Bhakti Sutra Shandilya
Bhakti Sutra von Shandilya ist der Leitfaden (Sutra) zu Bhakti, zur Gottesliebe. Hier findest du das volle Shandilya Bhakti Sutra auf Sanskrit mit deutscher Übersetzung - und englischer Übersetzung. Es gibt zwei verschiedene Bhakti Sutras, Leitfäden zur Bhakti: Das bekanntere ist geschrieben von Narada und interpretiert Bhakti, die Hingabe, als Mittel zur Erfahrung der Einheit, steht also auf der Basis der Kevala Advaita Vedanta Philosophie. Das zweite Bhakti Sutra stammt von Shandilya und neigt eher zur dualistischen Philosophie. Beide erklären Bhakti als wichtigstes Mittel zur Erlösung, zur Befreiung. Mehr zu Naradas Werk auf Narada Bhakti Sutra voller Text Sanskrit-Deutsch mit Kommentaren als Texte, Audio und Video.
Shandilya Bhakti Sutra Text und Übersetzung
Hier findest du das volle Shandilya Bhakti Sutra mit dem Sanskrit Text in der IAST Transliteration, englische freie Übersetzung und deutsche Übersetzung.
Die englische Übersetzung ist eine Zusammenstellung aus Redzambala und SHANDILYA BHAKTI SUTRA mit Übersetzung und Kommentar von Ajai Kumar Chhawchharia.
Die deutsche Übersetung stammt von Sukadev Bretz.
॥ शाण्डिल्य भक्ति सूत्रम् ॥
॥ śāṇḍilya bhakti sūtram ॥
Erstes Kapitel Shandilya Bhakti Sutra
प्रथमोऽध्यायः
prathamo'dhyāyaḥ
Erste Lektion
प्रथममाह्निकम्
prathamamāhnikam
athāto bhaktijijñāsā ॥ 1॥
Thereafter henceforth to make inquiry into Devotion.
Jetzt die Abhandlung zu Bhakti
sā parā'nuraktirīśvare ॥ 2॥
Bhakti is the unshakeable attachment to the Supreme God.
Bhakti ist die unerschütterliche Liebe, die unerschütterliche Bindung an Gott.
tatsaṁsthasyāmṛtatvopadeśāt ॥ 3॥
Unalloyed devotion to Godhead makes oneself immortal, beatific and eternally blissful.
Diese unerschütterliche Liebe zu Gott macht einen unsterblich und glückselig.
jñānamiti cenna dviṣato'pi jñānasya tadasaṁsthiteḥ ॥ 4॥
Some may opine that for culturing devotion to God philosophical knowledge: Jñāna is indispensable or there is necessary pre-conditional subsequence of philosophical knowledge of God. (Śāṇḍilya says) We say absolutely not, because we know an antagonist may also have knowledge of God but there rests not an iota of devotion in his mind towards God. And he never gets the state of highest blessedness.
Einige sagen, dass Jnana notwendig ist zur Befreiung. Andere sagen, dass Jnana und Bhakti sich ergänzen. Shandilya sagt: Bhakti allein reicht aus zur Gottverwirklichung.
tayopakṣayācca ॥ 5॥
Because at the very dawn of Bhakti, Jñāna or abstruse knowledge of Brahman, nay, the Jñāna-yoga itself (path of induction) has totally lost its charm and significance.
Wenn Bhakti dämmert, Jnana verliert seine Bedeutung.
dveṣapratipakṣabhāvādrasaśabdācca rāgaḥ ॥ 6॥
Hatredness is antagonistic to Bhakti because Bhakti is Raga Nectarine Blissful with succulent taste in relation to eternal unalloyed Loving Raga service to the Supreme Godhead Who is Sat-Cit-Ānanda:
Hass ist der Bhakti entgegengesetzt: Denn Bhakti ist verbunden mit nektargleicher Wonne, mit Liebe und allen wunderschönen Gefühlen.
na kriyā kṛtyanapekṣaṇājjñānavat ॥ 7॥
Jñāna is to be acquired by one's own endeavour whereas Bhakti is causeless and gets manifested on its own accord ahaitukī (causeless).
Jnana muss man sich mühselig erarbeiten, währenddessen Bhakti, Gottesliebe, grundlos sich von'selbst maniferstiert.
ata eva phalānantyam ॥ 8॥
Therefore the reward of Devotion is Trans¬cendental and infinite.
Daher ist der Lohn der Hingabe transzendent und unendlich.
tadvataḥ prapattiśabdācca na jñānamitaraprapattivat ॥ 9॥
A Jñānī, when becomes fortunate indeed takes recourse to Bhakti. Even Jñāna cannot be acquired independently without self-surrender to God.
Wenn ein Jnani Glück hat, nimmt er Zuflucht bei Bhakti. Selbst Jnana kann nicht erreicht werden ohne Hingabe an Gott.
Zweite Lektion 1. Kapitel Shandilya Bhakti Sutra
dvitīyamāhnikam
sā sukhyetarāpekṣitatvāt ॥ 10॥
Bhakti is the fundamental and principal means and others (karma-Jñāna etc.) are subor¬dinate and depending upon her.
Bhakti ist das fundamentale und grundlegenden Mittel zur Verwirklichung, während andere untergeordnet sind und auf ihr beruhen.
prakaraṇācca ॥ 11॥
Bhakti is the substratum.
Bhakti ist die Essenz (des spirituellen Weges).
darśanaphalamiti cenna tena vyavadhānāt ॥ 12॥
Some opine to see God is the supreme attainment or highest pursuit. No, because there is intervention.
Manche sagen, dass Gott der Höchste Lohn ist. Aber dagegen gibt es folgenden Einwand:
dṛṣṭatvācca ॥ 13॥
Yes, it is also by the very sight of god one comes svatat (i.e. attains highest pursuit of life).
Ja, sowie man Gott sieht, hat man automatisch das Ziel des Lebens erreicht.
ata eva tadabhāvādvallavīnām ॥ 14॥
Whereas even before having seen Śrī Krishna the Vraja Gopis were pregnant with poignant infatuation of unsurmounting Love for the sole gratification of His Amour.
Bei den Gopis war es jedoch so, dass sie schon bevor sie Krishna gesehen hatten, waren sie erfüllt von unendlicher Liebe mit dem alleinigen Ziel Krishnas Liebe zu befriedigen.
bhaktyā jānātīti cennābhijñaptyā sāhāyyāt ॥ 15॥
It is only Bhakti that alone makes to realise God in His totality and absolutely it does not require any help from earlier knowledge of God. (Some wrongly translate that first knowledge which leads to devotion. But it contradicts the previous statements (vide No 4 and 5).
Bhakti lässt einen Gott in seiner Vollständigkeit verwirklichen. Man braucht kein vorheriges Wissen von Gott. Bhakti führt direkt zur Gottverwirklichung.
prāguktaṁ ca ॥ 16॥
It was already illustrated beforehand.
So ist das vorher Gesagte gut verdeutlicht.
'
etena vikalpo'pi pratyuktaḥ ॥ 17॥
Now with these expositions the contradiction regarding Jñāna and Bhakti is solved.
Damit sind die Gegensätze zwischen Jnana und Bhakti aufgelöst.
devabhaktiritarasmin sāhacaryāt ॥ 18॥
When Bhakti is referred to other than the Supreme Godhead, it is of course, a degraded form or perversely coined.
Wenn man Bhakti auf etwas anderes als die Höchste Gottheit richtet, dann ist das eine niedere Form von Bhakti.
yogastūbhayārthamapekṣaṇāt prayājavat ॥ 19॥
As for the Jñāna so also for Yoga Bhakti is the substratum to bring the final success. Just as Prayāga ceremony is subsidiary to Vājapeya-yajña etc. as well as of Dikshaniya etc. so too Yoga and Jñāna are subservient to Bhakti.
(Raja) Yoga (Meditation, spirituelle Praxis) ist wichtig für Bhakti wie auch für Jnana Yoga. Yoga hilft, Erfolg im Bhakti zu bekommen. Raja Yoga und Jnana Yoga sind Bhakti Yoga untergeordnet.
gauṇyā tu samādhisiddhiḥ ॥ 20॥
Even attainment of Samadhi or meditation or contemplation upon God is the secondary aspect of Bhakti.
Das Erreichen von Samadhi kommt automatisch durch Bhakti.
heyā rāgatvāditi cennottamāspadatvāt saṅgavat ॥ 21॥
As is the general testament that one must give up the attachment but attachments with the Sat (exalted devotee of Supreme Godhead) merits the highest spiritual reward; so also Anuraga to Uttama-Puruṣa must not be given up.
Alle Verhaftungen sollten aufgegeben werden mit Ausnahme der Verhaftung an die Höchste Wahrheit.
tadeva karmijñāniyogibhya ādhikyaśabdāt ॥ 22॥
Therefore without any contradiction Bhakti indeed is the highest of all and a Bhakta is superior to Karmī, Jñānī or a Yogi.
So ist Bhakti das Allerhöchste - und ein Bhakta ist höher al sein Karmi, Jnani oder Yogi.
praśnanirūpaṇābhyāmādhikyasiddheḥ ॥ 23॥
The Supremacy of Devotion without any contradiction is established in reply to the question.
Die Überlegenheit der Gottesliebe ist so gut verankert als Antwort auf die Frage..
naiva śraddhā tu sādhāraṇyāt ॥ 24॥
The idiomatical use of Śraddhā or Faith in the Philosophy of Bhakti is not to be taken in an ordinary sense.
Shraddha, also Vertrauen bzw. Glaube, sollte im Bhakti Yoga nicht nur auf gewöhnliche Weise verstanden werden.
tasyāṁ tattve cānavasthānāt ॥ 25॥
If Śraddhā, Faith, is not taken as funda¬mental, then a regressus ad infinitum would result and it would be sacrilegious.
Im Bhakti Yoga kommt die Verwirklichung durch Shraddha in einem ganz außergewöhnlichen Ausmaß.
brahmakāṇḍaṁ tu bhaktau tasyānujñānāya sāmānyāt ॥ 26॥
For Brahma-Kaṇḍa what is known as Vedanta moreover Bhakti is the essential condition, otherwise it cannot have its fundament.
Der Brahma Kanda (Upanishaden, und damit Vedanta) ist ein gutes Fundament für Bhakti.
samāptaśca prathamo'dhyāyaḥ ॥ 1॥
Here Ends the First Chapter.
Zweites Kapitel Shandilya Bhakti Sutra
dvitīyo'dhyāyaḥ
Erste Lektion
प्रथममाह्निकम् prathamamāhnikam
buddhihetupravṛttirāviśuddheravaghātavat ॥ 27॥
In order to gain full and correct knowledge it is necessary to keep the mind and the intellect (“Buddhi”) focused on it till the time the desired result is obtained just like it is necessary to keep threshing the harvested paddy till the grain is completely separated from the chaff. (Übersetzung von Ajai Kumar Chhawchharia)
Um volles und korrektes Wissen zu bekommen, ist es notwendig, die Buddhi voll konzentriert zu halten auf das gewünschte Ziel, ebenso wie es notwendig ist, das Getreide so lange zu dreschen, bis das Korn vollständig vor der Spreu getrennt ist.
tadaṅgānāṁ ca ॥ 28॥
When they are subservient to Bhakti they should be followed.
Alles was der Bhakti hilft, sollte praktiziert werden.
tāmaiśvaryaparāṁ kāśyapaḥ paratvāt ॥ 29॥
The great sage Kashyap (kāśyapaḥ) was of the eclectic view that only when the mind and the intellect are directed towards understanding of the Transcendental Supreme Truth (paratvāt), it is only then that the seeker is able to attain the supreme form of blessedness and eternity of peace, bliss and beatitude. This knowledge gives emancipation and salvation, known as ‘Moksha’, to the creature.
Kashyapa sagt, dass nur wenn alles Denken und Fühlen auf die Höchste Wahrheit ausgerichtet ist, kann der/die Suchende die Höchste Verwirklichung erreichen in Gestalt von Frieden und Wonne. Dieses Wissen führt zur Befreiung.
ātmaikaparāṁ bādarāyaṇaḥ ॥ 30॥
The very essential function or characteristic of the soul is the definition of Bhakti. - says Śrī Veda-Vyāsa.
Vyasa sagt, dass die Essenz, die Tiefe der Seele Bhakti ist.
ubhayaparāṁ śāṇḍilyaḥ śabdopapattibhyām ॥ 31॥
Śāṇḍilya says that it is, as per the Vedas, as well as from the precepts of the exalted selves, established that Bhakti is the eternal unbreakable relationship of Jīva-soul with God¬head as servitor and Served.
Shandilya sagt, in Übereinstimmung mit den Veden und den Aussagen der Heiligen, dass Bhakti die unzerstärbare Verbindung herstellt zwischen Jiva und Gott, wie zwischen Diener und Meister.
vaiṣamyādasiddhamiti cennābhijñānavadavaiśiṣṭayāt ॥ 32॥
Though Jīva is qualitatively same with the Brahman or God but quantitatively different from God; it is established by the philosophy of Truth that God is Advaya-Jñāna-Tattva. One without a second.
Jiva ist von seiner Essenz dasselbe wie Brahman, Gott - auch wenn Jiva quantitiv anders erscheint als Gott. Letztlich ist Gott Advaya Jnana Tattwa, das reine Prinzip des Wissens, eins ohne ein Zweites.
na ca kliṣṭaḥ paraḥ syādanantaraṁ viśeṣāt ॥ 33॥
Though Jīva-soul is subject to the affliction of maya but when he is dovetailed in loving service of Godhead he becomes totally free from any sorrow or suffering and becomes blissful.
Ist Jiva gänzlich absorbiert im Dienst an Gott, wird er sich gänzlich lösen von jeder Form von weltlichem Leiden und wird dauerhaft glücklich.
aiśvaryaṁ tatheti cenna svābhāvyāt ॥ 34॥
Supernatural and majestic powers, infinite glories, holiness and divinity (aiśvaryaṁ) are an integral quality or virtue of the cosmic Consciousness, and these virtues cannot be separated from it as they are natural to it.
Großartigkeit und Wunderbares sind die Natur des Kosmischen Göttlichen Bewusstseins.
apratiṣiddhaṁ paraiśvaryaṁ tadbhāvācca naivamitareṣām ॥ 35॥
The Supra-logical transcendental Potencies of Supreme Divinity are ever unchangeable and undiminished and not subject to any modification because they are His Svarūpa-śaktis: Sat-Cit ever existent and unabated whereas Jīvas are subject to modification.
Die übernatürlichen transzendenten Kräfte der Höchsten Göttlichkeit sind unveränderlich und unendlich: Heiligkeit, Großartigkeit sind der höchsten Gottheit immer innewohnend.
sarvānṛte kimiti cennaivambuddhyānantyāt ॥ 36॥
When all Jīva-souls essentially are Cit - eternal and constitutionally separated parts of God and also characteristically possessing rights of getting emancipation through Devotion to God then why do they all not try for emancipation? Because at the state of bondage they have variegated perverse knowledge being propelled by the Guṇas of Māyā.
Alle Jivas sind essentiell reines Bewusstsein, Teile Gottes. Durch Hingabe könnten sie jederzeit zur Befreiung gelangen. Warum tun sie das nicht? Weil ihre Buddhi durch die Maya sie in einem Zustand der Bindung hält.
prakṛtyantarālādavaikāryaṁ citsattvenānuvartamānāt ॥ 37॥
Though God creates the universe through His Own external potency maya, He ever remains immutable because He is Sat-Cit-Ānanda Svarūpa.
Das Höchste Wesen schafft die Welt durch seine eigene Maya. Trotzdem bleibt es unveränderlich: Denn Es ist in seiner Natur Satchidananda.
tatpratiṣṭhā gṛhapīṭhavat ॥ 38॥
As it is said a man is seated in the room although actually he sits on a wooden chair.
Genauso kann man sagen, dass jemand in einem Zimmer sitzt - und gleichzeitig auf einem Holzstuhl.
mitho'pekṣaṇādubhayam ॥ 39॥
Neither Jīva nor Prakriti (Māyā); nor they both mutually can create or procreate nor can they have their existence without the superin¬tending of the God.
Weder Jiva noch Prakriti (Maya) alleine noch beide zusammen können wirklich etwas schaffen noch können sie selbst existieren unabhängig vom Höchsten Wesen.
cetyācitorna tṛtīyam ॥ 40॥
Other than the pure consciousness (which is the cause of everything in this universe) and the revelation of this consciousness (which is the effect of it in the form of creation of this universe, the material world), there is no third element.
Jenseits von reinem Bewusstsein (Chit) und der Schöpfung (Chetya) gibt es kein drittes.
yuktau ca samparāyāt ॥ 41॥
He thought and Prakriti and Puruṣa got united for procreation.
Das Höchste Wesen dachte - und so kamen Prakriti und Purusha zusammen um diese Schöpfung zu bewirken.
śaktitvānnānṛtaṁ vedyam ॥ 42॥
The revelation of this creation is a vivid manifestation of the supernatural and cosmic powers of Consciousness.
Die Offenbarung der Schöpfung ist eine lebhafte Manifestation der übernatürlichen und Kosmischen Kräfte des Bewusstseins.
tatpariśuddhiśca gamyā lokavalliṅgebhyaḥ ॥ 43॥
The attainment of perfection in Bhakti, i.e. attaining its purest form, and being firmly established in the true form of Bhakti, is revealed in the form of signs that are visibly observed in this world.
Vollkommenheit in Bhakti in reinster Form trägt folgende Kennzeichen:
sammānabahumānaprītivirahetaravicikitsāmahimakhyātitadartha- prāṇasthānatadīyatāsarvatadbhā- vāprātikūlyādīni ca smaraṇebhyo vāhulyāt ॥ 44॥
Anything that is conducive to his devotional service, he duly receives with due honour. Even a little help that a devotee receives he values it with great esteem. Anything concerning the service of God, he receives with all love; he feels extreme pang in Love-in-Separation.
Aversion to everything else that is not in consonance with devotion to God, ecstatic rapture in singing the Glory of His Beloved God, to sustain his life only for His sake, feeling: I am of Thy Own, observing His presence everywhere and everything as belonging to Him.
He leads a life that never goes in vain for a moment and in no way contradicting the mood of devotion. And very many such other aspects can be noticed.
Bhaktas empfangen alles, was hilfreich ist für hingebungsvollen Dienst, mit tiefem Respekt. Jeden Dienst an Gott versehen sie mit großer Liebe. Bhaktas fühlen extremen Schmerz im Gefühl der Trennung von Gott. Sie haben eine Abneigung gegen alles was sie von der Gottesliebe abhält. Sie kommen in tiefe Ekstase, wenn sie Gottes Ruhm besingen. Sie sind bereit, ihr Leben Gott darzubringen und fühlen beständig: Ich bin dein. Bhaktas fühlen die Gegenwart Gottes überall und spüren, dass alles Ihm gehört. Wer ein solches Leben führt, spürt, dass nichts umsonst ist - und kommt niemals aus der tiefen Stimmung von Hingabe.
dveṣādayastu naivam ॥ 45॥
Whereas hatred, jealousy, malice etc. are not the signs of devotion.
In der Gottesliebe gibt es keinen Platz für Hass, Neid, Missgunst.
tadvākyaśeṣāt prādurbhāveṣvapi sā ॥ 46॥
The devotion (Bhakti) that is directed towards the various manifestations of the Supreme Being is also deemed to be a genuine kind of Bhakti.
Bhakti kann sich manifestieren zu allen verschiedenen Manifestationen des Höchsten Wesens.
janmakarmavidaścājanmaśabdāt ॥ 47॥
Through the revealed Śruti Shastra it is known that one goes beyond the life of transmigration when he realises the mystery of the Birth and Actions or Pastimes of God.
Die Schriften sagen, dass das Verstehen der Mysterien der Inkarnationen und der Taten des Höchsten Wesens zur Befreiung führen kann.
tacca divyaṁ svaśaktimātrodbhavāt ॥ 48॥
His Descents i.e. Births and Actions are Transcendental, because They are operated by His Own Essential Potency i.e. Yogamāyā.
Die Inkarnationen und Taten des Höchsten Wesens sind alle göttlich in ihrer Natur und sie gehen jenseits der Grobstofflichkeit dieser Welt.
mukhyaṁ tasya hi kāruṇyam ॥ 49॥
The principle cause for His Advent on earth is indeed, His compassion.
Aus Karuna (Mitgefühl) kommt Gott immer wieder in diese Welt.
prāṇitvānna vibhūtiṣu ॥ 50॥
Love and attachment or rendering service even to the Vibhūtis, persons possessing introspective grandeur, glory, might, sublimity, beauty or loveliness — all those are qualities of living beings; therefore they cannot be called Devotion in its true sense and absolutely cannot help for attaining final beatitude in one's own life.
Liebe und Hingabe zu anderen Lebewesen kommt nicht der Verehrung Gottes gleich, egal wie schön, liebenswert oder gr0ßartig sie sein mögen. Liebe zu Begrenztem kann nicht zur letzten Befreiung führen.
dyūtarājasevayoḥ pratiṣedhācca ॥ 51॥
To wait upon the king's favour and gambl¬ing must be prohibited.
Dyuta (Glücksspiel) und Rajaseva (Dienst an Königen) sollte Pratishedha (Ablehnung) von Seiten des Bhaktas erfahren.
vāsudeve'pīti cennākāramātratvāt ॥ 52॥
Is it to be the cause in relation to Vasudeva too? No, because Vāsudeva is the Self some Manifested Form of the Supreme God Himself.
Vasudeva (Krishna) mag die Gestalt eines Königs angenommen haben - aber er bleibt immer das Höchste Selbst, eine Manifestation von Gott selbst.
pratyabhijñānācca ॥ 53॥
That is the established Truth instituted in the most authentic literatures.
So steht es auch in den Schriften.
vṛṣṇiṣu śraiṣṭhyena tat ॥ 54॥
Why Śrī Krishna has put Himself as Vāsudeva in the line of Vibhūtis for glorifying the Vṛishṇi-race.
Vishnu selbst hat sich als Vasudeva in dem Stamm der Vrishnis inkarniert.
evaṁ prasiddheṣu ca ॥ 55॥
In the same way Bhakti is to be recognised when applied to the other Incarnations of God Vishnu.
So ist die Hingabe an die Manifestationen Gottes gleichbedeutend mit Hingabe an Gott selbst.
Zweite Lektion zweites Kapitel Shandilya Bhakti Suktra
dvitīyamāhnikam
bhaktyā bhajanopasaṁhārādgauṇyā parāyai taddhetutvāt ॥ 56॥
Final or paramount attainment of Bhakti is Bhajan (ecstatic rapture in singing the Glories of Godhead) and all other phases of Bhakti are component parts of it.
Um Bhakti zu erreichen sind Bhajan (ekstatisches Mantrasingen) und andere hingebungsvollen Praktiken hilfreich.
rāgārthaprakīrtisāhacaryāccetareṣām ॥ 57॥
For arousing Raga or Anuraga infatuation or poignancy of Love in singing Divine Krishna Nāma other phases of Bhakti are to be followed.
Um höchste Gottesekstase und intensive Gottesliebe zu erlangen sollte Kirtan andere Bhakti Praktiken mit großer Hingabe geübt werden.
antarāle tu śeṣāḥ syurupāsyādau ca kāṇḍatvāt ॥ 58॥
In the Uttara-Kāṇḍa (Vedānta) including the Upanishads (Upanishads are the sources of Vedānta philosophy) the main purpose is to establish the Object (Brahman) Who is to be worshipped and that is spoken either in incognito or most esoterically everywhere in the beginning as well as at the end.
Im Uttarakanda (Upanishaden/Vedanta) ist das Hauptziehl, Brahman zu etablieren als das was zu verehren ist und über das man als Anfang und als Ende von allem sprechen sollte.
tābhyaḥ pāvitryamupakramāt ॥ 59॥
Why Karma-yoga and Jñāna-yoga are pres¬cribed? Because at the initial stage before the dawn of Bhakti they may result in purifying the mind but they are not absolutely necessary to evoke Bhakti.
Warum werden Karma Yoga und Jnana Yoga empfohlen? Weil diese in den Anfangsstadien vor dem Dämmern von Bhakti in der Reinigung des Geistes resultieren.
tāsu pradhānayogāt phalādhikyameke ॥ 60॥
Some opine that when Karma yoga and Jñāna yoga are superintended by Bhakti-yoga they indeed produce better results.
Manche sagen, dass wenn man Karma und Jnana Yoga mit Bhakti Yoga verbunden werden, sie bessere Ergebnisse bringen.
nāmneti jaiminiḥ sambhavāt ॥ 61॥
Śrī Jaimini rishi opines that listening to or chanting the Divine Name is the best method for culturing unalloyed devotion.
Śrī Jaimini rishi ist der Meinung, dass das Hören oder Singen des göttlichen Namens die beste Methode zur Kultivierung der ungebundenen Hingabe ist.
atrāṅgaprayogānāṁ yathākālasambhavo gṛhādivat ॥ 62॥
Here other phases of Bhakti are to be followed in accordance with proper time and appropriateness likewise as for example building a house with all completeness.
Hier sind andere Phasen von Bhakti nach richtiger Zeit und Angemessenheit ebenso zu verfolgen wie z.B. der Bau eines Hauses in aller Vollständigkeit.
īśvaratuṣṭereko'pi balī ॥ 63॥
Even anyone of the nine phases of Bhakti when performed it pleases the God.
Jede der neun Bhakti Praktiken führt zur Gottesliebe. (Shravana, Kirtana, Smarana, Padasevana, Vandana, Archana, Dasya, Sakhyatva, Atmanivedana).
abandho'rpaṇasya mukham ॥ 64॥
The gate-way for entering into the world of emancipation is the full dedication or self-surrender.
Das Tor zum Eintritt in die Welt der Befreiung ist die volle Hingabe, volle Selbstaufopferung, grenzenlose Darbringung.
dhyānaniyamastu dṛṣṭasaukaryāt ॥ 65॥
However, it is seen that some (glorious rishis) opine meditation or contemplation (Dhyāna) and austerities are more suitable for enhancing fervent devotion.
Einige sagen, dass Meditation und Askese noch geeigneter sind, um intensive Hingabe zu kultivieren.
tadyajiḥ pūjāyāmitareṣāṁ naivam ॥ 66॥
Indeed, Yajña denotes worship of the Supreme Godhead and not for any other sake.
Wahres Yajna bedeutet Verehrung Gottes ohne ein weiteres Ziel.
pādodakaṁ tu pādyamavyāpteḥ ॥ 67॥
Pādodaka means the holy water with which a Deity of God Vishnu is given a bath and it is not meant for any other water whatsoever may be its purity.
Durch Padodaka werden die Füße des Göttlichen erreicht.
svayamarpitaṁ grāhyamaviśeṣāt ॥ 68॥
The offerings that are made to the Deities must be honoured without any sacrilegious superstition.
Die Opfergaben an die Gottheit sollten ohne Aberglauben dargebracht werden.
nimittaguṇāvyapekṣaṇādaparādheṣu vyavasthā ॥ 69॥
The gravity of offences are considered as it is done intentionally of involuntarily of accidentally.
Vergehen bei der Puja müssen danach beurteilt werden, ob sie absichtlich oder versehentlich begangen werden.
patrāderdānamanyathā hi vaiśiṣṭayam ॥ 70॥
Anything, even if it is mere leaf, when with steadfast devotion offered to God, it has got its significance.
Alles was man Gott mit beständiger Hingabe darbringt hat seinen Sinn.
sukṛtajatvāt parahetubhāvācca kriyāsu śreyasyaḥ ॥ 71॥
From the fact that due to the accumulated spiritual merit when one with single minded devotion offers all the best materials that he possesses, nay, even simple offerings of leaves, or flowers, arise the para-bhakti the supreme loving devotion to God which is far far superior over all other virtuous deeds including Vedic rituals.
Egal ob man die wertvollsten Opfergaben oder einfach ein paar Blätter oder Blüten darbringt, wenn man sie mit großer Hingabe darbringt ist es besser als alle tugendhaften Handlungen oder vedischen Rituale.
gauṇaṁ traividhyamitareṇa stutyarthatvāt sāhacaryam ॥ 72॥
The earlier three classes of Bhakti i.e. Artha-jijñāsā and arthārthi although are of lower grade of Bhakti yet they are spoken along with jñāni, to establish their superiority from all other rituals.
Die ersten 3 Arten von Bhaktas sind zwar niederen Ranges. Aber sie werden zusammen mit dem Jnani beschrieben, um ihre Überlegenheit gegenüber mechanischer Ritualeausführung zu beschreiben.
Bhagavad Gita 7.16:
caturvidhā bhajante māṃ janāḥ sukṛtino ’rjuna ārto jijñāsurarthārthī jñānī ca bharatarṣabha
catuḥ-vidhāḥ – von viererlei (catur) Art (vidha) bhajante – verehren mām – mich janāḥ – Menschen sukṛtinaḥ – rechtschaffene arjuna – oh Arjuna ārtaḥ – der Verzweifelte, Leidende jijñāsuḥ – der nach Wissen Suchende artha-arthī – der nach Wohlstand (artha) Strebende (arthin) jñānī – der Weise ca – und bharata-ṛṣabha – oh Stier der Bharatas (Arjuna)
bahirantastham – ubhayam - aveṣṭi – sava vat ॥ 73॥
Artha, arthārthi and jijñāsā—they at time are led to the attainment of external or ephemeral gains or (rarely) internal or transcendental pursuit in life like aveṣṭi and sava.
Artha, arthārthi und jijñāsā - sie führen zu gegebener Zeit zur Erlangung äußerer oder flüchtiger Gewinne oder (selten) zu Subtilerem wie aveṣṭi (Sühne) und sava (Ekstase).
smṛtikīrtyoḥ kathādeścārtau prāyaścittabhāvāt ॥ 74॥
For the expiation of the offences one must earnestly and arduously take recourse to listening, remembering and chanting the Divine Names, Glories and Pastimes of Śrī Hari.
Zur Sühne von Vergehen sollte man ernsthaft und intensiv zum Hören, Erinnern und Singen der Göttlichen Namen und Göttlichen Herrlichkeiten greifen.
bhūyasāmananuṣṭhitiriti cedāprayāṇamupasaṁhārānmahatsvapi ॥ 75॥
Even for the expiation of the gravest offences, there is absolutely no need for a devotee to observe severe penance like Chāndrāyaṇa Vrata etc. because when he has taken recourse to constant chanting of Divine Name till the death does not befall upon him.
Sogar für die Sühne von schlimmen Vergehen kann braucht man keine extremen Kasteiungen. Das Hören, Singen und Vergegenwärtigen der Göttlichen Namen reicht voll aus.
laghvapi bhaktādhikāre mahatkṣepakamaparasarvahānāt ॥ 76॥
For a devotee even a little act of devotion destroys gravest sin, because Bhakti has got such an extra-ordinary power.
Für einen Gottesverehrer zerstört selbst ein kleiner Akt der Hingabe die schwerste Sünde, weil Bhakti eine so außerordentliche Macht hat.
tatsthānatvādananyadharmaḥ khalevālīvat ॥ 77॥
Because steadfast devotion makes the Lord stationed at heart therefore for the expiation of sins it does not require any other assistance as Bhakti serves the self-some purpose, like the post of the threshing floor.
Da die unerschütterliche Hingabe Gott im Herzen bewusst macht, braucht es zur Sühne von Sünden stationiert macht keine weitere.
ānindyayonyadhikriyate pāramparyāt sāmānyavat ॥ 78॥
Every man, even down to the lowest born, has equal right to follow the path of devotion as it is taught by successive authorities, like other objects which are common to all.
Jeder Mensch, selbst der am niedrigsten Geborene, hat das gleiche Recht, dem Weg der Hingabe zu folgen, wie er von aufeinanderfolgenden Autoritäten gelehrt wird. Hingabe ist, wie Luft und Wasser, für alle da.
ato hyavipakvabhāvānāmapi talloke ॥ 79॥
Therefore, even though one who has not reached the highest state of his devotional perfection he will go to the Abode of God, the Home of eternal Bliss.
Selbst wenn jemand noch nicht den höchsten Zustand der liebenden Vollkommenheit erreicht hat, wird er/sie zur Wohnstätte Gottes gehen, zur Heimat ewiger Wonne.
kramaikagatyupapattestu ॥ 80॥
There is a gradual process and also immediate process of attaining perfection in Bhakti yoga.
Im Bhakti Yoga gibt es sowohl schrittweisen Fortschritt wie auch plötzliche Vollkommenheit.
atkrāntismṛtivākyaśeṣācca ॥ 81॥
The concluding statement of the Smriti (Gītā) is that they too gradually attain Me, the highest Goal.
Die abschließende Aussage des Smriti (Gītā) ist, dass jeder durch schrittweisen Fortschritt allmählich Gott, das höchste Ziel, erreichen kann.
mahāpātakināṁ tvārtau ॥ 82॥
Even worst sinners when stand destitute fervently craving the Mercy from God they too are bestowed with devotion and gradually attain the abode of Peace.
Selbst schlimmste hilflose Sünder werden, wenn sie sich inbrünstig nach der Barmherzigkeit Gottes sehnen, mit Hingabe beschenkt und erlangen allmählich die Wohnstätte des Friedens.
saikāntabhāvo gītārthapratyabhijñānāt ॥ 83॥
Wer das Wesentliche verstanden hat, weiß, dass der wahre Zweck der Gītā die ausschließliche oder ungeteilte Hingabe an Gott ist.
parāṁ kṛtvaiva sarveṣāṁ tathā hyāha ॥ 84॥
Die ausschließliche, ungeteilte Hingabe an Gott ist der Kern aller Lehren: so sprach Śrīmad Bhāgavat Gītā.
samāptaśca dvitīyo'dhyāyaḥ ॥ 2॥
.Hier endet das zweite Kapitel
Drittes Kapitel Shandilya Bhakti Sutra
tṛtīyo'dhyāyaḥ
Erste Lektion
prathamamāhnikam
bhajanīyenādvitīyamidaṁ kṛtsnasya tatsvarūpatvāt ॥ 85॥
The Lord God who is to be worshipped, honoured, invoked, loved and meditated upon, i.e. the Lord for whom one should have Bhakti (devotion) is none else but the Supreme Being. He is the only one who is worthy of having Bhakti for.
Gott, der angebetet, geehrt, angerufen, geliebt und über den meditiert werden soll, also Gott, für den man Bhakti (Hingabe) haben sollte, ist nichts anderes als das Höchste Wesen. Nichts anderes sollte man verehren.
tacchaktirmāyā jaḍasāmānyāt ॥ 86॥
God's external Potency is Māyā but she is insentient or inert.
Gottes äußere Macht ist Māyā, aber sie ist empfindungslos oder träge.
vyāpakatvādvayāpyānām ॥ 87॥
Due to the immanence God in the universe or His All pervasiveness all principles are sub¬servient to or superintended by God therefore nothing can exist beyond His jurisdiction.
Aufgrund der Allgegenwart Gottes im Universum und seiner Seiner Allmacht sind alle Prinzipien Gott untergeordnet und nichts kann außerhalb Seiner Zuständigkeit existieren.
na prāṇibuddhibhyo'sambhavāt ॥ 88॥
This philosophy of Śakti-pariṇāma-vāda: the theory of modification of Śakti (Potency) of God cannot be intellectually comprehended.
Die großartige wundersame Schöpfung ist nicht wie die Schöpfung eines gewöhnlichen Lebewesens und kann durch die Buddhi alleine nicht begriffen werden.
nirmāyoccāvacaṁ śrutīśca nirmimīte pitṛvat ॥ 89॥
Having created the entire universe from its lowest to its highest form, or from its grossest to its subtlest form, the supreme Creator then created living beings from the most minutest of size to the ones of mammoth proportions who would populate this universe.
Nachdem er das gesamte Universum von seiner niedrigsten bis zu seiner höchsten Form oder von seiner gröbsten bis zu seiner subtilsten Form erschaffen hatte, schuf der höchste Schöpfer dann Lebewesen von winzigster Größe bis hin zu solchen mit Mammutproportionen, die dieses Universum bevölkern sollten.
miśropadeśānneti cenna svalpatvāt ॥ 90॥
When the Vedas delineate most ambiguous statements of exoteric and esoteric knowledge, then how do we consider it an act of supreme kindness of God? We should not have such doubt in respect to the most merciful Acts of God because indeed such ambiguous statements are very very few.
Wenn die Veden die zweideutigsten Aussagen exoterischen und esoterischen Wissens umreißen, wie können wir es dann als einen Akt höchster Güte Gottes betrachten? Wir sollten solche Zweifel in Bezug auf die barmherzigsten Taten Gottes nicht haben, denn in der Tat sind solche zweideutigen Aussagen sehr, sehr wenige.
phalamasmādbādarāyaṇo dṛṣṭatvāt ॥ 91॥
The vision of Truth is the Prospect of humanity: thus spoke Śrī Bādarāyaṇa Śrī Vyāsadeva.
Die Vision der Wahrheit ist die Perspektive der Menschheit: so sprach Śrī Bādarāyaṇa Śrī Vyāsadeva.
Oder: It is the Lord God who grants rewards or punishments for the deeds done by a creature. A similar thing is observed in this secular world too.
Es ist Gott, der Belohnungen oder Strafen für die Taten eines Geschöpfes gewährt. Ähnliches ist auch in dieser säkularen Welt zu beobachten.
vyutkramādapyayastathā dṛṣṭam ॥ 92॥
Without the Vision of Truth life is undone or one is doomed to destruction.
Ohne die Vision der Wahrheit ist das Leben ohne Sinn und man ist zur Vernichtung verdammt.
Oder:
At the time of conclusion (of the cycle of creation, or the death of an individual creature), the elements that constitute this universe follow the reverse order in which they were created to finally merge with their primary source.
Zum Zeitpunkt des Endes (des Schöpfungszyklus oder des Todes eines einzelnen Geschöpfes) folgen die Elemente, aus denen dieses Universum besteht, der umgekehrten Reihenfolge, in der sie erschaffen wurden, um schließlich mit ihrem primären Ursprung zu verschmelzen.
Zweite Lektion, drittes Kapitel Shandilya Bhakti Sutra
द्वितीयमाह्निकम् dvitīyamāhnikam
tadaikyaṁ nānātvaikatvamupādhiyogahānādādityavat ॥ 93॥
Bhagavan is One without a second—although He appears many as Paramātma, Indwelling Monitor of all Jīva-souls like the Sun reflected upon many transparent objects - because God is devoid of any modification by the adjuncts of māyā.
Bhagavan ist Einer ohne ein Zweites - auch wenn er vielen als Paramātma erscheint, dem innewohnenden Beobachter aller Jīvas, so wie die Sonne, die sich auf vielen durchsichtigen Objekten widerspiegelt - weil Gott durch die Veränderungen von māyā keinerlei Veränderung erfährt.
pṛthagiti cenna pareṇāsambandhāt prakāśānām ॥ 94॥
Some (the Pantheists, Māyāvādi) say Brahman in Its Variegated Manifestation may appear as such but essentially variegatedness cannot be maintained. Saguṇa Brahman when devoid of adjuncts becomes Nirguṇa Brahman therefore no variegatedness can be maintained.
Einige sagen, dass Brahman in seiner vielgestaltigen Manifestation als solches erscheinen mag, aber im Wesentlichen die Vielgestaltigkeit nicht wirklich ist. Saguṇa Brahman, wenn es keine Zusätze hat, wird zu Nirguṇa Brahman, daher kann es keine echte Vielgestaltigkeit geben.
na vikāriṇastu karaṇavikārāt ॥ 95॥
That Brahm, the Supreme Being, has no shortcomings, negativities and taints that are usually associated with this creation (na vikāriṇastu), though it is a fact that the creation is a manifestation of Brahm, and therefore whatever exists in this creation, including its negativities and taints, are deemed to have originated in Brahm as he is the cause of everything (karaṇavikārāt), making it look as if Brahm too is tainted and has negativities in him like his revelation known as creation.
Gott hat keine Fehler, keine Makel - obgleich die scheinbar unvollkommene Schöpfung eine Manifestation Gottes ist.
ananya bhaktyā tadūbuddhi buddhilayāt tyantam ॥ 96॥
In unalloyed devotion where ontology of the Supreme Divinity is not lacking but at the very dawn of Rāgānugā Bhakti philosophy of supremacy is subdued by the over-flow or poignancy of Love. Secondly an Ātmārāma Brahma-jñāni at the very dawn of unalloyed devotion at his heart his avidyā is destroyed.
Wenn man Para Bhakti für das Höchste Göttliche entwickelt, ist man in der Lage, die Ablenkung und Verwirrung zu überwinden, die durch den Geist und die ihm innewohnenden Neigung, an allem zu zweifeln und skeptisch zu sein, etnsteht.
āyuściramitareṣāṁ tu hāniranāspadatvāt ॥ 97॥
Life is ever lost for those who are steeped in nescience as they run after the mirages, but the devotees eternally live with Bliss.
Für diejenigen, die von Unwissenheit durchdrungen sind und den Trugbildern hinterherlaufen, ist das Leben immer verloren, aber die Gottesverehrer leben ewig in der Glückseligkeit.
saṁsṛtireṣāmabhaktiḥ syānnājñānāt kāraṇāsiddheḥ ॥ 98॥
It is not due to lack of Philosophical know¬ledge but devoid of unalloyed devotion to God that causes the cycling of life of transmigration.
Nicht mangelndes philosophisches Wissen, sondern das Fehlen ungetrübter Hingabe an Gott ist der Grund für den Kreislauf des Lebens der Seelenwanderung.
trīṇyeṣāṁ netrāṇi śabdaliṅgākṣabhedādrudravat ॥ 99॥
As Shiva has got three eyes so also three Principles Pramāṇaṁ: Testament, valid means of philosophy of Supreme Reality.
Wie Shiva drei Augen hat, so gibt es drei Werkzeuge um die Wahrheit über alles zu verstehen: direkte Wahrnehmung (Prataksha), logische Schlussfolgerung (Linga), Worte der Schriften (Shabda).
āvistirobhāvā vikārāḥ syuḥ kriyāphalasaṁyogāt ॥ 100॥
The concept of birth and death, or creation and destruction, is based on an error of understanding, a false perception of the reality, or a fallacious conception that the Jiva, who has not realised the ‘Truth’, has.
Das Konzept von Geburt und Tod, von Schöpfung und Zerstörung basiert auf einem Verständnisfehler, einer falschen Wahrnehmung der Realität, einer trügerischen Vorstellung des Jiva, der die Wahrheit noch nicht erkannt hat.
samāptaśca tṛtīyo'dhyāyaḥ ॥ 3॥
iti śrīśāṇḍilyamaharṣipraṇītabhaktisūtram
Here Ends the Third Chapter.
Shandilya Bhakti Sutra Devanagari Text
अथातो भक्तिजिज्ञासा ॥ १॥
सा परानुरक्तिरीश्वरे ॥ २॥
तत्संस्थस्यामृतत्वोपदेशात् ॥ ३॥
ज्ञानमिति चेन्न द्विषतोपि ज्ञानस्य तदसंस्थितेः ॥ ४॥
तयोपक्षयाच्च ॥ ५॥
द्वेषप्रतिपक्षभावाद्रसशब्दाच्च रागः ॥ ६॥
न क्रिया कृत्यनपेक्षणाज्ज्ञानवत् ॥ ७॥
अत एव फलानन्त्यम् ॥ ८॥
तद्वतः प्रपत्तिशब्दाच्च न ज्ञानमितरप्रपत्तिवत् ॥ ९॥
सा सुख्येतरापेक्षितत्वात् ॥ १०॥
प्रकरणाच्च ॥ ११॥
दर्शनफलमिति चेन्न तेन व्यवधानात् ॥ १२॥
दृष्टत्वाच्च ॥ १३॥
अत एव तदभावाद्वल्लवीनाम् ॥ १४॥
भक्त्या जानातीति चेन्नाभिज्ञप्त्या साहाय्यात् ॥ १५॥
प्रागुक्तं च ॥ १६॥
एतेन विकल्पोपि प्रत्युक्तः ॥ १७॥
देवभक्तिरितरस्मिन् साहचर्यात् ॥ १८॥
योगस्तूभयार्थमपेक्षणात् प्रयाजवत् ॥ १९॥
गौण्या तु समाधिसिद्धिः ॥ २०॥
हेया रागत्वादिति चेन्नोत्तमास्पदत्वात् सङ्गवत् ॥ २१॥
तदेव कर्मिज्ञानियोगिभ्य आधिक्यशब्दात् ॥ २२॥
प्रश्ननिरूपणाभ्यामाधिक्यसिद्धेः ॥ २३॥
नैव श्रद्धा तु साधारण्यात् ॥ २४॥
तस्यां तत्त्वे चानवस्थानात् ॥ २५॥
ब्रह्मकाण्डं तु भक्तौ तस्यानुज्ञानाय सामान्यात् ॥ २६॥
समाप्तश्च प्रथमोध्यायः ॥ १॥
बुद्धिहेतुप्रवृत्तिराविशुद्धेरवघातवत् ॥ २७॥
तदङ्गानां च ॥ २८॥
तामैश्वर्यपरां काश्यपः परत्वात् ॥ २९॥
उभयपरां शाण्डिल्यः शब्दोपपत्तिभ्याम् ॥ ३१॥
वैषम्यादसिद्धमिति चेन्नाभिज्ञानवदवैशिष्टयात् ॥ ३२॥
न च क्लिष्टः परः स्यादनन्तरं विशेषात् ॥ ३३॥
ऐश्वर्यं तथेति चेन्न स्वाभाव्यात् ॥ ३४॥
अप्रतिषिद्धं परैश्वर्यं तद्भावाच्च नैवमितरेषाम् ॥ ३५॥
सर्वानृते किमिति चेन्नैवम्बुद्ध्यानन्त्यात् ॥ ३६॥
प्रकृत्यन्तरालादवैकार्यं चित्सत्त्वेनानुवर्तमानात् ॥ ३७॥
तत्प्रतिष्ठा गृहपीठवत् ॥ ३८॥
मिथोपेक्षणादुभयम् ॥ ३९॥
चेत्याचितोर्न तृतीयम् ॥ ४०॥
युक्तौ च सम्परायात् ॥ ४१॥
शक्तित्वान्नानृतं वेद्यम् ॥ ४२॥
तत्परिशुद्धिश्च गम्या लोकवल्लिङ्गेभ्यः ॥ ४३॥
सम्मानबहुमानप्रीतिविरहेतरविचिकित्सामहिमख्यातितदर्थ प्राणस्थानतदीयतासर्वतद्भा वाप्रातिकूल्यादीनि च स्मरणेभ्यो वाहुल्यात् ॥ ४४॥
द्वेषादयस्तु नैवम् ॥ ४५॥
तद्वाक्यशेषात् प्रादुर्भावेष्वपि सा ॥ ४६॥
जन्मकर्मविदश्चाजन्मशब्दात् ॥ ४७॥
तच्च दिव्यं स्वशक्तिमात्रोद्भवात् ॥ ४८॥
मुख्यं तस्य हि कारुण्यम् ॥ ४९॥
प्राणित्वान्न विभूतिषु ॥ ५०॥
द्यूतराजसेवयोः प्रतिषेधाच्च ॥ ५१॥
वासुदेवेपीति चेन्नाकारमात्रत्वात् ॥ ५२॥
प्रत्यभिज्ञानाच्च ॥ ५३॥
वृष्णिषु श्रैष्ठ्येन तत् ॥ ५४॥
एवं प्रसिद्धेषु च ॥ ५५॥
भक्त्या भजनोपसंहाराद्गौण्या परायै तद्धेतुत्वात् ॥ ५६॥
रागार्थप्रकीर्तिसाहचर्याच्चेतरेषाम् ॥ ५७॥
अन्तराले तु शेषाः स्युरुपास्यादौ च काण्डत्वात् ॥ ५८॥
ताभ्यः पावित्र्यमुपक्रमात् ॥ ५९॥
तासु प्रधानयोगात् फलाधिक्यमेके ॥ ६०॥
नाम्नेति जैमिनिः सम्भवात् ॥ ६१॥
अत्राङ्गप्रयोगानां यथाकालसम्भवो गृहादिवत् ॥ ६२॥
ईश्वरतुष्टेरेकोपि बली ॥ ६३॥
अबन्धोर्पणस्य मुखम् ॥ ६४॥
ध्याननियमस्तु दृष्टसौकर्यात् ॥ ६५॥
तद्यजिः पूजायामितरेषां नैवम् ॥ ६६॥
पादोदकं तु पाद्यमव्याप्तेः ॥ ६७॥
स्वयमर्पितं ग्राह्यमविशेषात् ॥ ६८॥
निमित्तगुणाव्यपेक्षणादपराधेषु व्यवस्था ॥ ६९॥
पत्रादेर्दानमन्यथा हि वैशिष्टयम् ॥ ७०॥
सुकृतजत्वात् परहेतुभावाच्च क्रियासु श्रेयस्यः ॥ ७१॥
गौणं त्रैविध्यमितरेण स्तुत्यर्थत्वात् साहचर्यम् ॥ ७२॥
बहिरन्तस्थम् – उभयम् अवेष्टि – सव वत् ॥ ७३॥
स्मृतिकीर्त्योः कथादेश्चार्तौ प्रायश्चित्तभावात् ॥ ७४॥
भूयसामननुष्ठितिरिति चेदाप्रयाणमुपसंहारान्महत्स्वपि ॥ ७५॥
लघ्वपि भक्ताधिकारे महत्क्षेपकमपरसर्वहानात् ॥ ७६॥
तत्स्थानत्वादनन्यधर्मः खलेवालीवत् ॥ ७७॥
आनिन्द्ययोन्यधिक्रियते पारम्पर्यात् सामान्यवत् ॥ ७८॥
अतो ह्यविपक्वभावानामपि तल्लोके ॥ ७९॥
क्रमैकगत्युपपत्तेस्तु ॥ ८०॥
अत्क्रान्तिस्मृतिवाक्यशेषाच्च ॥ ८१॥
महापातकिनां त्वार्तौ ॥ ८२॥
सैकान्तभावो गीतार्थप्रत्यभिज्ञानात् ॥ ८३॥
परां कृत्वैव सर्वेषां तथा ह्याह ॥ ८४॥
समाप्तश्च द्वितीयोध्यायः ॥ २॥
भजनीयेनाद्वितीयमिदं कृत्स्नस्य तत्स्वरूपत्वात् ॥ ८५॥
तच्छक्तिर्माया जडसामान्यात् ॥ ८६॥
व्यापकत्वाद्वयाप्यानाम् ॥ ८७॥
न प्राणिबुद्धिभ्योसम्भवात् ॥ ८८॥
निर्मायोच्चावचं श्रुतीश्च निर्मिमीते पितृवत् ॥ ८९॥
मिश्रोपदेशान्नेति चेन्न स्वल्पत्वात् ॥ ९०॥
फलमस्माद्बादरायणो दृष्टत्वात् ॥ ९१॥
व्युत्क्रमादप्ययस्तथा दृष्टम् ॥ ९२॥
तदैक्यं नानात्वैकत्वमुपाधियोगहानादादित्यवत् ॥ ९३॥
पृथगिति चेन्न परेणासम्बन्धात् प्रकाशानाम् ॥ ९४॥
न विकारिणस्तु करणविकारात् ॥ ९५॥
अनन्य भक्त्या तदूबुद्धि बुद्धिलयात् त्यन्तम् ॥ ९६॥
आयुश्चिरमितरेषां तु हानिरनास्पदत्वात् ॥ ९७॥
संसृतिरेषामभक्तिः स्यान्नाज्ञानात् कारणासिद्धेः ॥ ९८॥
त्रीण्येषां नेत्राणि शब्दलिङ्गाक्षभेदाद्रुद्रवत् ॥ ९९॥
आविस्तिरोभावा विकाराः स्युः क्रियाफलसंयोगात् ॥ १००॥
समाप्तश्च तृतीयोध्यायः ॥ ३॥
