Śrīmad Bhāgavatam|Canto 10 Chapter 87
The Prayers of the Personified Vedas
brahman brahmaṇy anirdeśye
kathaṁ caranti śrutayaḥ
sākṣāt sad-asataḥ pare
śrī-parīkṣit uvāca — Śrī Parīkṣit said; brahman — O brāhmaṇa (Śukadeva); brahmaṇi — in the Absolute Truth; anirdeśye — which cannot be described in words; nirguṇe — which has no qualities; guṇa — the qualities of material nature; vṛttayaḥ — whose scope of action; katham — how; caranti — function (by referring); śrutayaḥ — the Vedas; sākṣāt — directly; sat — to material substance; asataḥ — and its subtle causes; pare — in that which is transcendental.
Śrī Parīkṣit said: O brāhmaṇa, 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.
janānām asṛjat prabhuḥ
mātrārthaṁ ca bhavārthaṁ ca
ātmane ’kalpanāya ca
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; buddhi — material intelligence; indriya — senses; manaḥ — mind; prāṇān — and vital air; janāṇām — of the living entities; asṛjat — sent forth; prabhuḥ — the Supreme Lord; mātra — of sense gratification; artham — for the sake; ca — and; bhava — of birth (and the activities that follow it); artham — for the sake; ca — and; ātmane — for the soul (and his attainment of happiness in his next life); akalpanāya — for his ultimate abandonment of material motives; ca — and.
Śukadeva Gosvamī 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.
saiṣā hy upaniṣad brāhmī
pūrveśāṁ pūrva-jair dhṛtā
śrraddhayā dhārayed yas tāṁ
kṣemaṁ gacched akiñcanaḥ
sā eṣā — this same; hi — indeed; upaniṣat — Upaniṣad, confidential spiritual doctrine; brāhmī — related to the Absolute Truth; pūrveṣām — of our predecessors (such as Nārada); pūrva-jaiḥ — by the predecessors (such as Sanaka); dhṛta — meditated upon; śraddhayā — with faith; dhārayet — meditates; yaḥ — whoever; tām — upon it; kṣemam — ultimate success; gacchet — will attain; akiñcanaḥ — free from material connection.
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.
atra te varṇayiṣyāmi
nāradasya ca saṁvādam
ṛṣer nārāyaṇasya ca
atra — in this connection; te — to you; varṇayiṣyāmi — I will relate; gāthām — an account; nārāyaṇa-anvitām — concerning the Supreme Lord, Nārāyaṇa; nāradasya — of Nārada; ca — and; saṁvādam — the conversation; ṛṣeḥ nārāyaṇasya — of Śrī Nārāyaṇa Ṛṣi; ca — and.
In this connection I will relate to you a narration concerning the Supreme Lord Nārāyaṇa. It is about a conversation that once occurred between Śrī Nārāyaṇa Ṛṣi and Nārada Muni.
ekadā nārado lokān
sanātanam ṛṣiṁ draṣṭuṁ
ekadā — once; nāradaḥ — Nārada Muni; lokān — the worlds; paryaṭan — traveling about; bhagavat — of the Supreme Lord; priyaḥ — the beloved; sanātanam — primeval; ṛṣim — the divine sage; draṣṭum — to see; yayau — went; nārāyaṇa-āśramam — to the hermitage of Lord Nārāyaṇa Ṛṣi.
Once, while traveling among the various planets of the universe, the Lord’s beloved devotee Nārada went to visit the primeval sage Nārāyaṇa at His āśrama.
yo vai bhārata-varṣe ’smin
kṣemāya svastaye nṛṇām
ā-kalpād āsthitas tapaḥ
yaḥ — who; vai — indeed; bhārata-varṣe — in the holy land of Bhārata (India); asmin — this; kṣemāya — for the welfare in this life; svastaye — and for the welfare in the next life; nṛṇām — of men; dharma — with maintenance of religious standards; jñāna — spiritual knowledge; śama — and self-control; upetam — enriched; ā-kalpāt — from the very beginning of Lord Brahmā’s day; āsthitaḥ — executing; tapaḥ — austerities.
From the very beginning of Brahmā’s day Lord Nārāyaṇa Ṛṣi has been undergoing austere penances in this land of Bhārata 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.
parītaṁ praṇato ’pṛcchad
idam eva kurūdvaha
tatra — there; upaviṣṭam — sitting; ṛṣibhiḥ — by sages; kalāpa-grāma — in the village Kalāpa (nearby Badarikāśrama); vāsibhiḥ — who resided; parītam — surrounded; praṇataḥ — bowing down; apṛcchat — he asked; idam eva — this same (question); kuru-udvaha — O most eminent of the Kurus.
There Nārada approached Lord Nārāyaṇa Ṛṣi, who was sitting amidst sages of the village of Kalāpa. After bowing down to the Lord, O hero of the Kurus, Nārada asked Him the very same question you have asked me.
tasmai hy avocad bhagavān
ṛṣīṇāṁ śṛṇvatām idam
yo brahma-vādaḥ pūrveṣāṁ
tasmai — to him; hi — indeed; avocat — spoke; bhagavān — the Supreme Lord; ṛṣīṇām — the sages; śṛṇvatām — as they listened; idam — this; yaḥ — which; brahma — about the Absolute Truth; vādaḥ — discussion; pūrveṣām — ancient; jana-loka-nivāsinām — among the inhabitants of Janaloka.
As the sages listened, Lord Nārāyaṇa Ṛṣi related to Nārada an ancient discussion about the Absolute Truth that took place among the residents of Janaloka.
jana-loke ’bhavat purā
śrī-bhagavān uvāca — the Supreme Lord said; svāyambhuva — O son of self-born Brahmā; brahma — performed by the utterance of transcendental sound; satram — a sacrifice; jana-loke — on the planet Janaloka; abhavat — occurred; purā — in the past; tatra — there; sthānām — among those who resided; mānasānām — born from the mind (of Brahmā); munīnām — sages; ūrdhva — (flowing) upward; retasām — whose semen.
The Personality of Godhead said: O son of self-born Brahmā, 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 Brahmā, were all perfect celibates.
tvayi draṣṭuṁ tad-īśvaram
śrutayo yatra śerate
tatra hāyam abhūt praśnas
tvaṁ māṁ yam anupṛcchasi
śvetadvīpam — to Śvetadvīpa; gatavati — having gone; tvayi — you (Nārada); draṣṭum — to see; tat — its; īśvaram — Lord (Aniruddha); brahma — into the nature of the Supreme; vādaḥ — a symposium; su — enthusiastically; saṁvṛttaḥ — ensued; śrutayaḥ — the Vedas; yatra — in whom (Lord Aniruddha, also known as Kṣīrodakaśāyī Viṣṇu); śerate — lay down to rest; tatra — about Him; ha — indeed; ayam — this; abhūt — arose; praśnaḥ — question; tvam — you; mām — of Me; yam — which; anupṛcchasi — again are asking.
At that time you happened to be visiting the Lord on Śvetadvīpa — 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.
api cakruḥ pravacanam
ekaṁ śuśrūṣavo ’pare
tulya — equal; śruta — in hearing from the Vedas; tapaḥ — and performance of penances; śīlāḥ — whose character; tulya — equal; svīya — to friends; ari — enemies; madhyamāḥ — and neutral parties; api — although; cakruḥ — they made; pravacanam — the speaker; ekam — one of them; śuśrūṣavaḥ — eager listeners; apare — the others.
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.
sva-sṛṣṭam idam āpīya
śayānaṁ saha śaktibhiḥ
tad-ante bodhayāṁ cakrus
tal-liṅgaiḥ śrutayaḥ param
yathā śayānaṁ saṁrājaṁ
pratyūṣe ’bhetya su-ślokair
śrī-sanandanaḥ — Śrī Sanandana (the exalted mind-born son of Brahmā who was chosen to reply to the sages’ inquiry); uvāca — said; sva — by Himself; sṛṣṭam — created; idam — this (universe); āpīya — having withdrawn; śayānam — lying asleep; saha — with; śaktibhiḥ — His energies; tat — of that (period of universal dissolution); ante — at the end; bodhayām cakruḥ — they awakened Him; tat — His; liṅgaiḥ — with (descriptions of) His characteristics; śrutayaḥ — the Vedas; param — the Supreme; yathā — just as; śayānam — sleeping; saṁrājam — a king; vandinaḥ — his court poets; tat — his; parākramaiḥ — with (recitations of) the heroic deeds; pratyūṣe — at dawn; abhetya — approaching him; suślokaiḥ — poetic; bodhayanti — they awaken; anujīvinaḥ — his servants.
Śrī 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.
jaya jaya jahy ajām ajita doṣa-gṛbhīta-guṇāṁ
tvam asi yad ātmanā samavaruddha-samasta-bhagaḥ
aga-jagad-okasām akhila-śakty-avabodhaka te
kvacid ajayātmanā ca carato ’nucaren nigamaḥ
śrī-śrutayaḥ ūcuḥ — the Vedas said; jayajaya — victory to You, victory to You; jahi — please defeat; ajām — the eternal illusory potency of Māyā; ajita — O unconquerable one; doṣa — to create discrepancies; gṛbhīta — who has assumed; guṇām — the qualities of matter; tvam — You; asi — are; yat — because; ātmanā — in Your original status; samavaruddha — complete; samasta — in all; bhagaḥ — opulences; aga — nonmoving; jagat — and moving; okasām — of those who possess material bodies; akhila — of all; śakti — the energies; avabodhaka — O You who awaken; te — You; kvacit — sometimes; ajayā — with Your material energy; ātmanā — and with Your internal, spiritual energy; ca — also; carataḥ — engaging; anucaret — can appreciate; nigamaḥ — the Vedas.
The śrutis 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.
bṛhad upalabdham etad avayanty avaśeṣatayā
yata udayāstam-ayau vikṛter mṛdi vāvikṛtāt
ata ṛṣayo dadhus tvayi mano-vacanācaritaṁ
katham ayathā bhavanti bhuvi datta-padāni nṛṇām
bṛhat — as the Supreme; upalabdham — perceived; etat — this (world); avayanti — they consider; avaśeṣatayā — in terms of its being the all-pervading foundation of existence; yataḥ — since; udaya — the generation; astam-ayau — and dissolution; vikṛteḥ — of a transformation; mṛdi — of clay; vā — as if; avikṛtāt — (the Supreme itself) not being subject to transformation; ataḥ — therefore; ṛṣayaḥ — the sages (who compiled the Vedic mantras); dadhuḥ — placed; tvayi — in You; manaḥ — their minds; vacana — words; ācaritam — and actions; katham — how; ayathā — not as they are; bhavanti — become; bhuvi — upon the ground; datta — placed; padāni — the steps; nṛṇām — of men.
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?
iti tava sūrayas try-adhipate ’khila-loka-mala-
kṣapaṇa-kathāmṛtābdhim avagāhya tapāṁsi jahuḥ
kim uta punaḥ sva-dhāma-vidhutāśaya-kāla-guṇāḥ
parama bhajanti ye padam ajasra-sukhānubhavam
iti — thus; tava — Your; sūrayaḥ — 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; kṣapaṇa — which eradicates; kathā — of discussions; amṛta — nectar; abdhim — into the ocean; avagāhya — by diving deeply; tapāṁsi — their troubles; jahuḥ — have given up; kim uta — what to speak; punaḥ — moreover; sva — their own; dhāma — by the power; vidhuta — dispelled; āśaya — of their minds; kāla — and of time; guṇāḥ — 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.
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?
dṛtaya iva śvasanty asu-bhṛto yadi te ’nuvidhā
mahad-aham-ādayo ’ṇḍam asṛjan yad-anugrahataḥ
puruṣa-vidho ’nvayo ’tra caramo ’nna-mayādiṣu yaḥ
sad-asataḥ paraṁ tvam atha yad eṣv avaśeṣam ṛtam
dṛtayaḥ — bellows; iva — as if; śvasanti — they breathe; asu-bhṛtaḥ — alive; yadi — if; te — Your; anuvidhāḥ — faithful followers; mahat — the total material energy; aham — false ego; ādayaḥ — and the other elements of creation; aṇḍam — the universal egg; asṛjan — produced; yat — whose; anugrahataḥ — by the mercy; puruṣa — of the living entity; vidhaḥ — according to the particular forms; anvayaḥ — whose entrance; atra — among these; caramaḥ — the ultimate; anna-maya-ādiṣu — among the manifestations known as anna-maya and so on; yaḥ — who; sat-asataḥ — from gross and subtle matter; param — distinct; tvam — You; atha — and furthermore; yat — which; eṣu — among these; avaśeṣam — underlying; ṛtam — the reality.
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.
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ
parisara-paddhatiṁ hṛdayam āruṇayo daharam
tata udagād ananta tava dhāma śiraḥ paramaṁ
punar iha yat sametya na patanti kṛtānta-mukhe
udaram — the abdomen; upāsate — worship; ye — who; ṛṣi — of sages; vartmasu — according to the standard methods; kūrpa — gross; dṛśaḥ — their vision; parisara — from which all the prāṇic channels emanate; paddhatim — the node; hṛdayam — the heart; āruṇayaḥ — the Āruṇi sages; daharam — subtle; tataḥ — thence; udagāt — (the soul) rises up; ananta — O unlimited Lord; tava — Your; dhāma — place of appearance; śiraḥ — to the head; paramam — the highest destination; punaḥ — again; iha — into this world; yat — which; sametya — reaching; na patanti — they do not fall down; kṛta-anta — of death; mukhe — into the mouth.
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 Āruṇis worship Him as present in the heart, in the subtle center from which all the prāṇic 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.
sva-kṛta-vicitra-yoniṣu viśann iva hetutayā
taratamataś cakāssy anala-vat sva-kṛtānukṛtiḥ
atha vitathāsv amūṣv avitathāṁ tava dhāma samaṁ
viraja-dhiyo ’nuyanty abhivipaṇyava eka-rasam
sva — by Yourself; kṛta — created; vicitra — variegated; yoniṣu — within the species of life; viśan — entering; iva — apparently; hetutayā — as their motivation; taratamataḥ — according to hierarchies; cakāssi — You become visible; anala-vat — like fire; sva — Your own; kṛta — creation; anukṛtiḥ — imitating; atha — therefore; vitathāsu — unreal; amūṣu — among these (various species); avitatham — not unreal; tava — Your; dhāma — manifestation; samam — undifferentiated; viraja — spotless; dhiyaḥ — whose minds; anuyanti — understand; abhivipaṇyavaḥ — those who are free from all material entanglements (paṇa); eka-rasam — unchanging.
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.
sva-kṛta-pureṣv amīṣv abahir-antara-saṁvaraṇaṁ
tava puruṣaṁ vadanty akhila-śakti-dhṛto ’ṁśa-kṛtam
iti nṛ-gatiṁ vivicya kavayo nigamāvapanaṁ
bhavata upāsate ’ṅghrim abhavam bhuvi viśvasitāḥ
sva — by himself; kṛta — created; pureṣu — in the bodies; amīṣu — these; abahiḥ — not externally; antara — or internally; saṁvaraṇam — whose factual envelopment; tava — Your; puruṣam — living entity; vadanti — (the Vedas) say; akhila — of all; śakti — energies; dhṛtaḥ — of the possessor; aṁśa — as the expansion; kṛtam — manifested; iti — in this manner; nṛ — of the living entity; gatim — the status; vivicya — ascertaining; kavayaḥ — learned sages; nigama — of the Vedas; āvapanam — the field in which all offerings are sown; bhavataḥ — Your; upāsate — they worship; aṅghrim — the feet; abhavam — which cause the cessation of material existence; bhuvi — on the earth; viśvasitāḥ — having developed faith.
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.
duravagamātma-tattva-nigamāya tavātta-tanoś carita-mahāmṛtābdhi-parivarta-pariśramaṇāḥ
na parilaṣanti kecid apavargam apīśvara te caraṇa-saroja-haṁsa-kula-saṅga-visṛṣṭa-gṛhāḥ
duravagama — difficult to understand; ātma — of the self; tattva — the truth; nigamāya — in order to propagate; tava — of You; ātta — who have assumed; tanoḥ — Your personal forms; carita — of the pastimes; mahā — vast; amṛta — of nectar; abdhi — in the ocean; parivarta — by diving; pariśramaṇāḥ — who have been relieved of fatigue; na parilaṣanti — do not wish for; kecit — a few persons; apavargam — liberation; api — even; īśvara — O Lord; te — Your; caraṇa — at the feet; saroja — lotus; haṁsa — of swans; kula — with the community; saṅga — because of association; visṛṣṭa — abandoned; gṛhāḥ — whose homes.
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.
tvad-anupathaṁ kulāyam idam ātma-suhṛt-priya-vac
carati tathonmukhe tvayi hite priya ātmani ca
na bata ramanty aho asad-upāsanayātma-hano
yad-anuśayā bhramanty uru-bhaye ku-śarīra-bhṛtaḥ
tvat — You; anupatham — useful for serving; kulāyam — body; idam — this; ātma — self; suhṛt — friend; priya — and beloved; vat — as; carati — acts; tathā — nevertheless; unmukhe — who are favorably disposed; tvayi — in You; hite — who are helpful; priye — who are affectionate; ātmani — who are their very Self; ca — and; na — not; bata — alas; ramanti — they take pleasure; aho — ah; asat — of the unreal; upāsanayā — by worship; ātma — themselves; hanaḥ — killing; yat — in which (worship of the unreal); anuśayāḥ — whose persistent desires; bhramanti — they wander; uru — greatly; bhaye — in the fearful (material existence); ku — degraded; śarīra — bodies; bhṛtaḥ — carrying.
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.
nibhṛta-marun-mano-’kṣa-dṛḍha-yoga-yujo hṛdi yan
munaya upāsate tad arayo ’pi yayuḥ smaraṇāt
vayam api te samāḥ sama-dṛśo ’ṅghri-saroja-sudhāḥ
nibhṛta — brought under control; marut — with breathing; manaḥ — mind; akṣa — and senses; dṛḍha-yoga — in steadfast yoga; yujaḥ — engaged; hṛdi — in the heart; yat — which; munayaḥ — sages; upāsate — worship; tat — that; arayaḥ — enemies; api — also; yayuḥ — attained; smaraṇāt — by remembering; striyaḥ — women; uraga-indra — of lordly serpents; bhoga — (like) the bodies; bhuja — whose arms; daṇḍa — rodlike; viṣakta — attracted; dhiyaḥ — whose minds; vayam — we; api — also; te — to You; samāḥ — equal; sama — equal; dṛśaḥ — whose vision; aṅghri — of the feet; saroja — lotuslike; sudhāḥ — (relishing) the nectar.
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 śrutis, 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.
ka iha nu veda batāvara-janma-layo ’gra-saraṁ
yata udagād ṛṣir yam anu deva-gaṇā ubhaye
tarhi na san na cāsad ubhayaṁ na ca kāla-javaḥ
kim api na tatra śāstram avakṛṣya śayīta yadā
kaḥ — who; iha — in this world; nu — indeed; veda — knows; bata — ah; avara — recent; janma — whose birth; layaḥ — and annihilation; agra-saram — who came first; yataḥ — from whom; udagāt — arose; ṛṣiḥ — the learned sage, Brahmā; yam anu — following whom (Brahmā); deva-gaṇāḥ — 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; kāla — of time; javaḥ — the flow; kim api na — none at all; tatra — there; śāstram — authoritative scripture; avakṛṣya — withdrawing; śayīta — (the Supreme Lord) lies down; yadā — when.
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, Brahmā, 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.
janim asataḥ sato mṛtim utātmani ye ca bhidāṁ
vipaṇam ṛtaṁ smaranty upadiśanti ta ārupitaiḥ
tri-guṇa-mayaḥ pumān iti bhidā yad abodha-kṛtā
tvayi na tataḥ paratra sa bhaved avabodha-rase
janim — creation; asataḥ — of the manifest world (from atoms); sataḥ — of that which is eternal; mṛtim — destruction; uta — also; ātmani — in the soul; ye — who; ca — and; bhidām — duality; vipaṇam — mundane business; ṛtam — real; smaranti — declare authoritatively; upadiśanti — teach; te — they; ārupitaiḥ — in terms of illusions imposed on reality; tri — three; guṇa — of the material modes; mayaḥ — composed; pumān — the living entity; iti — thus; bhidā — dualistic conception; yat — which; abodha — by ignorance; kṛtā — created; tvayi — in You; na — not; tataḥ — to such; paratra — transcendental; saḥ — that (ignorance); bhavet — can exist; avabodha — total consciousness; rase — whose composition.
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.
sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt
sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ
na hi vikṛtiṁ tyajanti kanakasya tad-ātmatayā
sva-kṛtam anupraviṣṭam idam ātmatayāvasitam
sat — real; iva — as if; manaḥ — the mind (and its manifestations); tri-vṛt — threefold (by the modes of material nature); tvayi — in You; vibhāti — appears; asat — unreal; ā-manujāt — extending to the human beings; sat — as real; abhimṛśanti — they consider; aśeṣam — entire; idam — this (world); ātmatayā — as nondifferent from the Self; ātma-vidaḥ — the knowers of the Self; na — not; hi — indeed; vikṛtim — the transformations; tyajanti — reject; kanakasya — of gold; tat-ātmatayā — inasmuch as they are nondifferent from it; sva — by Himself; kṛtam — created; anupraviṣṭam — and entered; idam — this; ātmatayā — as nondifferent from Himself; avasitam — ascertained.
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.
tava pari ye caranty akhila-sattva-niketatayā
ta uta padākramanty avigaṇayya śiro nirṛteḥ
parivayase paśūn iva girā vibudhān api tāṁs
tvayi kṛta-sauhṛdāḥ khalu punanti na ye vimukhāḥ
tava — You; pari ye caranti — who worship; akhila — of all; sattva — created entities; niketatayā — as the shelter; te — they; uta — simply; padā — with their feet; ākramanti — step upon; avigaṇayya — disregarding; śiraḥ — the head; nirṛteḥ — of Death; parivayase — You tie up; paśūn iva — like animals; girā — with Your words (of the Vedas); vibudhān — wise; api — even; tān — them; tvayi — to whom; kṛta — those who have made; sauhṛdāḥ — friendship; khalu — indeed; punanti — purify; na — not; ye — who; vimukhāḥ — inimical.
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.
tvam akaraṇaḥ sva-rāḍ akhila-kāraka-śakti-dharas
tava balim udvahanti samadanty ajayānimiṣāḥ
varṣa-bhujo ’khila-kṣiti-pater iva viśva-sṛjo
vidadhati yatra ye tv adhikṛtā bhavataś cakitāḥ
tvam — You; akaraṇaḥ — devoid of material senses; sva-rāṭ — self-effulgent; akhila — of all; kāraka — sensory functions; śakti — of the potencies; dharaḥ — the maintainer; tava — Your; balim — tribute; udvahanti — carry; samadanti — and partake of; ajayā — along with material nature; animiṣāḥ — the demigods; varṣa — of districts of a kingdom; bhujaḥ — the rulers; akhila — entire; kṣiti — of the land; pateḥ — of the lord; iva — as if; viśva — of the universe; sṛjaḥ — the creators; vidadhati — execute; yatra — in which; ye — they; tu — indeed; adhikṛtā — assigned; bhavataḥ — of You; cakitāḥ — afraid.
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.
sthira-cara-jātayaḥ syur ajayottha-nimitta-yujo
vihara udīkṣayā yadi parasya vimukta tataḥ
na hi paramasya kaścid aparo na paraś ca bhaved
viyata ivāpadasya tava śūnya-tulāṁ dadhataḥ
sthira — stationary; cara — and moving; jātayaḥ — species of life; syuḥ — become manifest; ajayā — with the material energy; uttha — awakened; nimitta — their motivations for activity (and the subtle bodies activated by such); yujaḥ — assuming; viharaḥ — sport; udīkṣayā — by Your brief glance; yadi — if; parasya — of Him who is aloof; vimukta — O eternally liberated one; tataḥ — from her; na — not; hi — indeed; paramasya — for the supreme; kaścit — anyone; aparaḥ — not foreign; na — nor; paraḥ — foreign; ca — also; bhavet — can be; viyataḥ — for the ethereal sky; iva — as if; apadasya — which has no perceptible qualities; tava — for You; śūnya — to a void; tulām — a resemblance; dadhataḥ — who take on.
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.
aparimitā dhruvās tanu-bhṛto yadi sarva-gatās
tarhi na śāsyateti niyamo dhruva netarathā
ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet
samam anujānatāṁ yad amataṁ mata-duṣṭatayā
aparimitāḥ — countless; dhruvāḥ — permanent; tanu-bhṛtaḥ — the embodied living entities; yadi — if; sarva-gatāḥ — omnipresent; tarhi — then; na — not; śāsyatā — sovereignty; iti — such; niyamaḥ — rule; dhruva — O unchanging one; na — not; itarathā — otherwise; ajani — was generated; ca — and; yat-mayam — from whose substance; tat — from that; avimucya — not separating itself; niyantṛ — regulator; bhavet — must be; samam — equally present; anujānatām — of those who supposedly know; yat — which; amatam — misunderstood; mata — of what is known; duṣṭatayā — because of the imperfection.
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.
na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor
ubhaya-yujā bhavanty asu-bhṛto jala-budbuda-vat
tvayi ta ime tato vividha-nāma-guṇaiḥ parame
sarita ivārṇave madhuni lilyur aśeṣa-rasāḥ
na ghaṭate — does not happen; udbhavaḥ — the generation; prakṛti — of material nature; pūruṣayoḥ — and of the soul who is her enjoyer; ajayoḥ — who are unborn; ubhaya — of both; yujā — by the combination; bhavanti — come into being; asu-bhṛtaḥ — living bodies; jala — on water; budbuda — bubbles; vat — like; tvayi — in You; te ime — these (living beings); tataḥ — therefore; vividha — various; nāma — with names; guṇaiḥ — and qualities; parame — in the Supreme; saritaḥ — rivers; iva — as; arṇave — within the ocean; madhuni — in honey; lilyuḥ — become merged; aśeṣa — all; rasāḥ — flavors.
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.
nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṁ
tvayi su-dhiyo ’bhave dadhati bhāvam anuprabhavam
katham anuvartatāṁ bhava-bhayaṁ tava yad bhru-kuṭiḥ
sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam
nṛṣu — among humans; tava — Your; māyayā — by the illusory energy; bhramam — bewilderment; amīṣu — among these; avagatya — understanding; bhṛśam — fervent; tvayi — unto You; su-dhiyaḥ — those who are wise; abhave — unto the source of liberation; dadhati — render; bhāvam — loving service; anuprabhavam — potent; katham — how; anuvartatām — for those who follow You faithfully; bhava — of material life; bhayam — fear; tava — Your; yat — since; bhru — of the eyebrows; kuṭiḥ — the furrowing; sṛjati — creates; muhuḥ — repeatedly; tri-nemiḥ — three-rimmed (in the three phases of time, namely past, present and future); a — not; bhavat — from You; śaraṇeṣu — for those who take shelter; bhayam — fear.
The wise souls who understand how Your Māyā 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.
vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṁ
ya iha yatanti yantum ati-lolam upāya-khidaḥ
vyasana-śatānvitāḥ samavahāya guroś caraṇaṁ
vaṇija ivāja santy akṛta-karṇa-dharā jaladhau
vijita — conquered; hṛṣīka — with senses; vāyubhiḥ — and vital air; adānta — not brought under control; manaḥ — 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; upāya — by their various methods of cultivation; khidaḥ — distressed; vyasana — disturbances; śata — by hundreds; anvitāḥ — joined; samavahāya — abandoning; guroḥ — of the spiritual master; caraṇam — the feet; vaṇijaḥ — merchants; iva — as if; aja — O unborn one; santi — they are; akṛta — having not taken; karṇa-dharāḥ — a helmsman; jala-dhau — on the ocean.
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.
tvayi sati kiṁ nṛṇām śrayata ātmani sarva-rase
iti sad ajānatāṁ mithunato rataye caratāṁ
sukhayati ko nv iha sva-vihate sva-nirasta-bhage
svajana — with servants; suta — children; ātma — body; dāra — wife; dhana — money; dhāma — home; dharā — land; asu — vitality; rathaiḥ — and vehicles; tvayi — when You; sati — have become; kim — what (use); nṛṇām — for human beings; śrayataḥ — who are taking shelter; ātmani — their very Self; sarva-rase — the embodiment of all pleasures; iti — thus; sat — the truth; ajānatām — for those who fail to appreciate; mithunataḥ — from sexual combinations; rataye — for sensual indulgence; caratām — carrying on; sukhayati — gives happiness; kaḥ — 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.
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?
bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās
ta uta bhavat-padāmbuja-hṛdo ’gha-bhid-aṅghri-jalāḥ
dadhati sakṛn manas tvayi ya ātmani nitya-sukhe
na punar upāsate puruṣa-sāra-harāvasathān
bhuvi — on the earth; puru — greatly; puṇya — pious; tīrtha — places of pilgrimage; sadanāni — and personal abodes of the Supreme Lord; ṛṣayaḥ — sages; vimadaḥ — free from false pride; te — they; uta — indeed; bhavat — Your; pada — feet; ambuja — lotus; hṛdaḥ — in whose hearts; agha — sins; bhit — which destroys; aṅghri — (having bathed) whose feet; jalāḥ — the water; dadhati — turn; sakṛt — even once; manaḥ — their minds; tvayi — toward You; ye — who; ātmani — toward the Supreme Soul; nitya — always; sukhe — who is happy; na punaḥ — never again; upāsate — they worship; puruṣa — of a man; sāra — the essential qualities; hara — which steal away; āvasathān — their mundane homes.
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.
sata idaṁ utthitaṁ sad iti cen nanu tarka-hataṁ
vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk
vyavahṛtaye vikalpa iṣito ’ndha-paramparayā
bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān
sataḥ — 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; mṛṣā — illusion; na — not; tathā — so; ubhaya — of both (the real and illusion); yuk — the conjunction; vyavahṛtaye — for the sake of ordinary affairs; vikalpaḥ — an imaginary situation; iṣitaḥ — desired; andha — of blind men; paramparayā — by a succession; bhramayati — bewilder; bhāratī — the words of wisdom; te — Your; uru — numerous; vṛttibhiḥ — with their semantic functions; uktha — by ritual utterances; jaḍān — dulled.
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.
na yad idam agra āsa na bhaviṣyad ato nidhanād
anu mitam antarā tvayi vibhāti mṛṣaika-rase
ata upamīyate draviṇa-jāti-vikalpa-pathair
vitatha-mano-vilāsam ṛtam ity avayanty abudhāḥ
na — not; yat — because; idam — this (universe); agre — in the beginning; āsa — existed; na bhaviṣyat — it will not exist; ataḥ — hence; nidhanāt anu — after its annihilation; mitam — deduced; antarā — in the meantime; tvayi — within You; vibhāti — it appears; mṛṣā — false; ekarase — whose experience of spiritual ecstasy is unchanging; ataḥ — thus; upamīyate — it is understood by comparison; draviṇa — of material substance; jāti — in the categories; vikalpa — of the transformations; pathaiḥ — with the varieties; vitatha — contrary to fact; manaḥ — of the mind; vilāsam — fantasy; ṛtam — real; iti — so; avayanti — think; abudhaḥ — the unintelligent.
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.
sa yad ajayā tv ajām anuśayīta guṇāṁś ca juṣan
bhajati sarūpatāṁ tad anu mṛtyum apeta-bhagaḥ
tvam uta jahāsi tām ahir iva tvacam ātta-bhago
mahasi mahīyase ’ṣṭa-guṇite ’parimeya-bhagaḥ
saḥ — he (the individual living entity); yat — because; ajayā — by the influence of the material energy; tu — but; ajām — that material energy; anuśayīta — lies down next to; guṇān — her qualities; ca — and; juṣan — assuming; bhajati — he takes on; sa-rūpatām — forms resembling (the qualities of nature); tat-anu — following that; mṛtyum — death; apeta — deprived; bhagaḥ — of his assets; tvam — You; uta — on the other hand; jahāsi — leave aside; tām — her (the material energy); ahiḥ — a snake; iva — as if; tvacam — its (old, discarded) skin; ātta-bhagaḥ — endowed with all assets; mahasi — in Your spiritual powers; mahīyase — You are glorified; aṣṭa-guṇite — eightfold; aparimeya — unlimited; bhagaḥ — whose greatness.
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.
yadi na samuddharanti yatayo hṛdi kāma-jaṭā
duradhigamo ’satāṁ hṛdi gato ’smṛta-kaṇṭha-maṇiḥ
asu-tṛpa-yoginām ubhayato ’py asukhaṁ bhagavann
anapagatāntakād anadhirūḍha-padād bhavataḥ
yadi — if; na samuddharanti — they do not uproot; yatayaḥ — persons in the renounced order of life; hṛdi — in their hearts; kāma — of material desire; jaṭāḥ — the traces; duradhigamaḥ — impossible to be realized; asatām — for the impure; hṛdi — in the heart; gataḥ — having entered; asmṛta — forgotten; kaṇṭha — on one’s neck; maṇiḥ — a jewel; asu — their life airs; tṛpa — who gratify; yoginām — for practitioners of yoga; ubhayataḥ — in both (worlds); api — even; asukham — unhappiness; bhagavan — O Personality of Godhead; anapagata — not gone away; antakāt — from death; anadhirūḍha — unobtained; padāt — whose kingdom; bhavataḥ — from You.
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 man who has totally forgotten it is there. O Lord, those who practice 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.
tvad avagamī na vetti bhavad-uttha-śubhāśubhayor
guṇa-viguṇānvayāṁs tarhi deha-bhṛtāṁ ca giraḥ
anu-yugam anv-ahaṁ sa-guṇa gīta-paramparayā
śravaṇa-bhṛto yatas tvam apavarga-gatir manu-jaiḥ
tvat — You; avagamī — one who understands; na vetti — does not pay regard; bhavat — from You; uttha — rising; śubha-aśubhayoḥ — of the auspiciousness and inauspiciousness; guṇa-viguṇa — of good and bad; anvayān — to the attributions; tarhi — consequently; deha-bhṛtām — of embodied living beings; ca — also; giraḥ — the words; anu-yugam — in every age; anu-aham — every day; sa-guṇa — O You who are endowed with qualities; gīta — of recitation; paramparayā — by the chain of succession; śravaṇa — through hearing; bhṛtaḥ — carried; yataḥ — because of this; tvam — You; apavarga — of liberation; gatiḥ — the ultimate goal; manujaiḥ — by human beings, descendants of Manu.
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.
dyu-pataya eva te na yayur antam anantatayā
tvam api yad-antarāṇḍa-nicayā nanu sāvaraṇāḥ
kha iva rajāṁsi vānti vayasā saha yac chrutayas
tvayi hi phalanty atan-nirasanena bhavan-nidhanāḥ
dyu — of heaven; patayaḥ — the masters; eva — even; te — Your; na yayuḥ — cannot reach; antam — the end; anantatayā — because of being unlimited; tvam — You; api — even; yat — whom; antara — within; aṇḍa — of universes; nicayāḥ — multitudes; nanu — indeed; sa — along with; āvaranāḥ — their outer shells; khe — in the sky; iva — as; rajāṁsi — particles of dust; vānti — blow about; vayasā saha — with the wheel of time; yat — because; śrutayaḥ — 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; nidhanāḥ — whose ultimate conclusion.
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 śrutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.
ity etad brahmaṇaḥ putrā
siddhā jñātvātmano gatim
śrī-bhagavān uvāca — the Supreme Lord (Śrī Nārāyaṇa Ṛṣi) said; iti — thus; etat — this; brahmaṇaḥ — of Brahmā; putrāḥ — the sons; āśrutya — having heard; ātma — about the Self; anuśāsanam — instruction; sanandanam — the sage Sanandana; atha — then; ānarcuḥ — they worshiped; siddhāḥ — perfectly satisfied; jñātvā — understanding; ātmanaḥ — their own; gatim — ultimate destination.
The Supreme Lord, Śrī Nārāyaṇa Ṛṣi, said: Having heard these instructions about the Supreme Self, the Personality of Godhead, the sons of Brahmā now understood their final destination. They felt perfectly satisfied and honored Sanandana with their worship.
iti — thus; aśeṣa — of all; samāmnāya — the Vedas; purāṇa — and Purāṇas; upaniṣat — comprising the confidential mystery; rasaḥ — the nectar; samuddhṛtaḥ — distilled; pūrva — in the distant past; jātaiḥ — by those who were born; vyoma — in the higher regions of the universe; yānaiḥ — who travel; mahā-ātmabhiḥ — saintly persons.
Thus the ancient saints who travel in the upper heavens distilled this nectarean and confidential essence of all the Vedas and Purāṇas.
tvaṁ caitad brahma-dāyāda
dhārayaṁś cara gāṁ kāmaṁ
kāmānāṁ bharjanaṁ nṛṇām
tvam — you; ca — and; etat — this; brahma — of Brahmā; dāyāda — O heir (Nārada); śraddhayā — with faith; ātma-ānuśāsanam — instruction in the science of the Self; dhārayan — meditating upon; cara — wander; gām — the earth; kāmam — as you wish; kāmānām — the material desires; bharjanam — which burns up; nṛṇām — of men.
And as you wander the earth at will, My dear son of Brahmā, you should faithfully meditate on these instructions concerning the science of the Self, which burn up the material desires of all men.
evaṁ sa ṛṣiṇādiṣṭaṁ
pūrṇaḥ śruta-dharo rājann
āha vīra-vrato muniḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — in this manner; saḥ — he (Nārada); ṛṣiṇā — by the sage (Śrī Nārāyaṇa Ṛṣi); ādiṣṭam — ordered; gṛhītvā — accepting; śraddhayā — faithfully; ātma-vān — self-possessed; pūrṇaḥ — successful in all his purposes; śruta — upon what he had heard; dharaḥ — meditating; rājan — O King (Parīkṣit); āha — said; vīra — like that of a heroic kṣatriya; vrataḥ — whose vow; muniḥ — the sage.
Śukadeva Gosvāmī said: When Śrī Nārāyaṇa Ṛṣi ordered him in this way, the self-possessed sage Nārada, 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.
namas tasmai bhagavate
yo dhatte sarva-bhūtānām
śrī-nāradaḥ uvāca — Śrī Nārada said; namaḥ — obeisances; tasmai — to Him; bhagavate — the Supreme Lord; kṛṣṇāya — Kṛṣṇa; amala — spotless; kīrtaye — whose glories; yaḥ — who; dhatte — manifests; sarva — of all; bhūtānām — living beings; abhavāya — for the liberation; uśatīḥ — all attractive; kalāḥ — expansions.
Śrī Nārada said: I offer my obeisances to Him of spotless fame, the Supreme Lord Kṛṣṇa, who manifests His all-attractive personal expansions so that all living beings can achieve liberation.
ity ādyam ṛṣim ānamya
tac-chiṣyāṁś ca mahātmanaḥ
tato ’gād āśramaṁ sākṣāt
pitur dvaipāyanasya me
iti — thus speaking; ādyam — foremost; ṛṣim — to the sage (Nārāyaṇa Ṛṣi); ānamya — bowing down; tat — His; śiṣyān — to the disciples; ca — and; mahā-ātmanaḥ — great saints; tataḥ — from there (Nārāyaṇāśrama); agāt — he went; āśramam — to the hermitage; sākṣāt — direct; pituḥ — of the progenitor; dvaipāyanasya — Dvaipāyana Vedavyāsa; me — my.
[Śukadeva Gosvāmī continued:] After saying this, Nārada bowed down to Śrī Nārāyaṇa Ṛṣi, the foremost of sages, and also to His saintly disciples. He then returned to the hermitage of my father, Dvaipāyana Vyāsa.
tasmai tad varṇayām āsa
sabhājitaḥ — honored; bhagavatā — by the personal expansion of the Supreme Lord (Vyāsadeva); kṛta — having done; āsana — of a seat; parigrahaḥ — the acceptance; tasmai — to him; tat — that; varṇayām āsa — he described; nārāyaṇa-mukhāt — from the mouth of Śrī Nārāyaṇa Ṛṣi; śrutam — what he had heard.
Vyāsadeva, the incarnation of the Personality of Godhead, respectfully greeted Nārada Muni and offered him a seat, which he accepted. Nārada then described to Vyāsa what he had heard from the mouth of Śrī Nārāyaṇa Ṛṣi.
ity etad varṇitaṁ rājan
yan naḥ praśnaḥ kṛtas tvayā
yathā brahmaṇy anirdeśye
nīṛguṇe ’pi manaś caret
iti — thus; etat — this; varṇitam — related; rājan — O King (Parīkṣit); yat — which; naḥ — to us; praśnaḥ — question; kṛtaḥ — made; tvayā — by you; yathā — how; brahmaṇi — in the Absolute Truth; anirdeśye — which cannot be described in words; nirguṇe — which has no material qualities; api — even; manaḥ — the mind; caret — moves.
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.
yo ’syotprekṣaka ādi-madhya-nidhane yo ’vyakta-jīveśvaro
yaḥ sṛṣṭvedam anupraviśya ṛṣiṇā cakre puraḥ śāsti tāḥ
yaṁ sampadya jahāty ajām anuśayī suptaḥ kulāyaṁ yathā
taṁ kaivalya-nirasta-yonim abhayaṁ dhyāyed ajasraṁ harim
yaḥ — who; asya — this (universe); utprekṣakaḥ — the one who watches over; ādi — in its beginning; madhya — middle; nidhane — and end; yaḥ — who; avyakta — of the unmanifested (material nature); jīva — and of the living entities; īśvaraḥ — the Lord; yaḥ — who; sṛṣṭvā — having sent forth; idam — this (universe); anupraviśya — entering; ṛṣiṇā — along with the jīva soul; cakre — produced; puraḥ — bodies; śāsti — regulates; tāḥ — them; yam — to whom; sampadya — by surrendering; jahāti — gives up; ajām — the unborn (material nature); anuśayī — embracing her; suptaḥ — a sleeping person; kulāyam — his body; yathā — as; tam — upon Him; kaivalya — by His purely spiritual status; nirasta — kept away; yonim — material birth; abhayam — for fearlessness; dhyāyet — one should meditate; ajasram — incessantly; harim — the Supreme Lord Kṛṣṇa.
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.