaro 'gnirbhagavnvarasya niyogata 17

As per the order of Iswara, Lord Vaiswanara Agni digests the food eaten day and night. (17)

`mo@{n gdm^gm `mo{ZdUmo Xodnwd: gmo@{n gOrd`oH$Z_ra` {Z`moJV: 18 yo 'pi sarvmbhas yonirvaruo devapugava so 'pi sajvayet ktsnamasyaiva niyogata 18

One who is the origin or source of all (types) of water, Varuna, is the best god, who also gives (water) to the entire world, as per the order of Iswara. (18)

`mo@VpV>{V ^yVmZm ~{hX}d: ^#mZ: _Xmk`mgm ^yVmZm earam{U {~^{V {h 19 yo 'ntastihati bhtn bahirdeva prabhajana madjaysau bhtn arri bibharti hi 19

God wind that is present inside and outside beings, bears the body of beings, as per my order. (19)

`mo@{n gOrdZmo ZUm XodmZm__VmH$a: gmo_: g _{`moJoZ Mmo{XV: {H$b dVVo 20

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yo 'pi sajvano n devnmamtkara soma sa manniyogena codita kila vartate 20

The Soma (moon), the treasure of nectar (immortality) to gods, who gives life to human beings, also acts as per my order. (20)

`: d^mgm OJV H$Z H$me`{V gdXm gy`m} dq> {dVZwVo emoUd d`^wd: 21 ya svabhs jagat ktsna prakayati sarvad sryo vi vitanute streaiva svayabhuva 21

The sun, who always gives light to the entire world with his lustre, gives rain as per the order of Swayambhu. (21)

`mo@`eofOJN>mVm eH$: gdm_aoa: `dZm \$bXmo Xodmo dV@gm _Xmk`m 22 yo 'pyaeajagacchst akra sarvmarevara yajvan phalado devo vartate 'sau madjay 22

*Sakra (Indra) the King of gods, who is the ruler of the entire world, who gives rewards or fruits for the sacrifices (conducted), is there as per my order. (22)

*Description of his all-pervading nature to the sage by Iswara (Sankara) and narration about his divinity and emphasis through this knowledge obtaining liberation.

`: emVm gmYyZm dVVo {Z`_m{Xh `_mo dddVmo Xodmo XodXod{Z`moJV: 23

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ya prast hyasdhn vartate niyamdiha yamo vaivasvato devo devadevaniyogata 23

Yama (the god of death), son of Vivasvan, who is the ruler of wicked people, acts as per the order of God of Gods (Sankara) (23)

`mo@{n gdYZm`jmo YZmZm gXm`H$: gmo@nra{Z`moJoZ Hw$~oamo dVVo gXm 24 yo 'pi sarvadhandhyako dhann sapradyaka so 'pvaraniyogena kubero vartate sad 24

Kubera, the god of wealth, also functions as per the order of Iswara. (24)

`: gdajgm ZmWVm_gmZm \$bX: _{`moJmXgm Xodmo dVVo {ZF${V: gXm 25 ya sarvarakas nthastmasn phalaprada manniyogdasau devo vartate nirti sad 25

Nirrti Deva, who is the god of all demons, and who gives fruits (of their action) to people with Tama attributes, functions as per my order. (25)

doVmbJUm^yVmZm dm_r ^moJ\$bX: BemZ: {H$b ^$mZm gmo@{n {V>o__mk`m 26 vetlagaabhtn svm bhogaphalaprada na kila bhaktn so 'pi tihanmamjay 26

Isana Deva, who is the god of Vetala, gana and Butas, and the bestower of fruit of Boga for the enjoyment of devotees, is also present as per my order. (26)

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`mo dm_Xodmo@{ag: {e`mo JUmJUr: ajH$mo `mo{JZm {Z` dVVo@gm __mk`m 27 yo vmadevo 'girasa iyo rudragagra rakako yogin nitya vartate 'sau madjay 27

Vamadeva, the student of Angira and the leader of Rudragana, who always protects yogis, also is present as per my order. (27)

` gdOJny`mo dVVo {dZH$maH$: {dZm`H$mo Y_ZoVm gmo@{n _MZmV {H$b 28 yaca sarvajagatpjyo vartate vighnakraka vinyako dharmanet so 'pi madvacant kila 28

Vinayaka, who is worshipped by the entire world, who removes obstacles (to us), who is the leader of virtue, also (acts) as per my order. (28)

`mo@{n ~{dXm lo>mo XodgoZmn{V: ^w: H$Xmo@gm dVVo {Z` d`^y{d{YZmo{XV: 29 yo 'pi brahmavid reho devasenpati prabhu skando 'sau vartate nitya svayabhrvidhicodita 29

Swayambhu Skanda, who is the best among knowers of Brahman, the commander of the Army of Devas, and who is Lord, also functions inspired by Vidhi or Brahma.(29)

`o M OmZm nV`mo _ar`mm _hf`: gOpV {d{dY bmoH$ na`d {Z`moJV: 30 ye ca prajn patayo marcydy maharaya sjanti vividha loka parasyaiva niyogata 30

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The great sages like Marichi, etc, who are rulers of citizens, create various worlds as per order of the Supreme Being. (30)

`m M lr: gd^yVmZm XXm{V {dnwbm {l`_ nZr Zmam`U`mgm dVVo _XZwJhmV 31 y ca r sarvabhtn dadti vipul riyam patn nryaasysau vartate madanugraht 31

Sri, the Goddess of wealth and consort of Narayana, gives enormous riches to all beings, and is there due to my favor. (31)

dmM XXm{V {dnwbm `m M Xodr gadVr gmnrda{Z`moJoZ Mmo{XVm gdVVo 32 vca dadti vipul y ca dev sarasvat spvaraniyogena codit sapravartate 32

Saraswathi, the Goddess of learning, who gives good speech, functions and is inspired by the order of Iswara. (32)

`meofnwfmKmoamaH$mmma{``{V gm{dr g_Vm Xodr _XmkmZw{dYm{`Zr 33 yeapurun ghornnarakt trayiyati svitr sasmt dev devjnuvidhyin 33

Savithri, who protects all human beings from terrible hell (Naraka), also obeys the order of God. (33)

nmdVr na_m Xodr ~{dmXm{`Zr `m{n `mVm {deofoU gm{n _MZmZyJm 34

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prvat param dev brahmavidypradyin ypi dhyt vieea spi madvacannug 34

Supreme Goddess Parvati, who gives Brahma Vidya (knowledge of Brahman), which is the Supreme reality when meditated upon, also obeys my words. (34)

`mo@ZV_{h_mZV: eofmo@eofm_a^w: XYm{V {eagm bmoH$ gmo@{n Xod{Z`moJV: 35 yo 'nantamahimnanta eo 'emaraprabhu dadhti iras loka so 'pi devaniyogata 35

Ananta or Shesha, who has infinte glory, who is the Lord of all gods, who holds the world with his head, also functions as per Gods order. (35)

`mo@{: gdVH$mo {Z` ~S>dm$ngpWV: {n~`{Ib_^mo{Y_ra` {Z`moJV: 36 yo 'gni savartako nitya vaavrpasasthita pibatyakhilamambhodhimvarasya niyogata 36

Agni, who is always taking the form of Vadava, drinks the entire ocean as per the order of Iswara. (36)

`o MVwXe bmoHo$@p__Zd: {WVmOg: nmb`pV Om: gdmVo@{n V` {Z`moJV: 37 ye caturdaa loke 'smin manava prathitaujasa playanti praj sarvste 'pi tasya niyogata 37

Manus, well known splendor, fourteen in number, are there in this world to protect all people; they too function as per his order. (37)

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Am{X`m dgdmo m _V VWm{Zm A`m XodVm: gdm _N>mdoUd {Y{>Vm: 38 dity vasavo rudr marutaca tathvinau anyca devat sarv macchstreaiva dhihit 38

Adityas, Vasus, Rudras, Maruths and the twin Aswinis and other gods, all of them are there under my order. (38)

JYdm JS>m F$jm: {gm: gm`m MmaUm: `jaj:{nemMm pWVm: emo d`^wd: 39 gandharv garu k siddh sdhycacra yakaraka picca sthit stre svayabhuva 39

Siddhyas, Sadyas, Caranas, yakshas, Rikshas, Gandharvas, Garudas, Rakhasas, Piachas are under the rule of Svayambhu i.e. Shiva. (39)

H$bm H$m>m {Z_ofm _whVm {Xdgm: jnm: F$Vd: nj_mgm pWVm: emo OmnVo: 40 kalkhnimeca muhrt divas kap tava pakamsca sthit stre prajpate 40

Kala, Kastha, Nimesha or seconds, Muhurta, days, nights, seasons, fortnights and months are under the rule of Prajapati or Shiva. (Kala, etc. are divisions of time) (40)

`wJ_dVamU`od __ {V>pV emgZo namd namYm H$mb^oXmVWmnao 41 yugamanvantaryeva mama tihanti sane parcaiva parrdhca klabhedstath pare 41

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Yugas Manvantaras, Para, and Paradna all these and other divisions of time are under my own rule. (41)

MVw{dYm{Z ^yVm{Z Wmdam{U Mam{U M {Z`moJmXod dVVo Xod` na_m_Z: 42 caturvidhni bhtni sthvari cari ca niyogdeva vartante devasya paramtmana 42

Four types of living beings (Svedaj, Andaj (which is born from egg), Udbhij and Jarayuj), the inanimate and animate worlds, exist under the order of the Supreme God. (42)

nmVmbm{Z M gdm{U ^wdZm{Z M emgZmV ~mUS>m{Z M dVVo gdmU`od d`^wd: 43 ptlni ca sarvi bhuvanni ca sant brahmni ca vartante sarvyeva svayabhuva 43

Patalas, the whole world, the whole universe, exist under the rule of Swayambhu, Shiva. (43)

AVrVm``g`m{Z ~mUS>m{Z __mk`m dmm{Z nXmWmK: g{hVm{Z g_VV: 44

~mS>m{Z ^{d`pV gh dVw{^am_J: d{h`pV gXdmkm na` na_m_Z: 45 attnyapyasakhyni brahmni mamjay pravttni padrthaughai sahitni samantata 44 brahmni bhaviyanti saha vastubhirtmagai vahiyanti sadaivj parasya paramtmana 45

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*In the past, there were numerous universes along with materials. As per my order, in future also, with the material u