Adhyaya 210: Inquiry into Moral Agency (Karma) and Practical Means for the Dissolution of Sin: the Śiśumāra Contemplation

Verse 1

पुनः पतिव्रतामाहात्म्यवर्णनम् ॥ नारद उवाच ॥ रहस्यं धर्ममाख्यानं त्वयोक्तं तु महायशः ॥ स्त्रीणां माहात्म्यमुद्दिश्य भास्करस्य मतं यथा ॥

Again: the description of the greatness of the devoted wife (pativratā). Nārada said: You, O greatly renowned one, have spoken a confidential account of dharma, concerning the greatness of women—according to the view of Bhāskara (the Sun).

Verse 2

इदं हि सर्वभूतेषु परं कौतूहलं मम ॥ तदहं श्रोतुमिच्छामि कथयस्व महातपाः ॥

This, among all matters, is my supreme curiosity. Therefore I wish to hear it—tell me, O great ascetic.

Verse 3

ये नरा दुःखसन्तप्तास्तपस्तीव्रं समाश्रिताः ॥ नानाव्रतशतोपायैः सुखहेतोर्महाप्रभ ॥

Those men who are scorched by suffering resort to intense austerity, employing hundreds of means—many kinds of vows—for the sake of happiness, O greatly radiant one.

Verse 4

मनसा निश्चितात्मानस्त्यक्त्वा सर्वप्रियाप्रियम् ॥ काङ्क्षन्ते बहवः केचित्केनचिद्विनिहन्यते ॥

Many, having resolved themselves in mind and abandoning all that is liked and disliked, still long for results; some are thwarted by something or someone.

Verse 5

श्रुता लोके श्रुतिस्तात श्रेयो धर्मा हि नित्यशः ॥ सम्यक्कृच्छ्राश्रितस्याथ कथं पापे मतिर्भवेत् ॥

It is heard in the world—and in the Śruti, dear sir—that dharma is ever the better path. Then, for one who has properly undertaken the difficult discipline, how could the mind incline toward wrongdoing?

Verse 6

कस्यैतच्चेष्टितं तात कर्त्ता कारयितापि वा ॥ कः कर्षति जगच्चैको भूतग्रामं चतुर्विधम् ॥

Whose doing is this, dear sir—who is the doer, or even the one who causes another to act? Who alone draws along the world, along with the fourfold assemblage of beings?

Verse 7

कं वा द्वेषं पुरस्कृत्य मतिस्तस्य प्रवर्तते ॥ सुखदुःखादि लोकेऽस्मिन्प्रकरोति सुदारुणम् ॥

With what hatred set before the mind as a motive does a person’s thought proceed? In this world it brings about exceedingly harsh experiences, such as pleasure and pain.

Verse 8

यद्येवं तु मया गुह्यं दुर्विज्ञेयं सुरैरपि ॥ शक्यं श्रोतुं महाराज तदाख्याहि तपोधन ॥

If, however, this secret teaching—hard to comprehend even for the gods—may be heard, O great king, then declare it, O treasure of austerity.

Verse 9

नारदेनैवमुक्तस्तु धर्मराजो महामनाः ॥ विनयात्प्रश्रितं वाक्यमिदमाह महामुनिम् ॥

Thus addressed by Nārada, Dharmarāja, great-minded, spoke these words—humble and courteous—unto the great sage.

Verse 10

न कश्चिद्दृश्यते लोके कर्ता कारयितापि वा ॥ यद्वै परमधर्मात्मन् यस्मिन्कर्म प्रतिष्ठितम् ॥

No one is seen in the world as an independent doer—or even as one who causes another to act—O supremely righteous one, in that principle upon which action is established.

Verse 11

यस्य वै कीर्त्यते नाम येन चाज्ञाप्यते जगत् ॥ व्यवहरामि वचश्चाहं यः करोति स्वयं कृतम् ॥

He whose name is indeed proclaimed, by whose command the world is governed—by him I act and I speak; he is the one who brings about what is done, of his own making.

Verse 12

दिव्येऽस्मिन् सदसि ब्रह्मन् ब्रह्मर्षिगणसंवृते ॥ यथाश्रुतं यथादृष्टं कथयिष्याम्यहं विभो ॥

In this divine assembly, O brāhmaṇa, surrounded by companies of brahmarṣis, I shall relate, O mighty one, what was heard and what was seen—just as it was heard and just as it was seen.

Verse 13

स्वकर्म भुज्यते तात सम्भूतैर्यत्कृतं स्वयम् ॥ आत्मानं पातयत्यात्मा किञ्चित्कर्म च कारयेत् ॥

One experiences one’s own action, dear one—what one has oneself done among embodied beings. The self brings the self down, and it also sets certain actions into motion.

Verse 14

वायुना भाविता संज्ञा संसारे सा दृढीकृता ॥ तामेव भजते जन्तुः सुकृतं वाथ दुष्कृतम् ॥

A disposition (saṁjñā) shaped by the vital wind is made firm in saṁsāra. The creature follows that very tendency—whether toward good action or toward bad action.

Verse 15

अभिघाताभिभूतस्तु आत्मनात्मानमुद्धरेत् ॥ आत्मा शत्रुश्च बन्धुश्च न कश्चिद्बन्धुरात्मनः ॥

But when overwhelmed by affliction, one should lift oneself up by oneself. The self is both enemy and friend; for the self, no one else is truly a friend.

Verse 16

बन्धुं बन्धुपरिक्लेशं निर्मितं पूर्वकर्मभिः ॥ जगत्यामुपभुङ्क्ते वै जीवा योनिशतैरपि ॥

In the world, living beings indeed undergo “kinship” and the hardships connected with kinship—fashioned by prior actions—even across hundreds of births.

Verse 17

मिथ्याप्रवृत्तः शब्दोऽयं जगद्भ्रमति सर्वशः ॥ यावत्तत्कुरुते कर्म तावत्कर्म स्वयंकृतम् ॥

This discourse, proceeding on a mistaken course, causes the world to wander in every way. So long as one performs an action, that action is indeed self-performed (one’s own responsibility).

Verse 18

यथा यथा क्षयं याति ह्यशुभं पुरुषस्य वै ॥ तथा तथा शुभा बुद्धिर्मनुजस्य प्रवर्तते ॥

As a person’s unwholesome element truly diminishes, so too does the human being’s wholesome understanding arise and proceed.

Verse 19

शुभाशुभकरीं बुद्धिं लभते पौरवैहिकीम् ॥ दुष्कृतैः कर्मभिर्देही शुभैर्वा स्वयमर्जितैः ॥ क्लेशक्शयं पापहरं शुभं कर्म करोत्यथ ॥

The embodied being obtains an intellect that yields both wholesome and unwholesome results, conditioned by deeds acquired earlier in this life. Through misdeeds—or through wholesome deeds earned by oneself—one then performs wholesome action that diminishes afflictions and removes wrongdoing.

Verse 20

शुभाशुभं नरः प्राप्य कर्माकर्म तथैव च ॥ विवृते विमले कर्मण्यअमरेषु महीयते ॥

Having obtained both wholesome and unwholesome results, and likewise action and non-action, a person is exalted among the immortals through action that is manifest and pure.

Verse 21

स्वर्गः शुभफलप्राप्तिर्निरयः पापसंभवः ॥ नैव कश्चित्प्रदाता च नापहर्ता प्रदृश्यते ॥

Heaven is the attainment of wholesome results; hell arises from wrongdoing. No giver at all is seen, and no taker-away is seen either.

Verse 22

नारद उवाच ॥ यद्येवं स्वकृतं कर्म समन्वेति शुभाशुभम् ॥ शुभस्येह भवेर्दवृद्धिरशुभस्य क्षयोऽपि वा ॥

Nārada said: If, in this manner, one’s self-performed action follows along bearing both wholesome and unwholesome results, can it be that here, in this life, the wholesome does not increase—or even that the unwholesome declines?

Verse 23

मनसा कर्मणा वापि तपसा चरितेन वा ॥ यथा न रोहते जन्तुस्तथा त्वं वक्तुमर्हसि ॥

Whether by mind, by deed, by ascetic discipline (tapas), or by conduct—how a being does not “grow back” (that is, how the unwholesome does not arise again): that you ought to explain.

Verse 24

यम उवाच ॥ इदं पुण्यं पवित्रं च ह्यशुभानां शुभप्रदम् ॥ कीर्तयिष्यामि ते सम्यक्पापदोषक्षयं सदा ॥

Yama said: I shall properly proclaim to you this meritorious and purifying teaching, which bestows the wholesome upon those burdened with the unwholesome, and ever brings about the diminution of the fault of sin.

Verse 25

प्रणम्य शिरसा सम्यक्पापपुण्यकराय च ॥ कर्तृणे जगतो नित्यं विश्वस्य जगतो ह्यहम् ॥

Having duly bowed my head to Him who brings about both sin and merit, to the eternal agent of the world, (I speak), for I am indeed concerned with the world of the universe.

Verse 26

येन सृष्टमिदं सर्वं त्रैलोक्यं सचराचरम् ॥ अनादिमध्यानिधनं दुर्विज्ञेयं सुरासुरैः ॥

By Him all this has been created—the three worlds, with the moving and the unmoving. That principle is without beginning, middle, or end, and is difficult to know even for the gods and the asuras.

Verse 27

यः समः सर्वभूतेषु जितात्मा शान्तमानसः ॥ स पापेभ्यो विमुच्येत ज्ञानवान्सर्ववेदवित् ॥

One who is even-minded toward all beings, self-controlled, and of tranquil mind—being a person of knowledge and a knower of all the Vedas—is released from sins.

Verse 28

गुणागुणपरिज्ञाता ह्यक्षयस्य क्षयस्य च ॥ ध्याने नैव ह्यसम्मूढः स पापेभ्यः प्रमुच्यते ॥

One who discerns merits and demerits, and understands what is imperishable and what is perishable—remaining unconfused in meditation—is released from sins.

Verse 29

स्वदेहे परदेहे च सुखदुःखेन नित्यशः ॥ विचारज्ञो भवेद्यस्तु स मुच्येतैनसा ध्रुवम् ॥

Whoever becomes discerning regarding pleasure and pain, constantly, in one’s own body and in another’s, is certainly freed from sin.

Verse 30

अहिंस्रः सर्वभूतेषु तृष्णाक्रोधविवर्जितः ॥ शुभन्यायः सदा यश्च स पापेभ्यः प्रमुच्यते ॥

One who is non-violent toward all beings, free from craving and anger, and who consistently follows auspicious right conduct—such a person is released from sins.

Verse 31

प्राणायामैश्च निर्गृह्य त्वधः सन्धानारणानि च ॥ व्यवस्थितमना यस्तु स पापेभ्यः प्रमुच्यते ॥

And one who, through the disciplines of prāṇāyāma, restrains the vital currents and also undertakes the lower retentions, and whose mind is steady, is released from sins.

Verse 32

निराशः सर्वतस्तिष्ठेदिष्टार्थेषु न लोलुपः ॥ परीतात्मा त्यजेत्प्राणान्सर्वपापात्प्रमुच्यते ॥

One should stand free of expectation in every respect, not greedy for desired objects; having mastered oneself, even if one relinquishes the life-breath, one is released from all sins.

Verse 33

श्रद्दधानो जितक्रोधः परद्रव्यविवर्जकः ॥ अनसूयश्च यो मर्त्यः स पापेभ्यः प्रमुच्यते ॥

A mortal who is faithful, who has conquered anger, who avoids another’s property, and who is free from malice—such a person is released from sins.

Verse 34

गुरुशुश्रूषया युक्तस्त्वहिंसानिरतश्च यः ॥ अक्षुद्रशीलस्तु नरः स पापेभ्यः प्रमुच्यते ॥

A person devoted to service of the teacher, engaged in non-violence, and whose conduct is not mean-spirited—such a one is released from sins.

Verse 35

प्रशस्तानि च यः कुर्यादप्रशस्तानि वर्जयेत् ॥ मङ्गले परमो यश्च स पापेभ्यः प्रमुच्यते ॥

Whoever performs what is commendable and avoids what is not commendable, and who is foremost in auspicious conduct—such a person is released from sins.

Verse 36

योऽभिगच्छति तीर्थानि विशुद्धेनान्तरात्मना ॥ पापादुपरतो नित्यं स पापेभ्यः प्रमुच्यते ॥

One who approaches the sacred tīrthas with a purified inner self, and who is ever withdrawn from wrongdoing—such a person is released from sins.

Verse 37

नारद उवाच ॥ एतच्छ्रेयॊहितं चैव सर्वेषां वै परन्तप ॥ उपपन्नं च युक्तं च तत्त्वया समुदाहृतम् ॥

Nārada said: “This indeed is beneficial and conducive to the highest good for all, O subduer of foes; it is well-founded and coherent, and has been set forth in accordance with the true principle.”

Verse 38

विविधैः कारणोपायैः सम्यक्तत्त्वार्थदर्शितैः ॥ संशयोऽभून्मम पुरा स त्वया नाशितः प्रभो ॥

“By diverse means and causal approaches that correctly reveal the meaning of true principle, a doubt once arose in me; that doubt has been removed by you, O lord.”

Verse 39

ततोऽप्यल्पतरश्चेत्स्यादुपायो योगवित्तम ॥ कथ्यतां मे महाभाग येन पापं प्रणश्यति ॥

“If there is an even easier means than that, O best knower of yoga, tell it to me, O noble one—by which sin is destroyed.”

Verse 40

दुष्करं पूर्वमुक्तं हि योगधर्मस्य साधनम् ॥ पापापहरणं लोके यदन्यत्सुखसाधनम् ॥

“For the practice previously described—the discipline of yoga—is indeed difficult. Therefore, in the world, speak of another means that removes sin and is easy to accomplish.”

Verse 41

अल्पोपायकरेण चैव सुखोपायं च सर्वशः ॥ येन पापकृतान्दोषानपोहतिसुदारुणान् ॥

“[Tell me] a method that requires little effort, and an easy means in every respect—by which the very severe faults produced by sinful acts are dispelled.”

Verse 42

आत्मायत्ताश्च ये नित्यं न च विस्तारविस्तरः ॥ गुणैश्च विविधैर्युक्ता इह लोके परत्र च ॥

“Tell me those means which are always dependent on oneself, not requiring extensive elaboration, and endowed with various merits—both in this world and in the world beyond.”

Verse 43

कर्मणामशुभानां च विविधोत्पत्तिजन्मनाम् ॥ यः समर्थः स्फोटयितुं तन्मे ब्रूहि महातपाः ॥

“Tell me, O great ascetic, of that means which is capable of shattering and neutralizing inauspicious actions—those arising from various origins and births.”

Verse 44

यम उवाच ॥ यथा स भगवानाह धर्ममेतं प्रजापतिः ॥ तदहं भावयिष्यामि नमस्कृत्य स्वयम्भुवम् ॥

Yama said: “Just as the venerable Prajāpati declared this dharma, so I shall set it forth—having paid homage to Svayambhū, the Self-born.”

Verse 45

लोकानां श्रेयसोऽर्थं तु पापानां तु विनाशनम् ॥ क्रियाकारनियोगं च प्रोच्यमानं निबोध मे ॥

“For the sake of the welfare of the worlds, and for the destruction of sins, understand from me what is being taught: the prescribed regulation for ritual and conduct.”

Verse 46

प्राप्नुयादीप्सितान्कामान्पापैर्मुक्तो यथासुखम् ॥ यः कुर्याद्धर्मसंयुक्तं विशुद्धेनान्तरात्मना ॥

“Freed from sins, one would attain the desired aims with ease—if one performs what is aligned with dharma, with an inward self that is purified.”

Verse 47

यस्तु कारयते रूपं शिशुमारं प्रजापतिम् ॥ दृष्ट्वा नमस्येत्प्रयतः स पापेभ्यः प्रमुच्यते ॥

Whoever commissions the making of the form of the Prajāpati called Śiśumāra and, upon seeing it, bows with disciplined attentiveness, is released from sins.

Verse 48

यदा तस्य शरीरस्थं सोमं पश्येत्समाहितः ॥ महापातकनाशस्तु तदा तस्य विधीयते ॥

When, with a concentrated mind, one sees Soma (the Moon) situated within that body (the Śiśumāra form), then the destruction of great sins is ordained for that person.

Verse 49

ललाटे तूत्थितं दृष्ट्वा मुच्यते च स पातकैः ॥ कण्ठस्थं पातकैः सर्वैर् हृदिस्थं च कृताकृतैः ॥

Having seen it raised upon the forehead, one is freed from sins; having seen it situated in the throat, from all sins; and having seen it situated in the heart, from deeds done and not done—actions and omissions alike.

Verse 50

मनसा कर्मणा वाचा यत्किञ्चित्कलुषं कृतम् ॥ उदरस्थं तु तं दृष्ट्वा मुच्यते नात्र संशयः ॥

Whatever impurity has been committed by mind, deed, or speech—having seen that principle situated in the belly, one is freed; of this there is no doubt.

Verse 51

वाङ्मनोभिः कृतानां तु पापानां विप्रमोक्षणम् ॥ यदा लाङ्गलकण्ठे तु स्थितं पश्येद्दिवाकरम् ॥

For release from sins committed by speech and mind: when one sees Divākara (the Sun) situated at the ‘plough-handle throat’ (lāṅgala-kaṇṭha) within that cosmic configuration.

Verse 52

तदा स दुष्कृतान्सर्वान्विनाशयति मानवः ॥ यदा सोमं गुरुं सर्वं यः कुर्यात्तु प्रदक्षिणम् ॥

Then that person destroys all evil deeds. And when someone performs pradakṣiṇā in reverence to Soma, regarded as the universal guru of all—

Verse 53

ध्यायेत ह्यक्षयं यस्तु स पापेभ्यः प्रमुच्यते ॥ भृगुर्बुधः शनैश्चारो लोहिताङ्गश्च वीर्यवान् ॥

Whoever meditates upon the Imperishable (Akṣaya) is freed from sins. (There are) Bhṛgu (Venus), Budha (Mercury), Śanaiścara (Saturn), and the powerful Lohitāṅga (Mars).

Verse 54

सौम्यरूपो यदा चन्द्रः कुरुते च प्रदक्षिणाम् ॥ हृदि कृत्वा तु तत्पापं यो ध्यायेदक्षरं शुचिः ॥

When the Moon, in a gentle form, performs pradakṣiṇā, then one who—being pure—places that sin within the heart (acknowledging it inwardly) and meditates on the Imperishable Akṣara is purified.

Verse 55

जघनस्थं शुचिर्दृष्ट्वा नरश्चन्द्रमसं मुने ॥ नमस्येत्प्रयतो भूत्वा सर्वपापैः प्रमुच्यते ॥

O sage, a person—being pure—having seen the Moon situated at the hips/loins (jaghana), should bow with disciplined attention; he is freed from all sins.

Verse 56

आर्द्रस्थमार्द्रकर्मा तु ध्यात्वा चाष्टशताक्षरम् ॥ यदा चन्द्रश्च सूर्यश्च द्वावन्योऽन्यं प्रपश्यतः ॥

But one whose actions are ‘softened/moistened’ (ārdrakarmā), having meditated upon the eight-hundred-syllabled formula while situated in the ‘moist’ locus (ārdrastha)—when the Moon and the Sun, the two, behold one another—

Verse 57

सम्पूर्णौ विमलौ सम्यग्भ्राजमानौ स्वतेजसा ॥ कृत्वा हृदि तथा पापं यो ध्यायेत्परमव्ययम् ॥

Having thus established within the heart the divine vision as complete and stainless, truly radiant with its own splendor, whoever then meditates on the supreme, imperishable Reality has sin removed.

Verse 58

वामनं ब्राह्मणं दृष्ट्वा वाराहं च जलोत्थितम् ॥ धरणी चोद्धृता येन सिंहं चापि महामुने ॥

Having beheld Vāmana in the brāhmaṇa form, and also Varāha arisen from the waters—by whom the Earth (Dharaṇī) was lifted up—and likewise the Lion form, O great sage.

Verse 59

नमस्येद्वै पयोभक्षः स पापेभ्यः प्रमुच्यते ॥ प्राणायामं च यः कुर्यात्सोऽपि पापात्प्रमुच्यते ॥

One who offers reverence while subsisting on milk is released from sins; and one who performs prāṇāyāma, the regulation of the breath, is likewise released from sin.

Verse 60

यम उवाच ॥ देवर्षे श्रूयतां पुण्यं यद्ब्रवीषि महामुने ॥ त्वदुक्त्या मे कथयतः शृणुष्वावहितोऽनघ ॥

Yama said: O divine seer, let the meritorious teaching you speak, O great sage, be heard. In accordance with your words, as I expound it, listen attentively, O faultless one.

Verse 61

संसारे प्राप्तदोषस्य जायमानस्य देहिनः ॥ पततां च गतो भावः पापकर्मक्षयेण तु ॥

For the embodied being who is born in saṃsāra having incurred fault, even for those who fall into distress, a change of condition indeed occurs through the exhaustion of sinful actions.

Verse 62

तत्त्वार्थं वेत्ति यः सम्यक्पुरुषं प्रकृतिं तथा ॥ ज्ञात्वा वा यो न मुह्येत पदं प्राप्नोति शाश्वतम् ॥

Whoever rightly knows the meaning of reality—Puruṣa and likewise Prakṛti—and, having known this, is not deluded, attains the everlasting state.

Verse 63

उत्थाय ब्राह्मणं गच्छेन्नरो भक्त्या समन्वितः ॥ अभिगम्य प्रदानॆन स पापेभ्यः प्रमुच्यते ॥

A person, endowed with reverent devotion, should rise and go to a brāhmaṇa; having approached and given a gift, that person is released from sins.

Verse 64

कैवल्यमभिसम्पन्ने श्रद्धधानो भवेन्ररः ॥ अनन्यमानसः कुर्याद्यथा धर्मानुशासनम् ॥

When the teaching culminating in kaivalya is present, a person should become steadfast in faith; with an undistracted mind, one should act in accordance with the discipline of dharma.

Verse 65

तदा निर्मलतां याति चन्द्रमाः शारदो यथा ॥ प्राणायामशतं कृत्वा सर्वपापैः प्रमुच्यते ॥

Then one attains purity and clarity, like the autumnal moon; having performed a hundred cycles of prāṇāyāma, one is released from all sins.