The Dialogue of Khandikya and Keshidhvaja

Verse 1 (vishnu.6.7.1)

केशिध्वज उवाच । न प्रार्थितं त्वया कस्मान् मम राज्यमकण्टकम् । राज्यलाभाद् विना नान्यत् क्षत्रियाणामतिप्रियम्

keśidhvaja uvāca na prārthitaṁ tvayā kasmān mama rājyam akaṇṭakam rājyalābhād vinā nānyat kṣatriyāṇām atipriyam

Keshidhvaja said: "Why did you not ask me for my kingdom, now free of every rival? For kshatriyas, nothing is dearer than the winning of a kingdom."

Verse 2 (vishnu.6.7.2)

खाण्डिक्य उवाच । केशिध्वज निबोध त्वं मया न प्रार्थितं यतः । राज्यमेतदशेषं ते यत्र गृध्नन्त्यपण्डिताः

khāṇḍikya uvāca keśidhvaja nibodha tvaṁ mayā na prārthitaṁ yataḥ rājyam etad aśeṣaṁ te yatra gṛdhnanty apaṇḍitāḥ

Khandikya said: "Keshidhvaja, understand why I did not ask you for this entire kingdom of yours — a thing that only the unwise crave.

Verse 3 (vishnu.6.7.3)

क्षत्रियाणामयं धर्मो यत् प्रजापरिपालनम् । वधश् च धर्मयुद्धेन स्वराज्यपरिपन्थिनाम्

kṣatriyāṇām ayaṁ dharmo yat prajāparipālanam vadhaś ca dharmayuddhena svarājyaparipanthinām

This is the dharma of kshatriyas: the protection of their subjects, and the slaying, through righteous warfare, of those who stand in the way of their own kingdom.

Verse 4 (vishnu.6.7.4)

यत्राशक्तस्य मे दोषो नैवास्त्यपहृते त्वया । बन्धायैव भवत्येषा अविद्याप्यक्रमोज्झिता

yatrāśaktasya me doṣo naivāsty apahṛte tvayā bandhāyaiva bhavaty eṣā avidyāpy akramojjhitā

Since I was without the power to hold it, there is no fault in me for your having taken this kingdom; but were I now to seek it back out of due order, that very ignorance would become nothing but a fresh bondage for me.

Verse 5 (vishnu.6.7.5)

जन्मोपभोगलिप्सार्थमियं राज्यस्पृहा मम । अन्येषां दोषजा नैव धर्ममेवानुरुध्यते

janmopabhogalipsārtham iyaṁ rājyaspṛhā mama anyeṣāṁ doṣajā naiva dharmam evānurudhyate

In others, this craving for a kingdom springs merely from the wish for further birth and enjoyment; it is born of fault, and has nothing at all to do with dharma.

Verse 6 (vishnu.6.7.6)

न याच्ञा क्षत्रबन्धूनां धर्मायैतत् सतां मतम् । अतो न याचितं राज्यमविद्यान्तर्गतं तव

na yācñā kṣatrabandhūnāṁ dharmāyaitat satāṁ matam ato na yācitaṁ rājyam avidyāntargataṁ tava

It is the settled opinion of the good that begging is unbecoming for the kinsmen of kshatriyas; and for that reason I did not ask for that kingdom of yours, itself steeped in ignorance.

Verse 7 (vishnu.6.7.7)

राज्ये गृध्नन्त्यविद्वांसो ममत्वाहृतचेतसः । अहंमानमहापानमदमत्ता न मादृशाः

rājye gṛdhnanty avidvāṁso mamatvāhṛtacetasaḥ ahaṁmānamahāpānamadamattā na mādṛśāḥ

It is the unwise, their minds carried off by possessiveness, intoxicated by the great draught of self-conceit, who crave a kingdom; men such as I am are not of that kind."

Verse 8 (vishnu.6.7.8)

पराशर उवाच । ततः प्रहृष्टः साध्विति प्राह केशिध्वजो नृपः । खाण्डिक्यजनकं प्रीत्या श्रूयतां वचनं मम

parāśara uvāca tataḥ prahṛṣṭaḥ sādhv iti prāha keśidhvajo nṛpaḥ khāṇḍikyajanakaṁ prītyā śrūyatāṁ vacanaṁ mama

Parashara said: Then King Keshidhvaja, greatly delighted, exclaimed "Well said!" and spoke to Khandikya-Janaka with affection: "Hear now what I have to say.

Verse 9 (vishnu.6.7.9)

अहमविद्यया मृत्युं तर्तुकामः करोमि वै । राज्यं यागांश् च विविधान् भोगैः पुण्यक्षयं तथा

aham avidyayā mṛtyuṁ tartukāmaḥ karomi vai rājyaṁ yāgāṁś ca vividhān bhogaiḥ puṇyakṣayaṁ tathā

Wishing to cross over death through the path of ritual action, I have indeed pursued my kingdom, my many sacrifices, and, through my enjoyments, the very depletion of my accumulated merit.

Verse 10 (vishnu.6.7.10)

तदिदं ते मनो दिष्ट्या विवेकैश्वर्यतां गतम् । श्रूयतां चाप्यविद्यायाः स्वरूपं कुलनन्दन

tad idaṁ te mano diṣṭyā vivekaiśvaryatāṁ gatam śrūyatāṁ cāpy avidyāyāḥ svarūpaṁ kulanandana

By good fortune, your mind has now attained the sovereignty of discrimination. Now hear too, O delight of your lineage, the true nature of ignorance.

Verse 11 (vishnu.6.7.11)

अनात्मन्यात्मबुद्धिर् या अस्वे स्वमिति या मतिः । अविद्यातरुसंभूतिबीजमेतद् द्विधा स्थितम्

anātmany ātmabuddhir yā asve svam iti yā matiḥ avidyātarusaṁbhūtibījam etad dvidhā sthitam

The notion of "self" applied to what is not the self, and the belief "this is mine" applied to what does not belong to oneself — this, standing in these two forms, is the very seed from which the tree of ignorance grows.

Verse 12 (vishnu.6.7.12)

पञ्चभूतात्मके देहे देही मोहतमोवृतः । अहमेतदितीत्युच्चैः कुरुते कुमतिर् मतिम्

pañcabhūtātmake dehe dehī mohatamovṛtaḥ aham etad itīty uccaiḥ kurute kumatir matim

The embodied soul, wrapped in the darkness of delusion, its understanding corrupted, forms the loud conviction "I am this" regarding a body made of the five elements.

Verse 13 (vishnu.6.7.13)

आकाशवाय्वग्निजलपृथिवीभ्यः पृथक् स्थिते । आत्मन्यात्ममयं भावं कः करोति कलेवरे

ākāśavāyvagnijalapṛthivībhyaḥ pṛthak sthite ātmany ātmamayaṁ bhāvaṁ kaḥ karoti kalevare

The self stands utterly apart from ether, wind, fire, water, and earth — who, then, would rightly ascribe to a mere physical frame a nature that belongs to the self?

Verse 14 (vishnu.6.7.14)

कलेवरोपभोग्यं हि गृहक्षेत्रादिकं च कः । अदेहे ह्यात्मनि प्राज्ञो ममेदमिति मन्यते

kalevaropabhogyaṁ hi gṛhakṣetrādikaṁ ca kaḥ adehe hy ātmani prājño mamedam iti manyate

And what wise man, knowing the self to be without a body, would think "this is mine" of house, land, and the other things merely enjoyed through the body?

Verse 15 (vishnu.6.7.15)

इत्थं च पुत्रपौत्रेषु तद्देहोत्पादितेषु कः । करोति पण्डितः स्वाम्यमनात्मनि कलेवरे

itthaṁ ca putrapautreṣu taddehotpāditeṣu kaḥ karoti paṇḍitaḥ svāmyam anātmani kalevare

And in the same way, what learned man claims ownership, in a body that is not the self, over the sons and grandsons that spring from that very body?

Verse 16 (vishnu.6.7.16)

सर्वं देहोपभोगाय कुरुते कर्म मानवः । देहश् चान्यो यदा पुंसस् तदा बन्धाय तत्परम्

sarvaṁ dehopabhogāya kurute karma mānavaḥ dehaś cānyo yadā puṁsas tadā bandhāya tatparam

A man performs every action for the sake of the body's enjoyment; but since the body is other than the person, those very actions become, above all else, the cause of his bondage.

Verse 17 (vishnu.6.7.17)

मृण्मयं हि यथा गेहं लिप्यते वै मृदम्भसा । पार्थिवोऽयं तथा देहो मृदम्भोलेपनस्थितिः

mṛṇmayaṁ hi yathā gehaṁ lipyate vai mṛdambhasā pārthivo 'yaṁ tathā deho mṛdambholepanasthitiḥ

Just as a house made of clay is coated over with clay and water, so too this earthy body persists only through a continual coating of earth and water and the like.

Verse 18 (vishnu.6.7.18)

पञ्चभूतात्मकैर् भोगैः पञ्चभूतात्मकं वपुः । आप्यायते यदि ततः पुंसो गर्वोऽत्र किं कृतः

pañcabhūtātmakair bhogaiḥ pañcabhūtātmakaṁ vapuḥ āpyāyate yadi tataḥ puṁso garvo 'tra kiṁ kṛtaḥ

If a body made of the five elements is nourished merely by enjoyments that are themselves made of the five elements, then what purpose does a man's pride in it serve?

Verse 19 (vishnu.6.7.19)

अनेकजन्मसाहस्रीं संसारपदवीं व्रजन् । मोहश्रमं प्रयातोऽसौ वासनारेणुगुण्ठितः

anekajanmasāhasrīṁ saṁsārapadavīṁ vrajan mohaśramaṁ prayāto 'sau vāsanāreṇuguṇṭhitaḥ

Journeying along the road of worldly existence through thousands upon thousands of births, covered over by the dust of his own latent impressions, he arrives at the exhaustion of delusion.

Verse 20 (vishnu.6.7.20)

प्रक्षाल्यते यदा सोऽस्य रेणुर् ज्ञानोष्णवारिणा । तदा संसारपान्थस्य याति मोहश्रमः शमम्

prakṣālyate yadā so 'sya reṇur jñānoṣṇavāriṇā tadā saṁsārapānthasya yāti mohaśramaḥ śamam

When that dust of his is washed clean away by the warm waters of knowledge, then the weariness of delusion belonging to this wayfarer of samsara comes to rest.

Verse 21 (vishnu.6.7.21)

मोहश्रमे शमं याते स्वस्थान्तःकरणः पुमान् । अनन्यातिशयाबाधं परं निर्वाणमृच्छति

mohaśrame śamaṁ yāte svasthāntaḥkaraṇaḥ pumān ananyātiśayābādhaṁ paraṁ nirvāṇam ṛcchati

When the fatigue of delusion has thus come to rest, the man, his inner faculties now settled in their own true nature, attains that supreme peace, unsurpassed by anything and obstructed by nothing.

Verse 22 (vishnu.6.7.22)

निर्वाणमय एवायमात्मा ज्ञानमयोऽमलः । दुःखाज्ञानमला धर्माः प्रकृतेस् ते तु नात्मनः

nirvāṇamaya evāyam ātmā jñānamayo 'malaḥ duḥkhājñānamalā dharmāḥ prakṛtes te tu nātmanaḥ

This self is, by its very nature, consisting of peace, consisting of knowledge, and untouched by stain; suffering, ignorance, and impurity are properties belonging to Prakriti, not to the self.

Verse 23 (vishnu.6.7.23)

जलस्य नाग्निसंसर्गः स्थालीसङ्गात् तथापि हि । शब्दोद्रेकादिकान् धर्मांस् तत् करोति यथा मुने

jalasya nāgnisaṁsargaḥ sthālīsaṅgāt tathāpi hi śabdodrekādikān dharmāṁs tat karoti yathā mune

O sage, water has no direct contact with fire, and yet, through its contact with the heated vessel, it takes on properties such as bubbling and the rest, as though they were its own.

Verse 24 (vishnu.6.7.24)

तथात्मा प्रकृतेः सङ्गादहंमानादिदूषितः । भजते प्राकृतान् धर्मानन्यस् तेभ्यो हि सोऽव्ययः

tathātmā prakṛteḥ saṅgād ahaṁmānādidūṣitaḥ bhajate prākṛtān dharmān anyas tebhyo hi so 'vyayaḥ

In the very same way, the self, through its contact with Prakriti, becomes tainted by egotism and the rest, and comes to display the properties of Prakriti — even though that imperishable self is, in truth, altogether distinct from them.

Verse 25 (vishnu.6.7.25)

तदेतत् कथितं बीजमविद्याया मया तव । क्लेशानां च क्षयकरं योगादन्यन् न विद्यते

tad etat kathitaṁ bījam avidyāyā mayā tava kleśānāṁ ca kṣayakaraṁ yogād anyan na vidyate

Thus have I told you the seed of ignorance; and there exists nothing at all, apart from yoga, that can bring about the destruction of the afflictions."

Verse 26 (vishnu.6.7.26)

खाण्डिक्य उवाच । तं ब्रवीहि महाभाग योगं योगविदुत्तम । विज्ञातयोगशास्त्रार्थस् त्वमस्यां निमिसंततौ

khāṇḍikya uvāca taṁ bravīhi mahābhāga yogaṁ yogaviduttama vijñātayogaśāstrārthas tvam asyāṁ nimisaṁtatau

Khandikya said: "Illustrious one, foremost among the knowers of yoga, tell me that yoga; for you have come to understand fully the meaning of the science of yoga in this present age."

Verse 27 (vishnu.6.7.27)

केशिध्वज उवाच । योगस्वरूपं खाण्डिक्य श्रूयतां गदतो मम । यत्र स्थितो न च्यवते प्राप्य ब्रह्मलयं मुनिः

keśidhvaja uvāca yogasvarūpaṁ khāṇḍikya śrūyatāṁ gadato mama yatra sthito na cyavate prāpya brahmalayaṁ muniḥ

Keshidhvaja said: "Khandikya, hear from me, as I describe it, the very nature of yoga — established in which, a sage, once he attains dissolution in Brahman, never falls away from it again.

Verse 28 (vishnu.6.7.28)

मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धस्य विषयासङ्गि मुक्तेर् निर्विषयं तथा

mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ bandhasya viṣayāsaṅgi mukter nirviṣayaṁ tathā

The mind alone is, for men, the cause of both bondage and liberation — attached to sense-objects it causes bondage, and freed of sense-objects it brings, in just the same way, liberation.

Verse 29 (vishnu.6.7.29)

विषयेभ्यः समाहृत्य विज्ञानात्मा मनो मुनिः । चिन्तयेन् मुक्तये तेन ब्रह्मभूतं परेश्वरम्

viṣayebhyaḥ samāhṛtya vijñānātmā mano muniḥ cintayen muktaye tena brahmabhūtaṁ pareśvaram

The sage, whose very self is discernment, should draw the mind back from the objects of sense, and, for the sake of liberation, meditate with that very mind upon the Supreme Lord who has become Brahman.

Verse 30 (vishnu.6.7.30)

आत्मभावं नयत्येनं तद् ब्रह्मध्यायिनं मुने । विकार्यमात्मनः शक्त्या लोहमाकर्षको यथा

ātmabhāvaṁ nayaty enaṁ tad brahmadhyāyinaṁ mune vikāryam ātmanaḥ śaktyā loham ākarṣako yathā

O sage, just as a magnet, by its own power, draws to itself the iron capable of being drawn, so does that meditation draw the one who meditates upon Brahman into oneness of being with it.

Verse 31 (vishnu.6.7.31)

आत्मप्रयत्नसापेक्षा विशिष्टा या मनोगतिः । तस्या ब्रह्मणि संयोगो योग इत्यभिधीयते

ātmaprayatnasāpekṣā viśiṣṭā yā manogatiḥ tasyā brahmaṇi saṁyogo yoga ity abhidhīyate

That distinct movement of the mind which depends upon one's own effort, and its union with Brahman — that is what is termed "yoga."

Verse 32 (vishnu.6.7.32)

एवमत्यन्तवैशिष्ट्ययुक्तधर्मोपलक्षणः । यस्य योगः स वै योगी मुमुक्षुरभिधीयते

evam atyantavaiśiṣṭyayuktadharmopalakṣaṇaḥ yasya yogaḥ sa vai yogī mumukṣur abhidhīyate

He whose yoga bears this mark of utmost distinctiveness is indeed truly called a "yogi" — and, while still striving toward his goal, he is called a seeker of liberation.

Verse 33 (vishnu.6.7.33)

योगयुक् प्रथमं योगी युञ्जमानोऽभिधीयते । विनिष्पन्नसमाधिस् तु परब्रह्मोपलब्धिमान्

yogayuk prathamaṁ yogī yuñjamāno 'bhidhīyate viniṣpannasamādhis tu parabrahmopalabdhimān

A yogi who is at first engaged in yoga is called one who is "practicing" it; but one whose samadhi has reached full accomplishment is one who has attained realization of the Supreme Brahman.

Verse 34 (vishnu.6.7.34)

यद्यन्तरायदोषेण दूष्यते चास्य मानसम् । जन्मान्तरैरभ्यसतो मुक्तिः पूर्वस्य जायते

yady antarāyadoṣeṇa dūṣyate cāsya mānasam janmāntarair abhyasato muktiḥ pūrvasya jāyate

If his mind should become marred by the fault of some obstacle, then, for one who has already practiced, liberation comes only after further births of continued practice.

Verse 35 (vishnu.6.7.35)

विनिष्पन्नसमाधिस् तु मुक्तिं तत्रैव जन्मनि । प्राप्नोति योगी योगाग्निदग्धकर्मचयोऽचिरात्

viniṣpannasamādhis tu muktiṁ tatraiva janmani prāpnoti yogī yogāgnidagdhakarmacayo 'cirāt

But the yogi whose samadhi has reached full accomplishment, his accumulated mass of karma burnt away by the fire of yoga, attains liberation swiftly, in that very birth.

Verse 36 (vishnu.6.7.36)

ब्रह्मचर्यमहिंसां च सत्यास्तेयापरिग्रहान् । सेवेत योगी निष्कामो योग्यतां स्वमनो नयन्

brahmacaryam ahiṁsāṁ ca satyāsteyāparigrahān seveta yogī niṣkāmo yogyatāṁ svamano nayan

The yogi, free from desire and guiding his own mind toward fitness for the practice, should observe celibacy, non-violence, truthfulness, non-stealing, and non-possession.

Verse 37 (vishnu.6.7.37)

स्वाध्यायशौचसंतोषतपांसि नियतात्मवान् । कुर्वीत ब्रह्मणि तथा परस्मिन् प्रवणं मनः

svādhyāyaśaucasaṁtoṣatapāṁsi niyatātmavān kurvīta brahmaṇi tathā parasmin pravaṇaṁ manaḥ

With his self well controlled, he should practice self-study, purity, contentment, and austerity, and likewise turn his mind toward the Supreme Brahman.

Verse 38 (vishnu.6.7.38)

एते यमाः सनियमाः पञ्च पञ्च प्रकीर्तिताः । विशिष्टफलदाः काम्या निष्कामानां विमुक्तिदाः

ete yamāḥ saniyamāḥ pañca pañca prakīrtitāḥ viśiṣṭaphaladāḥ kāmyā niṣkāmānāṁ vimuktidāḥ

These are declared to be the five yamas together with the five niyamas; for those who still hold desires, they yield distinct rewards, and for those free of desire, they bestow liberation itself.

Verse 39 (vishnu.6.7.39)

एकं भद्रासनादीनां समास्थाय गुणैर् युतः । यमाख्यैर् नियमाख्यैश् च युञ्जीत नियतो यतिः

ekaṁ bhadrāsanādīnāṁ samāsthāya guṇair yutaḥ yamākhyair niyamākhyaiś ca yuñjīta niyato yatiḥ

The disciplined ascetic, endowed with the qualities called the yamas and niyamas, should take up one of the postures such as bhadrasana, and thus engage in the practice of yoga.

Verse 40 (vishnu.6.7.40)

प्राणाख्यमनिलं वश्यमभ्यासात् कुरुते तु यत् । प्राणायामः स विज्ञेयः सबीजोऽबीज एव च

prāṇākhyam anilaṁ vaśyam abhyāsāt kurute tu yat prāṇāyāmaḥ sa vijñeyaḥ sabījo 'bīja eva ca

That which, through practice, brings the wind called prana under one's control is to be understood as pranayama, and it is of two kinds — "with seed" and "without seed."

Verse 41 (vishnu.6.7.41)

परस्परेणाभिभवं प्राणापानौ यदानिलौ । कुरुतः स द्विधानेन तृतीयः संयमात् तयोः

paraspareṇābhibhavaṁ prāṇāpānau yadānilau kurutaḥ sa dvidhānena tṛtīyaḥ saṁyamāt tayoḥ

When the two winds, prana and apana, in turn overpower one another, that pranayama is of two kinds; and a third kind arises through the restraint of both together.

Verse 42 (vishnu.6.7.42)

तस्य चालम्बनवतः स्थूलरूपं द्विजोत्तम । आलम्बनमनन्तस्य योगिनोऽभ्यसतः स्मृतम्

tasya cālambanavataḥ sthūlarūpaṁ dvijottama ālambanam anantasya yogino 'bhyasataḥ smṛtam

O best of the twice-born, when this pranayama has a support, then, for the yogi engaged in the practice, the gross form of the infinite Lord is what is remembered as that support.

Verse 43 (vishnu.6.7.43)

शब्दादिष्वनुरक्तानि निगृह्याक्षाणि योगवित् । कुर्याच् चित्तानुकारीणि प्रत्याहारपरायणः

śabdādiṣv anuraktāni nigṛhyākṣāṇi yogavit kuryāc cittānukārīṇi pratyāhāraparāyaṇaḥ

The knower of yoga, intent on withdrawal, should restrain the senses that are attached to sound and the other sense-objects, and make them instead conform to the mind.

Verse 44 (vishnu.6.7.44)

वश्यता परमा तेन जायतेऽतिचलात्मनाम् । इन्द्रियाणामवश्यैस् तैर् न योगी योगसाधकः

vaśyatā paramā tena jāyate 'ticalātmanām indriyāṇām avaśyais tair na yogī yogasādhakaḥ

Through this, complete mastery arises over the senses, which are by nature exceedingly restless; and a yogi whose senses remain unmastered cannot succeed in the practice of yoga.

Verse 45 (vishnu.6.7.45)

प्राणायामेन पवनैः प्रत्याहारेण चेन्द्रियैः । वशीकृतैस् ततः कुर्यात् स्थितं चेतः शुभाश्रये

prāṇāyāmena pavanaiḥ pratyāhāreṇa cendriyaiḥ vaśīkṛtais tataḥ kuryāt sthitaṁ cetaḥ śubhāśraye

Then, having mastered the winds through pranayama and the senses through pratyahara, one should establish the mind, now made steady, upon an auspicious support.

Verse 46 (vishnu.6.7.46)

खाण्डिक्य उवाच । कथ्यतां मे महाभाग चेतसो यः शुभाश्रयः । यदाधारमशेषं तद् धन्ति दोषसमुद्भवम्

khāṇḍikya uvāca kathyatāṁ me mahābhāga cetaso yaḥ śubhāśrayaḥ yadādhāram aśeṣaṁ tad dhanti doṣasamudbhavam

Khandikya said: "Illustrious one, tell me what that auspicious support of the mind is, resting upon which it entirely destroys whatever arises from fault."

Verse 47 (vishnu.6.7.47)

केशिध्वज उवाच । आश्रयश् चेतसो ब्रह्म द्विधा तच् च स्वरूपतः । भूप मूर्तममूर्तं च परं चापरमेव च

keśidhvaja uvāca āśrayaś cetaso brahma dvidhā tac ca svarūpataḥ bhūpa mūrtam amūrtaṁ ca paraṁ cāparam eva ca

Keshidhvaja said: "O king, the support of the mind is Brahman; and that, in its own nature, is twofold — embodied and unembodied, and likewise supreme and non-supreme.

Verse 48 (vishnu.6.7.48)

त्रिविधा भावना भूप विश्वमेतन् निबोधताम् । ब्रह्माख्या कर्मसंज्ञा च तथा चैवोभयात्मिका

trividhā bhāvanā bhūpa viśvam etan nibodhatām brahmākhyā karmasaṁjñā ca tathā caivobhayātmikā

O king, understand that this universe may be approached through a threefold contemplation — that called Brahman, that called action, and that which partakes of both.

Verse 49 (vishnu.6.7.49)

कर्मभावात्मिका ह्येका ब्रह्मभावात्मिकापरा । उभयात्मिका तथैवान्या त्रिविधा भावभावना

karmabhāvātmikā hy ekā brahmabhāvātmikāparā ubhayātmikā tathaivānyā trividhā bhāvabhāvanā

One class of beings partakes of the nature of action; another partakes of the nature of Brahman; and yet another partakes of both together — thus this contemplation of being is threefold.

Verse 50 (vishnu.6.7.50)

सनन्दनादयो ब्रह्मभावभावनया युताः । कर्मभावनया चान्ये देवाद्याः स्थावराश् चराः

sanandanādayo brahmabhāvabhāvanayā yutāḥ karmabhāvanayā cānye devādyāḥ sthāvarāś carāḥ

Sanandana and the sages like him are endowed with the contemplative nature belonging to Brahman; while others — the gods and the rest, both the unmoving and the moving — are endowed with the contemplative nature belonging to action.

Verse 51 (vishnu.6.7.51)

हिरण्यगर्भादिषु च ब्रह्मकर्मात्मिका द्विधा । अधिकारबोधयुक्तेषु विद्यते भावभावना

hiraṇyagarbhādiṣu ca brahmakarmātmikā dvidhā adhikārabodhayukteṣu vidyate bhāvabhāvanā

And in beings such as Hiranyagarbha, who possess both authority and awakened understanding, this twofold contemplation, partaking of the nature of both Brahman and action, is to be found.

Verse 52 (vishnu.6.7.52)

अक्षीणेषु समस्तेषु विशेषज्ञानकर्मसु । विश्वमेतत् परं चान्यद् भेदभिन्नदृशां नृप

akṣīṇeṣu samasteṣu viśeṣajñānakarmasu viśvam etat paraṁ cānyad bhedabhinnadṛśāṁ nṛpa

O king, so long as the specific knowledge and karma belonging to all beings remain undiminished, this universe appears as one thing and the Supreme as another, to those whose sight is divided by such distinctions.

Verse 53 (vishnu.6.7.53)

प्रत्यस्तमितभेदं यत् सत्तामात्रमगोचरम् । वचसामात्मसंवेद्यं तज् ज्ञानं ब्रह्मसंज्ञितम्

pratyastamitabhedaṁ yat sattāmātram agocaram vacasām ātmasaṁvedyaṁ taj jñānaṁ brahmasaṁjñitam

That in which every distinction has set like the sun, which lies beyond the reach of words, mere being itself, knowable only by the self — that knowledge is what is termed "Brahman."

Verse 54 (vishnu.6.7.54)

तच् च विष्णोः परं रूपमरूपस्याजमक्षरम् । विश्वस्वरूपवैरूप्यलक्षणं परमात्मनः

tac ca viṣṇoḥ paraṁ rūpam arūpasyājam akṣaram viśvasvarūpavairūpyalakṣaṇaṁ paramātmanaḥ

And that is the supreme form of Vishnu — formless, unborn, imperishable — the very mark of the Supreme Self, who both bears the form of the universe and remains beyond all form.

Verse 55 (vishnu.6.7.55)

न तद् योगयुजा शक्यं नृप चिन्तयितुं यतः । ततः स्थूलं हरे रूपं चिन्तयेद् विश्वगोचरम्

na tad yogayujā śakyaṁ nṛpa cintayituṁ yataḥ tataḥ sthūlaṁ hare rūpaṁ cintayed viśvagocaram

O king, since even one engaged in yoga cannot fix his meditation upon that formless reality, he should instead meditate upon the gross form of Hari — the form accessible to the world's perception."

Verse 56 (vishnu.6.7.56)

हिरण्यगर्भो भगवान् वासवोऽथ प्रजापतिः । मरुतो वसवो रुद्रा भास्करास् तारका ग्रहाः

hiraṇyagarbho bhagavān vāsavo 'tha prajāpatiḥ maruto vasavo rudrā bhāskarās tārakā grahāḥ

Hiranyagarbha, the Lord Indra, Prajapati, the Maruts, the Vasus, the Rudras, the suns, the stars, the planets —

Verse 57 (vishnu.6.7.57)

गन्धर्वयक्षदैत्याद्याः सकला देवयोनयः । मनुष्याः पशवः शैलाः समुद्राः सरितो द्रुमाः

gandharvayakṣadaityādyāḥ sakalā devayonayaḥ manuṣyāḥ paśavaḥ śailāḥ samudrāḥ sarito drumāḥ

the Gandharvas, Yakshas, Daityas, and the rest — all the divine orders of birth — men, beasts, mountains, oceans, rivers, trees —

Verse 58 (vishnu.6.7.58)

भूप भूतान्यशेषाणि भूतानां ये च हेतवः । प्रधानादिविशेषान्तं चेतनाचेतनात्मकम्

bhūpa bhūtāny aśeṣāṇi bhūtānāṁ ye ca hetavaḥ pradhānādiviśeṣāntaṁ cetanācetanātmakam

O king, all beings without exception, and whatever are the causes of beings, from Pradhana down to the grossest particulars, whether of a conscious or an unconscious nature —

Verse 59 (vishnu.6.7.59)

एकपादं द्विपादं च बहुपादमपादकम् । मूर्तमेतद् धरे रूपं भावनात्रितयात्मकम्

ekapādaṁ dvipādaṁ ca bahupādam apādakam mūrtam etad dhare rūpaṁ bhāvanātritayātmakam

— one-footed, two-footed, many-footed, and footless — all of this together is the embodied form of Hari, consisting of that threefold contemplation.

Verse 60 (vishnu.6.7.60)

एतत् सर्वमिदं विश्वं जगदेतच् चराचरम् । परब्रह्मस्वरूपस्य विष्णोः शक्तिसमन्वितम्

etat sarvam idaṁ viśvaṁ jagad etac carācaram parabrahmasvarūpasya viṣṇoḥ śaktisamanvitam

All of this, this entire universe, this whole world of moving and unmoving things, is pervaded by the power of Vishnu, whose very nature is the supreme Brahman.

Verse 61 (vishnu.6.7.61)

विष्णुशक्तिः परा प्रोक्ता क्षेत्रज्ञाख्या तथापरा । अविद्या कर्मसंज्ञान्या तृतीया शक्तिरिष्यते

viṣṇuśaktiḥ parā proktā kṣetrajñākhyā tathāparā avidyā karmasaṁjñānyā tṛtīyā śaktir iṣyate

The power of Vishnu is declared to be the supreme power; a second is called the kshetrajna power; and a third power is held to be ignorance, known by the name of action.

Verse 62 (vishnu.6.7.62)

यया क्षेत्रज्ञशक्तिः सा वेष्टिता नृप सर्वगा । संसारतापानखिलानवाप्नोत्यतिसंततान्

yayā kṣetrajñaśaktiḥ sā veṣṭitā nṛpa sarvagā saṁsāratāpān akhilān avāpnoty atisaṁtatān

O king, that all-pervading power called kshetrajna, when enveloped by that third power, comes to experience the whole unending train of worldly suffering.

Verse 63 (vishnu.6.7.63)

तया तिरोहितत्वाच् च शक्तिः क्षेत्रज्ञसंज्ञिता । सर्वभूतेषु भूपाल तारतम्येन लक्ष्यते

tayā tirohitatvāc ca śaktiḥ kṣetrajñasaṁjñitā sarvabhūteṣu bhūpāla tāratamyena lakṣyate

O ruler of the earth, and it is because of this very obscuring that the power called kshetrajna is seen, among all beings, in greater or lesser degree.

Verse 64 (vishnu.6.7.64)

अप्राणवत्सु स्वल्पाल्पा स्थावरेषु ततोऽधिका । सरीसृपेषु तेभ्योऽन्याप्यतिशक्त्या पतत्त्रिषु

aprāṇavatsu svalpālpā sthāvareṣu tato 'dhikā sarīsṛpeṣu tebhyo 'nyāpy atiśaktyā patattriṣu

In lifeless things it exists in the merest trace; in immobile beings, somewhat more; in reptiles, more still; and in birds, with even greater power than that.

Verse 65 (vishnu.6.7.65)

पतत्त्रिभ्यो मृगास् तेभ्यस् तच्छक्त्या पशवोऽधिकाः । पशुभ्यो मनुजाश् चापि शक्त्या पुंसः प्रभाविताः

patattribhyo mṛgās tebhyas tacchaktyā paśavo 'dhikāḥ paśubhyo manujāś cāpi śaktyā puṁsaḥ prabhāvitāḥ

Beyond birds are the wild beasts, greater still in that power are the domestic animals, and beyond domestic animals are men, endowed with the full power belonging to a person.

Verse 66 (vishnu.6.7.66)

तेभ्योऽपि नागगन्धर्वयक्षाद्या देवता नृप

tebhyo 'pi nāgagandharvayakṣādyā devatā nṛpa

And beyond even men, O king, come the divine beings — the Nagas, Gandharvas, Yakshas, and the rest.

Verse 67 (vishnu.6.7.67)

शक्रः समस्तदेवेभ्यस् ततश् चापि प्रजापतिः । हिरण्यगर्भोऽपि ततः पुंसः शक्त्युपलक्षितः

śakraḥ samastadevebhyas tataś cāpi prajāpatiḥ hiraṇyagarbho 'pi tataḥ puṁsaḥ śaktyupalakṣitaḥ

Indra surpasses all the gods; beyond him is Prajapati; and beyond even Prajapati is Hiranyagarbha, marked by the power that belongs to the Supreme Person.

Verse 68 (vishnu.6.7.68)

एतान्यशेषरूपाणि तस्य रूपाणि पार्थिव । यतस् तच्छक्तियोगेन युक्तानि नभसा यथा

etāny aśeṣarūpāṇi tasya rūpāṇi pārthiva yatas tacchaktiyogena yuktāni nabhasā yathā

O king, all these forms, without exception, are his forms, because all of them are joined to that same power of his, just as all things are joined to space.

Verse 69 (vishnu.6.7.69)

द्वितीयं विष्णुसंज्ञस्य योगिध्येयं महामते । अमूर्तं ब्रह्मणो रूपं यत् सदित्युच्यते बुधैः

dvitīyaṁ viṣṇusaṁjñasya yogidhyeyaṁ mahāmate amūrtaṁ brahmaṇo rūpaṁ yat sad ity ucyate budhaiḥ

O great-minded one, the second form of him called Vishnu, to be meditated upon by yogis, is the unembodied form of Brahman, which the wise call "Being."

Verse 70 (vishnu.6.7.70)

समस्ताः शक्तयश् चैता नृप यत्र प्रतिष्ठिताः । तद् विश्वरूपरूपं वै रूपमन्यद् धरेर् महत्

samastāḥ śaktayaś caitā nṛpa yatra pratiṣṭhitāḥ tad viśvarūparūpaṁ vai rūpam anyad dharer mahat

O king, that in which all these powers are established is indeed the universal form; and there is, besides, yet another and greater form of Hari.

Verse 71 (vishnu.6.7.71)

समस्तशक्तिरूपाणि तत् करोति जनेश्वर । देवतिर्यङ्मनुष्यादिचेष्टावन्ति स्वलीलया

samastaśaktirūpāṇi tat karoti janeśvara devatiryaṅmanuṣyādiceṣṭāvanti svalīlayā

O Lord of men, that form, through his own effortless play, brings forth all the forms of his powers, endowed with the activities of gods, beasts, men, and the rest.

Verse 72 (vishnu.6.7.72)

जगतामुपकाराय न सा कर्मनिमित्तजा । चेष्टा तस्याप्रमेयस्य व्यापिन्यव्याहतात्मिका

jagatām upakārāya na sā karmanimittajā ceṣṭā tasyāprameyasya vyāpiny avyāhatātmikā

That activity of his — the immeasurable one, all-pervading and unhindered in its own nature — is undertaken for the welfare of the worlds, and is not born of any cause rooted in karma.

Verse 73 (vishnu.6.7.73)

तद् रूपं विश्वरूपस्य तस्य योगयुजा नृप । चिन्त्यमात्मविशुद्ध्यर्थं सर्वकिल्बिषनाशनम्

tad rūpaṁ viśvarūpasya tasya yogayujā nṛpa cintyam ātmaviśuddhyarthaṁ sarvakilbiṣanāśanam

O king, that universal form of his is to be meditated upon by one engaged in yoga, for the purification of the self, since it destroys every sin whatsoever.

Verse 74 (vishnu.6.7.74)

यथाग्निरुद्धतशिखः कक्षं दहति सानिलः । तथा चित्तस्थितो विष्णुर् योगिनां सर्वकिल्बिषम्

yathāgnir uddhataśikhaḥ kakṣaṁ dahati sānilaḥ tathā cittasthito viṣṇur yogināṁ sarvakilbiṣam

Just as fire, its flames leaping high and fanned by the wind, burns up a thicket of dry grass, so too Vishnu, abiding in the mind, burns away every sin of the yogis.

Verse 75 (vishnu.6.7.75)

तस्मात् समस्तशक्तीनामाधारे तत्र चेतसः । कुर्वीत संस्थितिं सा तु विज्ञेया शुद्धधारणा

tasmāt samastaśaktīnām ādhāre tatra cetasaḥ kurvīta saṁsthitiṁ sā tu vijñeyā śuddhadhāraṇā

Therefore, one should establish the mind firmly upon that support of all his powers; and that steadfast state is to be understood as pure concentration.

Verse 76 (vishnu.6.7.76)

शुभाश्रयः स चित्तस्य सर्वगस्य तथात्मनः । त्रिभावभावनातीतो मुक्तये योगिनां नृप

śubhāśrayaḥ sa cittasya sarvagasya tathātmanaḥ tribhāvabhāvanātīto muktaye yogināṁ nṛpa

O king, that all-pervading form is the auspicious support of both the mind and the self; and, standing beyond the threefold contemplation, it leads yogis on to liberation.

Verse 77 (vishnu.6.7.77)

अन्ये तु पुरुषव्याघ्र चेतसो ये व्यपाश्रयाः । अशुद्धास् ते समस्तास् तु देवाद्याः कर्मयोनयः

anye tu puruṣavyāghra cetaso ye vyapāśrayāḥ aśuddhās te samastās tu devādyāḥ karmayonayaḥ

But, O tiger among men, all the other supports for the mind — the gods and the rest, born as they are of karma — are, every one of them, impure.

Verse 78 (vishnu.6.7.78)

मूर्तं भगवतो रूपं सर्वापाश्रयनिःस्पृहम् । एषा वै धारणा प्रोक्ता यच् चित्तं तत्र धार्यते

mūrtaṁ bhagavato rūpaṁ sarvāpāśrayaniḥspṛham eṣā vai dhāraṇā proktā yac cittaṁ tatra dhāryate

The embodied form of the Lord, free of any craving for other supports — that alone, when the mind is held fast upon it, is what is called dharana.

Verse 79 (vishnu.6.7.79)

तच् च मूर्तं हरे रूपं यादृक् चिन्त्यं नराधिप । तच् छ्रूयतामनाधारे धारणा नोपपद्यते

tac ca mūrtaṁ hare rūpaṁ yādṛk cintyaṁ narādhipa tac chrūyatām anādhāre dhāraṇā nopapadyate

O lord of men, hear now what kind of embodied form of Hari is to be meditated upon; for without a support, concentration cannot be accomplished.

Verse 80 (vishnu.6.7.80)

प्रसन्नचारुवदनं पद्मपत्त्रोपमेक्षणम् । सुकपोलं सुविस्तीर्णललाटफलकोज्ज्वलम्

prasannacāruvadanaṁ padmapattropamekṣaṇam sukapolaṁ suvistīrṇalalāṭaphalakojjvalam

His face serene and lovely, his eyes like the petals of the lotus, his cheeks fair, his broad forehead radiant —

Verse 81 (vishnu.6.7.81)

समकर्णान्तविन्यस्तचारुकर्णविभूषणम् । कम्बुग्रीवं सुविस्तीर्णश्रीवत्साङ्कितवक्षसम्

samakarṇāntavinyastacārukarṇavibhūṣaṇam kambugrīvaṁ suvistīrṇaśrīvatsāṅkitavakṣasam

his lovely earrings set evenly upon both ears, his neck shaped like a conch shell, his broad chest marked with the sign of Shrivatsa,

Verse 82 (vishnu.6.7.82)

वलीत्रिभङ्गिना मग्ननाभिना चोदरेण वै । प्रलम्बाष्टभुजं विष्णुमथवापि चतुर्भुजम्

valītribhaṅginā magnanābhinā codareṇa vai pralambāṣṭabhujaṁ viṣṇum athavāpi caturbhujam

his belly marked with a triple fold and a deep navel — one should meditate upon Vishnu thus, whether with eight long arms, or with four,

Verse 83 (vishnu.6.7.83)

समस्थितोरुजङ्घं च सुस्थिताङ्घ्रिकराम्बुजम् । चिन्तयेद् ब्रह्मभूतं तं पीतनिर्मलवाससम्

samasthitorujaṅghaṁ ca susthitāṅghrikarāmbujam cintayed brahmabhūtaṁ taṁ pītanirmalavāsasam

his thighs and shanks evenly set, his lotus-like hands and feet well-formed — one should meditate upon him, who has become Brahman, clothed in stainless yellow garments,

Verse 84 (vishnu.6.7.84)

किरीटचारुकेयूरकटकादिविभूषितम्

kirīṭacārukeyūrakaṭakādivibhūṣitam

adorned with a crown and lovely armlets, bracelets, and other ornaments.

Verse 85 (vishnu.6.7.85)

शार्ङ्गशङ्खगदाखड्गचक्राक्षवलयान्वितम् । चिन्तयेत् तन्मयो योगी समाधायात्ममानसम्

śārṅgaśaṅkhagadākhaḍgacakrākṣavalayānvitam cintayet tanmayo yogī samādhāyātmamānasam

The yogi, having fully composed his own mind and become absorbed in that form, should meditate upon him bearing the Sharnga bow, the conch, the mace, the sword, the discus, and the rosary.

Verse 86 (vishnu.6.7.86)

तावद् यावद् दृढीभूता तत्रैव नृप धारणा । व्रजतस् तिष्ठतोऽन्यद् वा स्वेच्छया कर्म कुर्वतः । नापयाति यदा चित्तात् सिद्धां मन्येत तां तदा

tāvad yāvad dṛḍhībhūtā tatraiva nṛpa dhāraṇā vrajatas tiṣṭhato 'nyad vā svecchayā karma kurvataḥ nāpayāti yadā cittāt siddhāṁ manyeta tāṁ tadā

O king, this should be practiced until concentration upon that form becomes utterly firm; when it no longer departs from the mind, whether one is walking, standing, or performing some other action at will — only then should that concentration be regarded as perfected.

Verse 87 (vishnu.6.7.87)

ततः शङ्खगदाचक्रशार्ङ्गादिरहितं बुधः । चिन्तयेद् भगवद्रूपं प्रशान्तं साक्षसूत्रकम्

tataḥ śaṅkhagadācakraśārṅgādirahitaṁ budhaḥ cintayed bhagavadrūpaṁ praśāntaṁ sākṣasūtrakam

Thereafter, the wise man should meditate upon the form of the Lord stripped of the conch, mace, discus, Sharnga bow, and the other emblems — serene, holding only the string of beads.

Verse 88 (vishnu.6.7.88)

सा यदा धारणा तद्वदवस्थानवती ततः । किरीटकेयूरमुखैर् भूषणै रहितं स्मरेत्

sā yadā dhāraṇā tadvad avasthānavatī tataḥ kirīṭakeyūramukhair bhūṣaṇai rahitaṁ smaret

When that concentration has, in the same way, become firm, one should then call to mind that form free even of ornaments such as the crown and armlets.

Verse 89 (vishnu.6.7.89)

तदेकावयवं देवं चेतसा हि पुनर् बुधः । कुर्यात् ततोऽवयविनि प्रणिधानपरो भवेत्

tad ekāvayavaṁ devaṁ cetasā hi punar budhaḥ kuryāt tato 'vayavini praṇidhānaparo bhavet

Then the wise man, once more with his mind, should dwell upon that god one limb at a time, and thereafter become wholly intent in deep meditation upon him as an undivided whole.

Verse 90 (vishnu.6.7.90)

तद्रूपप्रत्यया चैका संततिश् चान्यनिःस्पृहा । तद्ध्यानं प्रथमैरङ्गैः षड्भिर् निष्पाद्यते नृप

tadrūpapratyayā caikā saṁtatiś cānyaniḥspṛhā taddhyānaṁ prathamair aṅgaiḥ ṣaḍbhir niṣpādyate nṛpa

O king, that single unbroken current of awareness fixed on his form, free from any longing for anything else — that is meditation, accomplished by means of the first six limbs of yoga.

Verse 91 (vishnu.6.7.91)

तस्यैव कल्पनाहीनं स्वरूपग्रहणं हि यत् । मनसा ध्याननिष्पाद्यं समाधिः सोऽभिधीयते

tasyaiva kalpanāhīnaṁ svarūpagrahaṇaṁ hi yat manasā dhyānaniṣpādyaṁ samādhiḥ so 'bhidhīyate

That very apprehension of his true nature, free of all mental construction, accomplished by the mind through meditation — that is what is termed samadhi.

Verse 92 (vishnu.6.7.92)

विज्ञानं प्रापकं प्राप्ये परे ब्रह्मणि पार्थिव । प्रापणीयस् तथैवात्मा प्रक्षीणाशेषभावनः

vijñānaṁ prāpakaṁ prāpye pare brahmaṇi pārthiva prāpaṇīyas tathaivātmā prakṣīṇāśeṣabhāvanaḥ

O king, that discernment is the means by which the supreme Brahman, the object to be attained, is reached; and the self likewise becomes the very thing attained, once every false notion has been utterly worn away.

Verse 93 (vishnu.6.7.93)

क्षेत्रज्ञः करणी ज्ञानं करणं तेन तस्य तत् । निष्पाद्य मुक्तिकार्यं वै कृतकृत्यं निवर्तते

kṣetrajñaḥ karaṇī jñānaṁ karaṇaṁ tena tasya tat niṣpādya muktikāryaṁ vai kṛtakṛtyaṁ nivartate

The knower of the field is the agent, and knowledge is his instrument; by means of that instrument he accomplishes the work of liberation, and, his task now fulfilled, he ceases from all further action.

Verse 94 (vishnu.6.7.94)

तद्भावभावमापन्नस् ततोऽसौ परमात्मना । भवत्यभेदी भेदश् च तस्याज्ञानकृतो भवेत्

tadbhāvabhāvam āpannas tato 'sau paramātmanā bhavaty abhedī bhedaś ca tasyājñānakṛto bhavet

Having attained that very state of being, he then becomes undivided from the Supreme Self; and whatever division still seems to remain is merely a product of his own ignorance.

Verse 95 (vishnu.6.7.95)

विभेदजनकेऽज्ञाने नाशमात्यन्तिकं गते । आत्मनो ब्रह्मणो भेदमसन्तं कः करिष्यति

vibhedajanake 'jñāne nāśam ātyantikaṁ gate ātmano brahmaṇo bhedam asantaṁ kaḥ kariṣyati

When that ignorance which produces division has been utterly and finally destroyed, who then could bring about a division between the self and Brahman — a division that, in truth, does not exist at all?

Verse 96 (vishnu.6.7.96)

इत्युक्तस् ते मया योगः खाण्डिक्य परिपृच्छतः । संक्षेपविस्तराभ्यां तु किमन्यत् क्रियतां तव

ity uktas te mayā yogaḥ khāṇḍikya paripṛcchataḥ saṁkṣepavistarābhyāṁ tu kim anyat kriyatāṁ tava

Khandikya, thus has yoga been declared to you by me, both in brief and at length, in answer to all that you asked; what more, then, shall I do for you?"

Verse 97 (vishnu.6.7.97)

खाण्डिक्य उवाच । कथिते योगसद्भावे सर्वमेव कृतं मम । तवोपदेशेनाशेषो नष्टश् चित्तमलो यतः

khāṇḍikya uvāca kathite yogasadbhāve sarvam eva kṛtaṁ mama tavopadeśenāśeṣo naṣṭaś cittamalo yataḥ

Khandikya said: "Now that the true nature of yoga has been declared, everything indeed has been done for me — for through your teaching, every stain upon my mind has been utterly destroyed.

Verse 98 (vishnu.6.7.98)

ममेति यन् मया चोक्तमसदेतन् न चान्यथा । नरेन्द्र गदितुं शक्यमपि विज्ञेयवेदिभिः

mameti yan mayā coktam asad etan na cānyathā narendra gadituṁ śakyam api vijñeyavedibhiḥ

O lord of men, what I once called 'mine' was unreal, and nothing other than that; this indeed can be affirmed even by those who truly know what is to be known.

Verse 99 (vishnu.6.7.99)

अहं ममेत्यविद्येयं व्यवहारस् तथानया । परमार्थस् त्वसंलाप्यो गोचरे वचसां न सः

ahaṁ mamety avidyeyaṁ vyavahāras tathānayā paramārthas tv asaṁlāpyo gocare vacasāṁ na saḥ

This 'I' and 'mine' is nothing but ignorance, and it is through this that all worldly dealing proceeds; but the highest truth cannot be spoken at all — it lies utterly beyond the reach of words.

Verse 100 (vishnu.6.7.100)

तद् गच्छ श्रेयसे सर्वं ममैतद् भवता कृतम् । यद् विमुक्तिप्रदो योगः प्रोक्तः केशिध्वजाव्ययः

tad gaccha śreyase sarvaṁ mamaitad bhavatā kṛtam yad vimuktiprado yogaḥ proktaḥ keśidhvajāvyayaḥ

Go now, then, to your own good fortune; you have accomplished everything for me, in that you, Keshidhvaja, have declared to me this liberation-bestowing, imperishable yoga."

Verse 101 (vishnu.6.7.101)

पराशर उवाच । यथार्हं पूजया तेन खाण्डिक्येन स पूजितः । आजगाम पुरं ब्रह्मंस् ततः केशिध्वजो नृपः

parāśara uvāca yathārhaṁ pūjayā tena khāṇḍikyena sa pūjitaḥ ājagāma puraṁ brahmaṁs tataḥ keśidhvajo nṛpaḥ

Parashara said: Having been duly honored, as was fitting, by Khandikya, King Keshidhvaja, O brahmin, then made his way back to his own city.

Verse 102 (vishnu.6.7.102)

खाण्डिक्योऽपि सुतं कृत्वा राजानं योगसिद्धये । वनं जगाम गोविन्दे विनिवेशितमानसः

khāṇḍikyo 'pi sutaṁ kṛtvā rājānaṁ yogasiddhaye vanaṁ jagāma govinde viniveśitamānasaḥ

And Khandikya too, having made his son king, went into the forest to accomplish yoga, his mind now fixed entirely upon Govinda.

Verse 103 (vishnu.6.7.103)

तत्रैकान्तरतिर् भूत्वा यमादिगुणशोधितः । विष्ण्वाख्ये निर्मले ब्रह्मण्यवाप नृपतिर् लयम्

tatraikāntaratir bhūtvā yamādiguṇaśodhitaḥ viṣṇvākhye nirmale brahmaṇy avāpa nṛpatir layam

There, giving himself over entirely to that single devotion, and purified by the virtues of the yamas and the rest, that king attained dissolution in the stainless Brahman known as Vishnu.

Verse 104 (vishnu.6.7.104)

केशिध्वजोऽपि मुक्त्यर्थं स्वकर्मक्षपणोन्मुखः । बुभुजे विषयान् कर्म चक्रे चानभिसंधितम्

keśidhvajo 'pi muktyarthaṁ svakarmakṣapaṇonmukhaḥ bubhuje viṣayān karma cakre cānabhisaṁdhitam

Keshidhvaja too, intent on liberation and set on the exhaustion of his own remaining karma, continued to enjoy the objects of sense and to perform action, but without any binding intention behind it.

Verse 105 (vishnu.6.7.105)

अकल्याणोपभोगैश् च क्षीणपापोऽमलस् ततः । अवाप सिद्धिमत्यन्ततापक्षयफलां द्विज

akalyāṇopabhogaiś ca kṣīṇapāpo 'malas tataḥ avāpa siddhim atyantatāpakṣayaphalāṁ dvija

And, O twice-born, through enjoyments no longer tainted by evil, his sin exhausted and himself made pure, he at last attained that final accomplishment, whose fruit is the utter and complete extinction of all suffering.