> > S'rîmad Bhâgavatam - Canto 10
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Canto 10: 'Summum Bonum'

> > *******

> > Chapter Eigthy-seven: The Prayers of the Personified Vedas

> > ******

> > SB 10.87.1

> > TEXT 1

> > s'rî-parîkshid uvâca

> > brahman brahmany anirdes'ye

> > nirgune guna-vrittayah

> > katham caranti s'rutayah

> > sâkshât sad-asatah pare

> > s'rî-parîkshit uvâca - S'rî Parîkchit said; brahman - O brâhmana (S'ukadeva); brahmani - in the Absolute Truth; anirdes'ye - which cannot be described in words; nirgune - which has no qualities; guna - the qualities of material nature; vrittayah - whose scope of action; katham - how; caranti - function (by referring); s'rutayah - the Vedas; sâkshât - directly; sat - to material substance; asatah - and its subtle causes; pare - in that which is transcendental.

> > TRANSLATION

> > S'rî Parîkchit said: O brâhmana, how can the Vedas directly describe the Supreme Absolute Truth, who cannot be described in words? The Vedas are limited to describing the qualities of material nature, but the Supreme is devoid of these qualities, being transcendental to all material manifestations and their causes.

> > ******

> > TEXT 2

> > s'rî-s'uka uvâca

> > buddhîndriya-manah-prânân

> > janânâm asrijat prabhuh

> > mâtrârtham ca bhavârtham ca

> > âtmane 'kalpanâya ca

> > s'rî-s'ukah uvâca - S'ukadeva Gosvâmî said; buddhi - material intelligence; indriya - senses; manah - mind; prânân - and vital air; janânâm - of the living entities; asrijat - sent forth; prabhuh - the Supreme Lord; mâtra - of sense gratification; artham - for the sake; ca - and; bhava - of birth (and the activities that follow it); artham - for the sake; ca - and; âtmane - for the soul (and his attainment of happiness in his next life); akalpanâya - for his ultimate abandonment of material motives; ca - and.

> > TRANSLATION

> > S'ukadeva Gosvamî said: The Supreme Lord manifested the material intelligence, senses, mind and vital air of the living entities so that they could indulge their desires for sense gratification, take repeated births to engage in fruitive activities, become elevated in future lives and ultimately attain liberation.

> > ******

> > TEXT 3

> > saishâ hy upanishad brâhmî

> > pûrves'âm pûrva-jair dhritâ

> > s'rraddhayâ dhârayed yas tâm

> > kshemam gacched akin'canah

> > sâ eshâ - this same; hi - indeed; upanishat - Upanishad, confidential spiritual doctrine; brâhmî - related to the Absolute Truth; pûrveshâm - of our predecessors (such as Nârada); pûrva-jaih - by the predecessors (such as Sanaka); dhrita - meditated upon; s'raddhayâ - with faith; dhârayet - meditates; yah - whoever; tâm - upon it; kshemam - ultimate success; gacchet - will attain; akin'canah - free from material connection.

> > TRANSLATION

> > Those who came before even our ancient predecessors meditated upon this same confidential knowledge of the Absolute Truth. Indeed, anyone who faithfully concentrates on this knowledge will become free from material attachments and attain the final goal of life.

> > ******

> > TEXT 4

> > atra te varnayishyâmi

> > gâthâm nârâyanânvitâm

> > nâradasya ca samvâdam

> > risher nârâyanasya ca

> > atra - in this connection; te - to you; varnayishyâmi - I will relate; gâthâm - an account; nârâyana-anvitâm - concerning the Supreme Lord, Nârâyana; nâradasya - of Nârada; ca - and; samvâdam - the conversation; risheh nârâyanasya - of S'rî Nârâyana Rishi; ca - and.

> > TRANSLATION

> > In this connection I will relate to you a narration concerning the Supreme Lord Nârâyana. It is about a conversation that once occurred between S'rî Nârâyana Rishi and Nârada Muni.

> > ******

> > TEXT 5

> > ekadâ nârado lokân

> > paryathan bhagavat-priyah

> > sanâtanam rishim drashthum

> > yayau nârâyanâs'ramam

> > ekadâ - once; nâradah - Nârada Muni; lokân - the worlds; paryathan - traveling about; bhagavat - of the Supreme Lord; priyah - the beloved; sanâtanam - primeval; rishim - the divine sage; drashthum - to see; yayau - went; nârâyana-âs'ramam - to the hermitage of Lord Nârâyana Rishi.

> > TRANSLATION

> > Once, while traveling among the various planets of the universe, the Lord's beloved devotee Nârada went to visit the primeval sage Nârâyana at His âs'rama.

> > ******

> > TEXT 6

> > yo vai bhârata-varshe 'smin

> > kshemâya svastaye nrinâm

> > dharma-jn'âna-s'amopetam

> > â-kalpâd âsthitas tapah

> > yah - who; vai - indeed; bhârata-varshe - in the holy land of Bhârata (India); asmin - this; kshemâya - for the welfare in this life; svastaye - and for the welfare in the next life; nrinâm - of men; dharma - with maintenance of religious standards; jn'âna - spiritual knowledge; s'ama - and self-control; upetam - enriched; â-kalpât - from the very beginning of Lord Brahmâ's day; âsthitah - executing; tapah - austerities.

> > TRANSLATION

> > From the very beginning of Brahmâ's day Lord Nârâyana Rishi has been undergoing austere penances in this land of Bhârata while perfectly performing religious duties and exemplifying spiritual knowledge and self- control - all for the benefit of human beings in both this world and the next.

> > ******

> > TEXT 7

> > tatropavishtham rishibhih

> > kalâpa-grâma-vâsibhih

> > parîtam pranato 'pricchad

> > idam eva kurûdvaha

> > tatra - there; upavishtham - sitting; rishibhih - by sages; kalâpa-grâma - in the village Kalâpa (nearby Badarikâs'rama); vâsibhih - who resided; parîtam - surrounded; pranatah - bowing down; apricchat - he asked; idam eva - this same (question); kuru-udvaha - O most eminent of the Kurus.

> > TRANSLATION

> > There Nârada approached Lord Nârâyana Rishi, who was sitting amidst sages of the village of Kalâpa. After bowing down to the Lord, O hero of the Kurus, Nârada asked Him the very same question you have asked me.

> > ******

> > TEXT 8

> > tasmai hy avocad bhagavân

> > rishînâm s'rinvatâm idam

> > yo brahma-vâdah pûrveshâm

> > jana-loka-nivâsinâm

> > tasmai - to him; hi - indeed; avocat - spoke; bhagavân - the Supreme Lord; rishînâm - the sages; s'rinvatâm - as they listened; idam - this; yah - which; brahma - about the Absolute Truth; vâdah - discussion; pûrveshâm - ancient; jana- loka-nivâsinâm - among the inhabitants of Janaloka.

> > TRANSLATION

> > As the sages listened, Lord Nârâyana Rishi related to Nârada an ancient discussion about the Absolute Truth that took place among the residents of Janaloka.

> > ******

> > TEXT 9

> > s'rî-bhagavân uvâca

> > svâyambhuva brahma-satram

> > jana-loke 'bhavat purâ

> > tatra-sthânâm mânasânâm

> > munînâm ûrdhva-retasâm

> > s'rî-bhagavân uvâca - the Supreme Lord said; svâyambhuva - O son of self-born Brahmâ; brahma - performed by the utterance of transcendental sound; satram - a sacrifice; jana-loke - on the planet Janaloka; abhavat - occurred; purâ - in the past; tatra - there; sthânâm - among those who resided; mânasânâm - born from the mind (of Brahmâ); munînâm - sages; ûrdhva - (flowing) upward; retasâm - whose semen.

> > TRANSLATION

> > The Personality of Godhead said: O son of self-born Brahmâ, once long ago on Janaloka, wise sages who resided there performed a great sacrifice to the Absolute Truth by vibrating transcendental sounds. These sages, mental sons of Brahmâ, were all perfect celibates.

> > ******

> > TEXT 10

> > s'vetadvîpam gatavati

> > tvayi drashthum tad-îs'varam

> > brahma-vâdah su-samvrittah

> > s'rutayo yatra s'erate

> > tatra hâyam abhût pras'nas

> > tvam mâm yam anupricchasi

> > s'vetadvîpam - to S'vetadvîpa; gatavati - having gone; tvayi - you (Nârada); drashthum - to see; tat - its; îs'varam - Lord (Aniruddha); brahma - into the nature of the Supreme; vâdah - a symposium; su - enthusiastically; samvrittah - ensued; s'rutayah - the Vedas; yatra - in whom (Lord Aniruddha, also known as Kshîrodakas'âyî Vishnu); s'erate - lay down to rest; tatra - about Him; ha - indeed; ayam - this; abhût - arose; pras'nah - question; tvam - you; mâm - of Me; yam - which; anupricchasi - again are asking.

> > TRANSLATION

> > At that time you happened to be visiting the Lord on S'vetadvîpa - that Supreme Lord in whom the Vedas lie down to rest during the period of universal annihilation. A lively discussion arose among the sages on Janaloka as to the nature of the Supreme Absolute Truth. Indeed, the same question arose then that you are asking Me now.

> > ******

> > TEXT 11

> > tulya-s'ruta-tapah-s'îlâs

> > tulya-svîyâri-madhyamâh

> > api cakruh pravacanam

> > ekam s'us'rûshavo 'pare

> > tulya - equal; s'ruta - in hearing from the Vedas; tapah - and performance of penances; s'îlâh - whose character; tulya - equal; svîya - to friends; ari - enemies; madhyamâh - and neutral parties; api - although; cakruh - they made; pravacanam - the speaker; ekam - one of them; s'us'rûshavah - eager listeners; apare - the others.

> > TRANSLATION

> > Although these sages were all equally qualified in terms of Vedic study and austerity, and although they all saw friends, enemies and neutral parties equally, they chose one of their number to be the speaker, and the rest became eager listeners.

> > ******

> > TEXTS 12 - 13

> > s'rî-sanandana uvâca

> > sva-srishtham idam âpîya

> > s'ayânam saha s'aktibhih

> > tad-ante bodhayâm cakrus

> > tal-lingaih s'rutayah param

> > yathâ s'ayânam samrâjam

> > vandinas tat-parâkramaih

> > pratyûshe 'bhetya su-s'lokair

> > bodhayanty anujîvinah

> > s'rî-sanandanah - S'rî Sanandana (the exalted mind-born son of Brahmâ who was chosen to reply to the sages' inquiry); uvâca - said; sva - by Himself; srishtham - created; idam - this (universe); âpîya - having withdrawn; s'ayânam - lying asleep; saha - with; s'aktibhih - His energies; tat - of that (period of universal dissolution); ante - at the end; bodhayâm cakruh - they awakened Him; tat - His; lingaih - with (descriptions of) His characteristics; s'rutayah - the Vedas; param - the Supreme;

> > yathâ - just as; s'ayânam - sleeping; samrâjam - a king; vandinah - his court poets; tat - his; parâkramaih - with (recitations of) the heroic deeds; pratyûshe - at dawn; abhetya - approaching him; sus'lokaih - poetic; bodhayanti - they awaken; anujîvinah - his servants.

> > TRANSLATION

> > S'rî Sanandana replied: After the Supreme Lord withdrew the universe He had previously created, He lay for some time as if asleep, and all His energies rested dormant within Him. When the time came for the next creation, the personified Vedas awakened Him by chanting His glories, just as the poets serving a king approach him at dawn and awaken him by reciting his heroic deeds.

> > ******

> > TEXT 14

> > s'rî-s'rutaya ûcuh

> > jaya jaya jahy ajâm ajita dosha-gribhîta-gunâm

> > tvam asi yad âtmanâ samavaruddha-samasta-bhagah

> > aga-jagad-okasâm akhila-s'akty-avabodhaka te

> > kvacid ajayâtmanâ ca carato 'nucaren nigamah

> > s'rî-s'rutayah ûcuh - the Vedas said; jayajaya - victory to You, victory to You; jahi - please defeat; ajâm - the eternal illusory potency of Mâyâ; ajita - O unconquerable one; dosha - to create discrepancies; gribhîta - who has assumed; gunâm - the qualities of matter; tvam - You; asi - are; yat - because; âtmanâ - in Your original status; samavaruddha - complete; samasta - in all; bhagah - opulences; aga - nonmoving; jagat - and moving; okasâm - of those who possess material bodies; akhila - of all; s'akti - the energies; avabodhaka - O You who awaken; te - You; kvacit - sometimes; ajayâ - with Your material energy; âtmanâ - and with Your internal, spiritual energy; ca - also; caratah - engaging; anucaret - can appreciate; nigamah - the Vedas.

> > TRANSLATION

> > The s'rutis said: Victory, victory to You, O unconquerable one! By Your very nature You are perfectly full in all opulences; therefore please defeat the eternal power of illusion, who assumes control over the modes of nature to create difficulties for conditioned souls. O You who awaken all the energies of the moving and nonmoving embodied beings, sometimes the Vedas can recognize You as You sport with Your material and spiritual potencies.

> > ******

> > TEXT 15

> > brihad upalabdham etad avayanty avas'eshatayâ

> > yata udayâstam-ayau vikriter mridi vâvikritât

> > ata rishayo dadhus tvayi mano-vacanâcaritam

> > katham ayathâ bhavanti bhuvi datta-padâni nrinâm

> > brihat - as the Supreme; upalabdham - perceived; etat - this (world); avayanti - they consider; avas'eshatayâ - in terms of its being the all-pervading foundation of existence; yatah - since; udaya - the generation; astam-ayau - and dissolution; vikriteh - of a transformation; mridi - of clay; vâ - as if; avikritât - (the Supreme itself) not being subject to transformation; atah - therefore; rishayah - the sages (who compiled the Vedic mantras); dadhuh - placed; tvayi - in You; manah - their minds; vacana - words; âcaritam - and actions; katham - how; ayathâ - not as they are; bhavanti - become; bhuvi - upon the ground; datta - placed; padâni - the steps; nrinâm - of men.

> > TRANSLATION

> > This perceivable world is identified with the Supreme because the Supreme Brahman is the ultimate foundation of all existence, remaining unchanged as all created things are generated from it and at last dissolved into it, just as clay remains unchanged by the products made from it and again merged with it. Thus it is toward You alone that the Vedic sages direct all their thoughts, words and acts. After all, how can the footsteps of men fail to touch the earth on which they live?

> > ******

> > TEXT 16

> > iti tava sûrayas try-adhipate 'khila-loka-mala-

> > kshapana-kathâmritâbdhim avagâhya tapâmsi jahuh

> > kim uta punah sva-dhâma-vidhutâs'aya-kâla-gunâh

> > parama bhajanti ye padam ajasra-sukhânubhavam

> > iti - thus; tava - Your; sûrayah - wise saints; tri - of the three (planetary systems of the universe, or the three modes of nature); adhipate - O master; akhila - of all; loka - the worlds; mala - the contamination; kshapana - which eradicates; kathâ - of discussions; amrita - nectar; abdhim - into the ocean; avagâhya - by diving deeply; tapâmsi - their troubles; jahuh - have given up; kim uta - what to speak; punah - moreover; sva - their own; dhâma - by the power; vidhuta - dispelled; âs'aya - of their minds; kâla - and of time; gunâh - the (undesirable) qualities; parama - O supreme one; bhajanti - worship; ye - who; padam - Your true nature; ajasra - uninterrupted; sukha - of happiness; anubhavam - (in which there is) experience.

> > TRANSLATION

> > Therefore, O master of the three worlds, the wise get rid of all misery by diving deep into the nectarean ocean of topics about You, which washes away all the contamination of the universe. Then what to speak of those who, having by spiritual strength rid their minds of bad habits and freed themselves from time, are able to worship Your true nature, O supreme one, finding within it uninterrupted bliss?

> > ******

> > TEXT 17

> > dritaya iva s'vasanty asu-bhrito yadi te 'nuvidhâ

> > mahad-aham-âdayo 'ndam asrijan yad-anugrahatah

> > purusha-vidho 'nvayo 'tra caramo 'nna-mayâdishu yah

> > sad-asatah param tvam atha yad eshv avas'esham ritam

> > dritayah - bellows; iva - as if; s'vasanti - they breathe; asu-bhritah - alive; yadi - if; te - Your; anuvidhâh - faithful followers; mahat - the total material energy; aham - false ego; âdayah - and the other elements of creation; andam - the universal egg; asrijan - produced; yat - whose; anugrahatah - by the mercy; purusha - of the living entity; vidhah - according to the particular forms; anvayah - whose entrance; atra - among these; caramah - the ultimate; anna- maya-âdishu - among the manifestations known as anna-maya and so on; yah - who; sat-asatah - from gross and subtle matter; param - distinct; tvam - You; atha - and furthermore; yat - which; eshu - among these; avas'esham - underlying; ritam - the reality.

> > TRANSLATION

> > Only if they become Your faithful followers are those who breathe actually alive, otherwise their breathing is like that of a bellows. It is by Your mercy alone that the elements, beginning with the mahat-tattva and false ego, created the egg of this universe. Among the manifestations known as anna-maya and so forth, You are the ultimate one, entering within the material coverings along with the living entity and assuming the same forms as those he takes. Distinct from the gross and subtle material manifestations, You are the reality underlying them all.

> > ******

> > TEXT 18

> > udaram upâsate ya rishi-vartmasu kûrpa-dris'ah

> > parisara-paddhatim hridayam ârunayo daharam

> > tata udagâd ananta tava dhâma s'irah paramam

> > punar iha yat sametya na patanti kritânta-mukhe

> > udaram - the abdomen; upâsate - worship; ye - who; rishi - of sages; vartmasu - according to the standard methods; kûrpa - gross; dris'ah - their vision; parisara - from which all the prânic channels emanate; paddhatim - the node; hridayam - the heart; ârunayah - the Âruni sages; daharam - subtle; tatah - thence; udagât - (the soul) rises up; ananta - O unlimited Lord; tava - Your; dhâma - place of appearance; s'irah - to the head; paramam - the highest destination; punah - again; iha - into this world; yat - which; sametya - reaching; na patanti - they do not fall down; krita-anta - of death; mukhe - into the mouth.

> > TRANSLATION

> > Among the followers of the methods set forth by great sages, those with less refined vision worship the Supreme as present in the region of the abdomen, while the Ârunis worship Him as present in the heart, in the subtle center from which all the prânic channels emanate. From there, O unlimited Lord, these worshipers raise their consciousness upward to the top of the head, where they can perceive You directly. Then, passing through the top of the head toward the supreme destination, they reach that place from which they will never again fall to this world, into the mouth of death.

> > ******

> > TEXT 19

> > sva-krita-vicitra-yonishu vis'ann iva hetutayâ

> > taratamatas' cakâssy anala-vat sva-kritânukritih

> > atha vitathâsv amûshv avitathâm tava dhâma samam

> > viraja-dhiyo 'nuyanty abhivipanyava eka-rasam

> > sva - by Yourself; krita - created; vicitra - variegated; yonishu - within the species of life; vis'an - entering; iva - apparently; hetutayâ - as their motivation; taratamatah - according to hierarchies; cakâssi - You become visible; anala-vat - like fire; sva - Your own; krita - creation; anukritih - imitating; atha - therefore; vitathâsu - unreal; amûshu - among these (various species); avitatham - not unreal; tava - Your; dhâma - manifestation; samam - undifferentiated; viraja - spotless; dhiyah - whose minds; anuyanti - understand; abhivipanyavah - those who are free from all material entanglements (pana); eka-rasam - unchanging.

> > TRANSLATION

> > Apparently entering among the variegated species of living beings You have created, You inspire them to act, manifesting Yourself according to their higher and lower positions, just as fire manifests differently according to the shape of what it burns. Therefore those of spotless intelligence, who are altogether free from material attachments, realize Your undifferentiated, unchanging Self to be the permanent reality among all these impermanent life forms.

> > ******

> > TEXT 20

> > sva-krita-pureshv amîshv abahir-antara-samvaranam

> > tava purusham vadanty akhila-s'akti-dhrito 'ms'a-kritam

> > iti nri-gatim vivicya kavayo nigamâvapanam

> > bhavata upâsate 'nghrim abhavam bhuvi vis'vasitâh

> > sva - by himself; krita - created; pureshu - in the bodies; amîshu - these; abahih - not externally; antara - or internally; samvaranam - whose factual envelopment; tava - Your; purusham - living entity; vadanti - (the Vedas) say; akhila - of all; s'akti - energies; dhritah - of the possessor; ams'a - as the expansion; kritam - manifested; iti - in this manner; nri - of the living entity; gatim - the status; vivicya - ascertaining; kavayah - learned sages; nigama - of the Vedas; âvapanam - the field in which all offerings are sown; bhavatah - Your; upâsate - they worship; anghrim - the feet; abhavam - which cause the cessation of material existence; bhuvi - on the earth; vis'vasitâh - having developed faith.

> > TRANSLATION

> > The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all Vedic sacrifices in this world are offered, and which are the source of liberation.

> > ******

> > TEXT 21

> > duravagamâtma-tattva-nigamâya tavâtta-tanos' carita-mahâmritâbdhi-parivarta- paris'ramanâh

> > na parilashanti kecid apavargam apîs'vara te carana-saroja-hamsa-kula-sanga- visrishtha-grihâh

> > duravagama - difficult to understand; âtma - of the self; tattva - the truth; nigamâya - in order to propagate; tava - of You; âtta - who have assumed; tanoh - Your personal forms; carita - of the pastimes; mahâ - vast; amrita - of nectar; abdhi - in the ocean; parivarta - by diving; paris'ramanâh - who have been relieved of fatigue; na parilashanti - do not wish for; kecit - a few persons; apavargam - liberation; api - even; îs'vara - O Lord; te - Your; carana - at the feet; saroja - lotus; hamsa - of swans; kula - with the community; sanga - because of association; visrishtha - abandoned; grihâh - whose homes.

> > TRANSLATION

> > My Lord, some fortunate souls have gotten relief from the fatigue of material life by diving into the vast nectar ocean of Your pastimes, which You enact when You manifest Your personal forms to propagate the unfathomable science of the self. These rare souls, indifferent even to liberation, renounce the happiness of home and family because of their association with devotees who are like flocks of swans enjoying at the lotus of Your feet.

> > ******

> > TEXT 22

> > tvad-anupatham kulâyam idam âtma-suhrit-priya-vac

> > carati tathonmukhe tvayi hite priya âtmani ca

> > na bata ramanty aho asad-upâsanayâtma-hano

> > yad-anus'ayâ bhramanty uru-bhaye ku-s'arîra-bhritah

> > tvat - You; anupatham - useful for serving; kulâyam - body; idam - this; âtma - self; suhrit - friend; priya - and beloved; vat - as; carati - acts; tathâ - nevertheless; unmukhe - who are favorably disposed; tvayi - in You; hite - who are helpful; priye - who are affectionate; âtmani - who are their very Self; ca - and; na - not; bata - alas; ramanti - they take pleasure; aho - ah; asat - of the unreal; upâsanayâ - by worship; âtma - themselves; hanah - killing; yat - in which (worship of the unreal); anus'ayâh - whose persistent desires; bhramanti - they wander; uru - greatly; bhaye - in the fearful (material existence); ku - degraded; s'arîra - bodies; bhritah - carrying.

> > TRANSLATION

> > When this human body is used for Your devotional service, it acts as one's self, friend and beloved. But unfortunately, although You always show mercy to the conditioned souls and affectionately help them in every way, and although You are their true Self, people in general fail to delight in You. Instead they commit spiritual suicide by worshiping illusion. Alas, because they persistently hope for success in their devotion to the unreal, they continue to wander about this greatly fearful world, assuming various degraded bodies.

> > ******

> > TEXT 23

> > nibhrita-marun-mano-'ksha-dridha-yoga-yujo hridi yan

> > munaya upâsate tad arayo 'pi yayuh smaranât

> > striya uragendra-bhoga-bhuja-danda-vishakta-dhiyo

> > vayam api te samâh sama-dris'o 'nghri-saroja-sudhâh

> > nibhrita - brought under control; marut - with breathing; manah - mind; aksha - and senses; dridha-yoga - in steadfast yoga; yujah - engaged; hridi - in the heart; yat - which; munayah - sages; upâsate - worship; tat - that; arayah - enemies; api - also; yayuh - attained; smaranât - by remembering; striyah - women; uraga- indra - of lordly serpents; bhoga - (like) the bodies; bhuja - whose arms; danda - rodlike; vishakta - attracted; dhiyah - whose minds; vayam - we; api - also; te - to You; samâh - equal; sama - equal; dris'ah - whose vision; anghri - of the feet; saroja - lotuslike; sudhâh - (relishing) the nectar.

> > TRANSLATION

> > Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. Similarly, we s'rutis, who generally see You as all- pervading, will achieve the same nectar from Your lotus feet that Your consorts are able to relish because of their loving attraction to Your mighty, serpentine arms, for You look upon us and Your consorts in the same way.

> > ******

> > SB 10.87.24

> > TEXT 24

> > ka iha nu veda batâvara-janma-layo 'gra-saram

> > yata udagâd rishir yam anu deva-ganâ ubhaye

> > tarhi na san na câsad ubhayam na ca kâla-javah

> > kim api na tatra s'âstram avakrishya s'ayîta yadâ

> > kah - who; iha - in this world; nu - indeed; veda - knows; bata - ah; avara - recent; janma - whose birth; layah - and annihilation; agra-saram - who came first; yatah - from whom; udagât - arose; rishih - the learned sage, Brahmâ; yam anu - following whom (Brahmâ); deva-ganâh - the groups of demigods; ubhaye - both (those who control the senses and those who live in the regions above the heavenly planets); tarhi - at that time; na - no; sat - gross matter; na - no; ca - also; asat - subtle matter; ubhayam - that which is comprised of both (namely, the material bodies); na ca - nor; kâla - of time; javah - the flow; kim api na - none at all; tatra - there; s'âstram - authoritative scripture; avakrishya - withdrawing; s'ayîta - (the Supreme Lord) lies down; yadâ - when.

> > TRANSLATION

> > Everyone in this world has recently been born and will soon die. So how can anyone here know Him who existed prior to everything else and who gave rise to the first learned sage, Brahmâ, and all subsequent demigods, both lesser and greater? When He lies down and withdraws everything within Himself, nothing else remains - no gross or subtle matter or bodies composed of these, no force of time or revealed scripture.

> > ******

> > TEXT 25

> > janim asatah sato mritim utâtmani ye ca bhidâm

> > vipanam ritam smaranty upadis'anti ta ârupitaih

> > tri-guna-mayah pumân iti bhidâ yad abodha-kritâ

> > tvayi na tatah paratra sa bhaved avabodha-rase

> > janim - creation; asatah - of the manifest world (from atoms); satah - of that which is eternal; mritim - destruction; uta - also; âtmani - in the soul; ye - who; ca - and; bhidâm - duality; vipanam - mundane business; ritam - real; smaranti - declare authoritatively; upadis'anti - teach; te - they; ârupitaih - in terms of illusions imposed on reality; tri - three; guna - of the material modes; mayah - composed; pumân - the living entity; iti - thus; bhidâ - dualistic conception; yat - which; abodha - by ignorance; kritâ - created; tvayi - in You; na - not; tatah - to such; paratra - transcendental; sah - that (ignorance); bhavet - can exist; avabodha - total consciousness; rase - whose composition.

> > TRANSLATION

> > Supposed authorities who declare that matter is the origin of existence, that the permanent qualities of the soul can be destroyed, that the self is compounded of separate aspects of spirit and matter, or that material transactions constitute reality - all such authorities base their teachings on mistaken ideas that hide the truth. The dualistic conception that the living entity is produced from the three modes of nature is simply a product of ignorance. Such a conception has no real basis in You, for You are transcendental to all illusion and always enjoy perfect, total awareness.

> > ******

> > TEXT 26

> > sad iva manas tri-vrit tvayi vibhâty asad â-manujât

> > sad abhimris'anty as'esham idam âtmatayâtma-vidah

> > na hi vikritim tyajanti kanakasya tad-âtmatayâ

> > sva-kritam anupravishtham idam âtmatayâvasitam

> > sat - real; iva - as if; manah - the mind (and its manifestations); tri- vrit - threefold (by the modes of material nature); tvayi - in You; vibhâti - appears; asat - unreal; â-manujât - extending to the human beings; sat - as real; abhimris'anti - they consider; as'esham - entire; idam - this (world); âtmatayâ - as nondifferent from the Self; âtma-vidah - the knowers of the Self; na - not; hi - indeed; vikritim - the transformations; tyajanti - reject; kanakasya - of gold; tat-âtmatayâ - inasmuch as they are nondifferent from it; sva - by Himself; kritam - created; anupravishtham - and entered; idam - this; âtmatayâ - as nondifferent from Himself; avasitam - ascertained.

> > TRANSLATION

> > The three modes of material nature comprise everything in this world - from the simplest phenomena to the complex human body. Although these phenomena appear real, they are only a false reflection of the spiritual reality, being a superimposition of the mind upon You. Still, those who know the Supreme Self consider the entire material creation to be real inasmuch as it is nondifferent from the Self. Just as things made of gold are indeed not to be rejected, since their substance is actual gold, so this world is undoubtedly nondifferent from the Lord who created it and then entered within it.

> > ******

> > TEXT 27

> > tava pari ye caranty akhila-sattva-niketatayâ

> > ta uta padâkramanty aviganayya s'iro nirriteh

> > parivayase pas'ûn iva girâ vibudhân api tâms

> > tvayi krita-sauhridâh khalu punanti na ye vimukhâh

> > tava - You; pari ye caranti - who worship; akhila - of all; sattva - created entities; niketatayâ - as the shelter; te - they; uta - simply; padâ - with their feet; âkramanti - step upon; aviganayya - disregarding; s'irah - the head; nirriteh - of Death; parivayase - You tie up; pas'ûn iva - like animals; girâ - with Your words (of the Vedas); vibudhân - wise; api - even; tân - them; tvayi - to whom; krita - those who have made; sauhridâh - friendship; khalu - indeed; punanti - purify; na - not; ye - who; vimukhâh - inimical.

> > TRANSLATION

> > The devotees who worship You as the shelter of all beings disregard Death and place their feet on his head. But with the words of the Vedas You bind the nondevotees like animals, though they be vastly learned scholars. It is Your affectionate devotees who can purify themselves and others, not those who are inimical to You.

> > ******

> > TEXT 28

> > tvam akaranah sva-râd akhila-kâraka-s'akti-dharas

> > tava balim udvahanti samadanty ajayânimishâh

> > varsha-bhujo 'khila-kshiti-pater iva vis'va-srijo

> > vidadhati yatra ye tv adhikritâ bhavatas' cakitâh

> > tvam - You; akaranah - devoid of material senses; sva-râth - self-effulgent; akhila - of all; kâraka - sensory functions; s'akti - of the potencies; dharah - the maintainer; tava - Your; balim - tribute; udvahanti - carry; samadanti - and partake of; ajayâ - along with material nature; animishâh - the demigods; varsha - of districts of a kingdom; bhujah - the rulers; akhila - entire; kshiti - of the land; pateh - of the lord; iva - as if; vis'va - of the universe; srijah - the creators; vidadhati - execute; yatra - in which; ye - they; tu - indeed; adhikritâ - assigned; bhavatah - of You; cakitâh - afraid.

> > TRANSLATION

> > Though You have no material senses, You are the self-effulgent sustainer of everyone's sensory powers. The demigods and material nature herself offer You tribute, while also enjoying the tribute offered them by their worshipers, just as subordinate rulers of various districts in a kingdom offer tribute to their lord, the ultimate proprietor of the land, while also enjoying the tribute paid them by their own subjects. In this way the universal creators faithfully execute their assigned services out of fear of You.

> > ******

> > TEXT 29

> > sthira-cara-jâtayah syur ajayottha-nimitta-yujo

> > vihara udîkshayâ yadi parasya vimukta tatah

> > na hi paramasya kas'cid aparo na paras' ca bhaved

> > viyata ivâpadasya tava s'ûnya-tulâm dadhatah

> > sthira - stationary; cara - and moving; jâtayah - species of life; syuh - become manifest; ajayâ - with the material energy; uttha - awakened; nimitta - their motivations for activity (and the subtle bodies activated by such); yujah - assuming; viharah - sport; udîkshayâ - by Your brief glance; yadi - if; parasya - of Him who is aloof; vimukta - O eternally liberated one; tatah - from her; na - not; hi - indeed; paramasya - for the supreme; kas'cit - anyone; aparah - not foreign; na - nor; parah - foreign; ca - also; bhavet - can be; viyatah - for the ethereal sky; iva - as if; apadasya - which has no perceptible qualities; tava - for You; s'ûnya - to a void; tulâm - a resemblance; dadhatah - who take on.

> > TRANSLATION

> > O eternally liberated, transcendental Lord, Your material energy causes the various moving and nonmoving species of life to appear by activating their material desires, but only when and if You sport with her by briefly glancing at her. You, the Supreme Personality of Godhead, see no one as an intimate friend and no one as a stranger, just as the ethereal sky has no connection with perceptible qualities. In this sense You resemble a void.

> > ******

> > TEXT 30

> > aparimitâ dhruvâs tanu-bhrito yadi sarva-gatâs

> > tarhi na s'âsyateti niyamo dhrava netarathâ

> > ajani ca yan-mayam tad avimucya niyantri bhavet

> > samam anujânatâm yad amatam mata-dushthatayâ

> > aparimitâh - countless; dhruvâh - permanent; tanu-bhritah - the embodied living entities; yadi - if; sarva-gatâh - omnipresent; tarhi - then; na - not; s'âsyatâ - sovereignty; iti - such; niyamah - rule; dhruva - O unchanging one; na - not; itarathâ - otherwise; ajani - was generated; ca - and; yat-mayam - from whose substance; tat - from that; avimucya - not separating itself; niyantri - regulator; bhavet - must be; samam - equally present; anujânatâm - of those who supposedly know; yat - which; amatam - misunderstood; mata - of what is known; dushthatayâ - because of the imperfection.

> > TRANSLATION

> > If the countless living entities were all-pervading and possessed forms that never changed, You could not possibly be their absolute ruler, O immutable one. But since they are Your localized expansions and their forms are subject to change, You do control them. Indeed, that which supplies the ingredients for the generation of something is necessarily its controller because a product never exists apart from its ingredient cause. It is simply illusion for someone to think that he knows the Supreme Lord, who is equally present in each of His expansions, since whatever knowledge one gains by material means must be imperfect.

> > ******

> > TEXT 31

> > na ghathata udbhavah prakriti-pûrushayor ajayor

> > ubhaya-yujâ bhavanty asu-bhrito jala-budbuda-vat

> > tvayi ta ime tato vividha-nâma-gunaih parame

> > sarita ivârnave madhuni lilyur as'esha-rasâh

> > na ghathate - does not happen; udbhavah - the generation; prakriti - of material nature; pûrushayoh - and of the soul who is her enjoyer; ajayoh - who are unborn; ubhaya - of both; yujâ - by the combination; bhavanti - come into being; asu-bhritah - living bodies; jala - on water; budbuda - bubbles; vat - like; tvayi - in You; te ime - these (living beings); tatah - therefore; vividha - various; nâma - with names; gunaih - and qualities; parame - in the Supreme; saritah - rivers; iva - as; arnave - within the ocean; madhuni - in honey; lilyuh - become merged; as'esha - all; rasâh - flavors.

> > TRANSLATION

> > Neither material nature nor the soul who tries to enjoy her are ever born, yet living bodies come into being when these two combine, just as bubbles form where water meets the air. And just as rivers merge into the ocean or the nectar from many different flowers blends into honey, so all these conditioned beings eventually merge back into You, the Supreme, along with their various names and qualities.

> > ******

> > TEXT 32

> > nrishu tava mayayâ bhramam amîshv avagatya bhris'am

> > tvayi su-dhiyo 'bhave dadhati bhâvam anuprabhavam

> > katham anuvartatâm bhava-bhayam tava yad bhru-kuthih

> > srijati muhus tri-nemir abhavac-charaneshu bhayam

> > nrishu - among humans; tava - Your; mâyayâ - by the illusory energy; bhramam - bewilderment; amîshu - among these; avagatya - understanding; bhris'am - fervent; tvayi - unto You; su-dhiyah - those who are wise; abhave - unto the source of liberation; dadhati - render; bhâvam - loving service; anuprabhavam - potent; katham - how; anuvartatâm - for those who follow You faithfully; bhava - of material life; bhayam - fear; tava - Your; yat - since; bhru - of the eyebrows; kuthih - the furrowing; srijati - creates; muhuh - repeatedly; tri-nemih - three-rimmed (in the three phases of time, namely past, present and future); a - not; bhavat - from You; s'araneshu - for those who take shelter; bhayam - fear.

> > TRANSLATION

> > The wise souls who understand how Your Mâyâ deludes all human beings render potent loving service to You, who are the source of liberation from birth and death. How, indeed, can fear of material life affect Your faithful servants? On the other hand, Your furrowing eyebrows - the triple-rimmed wheel of time - repeatedly terrify those who refuse to take shelter of You.

> > ******

> > TEXT 33

> > vijita-hrishîka-vâyubhir adânta-manas tura-gam

> > ya iha yatanti yantum ati-lolam upâya-khidah

> > vyasana-s'atânvitâh samavahâya guros' caranam

> > vanija ivâja santy akrita-karna-dharâ jaladhau

> > vijita - conquered; hrishîka - with senses; vâyubhih - and vital air; adânta - not brought under control; manah - the mind; tura-gam - (which is like) a horse; ye - those who; iha - in this world; yatanti - endeavor; yantum - to regulate; ati - very; lolam - unsteady; upâya - by their various methods of cultivation; khidah - distressed; vyasana - disturbances; s'ata - by hundreds; anvitâh - joined; samavahâya - abandoning; guroh - of the spiritual master; caranam - the feet; vanijah - merchants; iva - as if; aja - O unborn one; santi - they are; akrita - having not taken; karna-dharâh - a helmsman; jala-dhau - on the ocean.

> > TRANSLATION

> > The mind is like an impetuous horse that even persons who have regulated their senses and breath cannot control. Those in this world who try to tame the uncontrolled mind, but who abandon the feet of their spiritual master, encounter hundreds of obstacles in their cultivation of various distressful practices. O unborn Lord, they are like merchants on a boat in the ocean who have failed to employ a helmsman.

> > ******

> > TEXT 34

> > svajana-sutâtma-dâra-dhana-dhâma-dharâsu-rathais

> > tvayi sati kim nrinâm s'rayata âtmani sarva-rase

> > iti sad ajânatâm mithunato rataye caratâm

> > sukhayati ko nv iha sva-vihate sva-nirasta-bhage

> > svajana - with servants; suta - children; âtma - body; dâra - wife; dhana - money; dhâma - home; dharâ - land; asu - vitality; rathaih - and vehicles; tvayi - when You; sati - have become; kim - what (use); nrinâm - for human beings; s'rayatah - who are taking shelter; âtmani - their very Self; sarva-rase - the embodiment of all pleasures; iti - thus; sat - the truth; ajânatâm - for those who fail to appreciate; mithunatah - from sexual combinations; rataye - for sensual indulgence; caratâm - carrying on; sukhayati - gives happiness; kah - what; nu - at all; iha - in this (world); sva - by its very nature; vihate - which is subject to destruction; sva - by its very nature; nirasta - which is devoid; bhage - of any essence.

> > TRANSLATION

> > To those persons who take shelter of You, You reveal Yourself as the Supersoul, the embodiment of all transcendental pleasure. What further use have such devotees for their servants, children or bodies, their wives, money or houses, their land, good health or conveyances? And for those who fail to appreciate the truth about You and go on pursuing the pleasures of sex, what could there be in this entire world - a place inherently doomed to destruction and devoid of significance - that could give them real happiness?

> > ******

> > TEXT 35

> > bhuvi puru-punya-tîrtha-sadanâny rishayo vimadâs

> > ta uta bhavat-padâmbuja-hrido 'gha-bhid-anghri-jalâh

> > dadhati sakrin manas tvayi ya âtmani nitya-sukhe

> > na punar upâsate purusha-sâra-harâvasathân

> > bhuvi - on the earth; puru - greatly; punya - pious; tîrtha - places of pilgrimage; sadanâni - and personal abodes of the Supreme Lord; rishayah - sages; vimadah - free from false pride; te - they; uta - indeed; bhavat - Your; pada - feet; ambuja - lotus; hridah - in whose hearts; agha - sins; bhit - which destroys; anghri - (having bathed) whose feet; jalâh - the water; dadhati - turn; sakrit - even once; manah - their minds; tvayi - toward You; ye - who; âtmani - toward the Supreme Soul; nitya - always; sukhe - who is happy; na punah - never again; upâsate - they worship; purusha - of a man; sâra - the essential qualities; hara - which steal way; âvasathân - their mundane homes.

> > TRANSLATION

> > Sages free from false pride live on this earth by frequenting the sacred pilgrimage sites and those places where the Supreme Lord displayed His pastimes. Because such devotees keep Your lotus feet within their hearts, the water that washes their feet destroys all sins. Anyone who even once turns his mind toward You, the ever-blissful Soul of all existence, no longer dedicates himself to serving family life at home, which simply robs a man of his good qualities.

> > ******

> > TEXT 36

> > sata idam utthitam sad iti cen nanu tarka-hatam

> > vyabhicarati kva ca kva ca mrishâ na tathobhaya-yuk

> > vyavahritaye vikalpa ishito 'ndha-paramparayâ

> > bhramayati bhâratî ta uru-vrittibhir uktha-jadân

> > satah - from that which is permanent; idam - this (universe); utthitam - arisen; sat - permanent; iti - thus; cet - if (someone proposes); nanu - certainly; tarka - by logical contradiction; hatam - refuted; vyabhicarati - it is inconsistent; kva ca - in some cases; kva ca - in other cases; mrishâ - illusion; na - not; tathâ - so; ubhaya - of both (the real and illusion); yuk - the conjunction; vyavahritaye - for the sake of ordinary affairs; vikalpah - an imaginary situation; ishitah - desired; andha - of blind men; paramparayâ - by a succession; bhramayati - bewilder; bhâratî - the words of wisdom; te - Your; uru - numerous; vrittibhih - with their semantic functions; uktha - by ritual utterances; jadân - dulled.

> > TRANSLATION

> > It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals.

> > ******

> > TEXT 37

> > na yad idam agra âsa na bhavishyad ato nidhanâd

> > anu mitam antarâ tvayi vibhâti mrishaika-rase

> > ata upamîyate dravina-jâti-vikalpa-pathair

> > vitatha-mano-vilâsam ritam ity avayanty abudhâh

> > na - not; yat - because; idam - this (universe); agre - in the beginning; âsa - existed; na bhavishyat - it will not exist; atah - hence; nidhanât anu - after its annihilation; mitam - deduced; antarâ - in the meantime; tvayi - within You; vibhâti - it appears; mrishâ - false; ekarase - whose experience of spiritual ecstasy is unchanging; atah - thus; upamîyate - it is understood by comparison; dravina - of material substance; jâti - in the categories; vikalpa - of the transformations; pathaih - with the varieties; vitatha - contrary to fact; manah - of the mind; vilâsam - fantasy; ritam - real; iti - so; avayanti - think; abudhah - the unintelligent.

> > TRANSLATION

> > Since this universe did not exist prior to its creation and will no longer exist after its annihilation, we conclude that in the interim it is nothing more than a manifestation imagined to be visible within You, whose spiritual enjoyment never changes. We liken this universe to the transformation of various material substances into diverse forms. Certainly those who believe that this figment of the imagination is substantially real are less intelligent.

> > ******

> > TEXT 38

> > sa yad ajayâ tv ajâm anus'ayîta gunâms' ca jushan

> > bhajati sarûpatâm tad anu mrityum apeta-bhagah

> > tvam uta jahâsi tâm ahir iva tvacam âtta-bhago

> > mahasi mahîyase 'shtha-gunite 'parimeya-bhagah

> > sah - he (the individual living entity); yat - because; ajayâ - by the influence of the material energy; tu - but; ajâm - that material energy; anus'ayîta - lies down next to; gunân - her qualities; ca - and; jushan - assuming; bhajati - he takes on; sa-rûpatâm - forms resembling (the qualities of nature); tat- anu - following that; mrityum - death; apeta - deprived; bhagah - of his assets; tvam - You; uta - on the other hand; jahâsi - leave aside; tâm - her (the material energy); ahih - a snake; iva - as if; tvacam - its (old, discarded) skin; âtta- bhagah - endowed with all assets; mahasi - in Your spiritual powers; mahîyase - You are glorified; ashtha-gunite - eightfold; aparimeya - unlimited; bhagah - whose greatness.

> > TRANSLATION

> > The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in Your possession of eight mystic perfections, You enjoy unlimited opulences.

> > ******

> > TEXT 39

> > yadi na samuddharanti yatayo hridi kâma-jathâ

> > duradhigamo 'satâm hridi gato 'smrita-kanthha-manih

> > asu-tripa-yoginâm ubhayato 'py asukham bhagavann

> > anapagatântakâd anadhirûdha-padâd bhavatah

> > yadi - if; na samuddharanti - they do not uproot; yatayah - persons in the renounced order of life; hridi - in their hearts; kâma - of material desire; jathâh - the traces; duradhigamah - impossible to be realized; asatâm - for the impure; hridi - in the heart; gatah - having entered; asmrita - forgotten; kanthha - on one's neck; manih - a jewel; asu - their life airs; tripa - who gratify; yoginâm - for practitioners of yoga; ubhayatah - in both (worlds); api - even; asukham - unhappiness; bhagavan - O Personality of Godhead; anapagata - not gone away; antakât - from death; anadhirûdha - unobtained; padât - whose kingdom; bhavatah - from You.

> > TRANSLATION

> > Members of the renounced order who fail to uproot the last traces of material desire in their hearts remain impure, and thus You do not allow them to understand You. Although You are present within their hearts, for them You are like a jewel worn around the neck of a mall who has totally forgotten it is there. O Lord, those who pratice yoga only for sense gratification must suffer punishment both in this life and the next: from death, who will not release them, and from You, whose kingdom they cannot reach.

> > ******

> > TEXT 40

> > tvad avagamî na vetti bhavad-uttha-s'ubhâs'ubhayor

> > guna-vigunânvayâms tarhi deha-bhritâm ca girah

> > anu-yugam anv-aham sa-guna gîta-paramparayâ

> > s'ravana-bhrito yatas tvam apavarga-gatir manu-jaih

> > tvat - You; avagamî - one who understands; na vetti - does not pay regard; bhavat - from You; uttha - rising; s'ubha-as'ubhayoh - of the auspiciousness and inauspiciousness; guna-viguna - of good and bad; anvayân - to the attributions; tarhi - consequently; deha-bhritâm - of embodied living beings; ca - also; girah - the words; anu-yugam - in every age; anu-aham - every day; sa-guna - O You who are endowed with qualities; gîta - of recitation; paramparayâ - by the chain of succession; s'ravana - through hearing; bhritah - carried; yatah - because of this; tvam - You; apavarga - of liberation; gatih - the ultimate goal; manujaih - by human beings, descendants of Manu.

> > TRANSLATION

> > When a person realizes You, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is You alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him. Every day he fills his ears with Your glories, which are recited in each age by the unbroken succession of Manu's descendants, and thus You become his ultimate salvation.

> > ******

> > TEXT 41

> > dyu-pataya eva te na yayur antam anantatayâ

> > tvam api yad-antarânda-nicayâ nanu sâvaranâh

> > kha iva rajâmsi vânti vayasâ saha yac chrutayas

> > tvayi hi phalanty atan-nirasanena bhavan-nidhanâh

> > dyu - of heaven; patayah - the masters; eva - even; te - Your; na yayuh - cannot reach; antam - the end; anantatayâ - because of being unlimited; tvam - You; api - even; yat - whom; antara - within; anda - of universes; nicayâh - multitudes; nanu - indeed; sa - along with; âvaranâh - their outer shells; khe - in the sky; iva - as; rajâmsi - particles of dust; vânti - blow about; vayasâ saha - with the wheel of time; yat - because; s'rutayah - the Vedas; tvayi - in You; hi - indeed; phalanti - bear fruit; atat - of that which is distinct from the Absolute Truth; nirasanena - by the elimination; bhavat - in You; nidhanâh - whose ultimate conclusion.

> > TRANSLATION

> > Because You are unlimited, neither the lords of heaven nor even You Yourself can ever reach the end of Your glories. The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within You, like particles of dust blowing about in the sky. The s'rutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.

> > ******

> > TEXT 42

> > s'rî-bhagavân uvâca

> > ity etad brahmanah putrâ

> > âs'rutyâtmânus'âsanam

> > sanandanam athânarcuh

> > siddhâ jn'âtvâtmano gatim

> > s'rî-bhagavân uvâca - the Supreme Lord (S'rî Nârâyana Rishi) said; iti - thus; etat - this; brahmanah - of Brahmâ; putrâh - the sons; âs'rutya - having heard; âtma - about the Self; anus'âsanam - instruction; sanandanam - the sage Sanandana; atha - then; ânarcuh - they worshiped; siddhâh - perfectly satisfied; jn'âtvâ - understanding; âtmanah - their own; gatim - ultimate destination.

> > TRANSLATION

> > The Supreme Lord, S'rî Nârâyana Rishi, said: Having heard these instructions about the Supreme Self, the Personality of Godhead, the sons of Brahmâ now understood their final destination. They felt perfectly satisfied and honored Sanandana with their worship.

> > ******

> > TEXT 43

> > ity as'esha-samâmnâya-

> > purânopanishad-rasah

> > samuddhritah pûrva-jâtair

> > vyoma-yânair mahâtmabhih

> > iti - thus; as'esha - of all; samâmnâya - the Vedas; purâna - and Purânas; upanishat - comprising the confidential mystery; rasah - the nectar; samuddhritah - distilled; pûrva - in the distant past; jâtaih - by those who were born; vyoma - in the higher regions of the universe; yânaih - who travel; mahâ- âtmabhih - saintly persons.

> > TRANSLATION

> > Thus the ancient saints who travel in the upper heavens distilled this nectarean and confidential essence of all the Vedas and Purânas.

> > ******

> > TEXT 44

> > tvam caitad brahma-dâyâda

> > s'raddhayâtmânus'âsanam

> > dhârayams' cara gâm kâmam

> > kâmânâm bharjanam nrinâm

> > tvam - you; ca - and; etat - this; brahma - of Brahmâ; dâyâda - O heir (Nârada); s'raddhayâ - with faith; âtma-ânus'âsanam - instruction in the science of the Self; dhârayan - meditating upon; cara - wander; gâm - the earth; kâmam - as you wish; kâmânâm - the material desires; bharjanam - which burns up; nrinâm - of men.

> > TRANSLATION

> > And as you wander the earth at will, My dear son of Brahmâ, you should faithfully meditate on these instructions concerning the science of the Self, which burn up the material desires of all men.

> > ******

> > TEXT 45

> > s'rî-s'uka uvâca

> > evam sa rishinâdishtham

> > grihîtvâ s'raddhayâtmavân

> > pûrnah s'ruta-dharo râjann

> > âha vîra-vrato munih

> > s'rî-s'ukah uvâca - S'ukadeva Gosvâmî said; evam - in this manner; sah - he (Nârada); rishinâ - by the sage (S'rî Nârâyana Rishi); âdishtham - ordered; grihîtvâ - accepting; s'raddhayâ - faithfully; âtma-vân - selfpossessed; pûrnah - successful in all his purposes; s'ruta - upon what he had heard; dharah - meditating; râjan - O King (Parîkchit); âha - said; vîra - like that of a heroic kshatriya; vratah - whose vow; munih - the sage.

> > TRANSLATION

> > S'ukadeva Gosvâmî said: When S'rî Nârâyana Rishi ordered him in this way, the self-possessed sage Nârada, whose vow is as heroic as a warrior's, accepted the command with firm faith. Now successful in all his purposes, he thought about what he had heard, O King, and replied to the Lord as follows.

> > ******

> > TEXT 46

> > s'rî-nârada uvâca

> > namas tasmai bhagavate

> > krishnâyâmala-kîrtaye

> > yo dhatte sarva-bhûtânâm

> > abhavâyos'atîh kalâh

> > s'rî-nâradah uvâca - S'rî Nârada said; namah - obeisances; tasmai - to Him; bhagavate - the Supreme Lord; krishnâya - Krishna; amala - spotless; kîrtaye - whose glories; yah - who; dhatte - manifests; sarva - of all; bhûtânâm - living beings; abhavâya - for the liberation; us'atîh - all attractive; kalâh - expansions.

> > TRANSLATION

> > S'rî Nârada said: I offer My obeisances to Him of spotless fame, the Supreme Lord Krishna, who manifests His all-attractive personal expansions so that all living beings can achieve liberation.

> > ******

> > TEXT 47

> > ity âdyam rishim ânamya

> > tac-chishyâms' ca mahâtmanah

> > tato 'gâd âs'ramam sâkshât

> > pitur dvaipâyanasya me

> > iti - thus speaking; âdyam - foremost; rishim - to the sage (Nârâyana Rishi); ânamya - bowing down; tat - His; s'ishyân - to the disciples; ca - and; mahâ- âtmanah - great saints; tatah - from there (Nârâyanâs'rama); agât - he went; âs'ramam - to the hermitage; sâkshât - direct; pituh - of the progenitor; dvaipâyanasya - Dvaipâyana Vedavyâsa; me - my.

> > TRANSLATION

> > [S'ukadeva Gosvâmî continued:] After saying this, Nârada bowed down to S'rî Nârâyana Rishi, the foremost of sages, and also to His saintly disciples. He then returned to the hermitage of my father, Dvaipâyana Vyâsa.

> > ******

> > TEXT 48

> > sabhâjito bhagavatâ

> > kritâsana-parigrahah

> > tasmai tad varnayâm âsa

> > nârâyana-mukhâc chrutam

> > sabhâjitah - honored; bhagavatâ - by the personal expansion of the Supreme Lord (Vyâsadeva); krita - having done; âsana - of a seat; parigrahah - the acceptance; tasmai - to him; tat - that; varnayâm âsa - he described; nârâyana-mukhât - from the mouth of S'rî Nârâyana Rishi; s'rutam - what he had heard.

> > ******

> > TEXT 49

> > ity etad varnitam râjan

> > yan nah pras'nah kritas tvayâ

> > yathâ brahmany anirdes'ye

> > nîrigune 'pi manas' caret

> > iti - thus; etat - this; varnitam - related; râjan - O King (Parîkchit); yat - which; nah - to us; pras'nah - question; kritah - made; tvayâ - by you; yathâ - how; brahmani - in the Absolute Truth; anirdes'ye - which cannot be described in words; nirgune - which has no material qualities; api - even; manah - the mind; caret - moves.

> > TRANSLATION

> > Thus I have replied to the question You asked me, O King, concerning how the mind can have access to the Absolute Truth, which is indescribable by material words and devoid of material qualities.

> > ******

> > TEXT 50

> > yo 'syotprekshaka âdi-madhya-nidhane yo 'vyakta-jîves'varo

> > yah srishthvedam anupravis'ya rishinâ cakre purah s'âsti tâh

> > yam sampadya jahâty ajâm anus'ayî suptah kulâyam yathâ

> > tam kaivalya-nirasta-yonim abhayam dhyâyed ajasram harim

> > yah - who; asya - this (universe); utprekshakah - the one who watches over; âdi - in its beginning; madhya - middle; nidhane - and end; yah - who; avyakta - of the unmanifested (material nature); jîva - and of the living entities; îs'varah - the Lord; yah - who; srishthvâ - having sent forth; idam - this (universe); anupravis'ya - entering; rishinâ - along with the jîva soul; cakre - produced; purah - bodies; s'âsti - regulates; tâh - them; yam - to whom; sampadya - by surrendering; jahâti - gives up; ajâm - the unborn (material nature); anus'ayî - embracing her; suptah - a sleeping person; kulâyam - his body; yathâ - as; tam - upon Him; kaivalya - by His purely spiritual status; nirasta - kept away; yonim - material birth; abhayam - for fearlessness; dhyâyet - one should meditate; ajasram - incessantly; harim - the Supreme Lord Krishna.

> > TRANSLATION

> > He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth.

> > Back to the running text