Thus concludes the eighty-sixth chapter of the Tenth Canto, “The Blessing of Śrutadeva,” in the Śrīmad Bhāgavata Mahāpurāṇa, the scripture revered by the paramahaṃsas. As the next chapter begins, King Parīkṣit, ever eager to understand the mysteries of the Supreme, respectfully inquired of the sage Śuka: “O brāhmaṇa, the Vedas, which are grounded in the world of qualities and attributes, how do they function with respect to the indefinable, transcendental Brahman—That which is beyond both being and non-being?” Śuka replied: “O King, the Supreme Lord, for the sake of experience and the play of creation, fashioned the intellect, senses, mind, and vital airs of living beings. These serve for the enjoyment of sense objects, for worldly purposes, for the sake of the individual self, and also to facilitate non-identification with the world. “Know, O Parīkṣit, that this is the essential teaching of the Upaniṣads, as preserved by the wise elders of old. Whoever, with faith, holds fast to this truth—even if possessing nothing else—attains true well-being. “Now, let me recount to you a sacred hymn, endowed with the presence of Nārāyaṇa Himself, and the dialogue that once took place between the sage Nārada and the great Ṛṣi Nārāyaṇa. “Once, Nārada, beloved of the Lord and tireless wanderer through all the worlds, came to the hermitage of the eternal sage Nārāyaṇa, wishing to see Him. This sage, for the welfare and auspiciousness of all people in Bhārata-varṣa, had practiced austerity from the very beginning of the age, his penance adorned by righteousness, knowledge, and peace. “There, amidst the sages who dwelled in the village of Kalāpa, Nārada bowed low and asked his question, O best of the Kurus. The Lord, surrounded by these ascetics, spoke to Nārada as all listened intently; He revealed the doctrine of Brahman, as cherished by the ancient residents of Janaloka. “The Lord said: ‘Once, in Janaloka, the descendants of Svāyambhuva performed a great sacrifice to Brahman. There, among the mind-born sages who kept strict celibacy, the doctrine of Brahman was deeply discussed. When you, Nārada, had departed for Śvetadvīpa to see its Lord, the very question you now ask Me was raised and examined in detail, in that place where the Vedas themselves find rest. “‘Those sages were equal in learning, austerity, and conduct; they were also alike in their possessions, their relationships to friends and enemies. Some of them expounded the doctrine, while others listened with rapt attention. “‘At that time, Sanandana, one of the ancient sages, spoke: “When the Lord, having withdrawn creation into Himself, lay down with all His energies, the Vedas, at the end of the cosmic night, awakened Him with their marks, as if rousing Him from sleep. Just as bards approach a sleeping king at dawn and awaken him with praises of his valor, so too did the Vedas, acting as His attendants, awaken Him with noble hymns. “‘The Vedas spoke thus: ‘Victory! Victory! O Unborn, O Unconquered! Cast off the faults acquired by contact with the qualities. By Your very nature, all powers rest perfectly in You. You are the awakening of all energies in both the manifest and unmanifest worlds. Sometimes, the Vedas follow You, but when You move by Your own inscrutable will, they cannot reach You. “‘This immense universe, which appears to exist, is ultimately understood by the wise to be insubstantial—just as the transformations of clay are not separate from clay itself. Therefore, sages fix their minds, words, and deeds upon You alone. How then could the footprints of men on earth be considered real in themselves? “‘Thus, O Lord of the three worlds, the wise, having plunged into the nectar-ocean of Your stories—which destroy all impurities—abandon all other austerities. What then of those who, purified from all motives of time and desire, dwell in Your own realm, worshiping Your supreme abode and experiencing unbroken bliss? “‘Just as the vital airs, though sustaining the body, move at Your will, so too did the great elements, beginning with cosmic fire, create the cosmic egg by Your grace. The sequence of beings, from food onwards, is Your manifestation here, yet You are beyond both the real and the unreal; whatever remains is Your immortal nature. “‘Those with limited vision, who follow lesser paths among the sages, meditate on the subtle space within the heart as the means to reach You. From there, O Infinite One, Your supreme abode arises above the head, and those who reach it do not fall again into the jaws of death. “‘You enter the countless wondrous wombs as their cause, shining forth in different degrees, like fire taking various forms according to the fuel. Yet, those who are free from false identification realize Your supreme abode equally; the pure-minded follow You, the One Taste, abandoning all diversity. “‘Within these bodies—both inner and outer, which are Your own creation—You are called the Person, the bearer of all powers, present in every part. Thus, having examined the path of men and the end of the Vedas, the wise worship Your feet on earth, resting their trust in You. “‘Desiring to know the truth of the self, which is so difficult to grasp, some labor in the ocean of Your immortal deeds and do not even seek liberation, O Lord. Having abandoned all for the company of swan-like devotees at Your lotus feet, they desire nothing else. “‘Following Your path, this flock of embodied beings moves among kin, friends, and beloveds, yet, turning toward You, their true well-wisher and self, they find fulfillment. Alas, those who delight in false worship, harming themselves, wander in suffering, weighed down by heavy bodies, due to attachment. “‘Those sages who, with controlled breath, mind, and senses, practice firm yoga and worship You in their hearts—even their enemies attain You by remembrance. Women, whose minds are attached to the serpent king’s embrace, and we too, are equal, having tasted the nectar of Your lotus feet. “‘Who here truly knows the beginning, end, or course of the One from whom the sage arose, and after whom the gods, both celestial and otherwise, follow? Therefore, He is neither existent nor non-existent, nor both; nor is He subject to time. When He lies thus, no scripture can reach Him. “‘Those who teach that the soul is born, dies, or is different from the body, speak from ignorance, seeing only the apparent. The idea that the person is made of the three qualities arises from ignorance; in You, and beyond You, such distinctions have no place in the experience of true knowledge. “‘Just as gold, though appearing in various forms, is not abandoned by those who know its essence, so too the knowers of the self perceive all this as the self, considering everything as their own being, and do not reject the transformations, for all is pervaded by You. “‘Those who move about as Your companions, abode of all beings, tread fearlessly even upon the head of death. You, O Lord, gather even the gods, as a herdsman gathers cattle, and those who have befriended You are truly purified, but not those who turn away. “‘You are actionless, self-ruling, bearer of all creative powers. The gods, ever wakeful, offer You tribute and serve You equally, just as the arms serve the universal sovereign. The creators of the worlds, assigned by You, act with awe in Your presence. “‘All moving and unmoving species arise from the union of causes and the unborn; they act under Your gaze, O Free One. Yet, when freed from that, there is no other, nor is there a second, for the Supreme; just as space, bearing all things, remains incomparable and empty. “‘If embodied beings were truly unlimited and all-pervading, there could be no rule of authority over them—yet that is not the case. And if what is born is made of that which is unborn, then without releasing that, the controller would remain, even if one accepts the equality of all; but to reject this view is to misunderstand. “‘There can be no real origin for both Prakriti and Purusha, since both are uncreated; what arises from their union is unstable, like bubbles on water. In You, O Supreme, all these diverse names and qualities dissolve, just as rivers, with all their flavors, merge into the ocean. “‘Among humans, those who, recognizing the intense delusion caused by Your Māyā, fix their minds on You, the source of all, develop ever-deepening devotion. How can fear of worldly existence persist for those who follow You, when even a mere frown from You creates fear in those who seek shelter elsewhere, like blades of grass? “‘Those who, here in this world, strive to control the restless mind—like an untamed horse—by force of senses and breath, but neglect the feet of the Guru, are afflicted by countless miseries, like merchants on the ocean who abandon their helmsman and are lost at sea. “‘When You exist, what value is there for people in relying on relatives, children, self, spouse, wealth, home, or chariots? For those who, ignorant of this, wander in pursuit of pleasure through union, who truly finds happiness, when their own share is denied and their portion is lost? “‘On earth, the sages, purified by visiting holy places and abodes, whose hearts are washed by the water from Your lotus feet, who fix their minds even once on You—the eternal bliss within—never again seek the abodes of those who rob men of their true essence. “‘If one says, “This arises from the existent,” that reasoning is flawed, for it is inconsistent and sometimes false, not truly combining both. For practical dealings, distinctions are made, but these are passed down blindly, and speech, with its elaborate forms, confuses those who are dull-witted from ritual recitation. “‘What did not exist before, and will not exist after dissolution, and is limited in between, appears in You as a mere illusion of one taste. Therefore, it is compared to distinctions of wealth or caste, but the wise understand that the play of the mind is false and its nectar is illusory. “‘When the soul, by association with the unborn, takes on qualities through contact with the uncreated, it attains similarity to that, and then, freed from death, is released from its portion. You, too, abandon that form, as a snake sheds its skin, and in Your supreme, immeasurable glory, You are eightfold greater and beyond all measure. “‘If the ascetics do not uproot the tangle of desire from the heart, then You, difficult to attain for the unworthy, remain hidden in the heart, like a jewel forgotten at the throat. For those who are not satisfied in soul, there is suffering on both sides, O Lord, since they have not reached Your state, free from death and firmly established.’ “Thus, O King, did the Vedas hymn the Supreme, and thus was the doctrine of Brahman revealed among the ancient sages, passed down as the purest wisdom for those who seek the highest truth.