Surya Gita Chapter 1 & 2 In And Meaning

॥ Surya Gita Chapter 1 ॥

ब्रह्मा उवाच
प्रपंचसृष्टिकर्मेदं मम श्रीगुरुनायक। अहार्यं द्विपरार्धान्तमाधिकारिकतावशात्॥१॥
O venerable teacher! This act of creating this world, which is a duty of mine, is unalterable and lasts for half of my lifetime.

इति त्वद्वदनाम्भोजात्सम्यग्विदितवानहम्। तथाप्यत्र न मे चिन्ता जायते त्वत्कृपाबलात्॥२॥
This I have understood properly from your lotus mouth. Due to the power of your grace, no doubt related to this arises in my mind.

त्वयि प्रसन्ने मय्येवं बोधानन्दस्वरूपतः। पुनर्जन्मभयाभावाद्धीर एवास्मि वृत्तिषु॥३॥
Upon your being pleased with me in this fashion and because of the absence of the fear of rebirth, I am confident about my duty.

तथापि कर्मभागेषु श्रोतव्यमवशिष्यते। तत्सर्वं च विदित्वैव सर्वज्ञः स्यामहं प्रभो॥४॥
O Lord! There still remains something to be heard with respect to karma. Only after knowing that shall I know all.

जगज्जीवेश्वरादीनां प्रागुत्पत्तेर्निरंजनम्। निर्विशेषमकर्मैकं ब्रह्मैवासीत्तदद्वयम्॥५॥
Before the birth of the world, jivas, Ishwar and the rest, there existed only the spotless, homogeneous, actionless and non-dual Brahm.

तस्य जीवेशस्रष्टृत्वं प्रोच्यते वेदावादिभिः। अकर्मणः कथं सृष्टिकर्मकर्तृत्वमुच्यते॥६॥
Creation of jivas and Ishwar is attributed to it by those well versed in the Vedas. How is the creation of the world attributed to the one who is actionless?

सकर्मा सेन्द्रियो लोके दृश्यते न निरिन्द्रियः। ब्रह्मणोऽतीन्द्रियत्वं च सर्वशास्त्रेषु घुष्यते॥७॥
In this world, those engaged in activities are seen to be possessing senses and are not devoid of senses. But in the shaastraas, Brahm is proclaimed to be beyond the senses.

नश्यमानतयोत्पत्तिमत्वादाद्यस्य कर्मणः। न मुख्यमवकल्पेताप्यनादित्वोपवर्णनम्॥८॥
The primeval doer being subject to origin and dissolution, his being described as the supreme power as well as the one without beginning, is not fit.

ब्रह्म चेत्कर्म कुर्वीत येनकेनापि हेतुना। तथा च संसृतिस्तस्य प्रसज्येत तु नात्मनः॥९॥
If Brahm is engaged in activities, because of whatever reason, it would be attached to the world .

तस्मादाद्यस्य पुण्यस्य पापस्य च दयानिधे। कर्मणो ब्रूहि मे स्पष्टमुपपत्तिं गुरूत्तम॥१०॥
Therefore, O ocean of mercy! O the best of teachers! Tell me clearly about the primeval doer, as well as about merits and sins.

इत्युक्तो विधिना देवो दक्षिणामूर्तिरीश्वरः। विचित्रप्रश्नसन्तुष्ट इदं बचनमब्रवीत्॥११॥
Being thus inquired, Lord Dakshinamurty, being satisfied with the various questions, spoke the following words.

श्रीगुरुमूर्तिरुवाच
ब्रह्मन्साधुरयं प्रश्नस्तव प्रश्नविदां वर। शृणुश्व सावधानेन चेतसास्योत्तरं मम॥१२॥
O Brahma! O the best of enquirers! This question of yours is a good one. Listen to its answer from me with an attentive mind.

प्रागुत्पत्तेरकर्मैकमकर्तृ च निरिन्द्रियम्। निर्विशेषं परं ब्रह्मैवासीन्नात्रास्ति संशयः॥१३॥
Before creation, only the actionless, homogenous, devoid of all senses, supreme Brahm existed. There is not doubt about this.

तथापि तस्य चिच्छक्तिसंयुत्वेन हेतुना। प्रतिच्छायात्मिके शक्ती मायाविद्ये बभूवुतुः॥१४॥
Even then, because of his being endowed with the power of consciousness, two powers of his, Maayaa and Avidyaa, which were like his reflection, came into existence.

अद्वितीयमपि ब्रह्म तयोर्यत्प्रतिबिम्बितम्। तेन द्वैविध्यमासाद्य जीव ईश्वर इत्यपि॥१५॥
The non-dual Brahm, which was reflected in maayaa and avidya, it attained two forms – jiva and Ishwar.

पुण्यपापादिकर्तृत्वं जगत्सृष्ट्यादिकर्तृताम्। अभजत्सेन्द्रियत्वं च सकर्मत्वं विशेषतः॥१६॥
The Brahm assumed various activities – doer of merits and sins, creator of the world, possessed with senses etc. and especially of the one who bears the fruits of his actions.

यः स्वशक्त्या समुल्लास उदभूत्परमात्मनः। स्वबन्धजनकं सूक्ष्मं तदाद्यं कर्म कथ्यते॥१७॥
The subtle sporting of the supreme Self which took place using its own power, which was consequent in it’s self-binding, that is called the primeval activity.

न तेन निर्विशेषत्वं हीयते तस्य किंचन। न च संसारबन्धश्च कश्चिद्ब्रह्मन्प्रजायते॥१८॥
O Brahma! By this the homogeneity of Brahm is not affected. And the binding of the Brahm in the world also does not take place.

पारमार्थिकसंसारी जीवः पुण्यादिकर्मवान्। प्रातिभासिकसंसारी त्वीशः सृष्ट्यादिकर्मवान्॥१९॥
The jiva is a worldly being who considers the world as a reality and performs meritorious and sinful deeds. But Ishwar is a worldly being who knows the world to be an illusion and is involved in activities like creation, maintainance and destruction.

असंसारि परं ब्रह्म जीवेशोभयकारणम्। ततोऽप्यतीतं नीरूपमवाङ्मनसगोचरम्॥२०॥
The supreme Brahm is not a worldly being, he is the cause of both jiva and Ishwar. He is beyond both of them, he is formless and cannot be conceived by speech, mind and sense organs.

कर्मवन्तौ परित्यज्य जीवेशौ ये महाधियः। अकर्मवत्परं ब्रह्म प्रयान्त्यत्र समाधिभिः॥२१॥
Those intellectual men who abandon the jiva and Ishwar who are involved in activities, and are dedicated to the Brahm, which is actionless and reach it through samaadhi (continued in the next verse)

ते विदेहविमुक्ता वा जीवन्मुक्ता नरोत्तमाः। कर्माकर्मोभयातीतास्तद्ब्रह्मारूपमाप्नुयुः॥२२॥
(continued) whether those great men be videhamuktaas or jivanmuktaas, they shall rise above both action and inaction and obtain the supreme formless Brahm.

कर्मणा संसृतौ बद्धा मुच्यन्ते ते ह्यकर्मणा। बन्धमोक्षोभयातीताः कर्मिणो नाप्यकर्मिणः॥२३॥
Those who are bound in the world by action, they get liberated through inaction. Those who are above bondage and liberation, they are neither in a state of activity nor in the state of inactivity.

जीवस्य कर्मणा बन्धस्तस्य मोक्षश्च कर्मणा। तस्माद्धेयं च कर्म स्यादुपादेयं च कर्म हि॥२४॥
Jiva is bound by karma and his liberation is by karma. Therefore, karma is both worth abandoning as well as worth adopting.

त्यक्ते कर्मणि जीवत्वमात्मनो गच्छति स्वयम्। गृहीते कर्मणि क्षिप्रं ब्रह्मत्वं च प्रसिध्यति॥२५॥
Upon abandoning karma, the Self automatically goes towards jivahood. Upon adopting karma, the state of Brahmhood is soon realized.

आविद्यकमशुद्धं यत्कर्म दुःखाय तन्नॄणाम्। विद्यासम्बन्धि शुद्धं यत्तत्सुखाय च कथ्यते॥२६॥
The karma which is related to ignorance is impure and they results in sorrow for men. The karma which is related to knowledge is pure and is said to be for happiness.

विद्याकर्मक्षुरात्तीक्ष्णाच्छिनत्ति पुरुषोत्तमः। अविद्याकर्मपाशांश्चेत्स मुक्तो नात्र संशयः॥२७॥
If, using the sharp razor of the karma related with knowledge, a man should cut apart the net of karma related to ignorance, then he is liberated. There is not doubt about this.

सर्वस्य व्यवहारस्य विधे कर्मैव कारणम्। इति निश्चयसिद्ध्यै ते सूर्यगीतां वदाम्यहम्॥२८॥
O Vidhi! Karma is the reason for all actions. To establish this conclusively I shall speak the Surya Gita to you.

कर्मसाक्षिणमादित्यं सहस्रकिरणं प्रभुम्। सप्ताश्वं सर्वधर्मज्ञमपृच्छदरुणः पुरा॥२९॥
Earlier, Aruna inquired the sun god Aditya, who is the witness of actions, who is endowed with countless rays, who possesses seven horses and who has the knowledge of all the dharmas.

अरुण उवाच
भगवन्केन संसारे प्राणिनः संभ्रमन्त्यमी। केनैतेषां निवृत्तिश्च संसाराद्वद सद्गुरो॥३०॥
O Lord! By what are the living beings being deluded in this universe? By what shall these beings get liberated from this world? Tell me, O teacher!

इति पृष्टः स सर्वज्ञः सहस्रकिरणोज्ज्वलः। सूर्योऽब्रवीदिदं शिष्यमरुणं निजसारथिम्॥३१॥
Thus asked, the omniscient Surya, radiant with the splendor of countless rays, said this to his disciple Aruna, who was his charioteer.

सूर्य उवाच
अरुण त्वं भवस्यद्य मम प्रियतमः खलु। यतः पृच्छसि संसारभ्रमकारणमादरात्॥३२॥
O Aruna! Today you have become my most beloved since you are respectfully inquiring about the reason behind the delusion of this world.

भ्रमन्ति केवलं सर्वे संसारे प्रणिनोऽनिशम्। त नु तत्कारणं केनाप्यहो किंचित्विचार्यते॥३३॥
All living beings are deluded alone in the world, day and night. But alas! by no one is the reason behind this pondered upon.

तज्जिज्ञासुतया त्वं श्लाध्योऽसि विबुधोत्तमैः। शृणुश्वारुण वक्ष्यामि तव संसारकारणम्॥३४॥
Being curious about it, you are worthy of respect by intelligent men. O Aruna! Listen. I shall tell you the reason behind the delusion of the world.

पुण्यपापात्मकं कर्म यत्सर्वप्राणिसंचितम्। अनादिसुखदुःखानां जनकं चाभिधीयाते॥३५॥
The karma, which can be meritorious and sinful, which has been accumulated by all beings, is called the originator of the beginningless sorrow and happiness.

शास्त्रैः सर्वैश्च विहितं प्रतिषिद्धं च सादरम्। कामादिजनितं तत्त्वं विद्धि संसारकारणम्॥३६॥
(The karma which is) duly sanctioned and prohibited by all shastras, the karma which is generated from desires etc, know that to be the cause of this world.

पश्वादीनमाभावेऽपि तयोर्विधिनिषेधयोः। संसारस्य न लोपोऽस्ति पूर्वकर्मानुसारतः॥३७॥
(During cosmic dissolution) when there are no beings like animals etc, when there is no sanctioning and prohibition of karma, even then the world does not get eliminated, since it follows its previous karma.

पूर्वं मनुष्यभूतानां पापकर्मवशादिह। श्वखरोष्ट्रादिजन्मानि निकृष्टानि भवन्त्यहो॥३८॥
Alas! Those who have been humans in the past, because of performing sinful deeds in the world, they obtain lowly births like dog, donkeys, camels etc.

पापकर्मसु भोगेन प्रक्षीणेषु पुनश्च ते। प्राप्नुवन्ति मनुष्यत्वं पुनश्च श्वादिजन्मिताम्॥३९॥
Upon the exhaustion of their sinful karma through worldly enjoyments, they again obtain human birth and then again birth as dogs etc.

जननैर्मरणैरेवं पौनःपुन्येन संसृतौ। भ्रमन्त्याब्धितरंगस्थदारुवद्धीमतां वर॥४०॥
O the best amongst the intelligent! In this way, through repeated births and deaths they wander in the world, just like a log of wood on the waves of the sea.

अरुण उवाच
प्रक्षीणपापकर्माणः प्राप्तवन्तो मनुष्यताम्। पुनश्च श्वादिजन्मानि केन गच्छन्ति हेतुना॥४१॥
Those whose sinful acts have exhausted and who have obtained human birth, why do they again obtain births as dogs etc?

न हि दुर्जन्महेतुत्वं पुण्यानां युक्तमीरितुम्। न च पुण्यवतां भूयः पापकर्मोपपद्यते॥४२॥
The meritorious deeds cannot be said to be the cause of lowly births; moreover meritorious men does not perform sinful acts again.

पुण्यैर्विशुद्धचित्तानां ज्ञानयोगादिसाधनैः। संसारमोक्षसंसिद्ध्या पापकर्माप्रसक्तितः॥४३॥
Those whose mind has been purified by merits due to non-attachment to sinful deeds, for them, through knowledge, yoga and other means, liberation from the world is certain (continued in the next verse)

जीवेषु पौनःपुन्यं चेदुत्तमाधमजन्मनाम्। नियमेनाभिधीयते येन केनापि हेतुना॥४४॥
If their repeated falling into low and high births, for whatever reason, is as per rules (continued in the next verse)

मोक्षशास्त्रस्य वैयर्थ्यमापतत्येव सर्वथा। तस्मादपापिनां जन्म पुनश्चेति न युज्यते॥४५॥
then the shastras which show the path to liberation become useless. Therefore, rebirth for a sinlessman is not appropriate.

इत्युक्तो भगवानाह सर्वज्ञः करुणानिधिः। रविः संशयविच्छेदनिपुणोऽरुणमादरात्॥४६॥
Being spoken thus, the all-knowing lord, the ocean of compassion, Ravi, who is skilled in shattering doubts, spoke respectfully to Aruna.

रविरुवाच
प्रक्षीणेष्वपि भोगेन पापकर्मसु देहिनः। पुनश्च पापकर्माणि कुर्वन्तो यान्ति दुर्गतिम्॥४७॥
Upon the exhaustion of the sinful deeds of a jiva by bhoga, those who perform sinful acts again, they attain lowly births.

तानि दुर्जन्मबीजानि कामात्पापानि देहिनाम्। पुनरप्युपपद्यन्ते पूर्वपुण्यवतामपि॥४८॥
Those sins, which are the seeds of lowly births, approach again those men who have performed meritorious deeds earlier, because of desire.

सकामानां च पुण्यानां भोगहेतुतया नॄणाम्। न चित्तशुद्धिहेतुत्वं क्वचिद्भवितुमर्हति॥४९॥
Moreover, meritorious deeds of men which are performed with desire (or attachment), their fruits must be borne; hence, they cannot become the cause of purification of the mind in anyway.

कुतश्चिदशुद्धचित्तानां ज्ञानयोगादिसंभवः। ज्ञानयोगादिहीनानां कुतो मोक्षश्च संसृतेः॥५०॥
So then how can knowledge and yoga be possible for those who possess impure minds? And those who are devoid of knowledge and yoga, how can they get liberated from the world.

कामेन हेतुना सत्स्वप्युत्तमाधमजन्मसु। मोक्षशास्त्रस्य सार्थक्यं नैष्काम्योदयहेतुकम्॥५१॥
With derise being the cause, whether one is in lowly or high births, the usefulness of the shastras is because of their propagation of desireless-action.

सुखदुःखोपभोगेन यदा निर्वेदमागतः। निष्कामत्वमवाप्नोति स्वविवेकपुरस्सरम्॥५२॥
When, through bearing happiness and sorrow, one attains the state of indifference towards them, when one obtains the state of desirelessness and a proper knowledge of the Self (continued in the next verse)

ततःप्रभृति कैश्चित्स्याज्जन्मभिर्ज्ञानयोगवान्। श्रवणादिप्रयत्नैर्हि मुक्तिः स्वात्मन्यवस्थितिः॥५३॥
from then onwards, after many births, through efforts of shravana etc (listening, thinking and meditating) one is endowed with knowledge and yoga, liberation and abidance in the Self.

कर्माध्यक्षं परात्मानं सर्वकर्मैकसाक्षिणम्। सर्वकर्मविदूरन्तं कर्मवान्कथमाप्नुयात्॥५४॥
The Supreme Self, which is the supervisor of karma, the one witness of all karma, who is far away from all karma, how can a man engaged in karma be successful in obtaining it?

पुण्येष्वापि च पापेषु पौर्विकेषु च भोगतः। क्षपितेषु परात्मा स स्वयमाविर्भविष्यति॥५५॥
The jivas who are thrown into the world for bearing their previous merits and sins, in them the Supreme Self itself incarnates.

कर्तृभिर्भुज्यते जीवैः सर्वकर्मफलं न तु। साक्षिणा निर्विकल्पने निर्लेपेन परात्मना॥५६॥
But the fruits of all actions is borne by the doer jivas, and not by the Supreme Self, which is the witness, which is unchanging and uninvolved.

जीवानां तदनन्यत्वाद्भोगस्यावसरः कुतः। इति केचन शंकन्ते वेदान्तापतदर्शिनः॥५७॥
Some men, seeing flaw in Vedanta, doubt thus – “The jivas being non-distinct from the Supreme Self, where is there a possibility of bhoga for a jiva?”

परमार्थदशायां हि तदनन्यत्वमिष्यते। व्यवहारदशायां नानुपपत्तिश्च काचन॥५८॥
Only in the paramarthik state that the oneness of jiva and Self can be spoken about. In the vyavahara state, there is nothing inappropriate (in the statement that the jiva bears the fruit and not the Self ).

परमार्थदशारूढे जीवन्मुक्तेऽपि कर्मणाम्। भोगोऽङीक्रियते सम्यग्दृश्यते च तथा सति॥५९॥
When one ascends to the paramarthik state or becomes a jivan-mukta, only then one can ascribe the bhoga to jiva and witnesshood to the Self. It is only in this state that one can properly see that the fruits are being borne by the jiva and not the Self.

अज्ञानां व्यवहारैकनिष्ठानां तदनन्यता। अभोक्तृता च केनैव वक्तुं शक्या मनीषिणा॥६०॥
Which intelligent man can speak about non-distinction between jiva and Self to the ignorant people, who are firmly established only in the vyavaharik state?

ज्ञानिनः कर्मकर्तृत्वं दृश्यमानमपि स्फुटम्। उत्पादयेत्फलं नेति मन्यन्ते स्वप्नकर्मवत्॥६१॥
Some people think that even though an enlightened man can be seen to be active, but his actions do not bear fruit since they are just like actions performed in a dream.

तदयुक्तं न हि स्वप्ने पापकर्तुः स्वतन्त्रता। जाग्रति प्राणिनः कर्म स्वातन्त्र्यं वर्तते खलु॥६२॥
This is inappropriate since in a dream, the one performing a sin is not independent to act. In the waking state (of the enlightened man) his freedom to act is present.

तिरश्चां जागरावस्था यथा भोगैककारणम्। तथा स्वप्नदशा नॄणां फलभोगैककारणम्॥६३॥
Just like the waking state for animals is only the cause of bhoga (an animal does not do any karma while awake; he only bears the fruit of his previous actions throughout his lifetime), similarly the state of dream of men is only the cause of bhoga.

नॄणां च जागरावस्था बालानं स्यात्तथा न तु। यूनां वृद्धतमानां वा किमुत स्वात्मवेदिनाम्॥६४॥
But the waking state for children is not like that; neither of the young men nor of old men; where can it be for the self-realized ones?

भाविभोगार्थकं कर्म जाग्रत्येव नॄणां भवेत्। फलं तु कर्मणः स्वप्ने जाग्रत्यपि च युज्यते॥६५॥
The action whose fruits ought to be borne in the future, can be performed only in the waking state; but the fruits of actions can be borne either in waking state or in the state of dream.

कर्मण्यध्यस्य भोगं ये भोगेऽध्यस्याथ कर्म च। कर्मतद्भोगयोर्भेदमज्ञात्वाहुर्यथेप्सितम्॥६६॥
Those who attribute bhoga to karma and karma to bhoga, without knowing the difference between karma and bhoga, they say whatever they want.

तेषां मन्दधियां ज्ञानवादिनां पापकारिणाम्। कथं कृतार्थतां ब्रूयामध्यासक्षयसंभवाम्॥६७॥
For those dull-witted men, performing sin and proclaiming themselves to be knowledgeable, how can I say that they have accomplished their purpose, which is born out of dissolution of all kinds of attributions?

कर्मण्यकर्मधीर्येषामकर्मणि च कर्मधीः। ते चाध्यासवशा मन्दा ज्ञानिनः स्वैरचारिणः॥६८॥
Those who consider forbidden activities as worth doing and reject activities worth doing, they are dull-witted and are in the grip of false identifications, those knowledgeable men act out of their own whim.

वर्णाश्रमादिधर्माणामद्वैतं कर्मणैव ये। अनुतिष्ठन्ति ते मूढाः कर्माकर्मोभयच्युताः॥६९॥
Those who follow advaitic doctrine by only performing the physical duties of their varna (and not by self-realization), they are dull-witten and fallen from both action and inaction.

स्वानुभूतिं वरिष्ठां तां सर्वानुष्ठानवर्जिताम्। सर्वानुष्ठानवन्तोऽपि सिद्धामाहुर्बतात्मनाम्॥७०॥
Alas! Performing all kinds of activities, they say that they have experienced the Self, which is possible only by abandoning all kinds of outer activities.

अभेदध्यानसाध्यां तां स्वानुभूतिं महत्तमाम्। विचारसाध्यां मन्यन्ते ते महापापकर्मिणः॥७१॥
The experience of the Self, which is achieved by great men by meditating on non-difference, those sinful men consider it to be achievable only by mental reflection.

निदिध्यासनमप्यात्माभेदाभिध्यानलक्षणम्। उपेक्षन्ते वृथाद्वैतज्ञानवादैकमोहतः॥७२॥
Being deluded by the doctrine of Advaita, they wrongly ignore the practice of nididhyaas, which is characterized by meditation of the non-difference of the Self.

आश्रित्य विचारं ये वाक्यार्थमननात्मकम्। मन्यन्ते कृतकृत्यत्वमात्मनां ते हि मोहिताः॥७३॥
Those who, depending on reflection on the meanings of the great-statements (of the upanishads), consider their purpose achieved, they are indeed deluded.

आद्यज्ञानोदये काम्यकर्मत्याग उदीर्यते। द्वितीयसम्यग्ज्ञाने तु नैमित्तिकनिराकृतिः॥७४॥
When the first level of knowledge is achieved, then kaamya-karma is abandoned; when the second right knowledge is obtained then naimittic-karma can be neglected.

तृतीयपूर्णज्ञाने च नित्यकर्मनिराकृतिः। चतुर्थाद्वैतबोधे तु सोऽतीवर्णाश्रमी भवेत्॥७५॥
When the third level of knowledge, that is full knowledge is obtained then nitya-karma can be neglected; when the fourth level, that is experience of non-duality is achieved, then the person goes beyond the level of all the four ashrams.

नित्यनैमित्तिकोपेतज्ञानान्मुक्तिः क्रमाद्भवेत्। सम्यग्ज्ञानात्तु सा जीवन्मुक्तिर्नित्यैकसंयुतात्॥७६॥
By knowledge acquired from nitya karma, naimittitik karma etc one obtains liberation step by step; by proper knowledge that becomes jivanmukti because of constant unity with the Self.

पूर्णज्ञानाद्विदेहाख्या शाश्वती मुक्तिरिष्यते। यथा नैष्कर्म्यसंसिद्धिर्जीवन्मुक्तेर्निरंकुशा॥७७॥
By complete knowledge eternal liberation called, videhamukti, is said to be obtained just like desireless action is obtained by a jivanmukta.

अत्रैवं सति नैष्कर्म्यं ज्ञानकर्मसमुच्चयात्। सिध्येत्क्रमेण सद्यो वा नान्यथा कल्पकोटिभिः॥७८॥
This being the case, the state of desireless-action is realized by the accumulation of merits of knowledge and action. It may be realized either at once or step by step, but by any other method it cannot be obtained even in thousands of lives.

यावद्विदेहमुक्तिः सा न सिध्यति शरीरिणः। तावत्समुच्चयः सिद्धो ज्ञानोपासनकर्मणाम्॥७९॥
Until videhamukti is not realized by a jiva, he should accumulate merits of knowledge, worship and actions.

तस्माद्ज्ञात्वा परात्मानं ध्याननिष्ठो महामतिः। भूयान्निजाश्रमाचारनिरतः श्रेयसे सदा॥८०॥
Thereafter, after knowing the Supreme-Self, the intelligent one should dedicate himself to continuous meditation and performance of duties of his ashrama for his own good.

ज्ञानोपस्ती कर्मसापेक्षके ते कर्मोपास्ती ज्ञानसापेक्षके च।
कर्मज्ञाने चान्यसापेक्षके तन्मुक्त्यै प्रोक्तं साहचर्यं त्रयाणाम्॥८१॥
Knowledge and worship depend on the action; action and worship depend on knowledge; action and knowledge depend on the other one, which is worship. The association of the three is said to be the cause of liberation.

ज्ञानोपास्ती स्वीयकर्मस्वपास्याप्येकं मुक्तिर्नैव कस्यापि सिध्येत्।
तस्माद्धीमानाश्रयेदप्रमत्तस्त्रीण्युक्तानि श्रद्धयादेहपातात्॥८२॥
Discarding even one of knowledge and worship in one’s actions, liberation is not attained by anyone. Therefore, a wise man should heedfully take recourse to all the three said means, until his body falls down.

॥इति सूर्यगीतायां प्रथमोऽध्यायः॥

॥ Surya Gita Chapter 2 ॥

सूर्य उवाच
अथातः संप्रवक्ष्यामि कर्माणां पंचभूमिकाः। उत्तरोत्तरमुत्कर्षाद्विद्धि सोपानपंक्तिवत्॥१॥
I shall now tell about the five grades of karma. Know each of them to be superior to the previous one, just like the successive steps of a ladder.

प्रथमा तांत्रिकी प्रोक्ता परा पौराणिकी मता। स्मार्ता तृतीया तुर्या तु श्रौता संकीर्तिता बुधैः॥२॥
Tantrik is called the first; Pauraniki is considered superior to it; Smaarta is the third and Shrautaa is proclaimed to be the fourth by the wise men.

पंचमी त्वौपनिषदा विबुधोत्तमसम्मता। यस्याः परं न किंचित्स्याद्वाच्यं ज्ञेयं च सत्तम॥३॥
O great Aruna! Upanishadic is agreed upon by the great intellectuals to be the fifth; superior to which there is nothing to be said or known.

स्वेच्छं कर्माणि कुर्वन्यः प्रमाणाश्रयणं विना। तन्त्रोक्तानि करोत्येष कर्मी प्राथमिको मतः॥४॥
The one who performs the duties mentioned in the tantras on his own will, without relying on the authority, that is the tantras, he is considered to be the first kind of doer.

तानि तन्त्रोक्तकर्माणि त्यक्त्वा पौराणिकानि यः। करोति तन्त्रसम्बन्धीन्ययं कर्मी द्वितीयकः॥५॥
Abandoning those duties prescribed in the tantra, the one who performs the duties related to the tantra prescribed in the Puranas, he is the second kind of doer.

त्यक्त्वा तान्यपि यः स्मार्तान्यनुतिष्ठति सर्वदा। श्रुतिसम्बन्धवन्त्येष तृतीयः कर्म्युदीर्यते॥६॥
Abandoning even those, the one who always performs the duties related to the Vedas prescribed in the smritis, he is called the doer of the third kind.

यश्च तान्यपि सन्त्यज्य श्रौतान्येवाचरत्ययम्। कर्मी धर्मार्थकामानां स्थानं तुर्योऽभिधीयते॥७॥
And who, having abandoned even those, performs only the Vedic duties, which are related to dharma, artha and kama, he is called the doer in the fourth position.

श्रौतान्यपि च यस्त्यक्त्वा सदौपनिषदानि वै। करोति श्रद्धया कर्माण्ययं मोक्षी तु पंचमः॥८॥
And who, having abandoned even the Vedic duties, always performs the Upanishadic duties with faith, he strives for liberation and is the doer of the fifth kind.

यान्यौपनिषदानां स्युरविरोधीनि कर्माणाम्। श्रौतादीनि सुसंग्राह्यान्यमलानि मुमुक्षुभिः॥९॥
All those duties of the Vedas etc. which are stainless and are not opposed to the duties of the Upanishads, let them be accepted by the ones striving for liberation.

कर्माण्युपनिषत्सु स्युर्ब्रह्मैकार्थासु वै कथम्। इति शंक्यन्नकुर्वन् हि विधिरस्ति जिजीविषेत्॥१०॥
Or else doubting thus “How there be duties prescribed in the Upanishads which have only Brahm as their subject?”, one can still, as allowed by rule, desire to live without doing anything.

ईशावास्यादिवेदान्तप्रोक्तान्यामरणादपि। कुर्वन्नेव विमुच्येत ब्रह्मवित्प्रवरोऽस्तु वा॥११॥
Doing the duties prescribed in the Ishavasya and other Upanishads until death, one shall attain liberation or else should become an excellent knower of the Brahm.

यतयस्त्यक्तगार्हस्थ्या अपि स्वोचितकर्मभिः। आश्रमं पालयन्तः स्वं कैवल्यं प्राप्नुयुः परम्॥१२॥
Even the ascetics who have abandoned household duties, by performing the duties suitable to their ashrama, may obtain supreme liberation.

कर्मप्रजाधनानां यस्त्यागः समभिधीयते। कामैकविषयत्वेन स यतेर्न विरुध्यते॥१३॥
The abandonment of work, children and wealth, along with the fulfillment of desire as one aim, which is required of an ascetic, does not obstruct his liberation.

संन्यासिनो हि कर्माणि नित्यानि विमलानि च। श्रेयोऽर्थानि विधीयन्ते परिव्राजेऽब्जजन्मना॥१४॥
Upon becoming an ascetic, the duties which are pure and oriented towards welfare, that is liberation, have been assigned to a renunciate by Brahma.

अपेतकाम्यकर्माणो यतयोऽन्येऽपि वा जनाः। सद्यः क्रमेण वा मुक्तिमाप्नुयुर्नात्र संशयः॥१५॥
Those who have given up activities to fulfill their desires, whether they be ascetics or other men, they obtain liberation, whether it be instantaneously or step by step. There is no doubt about this.

पंचमीं भूमिमारूढः ज्ञानोपासनकर्मभिः। शोकमोहादिनिर्मुक्तः सर्वदैव विराजते॥१६॥
By the virtue of knowledge, worship and actions, the one who has ascended to the fifth grade of karma and is free from sorrow, delusion etc, he always shines.

न ज्ञानेन विनोपास्तिर्नोपास्त्या च विनेतरत्। कर्मापि तेन हेतुत्वं पूर्वपूर्वस्य कथ्यते॥१७॥
Neither can worship be possible without the knowledge and neither can knowledge be possible to worship. Because of the same reason, karma is also said to be the cause of each of these two (that is worship and knowledge).

यद्वा यावन्न हि ज्ञानं तावन्नोपासनं मतम्। यावन्नोपासनं तावन्न ज्ञानं च कथंचन॥१८॥
Or else, as long as there is no knowledge, so long there can be no worship. And as long as there is no worship, there can be no knowledge in any way.

ज्ञानं यावन्न कर्मापि न तावन्मुख्यमीर्यते। यावन्न कर्म तावच्च न ज्ञानं साधुसम्मतम्॥१९॥
As long as there is no knowledge, so long action is also not considered worthwhile. And as long as there is no action until then knowledge is also not approved by the good.

यावन्नोपासनं तावन्न कर्मापि प्रशस्यते। यावन्न कर्मोपास्तिश्च न तावत्सात्त्विकी मता॥२०॥
As long as there is no worship until then action is also not praised. And as long as there is no action, so long worship is not considered sattvic (pure).

ज्ञानोपासनकर्माणि सापेक्षाणि परस्परम्। प्रयच्छन्ति परां मुक्तिं नान्यथेत्युक्तमेव ते॥२१॥
Knowledge, worship and action, mutually depending on one another, yield supreme liberation and not otherwise. This is what has been said to you.

एतेषु साधनेष्वेकं त्रिषु यत्किंचिदत्र यः। त्यजेदसद्गुरूक्त्या स नाश्नुवीत परामृतम्॥२२॥
Whosoever, being asked an evil teacher, abandons whichever amongst these three means, he cannot obtain the supreme nectar.

नानाविधानि ज्ञानानि नानारुपा उपास्तयः। नानाविधानि कर्माणि श्रुत्यन्तादिषु संविदुः॥२३॥
There are various kinds of knowledge, various forms of worship and various kinds of actions which (men) know of which are known in the Upanishads and other texts.

सम्बन्धस्तु त्रयाणां स्यादुचितः शिष्टवर्त्मना। निपुणैश्च सुविज्ञेयमुबन्धचतुष्टयम्॥२४॥
There should be a proper relationship between the three along any taught path (to liberation). The fourfold factors (four factors determine success in any endeavor – 1. Adhikari 2. Vishaya 3. Sambandha 4.Prayojana) should be correctly known by skilled people.

अनुबन्धाविरोधेन त्रयाणां चेत्समुच्चयः। कृतः स सद्यः प्राप्नोति तृप्तिं मानवपुंगवः॥२५॥
If the three, knowledge, worship and action, are brought together so that there is no opposition between the four factors, then that heroic man obtains supreme contentment immediately.

अनुबन्धपरिज्ञानं विना मुक्त्यै प्रयत्नवान्। न मुक्तिं विन्दते कोऽपि साधकादिविपर्ययात्॥२६॥
No one who strives for liberation without proper knowledge of the fourfold factors can obtain liberation because of opposition between the practitioner and other factors.

भोगाधिकारी मोक्षं चेत्फलमिच्छेत्कदाचन। अनुबन्धस्य विज्ञानं कथं नु स्यात्समंजसम्॥२७॥
If ever one who qualifies for worldly enjoyments, desires the fruit of liberation then how can there be consistency between the fourfold factors?

अधिकारानुगुण्येन सम्बन्धः परिकीर्तितः। तत्संबन्धानुगुण्येन विषयश्च प्रकीर्तितः॥२८॥
According to the nature of one’s qualification, sambandha is determined. According to the nature of sambandha, the vishaya or the object of the study is determined.

विषयानुगुणं प्रोक्तं प्रयोजनमतो बुधैः। अनुबन्धाः सुविज्ञेया ज्ञानोपासनकर्मसु॥२९॥
The fruit, according to wise men, is said to be according to the object of study. In knowledge, worship and action, the fourfold factors should be correctly known.

वर्णाश्रमाणां सर्वेषामनुष्ठेयेषु कर्मसु। अविद्वान्संशयात्मा चेदनुवर्तेत पूर्वकान्॥३०॥
If a man ignorant of the actions prescribed for all the four ashramas, and out of doubt simply imitates the previous men;

विद्वान्चेत्संशयात्माभूच्छास्त्रे स्वमतिनिश्चितम्। आचरेत्तु न शिष्टस्याप्यबुधस्य पितुर्मतम्॥३१॥
Or if a knowledgeable man became doubtful about the (actions prescribed in the) shastras and performs actions as he deems fit or follows his ignorant father’s views and not the views of wise men;

स्वकूटस्थबुधाचारः साधुसंविदितो यदि। विद्वानपि त्यजेत्स्वीयं तद्विरुद्धमसम्मतम्॥३२॥
If the actions of a man dwelling in his Self are approved (for imitation) by the wise men, then even a knowledgeable man would reject his (ashrama’s prescribed duties and follow the enlightened man). This is contrary and unapproved of.

पूर्वाचारानुसरणं कर्ममात्रे नियम्यते। ज्ञानोपासत्योस्त्वबाह्यत्वादन्यथापि च युज्यते॥३३॥
Following previous men is approved of only with respect to actions. In knowledge and worship, because of them being non-exterior, the other view is enjoined (that is one should not follow the previously enlightened men with respect to knowledge and actions).

पूर्वकेष्वपि सांख्येषु स्वस्य युज्यते योगिता। अन्यथापि च नैतेन प्रत्यवायः कियानपि॥३४॥
One may be or may not be qualified with respect to the knowledge of the earlier men. By this, there does not follow even a little harm.

यदि पूर्वविरोधेन कुर्यात्कर्माणि मानवः। स मूर्खो भवति क्षिप्रं प्रत्यवायी न संशयः॥३५॥
But if a man performs action contrary to the actions of earlier men then he is, without doubt, a fool and has to bear harm quickly as a result.

नैमित्तिकानामकृतौ काम्यानां च न कश्चन। प्रत्यवायोऽत्र वामुत्र लोके भवितुमर्हति॥३६॥
Upon not performing the naimittic and kaamya duties, no one has to bear any harm as a result, either in this world or in the other.

नित्यानां त्वकृतावत्रामुत्र वा प्रत्यवायभाक्। भवेदवश्यकार्यत्वादाश्रमच्युतिहेतवे॥३७॥
But upon non-performance of one’s nitya duties, because of their being obligatory, one falls from one’s ashram and has to surely bear harm here as well as in the world after.

न स्यादकरणं हेतुरभावात्मतया ततः। नित्याकरणहेतुः प्राक्कर्म चेत्प्रत्यवायकृत्॥३८॥
Thus, actionlessness along with the absence of the knowledge of Self does not become the cause of harm but non-performance of nitya duties does become a cause of harm since nitya-duties result in harm if not performed.

अकृतौ प्रत्यवायस्य श्रवणं व्यर्थमेव तत्। पूर्वकर्मफलादन्यफलस्यानवधारणात्॥३९॥
The commonly heard opinion that upon becoming actionless, one has to face harm because of non-performance, such an opinion is incorrect since the fruits of previous karma (nitya karma) do not exclude the fruits of other karma (naimittik and kaamya).

अतो नाभावता युक्ता नित्यकर्माकृतेर्यथा। निषिद्धाचरणं भावस्तथैवाकरणं मतम्॥४०॥
Hence, just like non-performance is not appropriate for one who does not do his nitya duties, similarly performance of prohibited actions is held like actionlessness.

विहिताकरणस्यापि भावात्मत्वोररीकृतेः। आस्तिकत्वमिह प्राहुरन्यथा नास्तिकत्वतः॥४१॥
One who has been prescribed actionlessness (that is a doer of the fifth stage), who is otherwise an atheist (in the sense of not having to bear the fruits of his actions), by extending the definition of self-realization in this context, he is said to be like a theist (that is he will have to face the fruits of his actions, whether it be not performing nitya duties or performing prohibited actions).

पूर्वकर्मफलस्यापि नित्याकरणकर्मणः। पापस्य दुःखहेतुत्वं पृथगेवावधार्यते॥४२॥
A different kind of opinion is held with respect to the sins, accrued either from past actions or by not performing the nitya duties, in terms of their generation of sorrow.

अज्ञानाद्विहिते लुप्ते ज्ञानाद्वा कर्मणि स्वके। प्रायश्चित्ती भवेन्मर्त्यो लभेद्दुर्जन्म वा पुनः॥४३॥
If actions are performed out of ignorance or not performed knowingly, then one ought to do penance or else obtain a low birth in the next life.

बुद्धिपूर्वं त्यजन्नित्यमनुतापविवर्जितः। अनाश्रमी नरो घोरं रौरवं नरकं व्रजेत्॥४४॥
If one not belonging to any of the four ashrams, knowingly abandons one’s nitya duties, without performing penance then he shall go to the terrible Raurava hell.

जीवन्मुक्तस्य नित्येषु यदि लुप्तानि कानिचित्। न तेन प्रत्यवायोऽस्ति कैश्चित्स्वाश्रमसिद्धितः॥४५॥
But if a jivanmukta does not perform some of his nitya duties then by the non-performance of any of those duties, he does not have to suffer any harm as a result because he has obtained perfection in his ashrama.

प्रायश्चित्तनिवर्त्यानि निषिद्धाचराणि च। प्रायश्चित्तमकुर्वन्तमपि लिम्पन्ति नैव तम्॥४६॥
The performance of actions which annul one’s penance or actions which are prohibited, do not affect him, the jivanmukta, even if he is not performing penance.

कर्म शुद्धमशुद्धं च द्विविधं प्रोच्यते श्रुतौ। तत्राशुद्धेन बन्धः स्यान्मोक्षः शुद्धेन देहिनाम्॥४७॥
In the Vedas, actions are declared to be twofold, pure and impure. Amongst these, by impure actions, a man suffers bondage and by pure action he gets liberation.

अशुद्धं च तथा प्रोक्तं पुण्यं पापमिति द्विधा। परस्परं न बाधोऽस्ति तयोरत्राविरोधतः॥४८॥
Impure actions are again twofold, meritorious and sinful. There is no obstruction between these two because they are not opposed to one another.

सुखसुःखे समस्तस्य जन्तोर्याभ्यां प्रसिध्यतः। तयोर्न वशमागच्छेच्छुद्धमात्रेण संस्थितः॥४९॥
By the fruition of which two, all beings have to endure worldly happiness and sorrow. One ought not come under their grip by abiding by the pure actions.

शुद्धं नित्यमनन्तं यत्सत्यं कर्म निगद्यते। नित्यशुद्धविमुक्तात्मसाक्षात्कारार्थकं विदुः॥५०॥
The duties which are said to be pure and nitya, they are performed for the purpose of realizing the eternal, pure and ever free Self.

विशुद्धैः कर्मभिः शुद्धानीन्द्रियाणि भवन्त्यलम्। इन्द्रियेषु विशुद्धेषु मनः शुद्धं स्वतो भवेत्॥५१॥
By pure actions, the sense becomes pure. When the senses become pure, the mind automatically becomes pure.

शुद्धे मनसि जीवोऽपि विशुद्धो ब्रह्मणैकताम्। उपेत्य केवलानन्दं निष्कलं परमश्नुते॥५२॥
When mind becomes pure, the pure jiva attains oneness with the Brahm and enjoys supreme and undivided bliss.

बाह्यमभ्यन्तरं चेति शुद्धं कर्म द्विधोच्यते। बाह्यं स्नानादि नित्यं स्याद्ध्यानाद्याभ्यान्तरम् परम्॥५३॥
Pure action is twofold, external and internal. Nitya external pure actions are like bath etc while meditation etc. are nitya internal pure actions.

अतः शुद्धेरशुद्धानां नाशो भवितुमर्हति। न शुद्धव्यतिरेकेण प्रयत्नान्तरमिष्यते॥५४॥
Hence by pure actions, impure actions ought to be destroyed. No effort should be made for actions other than the pure ones.

विशुद्धकर्मनिष्ठास्ते यतयोऽन्येऽपि वा जनाः। अत्रैव परिमुच्यन्ते स्वातंत्र्येण परामृतात्॥५५॥
Those dedicated to the performance of pure actions, whether they be ascetics or other men, they get liberated all by themselves here itself, because of the (blessings of?) supreme deathless one.

आरूढः पंचमीं भूमिं शुद्धेनैवावतिष्ठते। अतोऽत्र मतिमान्नित्यं पंचम्यभ्यासमाचरेत्॥५६॥
One who has ascended to the fifth level of doers, he always performs pure actions. Hence an intelligent man should always perform the duties of the fifth level.

इन्द्रियाणि विशुद्धान्यप्यशुद्धानां विवर्जनात्। शुद्धानामप्यनुष्ठानाद्धीमांस्तानि न विश्वेसेत्॥५७॥
Even if the senses have become pure because of abandoning impure actions and performing pure actions, an intelligent man should never trust them.

अशुद्धेषु प्रवर्तेरन्पूर्ववासनया स्वतः। तेभ्यो नियम्य शुद्धेषु नित्यं तानि प्रवर्तयेत्॥५८॥
They shall automatically indulge in impure actions because of the earlier vaasaanas. One should pull them away from the impure vaasaanas and indulge them in pure actions.

इन्द्रियाणां च मनसः प्रसादं शुद्धकर्मभिः। उपलभ्यापि दुर्बुद्धिरशुद्धेह प्रवर्तते॥५९॥
Even after obtaining peace of mind and senses through pure actions, the mean intellect still remains impure.

प्रसन्नमनसः स्वास्थ्यात्सुखं किंचित्प्रजायते। तावन्मात्रेण तृप्तस्तु क्रमेणाधः पतेन्नरः॥६०॥
In the one with a peaceful mind, because of being in a sound state, some happiness does arise. But by being satisfied by that itself, a man falls down to lower levels one by one.

तृप्तिरल्पसुखप्राप्तौ महानर्थैककारणम्। अतस्तृप्तिमनाप्यैव शुद्धं नित्यं समाचरेत्॥६१॥
Satisfaction upon attaining little happiness is the single cause of great misfortune. Hence, without dwelling in satisfaction, one should constantly perform pure duties.

यथा विषयभोगेषु विना तृप्तिं पुनः पुनः। प्रवर्तते तथा नित्यं यः शुद्धेषु स बुद्धिमान्॥६२॥
Just like a man indulges in the pleasures of the senses again and again, without experiencing any satisfaction, similarly one who always indulges in the pure actions, he is the intelligent one.

शुद्धं शुद्धेन वर्धेत शुद्धः शुद्धं ततो व्रजेत्। अशुद्धमप्यशुद्धेनाशुद्धोऽशुद्धं तथा नरः॥६३॥
A man should enhance one’s purity by pure actions; then one becomes pure and goes towards the pure (Self). Similarly, if a man enhances one’s impurity by impure actions, he becomes impure and moves towards impurity.

यदेन्द्रियमनःप्राणाः शान्ताः सुप्ताविवाभवन्। शुद्धाशुद्धोभयातीतस्तदा तृप्तिं परां व्रजेत्॥६४॥
When the senses, mind and praanaa become steady and stable, as they are in the state of sleep, then the one who is beyond the pure and impure, secures supreme satisfaction.

यावन्नेन्द्रियसंशान्तिर्यावन्न मनसोऽप्ययः। यावन्न प्राणशान्तिश्च तावच्छुद्धं समाचरेत्॥६५॥
Until one’s senses become peaceful, until one’s mind is not dissolved until one’s praanaas are not peaceful until then one should perform pure actions.

परस्परोपयोगित्वाद्बाह्याभ्यन्तरशुद्धयोः। वियोगो नैव कार्योऽत्र बुधैरादेहमोचनात्॥६६॥
Because the external and internal purifying actions are mutually beneficial, hence, intelligent men, as long as alive, should not reject any one of them.

यः शुद्धपक्षो हंसः स ऊर्ध्वं गच्छति चाम्बरे। अशुद्धपक्षः श्येनस्तु व्योमगोऽपि पतत्यधः॥६७॥
The swan who has pure and healthy wings, he goes above in the sky. A hawk, with impure wings, even if he goes in the sky, falls down.

छिन्नपक्षो हंसोऽपि नोर्ध्वं गन्तुमितोऽर्हति। अतः शुद्धद्वयं मुख्यं साधनं मुक्तये विदुः॥६८॥
Even a swan with torn wings is unable to ascend above. Hence, both kinds of purity, internal as well as external, are known to be the main means of liberation.

यद्यप्याभ्यान्तरं शुद्धं बाह्यशुद्धनिवर्तकम्। भवत्येतेन साम्यं न तयोरिति च केचन॥६९॥
Even though some opine that the external and internal purity is not equivalent because internal purity does away with the need of external purity;

तथापि बाह्यविलयसमकाललयात्परम्। आभ्यान्तरं समं तेन बाह्येन स्यात्स्वकर्मणा॥७०॥
Even then, because the dissolution of mind happens at the same time as the dissolution of the body, by this the external purity achieved through one’s pure external actions, is equivalent to internal purity.

आभ्यान्तरं च तच्छुद्धं कर्म द्विविधमुच्यते। सम्प्रज्ञातसमाध्याख्यमसम्प्रज्ञातनाम च॥७१॥
The internal pure actions is said to be of two types, one called samprajnaata samaadhi and the other named asamprajnaata samaadhi.

जीवन्मुक्तेः पुरावृत्तमाद्यं कर्म स्वमानसम्। पुरा विदेहमुक्तेस्तु वृत्तमन्यत्स्वमानसम्॥७२॥
A jivanmukta has performed his mental actions earlier but a videha mukta has performed (only) actions other than mental ones. (That is by performing non-metal or physical actions, one can obtain only videha mukti. To attain jivanmukti, one has to perform mental-actions like samaadhi. Physical actions cannot lead to jivanmukti.)

मानसत्वात्समाधेश्च कर्मत्वोक्तिर्न दूष्यते। अनन्यविषयत्वाच्च तत्फलं नैव नश्वरम्॥७३॥
Because the practice of samadhi is a mental activity, but calling it ‘karma’ is not inappropriate. Since it’s objective is the same as that of physical actions, hence the fruits of mental actions are not destroyed (but rather reinforce the fruits of physical actions).

अन्तःशुद्धिरबहिःशुद्धिं यथा नॄणामपेक्षते। बहिःशुद्धिस्तथैवान्तःशुद्धिं च नियमेन हि॥७४॥
Just like the internal purity of men expects external purity, similarly, as per rule, external purity expects internal purity.

यस्य कर्मसु शुद्धेष्वप्यौदासीन्यं विजायते। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७५॥
Who has developed an attitude of indifference even towards pure actions, his being wrongly disposed of in life should be concluded by a wise man.

विरोधो जायते यस्य ज्ञानकर्मसमुच्चये। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७६॥
Who has an opposition between his knowledge and actions, his being wrongly disposed of in life should be concluded by a wise man.

यः श्रौतं कर्म हित्वान्यत्तान्त्रिकं समुपाश्रयेत्। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७७॥
Who, having rejected Vedic duties depends on Tantrik duties, his being wrongly disposed of in life should be concluded by a wise man.

यश्चान्तरं च तत्कर्म मन्यते मन्दगोचरम्। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७८॥
Who considers internal actions as sluggish, his being wrongly disposed of in life should be concluded by a wise man.

अशुद्धकर्मनिष्ठः सन्शुद्धं निन्दति यः सदा। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥७९॥
Who is dedicated to impure actions and always condemns pure actions, his being wrongly disposed of in life should be concluded by a wise man.

शुद्धं पश्यति यः शान्तमक्षिरोगीव भास्करम्। तस्यैव जन्मसांकर्यमनुमेयं विपश्चिता॥८०॥
Who sees pure actions as dull just like a man with diseased eyes sees the sun as dull, his being wrongly disposed of in life should be concluded by a wise man.

विशुद्धवंशप्रभवं महामतिं विशुद्धबाह्यान्तरकर्मभास्वरम्।
विशुद्धवेदान्तरहस्यवेदिनं विद्वेष्टि यः संकर एव नेतरः॥८१॥
The one who resents the one who is born in a pure race, who is highly intelligent, who is shining by the virtue of his internal and external purity, who knows the secrets of Upanishads, he is only confounded and nothing else.

अशुद्धवंशप्रभवं सुदुर्मतिं स्वशुद्धकर्मद्वयनष्टतेजसम्।
अशुद्धतन्त्रार्थविदं नराधमं यः श्लाधते संकर एव नेतरः॥८२॥
The one who commends the one who is born in an impure race, who is highly foolish, whose splendor born out of the two pure actions is destroyed, who knows the meanings of the impure tantras only, who is a low-grade man, he is only confounded and nothing else.

॥इति सूर्यगीतायां द्वितीयोऽध्यायः॥

॥ Surya Gita Chapter 3 ॥

अथातः संप्रवक्ष्यामि ममान्तर्यामिणं शिवम्। यः सर्वकर्मणां साक्षी निर्लेपः प्रभुरीश्वरः॥१॥
Now I shall speak about Shiva, my inner-controller, who is the witness of all actions, who is taintless, mighty and the lord.

त्रिनेत्रं नीलकण्ठं यं सांबं मृत्यंजयं हरम्। ध्यात्वा संसृतिमोक्षः स्यात्तं नमामि महेश्वरम्॥२॥
The three-eyed one, the blue-throated one, the one accompanied by Amba, the conqueror of death, Hara, by meditating on whom, one obtains liberation from the world, I bow down to that great lord.

सर्वेषां कर्माणामेकः फलदाता य उच्यते। स एव मृड ईशानः सर्वज्ञः सर्वशक्तिमान्॥३॥
The one who is said to be the one giver of the fruits of all actions, that is verily Mrida (compassionate), Ishana (the ruler), the omniscient one and the most powerful.

यस्य स्मरणमात्रेण निवर्तन्तेऽखिलापदः। संपदश्चेह लभ्यन्ते सोऽन्तर्यामी शिवो हरः॥४॥
By whose mere remembrance all calamities are driven away and prosperity is obtained in this world, he is the inner-controller, (he is) Shiva, (he is) Hara.

येनैव सृष्टमखिलं जगदेतच्चराचरम्। यस्मिंस्तिष्ठति नश्यत्यप्येष एको महेश्वरः॥५॥
The one by whom this entire world of moving and non-moving beings is created, in whom it is stationed and in whom it is destroyed, that is verily the one Maheshvara.

यं नमन्ति सुराः सर्वे स्वस्वाभीष्टप्रसिद्धये। स्वातन्त्रयं यस्य सर्वत्र सोऽन्तर्यामी महेश्वरः॥६॥
To whom all the gods bow down to fulfill their desires, who is sovereign everywhere, he is the inner-controller, the Maheshvara.

उमार्धविग्रहः शंभुः त्रिनेत्रः शशिशेखरः। गंगाधरो महादेवः सोऽन्तर्यामी दयानिधिः॥७॥
Who has Uma as half of his body, who is called Shambhu (kind), is three-eyed, carries the moon on his head, bears the Ganges on his head, he is the inner-controller, the ocean of compassion.

श्रुतिस्मृतिपुराणेषु यस्यैवाधिक्यमिष्यते। यस्याधिक्यस्मृतेर्मुक्तिः सोऽन्तर्यामी पुरातनः॥८॥
Whose supremacy is proclaimed in the shrutis, smritis and puranas; by merely remembering whose supremacy liberation is obtained, he is the inner-controller, the primeval one.

यन्नामजपमात्रेण पुरुषः पूज्यते सुरैः। यमाहुः सर्वदेवेशं सोऽन्तर्यामी गुरूत्तमः॥९॥
By merely chanting whose name man is worshiped by gods, who is called the lord of all gods, he is the inner-controller, the best of the teachers.

यदाख्यामृतपानेन संतृप्ता मुनयोऽखिलाः। न वांछन्ति महाभोगान्सोऽन्तर्यामी जगत्पतिः॥१०॥
By drinking whose nectar all the munis become satisfied and do not yearn for the great worldly pleasures, he is the inner-controller, the protector of the world.

अरुण उवाच
Aruna said

सद्गुरो भास्कर श्रीमान्सर्वतत्त्वार्थकोविद। श्रुतिस्मृतिपुराणेषु ह्यन्तर्याम्यन्यथा श्रुतः॥११॥
O, merciful teacher! O Bhaskara! O fortunate one! O the knower of all tattvas! In the shrutis, smritis and puranas, the inner-controller is heard of differently.

सत्यं ज्ञानमनन्तं यत्प्रसिद्धं ब्रह्म निष्कलम्। निर्गुणं निष्क्रियं शान्तं केवलं सर्वगं परम्॥१२॥
The Brahm, which is famed as truth-knowledge-infinity, which is indivisible, devoid of the gunas, actionless, peaceful, the only one, omnipresent and supreme.

तदेव सर्वान्तर्यामी श्रुतं सर्वान्तरत्वतः। वरेण्यं सवितुस्ते च गायत्र्यां तद्धि कथ्यते॥१३॥
That (Brahm) is heard to be the inner-controller of all because it is present inside everyone. Even in the gayatri mantra, he is said to be worthy of your, the sun’s, worship.

अशरीस्य तस्यैव ह्यादिमध्यान्तवर्जनात्। आकाशवद्विभुत्वेन सर्वान्तर्यामितोचिता॥१४॥
His, of the one without a body, being the inner-controller is suitable, because of being devoid of beginning, middle and end and because of being omnipresent like space.

शिवस्य सशरीस्य सांबस्य सगुणस्य तु। अविभुत्वेन सा नैव युज्यते भास्कर प्रभो॥१५॥
O Bhaskara! O Lord! Shiva’s being the inner-controller, who has a physical body, who is constituted of the gunas, along with Amba (his consort), is not suitable since he is not omnipresent.

सगुणैकप्रधानैश्च विशिष्टाद्वैतवादिभिः। कैश्चिद्ब्रह्महरीशानामन्तर्यामित्वमुच्यते॥१६॥
By some adherers of Vishishta-Advaita, who believe in the supremacy of one saguna god, Brahma, Vishnu and Shiva are said to be the inner-controllers.

सर्वज्ञत्वादिधर्माणां समत्वं च त्रिमूर्तिषु। मत्वैवोपासते विप्राः ते गायत्रीपरायणाः॥१७॥
Those Brahmanas, dedicated to the worship of Gayatri, worship all three of them by considering the qualities like omniscience etc. to be present equally in all three.

केचिद्द्रुहिण एव स्यादन्तर्यामी स वाक्पतिः। नान्यौ हरिहौ कर्मप्रसिद्धेरिति वै विदुः॥१८॥
Some say that Brahma, the lord of (the goddess of) speech, is the inner-controller and not the other two Vishnu and Shiva, because of the supremacy of karma (over knowledge and worship).

केचित्तु विष्णुरिव स्यादन्तर्यामी रमापतिः। न विधीशौ परोपास्तिप्रसिद्धेरिति वै विदुः॥१९॥
But some say that Vishnu, the lord of Ramaa, is the inner-controller and not the other two Brahma and Shiva, because of the supremacy of worship (over karma and knowledge).

केचिच्च शिव एकः स्यादन्तर्यामी ह्युमापतिः। नान्यौ ब्रह्महरी ज्ञानप्रसिद्धेरिति संविदुः॥२०॥
And some say that Shiva, the lord of Uma, is the inner-controller and not the other two Brahma and Vishnu, because of the supremacy of knowledge (over karma and worship).

त्वदुक्तरीत्या त्वाधिक्यं ज्ञानोपासनकर्मसु। कर्मणोऽवगतं तेन विधेरेव प्रसिध्यति॥२१॥
According to your diction, karma is supreme amongst knowledge, worship and karma. By this the supremacy of Brahma is established.

एष पक्षः समीचीनस्तव नैव भविष्यति। तस्मादनिश्चितार्थं मां कुरुष्वासंशयं प्रभो॥२२॥
This stand of yours (of the supremacy of Shiva) is not consistent ( with the conclusion of Brahma being expected to superior by your diction). Hence, O Lord! Make me, who is in a state of indecision, doubtless.

सूर्य उवाच
Surya said

सम्यक्पृष्टं त्वया धीमान्नरुण शृणु सादरम्। वक्ष्यामि निश्चितार्थं ते श्रुतिस्मृत्यादिभिः स्फुटम्॥२३॥
O intelligent one! You have asked rightly. Listen carefully, I shall tell you the definite conclusion which is derived from the shrutis, smritis and other shastras.

अन्तर्यामी द्विधा प्रोक्तः सगुणो निर्गुणोऽपि च। चरस्य केवलं त्वाद्यश्चरस्यान्योऽचरस्य च॥२४॥
The inner-controller is said to be of two kinds, saguna and nirguna. The first one is only of the moving beings and the other one is of both moving and non-moving beings.

अहं हि चर एवास्मि मदन्तर्यामिणावुभौ। गायत्र्यां चावगन्तव्यौ देवौ सगुणनिर्गुणौ॥२५॥
I am a moving being, my inner-controllers who are to be known in the Gayatri mantra are both saguna and nirguna gods.

निर्गुणश्चावगन्तव्यः सगुणद्वारतोऽखिलैः। अतोऽब्रुवं शिवं साक्षान्मदन्तर्यामिणं तव॥२६॥
By all the nirguna is to be known through the means of saguna. Hence I said Shiva himself to be my inner-controller to you.

कारणत्वं यथा सिद्धं ब्रह्मणः परमात्मनः। यथा शिवस्य साम्बस्य कार्यत्वं च सतां मतम्॥२७॥
Just like Brahm, the supreme Self, is known to be the cause; just like Shiva, along with Ambaa, is known to be an effect by the knowledgeable;

तथा शिवस्य हेतुत्वं विष्णोः कार्यत्वमप्यथ। विष्णोश्च हेतुतां तद्वद्विधेर्विद्धि च कार्यताम्॥२८॥
Similarly, Shiva is the cause and Vishnu is the effect; and similarly know Vishnu as the cause and Brahma to be the effect.

ब्रह्मा विष्णुः शिवो ब्रह्म ह्युत्तरोत्तरहेतवः। इति जानन्ति विद्वांसो नेतरे मायया वृताः॥२९॥
Brahma, Vishnu, Shiva and Brahm are causes in the higher and higher-order. This is known by the knowledgeable men and not by others who are covered by maaya.

विशिष्टाद्वैतिनो वान्ये सगुणैकाभिमानिनः। अशरीरानभिज्ञत्वान्मायापरवशा ध्रुवम्॥३०॥
Whether it be the Vishishta-Advaities or others who regard one saguna entity to be the supreme, because of not knowing the bodiless (nirguna Brahm), they are surely in the grip of maaya.

सर्वज्ञत्वादिधर्माणां कथं साम्यं त्रिमूर्तिषु। त्रयाणां च गुणानां हि वैषम्यं सर्वसंमतम्॥३१॥
How can qualities like omniscience etc be equally present in all three (Brahma, Vishnu and Shiva) when the mutual aversion between the three gunas is equally accepted by all.

गुणत्रयवशात्तेषां वैषम्यं विद्धि सुस्थितम्। ब्रह्मा हि राजसः प्रोक्तो विष्णुस्तामस उच्यते॥३२॥
Because of Brahma, Vishnu and Shiva being each dominated by each of the three gunas, know there to be a steady aversion existing between them. Brahma is said to be dominated by rajas, Vishnu is said to be dominated by tamas.

रुद्रः स सात्त्विकः प्रोक्तः मूर्तिवर्णैश्च तादृशाः। चित्स्वरूपानुभूत्या च तारतम्यं निगद्यते॥३३॥
Rudra is said to be dominated by sattva. The color of their bodies (or idols) is also in accordance with that. Due to their being experienced as consciousness, the similarity is said to be between them.

निर्विशेषपरब्रह्मानन्यत्वेन तु ते समाः। तथापि शिवशब्दस्य परब्रह्मार्थकत्वतः॥३४॥
Because of being non-distinct from the supreme Brahm, they are all identical. Even then, since the word Shiva stands for the supreme Brahm (continued in the next verse)

साक्षिणा निर्विकारेण चिन्मात्रेण महात्मना। सदाशिवेन नित्येन केवलेन समो न हि॥३५॥
(continued from the previous verse) there is none similar to Sadashiva, who is the witness, changeless, consciousness alone, great, eternal, the only one.

सांबस्य चन्द्रचूडस्य नीलकण्ठस्य शूलिनः। उत्कर्षोऽस्ति स्वतःसिद्धः किं मया प्रतिपाद्यते॥३६॥
The supremacy of Shiva, the one having moon on his head, the one having a blue throat, the one bearing the trident, the one accompanied by Ambaa, is self-evident. How can it be (merely) propounded by me?

आदौ मां जनयामास ब्रह्मा साक्षाच्चतुर्मुखः। यथा तथा विरंचिं तं श्रीमान्नारायणो हरिः॥३७॥
The way in which Brahma, the four-headed one, created me in the beginning, in the same way Hari, Narayana created Brahma.

यतोऽभवन्महाविष्णुर्ममारुण पितामहः। ततो मे सुप्रसिद्धाभूत्सूर्यनारायणाभिधा॥३८॥
O Aruna! Ever since Mahavishnu became my grandfather, since then my name Suryanarayana became well-known.

नैतेन सकलेशस्य प्रपितामहतावशात्। सर्वोत्कृष्टत्वसंसिद्ध्या लुप्यते ह्यान्तरात्मना॥३९॥
But by this, (that is by Narayana or Vishnu being my progenitor and my being named after him), the status of Shiva, the lord of all, is not belittled by my inner-self since he is my great-grandfather and is proven to be supreme.

अथ वा योगवृत्या स्याच्छिवो नारायणाभिधः। तद्दृष्टिर्मयि कर्तव्योपासकैरिति सन्मतम्॥४०॥
Or else, through the power of yoga, Shiva becomes the one known as Narayana (Vishnu). A similar attitude can be adopted towards me by the worshipers. This is view is also correct.

कर्मोपासनबोधेषु ब्रह्मविष्णुशिवाः क्रमात्। प्रसिद्धा इति संत्यज्य धियं शृणु वचो मम॥४१॥
Abandon the thinking that Brahma, Vishnu and Shiva are associated with karma, worship and knowledge respectively and listen to my words.

त्रिषु त्रयः प्रसिद्धाः स्युस्तारतम्येन चारुण। काम्यकर्मप्रधानोऽस्ति स्वयंभूश्चतुराननः॥४२॥
O Aruna! All three (Brahma, Vishnu and Shiva) are equally associated with all three (karma, worship and knowledge). The self-born four-faced Brahma is famed in kaamya duties.

नैमित्तिकप्रधानोऽस्ति विष्णुः कमललोचनः। नित्यकर्मप्रधानः स शिवः साक्षात्त्रिलोचनः॥४३॥
Vishnu, the lotus-eyed one, is famed in naimmitic duties. The three-eyed Shiva is famed in nitya duties.

मूर्त्युपास्तौ विधिर्मुख्यस्त्वंशोपास्तौ हरिर्मतः। निरंशोपासने मुख्यो नीलकण्ठो हरो मतः॥४४॥
In idol-worship, Brahma is primary, in the worship of incarnations is primary while in the worship of non-incarnation, the blue-throated Hara is considered special.

ज्ञाने श्रवणजे ब्रह्मा विज्ञाने मननोदिते। विष्णुः स सम्यग्ज्ञाने तु निदिध्यासनजे शिवः॥४५॥
In knowledge born through hearing, Brahma is special, in knowledge born through contemplation Vishnu is special and in knowledge born through meditation, Shiva is special.

अत्रैवं सति कस्याभूदाधिक्यमरुणाधुना। त्वमेव सम्यगालोच्य विनिश्चिनु महामते॥४६॥
O Aruna! Such being the case, whose supremacy is now established? O intelligent one! You yourself decide after proper deliberation.

पुरा कश्चिन्महाधीरः शिवभक्ताग्रणीर्द्विजः। शिवाख्याजपसंसक्तश्चचार भुवि निस्पृहः॥४७॥
Earlier some intelligent brahmana, a foremost devotee of Shiva, devoted to chanting the name of Shiva, roamed the earth totally free from desires.

स्वाश्रमाचारनिरतो भस्मरुद्राक्षभूषणः। सर्वशास्त्रार्थतत्त्वज्ञः कामक्रोधादिवर्जितः॥४८॥
He was always involved in performing the duties of his ashrama; he had sacred-ash and rudraksha beads as ornaments; he knew the real meaning of all shastras and was devoid of anger, lust etc.

शमादिषट्कसम्पन्नः शिवभक्तजनादरः। शिवस्य वैभवं स्मृत्वा श्रुतिस्मृतिपुराणगम्॥४९॥
He was endowed in the six virtues of sense-control etc; he was held in regard by all devotees of Shiva; remembering the opulence of Shiva mentioned in the shrutis, smritis and puranas (continued in the next verse)

सर्वेश्वरस्य सांबस्य त्रिनेत्रस्य दयानिधेः।सदाशिवस्य माहात्म्यं स्वत एवेदमब्रवीत्॥५०॥
(remembering) the greatness of Shiva, the lord of all, having Amba as his consort, the one with three-eyes, the ocean of mercy, he said this on his own.

पश्वादिभ्यो वरिष्ठाः क्षितिगतमनुजास्तेभ्य एवेन्द्रमुख्यः देवास्तेभ्यो विधाता हरिरपि च ततः शंकरो यस्त्रिनेत्रः।
नान्योऽस्माच्छंकरात्तु श्रुतिषु निगदितो वा वरिष्ठः समो वा सर्वान्विष्ण्वादिकांस्तं न हि वयमधुना नूनमेवाश्रयामः॥५१॥
Humans on earth are superior to animals etc; Indra and other gods are superior to them; Brahma and Vishnu are superior to them; then Shankara, who is the three-eyed one. No one is proclaimed to be superior or even equal to Shankara in the shrutis. Now we shall certainly not rely on any of Vishnu or other gods but on Shankara only.

मूलाधारे गणेशस्तदुपरि तु विधिर्विष्णुरस्मात्ततोऽयं रुद्रस्थाने चतुर्थे श्रुतिरपि च तथा प्राह शांतं चतुर्थम्।
अस्मादन्यः शिवोऽस्ति त्रिपुरहर इतो वा सदाद्यः शिवोऽस्ति स्वस्थोऽयं द्वादशान्तप्रबलनटनकृच्चापि साक्षात्सभेशः॥५२॥
Ganesha resides in the mooladhara, above that Brahma, then Vishnu and then this (Shiva) resides in the fourth (chakra) which is also called Rudrasthana, the place of Rudra. The shruti also says calls the fourth chakra as the peaceful one. After this comes the Tripurahara (Shiva as the destroyer of the three cities), next is Sadashiva, the primeval one. He revels in his Self and is the lord of dance (sabhesha) who performs fierce dance (tandava) in the Sahasraar chakra.

रौद्री शक्तिस्तथा स्यादयमपि च हरिः शाक्त एवं विरिंचो मन्तव्यो वैष्णवोऽमी सनकमुखमहाब्राह्मणा ब्राह्मणाश्च।
तस्मादेवं विभक्ते न हि भवति हरेरंशितांशांशिभावे साक्षादप्यत्र नित्यं परमशिवमहं चांशिनं तं नमामि॥५३॥
The shakti (maybe kundalini?) also belongs to Rudra. Hence, Hari is a Shaakta. (This is because the seven chakras and the kundalini shakti resides in all beings, including Vishnu. Since they belong to Shiva, so everyone becomes a Shaivaite or equivalently a Shaakta.) Similarly, Brahma should be considered as a Shaakta. Other sages like Sanaka etc who are considered to be Vaishnavas, should also be considered as Shaaktas. Such being the case, the whole, of which everything is a part, is not Vishnu. I always bow down to Shiva, who is the whole, of which everything else is a part.

शंभोरन्यन्न पश्याम्यहमिह परमे व्योम्नि सोमाच्छ्रुतौ वा यस्यैवैतेन भासा जगदखिलमिदं भासते चैत्यरूपम्।
यच्छीर्षांघ्री दिदृक्षू द्रुहिणमुररिपू सर्वशक्त्याप्यदृष्ट्वा खेदान्तौ जग्मतुस्तं परमशिवममुं त्वां विना कं नु वंदे॥५४॥
I do not see anyone here other than Shambhu or Soma, in the supreme sky. By whose light, as per the shrutis, the entire universe is shining with a consciousness. Desirous to see whose head and feet, Brahma and Vishnu, failed despite all their might and were exhausted in the end. Whom else can I bow down to except you, the supreme Shiva?

यं विष्णुर्नावपश्यत्यखिलजनभयध्वंसकं काशिकायां लिंगं चोपास्त इत्यप्यधिकभसितरुद्राक्षसंभूषितः सन्।
जाबालेये बृहत्यप्यथ हरिजनिता श्रूयते सोम एकः पायाच्छ्रुत्यन्तसिद्धो जनिमृतिभयभृत्संसृतेस्तारको माम्॥५५॥
Whom, the destroyer of fear of all men, even Vishnu does not see and adorned with rudraksha and bhasma, sits in front of the linga in Kashi (to worship him); the Soma who is heard to be the one progenitor of Vishnu in Jabali and Brihadaranyak (upanishads), the one who is in claimed to be the liberator from this samsaara in the Upanishads, may that (Shiva) protect me who is bearing the fear of birth and death!

मध्ये को वाधिकः स्याद्द्रुहिणहरिहराणामिति प्रश्नपूर्वं ब्रह्मादौ पैप्पलादं खलु वदति महान्रुद्र एवाधिकः स्यात्।
इत्युक्त्वा शारभाख्ये श्रुतिशिरसि नमश्चास्तु रुद्राय तस्मै स्तुत्वैवं ध्येयमाह त्रिपुरहरमुमाकांतमेकं भजेऽहम्॥५६॥
Earlier, in the Upanishad named Sharabha, when Pippalada asked (Brahma) that who was superior amongst Brahma, Vishnu and Shiva, then, in the beginning, Brahma said that the great Shiva was superior and after saying this extolled Shiva by verses like “Salutations to that Rudra” and proclaimed Shiva to be the one to be meditated upon. I worship that destroyer of the three cities and the lord of Uma.

ध्याता रुद्रो रमेशो हरिरपि तु तथा ध्यानमेकः शिवस्तु ध्येयोऽथर्वश्रुतेः सा निखिलरसवती या समाप्ता शिखाभूत्।
ध्येयश्चिन्मात्र एकः परमशिव इतो वा चिदंदशत्वमस्य ध्यातुः स्यान्न त्वमुष्य प्रकृतिभवमनोवृत्तिरूपस्य विष्णोः॥५७॥
Rudra is the meditator, Hari or Ramesha is the process of meditations, Shiva is the object of meditation. The Atharvashikha (upanishad), full of nectar, ends by saying that the object of meditation is the one supreme Shiva, who is of the nature of consciousness. Consciousness can be ascribed only to the meditator (and hence Shiva) and not to the thoughts of the mind itself, which is the natural state of Vishnu. (From this the supremacy of Shiva over Vishnu follows.)

एको रुद्रो महेशः शिव इति च महादेव एवेष सर्वव्यापी यः श्रूयतेऽस्मिनंच्छ्रुतिशिरसि तथाथर्वशीर्षाभिधे च।
देवाः सर्वे यदन्तस्थितिजुष इह ते विष्णुपूर्वास्ततोन्यः को वा स्याद्व्यापकोऽस्मान्निरतिशयचिदाकाशरूपान्महेशात्॥५८॥
The one Rudra, Mahesha, Shiva and Mahadeva who is heard to be omnipresent in the Atharvashira Upanishad and in the Atharvashirsha upanishad, inside whom all gods starting from Vishnu, are situated, who is of the form of unexcellable consciousness, except him who can be omnipresent?

नाभौ ब्रह्माणमुक्त्वा हरिमपि हृदये रुद्रमेनं भ्रुवोस्तन्मध्ये श्रुत्यन्त एवं प्रणवविवरणे नारसिंघाभिधे च।
विज्ञेयः सोऽयमात्मा शिव इति च चतुर्थोऽद्वितीयः प्रशान्तश्चेत्याहान्ते प्रजेशस्त्रिदशपरिषदस्तत्स ईशः प्रपूज्यः॥५९॥
In the Narasimha upanishad, while describing the pranava (the syllable OM), Prajapati, after saying Brahma to be in the naval region, Hari to be in the heart, Rudra to be between the eyebrows, in the end said to the group of devas that the Aatma (the Self) should be known as Shiva, who is the fourth (part of the pranava), who is serene and who is without a second. Hence he the lord worthy of worship.

कैवल्यं प्राप्नुयात्कः पुरुष इह शिवं केवलं त्वां विहाय स्वामिन्नीशं तथान्यं जगति सदसतोरत्र विष्णोर्विधेर्वा।
चिन्मात्रः प्रत्यगात्मा त्वमसि खलु सदा पूर्व एकः शिवोऽतस्त्वामेवैकं भजेऽहं सततमपि जगत्साक्षिणं निर्विशेषम्॥६०॥
O Lord! Which man can obtain kaivalya (liberation) here in this world of sat and asat, by abandoning you, Shiva, the only one existing. You verily are the soul of Vishnu and Brahma. You, Shiva, are the only one, you are the ancient one. Hence I always worship only you, the witness of the world and the absolute.

सूर्य उवाच
एवं शिवस्य माहात्म्ये सर्वश्रुत्यन्तनिश्चिते। उद्भवेत्संशयः कस्य को मुच्येत च संशयात्॥६१॥
In such greatness of Shiva, which is concluded in all the shrutis, in whom can doubt arise and (since there is no one in whom such doubt can arise) who can get rid of doubt?

अतोऽरुण महाप्राज्ञ मुख्यान्तर्यामिणं मम। त्रिनेत्रं भज कैवल्यसंसिध्यै परमेश्वरम्॥६२॥
Hence, O Aruna! O intelligent one! Worship the three-eyed supreme lord, who is my prime inner-controller for attaining supreme liberation.

॥इति सूर्यगीतायां तृतीयोऽध्यायः॥
॥Thus ends the third chapter of Surya Gita॥

॥ Surya Gita Chapter 4 ॥

सूर्य उवाच
Surya said

अथातः संप्रवक्ष्यामि तस्यान्तर्यामिणो गुरोः। जगत्सृष्ट्यादिकर्माणि लीलारूपाणि सुव्रत॥१॥
O the one observing virtuous vows! Now I shall tell you about the playful acts, in the form of creation, sustenance and destruction of this universe, of him who is my inner-controller and teacher.

आदौ जगत्ससर्जेदं पंचीकरणकर्मणा। यः स ईशो महामायः सर्वज्ञः सर्वशक्तिमान्॥२॥
The one who created this universe in the beginning by the process of panchikarana, he is the Ishwar (the lord), the great illusionist, the omniscient and the most powerful.

चतुर्विधेषु भूतेषु निजमायावशीकृतान्। जीवान्प्रवेशयित्वानुप्रविवेश स्वयं वशी॥३॥
He, the supreme controller, made the jivas, who had been brought under the influence of his maayaa, enter into the four kinds of bodies (those born out of eggs, out of sweat, out of the womb and out of seeds). Later on he himself entered into those bodies.

लीलारुपमपीदं च कर्म तस्य महेशितुः। प्रारव्धकर्मजं ज्ञेयमाधिकारिकतावशात्॥४॥
Know this playful act of Shiva to be possible because of his authority (as the creator etc) which, in turn, is because of his own prarabdha karma.

स ह्यादिकारिकः श्रेष्ठः पूर्वं जीवत्वमागतः। समुच्चयादभूदीशो ज्ञानोपासनकर्मणाम्॥५॥
Because he, the primeval doer in the universe, the most excellent one, who had attained jivahood earlier, became Ishwar through the accumulation of knowledge, worship and action.

प्राक्कल्पाधिकृतो देवः स्वारब्धक्षपणात्स्वयम्। अपहाय निजां मायां प्राप्तवान्परमं पदम्॥६॥
The one who was authorized as the Ishwar in the previous kalpa, after of the exhaustion of his prarabdha karma, gave up his maayaa attained the supreme state.

अथ तामाश्रितो जीवः कल्पादौ पूर्ववत्क्रमात्। सृष्ट्वा सर्वाधिकारी सन्जगत्पाति च हन्ति च॥७॥
Now, in the beginning of this kalpa, just as in the previous kalpa, another jiva acting as the supreme authority, having created the universe using that maayaa, maintains and destroys it.

क्रियमाणतया तेन नियमेनैव कर्मणाम्। त्रयाणां तस्य कर्मित्वमीशस्याप्युपपद्यते॥८॥
Because of the three kinds of karma (creation, sustenance and destruction) being carried out by the same rule, Ishwar attains the status of a doer.

जीवन्मुक्तसमानत्वं यतस्तस्यावगम्यते। अतः प्रारब्धकर्मित्वमवश्यं तस्य सिध्यति॥९॥
Since Ishwar is understood to be similar to a jivanmukta, hence it follows that he is certainly driven by his prarabdha karma.

ब्रह्मवित्त्वं हि तस्य स्यान्न तु ब्रह्मत्वमीशितुः। सृष्ट्यादिकर्मकर्तृत्वदर्शनान्माययापि वा॥१०॥
Shiva has the status of the knower of the Brahm but not of Brahm itself. This is because he is seen to be using maayaa to perform activities like creation etc.

जीवसृष्ट्यादिकर्तृत्वं ब्रह्मणोऽपि तु वर्तते। तथापि पूर्वकर्मित्वं तस्य न श्रूयते क्वचित्॥११॥
The doership for the creation of beings etc. is attributable to Brahm also, but even then it is never heard that its previous actions are determining it’s present state.

कर्मणः प्रागभावत्वाद्भावत्वाद्ब्रह्मणो विभोः। पूर्वकर्मवतो हि स्यात्कर्म प्रारब्धसंज्ञितम्॥१२॥
This is because of the absence of deeds in previous lives and because of his being omnipresent (that is being present in past, present as well as future) . Prarabdha karma is possible only for the one who has a stock of previous life’s karma.

सृष्ट्यादिकर्मबद्धत्वे तस्य मायावशत्वतः। वश्यमायत्ववचनं व्यर्थमेवेति चेन्न च॥१३॥
If one says that it is by the power of maayaa that Ishwar is caught in activities like creation etc. and hence his being called vashyamaayii (ruling over others using maayaa) is useless, then it is not so.

स्वाधिकारावसाने हि कैवल्यं नोपरुध्यते। अतस्तस्य प्रसिद्धं तद्वश्यमायत्वमर्थवत्॥१४॥
When Ishwar’s prescribed duties are over then his kaivalya (ultimate liberation) is not obstructed. Hence his being famed as vashyamaayii (ruling over others using maayaa) is meaningful.

स्थितौ तु तस्य मायित्वं कामित्वादिवदिष्यते। न धनित्वादिवत्कर्म पारवश्यान्निरन्तरम्॥१५॥
While sustaining the universe, Ishwar’s grip over maayaa is likened to the one who has a desire for wealth and not likened to the one who already possesses wealth, because his actions are always under someone else’s control.

जाग्रद्वत्सृष्टिकर्म स्यात्स्वप्नवत्स्थितिकर्म च। जगत्प्रलयकर्म स्यात् सुप्तवत्तस्य मायिनः॥१६॥
For that Ishwar, the ruler over maayaa, the activity of creation is like the waking state of mind, sustenance is like the state of dream and destruction is like the state of deep sleep.

अवस्थात्रयवत्त्वेन कर्मत्रितयवत्तया। शरीरत्रयवत्त्वेन जीवः सोऽपीति केचन॥१७॥
Some people think that because of possessing the three states of mind, because of possessing the three kinds of karma and because of possessing the three kinds of bodies, Ishwar is also a jiva.

तदयुक्तं पुरा जीवोऽप्यद्य ब्रह्मात्मवित्तया। सर्वज्ञत्वादिसम्पत्त्या स हि जीवविलक्षणः॥१८॥
This is not correct. Even though he was a jiva earlier, but now, because he knows the Brahm and is endowed with qualities like omniscience etc., so he is distinct from a jiva.

जीवनमुक्तसमानत्वान्न कर्मत्रयमीशितुः। प्रारब्धमात्रबद्धत्वादधिकारवशादिह॥१९॥
Because of Ishwar’s being similar to a jivanmukta, he does not have three kinds of karma (that is the ones which produce sorrow, the ones which produce happiness and the ones which produce both happiness and sorrow). He lives carrying out his prescribed duties, being bound only by his prarabdha karma.

अधिकारावसाने तद्ब्रह्मत्वं सम्भविष्यति। इति वेदान्तसिद्धेऽर्थे व्यभिचारः कुतो भवेत्॥२०॥
When his prescribed duties are over, he will unify with the Brahm. In this established conclusion of Vedanta, how can there be any confusion?

ब्रह्मैवैकमकर्मोक्तं श्रुतिभिः स्मृतिभिश्च तत्। ईशस्य कर्मतोक्तिस्तु श्रूयते ह्यौपचारिकी॥२१॥
Brahm is the only non-doer, this is heard from the shrutis and smritis. Ishwar’s doership, which is heard from the same texts, is a figurative

सकर्मत्वेऽपि तस्य स्यात्कर्ममोचकतेशितुः। संचितागामिहीनत्वात्सर्वज्ञत्वाच्च सत्तम॥२२॥
O the best one! Even though Shiva is a doer, he still has the power to liberate others because he is free from sanchita and aagaami karmas and is omniscient.

ईश्वरब्रह्मणोर्भेदं सकर्माकर्मतादिभिः। सुप्रसिद्धिमपह्नोतुं कः समर्थोऽस्ति मानतः॥२३॥
The difference between the Ishwar and Brahm as being a doer and a non-doer etc is well known. Who can refute this out of pride?

ईश्वरस्याप्यकर्मत्वं यदि ब्रूयान्निरंकुशम्। स द्वैती न कदाप्यस्मात्संसारान्मुक्तिमाप्नुयात्॥२४॥
If one proclaims the sovereign non-doership of the Ishwara too, then that dualist shall never attain liberation from the world.

यतस्तत्पदवाच्योऽर्थः स हेय इति कथ्यते। अतस्तस्य न नित्यत्वं नाकर्मत्वं च युज्यते॥२५॥
Since the one which is signified by the term ‘that’ (in the famous vedantic phrase “That you are”) is considered worthy of being rejected, hence it is not appropriate to ascribe permanence or non-doership to it.

अनध्यस्तात्मभावेन न देहेनैव कश्चन। व्याप्रीयेत ततश्च स्याद्देहीशो ध्यानसंयुतः॥२६॥
Without identifying with the physical body, one cannot perform any worldly activity. Hence, Ishwara, in the state of meditation, resides in a physical body.

स्वदेहेऽपीश्वरस्यास्ति नाध्यासः पारमार्थिकः। प्रातिभासिकमाश्रित्य स्रष्टृत्वादि निगद्यते॥२७॥
From an absolute viewpoint, even Ishwara does not have identification with the body. His being the creator etc is spoken of from the praatibhaasic viewpoint.

देहाध्यासस्य सत्यस्य न कदाप्यस्ति संगतिः। प्रागीशदेहाभावेन देहाभावेन चाप्यये॥२८॥
The validity of the identification with the body (that is from the praatibhaasik viewpoint) never co-exists with either before the absence of a body or upon the absence of body during the time of dissolution.

जगत्प्रलयकाले स निर्व्यापारोऽपि सुप्तवत्। अध्यासबीजवत्त्वेन पुनः सृष्टौ प्रवर्तते॥२९॥
During the destruction of the universe, Ishwara is without any activity, as if in sleep. His identification (with the body) rests in the causal state, just like a tree rests in a seed, and manifests again when creation begins.

चतुर्युगसहस्रान्ते विधातुर्हि निशोच्यते। तदा सुप्तस्य तस्यापि जीवस्येव सबीजता॥३०॥
At the end of a thousand chaturyugas of the creator when everything is made to burn hot, the creator, who had entered into the state of sleep, enters into the causal state, as the jiva does in every cosmic destruction.

तथा विष्णोर्युगाः प्रोक्तास्तस्माच्छतगुणाधिकाः। तथा शिवस्य तस्माच्च विष्णोः शतगुणाधिकाः॥३१॥
Similarly, a yuga of Vishnu is a hundred times the yuga of a Brahma and a yuga of Shiva is a hundred times the yugas of Vishnu.

कालैरवच्छिन्नांस्तारतम्येन जीववत्। ईश्वरांस्तान्कथं ब्रूयां देहकर्मादिवर्जितान्॥३२॥
Those Ishwars (Brahma, Vishnu and Shiva) being bound by time, therefore being similar to a jiva, how can I state them to be free from the bondage of body, karma etc?

व्यष्टिदेहत्रयं स्वीयं मत्वा जीवत्रयं यथा। पारमार्थिकसंसारनिबद्धं कर्मितामगात्॥३३॥
Just like three jivas, after securing three individual bodies, attained to karmahood in the paaramaarthik world (continued in the next verse)

समष्टिदेहत्रितयं तथा मत्वेश्वरत्रयम्। प्रातिभासिकसंसारनिबद्धं कर्मितामगात्॥३४॥
(continued) similarly, three Ishwaras, considering the entire world as their threefold body, attained to karmahood in the praatibhaasik world.

शुद्धसत्त्वप्रधानायां मायायां प्रतिबिंबितः। ईश इत्युच्यते तस्य निरुपाधिता कथम्॥३५॥
Because of being reflected in maayaa, which is dominant in pure sattva, he is called Ishwara. How can he be absolute?

औपाधिकस्य नित्यत्वं कथं वाच्यं मनीषिभिः। अनित्यस्य च नैष्कर्म्यं कथं भवितुमर्हति॥३६॥
One who is not absolute, how can learned men ascribe permanence to it. If he is impermanent, how can he attain to nishkaamaa karma?

ब्रह्मण्यारोपितो भ्रान्तैरीशाख्यः सर्वसृष्टिकृत्। आत्मयोगिभिरभ्रान्तैः स भवत्यवरोपितः॥३७॥
Ishwara, the universal creator, is falsely superimposed upon the Brahm by deluded men. The non-deluded yogis who know the Self, remove that superimposition.

अविद्यातिमिरान्धस्य स्थाणौ चोरवदीश्वरः। प्रतिभाति परब्रह्मण्यमले स्वात्मरूपिणि॥३८॥
Those blinded by the darkness of ignorance, they falsely conceive Ishwar in the pure Brahm, the Self, in the same way as a man standing in darkness falsely conceives a thief in a statue.

सद्यो मुमुक्षुदृष्ट्या हि नेश्वरस्यास्ति सत्यता। अतो विवर्तवादोऽयं सुतरामुपयुज्यते॥३९॥
From the viewpoint of immediate liberation (kaivalya), there is no truth in the existence of Ishwar. Hence, the falseness of the notion of Ishwar’s existence is further strengthened

परिणामेऽप्यनित्यत्वसंसिद्धेरीश्वरस्य च। अद्वैतब्रह्मनिष्ठत्वं श्रोतुर्जीवस्य संभवेत्॥४०॥
When it is also proved that in the very end, Ishwar is impermanent, the jiva listening (to this doctrine) can gain faith in the non-dual Brahm (as opposed to having faith in the Ishwar).

अधिकारिविभेदेन वादास्ते च मतास्त्रयः। तत्रोत्तमाधिकारी स्याच्छृण्वन्नीशे विवर्तताम्॥४१॥
Based on the qualifications of the listener, three kinds of philosophies and beliefs have been advocated. Amongst these three, one becomes a listener of the first grade by listening to the falseness of Ishwar’s existence.

जीवे तु परिणामित्वं शृणवन्नेवोत्तमोत्तमः। कीटवद्भृंगरूपेण परिणामे विमोक्षतः॥४२॥
By listening to these philosophies, the jiva undergoes transformation and sequentially attains higher and higher states and in the end attains liberation, just like an insect is finally converted into the Bhring bee.

जीवस्येश्वरतावाप्तौ क्रममुक्तिर्हि सिध्यति। अतोऽस्य सद्यो मुक्त्यर्थं ब्रह्मतावाप्तिरीर्यते॥४३॥
When the jiva attains liberation via (the stage of) Ishwarhood, then only step by step liberation is possible. Therefore for immediate liberation, the jiva has to attain Brahmhood (that realizes the Self).

तुरीयः पंचमो वास्तामीश्वरः षष्ठ एव वा। तस्मादतीतं ब्रह्मेति सिद्धान्ते कोऽनुसंशयः॥४४॥
Whether (of krama mukti) turiya be the fifth stage or Ishwar be the sixth state, Brahm is beyond it. What doubt can be there in this regard?

ईश्वरे तिष्ठति ब्रह्म ब्रह्मणीशश्च तिष्ठति। अत एकत्वमेव स्याद्द्वयोरिति न तर्क्यताम्॥४५॥
“Brahm is stationed in Ishwar and Ishwar is stationed in Brahm, hence both of them are identical”, one should not argue like this.

ब्रह्मण्येवेश्वरः प्रोक्तो न तु ब्रह्मेश्वरे क्वचित्। विभोरविभुसंस्थत्वासंभवात्परमात्मनः॥४६॥
Ishwar is said to be stationed in Brahm, never is Brahm said to be stationed in Ishwar because the omnipresent supreme Self (or equivalently the Brahm) can never be contained in a finite entity (Ishwar).

ब्रह्मक्षत्रमुभे यस्य श्रुत्या भवत ओदनः। यस्योपसेचनं मृत्युः स यत्र ब्रह्मणीर्यते॥४७॥
For whom, according to shruti (Katha upanishad is referred to here), both the brahmans and kshatriyas are like food, for whom death itself it like a side-dish, he (the Purusha) is himself said to be stationed in which Brahm.

तदेतादृशमित्यत्र को वेदेदंतयाव्ययम्। अखंडं निर्गुणं ब्रह्म निराधारं परं महत्॥४८॥
The Brahm being such (that it is the basis for Purusha itself), who can know the unchangeable, indivisible, attributeless, baseless (but is the base of everything else), the supreme and immense Brahm?

परब्रह्मांशभूतोऽपि परमः पुरुषोत्तमः। ईश्वरादधिकः प्रोक्तः किं पुनर्ब्रह्म केवलम्॥४९॥
The supreme Purusha, who is a part of the Brahm, is said to be greater than Ishwar. So then what more can be said about the Brahm?

कारणं जगतामीशो जीवानां ब्रह्म कारणम्। एवं सतीशब्रह्मैक्यं व्यवहारे कथं भवेत्॥५०॥
Ishwar is the cause of the world and Brahm is the cause of the jivas. This being the case, how can there be unity between Ishwar and Brahm from the worldly perspective?

ईशस्य कर्मितायां हि पुण्यं पापं च संभवेत्। सुखं दुःखं च तेनैव जीवत्वमिति चेच्छृणु॥५१॥
Even in the activities of Ishwar, virtue and sin are valid, as well as happiness and sorrow. (If you think that) hence he is like a jiva, then hear this.

ईशः प्रवर्तते पुण्यपापयोर्लोकसंग्रहात्। तथापि सुखदुःखे स्तो नैवात्मज्ञानवत्तया॥५२॥
Ishwar is involved in virtuous and sinful deeds for the welfare of the world. Even then sorrow and happiness are not applicable to him because he knows the Self.

भ्रूणहत्यादिपापानि ह्यकरोद्विष्णुरिदृशः। न तैर्दुःखमभूत्तस्य संप्राप्तं पारमार्थिकम्॥५३॥
Vishnu performed sins like killing a foetus etc. but he did not accrue any sin from them since he has attained the paramarthik state.

लोकक्षेमार्थकत्वेन तत्कृताघस्य निन्द्यता। न वाच्या न च तेनास्ति जीवत्वं तस्य सर्वथा॥५४॥
Since those sins were performed for the welfare of the world, hence they should not be proclaimed as contemptible. Hence, because of this reason, Ishwar is totally unlike a jiva.

ऋगादिवेदकर्तापि स यथोक्तं समाचरेत्। अन्यथा संप्रसज्येत ह्यप्रामाणिकतेशितुः॥५५॥
Either one should (by subscribing to the pratibhasik viewpoint) accept Shiva to be the creator of the Vedas or else one should (subscribing to the paramarthik viewpoint) stick to the non-authority of Shiva (and accept the authority of the Brahm).

संसिद्धे शास्त्रकर्तृत्वे न कारयितृता वचः। व्यर्थमेवेति चेन्नैष दोष एव विचारणे॥५६॥
If one accepts Shiva to be the creator of the shastras, then the shastras are no longer the words of the Brahm, who is the cause of the creator. And hence if one thinks that they are useless, then this is not the case. This is a defect in thinking.

जीवस्य कर्तृतायां हि स्यात्कारयितृतेशितुः। शास्त्रस्य कर्मतायां तु महेशस्यास्ति कर्तृता॥५७॥
In the activities of the jiva, Shiva is the cause. In the creation of the shastras, Shiva is the doer.

नैतेन शास्त्रयोनित्वं निर्गुणस्यैव हीयते। निर्गुणोद्भूतशास्त्रस्य सगुणाद्व्यक्तिदर्शनात्॥५८॥
By this, shastras being having origin in the nirguna Brahm is not violated. Because, the shastras, which have originated from the nirguna, are only seen to have originated from a saguna individual.

उपचर्यत ईशस्य गुणिनः शास्त्रयोनिता। यद्वास्तामुभयोर्वेदवेदान्ताभ्यां च बीजता॥५९॥
The saguna Ishwar being the originator of the shastras is merely figurative. Or else, the vedas and the upanishads are contained in both (saguna Shiva and nirguna Brahm) in the seed-form.

न चैतेनास्ति कर्मित्वसाम्यं ब्रह्मेशयोस्तयोः। कर्तुश्च कृतकर्तुश्च भेदोऽस्ति स्पष्ट एव हि॥६०॥
But by this, the doership of Shiva and Brahm does not become equivalent. The distinction between the doer and the cause of the doer is quite clear.

कर्तृत्वं यस्य संसिद्धं कर्मित्वं तस्य सिद्ध्यति। इत्यत्र संशयः को वा तद्ब्रह्मेशौ च कर्मिणौ॥६१॥
(One could argue like this) One whose doership is established, his being bound to bear the fruits of his deeds is also established. So what doubt there can be in the obligation of Ishwar and Brahm to bear the fruits of their actions?

इति चेत्कर्मितेशस्य कामित्वादिवदिष्यते। ब्रह्मणोऽपि तु कर्मित्वं धनित्वादिवदित्यतः॥६२॥
(If one thinks so then the reply would be that) Ishwara is comparable to a doer who acts to obtain wealth, but Brahm is like a doer who acts, even though he already possesses the wealth.

परतन्त्रो महेशः स्यात्स्वतंत्रं ब्रह्म निर्गुणं। आधाराधेयभावेन कार्यकारणता द्वयोः॥६३॥
Ishwar is dependent but the nirguna Brahm is sovereign. Because of one being the substratum and other being the superimposition, there is a cause and effect relationship between the two.

कर्मित्वे ब्रह्मणः सिद्धे कथं नैर्गुण्यमीर्यते। इति चेन्नैष दोषोऽस्ति मायागुणविवर्जनात्॥६४॥
If one thinks that, if Brahm is a doer then how can it be said to be free from the gunas, then this would be faulty thinking since Brahm is not bound by maayaa and gunas.

अदृश्यत्वादिभिर्विद्यागुणैरानन्दतादिभिः। सगुणव्यपदेशः स्याद्ब्रह्मणस्त्विष्ट एव सः॥६५॥
If Brahm is stated to be a saguna entity with additional attributes like invisibility etc. knowledge etc. and bliss etc. then it is only desirable to do so.

जगत्संसारकर्तृत्वं यथा जीवेशयोर्मतम्। तथा जीवेशकर्तृत्वं परस्य ब्रह्मणो मतम्॥६६॥
Just like jivas and Ishwar are considered to be the doers of the world, similarly, the supreme Brahm is considered to be the doer of the actions of jivas and Ishwar.

ब्रह्मणोऽन्यो न कर्तास्ति प्राक्कर्मादिविवर्जनात्। अनाद्यनन्तं ब्रह्मैकमकर्माकर्तृ हीयते॥६७॥
There is no doer other than the Brahm since he is devoid of any previous karma. If the Brahm, who is without beginning and end, is considered to be a non-doer then it would lead to a fallacy.

कालत्रयेऽप्यकर्तृत्वं ब्रह्मणः सम्मतं यदि। जीवेशरचना न स्यात् जगत्संसारयोरपि॥६८॥
If the non-doership of the Brahm is accepted in all three times, past, present and future, then there can be no creation of the jiva and Ishwar and hence there can be no creation of the world either.

प्रत्यक्षसिद्धा रचना कर्तारं समपेक्षते। अतोऽद्यकर्मकर्तृत्वाद्ब्रह्मणः कर्मितोचिता॥६९॥
A created entity which can be seen expects to have a creator. Hence, Brahm being the primeval creator, his doership is apt.

कर्मित्वे ब्रह्मणोऽप्येवं किं वाच्यं ब्रह्मवेदिनः। ब्रह्मीभूतो न कर्मी स्यादित्येतच्च न सिद्ध्यति॥७०॥
If, in this way, Brahm is established as a doer then what should be said about the knowers of Brahm (that is the self-realized men)? Because now (saying that) a person who has become one with the Brahm is not a doer, is invalidated

यादृशं ब्रह्म निर्णीतं तद्भूतोऽपि च तादृशः। इति निर्णय एव स्याद्युक्तेरपि समंजसः॥७१॥
The way Brahm has been concluded (to be a doer) similarly a one who has attained unity with the Brahm is also a doer, such should be the conclusion. It shall also be consistent with the above statement.

कालत्रयेऽप्यकर्मित्वमकर्तृत्वमकालता। कस्य चिद्ब्रह्मणोऽन्यस्य नीरूपस्यास्ति वस्तुनः॥७२॥
Non-doership and timelessness, despite being in past, present and future, is possible for which object other than the formless conscious Brahm.

तत्र कालत्रयातीतं नेह ज्ञेयं विवक्षितम्। प्रमेयत्वप्रमाणत्वप्रमातृत्वादिवर्जनात्॥७३॥
Here, the one who has transcended time, should not be considered to be implied, since there is no object to be known, knowledge and knower (in the transcended state).

ये तु ब्रह्मेशजीवाः संप्रोक्ताः कर्तृत्वसंयुताः। विद्यया मायया ते हि कर्मिणोऽविद्ययापि च॥७४॥
But Brahm, Ishwar and jiva which are said to be doers, are doers by the virtue of knowledge, maayaa and ignorance respectively.

कर्मिषु त्रिषु चोक्तेषु ब्रह्मणः श्रैष्ठ्यदर्शनात्। अकर्मत्वं श्रुतिस्मृत्योः प्रोच्यते युक्तमेव तत्॥७५॥
Because of the superiority of Brahm amongst these three kinds of doers, the non-doership ascribed to it in the shrutis and smritis is apt.

एतेन कर्मिणः श्रैष्ठ्यं संसिद्धमिति ये विदुः। औदासीन्यं न तेषां स्याच्छ्रुतिस्मृत्यक्तकर्मसु॥७६॥
In this way those who know about the superiority of the doers, do not disregard the actions mentioned in the shrutis and smritis.

ज्ञानदुपास्तिरुत्कृष्टा कर्मोत्कृष्टमुपासनात्। इति यो वेद वेदान्तैः स एव पुरुषोत्तमः॥७७॥
Worship is superior to knowledge and karma is superior to worship. The one who knows this from the upanishads, he is the best of men.

॥इति सूर्यगीतायां चतुर्थोऽध्यायः॥
॥Thus ends the fourth chapter of Surya Gita॥