Shruti Geetaa in English:
॥ shrutigeetaa ॥
shrutayah’ oochuh’ ।
yaya jaya jahyajaamajita doshagri’bheetagunaam tvamasi yadaatmanaa samavaruddhasamastabhagah’ ।
agajagadokasaamakhilashaktyavabodhaka te kvachidajayaatmanaa cha charato’nucharennigamah’ ॥ 14 ॥
bri’hadupalabdhametadavayantyavasheshatayaa yata udayaastamayau vikri’termri’di vaa’vikri’taat ।
ata ri’shayo dadhustvayi manovachanaacharitam kathamayathaa bhavanti bhuvi dattapadaani nri’naam ॥ 15 ॥
iti tava soorayastryadhipate’khilalokamalakshanapanakathaamri’taabdhimavagaahya tapaamsi jahuh’ ।
kimuta punah’ svadhaamavidhutaashayakaalagunaah’ parama bhajanti ye padamajasrasukhaanubhavam ॥ 16 ॥
dri’taya iva shvasantyasubhri’to yadi te’nuvidhaa mahadamaayo’nd’amasri’janyadanugrahatah’ ।
purushavidho’nvayo’tra charamo’nnamayaadishu yah’ sadasatah’ param tvamatha yadeshvavasheshamri’tam ॥ 17 ॥
udaramupaasate ya ri’shivartmasu koorpadri’shah’ parisarapaddhatim hri’dayamaarunayo daharam ।
tata udagaadananta tava dhaama shirah’ paramam punariha yatsametya na patanti kri’taantamukhe ॥ 18 ॥
svakri’tavichitrayonishu vishanniva hetutayaa taratamatashchakaassyanalavatsvakri’taanukri’tih’ ।
atha vitathaasvamooshvavitatham tava dhaama samam virajadhiyo’nvayantyabhivipanyava ekarasam ॥ 19 ॥
svakri’tapureshvamishvabahirantarasamvaranam tava purusham vadantyakhilashaktidhri’tom’shakri’tam ।
iti nri’gatim vivichya kavayo nigamaapavanam bhavata upaasate’nghrimabhavam bhuvi vishvasitaah’ ॥ 20 ॥
duravagamaatmatattvanigamaaya tavaattatanoshcharitamahaamri’taabdhiparivartaparishramanaah’ ।
na parilashanti kechidapavargamapeeshvara te charanasarojahamsakulasangavisri’sht’agri’haah’ ॥ 21 ॥
tvadanupatham kulaayamidamaatmasuhri’tpriyavachcharati tathonmukhe tvayi hite priya aatmani cha ।
na bata ramantyaho asadupaasanayaatmahano yadanushayaa bhramantyurubhaye kushareerabhri’tah’ ॥ 22 ॥
nibhri’tamarunmanokshadri’d’hayogayujo hri’di yanmunaya upaasate tadarayo’pi yayuh’ smaranaat ।
striya uragendrabhogabhujadand’avishaktadhiyo vayamapi te samaam samadri’dho’nghrisarojasudhaah’ ॥ 23 ॥
ka iha nu veda batavarajanmalayo’grasaram yata udagaadri’shiryamanu devaganaa ubhaye ।
tarhi na sanna chaasadubhayam na cha kaalajavah’ kimapi na tatra shaastramavakri’shya shayeeta yadaa ॥ 24 ॥
yanimasatah’ sato mri’timutaatmani ye veda cha bhidaam vipanamri’tam smarantyupadishanti ta aarupataih’ ।
trigunamayah’ pumaaniti bhidaa yadabodhakri’taa tvayi na tatah’ paratra sa bhavedavabodharase ॥ 25 ॥
sadiva manastrivri’ttvayi vibhaatyasadaamanujaatsadabhimri’shantyasheshamidamaatmatyaatmavidah’ ।
na hi vikri’tim tyajanti kanakasya tadaatmatayaa svakri’tamanupravisht’amidamaatmatayaa’vasitam ॥ 26 ॥
tava pari ye charantyakhilasattvaniketatayaa ta uta padaakramantyaviganayya shiro nirri’teh’ ।
parivayase pashooniva giraa vibudhaanapi taamstvayi kri’tasauhri’daah’ khalu punanti na ye vimukhaah’ ॥ 27 ॥
tvamakaranah’ svaraad’akhilakaarakashaktidharastava balimudvahanti samadantyajayaa’nimishaah’ ।
varshabhujo’khilakshitipateriva vishvasri’jo vidadhati yatra ye tvadadhikri’taa bhavatashchakitaah’ ॥ 28 ॥
sthiracharajaatayah’ syurajayothanimittayujo vihara udeekshayaa yadi parasya vimukta tatah’ ।
na hi paramasya kashchidaparo na parashcha bhavedviyata ivaapadasya tava shoonyatulaam dadhatah’ ॥ 29 ॥
aparamitaa dhruvaastanubhri’to yadi sarvagataastarhi na shaasyateti niyamo dhruva netarathaa ।
ajani cha yanmayam tadvimuchya niyantri’ bhavetsamamanujaanataam yadamatam matadri’sht’atayaa ॥ 30 ॥
na ghat’ata udbhavah’ prakri’tipoorushayorjayorubhayayujaa bhavantyasubhri’to jalabudbudavat ।
tvayi ta ime tato vividhanaamagunaih’ parame sarita ivaarnave madhuni lilyurushesharasaah’ ॥ 31 ॥
nri’shu tava maayayaa bhramamameeshvavagatya bhri’sham tvayi sudhiyo’bhave dadhati bhaavamanuprabhavam ।
kathamanuvartataam bhavabhayam tava yadbhrukut’ih’ sri’jati muhustrinemirabhavachchharaneshu bhayam ॥ 32 ॥
vijitahri’sheekavaayubhiradaantamanasturagam ya iha yatanti yantumatilolamupaayakhidah’ ।
vyasanashataanvitaah’ samavahaaya guroshcharanam vanija ivaaja santyakri’takarnadharaa jaladhau ॥ 33 ॥
svajanasutaatmadaaradhanadhaamadharaasurathaistvayi sati kim nri’naam shrayata aatmani sarvarase ।
iti sadajaanataam mithunato rataye charataam sukhayati ko nviha svavihate svanirastabhage ॥ 34 ॥
bhuvi purupunyateerthasadanaanyri’shayo vimadaasta uta bhavatpadaambujahri’do’ghabhidanghrijalaah’ ।
dadhati sukri’nmanastvayi ya aatmani nityasukhe na punarupaasate purushasaaraharaavasathaan ॥ 35 ॥
sata idamutthitam saditi chennanu tarkahatam vyabhicharati kva cha kva cha mri’shaa na tathobhayayuk ।
vyavahri’taye vikalpa ishito’ndhaparamparayaa bhramayati bhaarati ta uruvri’ttibhirukthajad’aan ॥ 36 ॥
na yadidamagra aasa na bhavishyadato nidhanaadanumitamantaraa tvayi vibhaati mri’shaikarase ।
ata upameeyate dravinajaativikalpapathairvitathamanovilaasamri’tamityavayantyabudhaah’ ॥ 37 ॥
sa yadajayaa tvajaamanushayita gunaamshcha jushanbhajati svaroopataam tadanu mri’tyumapetabhagah’ ।
tvamuta jahaasi taamahiriva tvachamaattabhago mahasi maheeyase’sht’agunite’parimeyabhaga ।h’ ॥ 38 ॥
yadi na samuddharanti yatayo hri’di kaamajat’aa duradhigamo’sataam hri’di gato’smri’takant’hamanih’ ।
asutri’payoginaamubhayato’pyasukham bhagavannanapagataantakaadanadhirood’hapadaadbhavatah’ ॥ 39 ॥
tvadavagamee na vetti bhavadutthashubhayorgunavigunaanvayaamstarhi dehabhri’taam cha girah’ ।
anuyugamanvaham saguna geetaparamparayaa shravanabhri’to yatastvamapavargagatirmanujaih’ ॥ 40 ॥
dyupataya eva te na yayurantamanantatayaa tvamapi yadantaa’nd’anichayaa nanu saavaranaah’ ।
kha iva rajaamsi vaanti vayasaa saha yachchhrutayastvayi hi phalantyataannirasanena bhavanidhanaah’ ॥ 41 ॥
Shruti Geetaa Meaning:
14. The srutis said: Victory, victory to You, O unconquerable one! By Your very nature You are perfectly full in all opulences; therefore please defeat the eternal power of illusion, who assumes control over the modes of nature to create difficulties for conditioned souls. O You who awaken all the energies of the moving and nonmoving embodied beings, sometimes the Vedas can recognize You as You sport with Your material and spiritual potencies.
15. This perceivable world is identified with the Supreme because the Supreme Brahman is the ultimate foundation of all existence, remaining unchanged as all created things are generated from it and at last dissolved into it, just as clay remains unchanged by the products made from it and again merged with it. Thus it is toward You alone that the Vedic sages direct all their thoughts, words and acts. After all, how can the footsteps of men fail to touch the earth on which they live?
16. Therefore, O master of the three worlds, the wise get rid of all misery by diving deep into the nectarean ocean of topics about You, which washes away all the contamination of the universe. Then what to speak of those who, having by spiritual strength rid their minds of bad habits and freed themselves from time, are able to worship Your true nature, O supreme one, finding within it uninterrupted bliss?
17. Only if they become Your faithful followers are those who breathe actually alive, otherwise, their breathing is like that of a bellows. It is by Your mercy alone that the elements, beginning with the mahat-tattva and false ego, created the egg of this universe. Among the manifestations known as anna-maya and so forth, You are the ultimate one, entering within the material coverings along with the living entity and assuming the same forms as those he takes. Distinct from the gross and subtle material manifestations, You are the reality underlying them all.
18. Among the followers of the methods set forth by great sages, those with less refined vision worship the Supreme as present in the region of the abdomen, while the Arunis worship Him as present in the heart, in the subtle center from which all the pranic channels emanate. From there, O unlimited Lord, these worshipers raise their consciousness upward to the top of the head, where they can perceive You directly. Then, passing through the top of the head toward the supreme destination, they reach that place from which they will never again fall to this world, into the mouth of death.
19. Apparently entering among the variegated species of living beings You have created, You inspire them to act, manifesting Yourself according to their higher and lower positions, just as fire manifests differently according to the shape of what it burns. Therefore those of spotless intelligence, who are altogether free from material attachments, realize Your undifferentiated, unchanging Self to be the permanent reality among all these impermanent life forms.
20. The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all Vedic sacrifices in this world are offered, and which are the source of liberation.
21. My Lord, some fortunate souls have gotten relief from the fatigue of material life by diving into the vast nectar ocean of Your pastimes, which You enact when You manifest Your personal forms to propagate the unfathomable science of the self. These rare souls, indifferent even to liberation, renounce the happiness of home and family because of their association with devotees who are like flocks of swans enjoying at the lotus of Your feet.
22. When this human body is used for Your devotional service, it acts as one’s self, friend and beloved. But unfortunately, although You always show mercy to the conditioned souls and affectionately help them in every way, and although You are their true Self, people, in general, fail to delight in You. Instead, they commit spiritual suicide by worshiping illusion. Alas, because they persistently hope for success in their devotion to the unreal, they continue to wonder about this greatly fearful world, assuming various degraded bodies.
23. Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. Similarly, we srutis, who generally see You as all-pervading, will achieve the same nectar from Your lotus feet that Your consorts are able to relish because of their loving attraction to Your mighty, serpentine arms, for You look upon us and Your consorts in the same way.
24. Everyone in this world has recently been born and will soon die. So how can anyone here know Him who existed prior to everything else and who gave rise to the first learned sage, Brahma, and all subsequent demigods, both lesser and greater? When He lies down and withdraws everything within Himself, nothing else remains—no gross or subtle matter or bodies composed of these, no force of time or revealed scripture.
25. Supposed authorities who declare that matter is the origin of existence, that the permanent qualities of the soul can be destroyed, that the self is compounded of separate aspects of spirit and matter, or that material transactions constitute reality—all such authorities base their teachings on mistaken ideas that hide the truth. The dualistic conception that the living entity is produced from the three modes of nature is simply a product of ignorance. Such a conception has no real
basis in You, for You are transcendental to all illusion and always enjoy perfect, total awareness.
26. The three modes of material nature comprise everything in this world—from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is no different from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly nondifferent from the Lord who created it and then entered within it.
27. The devotees who worship You as the shelter of all beings disregard Death and place their feet on his head. But with the words of the Vedas, You bind the non-devotees like animals, though they be vastly learned scholars. It is Your affectionate devotees who can purify themselves and others, not those who are inimical to You.
28. Though You have no material senses, You are the self-effulgent sustainer of everyone’s sensory powers. The demigods and material nature herself offer You tribute, while also enjoying the tribute offered them by their worshipers, just as subordinate rulers of various districts in a kingdom offer tribute to their lord, the ultimate proprietor of the land, while also enjoying the tribute paid them by their own subjects. In this way the universal creators faithfully execute their assigned services out of fear of You.
29. O eternally liberated, transcendental Lord, Your material energy causes the various moving and nonmoving species of life to appear by activating their material desires, but only when and if You sport with her by briefly glancing at her. You, the Supreme Personality of Godhead, see no one as an intimate friend and no one as a stranger, just as the ethereal sky has no connection with perceptible qualities. In this sense You resemble a void.
30. If the countless living entities were all-pervading and possessed forms that never changed, You could not possibly be their absolute ruler, O immutable one. But since they are Your localized expansions and their forms are subject to change, You do control them. Indeed, that which supplies the ingredients for the generation of something is necessarily its controller because a product never exists apart from its ingredient cause. It is simply illusion for someone to think that he knows the Supreme Lord, who is equally present in each of His expansions since whatever knowledge one gains by material means must be imperfect.
31. Neither material nature nor the soul who tries to enjoy her are ever born, yet living bodies come into being when these two combine, just as bubbles form where water meets the air. And just as rivers merge into the ocean or the nectar from many different flowers blends into honey, so all these conditioned beings eventually merge back into You, the Supreme, along with their various names and qualities.
32. The wise souls who understand how Your Maya deludes all human beings render potent loving service to You, who are the source of liberation from birth and death. How, indeed, can fear of material life affect Your faithful servants? On the other hand, Your furrowing eyebrows—the triple-rimmed wheel of time—repeatedly terrify those who refuse to take shelter of You.
33. The mind is like an impetuous horse that even persons who have regulated their senses and breath cannot control. Those in this world who try to tame the uncontrolled mind, but who abandon the feet of their spiritual master, encounter hundreds of obstacles in their cultivation of various distressful practices. O unborn Lord, they are like merchants on a boat in the ocean who have failed to employ a helmsman.
34. To those persons who take shelter of You, You reveal Yourself as the Supersoul, the embodiment of all transcendental pleasure. What further use have such devotees for their servants, children or bodies, their wives, money or houses, their land, good health or conveyances? And for those who fail to appreciate the truth about You and go on pursuing the pleasures of sex, what could there be in this entire world—a place inherently doomed to destruction and devoid of significance—that could give them real happiness?
35. Sages free from false pride live on this earth by frequenting the sacred pilgrimage sites and those places where the Supreme Lord displayed His pastimes. Because such devotees keep Your lotus feet within their hearts, the water that washes their feet destroys all sins. Anyone who even once turns his mind toward You, the ever-blissful Soul of all existence, no longer dedicates himself to serving family life at home, which simply robs a man of his good qualities.
36. It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals.
37. Since this universe did not exist prior to its creation and will no longer exist after its annihilation, we conclude that in the interim it is nothing more than a manifestation imagined to be visible within You, whose spiritual enjoyment never changes. We liken this universe to the transformation of various material substances into diverse forms. Certainly, those who believe that this figment of the imagination is substantially real are less intelligent.
38. The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in Your possession of eight mystic perfections, You enjoy unlimited opulence.
39. Members of the renounced order who fail to uproot the last traces of material desire in their hearts remain impure, and thus You do not allow them to understand You. Although You are present within their hearts, for them You are like a jewel worn around the neck of a mall who has totally forgotten it is there. O Lord, those who practice yoga only for sense gratification must suffer punishment both in this life and the next: from death, who will not release them, and from You, whose kingdom they cannot reach.
40. When a person realizes You, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is You alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him. Every day he fills his ears with Your glories, which are recited in each age by the unbroken succession of Manu’s descendants, and thus You become his ultimate salvation.
41. Because You are unlimited, neither the lords of heaven nor even You Yourself can ever reach the end of Your glories. The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within You, like particles of dust blowing about in the sky. The srutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.
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