 | The word anādi occurs in twenty-five verses of Śrīmad-Bhāgavatam. In thirteen of these verses, anādi clearly refers to the Lord Himself or to one of His eternal potencies. Following the pattern of the Upaniṣads and the Mahābhārata, anādi is combined with the word nidhanam in four verses,(60) with the word anta in seven verses,(61) and with the words madhya and nidhanam (“no beginning, middle or end”) in one verse.(62) Similarly, in another verse, the word anādi alone describes Lord Kŗṣņa.(63)
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| One verse describes the process or cosmic cycle of creation and destruction as anādi,(64) and another verse describes the Lord’s avidyā potency, which constructs the cosmic order, as anādi.(65) In another important Śloka, Lord Brahmā is said to be anādi.(66)
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| We also find that in nine verses Śrīmad-Bhāgavatam uses the word anādi to describe the conditioned life of the soul.(67)
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| The question before us shall be whether the Śrīmad-Bhāgavatam and other Purāņas introduce a new philosophy that is not found in the jñāna-kāņḍa portion of the Vedas, the śruti mantras of the Upaniṣads, or in the almost two thousand chapters of the Mahābhārata, or whether Śrīmad-Bhāgavatam, and other literatures, are speaking in figurative language when they describe the material life of the soul as anādi. In order to answer this question, we must first study the ways in which Sanskrit words like anādi are used in śāstra. We shall examine the following words, all of which are used frequently in śāstra to express unlimited quantities of time: śāśvata—everlasting; śāśvat—perpetual; nitya—eternal; anādi—beginningless; ananta—endless.
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| Absolute Time
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| Words such as śāśvata, śāśvat, nitya, anādi, ananta, etc., sometimes display within revealed scriptures a strong, literal sense of “eternal, everlasting, beginningless, endless,” etc. But at other times, especially in reference to objects of this world, the same words show what is obviously a weaker, figurative sense, indicating a very long and yet finite duration of time. We shall examine many examples of this phenomenon, since it directly bears on the correct understanding of the term anādi.
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| Śāśvata (strong sense)
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| In its strong sense, the adjective śāśvata (feminine śāśvatī) means”everlasting, eternal.” For example, in the First Chapter of the Mahābhārata, the Lord Himself is said to be śāśvata:
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| “That Supreme Brahman is eternal (śāśvata), fixed, the everlasting light, He whose divine activities the sages describe.”(68)
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| The Mahābhārata also declares:
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| “Among the greatest scriptures of antiquity, the holy triad of the Veda (trayī) is also eternal, śāśvatī.”(69)
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| In the Bhagavad-gītā (2.20), Lord Kŗṣņa first employs the term śāśvata in the Second Chapter to describe the eternal soul:
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| “He [the soul] does not take birth nor does he die at any time; having existed, he will never cease to be. Unborn, eternal, everlasting (śāśvata), primordial, he is not slain when the body is being slain.”(70)
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| Lord Kŗṣņa uses the opposite word, a-śāśvata, to state that the material world is noneternal:
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| “Having approached Me, the great souls do not take birth again, they do not return to this miserable place which does not endure (aśāśvata), for they have gone to the supreme perfection.”(71)
(Bg. 8.15)
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| Similarly, in the Bhagavad-gītā (8.26), Lord Kŗṣņa describes as “eternal,” śāśvata, the Vedic view on the right and wrong way to leave this world:
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| “In the eternal view [of the Veda] these are surely the light and dark ways of [departing from] the world. By one path the yogī does not come back, and by the other he returns again.”(72)
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| And after hearing extensively from Lord Kŗṣņa, Arjuna too begins to use the word śāśvata in the strong sense of eternal to glorify the Lord:
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| “Arjuna said: ‘You, Lord, are the supreme Absolute, the supreme abode and the supreme purifier, the eternal (śāśvata) divine person, the original God, unborn and almighty.”(73)
(Bg. 10.12)
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| Lord Kŗṣņa concludes His use of the word śāśvata by twice employing it at the end of the Gītā to describe the eternal, spiritual position achieved by His devotees:
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| “Always performing all activities under My shelter, by My grace one achieves the unperishing (śāśvata) position.”(74)
(Bhagavad-gītā 18.56)
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| “Go to Him alone [the Lord] for shelter with all your heart, O Bhārata, and by His mercy you shall attain the supreme peace and the everlasting (śāśvata) abode.”(75)
(Bhagavad-gītā 18.62)
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| Śāśvata (weak sense)
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| There are numerous examples in śāstra in which śāśvata is used in reference to the temporary things of this world, much as we, in our normal speech, commonly describe noneternal things as “permanent,” “lasting,” “constant” or “enduring.”
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| The following examples are taken from the Mahābhārata:
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| “When the sun-god and moon-god exposed the plot of wicked Rāhu to steal the celestial nectar, a lasting (śāśvata) enmity was sealed among them, which endures to the present day.”(76)
(Mahābhārata 1.17.8)
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| “The five sons of King Vasu each became kings in their own right, all five establishing permanent (śāśvata) dynasties bearing their names.”(77)
(Mahābhārata 1.57.30)
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| “Defeated by his old friend Droņa, King Drupada diplomatically solicits from him his ‘constant (śāśvata) favor.”(78)
(Mahābhārata 1.128.13)
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| “The brāhmaņa host of the Pāņḍavas at Ekacakrā condemns the incompetent king of the region who cannot provide the people with śāśvata safety from harm.”(79)
(Mahābhārata 1.148.9)
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| Although the word śāśvata may indicate the highest sense of permanence in describing that which is truly and ultimately eternal, the examples we have just seen—and there are dozens more—demonstrate that the word śāśvata often conveys an ordinary, worldly sense of “lasting,” “permanent,” “perpetual,” etc.
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| The word śāśvata is frequently used in its weak sense to indicate that a pious or worthy person has achieved a seemingly perpetual or everlasting world or abode.
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| Jaratkāru assures his forefathers that he will marry and beget a son who will preserve the family line and keep the forefathers in heaven:
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| “Surely for your deliverance offspring will arise in that [marriage]. May my forefathers enjoy, having reached the permanent status (śāśvata-sthānam)!”(80)
(Mahābhārata 1.13.28)
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| When King Indra of heaven convinces the earthly King Vasu to give up the attempt to take Indra’s position, Indra promises that by sticking to his earthly duties, Vasu will eventually attain to the śāśvata worlds:
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| “Ever protect the dharma that will take you to higher worlds, engaged and with attention, for being so engaged in dharma you shall then attain the pious, everlasting worlds (śāśvatān lokān).”(81)
(Mahābhārata 1.57.6)
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| The sage Mandapāla attempts to enter heaven on the strength of his pious credits, but he is turned back by the gatekeepers with these words:
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| “These very worlds are concealed from you because of [your lack of] progeny. Beget progeny and then you shall enjoy these everlasting (śāśvatān lokān) worlds.”(82)
(Mahābhārata 1.220.13)
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| After begetting good sons, the same Mandapāla then offered this prayer to the fire-god, Agni, when the blazing inferno of Khāņḍava threatened to consume his young sons:
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| “Offering obeisances unto you, the sages go with their wives and sons to the everlasting destination (śāśvatīṁ gatim), won by their own work.”(83)
(Mahābhārata 1.220.25)
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| The feminine plural form of the adjective śāśvata, Śāśvatī, is often used with the word samāḥ,”years,” to indicate a duration of time so long that it seems to be endless, though it is really not. We find the following examples in the Mahābhārata:
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| “After having ruled the citizens according to dharma for endless years (Śāśvatīḥ samāḥ), King Yayāti, son of Nahuṣa, accepted a very ghastly old age that ruined his beauty.”(84)
(Mahābhārata 1.70.33)
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| The Rākṣasī Hiḍimbā refused her hungry brother’s order to kill the Pāņḍavas, reasoning that:
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| “If they are killed (and eaten), there will be but a moment’s satisfaction for my brother and me. But by not killing them (and thus marrying Bhīṣma), I will enjoy for endless years (Śāśvatīḥ samāḥ).”(85)
(Mahābhārata 1.139.16)
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| “When the Pāņḍavas are defeated at dice, the wicked Duḥśāsana declares that Pŗthā’s sons have now been driven to hell for a long, virtually unlimited time, and that they are bereft of their happiness and kingdom, and ruined for endless years (śāśvatīḥ samāḥ).”(86)
(Mahābhārata 2.68.5)
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| Finally, we find this same expression, śāśvatīḥ samāḥ, used in the Bhagavad-gītā itself, when Lord Kŗṣņa says:
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| “Having achieved the worlds of the pious doers, and having dwelt there for endless years (śāśvatīḥ samāḥ), a fallen yogī takes birth in the home of pure and opulent persons.”(87)
(Bhagavad-gītā 6.41)
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| It is clearly understood within the Bhagavad-gītā that the worlds of the pious mentioned here are temporary, for Lord Kŗṣņa clearly states that a yoga-bhraṣṭa, a fallen yogī, goes there and then, after having dwelt there, leaves those worlds and takes birth again.
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| It is remarkable and significant that in the Bhagavad-gītā, Lord Kŗṣņa Himself uses the same word, śāśvata, to describe that which is eternal and that which is apparently endless—when referring, respectively, to spiritual and material things.
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| Śāśvat
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| Besides śāśvata, other Sanskrit words also feature a strong sense indicating absolute time and a weak sense indicating seemingly endless time. A typical example is the word Śāśvat, from which śāśvata is derived. As an adjective, Śāśvat means”perpetual, continual, endless, incessant, frequent,” etc. As an adverb, it means”perpetually, continually, repeatedly, always, ever,” etc. Since we drew our examples for the word śāśvata from the Mahābhārata, we will mainly quote from Śrīmad-Bhāgavatam to illustrate the strong and weak senses of Śāśvat.
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| Śāśvat (strong sense)
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| In Chapter 7 of the Second Canto of Śrīmad-Bhāgavatam, the Absolute Truth is described as Śāśvat, which Śrīla Prabhupāda translates as “eternal.”(88)
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| In Chapter Nine of the Third Canto, Lord Brahmā glorifies the Supreme Lord with these words:
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| “The form which I see is eternally (śāśvat) freed from material contamination and has advented to show mercy to the devotees as a manifestation of internal potency.”(89)
(Śrīmad-Bhāgavatam 3.9.2)
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| In the Fourth Canto, Chapter Eight, Nārada Muni reveals to Dhruva Mahārāja:
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| “The Lord’s face is perpetually (śāśvat) very beautiful and pleasing in attitude.”(90)
(Śrīmad-Bhāgavatam 4.8.45)
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| Finally, in the Bhagavad-gītā, the Lord declares:
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| “Quickly he becomes a righteous soul and attains lasting (śāśvat) peace. O Kaunteya, declare it that My devotee does not perish!”(91)
(Bhagavad-gītā 9.31)
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| Śāśvat (weak sense)
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| In its weak sense, śāśvat refers to material things and processes with the simple sense of always, within temporary material time.
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| For instance, while describing the yoga system to His mother Devahūti, Lord Kapila declares:
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| “One should eat very frugally and should always (śāśvat) remain secluded so that he can achieve the highest perfection of life.”(92).
(Śrīmad-Bhāgavatam 3.28.3)
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| In the Tenth Canto of the Bhāgavatam, the kings imprisoned by Jarāsandha sent a prayerful message to Lord Kŗṣņa, within which we find this statement:
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| “O Lord, with a corpselike body that is always (śāśvat) fearful, we bear the burden of the dreamlike happiness of kings.”(93).
(Śrīmad-Bhāgavatam 10.70.28)
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| After Lord Kŗṣņa liberates those same kings, they gratefully vow to the Lord:
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| “O almighty Lord, we shall no longer desire a mirage-like kingdom that is to be attentively served by a material body that is always (śāśvat) declining, and is the source of sufferings.”(94)
(Śrīmad-Bhāgavatam 10.73.14)
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| Ananta (strong and weak sense)
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| The word an-anta,”without end, unlimited, infinite, etc.” is so common in its strong sense that we hardly need to give examples from the śāstras. Indeed, the Lord Himself is famous as Ananta. It is important, however, to show that this very word, ananta, which is closely tied to the concept of anādi, also has a weak sense in the śāstras.
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| In a verse that we have already quoted in reference to the term śāśvatīḥ samāḥ, wicked Duḥśāsana declares that Pŗthā’s sons have been driven to hell for an unlimited time:
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| “The Pāņḍavas have been driven into hell for an endlessly long time. They have been deprived of their happiness and their kingdom. They are lost forevermore.”(95)
(Mahābhārata 2.68.5)
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| Here dīrgha-kālam anantakam indicates, literally, a”long time that has no end.”
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| According to the Monier-Williams Sanskrit Dictionary, the word anantaka, as an adjective, means”endless, boundless, eternal, infinite.” Thus if we take the literal meaning of Duḥśāsana’s statement, he declares that the Pāņḍavas will now suffer in the forest for an infinite amount of time. It is not very difficult to understand that this is figurative language.
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| Similarly, in the First Canto of the Bhāgavatam, Arjuna recalls how Lord Kŗṣņa empowered him to perform great deeds:
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| “As a friend of Kŗṣņa, I alone with my chariot, crossed over the ocean of the Kuru army, an invincible ocean with no end [of the distance] to its far shore (ananta-pāram).”(96)
(Śrīmad-Bhāgavatam 1.15.14)
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| Clearly this is again figurative language. The Kuru power found its limit in the contrary will of the Supreme Lord. Indeed, the force of Arjuna’s meditation is that”I crossed over (ahaṁ tatare) that which apparently had no limit.” In other words, only by the Lord’s mercy could Arjuna defeat the Kurus, who were very much limited in comparison with the Lord.
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| In the Fifth Canto ((Śrīmad-Bhāgavatam 5.5.17)), Lord ŗṣabhadeva warns His sons that a blind materialist does not see his own unlimited (or unending) misery (ananta-duḥkham). Taken literally, this would mean that the suffering of a materialist can never end, and that there is no limit whatsoever to the amount of suffering he actually experiences. Clearly, there is a figurative element here. In the next to the last verse of the Sixth Canto, Śukadeva Gosvāmī announces the benefits of the puṁsavana vow, which is said to cause”unlimited satisfaction (ananta-tŗptiḥ) for the forefathers and demigods” ((Śrīmad-Bhāgavatam 6.19.27)). Again, taken literally, the logical conclusion would be that forefathers and demigods in the material world experience satisfaction that is quantitatively equal to that of the Supreme Personality of Godhead.
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| Śrī Nārada Muni declares to King Yudhiṣṭhira, in the Seventh Canto:
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| “Formerly, O King, that very Supreme Lord expanded the reputation of Rudra, after that god’s fame had been struck down by Maya Dānava, who possessed unlimited (ananta) mystic power.”(97)
(Śrīmad-Bhāgavatam 7.10.51)
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| Surely even Maya Dānava’s power has a limit, otherwise he would be omnipotent and thus equal in power to Kŗṣņa.
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| Uses of Nitya
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| Our exploration of the vocabulary of absolute quantities in general, and of permanence and eternality in particular, finally leads us back to the word nitya, the most common Sanskrit term for expressing such notions as ”regular,” ”constant,” ”continual” and ultimately ”perpetual” and ”eternal.” There are literally many hundreds of examples in which the word nitya is applied to material things, the sense being constant, regular, always (within material time), etc. So frequent and common are these examples that we need not cite them here. Indeed, the word nitya in its adverbial forms, nityam, nityaŚaḥ, nityadā, is the most common Sanskrit word for such basic terms as ”always, regularly, continuously,” etc. Apart from this sense of the word, nitya is used to mean eternal in a full spiritual sense in Vedic literature even prior to the Mahābhārata. For example, both the Kaṭha Upaniṣad and the Śvetāśvatara Upaniṣad declare the Lord to be the supreme eternal being (nitya), who provides all that the many eternal beings (nityānām) require.
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| “There is one eternal among the many eternals, one conscious being among the many conscious beings; it is that One who satisfies all the needs of the many.”(98)
(Kaṭha Upaniṣad 5.13; Śvetāśvatara Upaniṣad 6.13)
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| The connection between the mundane and the spiritual use of the word is obvious: if we take the word”always” to its logical conclusion,”always” means eternally. In the Second Chapter of the Gītā, Kŗṣņa employs the word nitya four times to say that the soul is eternal, in the full spiritual sense:
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| “These bodies of the eternal (nitya), embodied, indestructible, immeasurable soul are said to have an end. Therefore fight, O Bhārata!”(99)
(Bhagavad-gītā 2.18)
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| “He [the soul] does not take birth nor does he die at any time; having existed, he will never cease to be. Unborn, eternal (nitya), everlasting (śāśvata), this primordial being is not slain when the body is being slain.”(100).
(Bg. 2.20)
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| “If one knows this soul to be indestructible, eternal (nitya), unborn, inexhaustible, O Pārtha, whom can he kill, and whom can he cause to kill?”(101).
(Bg. 2.21)
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| “This [soul] cannot be cut, he cannot be burned or moistened, nor can he be dried up. He is eternal (nitya), goes everywhere though stationary; he is unmoving, sanātana.”(102).
(Bg. 2.24)
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| It is significant that in all four verses, the word nitya is embedded within a cluster of synonyms whose collective power points unmistakably to the full spiritual sense of eternal, i.e., that which has always existed and which will always continue to exist. This emphasis is required because virtually all of the words expressing eternality possess not only a strong literal sense, but also a weaker sense in which they indicate a long, but finite, period of time, or in many cases, such words may indicate much less than that, i.e., mere continuity, or the full lifetime of a person.
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| 60 | | 1.8.28 manye tvāṁ kālam īśānam anādi-nidhanaṁ vibhum
11.3.8 anādi-nidhanaḥ kālaḥ
12.6.2 anādi-nidhano hariḥ
12.11.50 evaṁ hy anādi-nidhano bhagavān harir īśvaraḥ |
| 61 | | 2.6.40 satyaṁ pūrṇam anādy-antaṁ nirguṇaṁ nityam advayam
3.29.45 so ‘nanto ‘nta-karaḥ kalo ‘nādir ādi-kṛd avyayaḥ
4.11.19 so ‘nanto ‘nta-karaḥ kalo ‘nādir ādi-kṛd avyayaḥ
7.3.30 tvam eka ātmātmavatām anādir ananta-pāraḥ kavir antarātmā
11.16.1 tvaṁ brahma paramaṁ sākṣād anādy-antam apāvṛtam
12.4.19 anādy anantam avyaktaṁ nityaṁ kāraṇam avyayam
12.4.37 anādy-antavatānena kāleneśvara-mūrtinā |
| 62 | | 2.10.34 ataḥ paraṁ sūkṣmatamam ayaktaṁ nirviśeṣaṇam
anādi-madhya-nidhanaṁ nityaṁ vāṅ-manasaḥ param |
| 63 | | 3.26.3 anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ |
| 64 | | 12.10.41 etat kecid avidvāṁso māyā-saṁsṛtiṁ ātmanaḥ
anādy-āvartitaṁ nŽṇāṁ kādācitkaṁ pracakṣate |
| 65 | | 12.11.29 anādy-avidyayā viṣṇor ātmanaḥ sarva-dehinām
nirmito loka-tantro ‘yaṁ lokeṣu parivartate |
| 66 | | 4.30.51 taṁ prajā-sarga-rakṣāyām anādir abhiṣicya ca
yuyoja yuyuje ‘nyāṁś ca sa vai sarva-prajāpatīn |
| 67 | | 4.29.70 nāhaṁ mameti bhāvo ‘yaṁ puruṣe vyavadhīyate yāvad buddhi-mano-‘kṣārtha-guṇa-vyūho hy anādimān
5.14.1 anādi-saṁsāranubhavasya
5.25.8 anādi-kāla-karma-vāsanā-grathitam avidyāmayaṁ hṛdaya-grantim
5.26.3 anādy-avidyayā kṛta-kāmānāṁ
6.5.11 bhūḥ kṣetraṁ jīva-saṁjñaṁ yad anādi nija-bandhanam adṛṣṭvā tasya nirvāṇaṁ kim asat-karmabhir bhavet
8.24.46 anādy-avidyopahatātma-saṁvidas tan-mūla-saṁsāra-pariśramāturāḥ
10.77.32 yat-pāda-sevorjitayātma-vidyayā hinvanty anādyātma-viparyaya-graham
11.11.4 ekasyaiva mamāṁśasya jīvasyaiva mahā-mate bandho ‘syāvidyayānādir vidyayā ca tathetaraḥ
11.22.10 anādy-avidyā-yuktasya puruṣasyātma-vedanam svato na sambhavād anyas tattva-jño jñāna-do bhavet |
| 68 | | śāśvataṁ brahma paramaṁ dhruvaṁ jyotiḥ sanātanam yasya divyāni karmāṇi kathayanti manīṣiṇaḥ<>(Mahābhārata 1.1.194) |
| 69 | | eṣā trayī purāṇānām uttamānāṁ ca śāśvatī(Mahābhārata 1.94.61) |
| 70 | | na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ‘yaṁ purāṇo na hanyate hanyamāne śarīre |
| 71 | | mām upetya punar janma duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ |
| 72 | | śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate
ekayā yāty anāvṛttim anyayāvartate punaḥ |
| 73 | | arjuna uvāca
paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvatam divyam ādi-devam ajaṁ vibhum |
| 74 | | sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti śāśvataṁ padam avyayam |
| 75 | | tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata
tat-prasādāt parāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam |
| 76 | | tato vaira-vinirbandhaḥ kṛto rāhu-mukhena vai
śāśvataś candra-sūryābhyāṁ grasaty adyāpi caiva tau |
| 77 | | ete tasya sutā rājan rājarṣer bhūri-tejasaḥ nyaveśayan nāmabhiḥ svais te
deśāṁś ca purāṇi ca vāsavāḥ pañca rājānaḥ pṛthag-vaṁśāś ca śāśvatāḥ |
| 78 | | drupada uvāca
anāścaryam idaṁ brahman vikrānteṣu mahātmasu
prīye tvayāhaṁ tvattaś ca prītim icchāmi śāśvatīm |
| 79 | | vetrakīya-gṛhe rājā nāyaṁ nayam ihāsthitaḥ
anāmayaṁ janasyāsya yena syād adya śāśvatam |
| 80 | | tatra cotpatsyate jantur bhavatāṁ tāraṇāya vai
śāśvataṁ sthānam āsādya modantāṁ pitaro mama |
| 81 | | lokyaṁ dharmaṁ pālaya tvaṁ nitya-yuktaḥ samāhitaḥ
dharma-yuktas tato lokān puṇyān āpsyasi śāśvatān |
| 82 | | ta ime prasavasyārthe tava lokāḥ samāvṛtāḥ
prajāyasva tato lokān upabhoktāsi śāśvatān |
| 83 | | tubhyaṁ kṛtva namo viprāḥ sva-karma-vijitāṁ gatim
gacchanti saha patnībhiḥ sutair api ca śāśvatīm |
| 84 | | sa śāśvatīḥ samā rājan prajā dharmeṇa pālayan
jarām ārchan mahā-ghorāṁ nāhuṣo rūpa-nāśinīm |
| 85 | | muhūrtam iva tṛptiś ca bhaved bhrātur mamaiva ca
hatair etair ahatvā tu modiṣye śāśvatīḥ samāḥ |
| 86 | | narakam pātitāḥ pārthā dīrgha-kālam anantakam
sukhāc ca hīnā rājyāc ca vinaṣṭhāḥ śāśvatīḥ samāḥ |
| 87 | | prāpya puṇya-kṛtāṁ lokān uṣitvā śāśvatīḥ samāḥ
śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo ‘bhijāyate |
| 88 | | śaśvat praśāntam abhayaṁ pratibodha-mātraṁ
śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam
śabdo na yatra puru-kārakavān kriyārtho
māyā paraity abhimukhe ca vilajjamānā
tad vai padaṁ bhagavataḥ paramasya puṁso
brahmeti yad vidur ajasra-sukhaṁ viśokam
(2.7.47) |
| 89 | | rūpaṁ yad etad avabodha-rasodayena
śaśvan-nivṛtta-tamasaḥ sad-anugrahāya |
| 90 | | prasādābhimukhaṁ śaśvat prasanna-vadanekṣaṇam |
| 91 | | kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati
kaunteya pratijanīhi na me bhaktaḥ praṇaśyati |
| 92 | | mita-medhyādanaṁ śaśvad vivikta-kṣema-sevanam |
| 93 | | svapnāyitaṁ nṛpa-sukhaṁ para-tantram īśa
śaśvad-bhayena mṛtakena dhuraṁ vahāmaḥ |
| 94 | | atho na rājyaṁ mṛga-tṛṣṇi-rūpitaṁ
dehena śaśvat patatā rujāṁ bhuvā |
| 95 | | narakam pātitāḥ pārthā dīrgha-kālam anantakam
sukhāc ca hīnā rājyāc ca vinaṣṭāḥ śāśvatīḥ samāḥ |
| 96 | | yad-bāndhavaḥ kuru-balābdhim ananta-pāram
eko rathena tatare ‘ham atīrya-sattvam |
| 97 | | sa eṣa bhagavān rājan vyatanod vihataṁ yaśaḥ
purā rudrasya devasya mayenānanta-māyinā |
| 98 | | nityo nityānām cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān tam ātma-sthaṁ ye ‘nupaśyati dhīrās teṣāṁ śāntiḥ śāśvatī netareṣām.(Kaṭha Upaniṣad 5.13)nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān tat kāraṇam sāṅkya-yogadhigamyaṁ jñātva devam mucyate sarva-pāśaiḥ(Śvetāśvatara Upaniṣad 6.13) |
| 99 | | antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
anāśino ‘prameyasya tasmād yudhyasva bhārata |
| 100 | | na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā va na bhūyaḥ
ajo nityaḥ śāśvato ‘yaṁ purāṇo na hanyate hanyamāne śarīre |
| 101 | | vedāvināśinaṁ nityaṁ ya enam ajam ajam avyayam
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam |
| 102 | | acchedyo ‘yam adāhyo ‘yam akledyo ‘śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur acalo ‘yaṁ sanātanaḥ |
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