Sanatsujatha Parva of Udyoga Parva Chapter 46 – Slokas 1 – 31

Sanatsujatha Paramarshi said, “Hey King! The pure Brahman is a grand resplendent glorious magnificent luminosity. All the devathas propitiate this supreme form. The sun draws its brilliance from this supreme Light and sages and yogis worship this eternal Bhagawan.


The birth of Hiranyagarbha is from within this pure blissful consciousness of Parabrahman as is its growth and advancement. That pure resplendence known as Brahman resides within the sun and all other luminous beings giving its radiance to one and all performing tapa. IT is bereft of all kinds of heat and fire and is self-effulgence and it is this eternal Bhagawan that all the sages and yogis offer salutations to and worship.


Like water, the unchanging Parabrahman Paramātmā resides giving shelter to two deities of Ishwar and jeeva in the heart centre of the body of pancha bhutas of the secret pancha mahabhutas. The all-pervading Paramātmā that creates all beings is forever awake. IT not only creates and wears both these two but the earth and the upper worlds as well. Sages and Yogis worship this eternal Bhagawan.


The two said devathas, earth and sky and all the directions and all communities and groups are created by this Shuddha Brahman. Directions emanate from this Parabrahman and all the streams and rivers drift from IT and large masses of oceans also are created from IT.  Sages and yogis offer salutations to this eternal Bhagawan and worship IT.


As is the case where the impact of sensory organs, mind and intellect on the body that is susceptible to death and destruction and in whom the actions and inactions cannot self-destruct, there the one who makes the wheels of this chariot of a body to spin in this karma sanskar along with the sensory organs likened to a horse and tied to the mind resides in the centre of the heart as the epitome of knowledge that is the effulgent indestructible Jeevātmā who brings one closer to the eternal Paramaeshwar and sages and yogis worship this eternal Bhagawan.


That swaroopa of Paramātmā is incomparable with anything else and it cannot be seen with the physical eyes. One who knows, understands and realizes IT in entirety through the intellect, mind and heart will become immortal that is he will attain Paramātmā. Sages and yogis worship this eternal Bhagawan.


Those possessing the twelve groups namely ten sensory organs, mind and intellect and who are safe from Paramātmā, see, drink and dip themselves in the subject matter of the nectarine waters of a branch of a river in this scary universe. Sages and yogis worship the eternal Bhagawan who liberates one from this.


Similar to how half the congregation of honey bees collect the honey and the other half drinks them, an erratic man of the universe will experience the fruits of the accumulated karma in the upper worlds. Paramātmā has set aside fruits and benefits as per their karma in the form of yagnas and havans for all the beings that is IT has made arrangements for all types of enjoyable fruits and belongings. Sages and yogis worship this eternal Bhagawan.


Like the leaves of the world that appear to be golden and captivating, similarly a jeeva sitting firm on the Ashwatha tree, an embodiment of all creation bereft of wings grows wings of karma and as per his past tendencies will take on different forms and bodies that is he will enter one body after another but sages and yogis offer salutations to this eternal Bhagawan.


From the wholesome Paramaeshwar, the entirety that is all the movable and immovable beings are created and on being in possession of all the power and energy, the complete beings put in their effort and through that wholesomeness only, they merge into that Poornabrahman and hence, in the end the only remainder is the singular Poornabrahman. Sages and yogis worship this eternal Bhagawan.


Vayu has also emerged from this Poornabrahman and he makes an effort in that only. Agni and Soma have also been created from this and their life force is detailed in this only.


As we are incompetent to name different materials, till where does one count? You understand this that everything has manifested from that Paramātmā. Sages and yogis worship this eternal Bhagawan.


Prana absorbs apana into itself, Chandra absorbs pranaSurya absorbs Chandra and Paramātmā absorbs Surya within itself and sages and yogis worship this eternal Paramaeshwar.


Paramātmā in the form of a hamsa (swan) sitting above this universe and all creation is not lifting its one foot above and if IT lifts that foot also, then everyone’s bondage and liberation will be erased forever. Sages and yogis offer salutations to this eternal Paramaeshwar.


Jeevātmā of angustamatra (measure of the big toe) resides in the heart centre and experiences birth-death bound to the sookshma sarira. The ruler of all, worthy of praise, competent in all, origin of all and the all-pervading omnipresent omniscient Paramātmā is not seen by a foolish man but sages and yogis worship this eternal Paramaeshwar.


Whether accomplishments are accumulated or whether accomplishments are absent, that Brahman is seen as equal for all beings. He is seen as equal in both bondage and liberation. The difference here is that the liberated person among these two will only attain the primordial cause for happiness and bliss namely Paramātmā and sages and yogis offer salutations to this eternal Paramaeshwar.


The realized persons know, understand and realize the tattva of both earthly and heavenly worlds through Brahmavidya and attain that Brahmabhava. At that time even if traditional rites and rituals and mandatory offerings made through yagnashavans and obligatory duties are not done, then also it is still understood that they are whole. Hey King! There should not be brevity for you to attain this Brahmavidya and you should attain Brahmajnāna through this which only resolute persons attain. Sages and yogis worship this eternal Paramaeshwar through this Brahmavidya.


A great man like that will submerge all the desirous intentions and nature within himself and realize that supreme wholesome Paramaeshwar. His purpose in this universe is not destroyed. Sages and yogis worship this eternal Paramaeshwar.


Even if one is as fast as the mind or attaches ten lakh wings and flies, in the end he has to come within the Paramātmā residing in the centre of the heart. Sages and yogis offer salutations to this eternal Paramaeshwar.


This swaroopa of Paramātmā is not discernible to all but only to those whose internal organs are pure. Those who are well-wishers of all, who keep the mind under control, in whose mind there is no unhappiness and who renunciates all bonds and attachment of this universe are only liberated. Sages and yogis worship this eternal Paramaeshwar.


Like how a snake takes shelter in darkness and keeps itself hidden from sight, a conceited man becomes engrossed in his education and profession and keeps his faults and drawbacks hidden. Like how a crook scares away people from a path for his own vested interests and instead reveals another path that leads a foolish man to believe him and fall into the trap of lust, greed and illusion, similarly a man who is dedicated to Paramātmā if shown another path by a conceited man who tries to make him fall into the trap of illusion and ignorance using fear escapes the trap set because of the grace and mercy of Bhagawan and sages and yogis worship this eternal Paramaeshwar.


O King! I never become a vessel to humiliate or disrespect anyone. Neither does my death occur nor my birth and hence, for whom does liberation occur and how? Both Satya and asatya are seated in this eternal Samabrahman that is Me. I am the singular cause for the birth of both reality and illusion. Sages and yogis offer salutations to this supreme all-pervading omnipresent omniscient form of the eternal immortal Paramātmā. 


Paramātmā is not bound either to sadhukarma (saintly duties and actions and inactions) in accordance with dharma or sannyāsa or asadhukarma (disreputable duties, actions and inactions). This duality and differences are seen only by men who are attached to their bodies and bound to the universe. The form of Brahman is to be understood to be equal and balanced at all times. Hence, armed with jnāna yoga, one should attempt to attain the blissful Brahman only. Sages and yogis worship this eternal Paramaeshwar.


The knower of Brahman will not be disturbed or unhappy in his heart if he is at the receiving end of criticism. “I did not self-educate. I did not perform sacrifices” and other matters also do not awaken frivolous feeling and behaviour in him. Brahmavidya quickly establishes sthirabuddhi (equanimity, neutrality and balance) in him which only resolute persons attain. Sages and yogis offer salutations to this eternal Paramaeshwar.


Why will a man who sees Paramātmā in all beings and in all elements of creation and the universe and who has become detached from all matters of desirous nature and intentions unceasingly grieve for people after attaining this vision?


Similar to how when water from everywhere collects to become a large reservoir and there is no need for water to go elsewhere, likewise an ātmā jnāni also has nothing left to learn from all the Vedas.


This omnipresent omniscient Paramātmā of angusta matra is seated in the hearts of all beings but is not discernible to all. IT is birthless, movable and immovable and is always aware in the day and night. The jnāni who knows IT will become immersed in Paramānanda.


Dhrutharashtra! I am only known and understood to be Mother and Father of all, I am only the son and I am only the ātmā of all. What exists and what does not exist is also ME.


Bharata! I am only your old grandsire, Father and son. All of you are residing in my ātmā but in reality neither are you Mine nor am I yours.


Atmā is My seat and ātmā is only My birth. I am imbued in all and seated in My youthful glory. I am birthless, the form of movable and immovable and aware at all times during the day and night. Jnāni purushas are ecstatic after knowing ME.


Paramātmā is more subtle than the subtlest and of pure consciousness. As omnipresent omniscient, IT is the effulgence in all beings. IT is seated in the hrudaya kamala (the lotus in the heart) in all beings and only a jnāni purusha will know, understand and realize this Paramapitha (Supreme Creator) of all.”


[Sanatsujatha Parva – Chapters 46 of Udyoga Parva – Slokas 1 – 31]

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