Bhagavata Purana

त्वमकरणः स्वराडखिलकारकशक्तिधरः तव बलिमुद्वहन्ति समदन्त्यजयानिमिषाः । वर्षभुजोऽखिलक्षितिपतेरिव विश्वसृजो विदधति यत्र ये त्वधिकृता भवतश्चकिताः

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.

स्थिरचरजातयः स्युरजयोत्थनिमित्तयुजो विहर उदीक्षया यदि परस्य विमुक्त ततः । न हि परमस्य कश्चिदपरो न परश्च भवेद् वियत इवापदस्य तव शून्यतुलां दधतः

The 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.

अपरिमिता ध्रुवास्तनुभृतो यदि सर्वगताः तर्हि न शास्यतेति नियमो ध्रव नेतरथा । अजनि च यन्मयं तदविमुच्य नियन्तृ भवेत् सममनुजानतां यदमतं मतदुष्टतया

If embodied beings are truly unlimited and all-pervading, then 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 as one accepts the equality of all; but to reject this view is to be mistaken in understanding.

न घटत उद्‌भवः प्रकृतिपूरुषयोरजयोः उभययुजा भवन्त्यसुभृतो जलबुद्‌बुदवत् । त्वयि त इमे ततो विविधनामगुणैः परमे सरित इवार्णवे मधुनि लिल्युरशेषरसाः

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.

नृषु तव मयया भ्रमममीष्ववगत्य भृशं त्वयि सुधियोऽभवे दधति भावमनुप्रभवम् । कथमनुवर्ततां भवभयं तव यद्‌भ्रुकुटिः सृजति मुहुस्त्रिणमिरभवच्छरणेषु भयम्

Among humans, those who, recognizing the intense delusion caused by Your Maya, 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 repeatedly creates fear in those who seek shelter elsewhere, like blades of grass?

विजितहृषीकवायुभिरदान्तमनस्तुरगं य इह यतन्ति यन्तुमतिलोलमुपायखिदः । व्यसनशतान्विताः समवहाय गुरोश्चरणं वणिज इवाज सन्त्यकृतकर्णधरा जलधौ

Those who, here in this world, strive to control the restless mind—likened to an untamed horse—by force of the 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.

स्वजनसुतात्मदारधनधामधरासुरथैः त्वयि सति किं नृणां श्रयत आत्मनि सर्वरसे । इति सदजानतां मिथुनतो रतये चरतां सुखयति को न्विह स्वविहते स्वनिरस्तभगे

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 indeed finds happiness here, when their own share is denied and their own portion is lost?

भुवि पुरुपुण्यतीर्थसदनान्यृषयो विमदाः त उत भवत्पदाम्बुजहृदोऽघभिदङ्‌घ्रिजलाः । दधति सकृन्मनस्त्वयि य आत्मनि नित्यसुखे न पुनरुपासते पुरुषसारहरावसथान्

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.

सत इदं उत्थितं सदिति चेन्ननु तर्कहतं व्यभिचरति क्व च क्व च मृषा न तथोभययुक् । व्यवहृतये विकल्प इषितोऽन्धपरम्परया भ्रमयति भारती त उरुवृत्तिभिरुक्थजडान्

If one says, 'This arises from the existent,' then such 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.

न यदिदमग्र आस न भविष्यदतो निधनाद् अनु मितमन्तरा त्वयि विभाति मृषैकरसे । अत उपमीयते द्रविणजातिविकल्पपथैः वितथमनोविलासमृतमित्यवयन्त्यबुधाः

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.

स यदजया त्वजामनुशयीत गुणांश्च जुषन् भजति सरूपतां तदनु मृत्युमपेतभगः । त्वमुत जहासि तामहिरिव त्वचमात्तभगो महसि महीयसेऽष्टगुणितेऽपरिमेयभगः

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.

यदि न समुद्धरन्ति यतयो हृदि कामजटा दुरधिगमोऽसतां हृदि गतोऽस्मृतकण्ठमणिः । असुतृपयोगिनामुभयतोऽप्यसुखं भगवन्न् अनपगतान्तकादनधिरूढपदाद्‌भवतः

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.

त्वदवगमी न वेत्ति भवदुत्थशुभाशुभयोः गुणविगुणान्वयांस्तर्हि देहभृतां च गिरः । अनुयुगमन्वहं सगुण गीतपरम्परया श्रवणभृतो यतस्त्वमपवर्गगतिर्मनुजैः

One who does not know You, the source of all auspicious and inauspicious things, cannot discern the qualities and faults arising from You, nor the words of embodied beings. Yet, in every age, O Lord with qualities, You are sung in unbroken succession, and those who hear of You are led toward liberation by human beings.

द्युपतय एव ते न ययुरन्तमनन्ततया त्वमपि यदन्तराण्डनिचया ननु सावरणाः । ख इव रजांसि वान्ति वयसा सह यत् श्रुतयः त्वयि हि फलन्त्यतन्निरसनेन भवन्निधनाः

Even the rulers of heaven could not reach Your end, O Infinite One, nor could the groups of cosmic eggs, known as Sāvarṇas, that exist between You. Just as dust motes float in the sky with the wind, so too do the Vedas, along with time, pass away; but in You, they bear fruit, and by rejecting the unreal, they find their end in You.

श्रीभगवानुवाच - ( अनुष्टुप् ) इत्येतद्‌ब्रह्मणः पुत्रा आश्रुत्यात्मानुशासनम् । सनन्दनमथानर्चुः सिद्धा ज्ञात्वाऽऽत्मनो गतिम्

The Blessed Lord said: Thus, having heard this instruction from Brahma, his sons, the Siddhas, honored Sanandana, knowing the path of the Self.

इत्यशेषसमाम्नाय पुराणोपनिषद्रसः । समुद्धृतः पूर्वजातैः व्योमयानैर्महात्मभिः

Thus, the essence of all the Vedas, Puranas, and Upanishads has been drawn out by the great souls of earlier times, traveling through the sky.

त्वं चैतद्‌ब्रह्मदायाद श्रद्धयाऽऽत्मानुशासनम् । धारयंश्चर गां कामं कामानां भर्जनं नृणाम्

And you, O heir of Brahma, bearing this instruction of the Self with faith, live on this earth as you wish, burning away the desires of men.

श्रीशुक उवाच - एवं स ऋषिणाऽऽदिष्टं गृहीत्वा श्रद्धयात्मवान् । पूर्णः श्रुतधरो राजन् आह वीरव्रतो मुनिः

Śrī Śuka said: Thus, having received the instruction from the sage with faith and self-control, the muni Vīravrata, full and learned, spoke.

श्रीनारद उवाच - नमस्तस्मै भगवते कृष्णायामलकीर्तये । यो धत्ते सर्वभूतानां अभवायोशतीः कलाः

Śrī Nārada said: Salutations to that Blessed Lord, Kṛṣṇa, of spotless fame, who bears all the powers of creation and destruction of all beings.

इत्याद्यमृषिमानम्य तच्छिष्यांश्च महात्मनः । ततोऽगाद् आश्रमं साक्षात् पितुर्द्वैपायनस्य मे

Thus, bowing to the ancient sage and his noble disciples, I then went to the ashram of my father, Dvaipāyana.

सभाजितो भगवता कृतासनपरिग्रहः । तस्मै तद् वर्णयामास नारायणमुखाच्छ्रुतम्

Honored by the Blessed Lord and having accepted a seat, he narrated to him that which he had heard from the mouth of Nārāyaṇa.

इत्येतद् वर्णितं राजन् यन्नः प्रश्नः कृतस्त्वया । यथा ब्रह्मण्यनिर्देश्ये नीऋगुणेऽपि मनश्चरेत्

Thus, O King, has been described that which you asked us—how the mind may dwell upon Brahman, who is beyond definition and without qualities.

( शार्दूलविक्रीडित ) योऽस्योत्प्रेक्षक आदिमध्यनिधने योऽव्यक्तजीवेश्वरो यः सृष्ट्वेदमनुप्रविश्य ऋषिणा चक्रे पुरः शास्ति ताः । यं सम्पद्य जहात्यजामनुशयी सुप्तः कुलायं यथा तं कैवल्यनिरस्तयोनिमभयं ध्यायेदजस्रं हरिम्

He who observes the beginning, middle, and end of this universe, who is the Lord of the unmanifest, the living beings, and the rulers; who, having created this world, enters into it and, through the seers, governs it; whom, upon attaining, the embodied soul abandons, just as a sleeping bird leaves its nest—upon that Hari, whose unique existence is untouched by origin and who is fearless, one should meditate constantly.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां दशमस्कन्धे उत्तरार्धे वेदस्तुति नाम सप्ताशीतितमोऽध्यायः

Thus ends the eighty-seventh chapter, entitled 'The Prayers of the Vedas,' in the second half of the Tenth Book of the Śrīmad Bhāgavata Mahāpurāṇa, the scripture for the paramahaṃsas.

श्रीराजोवाच। देवासुरमनुष्येसु ये भजन्त्यशिवं शिवम्। प्रायस्ते धनिनो भोजा न तु लक्ष्म्याः पतिं हरिम्

The king said: Among the gods, demons, and humans, those who worship the inauspicious as auspicious are mostly wealthy rulers, but not devotees of Hari, the Lord of Lakṣmī.

एतद्वेदितुमिच्छामः सन्देहोऽत्र महान्हि नः। विरुद्धशीलयोः प्रभ्वोर्विरुद्धा भजतां गतिः

We wish to understand this, for we have great doubt here: why do those who worship two lords of opposing natures attain opposite results?

श्रीशुक उवाच। शिवः शक्तियुतः शश्वत्त्रिलिङ्गो गुणसंवृतः। वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा

Śuka said: Śiva, always united with power, is threefold, enveloped by the guṇas—he is of the nature of sattva, rajas, and tamas; thus, I am threefold.

ततो विकारा अभवन्षोडशामीषु कञ्चन। उपधावन्विभूतीनां सर्वासामश्नुते गतिम्

From him arose various transformations, sixteen in number, and, assuming the forms of all manifestations, he attains the state of all.

हरिर्हि निर्गुणः साक्षात्पुरुषः प्रकृतेः परः। स सर्वदृगुपद्र ष्टा तं भजन्निर्गुणो भवेत्

Hari, however, is directly beyond the guṇas, the Supreme Person, transcendent to nature; he is the witness of all, the overseer—by worshipping him, one becomes free from the guṇas.