श्रीराम उवाच …



भगवन्यदि ते रूपं सच्चिदानन्दविग्रहम .



निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम [1]



सर्वधर्मविहीनं च मनोवाचामगोचरम .



सर्वव्यापितयात्मानमीक्षते सर्वतः स्थितम [2]



आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत्परम .



अमूर्तं सर्वभूतात्माकारं कारणकारणम [3]



यत्तददृश्यमग्राह्यं तद्ग्राह्यं वा कथं भवेत .



अत्रोपायमजानानस्तेन खिन्नोऽस्मि शंकर [4]



श्रीभगवानुवाच …



शृणु राजन्प्रवक्ष्यामि तत्रोपायं महाभुज .



सगुणोपासनाभिस्तु चित्तैकाग्र्यं विधाय च [5]



स्थूलसौरांभिकान्यायात्तत्र चित्तं प्रवर्तयेत .



तस्मिन्नन्नमये पिण्डे स्थूलदेहे तनूभृताम [6]

Sri Rama said:

O Bhagawan! How is it possible to realize the Atman (self) which is pure knowledge & bliss, which is partless, which is blemishless, which is serene, which is beyond all dharmas, which is beyond all senses, which is all pervading, which is even beyond the limits of upanishats, and which is formless?

Sri Bhagawan said:

Rama! Listen to the methods of realizing such Atman. By doing Sagunopasana (worship of god in form), one should learn concerntration. Then as like as Sthoolarundhati viewewing rule, one should establish himself in the inward concerntration and realize the Nirguna Brahman who is myself only having the qualities stated by you earlier.



N.B:- Sthoolarundhati viewing means, in Hindu marriages, the couple has to see the Arundhati star in the sky. But that star remains so small that at a glance it doesn’t become visible. So, the priest first shows the coule a brightly visible star calling it as Arundhati and later tells them the original Arundhati star’s location. So, this way one has to focus on God with a form, and gain the necesary concentration, purification of mind etc. qualities and then only one can become inwardly focussed and realize teh Brahman which is the Atman itself.

जन्मव्याधिजरामृत्युनिलये वर्तते दृढा [7]



आत्मबुद्धिरहंमानात्कदाचिन्नैव हीयते .



आत्मा न जायते नित्यो म्रियते वा कथंचन [8]



संजायतेऽस्ति विपरिणमते वर्धते तथा .



क्षीयते नश्यतीत्येते षड्भावा वपुषः स्मृताः [9]



आत्मनो न विकारित्वं घटस्थनभसो यथा .



एवमात्मावपुस्तस्मादिति संचिन्तयेद्बुधः [10]



मूषानिक्षिप्तहेमाभः कोशः प्राणमयोऽत्र तु .



वर्ततेऽन्तरतो देहे बद्धः प्राणादिवायुभिः [11]



कर्मेन्द्रियैः समायुक्तश्चलनादिक्रियात्मकः .



क्षुत्पिपासापराभूतो नायमात्मा जडो यतः [12]

The gross body which is Annamayam (formed from food), which is subject to aging, disease, and death contains the unchanging knowledge of Atman. Atman neither takes birth nor dies. That is eternal. Body has six feelings viz. it’s born, it exists, it changes, it grows, it declines, it dies. The way the sky (ether) present inside a pot doesn’t have a death even if the pot breaks, similarly the Atman remains untouched of all changes even if it remains inside the changeable gross body. The way there exists Annamayakosam similarly there is a Pranamayakosam also. That is not Atman, that is jadam which is subject to hunger and thirst.

चिद्रूप आत्मा येनैव स्वदेहमभिपश्यति .



आत्मैव हि परं ब्रह्म निर्लेपः सुखनीरधिः [13]



न तदश्नाति किंचैतत्तदश्नाति न कश्चन [14]



ततः प्राणमये कोशे कोशोऽस्त्येव मनोमयः .



स संकल्पविकल्पात्मा बुद्धीन्द्रियसमायुतः [15]



कामः क्रोधस्तथा लोभो मोहो मात्सर्यमेव च .



मदश्चेत्यरिषड्वर्गो ममतेच्छादयोऽपि च .



मनोमयस्य कोशस्य धर्मा एतस्य तत्र तु [16]



या कर्मविषया बुद्धिर्वेदशास्त्रार्थनिश्चिता .



सा तु ज्ञआनेन्द्रियैः सार्धं विज्ञआनमयकोशतः [17]



The Jiva who realizes his true self which is pure consciousness and bliss, such a Jiva is the most blessed one. He gets called as Parabrahman. Such a Parabrahman doesn’t eat the fruits of any karmas. And nor does anything else becomes the enjoyer of thsi Brahman as fruit. inside the Pranamayakosam there exists Manomayakosam which comprises of senses and intellect (buddhi indriyam). This manomayakosam is responsible for Sankalpa-Vikalpa (takes decisions and gives ideas). maternal/paternal affection, lust, anger etc. qualities are the qualities generated by this Manomayakosam. Buddhi (intellect) gets generated by the combination of senses and Vijnanamayakosam.

इह कर्तृत्वाभिमानी स एव तु न संशयः .



इहामुत्र गतिस्तस्य स जीवो व्यावहारिकः [18]



व्योमादिसात्त्विकांशेभ्यो जायन्ते धीन्द्रियाणि तु .



व्योम्नः श्रोत्रं भुवो घ्राणं जलाज्जिह्वाथ तेजसः [19]



चक्षुर्वायोस्त्वगुत्पन्ना तेषां भौतिकता ततः [20]



व्योमादीनां समस्तानां सात्त्विकांशेभ्य एव तु .



जायन्ते बुद्धिमनसी बुद्धिः स्यान्निश्चयात्मिका [21]



वाक्पाणिपादपायूपस्थानि कर्मेन्द्रियाणि तु .



व्योमादीनां रजोंऽशेभ्यो व्यस्तेभ्यस्तान्यनुक्रमात [22]



समस्तेभ्यो रजोंऽशेभ्यः पञ्च प्राणादिवायवः .



जायन्ते सप्तदशकमेवं लिङ्गशरीरकम [23]

The feeling of ”I’m the one who is the cause of all the karmas of this universe ‘, Aihika (this world’s), Paratrika (of heaven), good deeds etc. everything belongs to the Vijnanakosamayam. He is being called as Jiva. Jnanendriyas (sense organs) are generated from the Satvika (pure) portions of the panchamahabhutas (five divine elements). Srotrendriyam was generated from sky. from earth came Jnanendriyam, from water came the Jihvendriyam, from fire came Chakshuendriyam, from Air came twakendriyam. Because these have taken birth from Panchabhutas, they are called as Paanchabhoutikam. Again from the Satwik nature of these panchabhutas Buddhi (intellect) and manas (mind) have taken birth. In that the Buddhi is teh one which makes teh decisions (nishchayatmakam). Manas is fickle (Sanshayatmakam). from the Rajas quality of the Panchabhutas Pani, Padam, Vayu, Upastha etc. karmendriyas (motor organs) got generated.

एतल्लिङ्गशरीरं तु तप्तायःपिण्डवद्यतः .



परस्पराध्यासयोगात्साक्षिचैतन्यसंयुतम [24]



तदानन्दमयः कोशो भोक्तृत्वं प्रतिपद्यते .



विद्याकर्मफलादीनां भोक्तेहामुत्र स स्मृतः [25]



यदाध्यासं विहायैष स्वस्वरूपेण तिष्ठति .



अविद्यामात्रसंयुक्तः साक्ष्यात्मा जायते तदा [26]



द्रष्टान्तःकरणादीनामनुभूतेः स्मृतेरपि .



अतोऽन्तःकरणाध्यासादध्यासित्वेन चात्मनः .



भोक्तृत्वं साक्षिता चेति द्वैधं तस्योपपद्यते [27]



आतपश्चापि तच्छाया तत्प्रकाशे विराजते .



एको भोजयिता तत्र भुङ्क्तेऽन्यः कर्मणः फलम [28]



Again from the Rajas quality of the panchabhutas, Prana etc. the five winds got generated, Jnanendriya Panchakam, Karmendriyapanchakam, Vayupanchakam, Manas, Buddhi; these seventeen components are the constituents of Linga Deham (Subtle body). This Linga Deham remains the witnesser of all actions. This is called as the Anandamayakosam. It is teh enjoyer of all activities. This Anandamayakosam is the one which enjoys the fruition here and in higher abodes also. In the Sushupti state (sleep state), when it remains as the Bimba (reflection), mixed with Avidya (ignorance), it becomes the witness. To the experiences of Indriyas, to the memory, the Atman which is the pure conciousness, becomes the witnesser. That’s why with the antahkaranam happens the conflicting Bhoktrutvam and Sakshitwam happen within it. Even the two conflicting Dharmas which remain contradicting they also take birth in Atman due to Adhyasa.

क्षेत्रज्ञअं रथिनं विद्धि शरीरं रथमेव तु .



बुद्धिं तु सारथिं विद्धि प्रग्रहं तु मनस्तथा [29]



इन्द्रियाणि हयान्विद्धि विषयांस्तेषु गोचरान .



इन्द्रियैर्मनसा युक्तं भोक्तारं विद्धि पूरुषम [30]



एवं शान्त्यादियुक्तः सन्नुपास्ते यः सदा द्विजः .



उद्घाट्योद्घाट्यैकमेकं यथैव कदलीतरोः [31]



वल्कलानि ततः पश्चाल्लभते सारमुत्तमम .



तथैव पञ्चकोशेषु मनः संक्रामयन्क्रमात .



तेषां मध्ये ततः सारमात्मानमपि विन्दति [32]



एवं मनः समाधाय संयतो मनसि द्विजः .



अथ प्रवर्तयेच्चित्तं निराकारे परात्मनि [33]



ततो मनः प्रगृह्णाति परमात्मानमव्ययम .

यत्तदद्रेश्यमग्राह्यमस्थूलाद्युक्तिगोचरम [34]



From the aura of teh Paramatman the shine and shadow are created and are visible to the eye. There is only one who enjoys and suffers the joys and pains. The others only assume/feel the fruits of Karma. One should consider this body as the chariot, the Kshetrajna (Jiva) as the passenger, Intellect as the charioteer, Mind as the reins, Indriyas as the horses, the visible elements as the fields where those horses wander, and finally one shoudl consider this Atman together with the Indriya and Manas which is the consumer (upabhokta), as the Purusha. As like as the peel of the banana tree and gets the inside main essence for food, same way a human should peel off his external blanktes using the tools called Shanti-Sama-Dama kind of Satwa qualities. and by always worshiping me and such a devotee discards gradually, the five Kosas (annamaya etc ), and finally realizes the actual essense called as the Atman (self).

श्रीराम उवाच …



भगवञ्छ्रवणे नैव प्रवर्तन्ते जनाः कथम .



वेदशास्त्रार्थसंपन्ना यज्वानः सत्यवादिनः [35]



शृण्वन्तोऽपि तथात्मानं जानते नैव केचन .



ज्ञआत्वापि मन्वते मिथ्या किमेतत्तव मायया [36]



श्रीभगवानुवाच …



एवमेव महाबाहो नात्र कार्या विचारणा .



दैवी ह्येषा गुणमयी मम माया दुरत्यया [37]



मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते .



अभक्ता ये महाबाहो मम श्रद्धा विवर्जिताः [38]



फलं कामयमानास्ते चैहिकामुष्मिकादिकम .



क्षयिष्ण्वल्पं सातिशयं यतः कर्मफलं मतम [39]



तदविज्ञआय कर्माणि ये कुर्वन्ति नराधमाः .



मातुः पतन्ति ते गर्भे मृत्योर्वक्त्रे पुनः पुनः [40]



एवं शान्त्यादियुक्तः सन्नुपास्ते यः सदा द्विजः .



उद्घाट्योद्घाट्यैकमेकं यथैव कदलीतरोः [31]



वल्कलानि ततः पश्चाल्लभते सारमुत्तमम .



तथैव पञ्चकोशेषु मनः संक्रामयन्क्रमात .



तेषां मध्ये ततः सारमात्मानमपि विन्दति [32]



एवं मनः समाधाय संयतो मनसि द्विजः .



अथ प्रवर्तयेच्चित्तं निराकारे परात्मनि [33]



ततो मनः प्रगृह्णाति परमात्मानमव्ययम .



यत्तदद्रेश्यमग्राह्यमस्थूलाद्युक्तिगोचरम [34]



श्रीराम उवाच …



भगवञ्छ्रवणे नैव प्रवर्तन्ते जनाः कथम .



वेदशास्त्रार्थसंपन्ना यज्वानः सत्यवादिनः [35]



शृण्वन्तोऽपि तथात्मानं जानते नैव केचन .



ज्ञआत्वापि मन्वते मिथ्या किमेतत्तव मायया [36]



श्रीभगवानुवाच …



एवमेव महाबाहो नात्र कार्या विचारणा .

दैवी ह्येषा गुणमयी मम माया दुरत्यया [37]



मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते .



अभक्ता ये महाबाहो मम श्रद्धा विवर्जिताः [38]



फलं कामयमानास्ते चैहिकामुष्मिकादिकम .



क्षयिष्ण्वल्पं सातिशयं यतः कर्मफलं मतम [39]



तदविज्ञआय कर्माणि ये कुर्वन्ति नराधमाः .



मातुः पतन्ति ते गर्भे मृत्योर्वक्त्रे पुनः पुनः [40]



नानायोनिषु जातस्य देहिनो यस्यकस्यचित .



कोटिजन्मार्जितैः पुण्यैर्मयि भक्तिः प्रजायते [41]



स एव लभते ज्ञआनं मद्भक्तः श्रद्धयान्वितः .



नान्यकर्माणि कुर्वाणो जन्मकोटिशतैरपि [42]



ततः सर्वं परित्यज्य मद्भक्तिं समुदाहर .



सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज [43]



अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः .



यत्करोषि यदश्नासि यज्जुहोषि ददासि यत [44]



यत्तपस्यसि राम त्वं तत्कुरुष्व मदर्पणम .



ततः परतरा नास्ति भक्तिर्मयि रघूत्तम [45]

Lord Shiva said:

O Rama of mighty arms! This is it. No need to worry about these things. This Maya which comprises of Satwa, rajo and Tamo qualities; cannot be sailed accross by anyone. Only those who surrendering themselves totally take my refuge, such humans only get ferried from this maya. O Rama! People devoid of devotion and faith in me, do Kamya-karmas (karmas expecting returns), and get the decaying fruition of their karmas. Ignorant people who run after the enjoyments to gain temporary happiness, they take birth again and again from the wombs of mothers. and again repeatedly keeps going inside the mouth of the death and experience innumerable sorrows in lives. After taking billions of births from many wombs there exists one in a billion who due to his accumulated virtues over his billions of births gains interest in me and gets devoted to me. And that fortunate one who gains interest and devotion in me, gains the divine knowledge. One cannot gain this knowledge by performing billions of any other Karmas. Therefore discard everything and get focussed only on me. Rejecting everything else, take my refuge, I would deliver you from all sins and give you liberation. Do not feel sorrowful of anything. therefore O Rama! Whatever you do, whatever you eat, whatever you offer to the sacrificial fire, whatever you give as donation, whatever austerities you perform, everything offer to me. To remain devoted to me is the best thing to do. There is nothing superior that that.

### Here ends the chapter 14 of Shiva Gita from padma Purana Uttara Khanda ###