05.045
sanatsujāta uvāca॥
Sanatsujata spoke:
yattacchukraṃ mahajjyotirdīpyamānaṃ mahadyaśaḥ। tadvai devā upāsante yasmādarko virājate ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-1॥
The bright and great light, shining with immense glory, is worshipped by the gods, for it is from this that the sun derives its radiance. Yogis perceive this as the eternal divine presence.
śukrādbrahma prabhavati brahma śukreṇa vardhate। tacchukraṃ jyotiṣāṃ madhye'taptaṃ tapati tāpanam ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-2॥
From Venus, the Absolute arises and grows by Venus. That Venus, amidst the lights, remains unheated yet heats others. Yogis perceive that eternal blessed one.
āpo'tha adbhyaḥ salilasya madhye; ubhau devau śiśriyāte'ntarikṣe। sa sadhrīcīḥ sa viṣūcīrvasānā; ubhe bibharti pṛthivīṃ divaṃ ca ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-3॥
The waters, then from the waters, in the midst of the ocean, both gods have taken refuge in the sky. He, aligned and opposite, wearing, supports both the earth and the heaven. Yogis see him, the eternal blessed one.
ubhau ca devau pṛthivīṃ divaṃ ca; diśaśca śukraṃ bhuvanaṃ bibharti। tasmāddiśaḥ saritaśca sravanti; tasmātsamudrā vihitā mahāntaḥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-4॥
Both gods uphold the earth and the heavens, along with the directions and the bright world. Consequently, the directions and rivers flow, and the great oceans are established. Yogis perceive him as the blessed eternal one.
cakre rathasya tiṣṭhantaṃ dhruvasyāvyayakarmaṇaḥ। ketumantaṃ vahantyaśvāstaṃ divyamajaraṃ divi ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-5॥
In the wheel of the chariot stands Dhruva, known for his imperishable deeds. Horses carry the divine, ageless figure with a banner in the sky. Yogis perceive this eternal and blessed presence.
na sādṛśye tiṣṭhati rūpamasya; na cakṣuṣā paśyati kaścidenam। manīṣayātho manasā hṛdā ca; ya evaṃ viduramṛtāste bhavanti ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-6॥
The true form of the divine cannot be perceived by the eyes or through likeness. It is through understanding, mind, and heart that one knows and becomes immortal. The yogis perceive the eternal divine.
dvādaśapūgāṃ saritaṃ devarakṣitam। madhu īśantastadā sañcaranti ghoram ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-7॥
The twelve groups of yogis move through the terrible river protected by the gods, and then the rulers perceive the eternal divine presence as sweet as honey.
tadardhamāsaṃ pibati sañcitya bhramaro madhu। īśānaḥ sarvabhūteṣu havirbhūtamakalpayat ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-8॥
The bee collects and drinks honey for half a month. The lord has created offerings within all beings. The yogis perceive the eternal and blessed one.
hiraṇyaparṇamaśvatthamabhipatya apakṣakāḥ। te tatra pakṣiṇo bhūtvā prapatanti yathādiśam ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-9॥
The wingless ones, having approached the golden-leaved fig tree, transform into birds and fly as directed. The yogis perceive the eternal and blessed one.
pūrṇātpūrṇānyuddharanti pūrṇātpūrṇāni cakrire। haranti pūrṇātpūrṇāni pūrṇamevāvaśiṣyate ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-10॥
From the infinite, infinite manifestations arise; when infinite manifestations are removed from the infinite, the infinite still remains. The yogis perceive that eternal divine presence.
tasmād vai vāyur āyātas tasmiṁś ca prayataḥ sadā। tasmād agniś ca somaś ca tasmiṁś ca prāṇa ātaṭaḥ ॥5-45-11॥
Therefore, indeed, the wind came from that and is always engaged in it. From that, both fire and moon, and in that, the life force is spread.
sarvameva tato vidyāttattadvaktuṃ na śaknumaḥ। yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-12॥
All should indeed know that we are unable to express it. The yogis perceive the eternal blessed one.
apānaṁ girati prāṇaḥ prāṇaṁ girati candramāḥ। ādityo girate candramādityaṁ girate paraḥ ॥ yoginastaṁ prapaśyanti bhagavantaṁ sanātanam ॥5-45-13॥
The yogis perceive the eternal divine, who is beyond the sun and moon, and controls the life force and breath.
ekaṁ pādaṁ notkṣipati salilāddhaṁsa uccaran। taṁ cetsatatamṛtvijaṁ na mṛtyurnāmṛtaṁ bhavet ॥ yoginastaṁ prapaśyanti bhagavantaṁ sanātanam ॥5-45-14॥
A swan, while uttering, does not lift one foot from the water. If he is always considered a priest, he becomes neither mortal nor immortal. The yogis perceive him as the eternal divine being.
evaṁ devo mahātmā sa pāvakaṁ puruṣo giran। yo vai taṁ puruṣaṁ veda tasyehātmā na riṣyate ॥ yoginastaṁ prapaśyanti bhagavantaṁ sanātanam ॥5-45-15॥
Thus, the great soul, the god, who utters the fire, is the man. Whoever indeed knows that man, his soul does not perish here. Yogis perceive that divine eternal being.
yaḥ sahasraṃ sahasrāṇāṃ pakṣānsantatya sampatet। madhyame madhya āgacchedapicetsyānmanojavaḥ ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-16॥
The yogis perceive the eternal divine, who, with the speed of mind, continuously flies with thousands of wings, even if he arrives at the center in the middle.
na darśane tiṣṭhati rūpamasya; paśyanti cainaṃ suviśuddhasattvāḥ। hito manīṣī manasābhipaśye; dye taṃ śrayeyuramṛtāste bhavanti ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-17॥
The form of the divine is not visible to the ordinary sight; only those with pure essence can perceive it. The wise should contemplate it with their mind, and in doing so, they find refuge and become immortal. Yogis clearly see the eternal divine being.
gūhanti sarpā iva gahvarāṇi; svaśikṣayā svena vṛttena martyāḥ। teṣu pramuhyanti janā vimūḍhā; yathādhvānaṃ mohayante bhayāya ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-18॥
Serpents, like caves, conceal themselves; mortals, through their own discipline and conduct, become deluded and confused. People are misled as the path leads to fear. However, yogis perceive the eternal divine.
sadā sadāsatkṛtaḥ syānna mṛtyuramṛtaṃ kutaḥ। satyānṛte satyasamānabandhane; sataśca yonirasataścaika eva ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-19॥
Always honored by both the good and the bad, how can death be immortality? In the bond of truth and untruth, the source of both the real and the unreal is indeed one. The yogis perceive him as the eternal divine.
na sādhunā nota asādhunā vā; samānametaddṛśyate mānuṣeṣu। samānametadamṛtasya vidyā; devaṃyukto madhu tadvai parīpset ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-20॥
Neither the good nor the wicked can claim exclusivity over this knowledge; it is equally accessible to all men. This knowledge of immortality, when endowed with divinity, becomes the nectar that one should indeed desire. Yogis perceive him as the eternal blessed one.
nāsyātivādā hṛdayaṃ tāpayanti; nānadhītaṃ nāhutamagnihotram। mano brāhmīṃ laghutāmādadhīta; prajñānamasya nāma dhīrā labhante ॥ yoginastaṃ prapaśyanti bhagavantaṃ sanātanam ॥5-45-21॥
Excessive words do not disturb his heart; neither does the lack of learning or unoffered sacrificial fire. The mind should achieve divine lightness, and the wise ones gain the name of wisdom. Yogis perceive him as the blessed eternal being.
evaṃ yaḥ sarvabhūteṣu ātmānam anupaśyati। anyatrānyatra yukteṣu kiṃ sa śocet tataḥ param ॥5-45-22॥
Thus, one who perceives the self in all beings, even in diverse situations, what is there for him to grieve beyond that? (5-45-22)
yathodapāne mahati sarvataḥ samplutodake। evaṃ sarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥5-45-23॥
Just as a great well flooded with water serves all purposes, so do all the Vedas serve the Brahmana who knows.
aṅguṣṭhamātraḥ puruṣo mahātmā; na dṛśyate'sau hṛdaye niviṣṭaḥ। ajaścaro divārātramatandritaśca; sa taṃ matvā kavirāste prasannaḥ ॥5-45-24॥
The great soul, though of the size of a thumb, is not visible as he resides in the heart. He is unborn and moves tirelessly day and night. Knowing him, the sage remains content and at peace.
ahamevāmi vo mātā pitā putro'smyahaṃ punaḥ। ātmāhamapi sarvasya yacca nāsti yadasti ca ॥5-45-25॥
I am truly your mother, father, and son once more. I am also the essence of everything, encompassing both what exists and what does not.
pitāmaho'smi sthaviraḥ pitā putraśca bhārata। mamaiva yūyamātmasthā na me yūyaṃ na vo'pyaham ॥5-45-26॥
I am the grandfather, the ancient one, the father, and the son, O Bharata. You are only situated within yourself; you are not mine, nor am I yours.
ātmaiva sthānaṃ mama janma cātmā; vedaprokto'ham ajarapratiṣṭhaḥ। aṇoraṇīyān sumanāḥ sarvabhūteṣu jāgṛmi। pitaraṃ sarvabhūtānāṃ puṣkare nihitaṃ viduḥ ॥5-45-28॥
The self is truly my foundation and origin; I am proclaimed by the Veda as eternal and steadfast. Subtler than the subtlest, with a clear mind, I am awake in all creatures. They recognize the father of all beings situated in the lotus.
