Bhagavata Purana — Skandha 10 — Chapter 87
SB 10 87.1
श्री-परीक्षिद् उवाच ब्रह्मन् ब्रह्मण्य् अनिर्देश्ये निर्गुणे गुण-वृत्तयः कथं चरन्ति श्रुतयः साक्षात् सद्-असतः परे
śrī-parīkṣid uvāca brahman brahmaṇy anirdeśye nirguṇe guṇa-vṛttayaḥ kathaṃ caranti śrutayaḥ sākṣāt sad-asataḥ pare
Śrī Parīkṣit said: O brahmin, how do the Vedas, whose activity is in terms of the qualities (guṇas), directly move upon Brahman, which is indefinable, without qualities, beyond cause and effect (the existent and the non-existent)?
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.2
श्री-शुक उवाच बुद्धीन्द्रिय-मनः-प्राणान् जनानाम् असृजत् प्रभुः मात्रार्थं च भवार्थं च आत्मने ऽकल्पनाय च
śrī-śuka uvāca buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ mātrārthaṃ ca bhavārthaṃ ca ātmane 'kalpanāya ca
Śrī Śuka said: The Lord created for people intelligence, senses, mind and vital airs — for the sake of sense objects, and for the sake of (continued) existence, and for the sake of the self, and for the ceasing of (material) contrivance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.3
सैषा ह्य् उपनिषद् ब्राह्मी पूर्वेशां पूर्व-जैर् धृता श्र्रद्धया धारयेद् यस् तां क्षेमं गच्छेद् अकिञ्चनः
saiṣā hy upaniṣad brāhmī pūrveśāṃ pūrva-jair dhṛtā śrraddhayā dhārayed yas tāṃ kṣemaṃ gacched akiñcanaḥ
For this indeed is the Vedic Upaniṣad, upheld by those born before the ancients; whoever holds it with faith attains well-being, free of possessions.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.4
अत्र ते वर्णयिष्यामि गाथां नारायणान्विताम् नारदस्य च संवादम् ऋषेर् नारायणस्य च
atra te varṇayiṣyāmi gāthāṃ nārāyaṇānvitām nāradasya ca saṃvādam ṛṣer nārāyaṇasya ca
On this (matter) I shall recount to you a narrative connected with Nārāyaṇa, and the conversation of Nārada with the sage Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.5
एकदा नारदो लोकान् पर्यटन् भगवत्-प्रियः सनातनम् ऋषिं द्रष्टुं ययौ नारायणाश्रमम्
ekadā nārado lokān paryaṭan bhagavat-priyaḥ sanātanam ṛṣiṃ draṣṭuṃ yayau nārāyaṇāśramam
Once Nārada, dear to the Lord, while wandering through the worlds, went to Nārāyaṇa's hermitage to see the eternal sage.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.6
यो वै भारत-वर्षे ऽस्मिन् क्षेमाय स्वस्तये नृणाम् धर्म-ज्ञान-शमोपेतम् आ-कल्पाद् आस्थितस् तपः
yo vai bhārata-varṣe 'smin kṣemāya svastaye nṛṇām dharma-jñāna-śamopetam ā-kalpād āsthitas tapaḥ
who indeed, in this Bhārata-varṣa, for the welfare and well-being of men, has been engaged since the beginning of the kalpa in austerity joined with dharma, knowledge and tranquillity.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.7
तत्रोपविष्टम् ऋषिभिः कलाप-ग्राम-वासिभिः परीतं प्रणतो ऽपृच्छद् इदम् एव कुरूद्वह
tatropaviṣṭam ṛṣibhiḥ kalāpa-grāma-vāsibhiḥ parītaṃ praṇato 'pṛcchad idam eva kurūdvaha
There, O foremost of the Kurus, having bowed down, he asked this very (question) of him, who was seated surrounded by sages dwelling in the village of Kalāpa.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.8
तस्मै ह्य् अवोचद् भगवान् ऋषीणां शृण्वताम् इदम् यो ब्रह्म-वादः पूर्वेषां जन-लोक-निवासिनाम्
tasmai hy avocad bhagavān ṛṣīṇāṃ śṛṇvatām idam yo brahma-vādaḥ pūrveṣāṃ jana-loka-nivāsinām
To him the Lord spoke this, while the sages listened — the discussion of Brahman (held) by the ancients who dwell in Janaloka.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.9
श्री-भगवान् उवाच स्वायम्भुव ब्रह्म-सत्रं जन-लोके ऽभवत् पुरा तत्र-स्थानां मानसानां मुनीनाम् ऊर्ध्व-रेतसाम्
śrī-bhagavān uvāca svāyambhuva brahma-satraṃ jana-loke 'bhavat purā tatra-sthānāṃ mānasānāṃ munīnām ūrdhva-retasām
The Lord said: Long ago in Janaloka there was a sacrificial session of Brahman-discussion, belonging to the mind-born sages of Svāyambhuva (Brahmā) who abide there, whose seed flows upward.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.10
श्वेतद्वीपं गतवति त्वयि द्रष्टुं तद्-ईश्वरम् ब्रह्म-वादः सु-संवृत्तः श्रुतयो यत्र शेरते तत्र हायम् अभूत् प्रश्नस् त्वं मां यम् अनुपृच्छसि
śvetadvīpaṃ gatavati tvayi draṣṭuṃ tad-īśvaram brahma-vādaḥ su-saṃvṛttaḥ śrutayo yatra śerate tatra hāyam abhūt praśnas tvaṃ māṃ yam anupṛcchasi
While you had gone to Śvetadvīpa to see its lord, a fine discussion of Brahman took place there, where the Vedas rest; and there arose that very question which you now ask me.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.11
तुल्य-श्रुत-तपः-शीलास् तुल्य-स्वीयारि-मध्यमाः अपि चक्रुः प्रवचनम् एकं शुश्रूषवो ऽपरे
tulya-śruta-tapaḥ-śīlās tulya-svīyāri-madhyamāḥ api cakruḥ pravacanam ekaṃ śuśrūṣavo 'pare
Equal in learning, austerity and character, equal toward their own people, enemies and neutrals, they nonetheless made one (of them) the speaker, while the others were the listeners.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.12
श्री-सनन्दन उवाच स्व-सृष्टम् इदम् आपीय शयानं सह शक्तिभिः तद्-अन्ते बोधयां चक्रुस् तल्-लिङ्गैः श्रुतयः परम्
śrī-sanandana uvāca sva-sṛṣṭam idam āpīya śayānaṃ saha śaktibhiḥ tad-ante bodhayāṃ cakrus tal-liṅgaiḥ śrutayaḥ param
Śrī Sanandana said: Having drunk in this (world) created by himself, he lay down together with his potencies; at the end of that (period) the Vedas awakened the Supreme with (words expressing) his characteristics,
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.13
यथा शयानं संराजं वन्दिनस् तत्-पराक्रमैः प्रत्यूषे ऽभेत्य सु-श्लोकैर् बोधयन्त्य् अनुजीविनः
yathā śayānaṃ saṃrājaṃ vandinas tat-parākramaiḥ pratyūṣe 'bhetya su-ślokair bodhayanty anujīvinaḥ
just as dependents and bards, approaching at dawn, awaken a sleeping emperor with fine verses (recounting) his feats of valour.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.14
श्री-श्रुतय ऊचुः जय जय जह्य् अजाम् अजित दोष-गृभीत-गुणां त्वम् असि यद् आत्मना समवरुद्ध-समस्त-भगः जय जय जह्य् अजाम् अजित दोष-गृभीत-गुणां त्वम् असि यद् आत्मना समवरुद्ध-समस्त-भगः अग-जगद्-ओकसाम् अखिल-शक्त्य्-अवबोधक ते क्वचिद् अजयात्मना च चरतो ऽनुचरेन् निगमः
śrī-śrutaya ūcuḥ jaya jaya jahy ajām ajita doṣa-gṛbhīta-guṇāṃ tvam asi yad ātmanā samavaruddha-samasta-bhagaḥ jaya jaya jahy ajām ajita doṣa-gṛbhīta-guṇāṃ tvam asi yad ātmanā samavaruddha-samasta-bhagaḥ aga-jagad-okasām akhila-śakty-avabodhaka te kvacid ajayātmanā ca carato 'nucaren nigamaḥ
The Vedas said: Victory, victory (to you)! O unconquered one, destroy the unborn (māyā), whose qualities are held fast by fault, since you are one in whom all excellences are fully contained by your own self. O awakener of all the powers of those who dwell in the unmoving and moving world, scripture can only follow after you, who at times move by māyā and at times by your own self.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.15
बृहद् उपलब्धम् एतद् अवयन्त्य् अवशेषतया यत उदयास्तम्-अयौ विकृतेर् मृदि वाविकृतात् बृहद् उपलब्धम् एतद् अवयन्त्य् अवशेषतया यत उदयास्तम्-अयौ विकृतेर् मृदि वाविकृतात् अत ऋषयो दधुस् त्वयि मनो-वचनाचरितं कथम् अयथा भवन्ति भुवि दत्त-पदानि नृणाम्
bṛhad upalabdham etad avayanty avaśeṣatayā yata udayāstam-ayau vikṛter mṛdi vāvikṛtāt bṛhad upalabdham etad avayanty avaśeṣatayā yata udayāstam-ayau vikṛter mṛdi vāvikṛtāt ata ṛṣayo dadhus tvayi mano-vacanācaritaṃ katham ayathā bhavanti bhuvi datta-padāni nṛṇām
They understand this Brahman as apprehended by way of being the remainder, since the arising and the ceasing of a transformation come from the untransformed — as (pots do) in clay. Therefore the sages have placed in you their mind, speech and action; how could footsteps set down by men upon the earth be otherwise (than on the earth)?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.16
इति तव सूरयस् त्र्य्-अधिपते ऽखिल-लोक-मल- क्षपण-कथामृताब्धिम् अवगाह्य तपांसि जहुः इति तव सूरयस् त्र्य्-अधिपते ऽखिल-लोक-मल- क्षपण-कथामृताब्धिम् अवगाह्य तपांसि जहुः किम् उत पुनः स्व-धाम-विधुताशय-काल-गुणाः परम भजन्ति ये पदम् अजस्र-सुखानुभवम्
iti tava sūrayas try-adhipate 'khila-loka-mala- kṣapaṇa-kathāmṛtābdhim avagāhya tapāṃsi jahuḥ iti tava sūrayas try-adhipate 'khila-loka-mala- kṣapaṇa-kathāmṛtābdhim avagāhya tapāṃsi jahuḥ kim uta punaḥ sva-dhāma-vidhutāśaya-kāla-guṇāḥ parama bhajanti ye padam ajasra-sukhānubhavam
Thus, O lord of the three (worlds), the wise, having plunged into the nectar-ocean of narrations about you which destroys the impurity of all the worlds, have abandoned (the need for) austerities. How much more so, O Supreme, those who worship your abode, the experience of unceasing joy, having had the (impure) contents of their minds and the effects of time shaken off by your own splendour.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.17
दृतय इव श्वसन्त्य् असु-भृतो यदि ते ऽनुविधा महद्-अहम्-आदयो ऽण्डम् असृजन् यद्-अनुग्रहतः दृतय इव श्वसन्त्य् असु-भृतो यदि ते ऽनुविधा महद्-अहम्-आदयो ऽण्डम् असृजन् यद्-अनुग्रहतः पुरुष-विधो ऽन्वयो ऽत्र चरमो ऽन्न-मयादिषु यः सद्-असतः परं त्वम् अथ यद् एष्व् अवशेषम् ऋतम्
dṛtaya iva śvasanty asu-bhṛto yadi te 'nuvidhā mahad-aham-ādayo 'ṇḍam asṛjan yad-anugrahataḥ dṛtaya iva śvasanty asu-bhṛto yadi te 'nuvidhā mahad-aham-ādayo 'ṇḍam asṛjan yad-anugrahataḥ puruṣa-vidho 'nvayo 'tra caramo 'nna-mayādiṣu yaḥ sad-asataḥ paraṃ tvam atha yad eṣv avaśeṣam ṛtam
If the living beings that breathe were not subordinate to you, they would (merely) pant like bellows. By whose grace the mahat, the ego and the rest fashioned the (cosmic) egg. The pervading principle here, of the form of the Person, the last among (the sheaths) beginning with the one made of food — that is you, beyond the existent and the non-existent; and what remains over in these as the real (is you too).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.18
उदरम् उपासते य ऋषि-वर्त्मसु कूर्प-दृशः परिसर-पद्धतिं हृदयम् आरुणयो दहरम् उदरम् उपासते य ऋषि-वर्त्मसु कूर्प-दृशः परिसर-पद्धतिं हृदयम् आरुणयो दहरम् तत उदगाद् अनन्त तव धाम शिरः परमं पुनर् इह यत् समेत्य न पतन्ति कृतान्त-मुखे
udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ parisara-paddhatiṃ hṛdayam āruṇayo daharam udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ parisara-paddhatiṃ hṛdayam āruṇayo daharam tata udagād ananta tava dhāma śiraḥ paramaṃ punar iha yat sametya na patanti kṛtānta-mukhe
Those of coarse vision, on the paths of the sages, worship the abdomen; the Āruṇis (worship) the heart, the small (space), the meeting-place of the channels; from there, O endless one, arose your supreme abode, the head — reaching which here (men) do not fall again into the mouth of death.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.19
स्व-कृत-विचित्र-योनिषु विशन्न् इव हेतुतया तरतमतश् चकास्स्य् अनल-वत् स्व-कृतानुकृतिः स्व-कृत-विचित्र-योनिषु विशन्न् इव हेतुतया तरतमतश् चकास्स्य् अनल-वत् स्व-कृतानुकृतिः अथ वितथास्व् अमूष्व् अवितथां तव धाम समं विरज-धियो ऽनुयन्त्य् अभिविपण्यव एक-रसम्
sva-kṛta-vicitra-yoniṣu viśann iva hetutayā taratamataś cakāssy anala-vat sva-kṛtānukṛtiḥ sva-kṛta-vicitra-yoniṣu viśann iva hetutayā taratamataś cakāssy anala-vat sva-kṛtānukṛtiḥ atha vitathāsv amūṣv avitathāṃ tava dhāma samaṃ viraja-dhiyo 'nuyanty abhivipaṇyava eka-rasam
As though entering, as their cause, into the variegated wombs made by yourself, you shine in higher and lower degrees, like fire, imitating your own productions. And within these unreal (forms), those whose minds are free of dust, having given up all bartering, pursue your abode, which is not unreal, uniform, of one single savour.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.20
स्व-कृत-पुरेष्व् अमीष्व् अबहिर्-अन्तर-संवरणं तव पुरुषं वदन्त्य् अखिल-शक्ति-धृतो ऽंश-कृतम् स्व-कृत-पुरेष्व् अमीष्व् अबहिर्-अन्तर-संवरणं तव पुरुषं वदन्त्य् अखिल-शक्ति-धृतो ऽंश-कृतम् इति नृ-गतिं विविच्य कवयो निगमावपनं भवत उपासते ऽङ्घ्रिम् अभवम् भुवि विश्वसिताः
sva-kṛta-pureṣv amīṣv abahir-antara-saṃvaraṇaṃ tava puruṣaṃ vadanty akhila-śakti-dhṛto 'ṃśa-kṛtam sva-kṛta-pureṣv amīṣv abahir-antara-saṃvaraṇaṃ tava puruṣaṃ vadanty akhila-śakti-dhṛto 'ṃśa-kṛtam iti nṛ-gatiṃ vivicya kavayo nigamāvapanaṃ bhavata upāsate 'ṅghrim abhavam bhuvi viśvasitāḥ
In these cities (bodies) made by yourself, (the wise) call the Person yours, not shut in either without or within, made a portion of you who hold all powers. Having thus discerned the human condition, the seers, full of trust on earth, worship your foot, unborn, the ground in which the scriptures are sown.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.21
दुरवगमात्म-तत्त्व-निगमाय तवात्त-तनोश् चरित-महामृताब्धि-परिवर्त-परिश्रमणाः दुरवगमात्म-तत्त्व-निगमाय तवात्त-तनोश् चरित-महामृताब्धि-परिवर्त-परिश्रमणाः न परिलषन्ति केचिद् अपवर्गम् अपीश्वर ते चरण-सरोज-हंस-कुल-सङ्ग-विसृष्ट-गृहाः
duravagamātma-tattva-nigamāya tavātta-tanoś carita-mahāmṛtābdhi-parivarta-pariśramaṇāḥ duravagamātma-tattva-nigamāya tavātta-tanoś carita-mahāmṛtābdhi-parivarta-pariśramaṇāḥ na parilaṣanti kecid apavargam apīśvara te caraṇa-saroja-haṃsa-kula-saṅga-visṛṣṭa-gṛhāḥ
Of you who have assumed a body in order to make known the hard-to-grasp truth of the self — some, wearied with turning about in the great nectar-ocean of your deeds, do not long even for release, O Lord, having let their homes go through the company of the flock of swans at your lotus feet.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.22
त्वद्-अनुपथं कुलायम् इदम् आत्म-सुहृत्-प्रिय-वच् चरति तथोन्मुखे त्वयि हिते प्रिय आत्मनि च त्वद्-अनुपथं कुलायम् इदम् आत्म-सुहृत्-प्रिय-वच् चरति तथोन्मुखे त्वयि हिते प्रिय आत्मनि च न बत रमन्त्य् अहो असद्-उपासनयात्म-हनो यद्-अनुशया भ्रमन्त्य् उरु-भये कु-शरीर-भृतः
tvad-anupathaṃ kulāyam idam ātma-suhṛt-priya-vac carati tathonmukhe tvayi hite priya ātmani ca tvad-anupathaṃ kulāyam idam ātma-suhṛt-priya-vac carati tathonmukhe tvayi hite priya ātmani ca na bata ramanty aho asad-upāsanayātma-hano yad-anuśayā bhramanty uru-bhaye ku-śarīra-bhṛtaḥ
This nest (of the body), which follows your path, moves about as though it were self, friend and beloved; yet while you are turned toward (them), you who are their benefactor, their beloved and their very self — alas, they take no delight (in you), self-slayers through the worship of the unreal, and in consequence of that they wander bearing wretched bodies amid great fear.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.23
निभृत-मरुन्-मनो-ऽक्ष-दृढ-योग-युजो हृदि यन् मुनय उपासते तद् अरयो ऽपि ययुः स्मरणात् निभृत-मरुन्-मनो-ऽक्ष-दृढ-योग-युजो हृदि यन् मुनय उपासते तद् अरयो ऽपि ययुः स्मरणात् स्त्रिय उरगेन्द्र-भोग-भुज-दण्ड-विषक्त-धियो वयम् अपि ते समाः सम-दृशो ऽङ्घ्रि-सरोज-सुधाः
nibhṛta-marun-mano-'kṣa-dṛḍha-yoga-yujo hṛdi yan munaya upāsate tad arayo 'pi yayuḥ smaraṇāt nibhṛta-marun-mano-'kṣa-dṛḍha-yoga-yujo hṛdi yan munaya upāsate tad arayo 'pi yayuḥ smaraṇāt striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo vayam api te samāḥ sama-dṛśo 'ṅghri-saroja-sudhāḥ
That which the sages, yoked in firm yoga with breath, mind and senses stilled, worship in the heart — that even (your) enemies reached by remembering (you); and women, their minds fastened on your arms, rod-like as the coils of the serpent-king, (reached it too) — and we too are equal to them, O you of equal vision, having (tasted) the nectar of your lotus feet.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.24
क इह नु वेद बतावर-जन्म-लयो ऽग्र-सरं यत उदगाद् ऋषिर् यम् अनु देव-गणा उभये क इह नु वेद बतावर-जन्म-लयो ऽग्र-सरं यत उदगाद् ऋषिर् यम् अनु देव-गणा उभये तर्हि न सन् न चासद् उभयं न च काल-जवः किम् अपि न तत्र शास्त्रम् अवकृष्य शयीत यदा
ka iha nu veda batāvara-janma-layo 'gra-saraṃ yata udagād ṛṣir yam anu deva-gaṇā ubhaye ka iha nu veda batāvara-janma-layo 'gra-saraṃ yata udagād ṛṣir yam anu deva-gaṇā ubhaye tarhi na san na cāsad ubhayaṃ na ca kāla-javaḥ kim api na tatra śāstram avakṛṣya śayīta yadā
Who here indeed knows — alas, being of later birth and dissolution — that which goes before, from which arose the seer whom both hosts of gods follow? At that time there was neither the existent nor the non-existent nor both, nor the rush of time, nothing at all; nor was there scripture there, when it lay drawn in upon itself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.25
जनिम् असतः सतो मृतिम् उतात्मनि ये च भिदां विपणम् ऋतं स्मरन्त्य् उपदिशन्ति त आरुपितैः जनिम् असतः सतो मृतिम् उतात्मनि ये च भिदां विपणम् ऋतं स्मरन्त्य् उपदिशन्ति त आरुपितैः त्रि-गुण-मयः पुमान् इति भिदा यद् अबोध-कृता त्वयि न ततः परत्र स भवेद् अवबोध-रसे
janim asataḥ sato mṛtim utātmani ye ca bhidāṃ vipaṇam ṛtaṃ smaranty upadiśanti ta ārupitaiḥ janim asataḥ sato mṛtim utātmani ye ca bhidāṃ vipaṇam ṛtaṃ smaranty upadiśanti ta ārupitaiḥ tri-guṇa-mayaḥ pumān iti bhidā yad abodha-kṛtā tvayi na tataḥ paratra sa bhaved avabodha-rase
Those who hold to the birth of the non-existent, the death of the existent, and difference within the self, and take barter to be real — they teach by (mere) postulates that the Person consists of the three qualities. Since that difference is wrought by ignorance, it is not in you; therefore, beyond that, it cannot exist in you whose savour is pure awareness.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.26
सद् इव मनस् त्रि-वृत् त्वयि विभात्य् असद् आ-मनुजात् सद् अभिमृशन्त्य् अशेषम् इदम् आत्मतयात्म-विदः सद् इव मनस् त्रि-वृत् त्वयि विभात्य् असद् आ-मनुजात् सद् अभिमृशन्त्य् अशेषम् इदम् आत्मतयात्म-विदः न हि विकृतिं त्यजन्ति कनकस्य तद्-आत्मतया स्व-कृतम् अनुप्रविष्टम् इदम् आत्मतयावसितम्
sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ sad iva manas tri-vṛt tvayi vibhāty asad ā-manujāt sad abhimṛśanty aśeṣam idam ātmatayātma-vidaḥ na hi vikṛtiṃ tyajanti kanakasya tad-ātmatayā sva-kṛtam anupraviṣṭam idam ātmatayāvasitam
The mind, threefold, though unreal, shines in you as if real, and so (do all beings) down to man; the knowers of the self touch all this as real, as being the self — for they do not throw away a transformation of gold, since it is of the same substance. This, brought forth by you and entered into by you, is determined to be of your own nature.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.27
तव परि ये चरन्त्य् अखिल-सत्त्व-निकेततया त उत पदाक्रमन्त्य् अविगणय्य शिरो निरृतेः तव परि ये चरन्त्य् अखिल-सत्त्व-निकेततया त उत पदाक्रमन्त्य् अविगणय्य शिरो निरृतेः परिवयसे पशून् इव गिरा विबुधान् अपि तांस् त्वयि कृत-सौहृदाः खलु पुनन्ति न ये विमुखाः
tava pari ye caranty akhila-sattva-niketatayā ta uta padākramanty avigaṇayya śiro nirṛteḥ tava pari ye caranty akhila-sattva-niketatayā ta uta padākramanty avigaṇayya śiro nirṛteḥ parivayase paśūn iva girā vibudhān api tāṃs tvayi kṛta-sauhṛdāḥ khalu punanti na ye vimukhāḥ
Those who move about you (in reverence), because you are the dwelling of all beings, they tread upon the head of Death, taking no account of it. With your word you bind up the wise as well as the beasts, like cattle; yet those who have made friendship with you purify them indeed — those who are not turned away.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.28
त्वम् अकरणः स्व-राड् अखिल-कारक-शक्ति-धरस् तव बलिम् उद्वहन्ति समदन्त्य् अजयानिमिषाः त्वम् अकरणः स्व-राड् अखिल-कारक-शक्ति-धरस् तव बलिम् उद्वहन्ति समदन्त्य् अजयानिमिषाः वर्ष-भुजो ऽखिल-क्षिति-पतेर् इव विश्व-सृजो विदधति यत्र ये त्व् अधिकृता भवतश् चकिताः
tvam akaraṇaḥ sva-rāḍ akhila-kāraka-śakti-dharas tava balim udvahanti samadanty ajayānimiṣāḥ tvam akaraṇaḥ sva-rāḍ akhila-kāraka-śakti-dharas tava balim udvahanti samadanty ajayānimiṣāḥ varṣa-bhujo 'khila-kṣiti-pater iva viśva-sṛjo vidadhati yatra ye tv adhikṛtā bhavataś cakitāḥ
You are without instruments, self-ruling, holder of the power of all agents; the unblinking ones bring you tribute and rejoice through (your) māyā — as the rulers of provinces (bring tribute) to the lord of the whole earth, so the world-makers, those appointed therein, render (it), being in awe of you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.29
स्थिर-चर-जातयः स्युर् अजयोत्थ-निमित्त-युजो विहर उदीक्षया यदि परस्य विमुक्त ततः स्थिर-चर-जातयः स्युर् अजयोत्थ-निमित्त-युजो विहर उदीक्षया यदि परस्य विमुक्त ततः न हि परमस्य कश्चिद् अपरो न परश् च भवेद् वियत इवापदस्य तव शून्य-तुलां दधतः
sthira-cara-jātayaḥ syur ajayottha-nimitta-yujo vihara udīkṣayā yadi parasya vimukta tataḥ sthira-cara-jātayaḥ syur ajayottha-nimitta-yujo vihara udīkṣayā yadi parasya vimukta tataḥ na hi paramasya kaścid aparo na paraś ca bhaved viyata ivāpadasya tava śūnya-tulāṃ dadhataḥ
If the classes of the fixed and the moving come to be through causes risen from māyā, then it is by the mere glance of the Supreme that his sport (proceeds), O liberated one; for to the Supreme there could be no one lower and none higher, since you, like the sky, are without qualities and bear a likeness to the void.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.30
अपरिमिता ध्रुवास् तनु-भृतो यदि सर्व-गतास् तर्हि न शास्यतेति नियमो ध्रव नेतरथा अपरिमिता ध्रुवास् तनु-भृतो यदि सर्व-गतास् तर्हि न शास्यतेति नियमो ध्रव नेतरथा अजनि च यन्-मयं तद् अविमुच्य नियन्तृ भवेत् समम् अनुजानतां यद् अमतं मत-दुष्टतया
aparimitā dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śāsyateti niyamo dhrava netarathā aparimitā dhruvās tanu-bhṛto yadi sarva-gatās tarhi na śāsyateti niyamo dhrava netarathā ajani ca yan-mayaṃ tad avimucya niyantṛ bhavet samam anujānatāṃ yad amataṃ mata-duṣṭatayā
If the embodied ones were unlimited, permanent and all-pervading, then there could be no rule that they are to be governed, O everlasting one — but otherwise (there can be). And that of which a thing is made becomes its controller without ever letting it go; what those who admit (the contrary) do not accept is spoilt by the very fault of their doctrine.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.31
न घटत उद्भवः प्रकृति-पूरुषयोर् अजयोर् उभय-युजा भवन्त्य् असु-भृतो जल-बुद्बुद-वत् न घटत उद्भवः प्रकृति-पूरुषयोर् अजयोर् उभय-युजा भवन्त्य् असु-भृतो जल-बुद्बुद-वत् त्वयि त इमे ततो विविध-नाम-गुणैः परमे सरित इवार्णवे मधुनि लिल्युर् अशेष-रसाः
na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor ubhaya-yujā bhavanty asu-bhṛto jala-budbuda-vat na ghaṭata udbhavaḥ prakṛti-pūruṣayor ajayor ubhaya-yujā bhavanty asu-bhṛto jala-budbuda-vat tvayi ta ime tato vividha-nāma-guṇaiḥ parame sarita ivārṇave madhuni lilyur aśeṣa-rasāḥ
The arising of prakṛti and puruṣa, both unborn, does not hold good; by the conjunction of the two, breathing creatures come to be, like bubbles on water. Therefore these, with their various names and qualities, dissolve into you, the supreme, as rivers into the ocean, as all savours into honey.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.32
नृषु तव मयया भ्रमम् अमीष्व् अवगत्य भृशं त्वयि सु-धियो ऽभवे दधति भावम् अनुप्रभवम् नृषु तव मयया भ्रमम् अमीष्व् अवगत्य भृशं त्वयि सु-धियो ऽभवे दधति भावम् अनुप्रभवम् कथम् अनुवर्ततां भव-भयं तव यद् भ्रु-कुटिः सृजति मुहुस् त्रि-नेमिर् अभवच्-छरणेषु भयम्
nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṃ tvayi su-dhiyo 'bhave dadhati bhāvam anuprabhavam nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṃ tvayi su-dhiyo 'bhave dadhati bhāvam anuprabhavam katham anuvartatāṃ bhava-bhayaṃ tava yad bhru-kuṭiḥ sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam
Having well recognised the bewilderment in these men caused by your māyā, the wise place upon you, the unborn, a love that grows ever greater. How should there be fear of existence for those who follow you, since your frowning brow, the three-rimmed (wheel of time), again and again creates fear in those whose refuge is not you?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.33
विजित-हृषीक-वायुभिर् अदान्त-मनस् तुर-गं य इह यतन्ति यन्तुम् अति-लोलम् उपाय-खिदः विजित-हृषीक-वायुभिर् अदान्त-मनस् तुर-गं य इह यतन्ति यन्तुम् अति-लोलम् उपाय-खिदः व्यसन-शतान्विताः समवहाय गुरोश् चरणं वणिज इवाज सन्त्य् अकृत-कर्ण-धरा जलधौ
vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṃ ya iha yatanti yantum ati-lolam upāya-khidaḥ vijita-hṛṣīka-vāyubhir adānta-manas tura-gaṃ ya iha yatanti yantum ati-lolam upāya-khidaḥ vyasana-śatānvitāḥ samavahāya guroś caraṇaṃ vaṇija ivāja santy akṛta-karṇa-dharā jaladhau
Those here who, with the senses and the breath subdued, strive to rein in the horse of the untamed mind, exceedingly restless, worn out by their means — beset by hundreds of calamities, having wholly abandoned the feet of the teacher, they are, O unborn one, like merchants on the sea who have taken on no helmsman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.34
स्वजन-सुतात्म-दार-धन-धाम-धरासु-रथैस् त्वयि सति किं नृणाम् श्रयत आत्मनि सर्व-रसे स्वजन-सुतात्म-दार-धन-धाम-धरासु-रथैस् त्वयि सति किं नृणाम् श्रयत आत्मनि सर्व-रसे इति सद् अजानतां मिथुनतो रतये चरतां सुखयति को न्व् इह स्व-विहते स्व-निरस्त-भगे
svajana-sutātma-dāra-dhana-dhāma-dharāsu-rathais tvayi sati kiṃ nṛṇām śrayata ātmani sarva-rase svajana-sutātma-dāra-dhana-dhāma-dharāsu-rathais tvayi sati kiṃ nṛṇām śrayata ātmani sarva-rase iti sad ajānatāṃ mithunato rataye caratāṃ sukhayati ko nv iha sva-vihate sva-nirasta-bhage
When you are there, the self in whom every savour rests, what are kinsmen, sons, body, wife, wealth, home, land, life-breath and chariots to men? So, for those who do not know the real, who go about in pairs for the sake of pleasure, what here can give happiness, in (a world) undone of itself, whose fortune is cancelled of itself?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.35
भुवि पुरु-पुण्य-तीर्थ-सदनान्य् ऋषयो विमदास् त उत भवत्-पदाम्बुज-हृदो ऽघ-भिद्-अङ्घ्रि-जलाः भुवि पुरु-पुण्य-तीर्थ-सदनान्य् ऋषयो विमदास् त उत भवत्-पदाम्बुज-हृदो ऽघ-भिद्-अङ्घ्रि-जलाः दधति सकृन् मनस् त्वयि य आत्मनि नित्य-सुखे न पुनर् उपासते पुरुष-सार-हरावसथान्
bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās ta uta bhavat-padāmbuja-hṛdo 'gha-bhid-aṅghri-jalāḥ bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās ta uta bhavat-padāmbuja-hṛdo 'gha-bhid-aṅghri-jalāḥ dadhati sakṛn manas tvayi ya ātmani nitya-sukhe na punar upāsate puruṣa-sāra-harāvasathān
Those seers on earth, free of pride, are themselves the seats of many holy places of great merit, having your lotus feet in their hearts, the water of their feet destroying sin. Those who once set their mind on you, the self, the ever-blissful, do not again wait upon the households that carry off a man's substance.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.36
सत इदं उत्थितं सद् इति चेन् ननु तर्क-हतं व्यभिचरति क्व च क्व च मृषा न तथोभय-युक् सत इदं उत्थितं सद् इति चेन् ननु तर्क-हतं व्यभिचरति क्व च क्व च मृषा न तथोभय-युक् व्यवहृतये विकल्प इषितो ऽन्ध-परम्परया भ्रमयति भारती त उरु-वृत्तिभिर् उक्थ-जडान्
sata idaṃ utthitaṃ sad iti cen nanu tarka-hataṃ vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk sata idaṃ utthitaṃ sad iti cen nanu tarka-hataṃ vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk vyavahṛtaye vikalpa iṣito 'ndha-paramparayā bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān
If it be said that this (world) has arisen from the existent and is therefore existent — surely that is struck down by reasoning; it fails here and there, and here and there it is false; nor is it so with both together. The distinction (of cause and effect) is accepted for practical dealings by a succession of the blind; your speech, with its many turns, bewilders those made dull by the (sacrificial) hymns.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.37
न यद् इदम् अग्र आस न भविष्यद् अतो निधनाद् अनु मितम् अन्तरा त्वयि विभाति मृषैक-रसे न यद् इदम् अग्र आस न भविष्यद् अतो निधनाद् अनु मितम् अन्तरा त्वयि विभाति मृषैक-रसे अत उपमीयते द्रविण-जाति-विकल्प-पथैर् वितथ-मनो-विलासम् ऋतम् इत्य् अवयन्त्य् अबुधाः
na yad idam agra āsa na bhaviṣyad ato nidhanād anu mitam antarā tvayi vibhāti mṛṣaika-rase na yad idam agra āsa na bhaviṣyad ato nidhanād anu mitam antarā tvayi vibhāti mṛṣaika-rase ata upamīyate draviṇa-jāti-vikalpa-pathair vitatha-mano-vilāsam ṛtam ity avayanty abudhāḥ
Since this (world) did not exist in the beginning and will not exist after (its) dissolution, it is inferred (that it is unreal) in between as well; it shines forth in you, who are of one single savor, only falsely. Hence it is compared by way of the modes of differentiation of substances into their kinds; the unwise take this false play of the mind to be real.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.38
स यद् अजया त्व् अजाम् अनुशयीत गुणांश् च जुषन् भजति सरूपतां तद् अनु मृत्युम् अपेत-भगः स यद् अजया त्व् अजाम् अनुशयीत गुणांश् च जुषन् भजति सरूपतां तद् अनु मृत्युम् अपेत-भगः त्वम् उत जहासि ताम् अहिर् इव त्वचम् आत्त-भगो महसि महीयसे ऽष्ट-गुणिते ऽपरिमेय-भगः
sa yad ajayā tv ajām anuśayīta guṇāṃś ca juṣan bhajati sarūpatāṃ tad anu mṛtyum apeta-bhagaḥ sa yad ajayā tv ajām anuśayīta guṇāṃś ca juṣan bhajati sarūpatāṃ tad anu mṛtyum apeta-bhagaḥ tvam uta jahāsi tām ahir iva tvacam ātta-bhago mahasi mahīyase 'ṣṭa-guṇite 'parimeya-bhagaḥ
When he (the individual self), through ignorance, lies down with the unborn (māyā), and enjoying the qualities attains likeness to them, then, his fortune gone, (he attains) death. But you abandon her, as a snake (abandons) its skin, and possessed of your fortune you are glorified in eightfold greatness, your fortune immeasurable.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.39
यदि न समुद्धरन्ति यतयो हृदि काम-जटा दुरधिगमो ऽसतां हृदि गतो ऽस्मृत-कण्ठ-मणिः यदि न समुद्धरन्ति यतयो हृदि काम-जटा दुरधिगमो ऽसतां हृदि गतो ऽस्मृत-कण्ठ-मणिः असु-तृप-योगिनाम् उभयतो ऽप्य् असुखं भगवन्न् अनपगतान्तकाद् अनधिरूढ-पदाद् भवतः
yadi na samuddharanti yatayo hṛdi kāma-jaṭā duradhigamo 'satāṃ hṛdi gato 'smṛta-kaṇṭha-maṇiḥ yadi na samuddharanti yatayo hṛdi kāma-jaṭā duradhigamo 'satāṃ hṛdi gato 'smṛta-kaṇṭha-maṇiḥ asu-tṛpa-yoginām ubhayato 'py asukhaṃ bhagavann anapagatāntakād anadhirūḍha-padād bhavataḥ
If ascetics do not uproot the tangled roots of desire in the heart, you remain hard to reach for the impure, though gone into the heart—like a jewel at the neck that is forgotten. For yogins who only gratify their life-breath there is unhappiness both ways, O Lord, since from you death has not been removed (for them) and your station has not been attained.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.40
त्वद् अवगमी न वेत्ति भवद्-उत्थ-शुभाशुभयोर् गुण-विगुणान्वयांस् तर्हि देह-भृतां च गिरः त्वद् अवगमी न वेत्ति भवद्-उत्थ-शुभाशुभयोर् गुण-विगुणान्वयांस् तर्हि देह-भृतां च गिरः अनु-युगम् अन्व्-अहं स-गुण गीत-परम्परया श्रवण-भृतो यतस् त्वम् अपवर्ग-गतिर् मनु-जैः
tvad avagamī na vetti bhavad-uttha-śubhāśubhayor guṇa-viguṇānvayāṃs tarhi deha-bhṛtāṃ ca giraḥ tvad avagamī na vetti bhavad-uttha-śubhāśubhayor guṇa-viguṇānvayāṃs tarhi deha-bhṛtāṃ ca giraḥ anu-yugam anv-ahaṃ sa-guṇa gīta-paramparayā śravaṇa-bhṛto yatas tvam apavarga-gatir manu-jaiḥ
One who has understood you does not (any longer) know the connections with good and evil, with virtue and vice, that arise from you for the embodied, nor (does he heed) the words of embodied beings; for age after age, day after day, O possessor of qualities, sustained by hearing through the unbroken succession of songs (about you), you are for men the goal that is release.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.41
द्यु-पतय एव ते न ययुर् अन्तम् अनन्ततया त्वम् अपि यद्-अन्तराण्ड-निचया ननु सावरणाः द्यु-पतय एव ते न ययुर् अन्तम् अनन्ततया त्वम् अपि यद्-अन्तराण्ड-निचया ननु सावरणाः ख इव रजांसि वान्ति वयसा सह यच् छ्रुतयस् त्वयि हि फलन्त्य् अतन्-निरसनेन भवन्-निधनाः
dyu-pataya eva te na yayur antam anantatayā tvam api yad-antarāṇḍa-nicayā nanu sāvaraṇāḥ dyu-pataya eva te na yayur antam anantatayā tvam api yad-antarāṇḍa-nicayā nanu sāvaraṇāḥ kha iva rajāṃsi vānti vayasā saha yac chrutayas tvayi hi phalanty atan-nirasanena bhavan-nidhanāḥ
The very lords of heaven have not reached your end, because you are endless; nor have you yourself (reached it), you within whom the aggregates of universes with their shells, like specks of dust in the sky, are blown about along with time. Therefore the scriptures bear fruit in you, by rejecting what is not that, having you as their conclusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
SB 10 87.42
श्री-भगवान् उवाच इत्य् एतद् ब्रह्मणः पुत्रा आश्रुत्यात्मानुशासनम् सनन्दनम् अथानर्चुः सिद्धा ज्ञात्वात्मनो गतिम्
śrī-bhagavān uvāca ity etad brahmaṇaḥ putrā āśrutyātmānuśāsanam sanandanam athānarcuḥ siddhā jñātvātmano gatim
The blessed Lord said: Having thus heard from Sanandana this instruction concerning the Self, the sons of Brahmā, having become perfected and having known the goal of the Self, then worshipped him.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.43
इत्य् अशेष-समाम्नाय- पुराणोपनिषद्-रसः समुद्धृतः पूर्व-जातैर् व्योम-यानैर् महात्मभिः
ity aśeṣa-samāmnāya- purāṇopaniṣad-rasaḥ samuddhṛtaḥ pūrva-jātair vyoma-yānair mahātmabhiḥ
Thus the essence of all the Vedic texts, the Purāṇas and the Upaniṣads was drawn out by those great souls, born before (us), who travel in the sky.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.44
त्वं चैतद् ब्रह्म-दायाद श्रद्धयात्मानुशासनम् धारयंश् चर गां कामं कामानां भर्जनं नृणाम्
tvaṃ caitad brahma-dāyāda śraddhayātmānuśāsanam dhārayaṃś cara gāṃ kāmaṃ kāmānāṃ bharjanaṃ nṛṇām
And you too, O heir of Brahmā, holding with faith this instruction concerning the Self, wander the earth at will—(this teaching is) the scorching away of men's desires.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.45
श्री-शुक उवाच एवं स ऋषिणादिष्टं गृहीत्वा श्रद्धयात्मवान् पूर्णः श्रुत-धरो राजन्न् आह वीर-व्रतो मुनिः
śrī-śuka uvāca evaṃ sa ṛṣiṇādiṣṭaṃ gṛhītvā śraddhayātmavān pūrṇaḥ śruta-dharo rājann āha vīra-vrato muniḥ
Śrī Śuka said: Thus, self-possessed, having received with faith what was taught by the sage, fulfilled and retaining what he had heard, that sage of heroic vow spoke, O king.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.46
श्री-नारद उवाच नमस् तस्मै भगवते कृष्णायामल-कीर्तये यो धत्ते सर्व-भूतानाम् अभवायोशतीः कलाः
śrī-nārada uvāca namas tasmai bhagavate kṛṣṇāyāmala-kīrtaye yo dhatte sarva-bhūtānām abhavāyośatīḥ kalāḥ
Śrī Nārada said: Obeisance to that Lord Kṛṣṇa of spotless fame, who assumes his lovely portions for the cessation of becoming of all beings.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.47
इत्य् आद्यम् ऋषिम् आनम्य तच्-छिष्यांश् च महात्मनः ततो ऽगाद् आश्रमं साक्षात् पितुर् द्वैपायनस्य मे
ity ādyam ṛṣim ānamya tac-chiṣyāṃś ca mahātmanaḥ tato 'gād āśramaṃ sākṣāt pitur dvaipāyanasya me
Having thus bowed to the first sage and to his disciples, those great souls, he then went to the hermitage of my own father, Dvaipāyana.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.48
सभाजितो भगवता कृतासन-परिग्रहः तस्मै तद् वर्णयाम् आस नारायण-मुखाच् छ्रुतम्
sabhājito bhagavatā kṛtāsana-parigrahaḥ tasmai tad varṇayām āsa nārāyaṇa-mukhāc chrutam
Honored by the venerable one and having accepted the offered seat, he recounted to him that which he had heard from Nārāyaṇa's own mouth.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.49
इत्य् एतद् वर्णितं राजन् यन् नः प्रश्नः कृतस् त्वया यथा ब्रह्मण्य् अनिर्देश्ये नीऋगुणे ऽपि मनश् चरेत्
ity etad varṇitaṃ rājan yan naḥ praśnaḥ kṛtas tvayā yathā brahmaṇy anirdeśye nīṛguṇe 'pi manaś caret
Thus has this been recounted, O king, which was the question you put to us: how the mind may move even upon Brahman, which is indefinable and without qualities.
AI translation rendered from the Sanskrit, not a published edition
SB 10 87.50
यो ऽस्योत्प्रेक्षक आदि-मध्य-निधने यो ऽव्यक्त-जीवेश्वरो यः सृष्ट्वेदम् अनुप्रविश्य ऋषिणा चक्रे पुरः शास्ति ताः अम्प्;यं सम्पद्य जहात्य् अजाम् अनुशयी सुप्तः कुलायं यथा तं कैवल्य-निरस्त-योनिम् अभयं ध्यायेद् अजस्रं हरिम्
yo 'syotprekṣaka ādi-madhya-nidhane yo 'vyakta-jīveśvaro yaḥ sṛṣṭvedam anupraviśya ṛṣiṇā cakre puraḥ śāsti tāḥ yaṃ sampadya jahāty ajām anuśayī suptaḥ kulāyaṃ yathā taṃ kaivalya-nirasta-yonim abhayaṃ dhyāyed ajasraṃ harim
He who is the overseer of this (world) in its beginning, middle and end; who is the lord of the unmanifest and of the living beings; who, having created this, entered into it, and together with the (indwelling) seer fashioned these bodies and governs them; on attaining whom (the self) abandons the unborn (māyā) with which it had lain, as a sleeper (leaves) his nest—let one meditate unceasingly on that Hari, the fearless, whose source of birth is cast off in absolute isolation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain