17. Rahasya Upaya Prakasa

सप्तदशोऽध्यायः

रहस्योपायप्रकाशः

saptadaśo'dhyāyaḥ

rahasyopāyaprakāśaḥ

Chapter 17

Rahasya Upaya Prakasha

शक्रः-

नमस्ते कमलावासे जनन्यै सर्वदेहिनाम्।

गृहिण्यै पद्मनाभस्य नमस्ते सरसीरुहे॥ १॥

śakraḥ-

namaste kamalāvāse jananyai sarvadehinām |

gṛhiṇyai padmanābhasya namaste sarasīruhe || 1 ||

Sakra: I bow to thee one who lives in Lotus and the mother of all bodied beings, the housewife of Padmanabha and born from Lotus

उपायास्ते त्रयः पूर्वे कथिता अवधारिताः।

व्याचक्ष्वाम्ब चतुर्थं तमुपायं परमम्बुजे॥ २॥

upāyāste trayaḥ pūrve kathitā avadhāritāḥ |

vyācakṣvāmba caturthaṁ tamupāyaṁ paramambuje || 2 ||

I learned the three methods that you have told earlier. O Ambuja, Mother, explain to me the fourth supreme method

श्रीः-

एको नारायनो देवो वासुदेवः सनातनः।

चातुरात्म्यं परं ब्रह्म सच्चिदानन्दमव्रणम्॥ ३॥

śrīḥ-

eko nārāyano devo vāsudevaḥ sanātanaḥ |

cāturātmyaṁ paraṁ brahma saccidānandamavraṇam || 3 ||

Shri: Narayana is the one eternal deva Vasudeva, with the four vyuhas, supreme brahman, and entirely  of Sat(Existence) chit (consciousness) and anandam(bliss)

एकाहं परमा शक्तिस्तस्य देवी सनातनी।

करोमि सकलं कृत्यं सर्वभावानुगामिनी॥ ४॥

ekāhaṁ paramā śaktistasya devī sanātanī |

karomi sakalaṁ kṛtyaṁ sarvabhāvānugāminī || 4 ||

I am his supreme sakthi, his consort, eternal. In all the functions and in all states I follow him (as a companion)

शान्तानन्तचिदानन्दं यद् ब्रह्म परमं ध्रुवम्।

महाविभूतिसंस्थानं सर्वतः समतां गतम्॥ ५॥

śāntānantacidānandaṁ yad brahma paramaṁ dhruvam |

mahāvibhūtisaṁsthānaṁ sarvataḥ samatāṁ gatam || 5 ||

The Brahman is Tranquil, blissful, pure consciousness, supreme and ever constant / stable, dwelling place of MahaVibhuti and treats all with equanimity

तस्य शक्तिरहं ब्राह्मी शान्तानन्दचिदात्मिका।

महाविभूतिरनघा सर्वतः समतां गता॥ ६॥

tasya śaktirahaṁ brāhmī śāntānandacidātmikā |

mahāvibhūtiranaghā sarvataḥ samatāṁ gatā || 6 ||

I am that brahman's sakthi, brahmi, tranquil, blissful and pure consciousness, mahavibhuti, free from faults and treats all with equanimity

आश्वासनाय जीवानां यत्तन्मूर्तीकृतं महः।

नारायणः परं ब्रह्म दिव्यं नयननन्दनम्॥ ७॥

āśvāsanāya jīvānāṁ yattanmūrtīkṛtaṁ mahaḥ |

nārāyaṇaḥ paraṁ brahma divyaṁ nayananandanam || 7 ||

To give solace to jivas, Narayana, the supreme brahman takes a form that is divine and pleasing to the eyes

तदा मूर्तिमती साहं शक्तिर्नारायणी परा।

समा समविभक्ताङ्गा सर्वावयवसुन्दरी॥ ८॥

tadā mūrtimatī sāhaṁ śaktirnārāyaṇī parā |

samā samavibhaktāṅgā sarvāvayavasundarī || 8 ||

I also have a form , I am the supreme sakti of Narayana, perfect, well proportionate and beautiful in every part

तयोर्नौ परमं व्योम निर्दुःखं पदमुत्तमम्।

षाड्गुण्यप्रसरो दिव्यः स्वाच्छन्दाद्याद्देशतां गतः॥ ९॥

tayornau paramaṁ vyoma nirduḥkhaṁ padamuttamam |

ṣāḍguṇyaprasaro divyaḥ svācchandādyāddeśatāṁ gataḥ || 9 ||

Our living place is supreme space where there is no sorrow and it is the highest place where  the group of divine six gunas, on their own free will, stand  limited

स्वकर्मनिरतैः सिद्धैर्वेदवेदान्तपारगैः।

अनेकजन्मसंताननिःशेषितकषायकैः॥ १०॥

svakarmanirataiḥ siddhairvedavedāntapāragaiḥ |

anekajanmasaṁtānaniḥśeṣitakaṣāyakaiḥ || 10 ||

Those who performed their duties properly, siddhas, the masters of vedas and vedantas, having taken numerous births and removed all their defects

क्लेशेन महता सिद्धैरन्तरायातिगैः क्रमात्।

संख्याविधिविधानज्ञैः सांख्यैः संख्यानपारगैः॥ ११॥

kleśena mahatā siddhairantarāyātigaiḥ kramāt |

saṁkhyāvidhividhānajñaiḥ sāṁkhyaiḥ saṁkhyānapāragaiḥ || 11 ||

Having undergone great sufferings and attained success, who have gradually removed all obstacles, who know both the observance and the reasoning of the rules, who are masters of the principles of samkhya

प्रत्याहृतेन्द्रियग्रामैर्धारणाध्यानशालिभिः।

यौगैः समाहितैः शश्वत्क्लेशेन यदवाप्यते॥ १२॥

pratyāhṛtendriyagrāmairdhāraṇādhyānaśālibhiḥ |

yaugaiḥ samāhitaiīḥ śaśvatkleśena yadavāpyate || 12 ||

Who have control over their senses, who are capable of dharana(concentration) and dhyana(meditation), who are yogis, equanimity obtained through constant sufferings

अच्छिद्राः पञ्चकालज्ञाः पञ्चयज्ञविचक्षणाः।

पूर्णे वर्षशते धीराः प्राप्नुवन्ति यदञ्जसा॥ १३॥

acchidrāḥ pañcakālajñāḥ pañcayajñavicakṣaṇāḥ |

pūrṇe varṣaśate dhīrāḥ prāpnuvanti yadañjasā || 13 ||

That place is attained only by those who for full hundred years of unbroken (yoga) by those who are aware of the (functions to be performed during) five divisions of day and are skilled in doing the five type of sacrifices(yajna)

यत्तत्पुराणमाकाशं सर्वस्मात् परमं ध्रुवम्।

यत्पदं प्राप्य तत्त्वज्ञा मुच्यन्ते सर्वबन्धनैः॥ १४॥

yattatpurāṇamākāśaṁ sarvasmāt paramaṁ dhruvam |

yatpadaṁ prāpya tattvajñā mucyante sarvabandhanaiḥ || 14 ||

That old space is the most supreme and constant. Having attained this place, the tatva knowers get released from all sorts of bondages

सूर्यकोटिप्रतीकाशाः पूर्णेन्द्वयुतसंनिभाः।

यस्मिन् पदे विराजन्ते मुक्ताः संसारबन्धनैः॥ १५॥

sūryakoṭipratīkāśāḥ pūrṇendvayutasaṁnibhāḥ |

yasmin pade virājante muktāḥ saṁsārabandhanaiḥ|| 15 ||

The muktas abide in that place having released from bondages of samsara with splendour, like the lighting from crores of suns and thousand thousands of full moons

इन्द्रियच्छिद्रविधुरा द्योतमानाश्च सर्वतः।

अनिष्यन्दा अनाहाराः षाड्गुण्यतनवोऽमलाः॥ १६॥

indriyacchidravidhurā dyotamānāśca sarvataḥ |

aniṣyandā anāhārāḥ ṣāḍguṇyatanavo'malāḥ || 16 ||

They are free from defects in their indiyas and are surrounded by brilliant light, they exude nothing, they eat nothing and are full of the six divine attributes and are pure

एकान्तिनो महाभागा यत्र पश्यन्ति नौ सदा।

क्षपयित्वाधिकारान् स्वान् शश्वत्कालेन भूयसा॥ १७॥

ekāntino mahābhāgā yatra paśyanti nau sadā |

kṣapayitvādhikārān svān śaśvatkālena bhūyasā || 17 ||

There for a very long period the highly distinguished ekantins constantly see the two of us, after destroying their own authority

वेधसो यत्र मोदन्ते शंकराः सपुरंदराः।

सूरयो नित्यसंसिद्धाः सर्वदा सर्वदर्शिनः॥ १८॥

vedhaso yatra modante śaṁkarāḥ sapuraṁdarāḥ |

sūrayo nityasaṁsiddhāḥ sarvadā sarvadarśinaḥ || 18 ||

The place where brahma, sankaras, purandaras, devas and ever firmly resolved sages who are omniscient get delighted having seen ...

वैष्णवं परमं रूपं साक्षात्कुर्वन्ति यत्र ते।

अष्टाक्षरैन्कसक्तानां द्विषट्कार्णरतात्मनाम्॥ १९॥

vaiṣṇavaṁ paramaṁ rūpaṁ sākṣātkurvanti yatra te |

aṣṭākṣarainkasaktānāṁ dviṣaṭkārṇaratātmanām || 19 ||

..directly the supreme form of Vishnu. There also exists those who meditated on mantras consisting of eight, twelve ...

षडक्षरप्रसक्तानां प्रणवासक्तचेतसाम्।

जितंतासक्तचित्तानां तारिकानिरतात्मनाम्॥ २०॥

ṣaḍakṣaraprasaktānāṁ praṇavāsaktacetasām |

jitaṁtāsaktacittānāṁ tārikāniratātmanām || 20 ||

Six letters or Pranavam or who have recited the mantras starting with "Jitam Te" or those devoted to Tarika mantras..

अनुताराप्रसक्तानां यत् पदं विमलात्मनाम्।

अनन्तविहगेशानविष्वक्सेनादयोऽमलाः॥ २१॥

anutārāprasaktānāṁ yat padaṁ vimalātmanām |

anantavihageśānaviṣvaksenādayo'malāḥ || 21 ||

..or those attached to Anutara mantram in that place of pure souls. Anantha, the lord of Birds(garuda), Visvaksana and other pure atmas..

मदाज्ञाकारिणो यत्र मोदन्ते सकलेश्वराः।

तत्र दिव्यवपुः श्रीमान् देवदेवो जनार्दनः॥ २२॥

madājñākāriṇo yatra modante sakaleśvarāḥ |

tatra divyavapuḥ śrīmān devadevo janārdanaḥ || 22 ||

..and who acts on my command and all devas are joyous there. There with divine body, the possessor of Sri, Janardhana, the supreme god of devas ..

अनन्तभोगपर्यङ्के निषण्णः सुसुखोज्ज्वले।

विज्ञानैश्वर्यवीर्यस्थैः शक्तितेजोबलोल्बणैः॥ २३॥

anantabhogaparyaṅke niṣaṇṇaḥ susukhojjvale |

vijñānaiśvaryavīryasthaiḥ śaktitejobalolbaṇaiḥ || 23 ||

is reclining on the dazzling blissful bed made of Anantha's coils. He is full of six divine attributes  Vijnana, Aiswarya, virya,sakthi,tejas and Bala

आयुधैर्भूषणैर्दिव्यैरद्भुतैः समलंकृतः।

पञ्चात्मना सुपर्णेन पक्षिराजेन सेवितः॥ २४॥

āyudhairbhūṣaṇairdivyairadbhutaiḥ samalaṁkṛtaḥ |

pañcātmanā suparṇena pakṣirājena sevitaḥ || 24 ||

He is decorated with various divine and wonderful weapons and ornaments. He is attended to by Suparna, the King of Birds and represents five(panchatmana)

सारूप्यमेयुषा साक्षाच्छ्रीवत्सकृतलक्ष्मणा।

सेनान्या सेवितः सम्यग्विष्वक्सेनेन दीप्यता॥ २५॥

sārūpyameyuṣā sākṣācchrīvatsakṛtalakṣmaṇā |

senānyā sevitaḥ samyagviṣvaksenena dīpyatā || 25 ||

The senapathi Visvakshena, whose form resembles naryana and also bears the Srivatsa mark lakshanam, also attends / serves him

क्षेमाय सर्वलोकानामाध्यानाय मनीषिणाम्।

मुक्तयेऽखिलबन्धानां रूपदानाय योगिनाम्॥ २६॥

kṣemāya sarvalokānāmādhyānāya manīṣiṇām |

muktaye'khilabandhānāṁ rūpadānāya yoginām || 26 ||

To bring comfort to all the worlds, to help people to meditate. to liberate all the bonded beings in all worlds and to give a form for the yogis

आस्ते नारायणः श्रीमान् वासुदेवः सनातनः।

सुकुमारो युवा देवः श्रवित्सकृतलक्षणः॥ २७॥

āste nārāyaṇaḥ śrīmān vāsudevaḥ sanātanaḥ |

sukumāro yuvā devaḥ śravitsakṛtalakṣaṇaḥ || 27 ||

Narayana, Possessor of Shri, Vasudeva, eternal abides (in a form that is) delicate,young,divine, with the Srivatsa Mark

चतुर्भुजो विशालाक्षः किरीटी कौस्तुभं वहन्।

हारनूपुरकेयूरकाञ्चीपीताम्बरोज्ज्वलः॥ २८॥

caturbhujo viśālākṣaḥ kirīṭī kaustubhaṁ vahan |

hāranūpurakeyūrakāñcīpītāmbarojjvalaḥ || 28 ||

With four arms, broad eyes, with crowm, wearing the gem stone Kaustubha, bedecked with luminous necklaces,anklets,bracelets, girdles, with yellow garments

वनमालां दधद्दिव्यां पञ्चशक्तिमयीं पराम्।

सर्वावयवसंपन्नः सर्वावयवसुन्दरः॥ २९॥

vanamālāṁ dadhaddivyāṁ pañcaśaktimayīṁ parām |

sarvāvayavasaṁpannaḥ sarvāvayavasundaraḥ || 29 ||

Wearing vanamala consisting of supreme five divine sakthis, with well proportioned body and  beautiful in every body parts

राजराजोऽखिलस्यास्य विश्वस्य परमेश्वरः।

कान्तस्य तस्य देवस्य विष्णोः सद्गुणशालिनः॥ ३०॥

rājarājo'khilasyāsya viśvasya parameśvaraḥ |

kāntasya tasya devasya viṣṇoḥ sadguṇaśālinaḥ || 30 ||

He is the ultimate king of the entire universe and the supreme god, I am the wife of this deva Vishnu, full of all virtues

दयिताहं सदा देवी ज्ञानानन्दमयी परा।

अनवद्यानवद्याङ्गी नित्यं तद्धर्मधर्मिणी॥ ३१॥

dayitāhaṁ sadā devī jñānānandamayī parā |

anavadyānavadyāṅgī nityaṁ taddharmadharmiṇī || 31 ||

I am his loved ,constantly with him, goddess, full of pure jnana, supreme, fault less, perfectly formed, eternal and has all his divine attributes

ईश्वरी सर्वभूतानां पद्माक्षी पद्ममालिनी।

शक्तिभिः सेविता नित्यं सृष्टिस्थित्यादिभिः परा॥ ३२॥

īśvarī sarvabhūtānāṁ padmākṣī padmamālinī |

śaktibhiḥ sevitā nityaṁ sṛṣṭisthityādibhiḥ parā || 32 ||

I am the queen of all the living beings, with eyes like lotus, wearing lotus garland, constantly served by the supreme sakthis like Srushti , Sthithi and others

द्वात्रिंशता सहस्रेण सृष्टिशक्तिभिरावृता।

वृता तद्द्विगुणाभिश्च दिव्याभिः स्थितिशक्तिभिः॥ ३३॥

dvātriṁśatā sahasreṇa sṛṣṭiśaktibhirāvṛtā |

vṛtā taddviguṇābhiśca divyābhiḥ sthitiśaktibhiḥ || 33 ||

I am covered with thirty two thousand creative(shrusti) sakthis and twice that much of divine sustaining(sthithi) sakthis

ततश्च द्विगुणाभिश्च पूर्णा संहृतिशक्तिभिः।

नायिका सर्वशक्तीनां सर्वलोकमहेश्वरी॥ ३४॥

tataśca dviguṇābhiśca pūrṇā saṁhṛtiśaktibhiḥ |

nāyikā sarvaśaktīnāṁ sarvalokamaheśvarī || 34 ||

And filled with twice that number of destructive saktis. I am the leader of all the sakthis and the supreme goddess of all worlds

महिषी देवदेवस्य सर्वकामदुघा विभोः।

तुल्या गुणवयोरूपैर्मनःप्रभथनी हरेः॥ ३५॥

mahiṣī devadevasya sarvakāmadughā vibhoḥ |

tulyā guṇavayorūpairmanaḥprabhathanī hareḥ || 35 ||

I am the wife, captivating the mind of devadeva, the giver of all that is desired, equalling Hari in his gunas and rupa.

तैस्तैरनुगुणैर्भावैरहं देवस्य शार्ङ्गिणः

करोमि सकलं कृत्यं नित्यं तद्धर्मधर्मिणी॥ ३६॥

taistairanuguṇairbhāvairahaṁ devasya śārṅgiṇaḥ

karomi sakalaṁ kṛtyaṁ nityaṁ taddharmaīdharmiṇī || 36 ||

As required by each of the anuguna and bhava of the deva deva Sargina, I  having his all divine attributes, constantly does all his acts / functions

साहमङ्के स्थिता विष्णोर्देवदेवस्य शार्ङ्गिणः।

लालिता तेन चात्यन्तं सामरस्वमुपेयुषी॥ ३७॥

sāhamaṅke sthitā viṣṇordevadevasya śārṅgiṇaḥ |

lālitā tena cātyantaṁ sāmarasvamupeyuṣī || 37 ||

I sit on the thigh of Vishnu, the supreme God, Sarngin and extremely loved by him and attained identity with him

कदाचित् सर्वदर्शिन्याः कृपा मे स्वयमुद्गता।

क्लिश्यतः प्राणिनो दृष्ट्वा संसारज्वलनोदरे॥ ३८॥

kadācit sarvadarśinyāḥ kṛpā me svayamudgatā |

kliśyataḥ prāṇino dṛṣṭvā saṁsārajvalanodare || 38 ||

Once me, omniscient, seeing the living beings suffer in the belly of Samsara flames, overcame with compassion

कथं न्विमे भविष्यन्ति दुःखोत्तीर्णाः सुखोत्तराः।

संसारपरसीमानमाप्नुयुर्मां कथं न्विति॥ ३९॥

kathaṁ nvime bhaviṣyanti duḥkhottīrṇāḥ sukhottarāḥ |

saṁsāraparasīmānamāpnuyurmāṁ kathaṁ nviti || 39 ||

(and thought) How these will overcome their sufferings / grief and attain happiness and how they will (cross) the samsara (ocean) and attain me who is standing on the other side(shore)

साहमन्तः कृपाविष्टा देवदेवमचूचुदम्।

भगवन् देवदेवेश लोकनाथ मम प्रिय॥ ४०॥

sāhamantaḥ kṛpāviṣṭā devadevamacūcudam |

bhagavan devadeveśa lokanātha mama priya || 40 ||

I filled with compassion, asked the supreme god thus: O bhagavan, the lord of all gods, the king of all the worlds, my love

सर्वादे सर्वमध्यान्त सर्व सर्वोत्तराच्युत।

गोविन्द पुण्डरीकाक्ष पुराण पुरुषोत्तम॥ ४१॥

sarvāde sarvamadhyānta sarva sarvottarācyuta |

govinda puṇḍarīkākṣa purāṇa puruṣottama || 41 ||

O Achyuta, you are the beginning, middle and end of everything, O Govinda, Pundarikaksha, ancient and purushottama

दुस्तरापारसंसारसागरोत्तारकारण।

व्यक्ताव्यक्तज्ञकालाख्यकॢप्तभावचतुष्टय॥ ४२॥

dustarāpārasaṁsārasāgarottārakāraṇa |

vyaktāvyaktajñakālākhyakḷptabhāvacatuṣṭaya || 42 ||

The guide for crossing the insurmountable and boundless samsara ocean. Having the four contrived/determined states; Manifest, unmanifest, time and knower

वासुदेव जगन्नाथ संकर्षण जगत्प्रभो।

प्रद्युम्न सुभग श्रीमन्ननिरुद्धापराजित॥ ४३॥

vāsudeva jagannātha saṁkarṣaṇa jagatprabho |

pradyumna subhaga śrīmannaniruddhāparājita || 43 ||

O Vasudeva the lord of universe, O Samkarshana the master of universe, O the charming Prathyumna, O the royal Aniruddha, the undefeated(invincible)

नानाविभवसंस्थान नानाविभवभाजन।

दिव्यशान्तोदितानन्दषाड्गुण्योदयविग्रह॥ ४४॥

nānāvibhavasaṁsthāna nānāvibhavabhājana |

divyaśāntoditānandaṣāḍguṇyodayavigraha || 44 ||

You are the abode of various Vibhavas and you represent the various vibhavas, you are divine, tranquil, active, blissful and the form full of six divine gunas

स्फुरत्किरीटकेयूरहारनूपुरकौस्तुभ।

पीताम्बर महोदार पुण्डरीकनिभेक्षण॥ ४५॥

sphuratkirīṭakeyūrahāranūpurakaustubha |

pītāmbara mahodāra puṇḍarīkanibhekṣaṇa || 45 ||

You are adorned with dazzling crown, armlets, necklaces,anklets, kaustuba and the yellow coloued silk robe, you are the most generous and has lotus like eyes

चतुर्मूर्ते चतुर्व्यूह शरदिन्दीवरद्युते।

अभिरामशरीरेश नारायण जगन्मय॥ ४६॥

caturmūrte caturvyūha śaradindīvaradyute |

abhirāmaśarīreśa nārāyaṇa jaganmaya || 46 ||

O four bodied chaturvyuha , brilliant as the blue lotus in Sarad Rutu, O lord with beautiful(pleasing) body, Narayana, Jaganmaya(pervading the whole universe)

अमी हि प्राणिनः सर्वे निमग्नाः क्लेशसागरे।

उत्तारं प्राणिनामस्मात्कथं चिन्तयसि प्रभो॥ ४७॥

amī hi prāṇinaḥ sarve nimagnāḥ kleśasāgare |

uttāraṁ prāṇināmasmātkathaṁ cintayasi prabho || 47 ||

These living beings all are drowning in the ocean of sufferings. O lord, to save all these beings what is that that you have thought of? (What is the way to save them?)

इत्युक्तो देवदेवेशः स्मयमानोऽब्रवीदिदम्।

अरविन्दासने देवि पद्मगर्भे सरोरुहे॥ ४८॥

ityukto devadeveśaḥ smayamāno'bravīdidam |

aravindāsane devi padmagarbhe saroruhe || 48 ||

Having spoken to him like this, the supreme lord with a smile started replying: O Lotus seated, lotus born, lotus devi

उत्तारहेतवोऽमीषामुपाया विहिता मया।

कर्म सांख्यं तथा योग इति शास्त्रव्यपाश्रयाः॥ ४९॥

uttārahetavo'mīṣāmupāyā vihitā mayā |

karma sāṁkhyaṁ tathā yoga iti śāstravyapāśrayāḥ || 49 ||

I have devised various methods to save them, They are doing ones ordained duty, Samkhyam and Yoga as per those centered in the sastras(Sacred precepts)

प्रत्यवोचमहं देवमित्युक्ता पुरुषोत्तमम्।

देवदेव न ते शक्याः कर्तुं कालेन गच्छता॥ ५०॥

pratyavocamahaṁ devamityuktā puruṣottamam |

devadeva na te śakyāḥ kartuṁ kālena gacchatā || 50 ||

Having told thus by purushottaman, I replied to the lord: O devadeva, having bound by time, it is impossible for these (to follow these methods)

कालो हि कलयन्नेव स्वतन्त्रो भवदात्मकः।

ज्ञानं सत्त्वं बलं चैषामायुश्च विनिकृन्तति॥ ५१॥

kālo hi kalayanneva svatantro bhavadātmakaḥ |

jñānaṁ sattvaṁ balaṁ caiṣāmāyuśca vinikṛntati || 51 ||

The time is the impeller, it is independent and the essense of Bhavat. The time severs the jnana, sathvam, Balam and Ayu(life span)

अन्तःकरणसंस्था हि वासना विविधात्मिकाः।

तत्तत्कालवशं प्राप्य यातयन्ति शरीरिणः॥ ५२॥

antaḥkaraṇasaṁsthā hi vāsanā viviedhātmikāḥ |

tattatkālavaśaṁ prāpya yātayanti śarīriṇaḥ || 52 ||

The different sets of vasanas stored in anthakaranas at each of the appropriate point of time torments the bodied beings

उदासीनो भवानेवं प्राणिनां कर्म कुर्वताम्।

तत्तत्कालानुकूलानि तत्फलानि प्रयच्छति॥ ५३॥

udāsīno bhavānevaṁ prāṇināṁ karma kurvatām |

tattatkālānukūlāni tatphalāni prayacchati || 53 ||

Though you are not attached, you only make the beings to do the various deeds and conforming to the relevent point of time yoy bestow them the appropriate results of their deeds

येन त्वं बत संरब्धः प्राणिनः पालयिष्यसि।

प्रब्रूहि तमुपायं मे प्रणतायै जनार्दन॥ ५४॥

yena tvaṁ bata saṁrabdhaḥ prāṇinaḥ pālayiṣyasi |

prabrūhi tamupāyaṁ me praṇatāyai janārdana || 54 ||

Kindly tell me, who is prostrating, the method that you have devised to protect(rescue) the living beings

इत्युक्तः प्रत्युवाचेदं भगवानुत्स्मयन्निव।

सरोरुहे विजानीषे सर्वमेवात्मनो गतम्॥ ५५॥

ityuktaḥ pratyuvācedaṁ bhagavānutsmayanniva |

saroruhe vijānīṣe sarvamevātmano gatam || 55 ||

Having heard my above pleadings, bhagvan with a smile started replying:O devi of lotus, you know all these things in your heart and yet

मां तु जिज्ञाससे देवि तथापि शृणु भामिनि।

उपायाश्चाप्यपायाश्च शास्त्रीया निर्मिता मया॥ ५६॥

māṁ tu jijñāsase devi tathāpi śṛṇu bhāmini |

upāyāścāpyapāyāśca śāstrīyā nirmitā mayā || 56 ||

devi, you want to know this from me. So now hear, O beautiful woman, the rules prescribed by me as the deeds that are the means to reach the goal and those which will obstruct as prescribed in sastras

विहिता य उपायास्ते निषिद्धाश्चेतरे मताः।

अधो नयन्त्यपायास्तं य एनाननुवर्तते॥ ५७॥

vihitā ya upāyāste niṣiddhāścetare matāḥ |

adho nayantyapāyāstaṁ ya enānanuvartate || 57 ||

Ordained (by the sastras) are the upayas and the other deeds are forbidden. The one who follows the Apaya by doing forbidden deeds is pulled down

ऊर्ध्वं नयन्त्युपायास्तं य एनाननुवर्तते।

उपायापायसंत्यागी मध्यमां वृत्तिमाश्रितः॥ ५८॥

ūrdhvaṁ nayantyupāyāstaṁ ya enānanuvartate |

upāyāpāyasaṁtyāgī madhyamāṁ vṛttimāśritaḥ || 58 ||

The one who follows the Upaya by doing ordained deeds is uplifted. The one who has renounced the Upaya & Apaya paths and takes the middle path ..

मामेकं शरणं प्राप्य मामेवान्ते समश्नुते।

षडङ्गं तमुपायं च शृणु मे पद्मसंभवे॥ ५९॥

māmekaṁ śaraṇaṁ prāpya māmevānte samaśnute |

ṣaḍaṅgaṁ tamupāyaṁ ca śṛṇu me padmasaṁbhave || 59 ||

..by taking refuge only in me, finally becomes one with me. O lotus-born, this method has six parts, hear about them from me.

आनुकूल्यस्य संकल्पः प्रातिकूल्यस्य वर्जनम्।

रक्षिष्यतीति विश्वासो गोप्तृत्ववरणं तथा॥ ६०॥

ānukūlyasya saṁkalpaḥ prātikūlyasya varjanam |

rakṣiṣyatīti viśvāso goptṛtvavaraṇaṁ tathā || 60 ||

With firm resolve to perform only the conforming deeds and renouncing and avoiding all the deeds which are not conforming, and after chosing me as the guardian(protector) having the firm belief(visvasa) that (i) will protect him

आत्मनिक्षेपकार्पण्ये षड्विधा शरणागतिः।

एवं मां शरणं प्राप्य वीतशोकभयक्लमः॥ ६१॥

ātmanikṣepakārpaṇye ṣaḍvidhā śaraṇāgatiḥ |

evaṁ māṁ śaraṇaṁ prāpya vītaśokabhayaklamaḥ || 61 ||

Abandoning the self (to him) and compassion are the six parts of Saranagati. Like this taking refuge in me they will be freed of their grief, fear ,exhaustion.

निरारम्भो निराशीश्च निर्ममो निरहंकृतिः।

मामेव शरणं प्राप्य तरेत् संसारसागरम्॥ ६२॥

nirārambho nirāśīśca nirmamo nirahaṁkṛtiḥ |

māmeva śaraṇaṁ prāpya taret saṁsārasāgaram || 62 ||

Without starting any (selfish) activity, without desire, without self interest and without pride they take refuge only in me and there by cross the ocean of samsara

सत्कर्मनिरताः शुद्धाः सांख्ययोगविदस्तथा।

नार्हन्ति शरणस्थस्य कलां कोटितमीमपि॥ ६३॥

satkarmaīniratāḥ śuddhāḥ sāṁkhyayogavidastathā |

nārhanti śaraṇasthasya kalāṁ koṭitamīmapi || 63 ||

The ones who do only good deeds and are pure and the ones who know Samkhya and Yoga are not comparable even to the one crore part of the one who surrendered himself (without any resortion) to me

इति तस्य वचः श्रुत्वा देवदेवस्य शार्ङ्गिणः।

प्रीताहमभवं शक्र तदिदं वर्णितं तव॥ ६४॥

iti tasya vacaḥ śrutvā devadevasya śārṅgiṇaḥ |

prītāhamabhavaṁ śakra tadidaṁ varṇitaṁ tava || 64 ||

Having heard the Supreme god, Sarngins these words I was very pleased and O sakra, the same I have told you

शक्रः-

देवप्रिये महादेवि नमस्ते पङ्कजासने।

आनुकूल्यादिकं भावं मम व्याचक्ष्व विस्तरात्॥ ६५॥

śakraḥ-

devapriye mahādevi namaste paṅkajāsane |

ānukūlyādikaṁ bhāvaṁ mama vyācakṣva vistarāt || 65 ||

Sakra: I bow to thee, O Lotus seated Great Devi, you are dear to God Narayana. Explain to me in details regarding the details of anukulya bhavam

श्रीः-

आनुकूल्यमिति प्रोक्तं सर्वभूतानुकूलता।

अन्तः स्थिताहं सर्वेषां भावानामिति निश्चयात्॥ ६६॥

śrīḥ-

ānukūlyamiti proktaṁ sarvabhūtānukūlatā |

antaḥ sthitāhaṁ sarveṣāṁ bhāvānāmiti niścayāt || 66 ||

Shri: Being favourably disposed to all the beings, on the steadfast conviction that I exist in all the beings is known as Anukulyam

मयीव सर्वभूतेषु ह्यानुकूल्यं समाचरेत्।

तथैव प्रातिकूल्यं च भूतेषु परिवर्जयेत्॥ ६७॥

mayīva sarvabhūteṣu hyānukūlyaṁ samācaret |

tathaiva prātikūlyaṁ ca bhūteṣu parivarjayet || 67 ||

One should be favourably disposed towars all the beings like as one does towards me. In the same way, all the acts that are against the beings should be completely given up ( abandoned / avoided )

त्यागो गर्वस्य कार्पण्यं श्रुतशीलादिजन्मनः।

अङ्गसामग्र्यसंपत्तेरशक्तेरपि कर्मणाम्॥ ६८॥

tyāgo garvasya kārpaṇyaṁ śrutaśīlādijanmanaḥ |

aṅgasāmagryasaṁpatteraśakterapi karmaṇām || 68 ||

By good conduct and following sacred scriptures (one) sacrifices pride (and achieves) humility. It can happen that one has no power to do an act due to want of anga or yajna materials ..

अधिकारस्य चासिद्धेर्देशकालगुणक्षयात्।

उपाया नैव सिध्यन्ति ह्यपाया बहुलास्तथा॥ ६९॥

adhikārasya cāsiddherdeśakālaguṇakṣayāt |

upāyā naiva sidhyanti hyapāyā bahulāstathā || 69 ||

or adhikaram(power) or not able to perform due to non availability(decay) of place, time or guna, compared to what is prescribed (upaya) deeds,the prohibited deeds(apaya) are extensive and onerous

इति या गर्वहानिस्तद्दैन्यं कार्पण्यमुच्यते।

शक्तेः सूपसदत्वाच्च कृपायोगाच्च शाश्वतात्॥ ७०॥

iti yā garvahānistaddainyaṁ kārpaṇyamucyate |

śakteḥ sūpasadatvācca kṛpāyogācca śāśvatāt || 70 ||

Abandoning arrogance/pride  requires dainyam and Karpanyam. Since sakti is tightly bound to him and is permenantly merciful

ईशेशितव्यसंबन्धादनिदंप्रथमादपि।

रक्षिष्यत्यनुकूलान्न इति या सुदृढा मतिः॥ ७१॥

īśeśitavyasaṁbandhādanidaṁprathamādapi |

rakṣiṣyatyanukūlānna iti yā sudṛḍhā matiḥ || 71 ||

Since. the relationship of ruler and ruled exists since the start, there is strong conviction in the mind that he will protect those following the anukula path

स विश्वासो भवेच्छक्र सर्वदुष्कृतनाशनः।

करुणावानपि व्यक्तं शक्तः स्वाम्यपि देहिनाम्॥ ७२॥

sa viśvāso bhavecchakra sarvaduṣkṛtanāśanaḥ |

karuṇāvānapi vyaktaṁ śaktaḥ svāmyapi dehinām || 72 ||

O Sakra,this conviction(visvasa) alone completely destroys all the wrong doings committed. He is compassionate, capable and the lord of all bodied beings and yet ..

अप्रार्थितो न गोपायेदिति तत्प्रार्थनामतिः।

गोपायिता भवेत्येवं गोप्तृत्ववरणं स्मृतम्॥ ७३॥

aprārthito na gopāyediti tatprārthanāmatiḥ |

gopāyitā bhavetyevaṁ goptṛtvavaraṇaṁ smṛtam || 73 ||

..without prayer he does not protect. The prayer in mind as "be my protector" means leaving oneself to his protection

तेन संरक्ष्यमाणस्य फले स्वाम्यवियुक्तता।

केशवार्पणपर्यन्ता ह्यात्मनिक्षेप उच्यते॥ ७४॥

tena saṁrakṣyamāṇasya phale svāmyaviyuktatā |

keśavārpaṇaparyantā hyātmanikṣepa ucyate || 74 ||

Seeking his protection, giving up the results of the deeds and ending with giving up all to kesava is called AtmaNikshepa (abandonment of atma) self - surrender

निक्षेपापरपर्यायो न्यासः पञ्चाङ्गसंयुतः।

संन्यासस्त्याग इत्युक्तः शरणागतिरित्यपि॥ ७५॥

nikṣepāparaparyāyo nyāsaḥ pañcāṅgasaṁyutaḥ |

saṁnyāsastyāga ityuktaḥ śaraṇāgatirityapi || 75 ||

Nyasa which is equivalent to Nikshepa(self surrender) is made of five parts. It is also called to as Sanyasa, tyaga or saranagathi

उपायोऽयं चतुर्थस्ते प्रोक्तः शीघ्रफलप्रदः।

अस्मिन् हि वर्तमानानां विधौ विप्रनिषेविते॥ ७६॥

upāyo'yaṁ caturthaste proktaḥ śīghraphalapradaḥ |

asmin hi vartamānānāṁ vidhau vipraniṣevite || 76 ||

This is the fourth method discussed earlier which gives fast results. Those who abide by this method practised by Vipras..

पूर्वे त्रय उपायास्ते भवेयुरमनोहराः।

आनुकूल्येतराभ्यां च विनिवृत्तिरपायतः॥ ७७॥

pūrve traya upāyāste bhaveyuramanoharāḥ |

ānukūlyetarābhyāṁ ca vinievṛttirapāyataḥ || 77 ||

..find the earlier said three methods to be less attractive and also avoid the prohibited deeds of the method other than anukulam

कार्पण्येनाप्युपायानां विनिवृत्तिरिहोदिता।

रक्षिष्यतीति विश्वासादभीष्टोपायकल्पनम्॥ ७८॥

kārpaṇyenāpyupāyānāṁ vinivṛttirihoditā |

rakṣiṣyatīti viśvāsādabhīṣṭopāyakalpanam || 78 ||

It is said by practising humility(karpanya) all other methods can be given up. However the staunch conviction that he will protect makes it advisable to follow the methods

गोप्तृत्ववरणं नाम स्वाभिप्रायनिवेदनम्।

सर्वज्ञोऽपि हि विश्वेशः सदा कारुणिकोऽपि सन्॥ ७९॥

goptṛtvavaraṇaṁ nāma svābhiprāyanivedanam |

sarvajño'pi hi viśveśaḥ sadā kāruṇiko'pi san || 79 ||

Goptrutvavaranam is the request for protection of the self by Him. He is omniscient, the lord of the universe and forever compassionate yet ..

संसारतन्त्रवाहित्वाद्रक्षापेक्षां प्रतीक्षते।

आत्मात्मीयभरन्यासो ह्यात्मनिक्षेप उच्यते॥ ८०॥

saṁsāratantravāhitvādrakṣāpekṣāṁ pratīkṣate |

ātmātmīyabharanyāso hyātmanikṣepa ucyate || 80 ||

..he awaits the request for protection by the self so as to not break the law and order of Samsara. Giving up one self and all one's possessions is called Atma-Nikshepa(self-surrender)

हिंसास्तेयादयः शास्त्रैरपायत्वेन दर्शिताः।

कर्मसांख्यादयः शास्त्रैरुपायत्वेन दर्शिताः॥ ८१॥

hiṁsāsteyādayaḥ śāstrairapāyatvena darśitāḥ |

karmasāṁkhyādayaḥ śāstrairupāyatvena darśitāḥ || 81 ||

The sacred scriptures say that harmful acts, theft and others are apayas and that Doing ones ordained duty, samkhyam etc are upayams

अपायोपायसंत्यागी मध्यमां स्थितिमास्थितः।

रक्षिष्यतीति निश्चित्यं निक्षिप्तस्वस्वगोचरः॥ ८२॥

apāyopāyasaṁtyāgī madhyamāṁ sthitimāsthitaḥ |

rakṣiṣyatīti niścityaṁ nikṣiptasvasvagocaraḥ || 82 ||

The one who gives up both upaya and apaya paths and take the middle course with a firm belief that "He will protect me" and surrenders all his possessions

वुध्येत देवदेवेशं गोप्तारं पुरुषोत्तमम्।

शक्रः-

उपायापाययोर्मध्ये कीदृशी स्थितिरम्बिके॥ ८३॥

vudhyeta devadeveśaṁ goptāraṁ puruṣottamam |

śakraḥ-

upāyāpāyayormadhye kīdṛśī sthitirambike || 83 ||

will realize the god of gods, the purushottama is his protector.

Shakra: O ambike, What kind of state is this middle course between upaya and apaya

अपायोपायतामेव क्रिया सर्वावलम्बते।

स्वीकारे व्यतिरेके च निषेधविधिशास्त्रयोः॥ ८४॥

apāyopāyatāmeva kriyā sarvāvalambate |

svīīkāre vyatireke ca niṣedhavidhiśāstrayoḥ || 84 ||

All the acts depend upon either Apaya or Upaya on the basis whether one accepts or rejects that which is prohibited in the rules of sacred scriptures

दृश्यते कर्मणो व्यक्तमपायोपायरूपता।

श्रीः-

त्रिविधां पश्य देवेश कर्मणो गहनां गतिम्॥ ८५॥

dṛśyate karmaṇo vyaktamapāyopāyarūpatā |

śrīḥ-

trividhāṁ paśya deveśa karmaṇo gahanāṁ gatim || 85 ||

Hence it would appear that all the deeds will  manifest either as apaya or upaya form.

Shri: O lord of devas, there are three very hard to understand types of Karman

निषेधविधिशास्त्रेभ्यस्तां विधां च निबोध मे।

अनर्थसाधनं किंचित्किंचिच्चाप्यर्थसाधनम्॥ ८६॥

niṣedhavidhiśāstreubhyastāṁ vidhāṁ ca nibodha me |

anarthasādhanaṁ kiṁcitkiṁciccāpyarthasādhanam || 86 ||

Learn to distinguish by (applying) the prohibitions and rules of sacred scriptures. Some leads to harmful effects and some others to beneficial results

अनर्थपरिहारं च किंचित् कर्मोपदिश्यते।

त्रैराश्यं कर्मणामेवं विज्ञेयं शास्त्रचक्षुषा॥ ८७॥

anarthaparihāraṁ ca kiṁcit karmopadiśyate |

trairāśyaṁ karmaīṇāmevaṁ vijñeyaṁ śāstracakṣuṣā || 87 ||

Atonement for harmful acts are the other deeds. In the eyes of sacred scriptures thus there are three types of deeds.

अपायोपायसंज्ञौ तु पूर्वराशी परित्यजेत्।

तृतीयो द्विविधो राशिरनर्थपरिहारकः॥ ८८॥

apāyopāyasaṁjñau tu pūrvarāśī parityajet |

tṛtīyo dvividho rāśiranarthaparihārakaḥ || 88 ||

All the deeds of Apaya and upaya should be completely forsaken(given up). The third group that  removes sins is of two types

प्रायश्चित्तात्मकः कश्चिदुत्पन्नानर्थनाशनः।

तमंशं नैव कुर्वीत मनीषी पूर्वराशिवत्॥ ८९॥

prāyaścittātmakaḥ kaścidutpannānarthanāśanaḥ |

tamaṁśaṁ naiva kurvīta manīṣī pūrvarāśivat || 89 ||

The first rasi is called Prayachittam which decimates/destroys the evil consequences (of ones own misdeeds). This should not be performed by people like the previous two rasis

क्रियमाणं न कस्मैचिद्यदर्थाय प्रकल्पते।

अक्रियावदनर्थाय तत्तु कर्म समाचरेत्॥ ९०॥

kriyamāṇaṁ na kasmaicidyadarthāya prakalpate |

akriyāvadanarthāya tattu karma samācaret || 90 ||

Only such deeds that does not give any returns and those deeds when not performed results in evil consequences should be performed

एषा सा वैदिकी निष्ठा ह्युपायापायमध्यमा।

अस्यां स्थितो जगन्नाथं प्रपद्येत जनार्दनम्॥ ९१॥

eṣā sā vaidikī niṣṭhā hyupāyāpāyamadhyamā |

asyāṁ sthito jagannāthaṁ prapadyeta janārdanam || 91 ||

This is the the position taken by vedas which is the middle path between upaya and apaya. He who takes this middle path completely surrenders and takes refuge in the lord of universe, Janardhana

सकृदेव हि शास्त्रार्थः कृतोऽयं तारयेन्नरम्।

उपायापायसंयोगे निष्ठया हीयतेऽनया॥ ९२॥

sakṛdeva hi śāstrārthaḥ kṛto'yaṁ tārayennaram |

upāyāpāyasaṁyoge nieṣṭhayā hīyate'nayā || 92 ||

Practising this method prescribed by this sastra even once helps the human being to cross(the samsara ocean). When following the path of upaya and apaya, he falls short (loses the advantage)

अपायसंप्लवे सद्यः प्रायश्चित्तं समाचरेत्।

प्रायश्चित्तिरियं सात्र यत्पुनः शरणं श्रयेत्॥ ९३॥

apāyasaṁplave sadyaḥ prāyaścittaṁ samācaret |

prāyaścittiriyaṁ sātra yatpunaḥ śaraṇaṁ śrayet || 93 ||

A misdeed committed requires the performance of prayachittam(Atonement). But taking refuge in Narayana itself acts as prayachitta

उपायानामुपायत्वस्वीकारेऽप्येतदेव हि।

अविप्लवाय धर्माणां पालनाय कुलस्य च॥ ९४॥

upāyānāmupāyatvasvīkāre'pyetadeva hi |

aviplavāya dharmāṇāṁ pālanāya kulasya ca || 94 ||

If upayam is accepted as providing the means, the position is the same. To maintain the dharmas uncorreupted and to nourish the kula ..

संग्रहाय च लोकस्य मर्यादास्थापनाय च।

प्रियाय मम विष्णोश्च देवदेवस्य शार्ङ्गिणः॥ ९५॥

saṁgrahāya ca lokasya maryādāsthāpanāya ca |

priyāya mama viṣṇośca devadevasya śārṅgiṇaḥ || 95 ||

..to control people and to establish propriety of conduct and to please my Vishnu, the devadeva Sarnginan

मनीषी वैदिकाचारं मनसापि न लङ्घयेत्।

यथा हि वल्लभो राज्ञो नदीं राज्ञा प्रवर्तिताम्॥ ९६॥

manīṣī vaidikācāraṁ manasāpi na laṅghayet |

yathā hi vallabho rājño nadīṁ rājñā pravartitām || 96 ||

..people should not violate even in thought the vedic lawas and the vedic conduct . Like despite being the king's favourite, the river administered by the king ..

लोकोपयोगिनीं रम्यां बहुसस्यविवर्धिनीम्।

लङ्घयञ्शूलमारोहेदनपेक्षोऽपि तां प्रति॥ ९७॥

lokopayoginīṁ ramyāṁ bahusasyavivardhinīm |

laṅghayañśūlamāroheudanapekṣo'pi tāṁ prati || 97 ||

.. which is useful to all the people, beautiful and that can create bounty of crops if defiled (by king's favourite) will get the (death penalty) stakes (sula arohana) even though he is indifferent(not affected by such defiling)

एवं विलङ्घयन् मर्त्यो मर्यादां वेदनिर्मिताम्।

प्रियोऽपि न प्रियोऽसौ मे मदाज्ञाव्यतिवर्तनात्॥ ९८॥

evaṁ vilaṅghayan martyo maryādāṁ vedanirmiītām |

priyo'pi na priyo'sau me madājñāvyativartanāt || 98 ||

Similarly those who act wrongly towards the vedic laid down rules since they abandon my orders, despite they being my favourites, lose my love / favour

उपायत्वग्रहं तत्र वर्जयन् मनसा सुधीः।

चतुर्थमाश्रयन्नेवमुपायं शरणाश्रयम्॥ ९९॥

upāyatvagrahaṁ tatra varjayan manasā sudhīḥ |

caturthamāśrayannevamupāyaṁ śaraṇāśrayam || 99 ||

The wise give up from their mind the attachment to the upayas and take recourse to the fourth method i.e Saranashreyam

अतीत्य सकलं क्लेशं संविशत्यमलं पदम्।

अपायोपायनिर्मुक्तां मध्यमां स्थितीमास्थिता॥ १००॥

atītya sakalaṁ kleśaṁ saṁviśatyamalaṁ padam |

apāyopāyanirmuktāṁ madhyamāṁ sthitīmāsthitā || 100||

Having transcended all their afflictions(klesa) they enter the pure state (abode). Being  completely freed from apaya and upaya and taken a stand to follow the middle path..

शरणागतिरग्र्यैषा संसारार्णवतारिणी।

इदं शरणमज्ञानामिदमेव विजानताम्॥ १०१॥

śaraṇāgatiragryaiṣā saṁsārārṇavatāriṇī |

idaṁ śaraṇamajñānāmidameva vijānatām || 101 ||

.. i.e.saranagati is the foremost method to cross the ocean of samsara. This saranam(refuge) is for the ignorant and the same only is for the learned too

इदं तितीर्षतां पारमिदमानन्त्यमिच्छताम्।

प्रायश्चित्तप्रसङ्गे तु सर्वपापसमुद्भवे॥ १०२॥

idaṁ titīrṣatāṁ pāramidamānantyamicchatām |

prāyaścittaprasaṅge tu sarvapāpasamudbhave || 102 ||

This is the means to cross and reach the other shore which gives one ananda (bliss). Even in the event of atonement for sinful deeds ..

मामेकां देवदेवस्य महिषीं शरणं श्रयेत्।

उपायाद्विरतः शश्वन्मां चैव शरणं व्रजेत्॥ १०३॥

māmekāṁ devadevasya mahiṣīṁ śaraṇaṁ śrayet |

upāyādvirataḥ śaśvanmāṁ caiva śaraṇaṁ vrajet || 103 ||

..One has to take refuge only in me the consort of Devadeva. Abandoning upaya, should take me, the eternal, as the refuge

तनूकृत्याखिलं पापं मां चाप्नोति नरः शनैः।

अथोपायप्रसक्तश्च भुक्त्वा भोगाननामयान्॥ १०४॥

tanūkṛtyākhilaṁ pāpaṁ māṁ cāpnoti naraḥ śanaiḥ |

athopāyaprasaktaśca bhuktvā bhogānanāmayān || 104 ||

As the human, gradually reaches me, who is intent on performing upaya, enjoys countless bhogas and pares (his attachment) to the world and sins

अन्ते विरक्तिमासाद्य विशते परमं पदम्।

उपायः सुकरः सोऽयं दुस्करश्च मतो मम॥ १०५॥

ante viraktimāsādya viśate paramaṁ padam |

upāyaḥ sukaraḥ so'yaṁ duskaraśca mato mama || 105 ||

Finally he completely abandons all the attachment and enters the highest state. According to me , this method (though appears to be) is easy to follow but difficult to practice.

शिष्टैर्निषेव्यते सोऽयमकामहतचेतनैः।

अकामैश्च सकामैश्च तस्मात्सिद्ध्यर्थमात्मनः॥ १०६॥

śiṣṭairniṣevyate so'yamakāmahatacetanaiḥ |

akāmaiśca sakāmaiśca tasmātsiddhyarthamātmanaḥ || 106 ||

The cultured and the wise who have destroyed the desires from their minds choose this. In order to achieve their aim, whether destroyed their desires or not ..

अर्चनीया नरैः शश्वन्मम मन्त्रमयी तनुः।

प्रविश्य विधिवद्दीक्षां गुरोर्लब्ध्वार्थसंपदः।

मन्मयैरर्चयेन्मन्त्रैर्मामिकां मान्त्रिकीं तनुम्॥ १०७॥

arcanīyā naraiḥ śaśvanmama mantramayī tanuḥ |

praviśya vidhivaddīkṣāṁ gurorlabdhvārthasaṁpadaḥ |

manmayairarcayenmantrairmāmikāṁ māntrikīṁ tanum || 107 ||

..people should always worship me, the eternal, in my mantra form. In accordance with rules, one should receive initiation from a Guru, will obtain siddhi by worshipping my mantra form with mantras of me

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे रहस्योपायप्रकाशो नाम सप्तदशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre rahasyopāyaprakāśo nāma saptadaśo'dhyāyaḥ||

Thus ends the seventeenth Chapter named Rahasya Upaya Prakasha in Lakshmi Tantra of Panchartra Saram