अर्चादिषु यदा यत्र श्रद्धा मां तत्र चार्चयेत् । सर्वभूतेष्वात्मनि च सर्वात्माहं अवस्थितः
Whenever and wherever there is faith in worship and the like, he should worship me there; for I am present in all beings and within the self, as the universal soul.
एवं क्रियायोगपथैः पुमान्वैदिकतान्त्रिकैः । अर्चन् उभयतः सिद्धिं मत्तो विन्दत्यभीप्सिताम्
Thus, by the paths of ritual and yoga, both Vedic and Tantric, a person worshipping attains from me the desired perfection in both ways.
मदर्चां सम्प्रतिष्ठाप्य मन्दिरं कारयेद् दृढम् । पुष्पोद्यानानि रम्याणि पूजायात्रोत्सवाश्रितान्
Establishing my image, he should build a firm temple; delightful flower gardens for worship and festivals should be created there.
पूजादीनां प्रवाहार्थं महापर्वस्वथान्वहम् । क्षेत्रापणपुरग्रामान् दत्त्वा मत्सार्ष्टितामियात्
For the ongoing flow of worship and related rites, on great festivals and daily, he should dedicate fields, shops, towns, and villages, attaining my realm.
प्रतिष्ठया सार्वभौमं सद्मना भुवनत्रयम् । पूजादिना ब्रह्मलोकं त्रिभिर्मत्साम्यतामियात्
By consecration, he becomes sovereign over the three worlds with a residence; through worship and the like, he attains Brahma's world and, by three, equality with me.
मामेव नैरपेक्ष्येण भक्तियोगेन विन्दति । भक्तियोगं स लभते एवं यः पूजयेत माम्
He attains me alone through exclusive devotion and yoga; thus, whoever worships me obtains the path of devotion.
यः स्वदत्तां परैर्दत्तां हरेत सुरविप्रयोः । वृत्तिं स जायते विड्भुग् वर्षाणां अयुतायुतम्
Whoever takes what he himself or others have given to the gods or Brahmins, for their maintenance, becomes a dung-eater for tens of thousands of years.
कर्तुश्च सारथेहेतोः अनुमोदितुरेव च । कर्मणां भागिनः प्रेत्य भूयो भूयसि तत्फलम्
For the sake of the doer, the essence, and the approver, those who share in the actions, after death, repeatedly obtain the greater fruit of those deeds.
विकालेऽवगाहनाद् वरुणदूतेन वरुणालयं नीतस्य नंदस्य भगवता पुनरनयनम् - श्रीशुक उवाच - ( अनुष्टुप् ) एकादश्यां निराहारः समभ्यर्च्य जनार्दनम् । स्नातुं नन्दस्तु कालिन्द्यां द्वादश्यां जलमाविशत्
Śuka said: On the eleventh day, fasting, Nanda worshipped Janārdana; on the twelfth, he entered the waters of the Kālindī to bathe.
तं गृहीत्वानयद् भृत्यो वरुणस्यासुरोऽन्तिकम् । अवज्ञायासुरीं वेलां प्रविष्टमुदकं निशि
A servant of Varuṇa, an asura, seized him and brought him to Varuṇa's presence, for he had entered the water at night, disregarding the asuric boundary.
चुक्रुशुस्तमपश्यन्तः कृष्ण रामेति गोपकाः । भगवांस्तदुपश्रुत्य पितरं वरुणाहृतम् । तदन्तिकं गतो राजन् स्वानामभयदो विभुः
The cowherds, unable to see him, cried out, 'Krishna! Rama!' Hearing their calls, the Blessed Lord understood that his father had been taken by Varuna, and, O King, the mighty one who grants fearlessness to his own went to that place.
प्राप्तं वीक्ष्य हृषीकेशं लोकपालः सपर्यया । महत्या पूजयित्वाऽऽह तद्दर्शनमहोत्सवः
Seeing Hrishikesha arrive, the guardian of the world welcomed him with great honor, worshipped him splendidly, and spoke, celebrating the great festival of beholding him.
श्रीवरुण उवाच - अद्य मे निभृतो देहो अद्यैवार्थोऽधिगतः प्रभो । त्वत्पादभाजो भगवन् अवापुः पारमध्वनः
Sri Varuna said: 'Today my body is pacified; today, O Lord, my purpose is fulfilled. Those devoted to your feet, O Blessed One, have reached the end of the path.'
नमस्तुभ्यं भगवते ब्रह्मणे परमात्मने । न यत्र श्रूयते माया लोकसृष्टिविकल्पना
Obeisance to you, O Blessed Lord, Supreme Self, Brahman, where illusion and the imagined creation of worlds are not heard of.
अजानता मामकेन मूढेनाकार्यवेदिना । आनीतोऽयं तव पिता तद् भवान् क्षन्तुमर्हति
Unknowingly, by my own foolishness and ignorance of what should not be done, your father was brought here; may you forgive this.
ममाप्यनुग्रहं कृष्ण कर्तुं अर्हस्यशेषदृक् । गोविन्द नीयतामेष पिता ते पितृवत्सल
You, who see all, O Krishna, are worthy to show your favor to me as well. O Govinda, lover of your father, let your father be taken back.
श्रीशुक उवाच - एवं प्रसादितः कृष्णो भगवान् ईश्वरेश्वरः । आदायागात् स्वपितरं बन्धूनां चावहन् मुदम्
Sri Shuka said: Thus propitiated, Krishna, the Lord of lords, took his father and returned, bringing joy to his relatives.
नन्दस्त्वतीन्द्रियं दृष्ट्वा लोकपालमहोदयम् । कृष्णे च सन्नतिं तेषां ज्ञातिभ्यो विस्मितोऽब्रवीत्
Nanda, having witnessed the extraordinary glory of the guardian of the world and their reverence for Krishna, spoke to his kinsmen, astonished.
ते चौत्सुक्यधियो राजन् मत्वा गोपास्तमीश्वरम् । अपि नः स्वगतिं सूक्ष्मां उपाधास्यदधीश्वरः
Those cowherds, O King, their minds eager, thought, 'Will this Lord show us our own subtle destination?'
इति स्वानां स भगवान् विज्ञायाखिलदृक् स्वयम् । सङ्कल्पसिद्धये तेषां कृपयैतदचिन्तयत्
He, the Blessed Lord, knowing the minds of his own people, considered this out of compassion, to fulfill their desire.
जनो वै लोक एतस्मिन् अविद्याकामकर्मभिः । उच्चावचासु गतिषु न वेद स्वां गतिं भ्रमन्
People in this world, bewildered by ignorance, desire, and action, wander among higher and lower paths, not knowing their own true destination.
इति सञ्चिन्त्य भगवान् महाकारुणिको हरिः । दर्शयामास लोकं स्वं गोपानां तमसः परम्
Thinking thus, the Blessed Lord Hari, full of great compassion, revealed to the cowherds his own world, which is beyond darkness.
सत्यं ज्ञानमनन्तं यद् ब्रह्म ज्योतिः सनातनम् । यद्धि पश्यन्ति मुनयो गुणापाये समाहिताः
That is truth, knowledge, infinite—Brahman, the eternal radiance, which the sages behold when the qualities have ceased and their minds are absorbed.
ते तु ब्रह्मह्रदं नीता मग्नाः कृष्णेन चोद्धृताः । ददृशुर्ब्रह्मणो लोकं यत्राक्रूरोऽध्यगात् पुरा
They were led to the lake of Brahman, immersed and then lifted out by Krishna, and saw the world of Brahman, where Akrura had once gone.
नन्दादयस्तु तं दृष्ट्वा परमानन्दनिवृताः । कृष्णं च तत्रच्छन्दोभिः स्तूयमानं सुविस्मिताः
Nanda and the others, seeing that place, were filled with supreme bliss, and, amazed, saw Krishna being praised there by hymns.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे पूर्वार्धे अष्टाविंशोऽध्यायः
Thus ends the twenty-eighth chapter of the first half of the tenth book in the great Purana, Srimad Bhagavata, the scripture of the supreme swan-like sages.
ज्ञानं विवेको निगमस्तपश्च प्रत्यक्षमैतिह्यमथानुमानम् । आद्यन्तयोरस्य यदेव केवलं कालश्च हेतुश्च तदेव मध्ये
Knowledge, discrimination, scripture, austerity, direct perception, tradition, and inference—whatever is present at the beginning and end of these, and time and causality as well, that alone exists in the middle.
यथा हिरण्यं स्वकृतं पुरस्तात् पश्चाच्च सर्वस्य हिरण्मयस्य । तदेव मध्ये व्यवहार्यमाणं नानापदेशैरहमस्य तद्वत्
Just as gold, made by oneself before and after, is all-pervading in golden objects, so too, in the midst of various designations, I am that.
विज्ञानमेतत् त्रियवस्थमङ्ग गुणत्रयं कारणकार्यकर्तृ । समन्वयेन व्यतिरेकतश्च येनैव तुर्येण तदेव सत्यम्
O dear one, this knowledge is threefold in its states, consisting of the three guṇas—cause, effect, and agent; by both their conjunction and separation, that alone which is the fourth state is the truth.
न यत्पुरस्ताद् उत यन्न पश्चान् मध्ये च तन्न व्यपदेशमात्रम् । भूतं प्रसिद्धं च परेण यद् यत् तदेव तत् स्यादिति मे मनीषा
That which is not before, nor after, nor in the middle, is merely a designation; whatever is established as existent by the supreme, that alone is, thus is my understanding.