15. Upaya Prakara Prakashah

पञ्चदशोऽध्यायः

उपायप्रकारप्रकाशः

pañcadaśo'dhyāyaḥ

upāyaprakāraprakāśaḥ

Chapter 15

शक्रः-

नमस्ते पद्मसंभूते नमः कमलमालिनि।

नमः कमलवासिन्यै गोविन्दगृहमेधिनि॥ १॥

śakraḥ-

namaste padmasaṁbhūte namaḥ kamalamālini |

namaḥ kamalavāsinyai govindagṛhamedhini || 1 ||

Sakra:- I bow to you born from lotus, I bow to you wearing a necklace of lotus, I bow to you who live in lotus, the wife of Govinda

नमस्ते कंजकिञ्जल्ककल्पितालकविभ्रमे।

सर्वज्ञे सर्वभूतानामन्तःस्थे सर्वसाक्षिणि॥ २॥

namaste kaṁjakiñjalkakalpitālakaīvibhrame |

sarvajñe sarvabhūtānāmantaḥsthe sarvasākṣiṇi || 2 ||

I bow to you having curly hair like lotus filaments, you are all knowing and you are the witness for all the beings by living in their self

त्वद्वक्त्रकमलोद्भूतं सर्वं तदवधारितम्।

तत्त्वत्सृष्टं त्वया त्रातं त्वय्येव लयमेष्यति॥ ३॥

tvadvaktrakamalodbhūtaṁ sarvaṁ tadavadhāritam |

tattvatsṛṣṭaṁ tvayā trātaṁ tvayyeva layameṣyati || 3 ||

All that has come out of your divine lotus lips viz., that all that is created by you, is protected by you and finally merges in you

माता मानं मितिर्मेयं विधा एतास्त्वदात्मिकाः।

त्वामेवाराध्य जीवास्ते तरन्ति भवसागरम्॥ ४॥

mātā mānaṁ mitirmeyaṁ vidhā etāstvadātmikāḥ |

tvāmevārādhya jīvāste taranti bhavasāgaram || 4 ||

Perceiver, instrument of perception, perception and perceived are all your self. Only by worshipping you all the jivas can cross the ocean of samsaram (Bhava)

एवमादि मया देवि तत्त्वतस्त्ववधारितम्।

कौतूहलमिदं मेऽद्य वर्तते पद्मसंभवे॥ ५॥

evamādi mayā devi tattvatastvavadhāritam |

kautūhalamidaṁ me'dya vartate padmasaṁbhave || 5 ||

O Devi, all these tatavam which came from you I understood fully. O born in lotus, now arises in me ..

तोषणीयासि केन त्वमुपायेनाम्बुजासने।

परमः पुरुषार्थो यस्त्वत्प्रीतिस्तस्य साधनम्॥ ६॥

toṣaṇīyāsi kena tvamupāyenāmbujāsane |

paramaḥ puruṣārtho yastvatprītistasya sādhanam || 6 ||

how one can please you and using which upaya, O Seated in Lotus, the supreme Purusharthas  can be obtained and what is the means to attain your grace(Priti)

त्वत्प्रीतौ क उपायः स्यात्कीदृशः किंविधः स्मृतः।

एतन्मे सकलं ब्रूहि नमस्ते पद्मसंभवे॥ ७॥

tvatprītau ka upāyaḥ syātkīdṛśaḥ kiṁviīdhaḥ smṛtaḥ |

etanme sakalaṁ brūhi namaste padmasaṁbhave || 7 ||

What is the method to get your grace, what does it look like, in what way it is to be used all these things kindly tell me, I bow to you, Maha Lakshmi, born in Lotus.

श्रीः-

चातुरात्म्यं परं ब्रह्म सच्चिदानन्दलक्षणम्।

सर्वं सर्वोत्तरं सर्वभूतान्तःस्थमनामयम्॥ ८॥

śrīḥ-

cāturātmyaṁ paraṁ brahma saccidānandalakṣaṇam |

sarvaṁ sarvottaraṁ sarvabhūtāntaḥsthamanāmayam || 8 ||

Shri:- The supreme brahman is four fold and is pure knowledge and bliss, contains all and beyond all, lives in all the jivas and flawless

वासुदेवः परं ब्रह्म नारायणमयं महत्।

तस्याहं परमा शक्तिरहंतानन्दचिन्मयी॥ ९॥

vāsudevaḥ paraṁ brahma nārāyaṇamayaṁ mahat |

tasyāhaṁ paramā śaktirahaṁtānandacinmayī || 9 ||

who is Vasudeva, the supreme brahman, Mahat consisting of Narayana. I am his supreme power and ahantha(his thought of "I") full of bliss and consciousness

भिन्नाऽभिन्ना च वर्तेऽहं  ज्योत्स्नेव हिमदीधितेः।

तावावां तत्त्वमेकं तु द्विधा भूता व्यवस्थितौ॥ १०॥

bhinnā'bhinnā ca varte'haṁ  jyotsneva himadīdhiteḥ |

tāvāvāṁ tattvamekaṁ tu dvidhā bhūtāau vyavasthitau || 10 ||

I am distinct and indistinct from him at the same time like the moonlight of the moon. This state of ours which is though single appears to be existing as dual

ब्रह्म नारायणं मां यज्ज्ञानेनैवाप्रयाद्यतिः।

पन्था नान्योऽस्ति विज्ञानादयनाय विपश्चिताम्॥ ११॥

brahma nārāyaṇaṁ māṁ yajjñānenaivāprayādyatiḥ |

panthā nānyo'sti vijñānādayanāya vipaścitām || 11 ||

For the learned there is no other path that is known than the path of supreme knowledge by which they realize the Brahman that is Naryana and myself

ज्ञानं तच्च विवेकोत्थं सर्वतः शुद्धमव्रणम्।

वासुदेवैकविषयमपुनर्भवकारणम्॥ १२॥

jñānaṁ tacca vivekotthaṁ sarvataḥ śuddhamavraṇam |

vāsudevaikaviṣayamapunarbhaīvakāraṇam || 12 ||

That jnana which is totally pure and unscarred  rises from viveka (discrimination) and leads to Vasudeva is the ultimate goal and removes the reason for rebirth

ज्ञाने तस्मिन् समुत्पन्ने विशते मामनन्तरम्।

तैस्तैरुपायैः प्रीताहं जीवानाममलात्मनाम्॥ १३॥

jñāne tasmin samutpanne viśate māmanantaram |

taistairupāyaiḥ prītāhaṁ jīvānāmamalātmanām || 13 ||

Once this jnana is realized, they enter (attain) me , the eternal. I am pleased with the following methods followed by those pure hearted jivas..

उद्भावयामि तज्ज्ञानमात्मज्योतिःप्रदर्शकम्।

उपायास्ते च चत्वारो मम प्रीतिविवर्धनाः॥ १४॥

udbhāvayāmi tajjñānamātmajyotiḥpradarśakam |

upāyāste ca catvāro mama prītivivardhanāḥ || 14 ||

I create in them the knowledge which throws light on the supreme self. There are four methods which increases my grace

शक्रः-

भगवत्यरविन्दस्थे पङ्कजेक्षणकामिनि।

उपायाः के च चत्वारस्तान्मे दर्शय पङ्कजे॥ १५॥

śakraḥ-

bhagavatyaravindasthe paṅkajekṣaṇakāmini |

upāyāḥ ke ca catvārastānme darśaya paṅkaje || 15 ||

Sakra:- O Bhagavati living in the lotus and the wife of the lord with lotus eyes, O lotus born, what are those four methods, kindly reveal them to me

श्रीः-

उपायांश्चतुरः शक्र शृणु मत्प्रीतिवर्धनान्।

यैरहं परमां प्रीतिं यास्याम्यनपगामिनीम्॥ १६॥

śrīḥ-

upāyāṁścaturaḥ śakra śṛṇu matprītivardhanān |

yairahaṁ paramāṁ prītiṁ yāsyāmyanapagāminīm || 16 ||

Shri:- O Sakra, hear about the four methods that increases my grace and will give me, the supreme,  immense pleasure

स्वजातिविहीतं कर्म सांख्यं योगस्तथैव च।

सर्वत्यागश्च विद्वद्भिरुपायाः कथिता इमे॥ १७॥

svajātivihītaṁ karma sāṁkhyaṁ yogastathaiva ca |

sarvatyāgaśca vidvadbhirupāyāḥ kathitā ime || 17 ||

Doing the prescribed functions of ones own varna, Samkya , Yoga and  complete renunciation are the various methods told by the learned ones

चतुर्भिर्लक्षणैर्युक्तं त्रिविधं कर्म वैदिकम्।

स्ववर्णाश्रमसंबन्धि नित्यनैमित्तिकात्मकम्॥ १८॥

caturbhirlakṣaṇairyuktaṁ trividhaṁ karma vaidikam |

svavarṇāśramasaṁbandhi nityanaimittikātmakam || 18 ||

Three types of vedic functions with the four lakshanas(Attributes) are connected to the particular ashrama of particular varna is made up of daily mandatory(nithya) and occasional (naimittikam) rites

अकामहतसंसिद्धं कर्म तत् पूर्वसाधनम्।

चतुर्विधस्तु संन्यासस्तत्र कार्यो विपश्चिता॥ १९॥

akāmahatasaṁsiddhaṁ karma tat pūrvasādhanam |

caturvidhastu saṁnyāsastatra kāryo vipaścitā || 19 ||

The first instrument is to do a function with mind devoid of any expectation and the learned in those deeds practice four types of renunciations

मन्त्रोक्तदेवतायां वा प्रकृताविन्द्रियेषु वा।

परस्मिन् देवदेवे वा वासुदेवे जनार्दने॥ २०॥

mantroktadevatāyāṁ vā prakṛtāvindriyeṣu vā |

parasmin devadeve vā vāsudeve janārdane || 20 ||

Either to the devata of the mantra or to the prikriti or to the indriyas or to the supreme deva of all the devas Vasudeva, Janardhana

पूर्वं कर्तृत्वसंन्यासः फलसंन्यास एव च।

कर्मणामपि संन्यासो देवदेवे जनार्दने॥ २१॥

pūrvaṁ kartṛtvasaṁnyāsaḥ phalasaṁnyāsa eva ca |

karmaṇāmapi saṁnyāso devadeve janārdane || 21 ||

One should surrender to the supreme God, Janardhana first the idea that he is the performer, then the results and then even the acts themselves

शास्त्रीयमाचरन्नेवं नित्यनैमित्तिकात्मकम्।

मदाराधनकामः सञ्शश्वत् प्रीणाति मां नरः॥ २२॥

śāstrīyamācarannevaṁ nityanaimittikātmakam |

madārādhanakāmaḥ sañśaśvat prīṇāti māṁ naraḥ || 22 ||

Performing only those rites which are compulsory and occasional as given in the sastras and desirous of worshipping me, that man, continuously gets himself attached me (makes me happy)

इति ते लेशतः प्रोक्तं श्रुतिस्मृतिनिदर्शितम्।

द्वितीयं सांख्यविज्ञानमुपायं शृणु सांप्रतम्॥ २३॥

iti te leśataḥ proktaṁ śrutismṛtinidarśitam |

dvitīyaṁ sāṁkhyavijñānamupāyaṁ śṛṇu sāṁpratam || 23 ||

The above is briefly what is revealed in Shruti and Smriti. Now hear the second method which is the Knowledge of Sankhya

संख्यास्तिस्रो हि मन्तव्याः सांख्यशास्त्रनिदर्शिताः।

प्रथमा लौकिकी संख्या द्वितीया चर्चनात्मिका॥ २४॥

saṁkhyāstisro hi mantavyāḥ sāṁkhyaśāstranidarśitāḥ |

prathamā laukikī saṁkhyā dvitīyā carcanātmikā || 24 ||

The Samkhya sastram makes it known that the samkhya is of three types. The first is with reference to this world (mundane knowledge) and the second is related to inquiry / deliberation

समीचीना तु या धीः सा तृतीया परिपठ्यते।

संख्यात्रयसमूहो यः सांख्यं तत्परिपठ्यते॥ २५॥

samīcīnā tu yā dhīḥ sā tṛtīyā paripaṭhyate |

saṁkhyātrayasamūho yaḥ sāṁkhyaṁ tatparipaṭhyate || 25 ||

The good mental attitude / meditation is considered the third. These three collectively is called the Samkhyam

पृथिव्यापस्तथा तेजो वायुराकाशमेव च।

अहंकारो महांश्चैव प्रकृतिः परमा तथा॥ २६॥

pṛthivyāpastathā tejo vāyurākāśameva ca |

ahaṁkāro mahāṁścaiva prakṛtiḥ paramā tathā || 26 ||

Earth, water , fire, air , akasa, ahamkara, mahat and the supreme prakriti

एताः प्रकृतयस्त्वष्टौ तासां व्याख्यामिमां शृणु।

प्रकृतिस्त्रिविधा प्रोक्ता माया सूतिर्गुणात्मिका॥ २७॥

etāḥ prakṛtayastvaṣṭau tāsāṁ vyākhyāmimāṁ śṛṇu |

prakṛtistrividhā proktā māyā sūtirguṇātmikā || 27 ||

These are the eight earthly principles and hear the explanation about them. Prakrithi is said to be of three types; maya, suti and gunatmika

निःसक्तासक्तमद्वैतमतरङ्गमनश्वरम्।

अचेतनानां परमं सौक्ष्म्यं मायेति गीयते॥ २८॥

niḥsaktāsaktamadvaitamataraṅgamanaśvaram |

acetanānāṁ paramaṁ saukṣmyaṁ māyeti gīyate || 28 ||

Maya is the supreme subtleness relating to inanimate things. It is unique, unmoving and impersihable and attached as well as unattached

ईषदुच्छूनता तस्याः प्रसूतिरिति गीयते।

गुणत्रयसमुन्मेषः साम्येन प्रकृतिः परा॥ २९॥

īṣaducchūnatā tasyāḥ prasūtiriti gīyate |

guṇatrayasamunmeṣaḥ sāmyena prakṛtiḥ parā || 29 ||

That which is less subtle than Maya is called as Prasuti. When all the three gunas are in equal proportion then it is the supreme Prakriti

अव्यक्तमक्षरं योनिरविद्या त्रिगुणा स्थितिः।

माया स्वभाव इत्याद्याः शब्दाः पर्यायवाचकाः॥ ३०॥

avyaktamakṣaraṁ yoniravidyā triguṇā sthitiḥ |

māyā svabhāva ityādyāḥ śabdāḥ paryāyavācakāḥ || 30 ||

Avyakta, Aksharam, Yoni, Avidhya, Triguna, Sthiti, Maya, Svabhava and others are all alternate names(synonym) of prakriti

सत्त्वं रजस्तमश्चेति गुणा एते त्रयो मताः।

तत्र सत्त्वं लघु ज्ञेयं सुस्वरूपमचञ्चलम्॥ ३१॥

sattvaṁ rajastamaśceti guṇā ete trayo matāḥ |

tatra sattvaṁ laghu jñeyaṁ susvarūpamacañcalam || 31 ||

Sathvam, Rajas and Tamas are the three gunas. Out of them Sathvam is light(laghu) and known to be of pleasant form and stable(unmovable)

प्रकाशो नाम तद्वृत्तिश्चैतन्योद्ग्रहणात्मकः।

रजोऽपि च लघु ज्ञेयं दुःखरूपं च चञ्चलम्॥ ३२॥

prakāśo nāma tadvṛttiścaitanyodgrahaṇātmakaḥ |

rajo'pi ca laghu jñeyaṁ duḥkharūpaṁ ca cañcalam || 32 ||

Its vriddhi called illumination lifts up the soul. Rajas is also light and known to be of unpleasent form and unstable

प्रवृत्तिर्नाम तद्वृत्तिः स्पन्दहेतुरनश्वरः।

तमो नाम गुरु ज्ञेयं मोहरूपमचञ्चलम्॥ ३३॥

pravṛttirnāma tadvṛttiḥ spandaheturanaśvaraḥ |

tamo nāma guru jñeyaṁ moharūpamacañcalam || 33 ||

Its vriddhi is called Pravriddhi(activity) the reason for all vibrations and is imperishable. Tamas is heavy(guru) and known to be of illusionary form and immobile.

नियमो नाम तद्वृतिः क्वचित् स्वापनलक्षणम्।

न तदस्ति पृथिव्यां वा दिवि व्योम्नि च वासव॥ ३४॥

niyamo nāma tadvṛtiḥ kvacit svāpanalakṣaṇam |

na tadasti pṛthivyāṁ vā divi vyomni ca vāsava || 34 ||

Its vriddhi is niyama(binding) and characterised as soporific(sleep inducing). O vasava, there is no place in this world or in heaven or in between worlds ..

भूतं प्रकृतिजैमुक्तं यदेभिः स्यात् त्रिभिर्गुणैः।

एते चित्तमधिष्ठाय गुणा इन्द्रियगास्तथा॥ ३५॥

bhūtaṁ prakṛtijaimuktaṁ yadebhiḥ syāt tribhirguṇaiḥ |

ete cittamadhiṣṭhāya guṇā indriyagāstathā || 35 ||

.. Can an object exists free from these three gunas that were born from prakriti. These gunas governing the mind, manifesting as senses as well as ..

सुखं दुःखं तथा मोहं विषयस्थाश्च कुर्वते।

शरीरेन्द्रियतां याता गुणाः कर्माणि कुर्वते।

इति यस्य मतिर्नित्या स गुणात्ययमश्नुते॥ ३६॥

sukhaṁ duḥkhaṁ tathā mohaṁ viṣayasthāśca kurvate |

śarīrendriyatāṁ yātā guṇāḥ karmāṇi kurvate |

iti yasya matirniītyā sa guṇātyayamaśnuete || 36 ||

..the objects and create pleasure, pain and delusion. These gunas that grows in the body and the sense organs create activity (Action). The one who bears this in mind constantly transgresses  (frees himself from) these gunas

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे उपायप्रकारप्रकाशो नाम पञ्चदशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre upāyaprakāraprakāśo nāma pañcadaśo'dhyāyaḥ||

Thus ends the fifteenth chapter named Upaya Prakara Prakasha in Laksmi Tantram of Pancharatra Saram