श्रीमद्भागवतमहापुराणम् दशम: स्कन्ध: सप्ताशीतितम: अध्याय: परीक्षित्-उवाच - Pareekshit said - ब्रह्मन् ब्रह्मण्यनिर्देश्ये निर्गुणे गुणवृत्तय: ।
कथं चरन्ति श्रुतय: साक्षात् सदसत: परे ॥१॥
ब्रह्मन् ब्रह्मणि-अनिर्देश्ये O holy Braahmana! in Brahman the unmanifest,
निर्गुणे गुण-वृत्तय: without the Gunas, of Gunas imposition कथम् चरन्ति श्रुतय: how deal the Shrutis साक्षात् सत्-असत: परे directly of the cause and effect beyond O holy Braahmana! in the unmanifest Brahman, which is without Gunas, which is directly beyond the cause and effect, how do the Shruti dealing in the subject of Gunas, deal with?


श्री शुक उवाच - Shree Shuka said - बुद्धीन्द्रियमन: प्राणान् जनानामसृजत् प्रभु: ।
मात्रार्थं च भवार्थं च आत्मनेऽकल्पनाय च ॥२॥
बुद्धि-इन्द्रिय-मन: प्राणान् the intellect, senses, mind, vital airs,
जनानाम्-असृजत् प्रभु: of the jivas created The Almighty Lord मात्रा-अर्थम् च भव-अर्थम् च sense delights for, world enjoying for, आत्मने-अकल्पनाय च for Self beatitude and The Almighty Lord created of the jivas, the intellect, senses, mind, vital airs, for them to enjoy the sense delights, the worldly pleasures and them to get the final beatitude of the self.


सैषा ह्युपनिषद् ब्राह्मी पूर्वेषां पूर्वजैर्धृता ।
श्रद्धया धारयेद् यस्तां क्षेमं गच्छेदकिञ्चन: ॥३॥
सा-एषा हि-उपनिषद् ब्राह्मी that this (Shruti) indeed, is Upanishad, (pointing to) Brahman
पूर्वेषाम् पूर्वजै:-धृता by the ancients' of the ancients, held श्रद्धया धारयेत् य:-ताम् respectfully, upholds whosoever her, क्षेमम् गच्छेत्-अकिञ्चन: blessedness achieves, becomes detached This is that Shruti (the Vedas), Upanishads, which are respectfully held on to by the ancients of the ancients. Who-so-ever upholds her with respect, achieves blessedness, and becomes detached.


अत्र ते वर्णयिष्यामि गाथां नारायणान्विताम् ।
नारदस्य च संवादमृषेर्नारायणस्य च ॥४॥
अत्र ते वर्णयिष्यामि here, to you will describe
गाथाम् नारायण-अन्विताम् a story with Naaraayana (the sage) connected, नारदस्य च संवादम्- of Naarada the conversation ऋषे:-नारायणस्य च with the sage Naaraayana and Here, I will describe to you the story connected with the sage Naaraayana, and also the conversation between him and sage Naarada.


एकदा नारदो लोकान् पर्यटन् भगवत्प्रिय: ।
सनातनमृषिं द्रष्टुं ययौ नारायणाश्रमम् ॥५॥
एकदा नारद: लोकान् one day, Naarada, the worlds
पर्यटन् भगवत्-प्रिय: going about, of The Lord the beloved, सनातनम्-ऋषिम् द्रष्टुम् the eternal seer to meet ययौ नारायण-आश्रमम् went to Naaraayana's hermitage One day, Naarada, the beloved of The Lord, touring the worlds, wanting to meet the eternal seer, Naaraayana, went to his hermitage.


यो वै भारतवर्षेऽस्मिन् क्षेमाय स्वस्तये नृणाम् ।
धर्मज्ञानशमोपेतमाकल्पादास्थितस्तप: ॥६॥
य: वै भारतवर्षे-अस्मिन् who, surely, in Bhaaratvarsha, this,
क्षेमाय स्वस्तये नृणाम् for the welfare and prosperity of men धर्म-ज्ञान-शम-उपेतम्- with piety, Self-knowledge and dispassion आकल्पात्-आस्थित:-तप: from beginning of the Kalpa, seated in asceticism He, who, in this land of Bhaaratvarsha, from the beginning of the Kalpa, is seated in asceticism for the welfare, and prosperity of men, and for piety, Self-knowledge, and dispassion.


तत्रोपविष्टमृषिभि: कलापग्रामवासिभि: ।
परीतं प्रणतोऽपृच्छदिदमेव कुरूद्वह ॥७॥
तत्र-उपविष्टम्-ऋषिभि: there, seated, by the sages
कलापग्राम-वासिभि: Kalaapagraama inhabiting, परीतम् प्रणत:-अपृच्छत्- surrounded, bowing, asked, इदम्-एव कुरूद्वह this only, O Scion of the Kurus! O Scion of the Kurus! Naarada, bowing low to the sage seated there, surrounded by the inhabitants of the village Kalaapagraama, had asked him this only,…..


तस्मै ह्यवोचद् भगवानृषीणां शृण्वतामिदम् ।
यो ब्रह्मवाद: पूर्वेषां जनलोकनिवासिनाम् ॥८॥
तस्मै हि-अवोचत् भगवान्- to him (Naarada) indeed said, The Lord,
ऋषीणाम् शृण्वताम्-इदम् in sage's hearing, this, य: ब्रह्मवाद: पूर्वेषाम् which is the Brahma discussion, of the ancients, जन-लोक-निवासिनाम् the Jana-Loka inhabitants In the hearing of the other sages, this is what the sage Naaraayana said to Naarada, which is the topic of discussion about Brahma, among the sages of yore, who were the residents of Jana-Loka.


श्री भगवान्-उवाच - The divine sage said - स्वायम्भुव ब्रह्मसत्रं जनलोकेऽभवत् पुरा ।
तत्रस्थानां मानसानां मुनीनामूर्ध्वरेतसाम् ॥९॥
स्वायम्भुव ब्रह्म-सत्रम् O Naarada! Brahma discussion meeting
जन-लोके-अभवत् पुरा in Jana-Loka, took place of yore, तत्र-स्थानाम् मानसानाम् there residing, of the mind born (of Brahmaa) मुनीनाम्-ऊर्ध्व-रेतसाम् sages of high celibate state O Naarada! Of yore, in Jana-loka, there was a meeting held by the sages, born of Brahma's mind, residing there, of high celibate state, to discuss the true nature of Brahma.


श्वेतद्वीपं गतवति त्वयि द्रष्टुं तदीश्वरम् ।
ब्रह्मवाद: सुसंवृत्त: श्रुतयो यत्र शेरते ।
तत्र हायमभूत् प्रश्नस्त्वं मां यमनुपृच्छसि ॥१०॥
श्वेत-द्वीपम् गतवति त्वयि to the Shwetadweepa, had gone you,
द्रष्टुम् तत्-ईश्वरम् to see The Lord there, ब्रह्म-वाद: सुसंवृत्त: Brahman talk in detail श्रुतय: यत्र शेरते the Shrutis, where were quiet, तत्र ह-अयम्-अभूत् प्रश्न:- there indeed, this came the question, त्वम् माम् यम्-अनुपृच्छसि you to me which are asking O Naarada, when you had gone to the Shwetadweepa, to see The Lord, Aniruddha, there, there was a detailed talk on the Brahman, where this question arose, which you are asking to me.


तुल्यश्रुततप: शीलास्तुल्यस्वीयारिमध्यमा: ।
अपि चक्रु: प्रवचनमेकं सुश्रुषवोऽपरे ॥११॥
तुल्य-श्रुत-तप: शीला:- equal in learning, austerities, in practice of virtues,
तुल्य-स्वीय-अरि-मध्यमा: equal with own, enemies, and neutrals, अपि चक्रु: प्रवचनम्-एकम् even, did talking, one, सुश्रुष:-अपरे listened intent the others The sages were all equal in learning, austerities, and practice of virtues, and behaved equally with own people, enemies and neutrals. During the talk, one of them expounded the subject and the others listened attentively.


सनन्दन उवाच - Sananda said - स्वसृष्टमिदमापीय शयानं सह शक्तिभि: ।
तदन्ते बोधयाञ्चक्रुस्तल्लिङ्गै: श्रुतय: परम् ॥१२॥
स्व-सृष्टम्-इदम्-अपीय by Self created, this annihilating,
शयानम् सह शक्तिभि: asleep with the potencies, तत्-अन्ते बोधयान्-चक्रु:- at its dissolution, to awaken started तत्-लिङ्गै: श्रुतय: परम् by descriptive words, the Shrutis, The Supreme The Supreme Spirit, Which had created this universe, annihilated it and slept with His potencies. At the end of the time of Dissolution, the Shrutis started awakening Him, The Supreme, by descriptive words.


यथा शयानं सम्राजं वन्दिनस्तत्पराक्रमै: ।
प्रत्यूषेऽभेत्य सुश्लोकैर्बोधयन्त्यनुजीविन: ॥१३॥
यथा शयानम् सम्राजम् just as, the sleeping emperor,
वन्दिन:-तत्-पराक्रमै: the bards, by his valours (describing) प्रत्यूषे-अभेत्य सुश्लोकै:- in early morning, coming, by praiseful songs, बोधयन्ति-अनुजीविन: awaken, earning a living by that Just as the bards earn their livelihood by awakening the emperor at daybreak, by going near him, and singing songs praising his valour and his exploits.


श्रुतय: ऊचु: - The Shrutis said - जय जय जह्यजामजित दोषगृभीतगुणां
त्वमसि यदात्मना समवरुद्धसमस्तभग: ।
अगजगदोकसामखिलशक्त्यवबोधक ते
क्वचिदजयाऽऽत्मना च चरतोऽनुचरेन्निगम: ॥१४॥
जय जय जहि-अजाम्- 'Victory, O victory! root out beginingless (Maayaa),
अजित दोष-गृभीत-गुणाम् O Unconquered Lord! for evil taken on Gunas, त्वम्-असि यत्-आत्मना You are that by Yourself समवरुद्ध-समस्त-भग: blocking all blissful nature of अग-जगत्-ओकसाम्- this immobile and mobile creations अखिल-शक्ति-अवबोधक ते the unending potencies describe Yours' क्वचित्-अजया-आत्मना sometimes, with Maaya, by Yourself च चरत:-अनुचरेत्-निगम: and sporting, follow the Vedas 'Victory, O victory! O Unconquered Lord! root out beginingless Maayaa, who has taken on the three Gunas, for an evil purpose, of deluding the souls. You are That, Who have blocked, in Yourself, all divine virtues by Your own essential nature. You are The Awakener of all the potencies in the souls of the mobile and the immobile creatures. The Vedas are able to describe You only when Your are sporting with the Maayaa, or when You exist in Your absolute state.


बृहदुपलब्धमेतदवयन्त्यवशेषतया यत उदयास्तमयौ विकृतेर्मृदि वाविकृतात् ।
अत ऋषयो दधुस्त्वयि मनोवचनाचरितं कथमयथा भवन्ति भुवि दत्तपदानि नृणाम् ॥१५॥
बृहत्-उपलब्धम्-एतत्- from Brahman is procured this (universe)
अवयन्ति-अवशेषतया deduce (the wise) that remains (is Brahman) यत: उदय-अस्त-मयौ-विकृते:- because, the creation dissolution type of change मृदि-वा-अविकृतात् of the clay or, unchangeable, अत: ऋषय: दधु:-त्वयि therefore, the sage, held in You मन:-वचन-आचरितम् by mind (contemplated) and by words (spoken) कथम्-अयथा भवन्ति how otherwise, can it be भुवि-दत्त-पदानि-नृणाम् on the earth placed feet of men The wise deduce that this universe is procured from Brahman, and what remains is also Brahman. Because though Brahman is the cause of its existence, Brahman does not change at the time of its creation, or dissolution, just like the clay does not change when shaped into a pot. So the Vedas refer to You, as whatever is thought of by the mind, and everything which is spoken of by the tongue. The feet of men, when placed on the earth are indeed placed on the earth, how can that be otherwise?


इति तव सूरयस्त्र्यधिपतेऽखिललोकमल-
क्षपणकथामृताब्धिमवगाह्य तपांसि जहु: ।
किमुत पुन: स्वधामविधुताशयकालगुणा:
परम भजन्ति ये पदमजस्रसुखानुभवम् ॥१६॥
इति तव सूरय:-त्रि-अधिपते- therefore, in Your, the wise, O of three (Gunas) The Ruler!
अखिल-लोक-मल- of all the worlds' impurities क्षपण-कथा-मृत-अब्धिम्- washing story nectar ocean अवगाह्य तपांसि जहु: plunging into, sufferings rid of, किम्-उत पुन: स्वधाम what indeed again, by Self realization विधुत-आशय-काल-गुणा: won over the mind, Time and the Gunas, परम भजन्ति ये O Supreme! Contemplate who पदम्-अजस्र-सुख-अनुभवम् on the state of eternal bliss and consciousness 'O Ruler of the three Gunas! Therefore, the wise, plunging into the ocean of your nectar like stories, which wash the impurities of the worlds, rid themselves of sufferings. What indeed, then again of those who by Self-Realization, have won over the mind, Time and the Gunas, and O Supreme Lord! contemplate on the state of eternal consciousness and bliss.'


दृतय इव श्वसन्त्यसुभृतो यदि तेऽनुविधा महदहमादयोऽण्डमसृजन् यदनुग्रहत: ।
पुरुषविधोऽन्वयोऽत्रचरमोऽन्नमयादिषु य: सदसत: परं त्वमथ यदेष्ववशेषमृतम् ॥१७॥
दृतय: इव श्वसन्ति- bellows like breath,(unless)
असु-भृत: यदि ते-अनुविधा the life holding (beings), if are Your followers, महत्-अहम्-आदय:-अण्डम्- the Mahat-tatva, Ego, etc, the (cosmic) egg असृजन् यत्-अनुग्रहत: have created, by Whose grace, पुरुष-विध:-अन्वय:-अत्र in the human form permeate here चरम:-अन्नमय-आदिषु invest in the Anna-Maaya and other (sheaths,) य: सत्-असत: परम् त्वम्-अथ Who from subtle and the gross beyond You, then, यत्-एषु-अवशेषम्-ऋतम् that which remains as the Reality The living beings merely breath like bellows, unless they follow Your commandments. It is You, by Whose grace the Mahat-tatva, the Ego, have created this cosmic egg. You, are Who permeate the human form through the Anna-Maaya and other sheaths, and invest therein, yet are beyond the subtle and the gross, and after all that, that which remains is The Reality, You, alone.


उदरमुपासते य ऋषिवर्त्मसु कूर्पदृश: परिसरपद्धतिं हृदयमारुणयो दहरम् ।
तत उदगादनन्त तव धाम शिर: परमं पुनरिह यत् समेत्य न पतन्ति कृतान्तमुखे ॥१८॥
उदरम्-उपासते ये the abdomen contemplate, those who,
ऋषि-वर्त्मसु कूर्प-दृश: from the sages' paths, the gross visioned, परिसर-पद्धतिम् branching out (of the veins and arteries) system हृदयम्-आरुणय: दहरम् the heart, of (sage)Arunas (path) cavity, तत: उदगात्-अनन्त from there rises, O Infinite! तव धाम शिर: परमम् Your abode, on the head the ultimate, पुन:-इह यत् समेत्य again here, which reaching, न पतन्ति कृतान्त-मुखे do not fall in death snares From the various paths shown by the seers, those who follow the path of contemplating on the abdomen, the Manipoorak, are of gross vision. Whereas, those who follow the path of sage Aruna, the path of the heart cavity, the Anaahata, which is the system from where the veins and arteries branch out, and rise ultimately to the head, O Infinite Lord! that is Your abode, reaching which, they, the subtle visioned, do not fall here again in the death snares.


स्वकृतविचित्रयोनिषु विशन्निव हेतुतया तरतमतश्चकास्स्यनलवत् स्वाकृतानुकृति: ।
अथ वितथास्वमूष्ववितथं तव धाम समं विरजधियोऽन्वयन्त्यभिविपण्यव एकरसम् ॥१९॥
स्व-कृत-विचित्र-योनिषु (in the), by Self evolved diverse organisms
विशन्-इव हेतुतया entering, as though, as The Cause, तरतमत:-चकास्सि- as high or low, shine, अनल-वत् स्व-कृत-अनुकृति: fire like, by own created following forms, अथ वितथासु-अमूषु- then, in the false (forms), in these अवितथम् तव धाम समम् the true, Your form like, विरज-धिय:-अन्वयन्ति- the clear minded, know अभिविपण्यव: एक-रसम् rewards of actions, non-expecting, the One Substance You enter into the diverse high and low organisms evolved by Your Self, as The Cause, and shine in them, the high and low, like the fire, which follows the forms created by itself according to big and small fire wood. So, the clear minded, who are beyond the fruits of their actions, know, in those false forms, that unchangeable, Your form, undifferentiated, and uniform One Substance.


स्वकृतपुरेष्वमीष्वबहिरन्तरसंवरणं तव पुरुषं वदन्त्यखिलशक्तिधृतोंऽशकृतम् ।
इति नृगतिं विविच्य कवयो निगमावपनं भवत उपासतेऽङ्घ्रिमभवं भुवि विश्वसिता: ॥२०॥
स्व-कृत-पुरेषु-अमीषु-बहि:- by own deeds (shaped) bodies, these, cause
अन्तर-संवरणम् तव पुरुषम् effect devoid of, You, The Purush, वदन्ति-अखिल-शक्ति- are said to be, of all the potencies, धृतो:-अंश-कृतम् The Wielder's, part made of, इति नृ-गतिम् विविच्य thus, a man's nature deducing, कवय: निगम-आवपनम् the wise, of the Vedas the container, भवत: उपासते-अङ्घ्रिम्- Your worship feet, अभवम् भुवि विश्वसिता: rebirth negating, on the earth, faithfully By ones' own actions formed, the bodies, devoid of cause and effect, are made of Your part, The Purusha, The Wielder of all potencies. Thus, the wise deduce the nature of man, and faithfully worship the rebirth negating, Your feet, the containers of the Vedas.


दुरवगमात्मतत्त्वनिगमाय तवात्ततनोश्चरितमहामृताब्धिपरिवर्तपरिश्रमणा: ।
न परिलषन्ति केचिदपवर्गमपीश्वर ते चरणसरोजहंसकुलसङ्गविसृष्टगृहा: ॥२१॥
दु:-अगम-आत्म-तत्त्व-निगमाय difficult to understand, of The Self the truth, to reveal
तव-आत्त-तनो:-चरित- Your assuming the forms, महा-अमृत-अब्धि the great nectar ocean परिवर्त-परिश्रमणा: plunging, rid of fatigue, न परिलषन्ति केचित्- do not desire, some, अपवर्गम्-अपि-ईश्वर beatitude, also, O Almighty Lord! ते चरण-सरोज- in Your feet lotus हंस-कुल-सङ्ग-विसृष्ट-गृहा: swan like living, renounced the houses The truth of Your Self, which is so difficult to fathom, that to reveal, You have taken physical forms. Some who have renounced their homes, and have rid themselves of the fatigue of the whirl wig of birth and death, by plunging into the great nectar ocean of the stories of those descent of Yours, do not even aspire for beatitude, and revel like swans in the lotuses of Your feet.


त्वदनुपथं कुलायमिदमात्मसुहृत्प्रियवच्चरति तथोन्मुखे त्वयि हिते प्रिय आत्मनि च ।
न बत् रमन्त्यहो असदुपासनयाऽऽत्महनो यदनुशया भ्रमन्त्युरुभये कुशरीरभृत: ॥२२॥
त्वत्-अनुपथम् कुलायम्-इदम्- Your following path, nest like (body) this,
आत्म-सुहृत्-प्रिय-वत्-चरति like own friend, dear benefactor like behaves, तथा-उन्मुखे त्वयि हिते and facing You also in favour, प्रिय आत्मनि च the Dear Self, and, न बत् रमन्ति-अहो not sadly, find delight, O! असत्-उपासनया-आत्म-हन: by the untrue (body etc.,) cleaving, self destroyers, यत्-अनुशया भ्रमन्ति- by whose impact roam about उरु-भये कु-शरीर-भृत: the very fierce wretched bodies (dog, etc.,)holding When this nest like body follows Your path, it is like a dear friend, a benefactor. Whereas, when You the Dear Self, having in front, and favourably inclined also, O! Sadly, they, the self-destroyers, do not find delight in You, rather, they cling to the unreal, the body and those attached to it, by whose impact they roam about, and are thrown into the very fierce wretched bodies, like those of dogs, swine etc.


निभृतमरुन्मनोऽक्षदृढयोगयुजो हृदि यन्मुनय उपासते तदरयोऽपि ययु: स्मरणात् ।
स्त्रिय उरगेन्द्रभोगभुजदण्डविषक्तधियो वयमपि ते समा: समदृशोऽङ्घ्रिसरोजसुधा: ॥२३॥
निभृत-मरुत्-मन:-अक्ष- having controlled the breath, mind, senses,
दृढ-योग-युज: हृदि intensely Yoga practicing, in the heart, यत्-मुनय: उपासते that (Truth) which the sages, contemplate on, तत्-अरय:-अपि ययु: स्मरणात् that the enemies also, attained by remembering स्त्रिय: उरग-इन्द्र-भोग-भुज-दण्ड- the women, , the snake lord's like arms stout, विषक्त-धिय: the passionate minded वयम्-अपि ते समा: we also, Your same (Truth) सम-दृश:-अङ्घ्रि-सरोज-सुधा: equal visioned the feet lotus hold on to The sages who practice Yoga intensely, controlling their breath, mind and senses, contemplate in the heart, on The Truth, That, even the enemies attain by remembering You. The women, cowherdessess, who are passionate about Your Shesha like stout arms, and we, who hold on to Your lotus feet, also achieve the same Truth, and are equal in Your eyes.


क इह नु वेद बतावरजन्मलयोऽग्रसरं यत उदगादृषिर्यमनु देवगणा उभये ।
तर्हि न सन्न चासदुभयं न च कालजव: किमपि न तत्र शास्त्रमवकृष्य शयीत यदा ॥२४॥
क: इह नु वेद बत्-अवर- who, here, can know indeed, of later
जन्म-लय:-अग्रसरम् birth and death, of the foremost (Your existence) यत: उदगात्-ऋषि:-यम्- from where came sage Brahmaa, अनु देवगणा: उभये afterwards the gods, of two types तर्हि न सत्-न च-असत्-उभयम् then, neither the subtle nor the gross, both, न च काल-जव: किम्-अपि not and the Time speed, anything also न तत्र शास्त्रम्- not there the scriptures अवकृष्य शयीत यदा withdrawing (You) sleep when Which person can know, having born and died in a later time, of Your existence, which is the foremost, and from where the sage Brahma has originated, after which the two types of gods came. Nor can anyone know of the subtle or the gross phenomena, neither the speed of Time, or anything, not even the scriptures, all of which You withdraw when You sleep.


जनिमसत: सतो मृतिमुतात्मनि ये च भिदां विपणमृतं स्मरन्त्युपदिशन्ति त आरुपितै: ।
त्रिगुणमय: पुमानिति भिदा यदबोधकृता त्वयि न तत: परत्र स भवेदवबोधरसे ॥२५॥
जनिम्-असत: सत: मृतिम्- (world) comes from matter, Truth, cessation (of matter), indeed,
उत-आत्मनि ये च भिदाम् indeed, in the Soul those who and diversity, विपणम्-ऋतम् स्मरन्ति- differentiate as the actions' (result) as real, उपदिशन्ति ते आरुपितै: declare they, by imposition, त्रिगुणमय: पुमान्-इति of three Gunas is Prakriti, thus, भिदा: यत्-अबोधकृता: is misconception, which the ignorant त्वयि न तत: परत्र on You (impose), not there the ignorance स: भवेत्-अवबोध-रसे that can be, (in You) the essence of Knowledge Some say, this world comes from matter, some believe that the cessation of all sufferings is Liberation, the Truth. Some see diversity in The Soul, and some say that this all is the result of actions, and also that The Prakriti is composed of the three Gunas. All this is misconception by imposition by the ignorant. There cannot be ignorance in You, Who are the very essence of Knowledge.


सदिव मनस्त्रिवृत्त्वयि विभात्यसदामनुजात् सदभि मृशन्त्यशेषमिदमात्मतयाऽऽत्मविद: ।
न हि विकृतिं त्यजन्ति कनकस्य तदात्मतया स्वकृतमनुप्रविष्टमिदमात्मतयावसितम् ॥२६॥
सत्-इव मन:-त्रि-वृत्-त्वयि real like, in mind, three Gunas comprising (universe) in You
विभाति-असदाम्-अनुजात् seems the jivas including सत्-अभि-मृशन्ति-अशेषम्-इदम्- real like understand, the whole of this, आत्म-तया-आत्म-विद: by for being the self, by the self knowers, न हि विकृतिम् त्यजन्ति do not the change of form deny, कनकस्य तत्-आत्मतया of the gold by its self-ness, स्व-कृतम्-अनुप्रविष्टम्- in own form included इदम्-आत्म-तया-अवसितम् this (universe) by the selfness is established This universe, including the jivas, comprising of the three Gunas, though unreal, seems like real to the mind, because of its imposition in You. The knowers of the Self, know that this whole universe is the self at the root, with different forms. Just like the authencity of the gold is constant in the different forms it takes as ornaments, so the continuity of the self is established in the forms taken by the self.


तव परि ये चरन्त्यखिलसत्त्वनिकेततया
त उत पदाऽऽक्रमन्त्यविगणय्य शिरो निऋते: ।
परिवयसे पशूनिव गिरा विबुधानपि तां-
स्त्वयि कृतसौहृदा: खलु पुनन्ति न ये विमुखा: ॥२७॥
तव परि ये चरन्ति- You towards, those who tread (worship)
अखिल-सत्त्व-निकेत-तया of all jivas Indweller as, त उत पदा-आक्रमन्ति- they indeed by foot step अविगणय्य शिर:-निऋते: without any regard the head of Death, परिवयसे पशून्-इव keep enroaped, animals like गिरा विबुधान्-अपि तान्- by the words (of Vedas) the wise also, them, त्वयि कृत-सौहृदा: खलु in You having cultivated love, (they) doubtlessly, पुनन्ति न ये विमुखा: purify, not they who are indifferent (to You) They, who tread towards You, worshipping You as the Indweller of all beings, indeed, without any regard, step on the head of Death. You keep, even the wise, ensnared, like the beasts, in their duties, who do not tread towards You. Whereas, those who have cultivated love for You in their hearts, doubtlessly, purify themselves and others, and not those who are indifferent towards You.


त्वमकरण: स्वराडखिलकारकशक्तिधर-
स्तव बलिमुद्वहन्ति समदन्त्यजयानिमिषा: ।
वर्षभुजोऽखिलक्षितिपतेरिव विश्वसृजो
विदधति यत्र ये त्वधिकृता भवतश्चकिता: ॥२८॥
त्वम्-अकरण: स्वराट्- You, without the sense (organs), are Own Master
अखिल-कारक-शक्ति-धर:- of all the sense organs power Wielder तव बलिम्-उद्वहन्ति for You offerings carry समदन्ति-अजया-अनिमिषा: partake, with Maayaa, the gods, वर्ष-भुज:-अखिल-क्षितिपते:- the yearly taxes the suzerain Lord, इव विश्व-सृज: like the universe Creator (Brahmaa) विदधति यत्र ये perform where who तु-अधिकृता: भवत:-चकिता: is appointed, of You afraid You, Yourself are without any sense organs and are the Power wielder of all the sense organs. The creator of the universe, Brahmaa, with Maayaa carry all the offerings to You and partake of the residues, like the suzerain Lord takes the yearly taxes. Afraid of You everyone performs his duties according to the designation appointed to, by You.


स्थिरचरजातय: स्युरजयोत्थनिमित्तयुजो
विहर उदीक्षया यदि परस्य विमुक्त तत: ।
न हि परमस्य कश्चिदपरो न परश्च भवेद्
वियत इवापदस्य तव शून्यतुलां दधत: ॥२९॥
स्थिर-चर-जातय: स्यु:- immobile, mobile types of (beings) are born
अजय-उत्थ-निमित्त-युज: with Maayaa, come into being, Karma fruits with, विहर उदीक्षया यदि sporting desiring, if, परस्य विमुक्त तत: beyond all, ever free, from that, न हि परम-अस्य कश्चित्- not indeed is very dear of His, nor anyone अपर: न पर:-च भवेत् alien, not indifferent will be, वियत इव-अपदस्य तव sky like devoid of You, शून्य-तुलाम् दधत: void like seem You are eternally free, and beyond all. When You desire to sport with Maayaa, immobile and mobile creatures come into being, bearing disparity as a result of their own Karmas. For You, The Taintless, The Supreme, there is no one dear or alien, You are indifferent to all, and seem like the void of the sky.


अपरिमिता ध्रुवास्तनुभृतो यदि सर्वगतास्तर्हि न शास्यतेति नियम: ध्रुव नेतरथा ।
अजनि च यन्मयं तदविमुच्य नियन्तृ भवेत् सममनुजानतां यदमतं मतदुष्टतया ॥३०॥
अपरिमिता: ध्रुवा:-तनुभृत: innumerable, everlasting, embodied souls,
यदि सर्वगता:-तर्हि न if, all pervading, then, not शास्यता-इति नियम: controlled is the rule ध्रुव न-इतरथा O Eternal Lord! Not otherwise, अजनि च यत्-मयम् Brahma and whose manifestation (Jiva is) तत्-अविमुच्य नियन्तृ-भवेत् from that not separable, he the ruler could be समम्-अनुजानताम् of all to the knowers यत्-अमतम् मत-दुष्टतया which is unknown, the knowing being imperfect O Eternal Lord! If the embodied souls are considered to be innumerable, everlasting and all pervading, then they cannot be controlled over, that is the rule, not otherwise. Brahmaa, being the cause of the manifestation of the Jiva, is inseparable from the Jiva and so is their ruler. This is what is unknown to those who claim to know, as knowing is imperfect.


न घटत उद्भव: प्रकृतिपूरुषयोरजयोरुभययुजा भवन्त्यसुभृतो जलबुद्बुदवत् ।
त्वयि त इमे ततो विविधनामगुणै: परमे सरित इवार्णवे मधुनि लिल्युरशेषरसा: ॥३१॥
न घटत उद्भव: does not occur birth
प्रकृति-पूरुषयो:-अजयो:- of Prakriti Purusha, the Birthless उभय-युजा भवन्ति-असुभृत: by both uniting, come into existence living beings, जल-बुद्बुद-वत् water bubbles like, त्वयि ते इमे तत: in You, those these, from that, विविध-नाम-गुणै: परमे with various names and attributes, in The Supreme, सरित इव-अर्णवे the rivers like in the ocean, मधुनि लिल्यु:-अशेष-रसा: in honey merged the endless nectars The birth of Prakriti and Purusha, does not occur. By their uniting, the living beings come into existence, like water bubbles. From You, The Supreme, they take various names and attributes, and from that, merge in You, just as the rivers merge in the ocean and the endless nectars merge as honey.


नृषु तव मायया भ्रमममीष्ववगत्य भृशं त्वयि सुधियोऽभवे दधति भावमनुप्रभवम् ।
कथमनुवर्ततां भवभयं तव यद् भ्रकुटि: सृजति मुहुस्त्रिणेमिरभवच्छरणेषु भयम् ॥३२॥
नृषु तव मायया भ्रमम्- in human beings, by Your Maayaa, the delusion
अमीषु-अवगत्य भृशम् in these (materials), percieving, intense, त्वयि सुधिय:-अभवे in You, the wise, in the curtailer of transmigration, दधति भावम्-अनुप्रभम् places, devotion, growing by and by, कथम्-अनुवर्तताम् भव-भयम् how, for the followers, fear of birth and death तव यद् भ्रकुटि: सृजति Your, in that, frown creates, मुहु:-त्रिणेमि:- the (wheel of) Time, with three rims (inner circles) अभवत्-शरणेषु भयम् in those who have not taken asylum, is fear The wise, percieving the delusion in the material world, created in the human beings, by Your Maayaa, place intense devotion, in You, The Curtailer of transmigration, which grows gradually. For Your followers, how can there be fear of birth and death, and of the wheel of Time with its three inner circles, (of seasons) created by Your mere frown? The fear is only for those who have not taken asylum in You.


विजितहृषीकवायुभिरदान्तमनस्तुरगं य इह यतन्ति यन्तुमतिलोलमुपायखिद: ।
व्यसनशतान्विता: समवहाय गुरोश्चरणं वणिज इवाज सन्त्यकृतकर्णधरा जलधौ ॥३३॥
विजित-हृषीक-वायुभि:- having conquered senses, breath,
अदान्त-मन:-तुरगम् the restless mind horse, ये इह यतन्ति यन्तुम्- those who here endeavour to tame अति-लोलम्-उपाय-खिद: the very unsubdued devices (of control) pained by व्यसन-शत-अन्विता: calamities hundreds entailing, समवहाय गुरो:-चरणम् neglecting the preceptor's feet, वणिज इव-अज सन्ति- merchants like, O Unborn Lord! Are अकृत-कर्णधरा: जलधौ without a pilot in the ocean (of world) Even those who have conquered their senses and breath, here, endeavour to control the unsubdued mind like the very restless horse. O Unborn Lord! They, neglecting their preceptors' feet, in so doing, apply many a devices and are pained by them and entail many calamities, in the ocean of the world, like the merchant in the ocean without a pilot.


स्वजनसुतात्मदारधनधामधरासुरथैस्त्वयि सति किं नृणां श्रयत आत्मनि सर्वरसे ।
इति सदजानतां मिथुनतो रतये चरतां सुखयति को न्विह स्वविहते स्वनिरस्तभगे ॥३४॥
स्वजन-सुत-आत्म-दार-धन- kinsfolk, progeny, own body, wife, wealth,
धाम-धरा-असु-रथै:-त्वयि सति house, land, life, chariots, in You being किम् नृणाम् श्रयत: what use, the people, seeking shelter आत्मनि सर्व-रसे in The Self, of all the pleasures (embodied) इति सत्-अजानताम् this, Truth not knowing, मिथुनत: रतये चरताम् both, for sex pleasure wanting to सुखयति क: नु-इह finds happiness who indeed here स्व-विहते स्व-निरस्त-भगे in the inherent self perishable world What is the worth of kinsfolk, progeny, own body, wife, wealth, house, land, life, chariots, for those who seek shelter in You, The Self, the embodiment of all pleasure. Not knowing this Truth, men and women seek pleasure in sex, trying to find happiness in the inherent self perishable world.


भुवि पुरुपुण्यतीर्थसदनान्यृषयो विमदास्त उत भवत्पदाम्बुजहृदोऽघभिदङ्घ्रिजला: ।
दधति सकृन्मनस्त्वयि य आत्मनि नित्यसुखे न पुनरुपासते पुरुषसारहरावसथान् ॥३५॥
भुवि पुरु-पुण्य-तीर्थ-सदनानि- on the earth numerous holy pilgrimage places,
ऋषय: विमदा:-ते उत the sages devoid of pride, they surely, भवत्-पद-अम्बुज-हृद:- Your feet lotus (holding) in the heart अघ-भिद्-अङ्घ्रि-जला: (their) sin destroying feet water दधति सकृत्-मन:-त्वयि placed once the mind on You, ये आत्मनि नित्य-सुखे who in The Self, the everlasting bliss न पुन:-उपासते do not again encounter पुरुष-सार-हर-अवसथान् in men the essence drawing stages (of life) The sages who are devoid of pride, they, surely hold Your lotus feet in their hearts, washed water of which is sin destroying, yet go about the numerous holy pilgrimage places. Once they have placed their minds in You, the everlasting bliss, The Self, they do not encounter the various stages in the life of man, which draws away the very best inherent in man.


सत इदमुत्थितं सदिति चेन्ननु तर्कहतं व्यभिचरति क्व च क्व च मृषा न तथोभययुक् ।
व्यवहृतये विकल्प इषितोऽन्धपरम्परया भ्रमयति भारती त उरुवृत्तिभिरुक्थजडान् ॥३६॥
सत इदम्-उत्थितम् from Truth, this (universe) is evolved,
सत्-इति चेत्-ननु तर्क-हतम् true thus, it may be certainly, by critical examination, व्यभिचरति क्व च क्व च this (opinion) is negated, at places, मृषा न तथा-उभय-युक् and is false, not so, by both containing, व्यवहृतये विकल्प for interaction purpose, the other, (true) इषित:-अन्ध-परम्परया is acceptable, by blind traditions, भ्रमयति भारती ते deludes, Vedic words Your, उरु-वृत्तिभि:-उक्थ-जडान् by many expressions the faith full dull witted The opinion that the universe evolved from the Truth, is certainly true, but is negated, by critical examination. At places, it is not so, and is false, for it to be containing both, the cause and the effect. This universe is true, and is so acceptable for the purpose of interaction, by blind tradition. Your words in the form of Vedic texts, by many expression, delude the dull witted.


न यदिदमग्र आस न भविष्यदतो निधनादनुमितमन्तरा त्वयि विभाति मृषैकरसे ।
अत उपमीयते द्रविणजातिविकल्पपथैर्वितथमनोविलासमृतमित्यवयन्त्यबुधा: ॥३७॥
न यत्-इदम्-अग्र आस not, that, this (universe) formerly was,
न भविष्यत्-अत: निधनात्- nor will it be, therefore, after dissolution, अनुमितम्-अन्तरा त्वयि it is in the intervening period, in You विभाति मृषा-एक-रसे exists, is false, The Absolute Existence, अत: उपमीयते therefore, is compared to, द्रविण-जाति-विकल्प material substances, of diverse पथै:-वितथ-मन:-विलासम्- paths, is of unsteady minded fancy, ऋतम्-इति-अवयन्ति-अबुधा: true, thus, deduce the ignorant Because, this universe was not existent before, nor will it be existing after the dissolution, so in the intervening period, its existence in You, is also false, as You are Absolute Existence. Therefore, then, its existence is compared to the material substances, like gold in the ornament etc., and such diverse false paths, which are the fancy of the deluded minds, and thus deduced by the ignorant.


स यदजया त्वजामनुशयीत गुणांश्च जुषन् भजति सरूपतां तदनु मृत्युमपेतभग: ।
त्वमुत जहासि तामहिरिव त्वचमात्तभगो महसि महीयसेऽष्टगुणितेऽपरिमेयभग: ॥३८॥
स: यत्-अजया तु-अजाम्- he, because, by Maaya, indeed, ignorance
अनुशयीत गुणान्-च जुषन् follows, the Gunas and identifies with, भजति सरूपताम् and acquires its characteristics, तत्-अनु मृत्युम्-उपेत-भग: that after death, by veiled divinity त्वम्-उत जहासि ताम्- You, whereas cast away her, अहि:-इव त्वचम्-आत्त-भग: snake like the skin, having the divinity, महसि महीयसे-अष्ट- infinite, power, and the eightfold गुणिते-अपरिमेय-भग: glory, with endless bliss The Jiva, because he follows ignorance by the influence of Maayaa, identifies with the Gunas, and acquires its characteristics, and then, by his veiled divinity, faces death. Whereas, You, cast away that Maayaa, like the snake casts away the skin, and shine with the endless divinity and bliss, infinite power and the eightfold glory.


यदि न समुद्धरन्ति यतयो हृदि कामजटा दुरधिगमोऽसतां हृदि गतोऽस्मृतकण्ठमणि: ।
असुतृपयोगिनामुभयतोऽप्यसुखं भगवन्ननपगतान्तकादनधिरूढपदाद् भवत: ॥३९॥
यदि न समुद्धरन्ति if, do not pull out
यतय: हृदि कामजटा the strivers, from the heart, the passion roots, दुरधिगम:-असताम् (You) are difficult to be attained, by the vile people, हृदि गत:-अस्मृत-कण्ठ-मणि: in the heart dwelling, forgotten neck gem like, असु-तृप-योगिनाम्-उभयत:- of the life satiating Yogis, from both is अपि-असुखम् भगवन्- even misery, O Almighty Lord! अनपगत-अन्तकात्- the not going back of Death, अनधिरूढ पदात् भवत: his not having given himself to feet of Yours If the strivers, do not pull out the roots of passion from their heart, by such vile people, You are difficult to be attained even though You dwell in their hearts, like the forgotten gem strung in the neck. O Almighty Lord! the Yogis, who are busy satiating their Vaasanaa, in life, face two folded misery, one, Death does not go back on them, second, they having not given themselves to the worship of Your feet.


त्वदवगमी न वेत्ति भवदुत्थशुभाशुभयोर्गुणविगुणान्वयांस्तर्हि देहभृतां च गिर: ।
अनुयुगमन्वहं सगुण गीतपरम्परया श्रवणभृतो यतस्त्वमपवर्गगतिर्मनुजै: ॥४०॥
त्वत्-अवगमी न वेत्ति You, who knows, does not know
भवत्-उत्थ-शुभ-अशुभयो:- by You generated, joys and sorrows, गुण-विगुण-अन्वयात्- from good and evil (acts) resulting, तर्हि देहभृताम् च गिर: then, of the embodied, words, अनुयुगम्-अन्वहम् yuga after yuga, day after day, सगुण गीत-परम्परया O Lord! by being sung, tradition, श्रवण-भृत: यत:-त्वम्- in the ears imbibed, so that, You अपवर्ग-गति:-मनुजै: the ultimate state, by men Those who know the Truth do not feel the effect of the joys and sorrows generated by You as a result of their good and bad actions. Then, O Lord with six fold divine properties! The embodied beings, imbibing the words of teachings, through the ears, sung by men, by the tradition of singing, yuga after yuga, and day after day, by which they gain You, the ultimate state.


द्युपतय एव ते न ययुरन्तमनन्ततया त्वमपि यदन्तराण्डनिचया ननु सावरणा: ।
ख इव रजांसि वान्ति वयसा सह यच्छ्रुतयस्त्वयि हि फलन्त्यतन्निरसनेन भवन्निधना: ॥४१॥
द्यु-पतय: एव ते न ययु:- the heavenly rulers also You did not reach
अन्तम्-अनन्ततया the end, because of (Your) endless ness त्वम्-अपि यत्-अन्तर- You also, that, in Whose middle अण्ड-निचया ननु सावरणा: cosmic multitudes indeed, with the sheaths, खे इव रजांसि वान्ति in the sky like dusts float, वयसा सह यत्-श्रुतय:-त्वयि by Time, with, so, the Srutis in You हि फलन्ति-अतत्-निरसनेन only find goal, not this by rejecting, भवत्-निधना: in You ending The heavenly rulers, Brahma and others also did not reach Your end, You being endless. Not even You, Who move driven by time, in the middle of the cosmic egg, with the multitudes of them, each covered with the seven sheaths, like dust particles in the sky. So, we, The Shrutis also find our end, (the goal) by reaching You, by rejecting everything else, except You.


श्री भगवान्-उवाच The Lord (Naaraayana) said - इत्येतद् ब्रह्मण: पुत्रा आश्रुत्यात्मानुशासनम् ।
सनन्दमथानर्चु: सिद्धा ज्ञात्वाऽऽत्मनो गतिम् ॥४२॥
इति-एतद् ब्रह्मण: पुत्रा: thus, this, Brahma's sons, (Sanaka and others)
आश्रुत्य-आत्म-अनुशासनम् hearing of The Self exposition, सनन्दम्-अथ-आनर्चु: to the Sananda then paid homage, सिद्धा: ज्ञात्वा-आत्मन: गतिम् the Siddhas, having known of the Self the nature Thus, the sons of Brahmaa, the Sanakas, who were well versed in the knowledge of the Self, hearing this exposition of The Self from the Sananda, paid their homage to them, and came to know the nature of the Self, afresh.


इत्यशेषसमाम्नायपुराणोपनिषद्रस: ।
समुद्धृत: पूर्वजातैर्व्योमयानैर्महात्मभि: ॥४३॥
इति-अशेष-समाम्नाय- in this manner, of the entire Vedas,
पुराण-उपनिषद्-रस: Puraanas and Upanishads, the essence समुद्धृत: पूर्व-जातै:- was churned out by the earliest born व्योम-यानै:-महात्मभि: by sky travelling, great souls In this manner, the essence of the Vedas, Puraanas and the Upanishads, was churned out by the earliest born, travelling by the sky, the great souls, The Sanakas.


त्वं चैतद् ब्रह्मदायाद श्रद्धयाऽऽत्मानुशासनम् ।
धारयंश्चरं गां कामं कामानां भर्जनं नृणाम् ॥४४॥
त्वम् च-एतत् ब्रह्मदायाद You, and this, O Sons of Brahamaa!
श्रद्धया-आत्म-अनुशासनम् with faith The Self exposition, धारयन्-चरन् गाम् कामम् upholding, going around the earth at will, कामानाम् भर्जनम् नृणाम् the desires burning away of the men O Naarada! Son of Brahmaa! Upholding this exposition of The Self, with faith, which burns away the desires of men, may You go around the earth, at will.


श्री शुक उवाच - Shree Shuka said - एवं स ऋषिणाऽऽदिष्टं गृहीत्वा श्रद्धयाऽऽत्मवान् ।
पूर्ण: श्रुतधरो राजन्नाह वीरव्रतो मुनि: ॥४५॥
एवम् स: ऋषिणा-आदिष्टम् in this manner, he, by the sages instructed,
गृहीत्वा श्रद्धया-आत्मवान् receiving respectfully, the knower of Self, पूर्ण: श्रुतधर: राजन्- fulfilled of purpose, teachings bearing in mind, O King! आह वीरव्रत: मुनि: said, the heroic vow observer, sage O King! In this manner, the heroic vow observer, the knower of the Self, and the accomplished of purpose, sage Naarada, respectfully received the instructions of the sage Naaraayana, and said,…..


नारद उवाच - Naarada said - नमस्तस्मै भगवते कृष्णायामलकीर्त्तये ।
य: धत्ते सर्वभूतानामभवायोशती: कला: ॥४६॥
नम:-तस्मै भगवते salutations to Him, The Almighty Lord,
कृष्णाय-अमल-कीर्त्तये Krishna, of flawless fame, य: धत्ते सर्व-भूतानाम्- Who assumes, for all the beings, अभवाय-उशती: कला: the end of rebirth, charming forms Salutations to The Almighty Lord Krishna, of flawless fame, Who assumes charming forms for the liberation from rebirth, of all beings.


इत्याद्यमृषिमानम्य तच्छिष्यांश्च महात्मन: ।
ततोऽगादाश्रमं साक्षात् पितुर्द्वैपायनस्य मे ॥४७॥
इति-आद्यम्-ऋषिम्-आनम्य thus, to the most ancient sage bowing,
तत्-शिष्यान्-च महात्मन: his disciples and, the great souled, तत:-अगात्-आश्रमम् then, went to the hermitage साक्षात् पितु:-द्वैपायनस्य मे directly to father's Dvepaayana's my Then, Naarada bowed to the most ancient sage, Naaraayana and his great souled disciples, and went directly to my father Dvepaayana's hermitage.


सभाजितो भगवता कृतासनपरिग्रह: ।
तस्मै तद् वर्णयामास नारायणमुखाच्छ्रुतम् ॥४८॥
सभाजित: भगवता honoured by the divine sage (Vyaasa)
कृत-आसन-परिग्रह: having taken the seat, accepted, तस्मै तद् वर्णयामास to him that described नारायण-मुखात्-श्रुतम् from sage Naaraayana's mouth heard Naarada, honoured by the divine sage Vyaasa, accepted the seat given by him. Then he described all that he had heard from the mouth of the sage Naaraayana.


इत्येतद् वर्णितं राजन् यन्न: प्रश्न: कृतस्त्वया ।
यथा ब्रह्मण्यनिर्देश्ये निर्गुणेऽपि मनश्चरेत् ॥४९॥
इति-एतद् वर्णितम् राजन् thus this is described, O King!
यत्-न: प्रश्न: कृत:-त्वया which to us question was put by You, यथा ब्रह्मणि-अनिर्देश्ये that, in the Brahman indefinable, निर्गुणे-अपि मन:-चरेत् Guna-less, though, mind enters O King! Thus this question which was put up by you, to me, is answered by me, that how the mind enters and penetrates even the indefinable Brahman, though it is untouched by the Gunas.


योऽस्योत्प्रेक्षक आदिमध्यनिधने योऽव्यक्तजीवेश्वरो
य: सृष्ट्वेदमनुप्रविश्य ऋषिणा चक्रे पुर: शास्ति ता: ।
यं संपद्य जहात्यजामनुशयी सुप्त: कुलायं यथा
तं कैवल्यनिरस्तयोनिमभयं ध्यायेदजस्रं हरिम् ॥५०॥
य:-अस्य-उत्प्रेक्षक: Who, of this is the conceiver,
आदि-मध्य-निधने in the beginning, middle and end, य:-अव्यक्त-जीव-ईश्वर: Who of the Unmanifest and Jiva, The Ruler, य: सृष्ट्वा-इदम्-अनुप्रविश्य Who having created this, entered it, ऋषिणा चक्रे पुर: शास्ति ता: by the sage form, created the bodies, controls them, यम् संपद्य जहाति-अजाम्- Whom having attained, sheds Maayaa, (ignorance) अनुशयी सुप्त: कुल-अयम् यथा the Jiva, the sleeping, body this, just as, तम् कैवल्य-निरस्त-योनिम्- Him The Absolute, away from Maayaa, अभयम् ध्यायेत्-अजस्रम् हरिम् Dispeller of fear, meditate constantly on Shree Hari He, Who is the conceiver of this universe, from the beginning, middle and end is The Ruler, even of the Unmanifest Maayaa and Jiva. Who, in the form of the sage, having created it, entered it, and also created the embodied beings, who having attained Him, shed Maayaa, ignorance, like the sleeping Jiva sheds the existence of his body, Him, Shree Hari, The Absolute, The Dispeller of fear, Who is away from Maayaa, one must constantly meditate on.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे नारद नारायण संवादे वेद स्तुति: नाम सप्ताशीतितम: अध्याय: ॥८७॥
Thus ends the eighty-seventh discourse entitled 'A song of praise uttered by the Vedas (in their living form),' forming the theme of a dialogue between Naarada and the divine sage Naaraayana, in the latter half of Book Ten of the great and glorious Bhaagavata-Puraana.