Vidya Gita:- English Translation with Verses

 Vidyā Gītā

अत्र ते वर्तयिष्यामि पुरा वृत्तं श्रुणुष्व तत् । 

पुरा ब्रह्मसभामध्ये सत्यलोकेऽतिपावने ॥ १॥ 

Now I will tell you an ancient story, so please pay attention. Long ago, Brahmā, the Creator held a very auspicious gathering in his abode (heaven).

ज्ञानप्रसङ्गः समभूत् सूक्ष्मात्सूक्ष्मविमर्शनः ।

सनकाद्या वसिष्ठश्च पुलस्त्यः पुलहः क्रतुः ॥ २॥

A discussion in connection with the Most Subtle of the Subtle (the Self) arose. Those present were: Sanaka, Sananda, Sanatkumāra, Sanatsujata, Vasiṣṭha, Pulastya, Pulaha, Kratu;

भृगुरत्रिरङ्गिराश्च प्रचेता नारदस्तथा ।

च्यवनो वामदेवश्च विश्वामित्रोऽथ गौतमः ॥ ३॥ 

And Bhṛgu, Atri, Aṅgirāś, Pracetā, Nārada, Cyavana, Vāmadeva, Viśvāmitra, Gautama;

शुक्रः पराशरो व्यासः कण्वः काश्यप एव च ।

दक्षः सुमन्तुः शङ्खश्च लिखितो देवलोऽपि च ॥४॥ 

And also Śukra, Parāśara, Vyāsa, Kaṇva, Kāśyapa, Dakṣa, Sumantu, Śaṅkha, Likhita, Devala

एवमन्ये ऋषिगणा राजर्षिप्रवरा अपि ।

सर्वे समुदितास्तत्र ब्रह्मसत्रे महत्तरे ॥५॥ 

Along with other sages. The illustrious group was headed by Brahmā.

मीमांसां चक्रुरत्युच्चैः सूक्ष्मात्सूक्ष्मनिरूपिणैः । 

ब्रह्माणं तत्र पप्रच्छुरृषयः सर्व एव ते ॥ ६॥

While investigating the Self, the discussion became very loud, so all the sages decided to make a request of Brahmā.

भगवन् ज्ञानिनो लोके वयं ज्ञातपरावराः । 

तेषां नो विविधा भाति स्थितिः प्रकृतिभेदतः ॥ ७॥ 

Lord, we are all scholars in the world who understand both the physical and the metaphysical, but our perception is different, due to different experiences and natures

केचित् सदा समाधिस्थाः केचिन्मीमांसने रताः । 

अपरे भक्तिनिर्मग्नाश्चान्ये कर्मसमाश्रयाः ॥ ८॥ 

Some are always in absorption (samādhi) others are engaged in enquiry, some are deep into devotion, and still others seek shelter in good deeds.

व्यवहारपरास्त्वेके बहिर्मुखनरा इव । 

तेषु श्रेयान् हि कतम एतन्नो वक्तुमर्हसि ॥ ९॥ 

Or maybe some other practice, such as turning away from the affairs of mankind. Surely, you are worthy to tell us which of these methods is the best.

स्वस्वपक्षं वयं विद्मः श्रेयांसमिति वै विधे । 

इति पृष्टोऽवदद् ब्रह्मा मत्वाऽनाश्वस्तमानसान् ॥ १०॥ 

We each think our own way is the best, so please judge the matter for us. Brahmā, understanding their confusion, replied:

मुनीन्द्रा नाहमप्येतद्वेद्मि सर्वात्मना ततः । 

जानीयादिममर्थं तु सर्वज्ञः परमेश्वरः ॥ ११॥ 

Great Sages, I do not know that either, but all this (knowledge) is with the Self. Therefore, it is my intention is to learn this from the All-knowing, Supreme Lord

तत्र यामोऽथ सम्प्रष्टुमित्युक्त्वा तत्र तैरयौ । 

सङ्गम्य देवदेवेशं विष्णुनाभिसमागतम् ॥ १२॥ 

We will go ask Him. On the way, the group met Viṣṇu and asked him to come along.

पप्रच्छ ऋषिमुख्यानां प्रश्नं तं लोकसृड्विधिः । 

प्रश्नं निशम्य च शिवो ज्ञात्वा विधिमनोगतम् ॥ १३॥

Brahmā then conveyed the question of the sages to Śiva and, having heard it, He understood the Creator’s intention.

मत्वाऽनाश्वस्तमनस ऋषीन् देवो व्यचिन्तयत् । 

किञ्चिदुक्तं मयाऽत्रापि व्यर्थमेव भवेन्ननु ॥ १४॥ 

Realizing the agitated state of the sage's minds, the Lord knew that anything He said would be pointless.

स्वपक्षत्वेन जानीयुरृषयोऽश्रद्धया युताः । 

इति मत्वा प्रत्युवाच देवदेवो महेश्वरः ॥ १५॥ 

And, understanding the sages conviction in their own ways and the lack of faith in the others, the Supreme Lord, the God of gods replied:

श्रुणुध्वं मुनयो नाहमप्येतद्वेद्मि सुस्फुटम् । 

अतो विद्यां भगवतीं ध्यायामः परमेश्वरीम् ॥१६॥

Listen to Me, Sages, I too do not know that; but, we will meditate on the Supreme Goddess, the Lord of Knowledge

तत्प्रसादान्निगूढार्थमपि विद्मस्ततः परम् । 

इत्युक्ता मुनयः सर्वे विधिविष्णुशिवैः सह ॥ १७॥

By Her grace, we can understand even the most secret matters. Then, all the sages, along with Brahmā, Viṣṇu, and Śiva agreed.

दध्युर्विद्यां महेशानीं त्रिपुरां चिच्छरीरिणीम् । 

एवं सर्वैरभिध्याता त्रिपुआरा चिच्छरीरिणी ॥ १८॥

They meditated on the embodied consciousness, the Great Goddess Tripura, the intelligence pervading the three states.

आविरासीच्चिदाकाशमयी शब्दमयी परा । 

अभवद् मेघगम्भीरनिःस्वनो गगनाङ्गणे ॥ १९॥ 

Then, the Supreme manifested as divine sound in the space of consciousness. It was as loud as thunder or the clamoring of Śiva’s celestial army

वदन्त्वृषिगणाः किं वो ध्याता तद्द्रुतमीहितम् । 

मत्पराणां हि केषाञ्चिन्न हीयेताभिवाञ्छितम् ॥ २०॥ 

Tell Me quickly, Sages, what you sought in your meditation, for the efforts of My devotees is never abandoned and I satisfy their desires.

इति श्रुत्वा परां वाणीं प्रणेमुर्मुनिपुङ्गवाः । 

ब्रह्मादयोऽपि तदनु तुष्टुवुर्विविधैः स्तवैः ॥ २१॥

Hearing the words of the Supreme, the eminent sages all prostrated; then, Brahmā and the others glorified the Goddess with all kinds of praise.

अथ प्रोचुरृषिगणा विद्यां तां त्रिपुरेश्वरीम् । 

नमस्तुभ्यं महेशानि श्रीविद्ये त्रिपुरेश्वरि ॥ २२॥

They said: We bow to You, Knower of the three states, Great Goddess, Lord of Knowledge, and Ruler of the states.

अशेषोत्पादयित्री त्वं स्थापयित्री

निजात्मनि । 

विलापयित्री सर्वस्य परमेश्वरि ते नमः ॥ २३॥ 

You are complete, the Creator, the Founder, the Inner-Self and dissolver of all, and the Supreme Lord praised by all.

अनूतना सर्वदाऽसि यतो नास्ति जनिस्तव । 

नवात्मिका सदा त्वं वै यतो नास्ति जरा तव ॥ २४॥

Since You are not born, You are never new; but, since You never age, You are always fresh

सर्वाऽसि सर्वसाराऽसि सर्वज्ञा सर्वहर्षिणी ।

असर्वाऽसर्वगाऽसाराऽसर्वज्ञाऽसर्वहर्षिणी ॥ २५॥

You are all, the essence of all, all-Knowing, and all enjoying. You are nothing, nowhere, the essence of nothing, knowing nothing, and enjoying nothing.

देवि भूयो नमस्तुभ्यं पुरस्तात् पृष्ठतोऽपि च । 

अधस्तादूर्ध्वतः पार्श्वे सर्वतस्ते नमो नमः ॥ २६॥

We bow to You, Great Goddess, salutations from the front, from behind, from above, and from below; salutations to You from all sides and directions.

ब्रूहि यत्तेऽपरं रूपमैश्वर्यं ज्ञानमेव च ।

फलं तत्साधनं मुख्यं साधकं सिद्धमेव च ॥ २७॥ 

Please explain to us about Your transcendental nature, sovereignty, and knowledge; the fruits of devotional practices and of the most accomplished devotee

सिद्धेस्तु परमां काष्ठां सिद्धेषूत्तममेव च । 

देव्येतत् क्रमतो ब्रूहि भूयस्तुभ्यं नमो नमः ॥ २८॥

Also, what is the highest goal to be attained and who is the best of the perfected? Please answer these questions in sequence, Goddess. We bow to You again and again.

इत्यापृष्टा महाविद्या प्रवक्तुमुपचक्रमे ।

दयमाना ऋषिगणे स्पष्टार्थं परमं वचः ॥ २९॥ 

The Goddess of Knowledge prepared to reply to the sage’s questions; but, understanding their true intention, the Supreme Goddess spoke:

श्रुणुध्वमृषयः सर्वं प्रवक्ष्यामि क्रमेण तत् । 

अमृतं ह्यागमाम्भोधे समुद्धृत्य ददामि वः ॥ ३०॥

Listen Sages, I will explain everything, step by step. I will give you the nectar taken from the ocean of sacred doctrine.

यत्र सर्वं जगदिदं दर्पणप्रतिबिम्बवत् । 

उत्पन्नं च स्थितं लीनं सर्वेषां भासते सदा ॥ ३१॥ 

I am where this whole world is born, resides, and dissolves. It always appears in Me, like a reflection in a mirror.

यदेव जगदाकारं भासतेऽविदितात्मनाम् । 

यद्योगिनां निर्विकल्पं विभात्यात्मनि केवलम् ॥ ३२॥ 

Those ignorant of the Self, see only the physical world, but for yogis without difference, it shines in the Self alone

गम्भीरस्तिमिताम्भोधिरिव निश्चलभासनम् । 

यत् सुभक्तिऐरतिशयप्रीत्या कैतववर्जनात् ॥ ३३॥

The Self shines in the deep stillness of mind like a wave-free ocean to the one who, abandoning illusion, joyfully abides in a great heap of devotion to Me.

स्वभावस्य स्वरसतो ज्ञात्वापि स्वाद्वयं पदम् । 

विभेदभावमाहृत्य सेव्यतेऽत्यन्ततत्परैः ॥ ३४॥

I am worshipped excessively by those who perceive difference. Although they Know Me as their own true nature, essence, and non-dual abode, they have acquired the notion of difference

अक्षान्तःकरणादीनां प्राणसूत्रं यदान्तरम् । 

यदभाने न किञ्चित् स्याद्यच्छास्त्रैरभिलक्षितम् ॥ ३५॥

I am worshipped as the life-force within that enables the sense-organs, mind, etc.; as That, without which nothing appears; and as That, which is indicated in the scriptures.

परा सा प्रतिभा देव्याः परं रूपं ममेरितम् । 

ब्रह्माण्डानामनेकानां बहिरूर्ध्वे सुधाम्बुधौ ॥ ३६॥

That supreme appearance of the Goddess is known as My transcendental nature, which is higher and separate from Brahmā’s egg (the universe). It is the essence of intelligence

मणिद्वीपे नीपवने चिन्तामणिसुमन्दिरे । 

पञ्चब्रह्ममये मञ्चे रूपं त्रैपुरसुन्दरम् ॥ ३७॥

I am worshipped in the form of Tripura Sundarī, the Goddess of the three states, on a couch, surrounded by the five of Brahman. I am the wish-fulfilling gem, in the temple among Kadamba trees on Jewel Island

अनादिमिथुनं यत्तदपराख्यमृषीश्वराः । 

तथा सदाशिवेशानौ विधिविष्णुत्रिलोचनाः ॥ ३८॥

From that form of the Supreme is the Eternal Couple, who are known as the Deities of the Sages. Likewise are Sadāśiva, Īśvara, Brahmā, Viṣṇu, and Rudra

गणेशस्कन्ददिक्पालाः शक्तयो गणदेवताः । 

यातुधानाः सुरा नागा यक्षकिम्पुरुषादयः ॥ ३९॥

Ganeśa, Skanda, the gods of the sky quarters, energies, deities, demigods, serpents, spirits, humans, etc.

पूज्याः सर्वा मम तनूरपराः परिकीर्तिताः । 

मम मायाविमूढास्तु मां न जानन्ति सर्वतः ॥ ४०॥

Everything fit to be worshipped is My supreme manifestation, but the ignorant do not know Me, as they are surrounded by My mystic power of illusion.

पूजिताऽहमेव सर्वैर्ददामि फलमीहितम् । 

न मत्तोऽन्या काचिदस्ति पूज्या वा फलदायिनी ॥ ४१॥ 

I alone am worshipped by everyone and only I bestow the desired rewards; there is no benefactor being worshipped other than Me

यथा यो मां भावयति फलं मत् प्राप्नुयात्तथा । 

ममैश्वर्यमृषिगणा अपरिच्छिन्नमीरितम् ॥ ४२॥

The rewards obtained from Me are based on that worship; Sages, you will find My sovereignty to be unlimited.

अनपेक्ष्यैव यत्किञ्चिद् अहमद्वयीचिन्मयी । 

स्फुराम्यनन्तजगदाकारेण ऋषिपुङ्गवाः ॥ ४३॥

Distinguished Sages, although I am the nature of non-dual awareness, I manifest in the form of this boundless universe.

तथा स्फुरन्त्यपि सदा नात्येम्यद्वैतचिद्वपुः । 

एतन्मे मुख्यमैश्वर्यं दुर्घटार्थविभावनम् ॥ ४४॥

And although this manifestation is diverse, it never binds Me nor am I affected by it, as My nature is non-dual awareness. This is My divine power, which is difficult to comprehend.

ममैश्वर्यं तु ऋषयः पश्यध्वं सूक्ष्मया दृशा । 

सर्वाश्रया सर्वगता चाप्यहं केवला स्थिता ॥ ४५॥ 

I remain pure, even while being all-pervasive and the abode of all. But, Sages, you should learn of My sovereignty, in detail, for yourselves.

स्वमायया स्वमज्ञात्वा संसरन्ती चिरादहम् । 

भूयो विदित्वा स्वात्मानं गुरोः शिष्यपदं गता ॥ ४६॥

Through My own illusory power, I create My own ignorance, am subjected to mundane existence for a long time, until becoming a student and gaining knowledge of True Self from a guru.

नित्यमुक्ता पुनर्मुक्ता भूयो भूयो भवाम्यहम् । 

निरुपादानसम्भारं सृजामि जगदीदृशम् ॥ ४७॥ 

Although eternally free, I become liberated anew. Although free from the desire for diverse existence, I create this diverse world.

इत्यादि सन्ति बहुधा ममैश्वर्यपरम्पराः । 

न तद् गणयितुं शक्यं सहस्रवदनेन वा ॥ ४८॥ 

Those, and many more, are My powers in detail; they are too numerous to count or describe

श्रुण्वन्तु सङ्ग्रहाद् वक्ष्ये मदैश्वर्यस्य लेशतः । 

जगद्यात्रा विचित्रेयं सर्वतः सम्प्रसारिता ॥ ४९॥

This manifold universe, which is spread out in all directions, expands and dissolves in Me. And this is but a fraction of My power

मम ज्ञानं बहुविधं द्वैताद्वैतादिभेदतः |

परापरविभेदाच्च बहुधा चापि तत्फलम् ॥ ५०॥

Knowledge of Me is complicated, but it is primarily divided into dual and non-dual. Dual knowledge is immanent and non-dual knowledge is transcendental. There is also a difference in their benefits.

द्वैतज्ञानं तु विविधं द्वितीयालम्बनं यतः। 

ध्यानमेव तु तत्प्रोक्तं स्वप्नराज्यादिसम्मितम् ॥ ५१॥

Dual knowledge is diverse, since it is based on duality and the prescribed contemplation of an imaginary image of the Primary Sovereign.

तच्चापि सफलं ज्ञेयं नियत्या नियतं यतः । 

अपरं चापि विविधं तत्र मुख्यं तदेव हि ॥ ५२॥

Although scriptural teachings are based on immanence and difference, it is known to bear fruit due to self-restraint being established.

प्रोक्तमुख्यापरमयं ध्यानं मुख्य फलक्रमम् । 

अद्वैतविज्ञानमेव परविज्ञानमीरितम् ॥ ५३॥

It is said that meditation on the immanent deity is the primary benefit of this method, but the highest knowledge is non-dual realization.

मामनाराध्य परमां चिरं विद्यां तु श्रीमतीम् । 

कथं प्राप्येत परमां विद्यामद्वैतसंज्ञिकाम् ॥ ५४॥

Knowledge of the Goddess comes from thinking of the Supreme for a long time. How else may one reach the ultimate realization?

तदेवाद्वैतविज्ञानं केवला या परा चितिः । 

तस्याः शुद्धदशामर्शो द्वैतामर्शाभिभावकः ॥ ५५॥

That non-dual realization is Her pure transcendental intelligence, close to Her pure state of mind and surpassing the dual state of mind.

चित्तं यदा स्वमात्मानं केवलं ह्यभिसम्पतेत् । 

तदेवानुविभातं स्याद् विज्ञानमृषिसत्तमाः ॥ ५६॥

When the mind is focused wholly on one’s own Self, one becomes That. It is the Self alone that shines forth, Sages, or is it possible that realization is really darkness?

श्रुतितो युक्तितो वापि केवलात्मविभासनम् । देहाद्यात्मावभासस्य नाशनं ज्ञानमुच्यते ॥ ५७॥

One can also use scripture or reasoning to distinguish True Self and, it is said, that when the Self shines, the thought of being a body is destroyed.

तदेव भवति ज्ञानं यज्ज्ञानेन तु किञ्चन । 

भासमानमपि क्वापि न विभायात् कथञ्चन ॥ ५८॥

It is only by that non-dual knowledge that everything is known; It shines everywhere, there being no way to keep It from shining.

तदेवाद्वैतविज्ञानं यद्विज्ञानेन किञ्चन । 

अविज्ञातं नैव भवेत् कदाचिल्लेशतोऽपि च ॥ ५९॥

Only by that non-dual realization is everything realized; after that, nothing is unknown, not even the smallest atom.

सर्वविज्ञानात्मरूपं यद्विज्ञानं भवेत् खलु । 

तदेवाद्वैतविज्ञानं परमं तापसोत्तमाः ॥ ६०॥

True realization is the realization that everything is the nature of Self. Clearly that non-dual realization is the highest practice.

जाते यादृशविज्ञाने संशयाश्चिरसम्भृताः । वायुनेवाभ्रजालानि विलीयन्ते परं हि तत् ॥ ६१॥ 

Long-standing doubts vanish in the realization of the Supreme, like water evaporating in the air.

कामादिवासनाः सर्वा यस्मिन् सन्ति न किञ्चन । स्युर्भग्नदंष्ट्राहिरिव तद्विज्ञानं परं स्मृतम् ॥ ६२॥

For those who have achieved the highest realization, all the latent potencies of desire and the like, are like serpents without fangs.

विज्ञानस्य फलं सर्वदुःखानां विलयो भवेत् । अत्यन्ताभयसम्प्राप्तिर्मोक्ष इत्युच्यते फलम् ॥ ६३॥ 

The fruit of realization is the end of all misery and, it is said, for one who is fully realized, there is no more fear.

भयं द्वितीयसङ्काल्पादद्वैते विदिते दृढम् । 

कुतः स्याद् द्वैतसङ्कल्पस्तमः सूर्योदये यथा ॥ ६४॥ 

Fear comes from the idea of a second, but the realized are fixed in Oneness. Is it possible for the realized to retain the concept of duality? That would be like having darkness after sunrise.

ऋषयो न भयं क्वापि द्वैतसङ्कल्पवर्जने । 

अतो यत्फलान्यत् स्यात्तद्भयं सर्वथा भवेत् ॥ ६५॥ 

Sages, there is no fear whatsoever when the concept of duality is abandoned; however, fear may never end as long as the sense of duality exists.

अन्तवत्तु द्वितीयं स्याद् भूयो लोके समीक्षणात् । 

सान्ते भयं सर्वथैवाभयं तस्मात् कुतो भवेत् ॥ ६६॥

From close investigation of the world, one finds that the second (non-self) is perishable. That being the case, how can there be fearlessness in duality?

संयोगो विप्रयोगान्तः सर्वथैव विभावितः । 

फलयोगोऽपि तस्माद्धि विनश्येदिति निश्चयः ॥ ६७॥

Union always implies separation and, if that is the case, then even the fruit of realization may be lost.

यावदन्यत् फलं प्रोक्तं भयं तावत्प्रकीर्तितम् । 

तदेवाभयरूपं तु फलं सर्वे प्रचक्षते ॥ ६८॥ 

As long as there is difference, there is fear of loss, but all declare that the benefit of realization is in the form of fearlessness.

यदात्मनोऽनन्यदेव फलं मोक्षः प्रकीर्तितः । 

ज्ञाता ज्ञानं ज्ञेयमपि फलं चैकं यदा भवेत् ॥ ६९॥ 

What is called the fruit of liberation is not different from Self. That is when the knower, knowledge, and the known become one.

तदा हि परमो मोक्षः सर्वभीतिविवर्जितः ।

ज्ञानं विकल्पसङ्कल्पहानं मौढ्यविवर्जितम् ॥ ७०॥

Then, all apprehension is abandoned, that is the highest liberation. Knowledge is free of difference, desire is gone, and delusion is left behind.

ज्ञातुः स्वच्छात्मरूपं तदादावनुपलक्षितम् ।

उपलक्षक एवातो गुरुः शास्त्रं च नेतरत् ॥ ७१॥ 

When the true nature of Self is known, distress is unnoticed. That state is indicated by the guru and scriptures.

  

एतदेव हि विज्ञेयस्वरूपमभिधीयते ।

ज्ञातृज्ञानज्ञेयगतो यावद् भेदोऽवभासते ॥ ७२॥

One contemplates his own nature for this Self to be realized, then the difference between knower, knowledge, and known is gone as soon as It shines.

तावज्ज्ञाता ज्ञानमपि ज्ञेयं वा न भवेत् क्वचित् । 

यदा भेदो विगलितो ज्ञात्रादीनां मिथः स्थितः ॥ ७३॥ 

When the difference between knower, knowledge, and known has vanished and cannot be found anywhere, unity is established.

तदा ज्ञात्रादिसम्पत्तिरेतदेव फलं स्मृतम् । 

ज्ञात्रादिफलपर्यन्तं न भेदो वस्तुतो भवेत् ॥ ७४॥ 

The concept of difference in knower, knowledge, and known is only for the benefit of tradition; however, the reality is that there is no difference.

व्यवहारप्रसिद्ध्यर्थं भेदस्तत्र प्रकल्पितः । 

अतोऽपूर्वं लभ्यमत्र फलं नास्त्येव किञ्चन ॥ ७५॥ 

The goal of duality is the success of common practice, the result of non-duality is nothing new to be acquired.

आत्मैव मायया ज्ञातृज्ञानज्ञेयफलात्मना ।

यावद्भाति भवेत्तावत् संसारो ह्यचलोपमः ॥ ७६॥

Only through illusion does the Self appear as knower, knowledge, and known; until It shines, mundane existence is like a high mountain.

यदा कथञ्चिदेतत्तु भायाद् भेदविवर्जितम् । 

संसारो विलयं यायाच्छिन्नाभ्रमिव वायुना ॥ ७७॥

But when, by some means, the Self shines, duality is left behind and mundane existence vanishes, like a cloud dispersed by the wind.

एवंविधमहामोक्षे तत्परत्वं हि साधनम् । 

तत्परत्वे तु सम्पूर्णे नान्यत् साधनमिष्यते ॥ ७८॥

Complete devotion is required for the highest liberation; nothing else will be accepted.

अपूर्णे तत्परत्वे तु किं सहस्रसुसाधनैः । 

तस्मात्तात्पर्यमेव स्यान्मुख्यं मोक्षस्य साधनम् ॥ ७९॥

What good are a thousand religious practices if the result is incomplete? Therefore, the best means to liberation is only complete devotion.

तात्पर्यं सर्वथैतत्तु साधयामीति संस्थितिः ।

 यस्तात्पर्येण संयुक्तः सर्वथा मुक्त एव सः ॥ ८०॥ 

The aim of this practice is to subdue the turbulent state of mind. One who is completely devoted becomes one with the object of devotion.

  

दिनैर्मासैर्वत्सरैर्वा मुक्तः स्याद्वाऽन्यजन्मनि । 

बुद्धिनैर्मल्यभेदेन चिरशीघ्रव्यवस्थितिः ॥ ८१॥

 In days, months, years, or maybe in the next life, liberation comes quickly for one with a pure intellect, but in a long time for the one who sees difference.

बुद्धौ तु बहवो दोषाः सन्ति सर्वार्थनाशनाः । 

यैर्जनाः सततं त्वेवं पच्यन्ते घोरसंसृतौ ॥ ८२॥

But those with many sins and who have impure intellects, they have forgotten the goal (of realization). They are continually cooked in the horrible cycle of material existence.

तत्राद्यः स्यादनाश्वासो द्वितीयः कामवासना । 

तृतीयो जाड्यता प्रोक्ता त्रिधैवं दोषसङ्ग्रहः ॥ ८३॥

There are three faults that grip the intellect, the first is lack of faith, the second is desire, and the third is dullness.

द्विविधः स्यादनाश्वासः संशयश्च विपर्ययः । 

मोक्षोऽस्ति नास्ति वेत्याद्यः संशयः समुदाहृतः ॥ ८४॥

Lack of faith is twofold: doubt and wrong view. The first doubt is whether or not liberation can be achieved as described in the scriptures.

नास्त्येव मोक्ष इत्याद्यो भवेदत्र विपर्ययः । 

एतद्द्वयं तु तात्पर्ये मुख्यं स्यात् प्रतिबन्धकम् ॥ ८५॥

 “There is no liberation.” This is the first wrong view. This twofold lack of faith is the main obstacle to liberation.

विपरीत निश्चयेन नश्येदेतद् द्वयं क्रमात् । 

अत्रोपायो मुख्यतमो मूलच्छेदो न चापरः ॥ ८६॥

Conviction in the contrary (right view) keeps this twofold lack of faith from progressing; it is the primary means to cutting away ignorance at the root.

अनाश्वासस्य मूलं तु विरुद्धतर्कचिन्तनम् । 

तत्परित्यज्य सत्तर्कावर्तनस्य प्रसाधने ॥ ८७॥

Lack of faith has its root in faulty logic; therefore, true reasoning is required for its repudiation.

विपरीतो निश्चयः स्याद् मूलच्छेदनपूर्वकः । 

ततः श्रद्धासमुदयादनाश्वासः प्रणश्यति ॥ ८८॥

Cutting the root of wrong views may not be proceeded by sound reasoning. In that case, increasing one’s faith will eliminate doubt.

कामादिवासना बुद्धेः श्रवणे प्रतिबन्धिका । 

कामादिवासनाविष्टा बुद्धिर्नैव प्रवर्तते ॥ ८९॥ 

Latent tendencies (vāsanā) of desire and the like, prevent the intellect from learning and developing.

लोकेऽपि कामी काम्यस्य सदा ध्यानैकतत्परः । 

पुरःस्थितं न पश्येच्च श्रोत्रोक्तं श्रुणुयान्न च ॥ ९०॥

Even in the world, we see the amorous lover always thinking of his beloved. He will not see someone standing right before his eyes nor hear anything when he is spoken to.

कामादिवासितस्यैवं श्रुतं चाश्रुतसम्मितम् । 

कामादिवासनां तस्माज्जयेद् वैराग्यसम्पदा ॥ ९१॥

Likewise, one who abides in desire and the like, is constantly distracted. The tendencies of desire, etc. are overcome by indifference to worldly pleasures

सन्ति कामक्रोधमुखा वासनास्तु सहस्रशः । 

तत्र कामो मूलभूतस्तन्नाशे नहि किञ्चन ॥ ९२॥

There are many latent tendencies, but the foremost are desire and anger. Of these, desire is the root; destroy it and they are all destroyed.

ततो वैराग्यसंयोगाद् नाशयेत् कामवासनाम् । 

आशा हि कामः सम्प्रोक्त एतन्मे स्यादिति स्थिता ॥ ९३॥

The tendencies of desire are destroyed by the practice of indifference; therefore, one should declare that their hopes and desires are all for Me.

शक्येषु स्थूलभूता सा सूक्ष्माऽशक्येषु संस्थिता । 

दृढवैराग्ययोगेन सर्वां तां,प्रविनाशयेत् ॥ ९४॥

Those tendencies can be gross and direct or subtle and indirect. By the firm discipline of indifference, they are all eliminated.

तत्र मूलं काम्यदोषपरामर्शः प्रतिक्षणम् । 

वैमुख्यं विषयेभ्यश्च वासना नाशयेदिति ॥ ९५॥

The root of darkness is the constant thought of sensual pleasures. Desires for sense objects and their subliminal impressions should be destroyed.

यस्तृतीयो बुद्धिदोषो जाड्यरूपो व्यवस्थितः ।

असाध्यः सोऽभ्यासमुखैः सर्वथा ऋषिसत्तमाः ॥ ९६॥ 

The third impurity of the intellect is in the form of dullness. Difficult to conquer by even the best practices; it is, in everyway, true darkness.

येन तात्पर्यतश्चापि श्रुतं बुद्धिमनारुहेत् । 

तज्जाड्यं हि महान् दोषः पुरुषार्थविनाशनः ॥ ९७॥ 

Dullness is a great fault that ruins the goal of human life. But by intense devotion, the mind and intellect will develop from what is learned.

तत्रात्मदेवतासेवामृते नान्यद्धि कारणम् । 

सेवायास्तारतम्येन जाड्यं तस्य हराम्यहम् ॥ ९८॥

There is no agent other than attention to the Divine Self; I remove dullness in proportion to that devotion.

जाड्याल्पानल्पभावेन सद्यो वा परजन्मनि । 

भवेत्तस्य फलप्राप्तिर्जाड्यसंयुक्तचेतसः ॥ ९९॥ 

A little dullness is overcome quickly, while a lot of dullness maybe in the next life. The reward of devotion is deliverance from dullness and union with pure consciousness.

सर्वसाधनसम्पत्तिर्ममैव प्रणिधानतः । 

उपयाति च यो भक्त्या सर्वदा मामकैतवात् ॥ १००॥ 

The fulfillment of all devotion is My realization and one achieves that by always being sincerely devoted to Me.

स साधनप्रत्यनीकं विधूयाशु कृती भवेत् । 

यस्तु मामीश्वरीं सर्वबुद्धिप्रसरकारिणीम् ॥ १०१॥ 

One should strive to Me, God, the All-pervading cause of intelligence; but, whoever rejects devotion, is quickly undone.

अनादृत्य साधनैकपरः स्याद् मूढभावतः । 

पदे पदे विहन्येत फलं प्राप्येत वा न वा ॥ १०२॥

Due to its importance, disregarding devotion is foolish; it maybe the difference between reaching the goal or not.

तस्मात्तु ऋषयो मुख्यं तात्पर्यं साधनं भवेत् । 

एवं तात्पर्यवानेव साधकः परमः स्मृतः ॥ १०३॥

Therefore, Sages, the foremost practice is complete absorption and the one who possesses that is considered the best devotee.

तत्र मद्भक्तियुक्तस्तु साधकः सर्वपूजितः । 

सिद्धिरात्मव्यवसितिर्देहानात्मत्वभावना ॥ १०४॥

The one who unites with Me through devotion is the most honored of all the devotees. Perfection comes from discriminating between Self and non-self.

आत्मत्वभावनं नूनं शरीरादिषु संस्थितम् । 

तदभावनमात्रं तु सिद्धिर्मौढ्यविवर्जितम् ॥ १०५॥

If one who currently associates his self with the body, mind, etc., would merely abandon that foolish misconception, he would attain perfection.

आत्मा व्यवसितः सर्वैरपि नो केवलात्मना । 

अत एव तु सम्प्राप्ता महानर्थपरम्परा ॥ १०६॥

It is that pure, absolute consciousness that illuminates the body, mind, etc. Simply ascertaining that as Self removes all doubt.

तस्मात् केवलचिन्मात्रं यद् देहाद्यवभासकम् ।

तन्मात्रात्मव्यवसितिः सर्वसंशयनाशिनी ॥ १०७॥

That is called perfection by the wise and, after attaining that, there is nothing left to attain. There are other attainments, such as flying and miniaturization.

सिद्धिरित्युच्यते प्राज्ञैर्नातः सिद्धिरनन्तरा । 

सिद्धयः खेचरत्वाद्या अणिमाद्यास्तथैव च ॥ १०८॥ 

That is called perfection by the wise and, after attaining that, there is nothing left to attain. There are other attainments, such as flying and miniaturization.

आत्मविज्ञानसिद्धेस्तु कलां नार्हन्ति षोडशीम् । 

ताः सर्वास्तु परिच्छिन्नाः सिद्धयो देशकालतः ॥ १०९॥

Such attainments are not worth a fraction of Self-realization, they are all limited by time and space.

इयं स्यादपरिच्छिन्नाः स्वात्मविद्या शिवात्मिका ।

स्वात्मविद्यासाधनेषु ताः सर्वाः सुप्रतिष्ठिताः ॥ ११०॥

Realization of True Self is unlimited; it is the nature of bliss. All these Yoga practices are founded in knowledge of True Self.

आत्मविद्याविधावेतास्त्वन्तरायप्रयोजकाः । 

किं ताभिरिन्द्रजालात्मसिद्धितुल्याभिरीहितम् ॥ १११॥ 

How are these magic tricks equal to self-perfection? They are useless and a hindrance to the goal of Self-realization.

यस्य साक्षाद् ब्रह्मपदमपि स्यात्तृणसम्मितम् । 

कियन्त्येताः सिद्धयो वै कालक्षपणहेतवः ॥ ११२॥

Compared to Self-realization, even the status of Brahmā, the Creator is like a blade of grass. So what good are mystic accomplishments other that to waste time?

तस्मात् सिद्धिर्नेतरा स्यादात्मविज्ञानसिद्धितः । 

ययाऽत्यन्तशोकनाशो भवेदानन्दसान्द्रता ॥ ११३॥

There is no attainment equal to that of Self-realization, which is an endless, compact mass of sorrow-destroying bliss.

सैव सिद्धिर्नेतरा तु मृत्युग्रासविमोचिनी । 

इयमात्मज्ञानसिद्धिर्विविधाभ्यासभेदतः ॥ ११४॥ 

Only that accomplishment can free one from the jaws of death. The attainment of Self-knowledge varies according to the quality of one’s practice;

बुद्धिनैर्मल्यभेदाच्च परिपाकविभेदतः । 

संक्षेपतस्तु त्रिविधा चोत्तमा मध्यमाऽधमा ॥ ११५॥

And according to differences in developing purity of mind. But, in short, there are three levels: advanced, intermediate, and the lowest.

लोके द्विजानामृषयः पठितश्रुतिसम्मिता । 

मेधया च महाभ्यासाद् व्यापारशतसङ्कुला ॥ ११६॥ 

Among the Brahmins in the world are scholars who, from repeated practice, recite the scriptures with perfect concentration, even in a crowded environment;

अप्यस्खलितवर्णा या पठिता श्रुतिरुत्तमा । 

समाहितस्य व्यापारेऽसमाहितस्य चान्यदा ॥ ११७॥ 

They recite) without any interruption or mistake. These are the best scholars. Then, there are those who recite with concentration sometimes and without concentration at other times.

पूर्ववद्याऽप्यस्खलिता पठिता मध्यमा श्रुतिः । 

या सदा ह्यनुसन्धानयोगादेव भवेत्तथा ॥ ११८॥ 

The intermediate scholar is suitable due to his diligence and discipline and he may (at times) recite the scriptures without mistakes, just like the best.

पठिता श्रुतिरत्यन्तास्खलिता त्वधमा हि सा । एवमेवात्मविज्ञानसिद्धिरुक्ता त्रिधर्षयः ॥ ११९॥ 

The lowest scholar is also capable of reciting the scriptures completely, without interruption. It is said that the same holds true for those who have realized the Self.

या महाव्यवहारेषु प्रतिसन्धानवर्जने । 

अन्यदा तद्वर्जने वा सर्वदा प्रतिसन्धितः ॥ १२०॥ 

First is the one who is always fixed in Self, whether engaged in intense activity or inactive. Next is the one who is fixed occasionally when active, but always when inactive.

अन्यूनाधिकभावा स्यात्सोत्तमा मध्यमाऽधमा । 

अत्रोत्तमैव संसिद्धेः परा काष्ठा निरूपिता ॥ १२१॥

Finally, there is the one who is fixed intermittently, whether active or inactive. These are the advanced, intermediate, and lowest levels of the perfected respectively. The highest level is known as the summit of perfection.

स्वप्नादिष्वप्यवस्थासु यदा स्यात्परमा स्थितिः । 

विचारक्षणतुल्येव सिद्धिः सा परमोत्तमा ॥ १२२॥

When one is fixed on the Supreme, even in dream and sleep, that is the highest level of perfection.

सर्वत्र व्यवहारेषु यत्नात् संस्कारबोधतः । 

यदा प्रवृत्तिः सिद्धेः सा परा काष्ठा समीरिता ॥ १२३॥

One who is at the highest level of perfection, his actions are always driven by volition, memory, and wisdom.

अयत्नेनैव परमे स्थितिः संवेदनात्मनि । 

अव्याहता यदा सिद्धिस्तदा काष्ठां समागता ॥ १२४॥

When one is effortlessly fixed in the Self, experiencing Self without distinction, then he has arrived at the summit of perfection.

व्यवहारपरो भावान् पश्यन्नपि न पश्यति । 

द्वैतं तदा हि सा सिद्धिः पूर्णतामभिसङ्गता ॥ १२५॥

Although seeing other living beings, one does not see duality; that is perfection and the fullness of unity.

जागरादौ व्यवहरन्नपि निद्रितवद् यदा । 

स्थितिस्तदा हि सा सिद्धिः पूर्णतामभिसङ्गता ॥ १२६॥

Although active and awake, it is like he is asleep; that is perfection and the fullness of unity.

एवं सिद्धिमनुप्राप्तः सिद्धेषूत्तम उच्यते । 

व्यवहारपरो नित्यं न समाधिं विमुञ्चति ॥ १२७॥ 

Therefore, one who has reached the highest state of perfection, whether active or not, never leaves the state of absorption in Self.

कदाचिदपि मेधावी स सिद्धेषूत्तमो मतः । 

ज्ञानिनां विविधानां च स्थितिं जानाति सर्वदा ॥ १२८॥

Therefore, one who has reached the highest state of perfection, whether active or not, never leaves the state of absorption in Self.

स्वानुभूत्या स्वान्तरेव स सिद्धेषूत्तमो मतः । 

संशयो वापि कामो वा यस्य नास्त्येव लेशतः ॥ १२९॥

Although a sage may be considered to be at the highest level (by others) he always knows his own standing among the various Knowers of Brahman.

निर्भयो व्यवहारेषु स सिद्धेषूत्तमो मतः । 

सर्व सुखञ्च दुःखञ्च व्यवहारञ्च जागतम् ॥ १३०॥

One who is regarded as the highest of the perfected is fearless and not affected by pleasure and pain in the performance of his actions.

स्वात्मन्येवाभिजनाति स सिद्धेषूत्तमो मतः । 

अत्यन्तं बद्धमात्मानं मुक्तं चापि प्रपश्यति ॥ १३१॥ 

One who is regarded as the highest of the perfected is in True Self, beyond rebirth; he is liberated, eternally fixed in Self, and perceives only That.

यः स्वात्मनि तु सर्वात्मा स सिद्धेषूत्तमो मतः । 

यः पश्यन् बन्धजालानि सर्वदा स्वात्मनि स्फुटम् ॥ १३२॥ 

One who is regarded as the highest of the perfected sees his own self as the Self of all. He sees the net of bondage as the manifestation of True Self.

मोक्षं नापेक्षते क्वापि स सिद्धेषूत्तमो मतः । 

सिद्धोत्तमोऽहमेवेह न भेदस्त्वावयोः क्वचित् ॥ १३३॥

One who is regarded as the highest of the perfected does not expect liberation; I am the highest of the perfected, as there is no difference between us.

एतद्वा ऋषयः प्रोक्तं सुस्पष्टमनुयुक्तया । 

एतन्मयोक्तं विज्ञाय न क्वचित् परिमुह्यति ॥ १३४॥ 

I have answered your questions clearly, Sages. This is the highest wisdom, which dispels all confusion.

इत्युक्त्वा सा परा विद्या विरराम भृगुद्वह । 

श्रुत्वैतदृषयः सर्व सन्देहमपहाय च ॥ १३५॥ 

That said, the Goddess of Knowledge became silent and, having listened to Her, all the sage’s doubts were gone.

नत्वा शिवादीन् लोकेशान् जग्मुः स्वं स्वं निवेशनम् । 

विद्यागीता मयैषा ते प्रोक्ता पापौघनाशिनी ॥ १३६॥

Bowing to Śiva, the Lord of the Worlds and the other deities, the sages left for their own dwellings. This Vidyā Gītā, proclaimed by me to you, removes the flood of misfortune.

श्रुता विचारिता सम्यक् स्वात्मसाम्राज्यदायिनी । 

विद्यागीताऽत्युत्तमेयं साक्षाद्विद्यानिरूपिता ॥ १३७॥

This Vidyā Gītā is the highest knowledge of the Beneficent Goddess; by hearing and deliberating on it, one attains direct knowledge of True Self.

पठतां प्रत्यहं प्रीता ज्ञानं दिशति सा स्वयम् । 

संसारतिमिराम्भोधौ मज्जतां तरणिर्भवेत् ॥ १३८॥

Read daily, it bestows knowledge of the Goddess Tripura Herself and saves one from drowning in the deep ocean of transmigratory existence.