SRIMAD BHAGAVATAM: CANTO 10

(12-13) S'rî Sanandana said: 'When He after having created this universe relating to its disolution withdrew and was lying asleep, awakened the Vedas in person the Supreme One with descriptions of His characteristics, the same way a sleeping king by his court poets is awakened as they as his servants approach him at dawn with [reciting] his heroic deeds. (14) The Vedas said: 'All glories, all glories to You, please o Unconquerable One defeat the eternal illusion that assumed the form of the modes and creates the detrimental. Because You at times engage Yourself with the from Your inner self springing energies of the embodied ones who move and not move about, can You by us, the Vedas, be appreciated who in Your original status are complete in all opulences [**]. (15) This world is by the seers regarded as being the end product of a greater complete [of brahman], for it is like with clay that in transformation leads to forms that dissolve again but itself doesn't change. For that reason dedicated the seers their minds, words and actions to You. Where else could the footsteps of men be placed than on the ground they are walking [see also 6.16: 22, 11.24: 18 and B.G. 7: 20-25]? (16) Thus do Your people of enlightenment o Master of All the Three Worlds, rid themselves of their troubles by diving deep into the ocean of the nectar of the narrations [the kathâ] that eradicates the contamination. No wonder then that they who by the power of their own minds dispelled the qualities of the temporal O Supreme One, in their worship experience the uninterrupted happiness of Your abode. (17) They who only displace air as they breathe [see B.G. 18: 61] are really alive when they are Your faithful followers, for You, elevated above cause and effect, are the underlying reality from Whose mercy the universal egg of the material complete, the separate existence and the other aspects and material elements of the person were produced [see 3.26: 51-53]. According the particular forms that furthermore were manifested, You appear as the Ultimate Form among the more or less material, physical coverings [the kos'as and B.G. 18: 54]. (18) According the standards of the seers are they who are engrossed in their vision of worship for the abdomen [the lower centers] and fix the Ârunis [the superior yogis] first of all their attention on the prânic knot of the subtle energies [see cakra] of the heart, after which they, o Unlimited One, go upward to the head which is Your abode and next go to the highest destination from which they, once they reached it, never fall down again into the mouth of death [see also B.G. 8: 16]. (19) Apparently as their motivator [pro or contra] entering the by You differently created species of life, do You depending the situation in Your own creation become visible about the way fire manifests itself [depending the form ignited]. You thus being among them as the real [equal to itself and eternal] among the unreal [variegated expansion that is temporal] are by the ones who are connected to Your manifestation and not being entangled have spotless minds, understood as being one [unchanging, permanent] state of love [see also B.G. 2: 12]. (20) The person within the bodies he owes to his own activities is in fact as an expansion of You, the possessor of all energies so it is said [by the Vedas], not of the external [the gross body, the deha], nor of the internal [the subtle body, the linga] but [by these bodies] enveloped. And so do, once they have developed faith ascertaining the status of the living entity as being manifested in this manner, the ones learned in the sacred precepts worship Your feet as the source of liberation and field in which all offerings are sown. (21) By diving deep into the vast ocean of nectar of the pastimes of the forms You assumed in order to propagate the hard to grasp principle of the soul, do the few who found relief from the fatigue [of a material life] not even wish to be liberated from this world, o Lord. This is so because they, abandoning their homes, found association with the community of the swans [the transcendental people] at Your lotus feet [see e.g. 4.24: 58, 4.30: 33, 5.12: 16, 5.13: 21, 7.6: 17-18, 7.14: 3-4]. (22) This body useful for serving You acts as one's self, one's friend and beloved. However, even though You, favorably disposed as their very Self, are helpful and affectionate, do they who alas fail to delight in You rather find the degradation of the physical frame [in successive births], suicidal as they are in their worship of the unreal when they time and again fail to find their way with their existential fears [see also B.G. 16: 19]. (23) That what by the sages with their breathing, mind and senses brought under control in steadfast yoga is worshiped in the heart, is also attained by the ones who remember You in enmity [see also 3.2: 24 and 10.74: 46]. Similarly will we attain You and relish the same nectar of the lotus feet as the women enjoy [the gopîs, the wives] who in their mind and with their eyes are attracted to Your arms that are as firm as mighty snake bodies. (24) Ah, who out here who but recently was born and soon will die has an inkling who the first one would be from whom arose the seer [Brahmâ] after whom followed the two groups of demigods [to the senses and the principles. See B.G. 7: 26]? When He lies down to withdraw is there at that time neither the gross, nor the subtle, nor that [the bodies] comprising both; nor is there the flow of Time or are the S'âstras there [B.G. 9: 7]. (25) They who teaching with authority declare that life springs from dead matter and that there would be finality to the eternal [see B.G. 2: 16], that the soul wouldn't be one [see 10.14: 9] and that the duality of mundane business is something real [see B.G. 17: 28], are mistaken in their from ignorance born dualistic conception that the living entity thus would be produced from the three modes [only without You, their Oneness Beyond, see B.G. 14: 19 and 13: 28]; that is what one gets when one concerning such transcendental matters is not of [knowledge with] You, the Essence of Full Perception [see also 5.6: 9-11]. (26) The [temporal of forms and thus the] untrue threefold and its [mind-]phenomena up to the human beings, appear in You as if they would be true, but they are nevertheless by the knowers of the Soul who consider the entirety of this world as something true [viz. as Your living body] not rejected, because they are transformations non-different from Him. They, created by Him who enters [His creation] Himself, are as such recognized as being of the True Self in the same sense as gold is not different when it is assigned different forms [see also 6.16: 22]. (27) They who worship You as the shelter of all created beings do not worry about Death and simply put their feet on his head, but even the sages [among them] are tied by Your words the way animals are tied. It are they who consider themselves Your friends who [thus] find purification, not so much they who turned away from that. (28) You who self-effulgent are free from labor are the sustainer of all who are of karma [bound as they are to their senses]. The godly vigilant with the material of nature carry You tribute and enjoy the same excercise of respect offered to them, just like it is with the local rulers in a kingdom in relation to the sovereign ruling the entire country - that is how they who are of success in fear of You execute their assigned duties. (29) By Your material energy are the species of life, that manifest themselves as stationary and moving, motivated for action, but that can happen only when You, the One aloof, o Eternally Liberated one, cast Your brief glance by assuming Your forms to have Your pastimes in the material world. To [You] the Supreme can no one be a stranger or a friend, just like the ether can have no perceptible qualities. In that sense are You like the void of space. (30) If the countless embodied beings wouldn't be time-bound, would the omnipresent consequently not be such a sovereign rule, o Unchanging One. Because the substance cannot be independent from that from which it was generated [ - pradhâna, timespace, primeval ether -] must [You] the regulator [of Time] be known as being equally present everywhere and not as being somewhere else. For that reason is one mistaken supposing that one knows [the complete of You], since one is of the imperfect [local order] with what one is knowing [see 6.5: 19]. (31) The generation of the material world and its enjoyer [the male principle, the person, the purusha] is not something that happens; it is from the combination of these two unborn elements that living bodies within You find their existence like bubbles that appear in water [in combination with air]. Just like rivers merge into the ocean and all flavors of nectar merge into the honey, merge these living beings with all their different names and qualities [in de end again] into the Supreme [see also B.G. 9: 7]. (32) Those who are of wisdom and properly understand how much Your mâyâ bewilders the human beings render potent loving service unto You, the source of liberation. How would there for those who faithfully follow You, be any kind of fear for a material existence, a fear which by the three rimmed [wheel of Time of past, present and future] of Your furrowing eyebrows repeatedly is created in those who do not take shelter of You [see also B.G. 4: 10, 7: 14 & 14: 26]? (33) Conquered by the senses and breath is the mind like a horse not brought under control [B.G. 2: 60 and 5.11: 10]. Those who out here endeavor to regulate but abandon the feet of the guru, meet with hundreds of obstacles in their distress and unsteadiness with the various methods of control, o Unborn One. They are like merchants who sailing the ocean failed to employ a helmsman [see 10.51: 60 & B.G. 4: 34]. (34) What do servants, children, a body, a wife, money, a home, land, vitality, and vehicles mean to human beings for whom You became their very Self, the Embodiment of All Pleasure. And what at all would to those who carrying on with their indulgence in sexual matters fail to appreciate the truth [of Him], bring [real] happiness in this world subject to destruction that on itself is void of any essence? [see also B.G. 13: 8-12] (35) The seers free from false pride who, with the greatest piety on this earth direct themselves at the places of pilgrimage and the sites of His pastimes, have installed Your feet in their heart and destroy the sins themselves with the water of their feet. They who but once turned their mind towards You, the Supreme Soul of Eternal Happiness, will never again dedicate themselves to the homely affair [of a family life] that steals away a person's essential qualities. (36) 'From the true manifested the true' so one may say, but that must be refuted as being a specious argument. Just because it is true in a number of cases is this connection not always found. Because the conjunction is found at times are by a succession of people groping in the dark the matters of every day life differently presented and then do Your numerous words of wisdom bewilder and loses one one's attentiveness with the incantations one has with the rituals. (37) Because all of this didn't exist in the beginning and hence will not exist after its annihilation, can be concluded that that what in the interim appears within Your manifestation, is the untruth to be avoided. And thus is that [interim existence] to those who are stable in their spirituality but a figment of imagination, even though one can compare it all in categories of material substance that appear in varieties of transformations [see text 26], transformations that by the unintelligent conversely are considered something worshipable [see B.G. 6: 8]. (38) He [the living entity] reconciles himself, because of the insurmountable of matter, to that energy and assumes, in taking to her qualities, accordingly forms. In his attachment to those forms is he deprived of His advantage and runs he into [the facts of birth and] death. You on the other hand with the grace You have leaves her aside like a snake that sheds its skin and are in Your eightfold greatness [see siddhis] glorified as the One Unlimited in His Glory. (39) If persons having entered a renounced life do not uproot the traces of material desires in their hearts and as yoga practitioners [just] live to satisfy their animal needs, have they, being unhappy in not having moved away from death, in both [this life and the hereafter], missed Your heavenly kingdom. For the impure it is impossible to attain when they have forgotten You with You by them carried as a jewel around their neck [see also B.G. 6: 41-42]. (40) Someone who understands You takes no heed of the good and bad consequences of the auspicious and inauspicious that in the moment rises from You [in the here and now], nor takes he heed of the words of other living beings. Every day, o You of All qualities, is he of the song that in every age is heard through the disciplic succession of the children of Manu [see 3.22: 34-39 and 5.13: 25]. And thus are You by him considered the ultimate goal of liberation. (41) Neither the masters of heaven can discern the end of the glories of You so Unlimited, nor even You Yourself, You within whom the multitudes of universes - each in their own shell - with the Course of Time are blown about in the sky as particles of dust. In You finding their ultimate conclusion bear the s'rutis fruit by [neti neti] eliminating that what is not the Absolute of You [see siddhânta]'.

(42) The Supreme Lord said: 'Thus having heard this instruction about the True Self, understood the sons of Brahmâ their final destination and worshiped they following perfectly satisfied sage Sanandana. (43) Thus was by the classical sages who appeared in this world to roam in higher spheres, of all the Vedas and Purânas the nectar of the underlying mystery [of the Upanishad philosophy] distilled. (44) O you heir of Brahmâ [Nârada], wander the earth as you wish, meditating with faith upon this instruction about the Soul that turns to ashes the desires of man.'

(45) S'rî S'uka said: 'He, self-possessed, who this way was commanded by the sage accepted that faithfully, o King, and spoke, now completely being of success, the following after first, firm in his belief, having meditated upon what he had heard. (46) S'rî Nârada said: 'My obeisances to Him, the Supreme Lord Krishna spotless in His glories, who manifests His all-attractive expansions for the liberation of all living beings [1.3: 28].'

(47) Thus having spoken bowed he down to the Original Rishi [Nârâyana] and to the great souls who were His pupils, and went he from there to the hermitage of my physical father, Dvaipâyana Vedavyâsa. (48) After by the great devotee having been honored and having accepted a seat from him, described he to him what he had heard from the mouth of S'rî Nârâyana. (49) Thus has your question been answered o King, about how the mind would find its way with the Absolute Truth, the truth which having no material qualities is so hard to express in words. (50) He who watches over this universe in the beginning, the middle and the end; He who is the Lord of the unmanifested of the individual soul; He who, sending forth this universe, entered it along with the individual seer and [with him] producing bodies regulates them; He unto whom surrendering the one [illusioned] not being [re-]born forgets - as if asleep - the body that he cherishes; He by the power of whose pure spiritual status one is saved from a material birth, is the Supreme Personality upon whom one relentlessly should meditate to be freed from the fear [see B.G. 16: 11-12, 1.9: 39 and the bhajan Sarvasva Tomâra].'

S'rî Parîkchit said: 'O brahmin, how can the sacred texts [the s'ruti, the Vedas], dealing with the different modes of nature, express themselves about the inexpressible [*] Absolute Truth that is elevated above cause [the subtle] and effect [the gross]?'

S'rî Parîkchit said: 'O brahmin, how can the sacred texts [the s'ruti, the Vedas], covering the different modes of nature, be of direct reference to the inexpressible [*] Absolute Truth transcendental to cause [the subtle] and effect [the gross]?' (Vedabase)

Text 2

S'rî S'uka said: 'The intelligence, senses, mind and life force of the living beings were by their Lord and Master evolved for the sake of the sensual, for the sake of getting a life and for the sake of the [emancipation of the] soul and its ultimate liberation.

S'rî S'uka said: 'The intelligence, senses, mind and life force of the living beings were by their Lord and Master evolved for the sake of sensuality, for the sake of getting a life and for the sake of the [emancipation of the] soul and its ultimate liberation. (Vedabase)

Text 3

This same philosophical exercise concerning the Absolute Truth was observed by the predecessors [like the Kumâras] of our predecessors [like Nârada]. Whoever with faith concentrates upon it will be free from material attachment and attain peace and tranquility [see also 8.24: 38].

Indeed was this same philosophical exercise about the absolute Truth observed by the predecessors [like the kumâras] of our predecessors [like Nârada]; whoever with faith concentrates upon it will attain peace and tranquility free from material attachment [see also 8.24: 38]. (Vedabase)

Text 4

For this purpose will I relate to you an account concerning Lord Nârâyana. It concerns a conversation between Nârâyana Rishi and Nârada Muni.

To this I'll relate to you an account concerning Lord Nârâyana. It is a conversation between Nârâyana Rishi and Nârada Muni. (Vedabase)

Text 5

Once went the Supreme Lord's beloved Nârada as he was traveling the worlds, for a visit to the âs'rama of the Eternal Seer Nârâyana.

Once did the Supreme Lord's beloved Nârada traveling the worlds go to visit the âs'rama of the Eternal Seer Nârâyana. (Vedabase)

Text 6

From the beginning of Brahmâ's day has He [Nârâyana Rishi], just for the welfare in this and the next life of the human beings who abide by dharma, jñâna and self-control, in Bhârata-varsha been performing penances [see kalpa].

He just for the welfare, in this and the next life, of the human beings abiding in dharma, jnâna and self-control in Bhârata-varsha, has been performing penances from the beginning of Brahmâ's day [see kalpa].(Vedabase)

Text 7

Having arrived there bowed he down to Him who sat there surrounded by sages of Kalâpa, the village where He resided, and asked he this very same question, o best of the Kurus.

There bowed he down to Him sitting there surrounded by sages in Kalâpa, the village where He resided, and asked he this very same question, o best of the Kurus. (Vedabase)

Text 8

As the seers were listening related the Supreme Lord this ancient discussion about the Absolute Truth among the inhabitants of the world of the mortals [Janaloka].

As the seers were listening related the Supreme Lord this ancient discussion among the inhabitants of the world of the mortals [janaloka] about the Absolute Truth. (Vedabase)

Text 9

The Supreme Lord said: 'O son of the self-born Lord [Brahmâ], in the past was there, among the ones residing in the world of the mortals, a sacrifice held for the sake of which the [ûrdhva-retah] celibate sages who had found their life in Brahmâ [- who were born from him -] exercised their spirituality.

The Supreme Lord said: 'O son of the selfborn lord [Brahmâ], in the past was there, among the ones residing in the world of the mortals, a sacrifice held to which the [ûrdhva-retah] celibate sages born from Brahmâ ['from the mind'] exercised the spiritual. (Vedabase)

Text 10

With you having left for S'vetadvîpa to see the Lord, ensued about Him [Vishnu in the function of Aniruddha] in whom the Vedas lay down to rest [after the dissolution of the material world], indeed a lively exposition which brought up the question that you now again are asking Me.

With you having gone to S'vetadvîpa to see its Controller, ensued about Him [Vishnu as Aniruddha] in whom the Vedas lay down to rest [after the dissolution of the material world], indeed a lively exposition, which brought up the question that you again are asking Me. (Vedabase)

Text 11

Even though they were equally qualified from their penance and their study of the s'ruti and equal to friends, foes and neutrals, appointed they one of them as their speaker while the rest eagerly listened.'

Though equal of character in their penance and their hearing from the s'ruti, though equal to friends, foes and neutrals, appointed they one of them as their speaker while the rest eagerly listened.' ' (Vedabase)

Text 12-13

S'rî Sanandana said: 'When He after having created this universe relating to its disolution withdrew and was lying asleep, awakened the Vedas in person the Supreme One with descriptions of His characteristics, the same way a sleeping king by his court poets is awakened as they as his servants approach him at dawn with [reciting] his heroic deeds.

S'rî Sanandana said: 'When He having created this universe at its end withdrew and was lying asleep, awakened the Veda's in person the Supreme One with descriptions of His characteristics, the same way a sleeping king by his court poets is awakened as they as his servants approach him at dawn with [reciting] his heroic deeds. (Vedabase)

Text 14

The Vedas said: 'All glories, all glories to You, please o Unconquerable One defeat the eternal illusion that assumed the form of the modes and creates the detrimental. Because You at times engage Yourself with the from Your inner self springing energies of the embodied ones who move and not move about, can You by us, the Vedas, be appreciated who in Your original status are complete in all opulences [**].

The Vedas said: 'All glories, all glories to You, please o Unconquerable One who assumed the modes to create the detrimental, defeat the eternal illusion; because You in Your original status are complete in all opulences can You, at times engaging Yourself with the from Your inner self springing energies of the embodied ones moving and nonmoving, be appreciated by us, the Vedas, as the root [**]. (Vedabase)

Text 15

This world is by the seers regarded as being the end product of a greater complete [of brahman], for it is like with clay that in transformation leads to forms that dissolve again but itself doesn't change. For that reason dedicated the seers their minds, words and actions to You. Where else could the footsteps of men be placed than on the ground they are walking [see also 6.16: 22, 11.24: 18 and B.G. 7: 20-25]?

=This world perceived as the great [as brahman] do the seers consider as being the all-pervading foundation, for it is like with clay that in transformation leading to forms and dissolving again itself does not change; therefore have they dedicated their minds, words and actions to You - how can it be else that the steps men take are placed on the ground [of their existence, see also 6.16: 22, 11.24: 18 and B.G. 7: 20-25]. (Vedabase)

Text 16

Thus do Your people of enlightenment o Master of All the Three Worlds, rid themselves of their troubles by diving deep into the ocean of the nectar of the narrations [the kathâ] that eradicates the contamination. No wonder then that they who by the power of their own minds dispelled the qualities of the temporal O Supreme One, in their worship experience the uninterrupted happiness of Your abode.

Thus do Your people of enlightenment o Master of the Three of All Worlds, rid themselves of their troubles by diving deep into the ocean of the nectar of kathâ that eradicates the contamination; what again to say about those who by the power of their own minds dispelled the qualities of the temporal, o Supreme One, and who in worship experience the uninterrupted happiness of Your abode. (Vedabase)

Text 17

They who only displace air as they breathe [see B.G. 18: 61] are really alive when they are Your faithful followers, for You, elevated above cause and effect, are the underlying reality from Whose mercy the universal egg of the material complete, the separate existence and the other aspects and material elements of the person were produced [see 3.26: 51-53]. According the particular forms that furthermore were manifested, You appear as the Ultimate Form among the more or less material, physical coverings [the kos'as and B.G. 18: 54].

They who bellow as if they are breathing [see B.G. 18.61] are really alive if they are Your faithful followers, for You, above cause and effect, are the underlying reality of Whose mercy the universal egg of the totality, the separateness and the other elements of the person was produced [see 3.26: 51-53]; with You, according to the particular forms they furthermore lead to, appearing among these as the Ultimate One in relation to the [mere] physical coverings and so on [the kos'as and B.G. 18: 54]. (Vedabase)

Text 18

According the standards of the seers are they who are engrossed in their vision of worship for the abdomen [the lower centers] and fix the Ârunis [the superior yogis] first of all their attention on the prânic knot of the subtle energies [see cakra] of the heart, after which they, o Unlimited One, go upward to the head which is Your abode and next go to the highest destination from which they, once they reached it, never fall down again into the mouth of death [see also B.G. 8: 16].

According the standards of the seers are they with a gross vision of worship for the abdomen [the lower centers] and are the ârunis [the superior yogîs] of respect for the prânic knot of the subtle energies [see cakra] of the heart, after which they, o Unlimited One, go upward to the head which is Your abode and next go to the highest destination from reaching which they never fall down again into the mouth of death [see also B.G. 8: 16]. (Vedabase)

Text 19

Apparently as their motivator [pro or contra] entering the by You differently created species of life, do You depending the situation in Your own creation become visible about the way fire manifests itself [depending the form ignited]. You thus being among them as the real [equal to itself and eternal] among the unreal [variegated expansion that is temporal] are by the ones who are connected to Your manifestation and not being entangled have spotless minds, understood as being one [unchanging, permanent] state of love [see also B.G. 2: 12].

Apparently entering within the by You variegated created species of life as their motivator [pro or con], do You in imitation of Your own creation become visible, like fire does, according their relative positions; You thus being among them as expanded [or real] and as not expanded [untrue or temporary] are by those connected with Your manifestation, who free from being entangled have minds that are spotless, understood as being one [unchanging, permanent] state of love [see also B.G. 2: 12]. (Vedabase)

Text 20

The person within the bodies he owes to his own activities is in fact as an expansion of You, the possessor of all energies so it is said [by the Vedas], not of the external [the gross body, the deha], nor of the internal [the subtle body, the linga] but [by these bodies] enveloped. And so do, once they have developed faith ascertaining the status of the living entity as being manifested in this manner, the ones learned in the sacred precepts worship Your feet as the source of liberation and field in which all offerings are sown.

The person within the bodies he arranged for himself is in fact as the expansion of You, the possessor of all energies, so is said [by the Vedas], not of the external [the gross body, the deha], nor of the internal [the subtle body, the linga] but enveloped; and so do, once they have developed faith ascertaining the status of the living entity as being manifested in this manner, the ones learned in the sacred precepts worship Your feet as the source of liberation and field in which all offerings are sown. (Vedabase)

Text 21

By diving deep into the vast ocean of nectar of the pastimes of the forms You assumed in order to propagate the hard to grasp principle of the soul, do the few who found relief from the fatigue [of a material life] not even wish to be liberated from this world, o Lord. This is so because they, abandoning their homes, found association with the community of the swans [the transcendental people] at Your lotus feet [see e.g. 4.24: 58, 4.30: 33, 5.12: 16, 5.13: 21, 7.6: 17-18, 7.14: 3-4].

The few that are tired of the trouble [of a material life] do, by diving into the vast ocean of nectar of the pastimes of the forms You assumed in order to propagate the hard to grasp principle of soul, not even wish to leave this world behind, o Lord, in abandoning their homes having found the association with the community of the swans at Your lotus feet [see e.g. 4.24: 58, 4.30: 33, 5.12: 16, 5.13: 21, 7.6: 17-18 , 7.14: 3-4]. (Vedabase)

Text 22

This body useful for serving You acts as one's self, one's friend and beloved. However, even though You, favorably disposed as their very Self, are helpful and affectionate, do they who alas fail to delight in You rather find the degradation of the physical frame [in successive births], suicidal as they are in their worship of the unreal when they time and again fail to find their way with their existential fears [see also B.G. 16: 19].

This body useful for serving You acts as one's self, one's friend and beloved; however, although You, favorably disposed as their very Self, are helpful and affectionate, do they who alas fail to delight in You rather find the degradation of the physical frame [in successive births], being of suicide in worship of the unreal as they persistently wander far and wide in the existential fear [see also B.G. 16: 19]. (Vedabase)

Text 23

That what by the sages with their breathing, mind and senses brought under control in steadfast yoga is worshiped in the heart, is also attained by the ones who remember You in enmity [see also 3.2: 24 and 10.74: 46]. Similarly will we attain You and relish the same nectar of the lotus feet as the women enjoy [the gopîs, the wives] who in their mind and with their eyes are attracted to Your arms that are as firm as mighty snake bodies.

That which the sages with the breathing, mind and senses brought under control in steadfast yoga worship in the heart, is also attained by the ones remembering in enmity [see also 3.2: 24 10.74: 46]; and so will we do, equally relishing the same nectar from the lotuslike feet, as do the women [the gopîs, the wives] who in their mind and vision are attracted to Your arms firm as mighty snake bodies. (Vedabase)

Text 24

Ah, who out here who but recently was born and soon will die has an inkling who the first one would be from whom arose the seer [Brahmâ] after whom followed the two groups of demigods [to the senses and the principles. See B.G. 7: 26]? When He lies down to withdraw is there at that time neither the gross, nor the subtle, nor that [the bodies] comprising both; nor is there the flow of Time or are the S'âstras there [B.G. 9: 7].

Ah, who out here recently born and soon to die indeed knows who came first, from whom arose the seer [Brahmâ] and from whom followed the two groups of demigods [to the senses and the principles] [see B.G. 7: 26]? When He lies down to withdraw is there at that time neither the gross, nor the subtle, nor that [the bodies] comprising both; nor is there the flow of Time or are the s'âstras there [B.G. 9: 7]. (Vedabase)

Text 25

They who teaching with authority declare that life springs from dead matter and that there would be finality to the eternal [see B.G. 2: 16], that the soul wouldn't be one [see 10.14: 9] and that the duality of mundane business is something real [see B.G. 17: 28], are mistaken in their from ignorance born dualistic conception that the living entity thus would be produced from the three modes [only without You, their Oneness Beyond, see B.G. 14: 19 and 13: 28]; that is what one gets when one concerning such transcendental matters is not of [knowledge with] You, the Essence of Full Perception [see also 5.6: 9-11].

They who teaching with authority declare that life springs from dead matter and that there is cessation from the eternal [see B.G. 2: 16], that the soul wouldn't be one [see 10.14: 9] and that the duality of mundane business is something real [see B.G. 17: 28], are mistaken in their from ignorance born dualistic conception that the living entity thus would be produced from the three modes [only without You, their Oneness Beyond, see B.G. 14: 19 and 13: 28]; that is what one gets when one to such transcendental matters is not in [knowledge with] You, the Essence of Full Perception [see also 5.6: 9-11]. (Vedabase)

Text 26

The [temporal of forms and thus the] untrue threefold and its [mind-]phenomena up to the human beings, appear in You as if they would be true, but they are nevertheless by the knowers of the Soul who consider the entirety of this world as something true [viz. as Your living body] not rejected, because they are transformations non-different from Him. They, created by Him who enters [His creation] Himself, are as such recognized as being of the True Self in the same sense as gold is not different when it is assigned different forms [see also 6.16: 22].

The [temporal of form and thus] untrue threefold and its [mind-]phenomena up to the human beings, appear in You as if they are true, and are by the knowers of the Soul considering this entire world as true not rejected for being transformations non-different from Him; they, created by Himself entering, are as such indeed ascertained to be as much the True Self as gold is, not differing from its projections [see also 6.16: 22]. (Vedabase)

Text 27

They who worship You as the shelter of all created beings do not worry about Death and simply put their feet on his head, but even the sages [among them] are tied by Your words the way animals are tied. It are they who consider themselves Your friends who [thus] find purification, not so much they who turned away from that.

They who worship You as the shelter of all created beings simply step with their feet upon the head of Death, while You with Your words even tie up the wise if they are of neglect; they who turned to friendship indeed purify themselves, not so they who turned their face away. (Vedabase)

Text 28

You who self-effulgent are free from labor are the sustainer of all who are of karma [bound as they are to their senses]. The godly vigilant with the material of nature carry You tribute and enjoy the same excercise of respect offered to them, just like it is with the local rulers in a kingdom in relation to the sovereign ruling the entire country - that is how they who are of success in fear of You execute their assigned duties.

You self-effulgent not effecting are the sustainer of all that are effecting [with the sensory functions]; the godly vigilant with the material nature carry You tribute and do partake in that offering, as if they are the local rulers in a kingdom in relation to their lord ruling over the entire land - that is how they, the ones who make it indeed, in fear of You execute their assigned services. (Vedabase)

Text 29

By Your material energy are the species of life, that manifest themselves as stationary and moving, motivated for action, but that can happen only when You, the One aloof, o Eternally Liberated one, cast Your brief glance by assuming Your forms to have Your pastimes in the material world. To [You] the Supreme can no one be a stranger or a friend, just like the ether can have no perceptible qualities. In that sense are You like the void of space.

With the material energy are the species of life, that manifest themselves as stationary and moving, awakened in their motives of action if You being aloof, o Eternally Liberated one, by Your brief glance assume [Your forms to] sport to her; to the Supreme indeed can no one be strange or a friend, just as it is with the ethereal sky having no perceptible qualities - in that You bear resemblance to a void. (Vedabase)

Text 30

If the countless embodied beings wouldn't be time-bound, would the omnipresent consequently not be such a sovereign rule, o Unchanging One. Because the substance cannot be independent from that from which it was generated [ - pradhâna, timespace, primeval ether -] must [You] the regulator [of Time] be known as being equally present everywhere and not as being somewhere else. For that reason is one mistaken supposing that one knows [the complete of You], since one is of the imperfect [local order] with what one is knowing [see 6.5: 19].

If the countless embodied beings wouldn't be time-bound, would then the omnipresent not be such a sovereign rule, o Unchanging One; [because of You] not separating from the substance from which they were generated must [You] the regulator [of Time] be known as being equally present everywhere, not as being somewhere else; and thus is one having it wrong supposing that one knows [the complete of You] since one is of the imperfect [local order] of what is known [see 6.5: 19]. (Vedabase)

Text 31

The generation of the material world and its enjoyer [the male principle, the person, the purusha] is not something that happens; it is from the combination of these two unborn elements that living bodies within You find their existence like bubbles that appear in water [in combination with air]. Just like rivers merge into the ocean and all flavors of nectar merge into the honey, merge these living beings with all their different names and qualities [in de end again] into the Supreme [see also B.G. 9: 7].

The generation of material nature and its male principle, the person, does not really happen; by the combination of both being unborn come these living bodies in You into being like bubbles on the water [in touch with the air] and have they therefore different names and qualities [later again] merging in the Supreme as rivers merging into the ocean and all flavors of nectar merging into honey [see also B.G. 9: 7]. (Vedabase)

Text 32

Those who are of wisdom and properly understand how much Your mâyâ bewilders the human beings render potent loving service unto You, the source of liberation. How would there for those who faithfully follow You, be any kind of fear for a material existence, a fear which by the three rimmed [wheel of Time of past, present and future] of Your furrowing eyebrows repeatedly is created in those who do not take shelter of You [see also B.G. 4: 10, 7: 14 & 14: 26]?

The ones of wisdom fervent unto You understanding how Your mâyâ bewilders the human beings render potent loving service unto You, the source of liberation; how would for those who faithfully follow You, there be any of the fear of a material existence that the three rimmed [wheel of Time of past, present and future] of Your furrowing eyebrows repeatedly creates with those who do not take shelter of You? [see also B.G. 4: 10, 7:14 & 14:26]. (Vedabase)

Text 33

Conquered by the senses and breath is the mind like a horse not brought under control [B.G. 2: 60 and 5.11: 10]. Those who out here endeavor to regulate but abandon the feet of the guru, meet with hundreds of obstacles in their distress and unsteadiness with the various methods of control, o Unborn One. They are like merchants who sailing the ocean failed to employ a helmsman [see 10.51: 60 & B.G. 4: 34].

Conquered by the senses and breath is the mind like a horse not brought under control [B.G. 2: 60 and 5.11: 10]; those who out here endeavor to regulate but abandon the feet of the guru, meet with hundreds of obstacles being distressed and unsteady in the various methods of control as if they, o Unborn One, are merchants on the ocean not having taken a helmsman [see 10.51: 60 B.G. 4: 34]. (Vedabase)

Text 34

What do servants, children, a body, a wife, money, a home, land, vitality, and vehicles mean to human beings for whom You became their very Self, the Embodiment of All Pleasure. And what at all would to those who carrying on with their indulgence in sexual matters fail to appreciate the truth [of Him], bring [real] happiness in this world subject to destruction that on itself is void of any essence? [see also B.G. 13: 8-12]

What do servants, children, a body, a wife, money, a home, land, vitality, and vehicles mean to human beings taking shelter of their very Self, the Embodiment of All Pleasure; what at all will to those who, carrying on with their indulgence in sexual matters and failing to appreciate the truth [of Him], bring [real] happiness in this world that of its own is subject to destruction and on itself is void of any essence? [see also B.G. 13: 8-12] (Vedabase)

Text 35

The seers free from false pride who, with the greatest piety on this earth direct themselves at the places of pilgrimage and the sites of His pastimes, have installed Your feet in their heart and destroy the sins themselves with the water of their feet. They who but once turned their mind towards You, the Supreme Soul of Eternal Happiness, will never again dedicate themselves to the homely affair [of a family life] that steals away a person's essential qualities.

The seers free from false pride who, with the greatest piety on this earth [living] to the places of pilgrimage and the sites of His pastimes, have Your feet in their heart, destroy with the water of their feet indeed the sins; they who but once turn their mind towards You, the Supreme Soul Ever happy, are never again of worship for the homely affair that steals away a persons essential qualities. (Vedabase)

Text 36

'From the true manifested the true' so one may say, but that must be refuted as being a specious argument. Just because it is true in a number of cases is this connection not always found. Because the conjunction is found at times are by a succession of people groping in the dark the matters of every day life differently presented and then do Your numerous words of wisdom bewilder and loses one one's attentiveness with the incantations one has with the rituals.

'From the true arose this true' so said may be refuted as a logical contradiction since it is inconsistent in some cases while in other cases it is not untrue; of the conjunction of both are by a succession of people groping in the dark alternations desired in common matters to which Your numerous words of wisdom do bewilder with them getting dulled by the incantations in ritual utterings. (Vedabase)

Text 37

Because all of this didn't exist in the beginning and hence will not exist after its annihilation, can be concluded that that what in the interim appears within Your manifestation, is the untruth to be avoided. And thus is that [interim existence] to those who are stable in their spirituality but a figment of imagination, even though one can compare it all in categories of material substance that appear in varieties of transformations [see text 26], transformations that by the unintelligent conversely are considered something worshipable [see B.G. 6: 8].

As this all did not exist in the beginning and hence will not exist after its annihilation, can be concluded that it, in between appearing within You, is the untruth to be avoided; and thus is it to those stable in their spirituality, contrary to the fact that it may be compared to categories of material substance [or elements, appearing] in varieties of transformations [see text 26], but a figment of the imagination that the unintelligent think of as something suitable for worship [see B.G. 6: 8]. (Vedabase)

Text 38

He [the living entity] reconciles himself, because of the insurmountable of matter, to that energy and assumes, in taking to her qualities, accordingly forms. In his attachment to those forms is he deprived of His advantage and runs he into [the facts of birth and] death. You on the other hand with the grace You have leaves her aside like a snake that sheds its skin and are in Your eightfold greatness [see siddhis] glorified as the One Unlimited in His Glory.

He [the living entity] because of the insurmountable matter lies down next to the energy and, assuming her qualities, takes on forms accordingly, following which deprived of his assets he runs into [birth and] death; You on the other hand endowed with all Your grace leave her aside like a snake shedding its skin and are in Your eightfold greatness [see siddhis] glorified as the One Unlimited in His Glory. (Vedabase)

Text 39

If persons having entered a renounced life do not uproot the traces of material desires in their hearts and as yoga practitioners [just] live to satisfy their animal needs, have they, being unhappy in not having moved away from death, in both [this life and the hereafter], missed Your heavenly kingdom. For the impure it is impossible to attain when they have forgotten You with You by them carried as a jewel around their neck [see also B.G. 6: 41-42].

If persons having entered a renounced life do not uproot the traces of material desires in their hearts and as yoga practitioners [just] satisfy their animal life, have they, not removed from death being unhappy in both [this life and the hereafter], missed Your heavenly kingdom impossible to realize for the impure and forgotten the jewel [of You] around their neck [see also B.G. 6: 41-42]. (Vedabase)

Text 40

Someone who understands You takes no heed of the good and bad consequences of the auspicious and inauspicious that in the moment rises from You [in the here and now], nor takes he heed of the words of other living beings. Every day, o You of All qualities, is he of the song that in every age is heard through the disciplic succession of the children of Manu [see 3.22: 34-39 and 5.13: 25]. And thus are You by him considered the ultimate goal of liberation.

Someone who understands You takes no heed of the good and bad consequences of the auspicious and inauspicious at the moment rising from You, nor of the words of other living beings; every day, o You of All qualities, is he of the song in every age heard through the disciplic succession of the children of Manu [see 3.22: 34-39 and 5.13: 25], because of which You are the ultimate goal of liberation. (Vedabase)

Text 41

Neither the masters of heaven can discern the end of the glories of You so Unlimited, nor even You Yourself, You within whom the multitudes of universes - each in their own shell - with the Course of Time are blown about in the sky as particles of dust. In You finding their ultimate conclusion bear the s'rutis fruit by [neti neti] eliminating that what is not the Absolute of You [see siddhânta]'

Neither the masters of heaven can reach the end of the glories of You so Unlimited, nor even You Yourself, within whom the multitudes of universes - each in their own shell - with the Course of Time are blown about in the sky as particles of dust; indeed is it because the s'rutis in You bear fruit by [neti neti] eliminating what is not the Absolute, that they in You find their ultimate conclusion [see siddhânta]'. (Vedabase)

Text 42

The Supreme Lord said: 'Thus having heard this instruction about the True Self, understood the sons of Brahmâ their final destination and worshiped they following perfectly satisfied sage Sanandana.

The Supreme Lord said: 'Thus having heard this instruction about the True Self, understood the sons of Brahmâ their final destination and worshiped they following perfectly satisfied the sage Sanandana. (Vedabase)

Text 43

Thus was by the classical sages who appeared in this world to roam in higher spheres, of all the Vedas and Purânas the nectar of the underlying mystery [of the Upanishad philosophy] distilled.

Thus was by the ancient ones, the saintly souls born to roam the higher regions, of all the Vedas and Purânas the nectar of the underlying mystery [of the upanishad philosophy] distilled. (Vedabase)

Text 44

O you heir of Brahmâ [Nârada], wander the earth as you wish, meditating with faith upon this instruction about the Soul that turns to ashes the desires of man.'

O you heir of Brahmâ [Nârada], wander the earth as you wish, meditating with faith upon this instruction about the Soul that burns up the desires of man.' (Vedabase)

Text 45

S'ri S'uka said: 'He, self-possessed, who this way was commanded by the sage accepted that faithfully, o King, and spoke, now completely being of success, the following after first, firm in his belief, having meditated upon what he had heard.

S'ri S'uka said: 'He, the self-possessed, this manner commanded by the sage accepted it faithfully, o King, and spoke, now fully of success, heroic to his vow meditating upon what he had heard. (Vedabase)

Text 46

S'rî Nârada said: 'My obeisances to Him, the Supreme Lord Krishna spotless in His glories, who manifests His all-attractive expansions for the liberation of all living beings [1.3: 28].'

S'rî Nârada said: 'My obeisances to Him, the Supreme Lord Krishna spotless in His glories, who manifests His all-attractive expansions for the liberation of all living beings [1.3: 28].' (Vedabase)

Text 47

Thus having spoken bowed he down to the Original Rishi [Nârâyana] and to the great souls who were His pupils, and went he from there to the hermitage of my physical father, Dvaipâyana Vedavyâsa.

Thus speaking bowing down to the Original Rishi [Nârâyana] and to the great souls that were His pupils, went he from there to the hermitage of my direct father, Dvaipâyana Vedavyâsa. (Vedabase)

Text 48

After by the great devotee having been honored and having accepted a seat from him, described he to him what he had heard from the mouth of S'rî Nârâyana.

By the great devotee having been honored and having accepted a seat from him, described he to him that what he had heard from the mouth of S'rî Nârâyana. (Vedabase)

Text 49

Thus has your question been answered o King, about how the mind would find its way with the Absolute Truth, the truth which having no material qualities is so hard to express in words.

Thus has been replied to the question you asked us, o King, on how in the Absolute Truth - that without material qualities so elusive to terms - the mind would find its way. (Vedabase)

Text 50

He who watches over this universe in the beginning, the middle and the end; He who is the Lord of the unmanifested of the individual soul; He who, sending forth this universe, entered it along with the individual seer and [with him] producing bodies regulates them; He unto whom surrendering the one [illusioned] not being [re-]born forgets - as if asleep - the body that he cherishes; He by the power of whose pure spiritual status one is saved from a material birth, is the Supreme Personality upon whom one relentlessly should meditate to be freed from the fear [see B.G. 16: 11-12, 1.9: 39 and the bhajan Sarvasva Tomâra].'

He who watches over this universe in the beginning, the middle and the end; He who is the Lord of the unmanifested of the individual soul; He who, sending forth this universe, entered it along with the individual seer and producing bodies regulates them; He unto whom surrendering the one [illusioned] not being [re-]born gives up the body he embraces as if asleep; by His pure spiritual status being kept away from a material birth, should one, to be freed from the fear [see B.G. 16: 11-12], incessantly meditate upon the Supreme Personality [see 1.9: 39 and the bhajan Sarvasva Tomar]. (Vedabase)

* S'rîla S'rîdhara Svâmî elaborately analyzes this problem, of describing the inexpressible Truth in definable terms, by means of the traditional discipline of Sanskrit poetics that states that words have three kinds of expressive capacities, called s'abda-vrittis. These are the different ways a word refers to its meaning, distinguished as mukhya-vritti - literal meaning (divided in rudhi, conventional use and yoga, derived use as in etymology), lakshanâ-vritti - metaphorical meaning, and the closely related gauna-vritti, a similar meaning; exemplified by: the word lion has the three expressive forms of: it is a lion - literal, he is a lion - metaphorical and he is like a lion - similar use. So in fact the question is how the Absolute would be covered taken literal, in metaphor and in simile.

**According to S'rîla Jîva Gosvâmî, the twenty-eight verses of the prayers of the personified Vedas (Texts 14 - 41) represent the opinions of each of the twenty-eight major s'rutis. These chief Upanishads and other s'rutis are concerned with the various approaches of the Absolute Truth. See the purports pp 10.87 of this chapter of the paramparâ for specific quotes.