Padma Purana — Uttara Khanda — Chapter 226
PdP 6 226.1
शंकर उवाच - न्यासेवाप्यर्चने वापि मंत्रमेकांतिनः श्रयेत् । अवैष्णवोपदिष्टेन मंत्रेण न परा गतिः
śaṃkara uvāca - nyāsevāpyarcane vāpi maṃtramekāṃtinaḥ śrayet | avaiṣṇavopadiṣṭena maṃtreṇa na parā gatiḥ
Śaṅkara said: Whether in the nyāsa or in worship, one should resort to the mantra from one wholly devoted (to Viṣṇu); by a mantra taught by a non-Vaiṣṇava there is no supreme goal.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.2
अवैष्णवोपदिष्टंचेत्पूर्वमंत्रवरंद्वयम् । पुनश्च विधिना सम्यक्वैष्णवाद्ग्राहयेद्गुरोः
avaiṣṇavopadiṣṭaṃcetpūrvamaṃtravaraṃdvayam | punaśca vidhinā samyakvaiṣṇavādgrāhayedguroḥ
If the two excellent mantras were formerly taught by a non-Vaiṣṇava, one should have (them) taken again, properly and according to rule, from a Vaiṣṇava teacher.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.3
सहस्रशाखाध्यायी वा सर्वयज्ञेषु दीक्षितः । कुले महति जातोऽपि न गुरुः स्यादवैष्णवः
sahasraśākhādhyāyī vā sarvayajñeṣu dīkṣitaḥ | kule mahati jāto'pi na guruḥ syādavaiṣṇavaḥ
Though he recite a thousand branches (of the Veda), or be consecrated in all sacrifices, or be born in a great family, a non-Vaiṣṇava should not be a guru.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.4
यस्तु मंत्रद्वयं सम्यगध्यापयति वैष्णवः । स आचार्यस्तु विज्ञेयो भवबंधविदारकः
yastu maṃtradvayaṃ samyagadhyāpayati vaiṣṇavaḥ | sa ācāryastu vijñeyo bhavabaṃdhavidārakaḥ
But that Vaiṣṇava who properly teaches the two mantras is to be known as the ācārya, the render of the bondage of worldly existence.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.5
आचार्यं संश्रयित्वाथ वत्सरं सेवयेद्दिवजः । तस्य वृत्तिं परिज्ञात्वा मंत्रमध्यापयेद्गुरुः
ācāryaṃ saṃśrayitvātha vatsaraṃ sevayeddivajaḥ | tasya vṛttiṃ parijñātvā maṃtramadhyāpayedguruḥ
Then, having taken refuge with an ācārya, the twice-born should serve (him) for a year; having fully learned his conduct, the guru should teach him the mantra.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.6
कृत्वा तापादिसंस्कारान्पश्चान्मंत्रमुदीरयेत् । तापं पुंड्रं तथा नाम कृत्वा वै विधिना गुरुः
kṛtvā tāpādisaṃskārānpaścānmaṃtramudīrayet | tāpaṃ puṃḍraṃ tathā nāma kṛtvā vai vidhinā guruḥ
Having performed the consecrations beginning with the branding, he should afterwards utter the mantra: the guru, having duly performed the branding, the mark, and likewise the name,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.7
पश्चादध्यापयेन्मंत्रं शिष्यं निर्मलचेतसम् । चक्रेण विधिना तप्तं ताप इत्यभिधीयते
paścādadhyāpayenmaṃtraṃ śiṣyaṃ nirmalacetasam | cakreṇa vidhinā taptaṃ tāpa ityabhidhīyate
should afterwards teach the mantra to the disciple of spotless mind. Being branded with the discus according to rule is called 'tāpa' (heating).
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.8
पुंड्रमूर्द्ध्वं तथा प्रोक्तं नाम वैष्णवमुच्यते । ततो मंत्रं विधानेन शिष्यमध्यापयेद्गुरुः
puṃḍramūrddhvaṃ tathā proktaṃ nāma vaiṣṇavamucyate | tato maṃtraṃ vidhānena śiṣyamadhyāpayedguruḥ
The upright mark has likewise been declared, and the name is called 'Vaiṣṇava'. Then the guru should teach the mantra to the disciple according to the prescribed manner:
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.9
न्यासमष्टाक्षरं मंत्रमन्यं वा वैष्णवं मनुम् । न्यासमेवात्र परमं वैष्णवानां शुभानने
nyāsamaṣṭākṣaraṃ maṃtramanyaṃ vā vaiṣṇavaṃ manum | nyāsamevātra paramaṃ vaiṣṇavānāṃ śubhānane
(The guru should teach) the nyāsa, the eight-syllable mantra, or some other Vaiṣṇava mantra; but here, O fair-faced one, the nyāsa alone is the highest for Vaiṣṇavas.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.10
तस्मात्तु न्यासमेवैषामतिरिक्तमिहोच्यते । न्यासविद्यापरो यस्तु ब्राह्मणः श्रेष्ठ उच्यते
tasmāttu nyāsamevaiṣāmatiriktamihocyate | nyāsavidyāparo yastu brāhmaṇaḥ śreṣṭha ucyate
Therefore the nyāsa alone is here declared to be pre-eminent for them; and that brahmin who is devoted to the science of nyāsa is called the best.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.11
न्यासात्परतरं नास्ति मन्त्रं सत्यं ब्रवीमि ते । न्यासं द्वयं प्रपत्तिः स्यात्पर्यायेण निबोध मे
nyāsātparataraṃ nāsti mantraṃ satyaṃ bravīmi te | nyāsaṃ dvayaṃ prapattiḥ syātparyāyeṇa nibodha me
There is no mantra higher than the nyāsa — I tell you the truth. Nyāsa, the dvaya, prapatti: learn from me that these are synonyms.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.12
द्वयोपदेशपूर्वं तु सर्वकर्मसमाचरेत् । द्वयाधिकारी न भवेत्सर्वकर्मसु नार्हति
dvayopadeśapūrvaṃ tu sarvakarmasamācaret | dvayādhikārī na bhavetsarvakarmasu nārhati
One should perform all rites only after having received instruction in the dvaya; one who is not qualified in the dvaya is not entitled to any of the rites.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.13
तस्माद्वयमधीत्येव पश्चान्मंत्रमनुत्तमम् । श्रीमदष्टाक्षरं सम्यगभ्यसेद्दिवजसत्तमः
tasmādvayamadhītyeva paścānmaṃtramanuttamam | śrīmadaṣṭākṣaraṃ samyagabhyaseddivajasattamaḥ
Therefore, only after studying the dvaya should the best of the twice-born properly practise afterwards the unsurpassed mantra, the glorious eight-syllabled one.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.14
मंत्रमष्टाक्षरं प्रोक्तं प्रणवस्यैव संग्रहात् । नैसर्गप्रणवाद्यन्तु मंत्रमित्युच्यतेबुधैः
maṃtramaṣṭākṣaraṃ proktaṃ praṇavasyaiva saṃgrahāt | naisargapraṇavādyantu maṃtramityucyatebudhaiḥ
The mantra is said to be of eight syllables because the praṇava is included in it; and the wise say that a mantra is that which has the praṇava naturally at its beginning.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.15
नान्यत्र सर्वमंत्रेषु प्रणवस्वस्वभावतः । पूर्वं तु सर्वमंत्राणां योजयेत्प्रणवं शुभम्
nānyatra sarvamaṃtreṣu praṇavasvasvabhāvataḥ | pūrvaṃ tu sarvamaṃtrāṇāṃ yojayetpraṇavaṃ śubham
Not so elsewhere among all the mantras, since the praṇava's own nature is such; but one should join the auspicious praṇava at the beginning of all mantras.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.16
ॐकारः प्रणवं ब्रह्म सर्वमंत्रेषु नायकः । आदौ सर्वत्र युंजीत मंत्राणां तु शुभानने
oṃkāraḥ praṇavaṃ brahma sarvamaṃtreṣu nāyakaḥ | ādau sarvatra yuṃjīta maṃtrāṇāṃ tu śubhānane
Oṃkāra, the praṇava, is brahman, the leader among all mantras; O fair-faced one, one should join it everywhere at the beginning of mantras.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.17
स्वभावात्प्रणवन्तस्मिन्मूलमंत्रे प्रतिष्ठितम् । ओमित्येकाक्षरं पूर्वं द्व्यक्षरं नम इत्यथ
svabhāvātpraṇavantasminmūlamaṃtre pratiṣṭhitam | omityekākṣaraṃ pūrvaṃ dvyakṣaraṃ nama ityatha
By its own nature the praṇava is established in that root-mantra: first the single syllable 'oṃ', then the two syllables 'namaḥ',
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.18
ततो नारायणायेति पंचार्णानि यथाक्रमम् । एवमष्टाक्षरो मंत्रो ज्ञेयः सर्वार्थसाधकः
tato nārāyaṇāyeti paṃcārṇāni yathākramam | evamaṣṭākṣaro maṃtro jñeyaḥ sarvārthasādhakaḥ
and then the five syllables 'nārāyaṇāya' in due order. Thus the eight-syllabled mantra is to be known, accomplishing every aim,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.19
सर्वदुःखहरः श्रीमान्सर्वमंत्रात्मकः शुभः । ऋषिर्नारायणस्तस्य देवता श्रीश एव च
sarvaduḥkhaharaḥ śrīmānsarvamaṃtrātmakaḥ śubhaḥ | ṛṣirnārāyaṇastasya devatā śrīśa eva ca
remover of all sorrow, glorious, auspicious, having the nature of all mantras. Its seer is Nārāyaṇa and its deity is none other than the Lord of Śrī.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.20
छंदस्तु देवी गायत्री प्रणवो बीजमुच्यते । नित्यानपायिनी देवी शक्तिः श्रीरुच्यते मनोः
chaṃdastu devī gāyatrī praṇavo bījamucyate | nityānapāyinī devī śaktiḥ śrīrucyate manoḥ
Its metre is the goddess Gāyatrī, and the praṇava is said to be its seed; the goddess Śrī, who never departs from him, is called the power of the mantra.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.21
प्रथमं पदमोङ्कार द्वितीयं नम उच्यते । तृतीयं नारायणायेति पदत्रयमुदाहृतम्
prathamaṃ padamoṅkāra dvitīyaṃ nama ucyate | tṛtīyaṃ nārāyaṇāyeti padatrayamudāhṛtam
The first word is the oṃkāra, the second is said to be 'namaḥ', the third is 'nārāyaṇāya' — thus the three words are stated.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.22
अकारश्चाप्युकारश्च मकारश्च ततः परम् । वेदत्रयात्मकं प्रोक्तं प्रणवं ब्रह्मणः पदम्
akāraścāpyukāraśca makāraśca tataḥ param | vedatrayātmakaṃ proktaṃ praṇavaṃ brahmaṇaḥ padam
The sound a, and the sound u, and thereafter the sound m: the praṇava, comprising the three Vedas, is declared to be the word for brahman.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.23
अकारेणोच्यते विष्णुः श्रीरुकारेण चोच्यते । मकारस्त्वनयोर्दासः पंचविंशः प्रकीर्तितः
akāreṇocyate viṣṇuḥ śrīrukāreṇa cocyate | makārastvanayordāsaḥ paṃcaviṃśaḥ prakīrtitaḥ
By the sound a Viṣṇu is meant, and by the sound u Śrī is meant; the sound m is the servant of these two, proclaimed as the twenty-fifth.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.24
वासुदेवस्वरूपं तदकारेणोच्यतै बुधैः । उकारेण श्रियो देव्या रूपं मुनिभिरुच्यते
vāsudevasvarūpaṃ tadakāreṇocyatai budhaiḥ | ukāreṇa śriyo devyā rūpaṃ munibhirucyate
That form of Vāsudeva is expressed by the sound a, say the wise; by the sound u the form of the goddess Śrī is spoken of by the sages.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.25
मकारेणोच्यते जीवः पंचविंशोदितः पुमान् । भूतानि च कवर्गेण चवर्गणेन्द्रियाणि च
makāreṇocyate jīvaḥ paṃcaviṃśoditaḥ pumān | bhūtāni ca kavargeṇa cavargaṇendriyāṇi ca
By the sound m is meant the living being, the puruṣa said to be the twenty-fifth; and by the ka-series (of letters) the elements, and by the ca-series the senses,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.26
ट वर्गेण तवर्गेण ज्ञानं धादयस्तथा । मनः पकारेणैवोक्तं फकारेण त्वहंकृतिः
ṭa vargeṇa tavargeṇa jñānaṃ dhādayastathā | manaḥ pakāreṇaivoktaṃ phakāreṇa tvahaṃkṛtiḥ
by the ṭa-series and the ta-series knowledge, and likewise dha and the rest; mind is stated by the letter pa, and by the letter pha the ego-sense,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.27
बकारेण भकारेण महान्प्रकृतिरुच्यते । आत्मा तु स मकारः स्यात्पंचविंशः प्रकीर्तितः
bakāreṇa bhakāreṇa mahānprakṛtirucyate | ātmā tu sa makāraḥ syātpaṃcaviṃśaḥ prakīrtitaḥ
by the letter ba and the letter bha the great one (mahat) and prakṛti are meant; but the self is that letter m, proclaimed as the twenty-fifth.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.28
देहेंद्रियमनः प्राणादिभ्योन्योऽनन्यसाधनः । भगवच्छेषभूतोऽसौ मकाराख्यः स चेतनः
deheṃdriyamanaḥ prāṇādibhyonyo'nanyasādhanaḥ | bhagavaccheṣabhūto'sau makārākhyaḥ sa cetanaḥ
Other than body, senses, mind, breath and the rest, having no other means (than the Lord), being an accessory belonging to the Blessed One — that conscious being is what is called the letter m.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.29
अवधारणवाच्येवमुकारः कैश्चिदुच्यते । श्रीतत्वमपि तत्पक्षे वकारेणैव चोच्यते
avadhāraṇavācyevamukāraḥ kaiściducyate | śrītatvamapi tatpakṣe vakāreṇaiva cocyate
Thus the syllable u is said by some to convey restriction (emphasis); and on that view the principle of Śrī too is expressed precisely by the letter va.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.30
भास्करस्य प्रभा यद्वत्तस्य नित्यानपायिनी । आकारेणोच्यते विष्णुः कल्याणगुणसागरः
bhāskarasya prabhā yadvattasya nityānapāyinī | ākāreṇocyate viṣṇuḥ kalyāṇaguṇasāgaraḥ
As the radiance of the sun is eternally inseparable from it, (so is Śrī from Viṣṇu); by the letter a is expressed Viṣṇu, the ocean of auspicious qualities.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.31
श्रीशः सर्वात्मनां शेषो जगद्बीजं परः पुमान् । जगत्कर्त्ता जगद्भर्त्ता ईश्वरो लोकबांधवः
śrīśaḥ sarvātmanāṃ śeṣo jagadbījaṃ paraḥ pumān | jagatkarttā jagadbharttā īśvaro lokabāṃdhavaḥ
(He is) the Lord of Śrī, the ultimate ground of all selves, the seed of the world, the supreme Person, the maker of the world, the sustainer of the world, the ruler, the kinsman of the worlds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.32
जगतामीश्वरी नित्या विष्णोरनपगामिनी । माता सर्वस्य जगतः पत्नी विष्णोर्मनोरमा
jagatāmīśvarī nityā viṣṇoranapagāminī | mātā sarvasya jagataḥ patnī viṣṇormanoramā
The eternal mistress of the worlds, who never departs from Viṣṇu, mother of the whole world, the beautiful wife of Viṣṇu—
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.33
जगदाधारभूता श्रीरुकारेणात्र चोच्यते । मकारेण तयोर्दासः क्षेत्रज्ञः प्रोच्यते बुधैः
jagadādhārabhūtā śrīrukāreṇātra cocyate | makāreṇa tayordāsaḥ kṣetrajñaḥ procyate budhaiḥ
Śrī, who is the support of the world, is here expressed by the letter u; and by the letter ma the servant of those two, the knower of the field (the individual self), is declared by the wise.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.34
ज्ञानाश्रमो ज्ञानगुणश्चेतनः प्रकृतेः परः । न जडो निर्विकारश्च एकरूप स्वरूपभाक्
jñānāśramo jñānaguṇaścetanaḥ prakṛteḥ paraḥ | na jaḍo nirvikāraśca ekarūpa svarūpabhāk
(He is) the seat of knowledge, having knowledge as his quality, sentient, beyond primal matter, not insentient, unchanging, of uniform nature, possessing his own proper form;
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.35
अणुर्नित्यो व्याप्तिशीलश्चिदानंदात्मकस्तथा । अहमर्थोऽव्ययः क्षेत्री भिन्नरूपं सनातनः
aṇurnityo vyāptiśīlaścidānaṃdātmakastathā | ahamartho'vyayaḥ kṣetrī bhinnarūpaṃ sanātanaḥ
atomic, eternal, of the nature of pervading, and consisting of consciousness and bliss, the referent of 'I', imperishable, possessor of the field, of distinct form, everlasting;
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.36
अदाह्योच्छेद्यो ह्यक्लैद्यस्त्वशोष्योक्षर एव च । एवमादिगुणोपेतश्शेषभूतः परस्य वै
adāhyocchedyo hyaklaidyastvaśoṣyokṣara eva ca | evamādiguṇopetaśśeṣabhūtaḥ parasya vai
unburnable, uncuttable, indeed unwettable, undryable, and imperishable—endowed with such qualities, he is one whose being belongs to the Supreme.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.37
मकारेणोच्यते जीवः क्षेत्रज्ञः परवान्सदा । दासभूतो हरेरेव नान्यस्य तु कदाचन
makāreṇocyate jīvaḥ kṣetrajñaḥ paravānsadā | dāsabhūto harereva nānyasya tu kadācana
By the letter ma is meant the individual soul, the knower of the field, always dependent on another, being a servant of Hari alone and never of any other.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.38
एवं दासत्वमेवास्य मध्यमेवावधार्यते । इत्येवं प्रणवस्यार्थो ज्ञातव्योक्तो मयानघे
evaṃ dāsatvamevāsya madhyamevāvadhāryate | ityevaṃ praṇavasyārtho jñātavyokto mayānaghe
Thus his servanthood alone is determined by the middle (syllable). In this way the meaning of the praṇava that is to be known has been stated by me, O sinless one.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.39
विवृतिः प्रणवस्यार्थ मन्त्रशेषेण वै शुभे । परस्य दासभूतस्य स्वातन्त्र्यं नेह विद्यते
vivṛtiḥ praṇavasyārtha mantraśeṣeṇa vai śubhe | parasya dāsabhūtasya svātantryaṃ neha vidyate
The meaning of the praṇava is expounded by the remainder of the mantra, O auspicious one: for one who is a servant of the Supreme there is here no independence.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.40
तस्मान्महदहंकारौ मनसा विनिवर्त्तयेत् । स्वोपायबुद्ध्या यत्कृत्यं तदपि प्रतिषिध्यते
tasmānmahadahaṃkārau manasā vinivarttayet | svopāyabuddhyā yatkṛtyaṃ tadapi pratiṣidhyate
Therefore one should turn away, with the mind, from the great (principle) and egoity; and whatever is done with the notion of one's own means—that too is prohibited.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.41
अहंकृतिर्मकारः स्यान्नकारस्तन्निषेधकः । तस्मात्तु मनसैवास्य अहंकारविमोचनम्
ahaṃkṛtirmakāraḥ syānnakārastanniṣedhakaḥ | tasmāttu manasaivāsya ahaṃkāravimocanam
The letter ma would be egoity, and the letter na is what negates it; therefore by 'manas' (namas) comes his release from egoity.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.42
मनसा सर्वसिद्धिः स्यादन्यथा नाशमाप्नुयात् । नमसा सहितं किंचित्तदहंकार उच्यते
manasā sarvasiddhiḥ syādanyathā nāśamāpnuyāt | namasā sahitaṃ kiṃcittadahaṃkāra ucyate
By 'namas' there would be complete success; otherwise one would meet destruction. Whatever is joined with 'namas'—that is (the removal of) egoity.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.43
अहंकारेण युक्तस्य सुखं किंचिन्न विद्यते । अहंकारविमूढात्मा अंधे तमसि मज्जति
ahaṃkāreṇa yuktasya sukhaṃ kiṃcinna vidyate | ahaṃkāravimūḍhātmā aṃdhe tamasi majjati
For one joined with egoity there is no happiness whatever; one whose self is deluded by egoity sinks into blind darkness.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.44
तस्मान्न मनसा चात्र स्वातंत्र्यं प्रतिषिध्यते । भगवत्परतंत्रोऽसौ तदायत्तश्च जीवति
tasmānna manasā cātra svātaṃtryaṃ pratiṣidhyate | bhagavatparataṃtro'sau tadāyattaśca jīvati
Therefore independence here is prohibited by 'namas'; he is dependent on the Blessed One and lives subject to Him.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.45
तस्मात्साधनकर्तृत्वं चेतनस्य न विद्यते । ईश्वरस्यैव संकल्पाद्वर्त्तते स्वचराचरम्
tasmātsādhanakartṛtvaṃ cetanasya na vidyate | īśvarasyaiva saṃkalpādvarttate svacarācaram
Therefore the sentient being has no agency with respect to the means; by the will of the Lord alone does all that moves and does not move proceed.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.46
तस्मात्स्वसामर्थ्यविधिं त्यजेत्सर्वमशेषतः । ईश्वरस्य तु सामर्थ्यान्नालभ्यं तस्य विद्यते
tasmātsvasāmarthyavidhiṃ tyajetsarvamaśeṣataḥ | īśvarasya tu sāmarthyānnālabhyaṃ tasya vidyate
Therefore one should abandon entirely, without remainder, any presumption of one's own capacity; but through the Lord's capacity there is nothing unattainable for him.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.47
तस्मिन्न्यस्तभरः श्रीशे तत्कर्मैव समाचरेत् । परमात्मा हरिस्स्वामी स्वमहं तस्य सर्वदा
tasminnyastabharaḥ śrīśe tatkarmaiva samācaret | paramātmā harissvāmī svamahaṃ tasya sarvadā
Having laid his burden on Him, the Lord of Śrī, one should perform action as His alone: Hari the Supreme Self is the master, and I am His own always.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.48
इच्छाया विनियोक्तव्यस्तस्यैवात्मेश्वरस्य हि । इत्येवं मनसा त्यक्तमहंता ममतोर्जितम्
icchāyā viniyoktavyastasyaivātmeśvarasya hi | ityevaṃ manasā tyaktamahaṃtā mamatorjitam
Indeed one is to be employed according to the will of that very Lord of the self. Thus by 'namas' is renounced what is fortified by egoity and possessiveness.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.49
देहेष्वहं मतिर्मूलं संसृतौ कर्मबंधने । तस्मान्महदहंकारौ मनसा वर्जयेद्बुधः
deheṣvahaṃ matirmūlaṃ saṃsṛtau karmabaṃdhane | tasmānmahadahaṃkārau manasā varjayedbudhaḥ
The notion "I" with respect to bodies is the root of transmigration and of bondage by action; therefore let the wise man banish, by the mind, both mahat and the ego-principle.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.50
अथ नारायणपदं वक्ष्यामि गिरजे शुभे । नारा इत्यात्मनां संघास्तेषां गतिरसौ पुमान्
atha nārāyaṇapadaṃ vakṣyāmi giraje śubhe | nārā ityātmanāṃ saṃghāsteṣāṃ gatirasau pumān
Now I shall explain the word "Nārāyaṇa," O fair daughter of the mountain: "nārāḥ" means the aggregates of selves, and that Person is their goal.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.51
त एव चायनं तस्य तस्मान्नारायणः स्मृतः । सर्वं हि चिदचिद्वस्तु श्रूयते दृश्यते जगत्
ta eva cāyanaṃ tasya tasmānnārāyaṇaḥ smṛtaḥ | sarvaṃ hi cidacidvastu śrūyate dṛśyate jagat
And they themselves are his abode; therefore he is called Nārāyaṇa. For all that is heard and seen, sentient and non-sentient — the whole world —
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.52
योऽसौ व्याप्यस्थितो नित्यं स वै नारायणः स्मृतः । नाराश्चेति सर्वपुंसां समूहाः परिकीर्तिताः
yo'sau vyāpyasthito nityaṃ sa vai nārāyaṇaḥ smṛtaḥ | nārāśceti sarvapuṃsāṃ samūhāḥ parikīrtitāḥ
he who abides pervading it eternally, he indeed is called Nārāyaṇa. And "nārāḥ" are declared to be the collectivities of all persons;
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.53
गतिरालंबनं तेषां तस्मान्नारायणः स्मृतः । नराज्जातानि तत्वानि नाराणीति विदुर्बुधाः
gatirālaṃbanaṃ teṣāṃ tasmānnārāyaṇaḥ smṛtaḥ | narājjātāni tatvāni nārāṇīti vidurbudhāḥ
he is their goal, their support; therefore he is called Nārāyaṇa. The principles (tattvas) born from Nara — these the wise know as "nārāṇi";
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.54
तान्येव चायनं तस्य तेन नारायणस्स्मृतः । कल्पांतेपि जगत्कृत्स्नं ग्रसित्वा येन धार्यते
tānyeva cāyanaṃ tasya tena nārāyaṇassmṛtaḥ | kalpāṃtepi jagatkṛtsnaṃ grasitvā yena dhāryate
and they themselves are his abode; by that (he is) called Nārāyaṇa. Even at the end of an aeon, he by whom the entire world, once swallowed, is upheld,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.55
पुनः संसृज्यते येन स वै नारायणः स्मृतः । चराचरं जगत्कृत्स्नं नार इत्यभि धीयते
punaḥ saṃsṛjyate yena sa vai nārāyaṇaḥ smṛtaḥ | carācaraṃ jagatkṛtsnaṃ nāra ityabhi dhīyate
and by whom it is emitted again — he indeed is called Nārāyaṇa. The whole world, moving and unmoving, is termed "nāra";
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.56
तस्य वासं गतिर्येन तेन नारायणः स्मृतः । नारो नराणां संघातस्तस्यासावयनं गतिः
tasya vāsaṃ gatiryena tena nārāyaṇaḥ smṛtaḥ | nāro narāṇāṃ saṃghātastasyāsāvayanaṃ gatiḥ
he by whom its dwelling and its goal (is provided) — by that (he is) called Nārāyaṇa. "Nāra" is the aggregate of men; he is their abode, their goal;
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.57
तेनासौ मुनिभिर्नित्यं नारायण इतीरितः । प्रभवन्ति यतो लोका महाब्धौ पृथुफेनवत्
tenāsau munibhirnityaṃ nārāyaṇa itīritaḥ | prabhavanti yato lokā mahābdhau pṛthuphenavat
therefore he is constantly called Nārāyaṇa by the sages. Since from him the worlds arise, like abundant foam on the great ocean,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.58
पुनर्यस्मात्प्रलीयन्ते तस्मान्नारायणः स्मृतः । यो वै नित्यपदे नित्यो नित्यमुक्तैकभोगवान्
punaryasmātpralīyante tasmānnārāyaṇaḥ smṛtaḥ | yo vai nityapade nityo nityamuktaikabhogavān
and since they dissolve again (into him), therefore he is called Nārāyaṇa. He who is eternal in the eternal state, enjoying alone with the eternally liberated,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.59
ईशः सर्वस्य जगतः स वै नारायणः स्मृतः । नारायणः परंब्रह्म तत्वं नारायणः परम्
īśaḥ sarvasya jagataḥ sa vai nārāyaṇaḥ smṛtaḥ | nārāyaṇaḥ paraṃbrahma tatvaṃ nārāyaṇaḥ param
the lord of the whole world — he indeed is called Nārāyaṇa. Nārāyaṇa is the supreme Brahman, Nārāyaṇa is the highest reality.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.60
यच्च किंचिज्जगत्यस्मिन्दृश्यते श्रूयतेऽपि वा । अंतर्बंहिश्च तत्सर्वं व्याप्य नारायणः स्थितः
yacca kiṃcijjagatyasmindṛśyate śrūyate'pi vā | aṃtarbaṃhiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ
And whatever in this world is seen or heard — pervading all of that, within and without, Nārāyaṇa abides.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.61
अपहतपाप्मा पुरुषः सर्वभूतांतरस्थितः । दिव्यएकस्सदा नित्यो हरिर्नारायणोऽच्युतः
apahatapāpmā puruṣaḥ sarvabhūtāṃtarasthitaḥ | divyaekassadā nityo harirnārāyaṇo'cyutaḥ
The Person whose evil has been struck away, who abides within all beings, divine, one, everlasting, eternal — Hari, Nārāyaṇa, the imperishable.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.62
यस्तु द्रष्टा च द्रष्टव्यं श्रोता श्रोतव्यमेव च । स्प्रष्टा च स्पर्शितव्यश्च ध्याता ध्यातव्यमेव च
yastu draṣṭā ca draṣṭavyaṃ śrotā śrotavyameva ca | spraṣṭā ca sparśitavyaśca dhyātā dhyātavyameva ca
He who is the seer and the to-be-seen, the hearer and the to-be-heard, the toucher and the to-be-touched, the meditator and the to-be-meditated-upon,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.63
वक्ता च वाच्यं ज्ञाता च ज्ञातव्यं चिदचिज्जगत् । तच्च सर्वं हरिः श्रीशो नारायण उदाहृतः
vaktā ca vācyaṃ jñātā ca jñātavyaṃ cidacijjagat | tacca sarvaṃ hariḥ śrīśo nārāyaṇa udāhṛtaḥ
the speaker and the to-be-spoken, the knower and the to-be-known, the sentient and non-sentient world — all that is declared to be Hari, Śrī's lord, Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.64
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स लोकान्सर्वतो व्याप्य अत्यतिष्ठद्दशांगुलम्
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt | sa lokānsarvato vyāpya atyatiṣṭhaddaśāṃgulam
The Person of a thousand heads, a thousand eyes, a thousand feet — he, having pervaded the worlds on every side, stood out beyond by ten fingers' breadth.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.65
यद्भूतं यच्च भव्यं तत्सर्वं नारायणो हरिः । उतामृतत्वस्येशानो यदन्नेन विराट्पुमान्
yadbhūtaṃ yacca bhavyaṃ tatsarvaṃ nārāyaṇo hariḥ | utāmṛtatvasyeśāno yadannena virāṭpumān
Whatever has been and whatever is to be, all that is Nārāyaṇa, Hari; and he is the lord of immortality, in that the Vast Person (arises/rules) through food.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.66
स एव पुरुषो विष्णुर्वासुदेवोऽच्युतो हरिः । हिरण्मयोऽथ भगवान्सोऽमृतः शाश्वतः शिवः
sa eva puruṣo viṣṇurvāsudevo'cyuto hariḥ | hiraṇmayo'tha bhagavānso'mṛtaḥ śāśvataḥ śivaḥ
That very Person is Viṣṇu, Vāsudeva, the imperishable, Hari; golden, and the Blessed One; he is immortal, everlasting, benign;
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.67
पतिर्विश्वस्य जगतः सर्वलोकेश्वरं प्रभुः । हिरण्यगर्भाः सविता अनंतोऽसौ महेश्वरः
patirviśvasya jagataḥ sarvalokeśvaraṃ prabhuḥ | hiraṇyagarbhāḥ savitā anaṃto'sau maheśvaraḥ
the husband of the universe, the lord of the world, the master, sovereign over all worlds; he is Hiraṇyagarbha, Savitṛ, the Endless One, the Great Lord.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.68
भगवानिति शब्दोऽयं तथा पुरुष इत्यपि । वर्त्तते निरुपाधिश्च वासुदेवोऽखिलात्मनि
bhagavāniti śabdo'yaṃ tathā puruṣa ityapi | varttate nirupādhiśca vāsudevo'khilātmani
This word "Bhagavān," and likewise "Puruṣa," applies without qualification to Vāsudeva, the Self of all.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.69
ईश्वरो भगवान्विष्णुः परमात्मा जगत्सुहृत् । शास्ता चराचरस्यैको यतीनां परमा गतिः
īśvaro bhagavānviṣṇuḥ paramātmā jagatsuhṛt | śāstā carācarasyaiko yatīnāṃ paramā gatiḥ
He is the Lord, the Blessed One, Viṣṇu, the Supreme Self, the friend of the world, the sole ruler of what moves and what does not, the highest goal of ascetics.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.70
यो वेदादौ स्वरः प्रोक्तो वेदांते च प्रतिष्ठितः । तस्य प्रकृतिलीनस्य यः परः स महेश्वरः
yo vedādau svaraḥ prokto vedāṃte ca pratiṣṭhitaḥ | tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ
The sound that is declared to be at the beginning of the Veda and is established at the Veda's end — he who is beyond that (sound) when it has dissolved into primal matter, he is the Great Lord.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.71
योसावकारो वै विष्णुर्योऽसौ नारायणो हरिः । स एव पुरुषो नित्यः परमात्मा महेश्वरः
yosāvakāro vai viṣṇuryo'sau nārāyaṇo hariḥ | sa eva puruṣo nityaḥ paramātmā maheśvaraḥ
That very one who is the syllable A, who is Viṣṇu, who is Nārāyaṇa, Hari — he alone is the eternal Person, the Supreme Self, the Great Lord.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.72
यस्मादुद्भूतमैश्वर्यं यस्मिन्कस्मिंश्च वर्तते । तस्मिन्नीश्वरशब्दोऽपि प्रोच्यते मुनिभिस्तथा । निरुपाधीश्वरत्वं हि वासुदेवे प्रतिष्ठितम्
yasmādudbhūtamaiśvaryaṃ yasminkasmiṃśca vartate | tasminnīśvaraśabdo'pi procyate munibhistathā | nirupādhīśvaratvaṃ hi vāsudeve pratiṣṭhitam
In whomever lordship has arisen and in whomever it abides, in him too the word "īśvara" is uttered by the sages; but unconditioned lordship is established in Vāsudeva alone.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.73
आत्मेश्वर इति प्रोक्तो वेदवादैः सनातनैः । तस्मान्महेश्वरत्वं तु वासुदेवे प्रतिष्ठितम्
ātmeśvara iti prokto vedavādaiḥ sanātanaiḥ | tasmānmaheśvaratvaṃ tu vāsudeve pratiṣṭhitam
He is called "Lord of the Self" by the eternal utterances of the Veda; therefore supreme lordship is established in Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.74
असौ त्रिपाद्विभूतेस्तु लीलया अपि चेश्वरः । विभूतिद्वयमैश्वर्यं तस्यैव सकलात्मनः
asau tripādvibhūtestu līlayā api ceśvaraḥ | vibhūtidvayamaiśvaryaṃ tasyaiva sakalātmanaḥ
He is lord even of the three-quarter domain (of his majesty), and that only in play; the twofold domain, (his) lordship, belongs to him alone, the Self of all.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
PdP 6 226.75
श्रीभूनीलापतिर्योसावीश्वरस्स उदाहृतः । तस्मात्सर्वेश्वरत्वं तु वासुदेवे प्रतिष्ठितम्
śrībhūnīlāpatiryosāvīśvarassa udāhṛtaḥ | tasmātsarveśvaratvaṃ tu vāsudeve pratiṣṭhitam
He who is the husband of Śrī, Bhū and Nīlā — he is declared to be the Lord; therefore lordship over all is established in Vāsudeva.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.76
असौ यज्ञेश्वरो यज्ञो यज्ञभुक्यज्ञकृद्विभुः । यज्ञभुग्यज्ञपुरुषः स एव परमेश्वरः
asau yajñeśvaro yajño yajñabhukyajñakṛdvibhuḥ | yajñabhugyajñapuruṣaḥ sa eva parameśvaraḥ
He is the lord of sacrifice, the sacrifice (itself), the eater of the sacrifice, the maker of the sacrifice, the pervading one; the enjoyer of the sacrifice, the Person of the sacrifice — he alone is the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.77
यज्ञेश्वरो हव्यसमस्तकव्यभोक्ता व्ययात्मा हरिरीश्वरोऽत्र । तत्संनिधानादपयांति सद्यो रक्षांस्यशेषाण्यसुराश्च सर्वे
yajñeśvaro havyasamastakavyabhoktā vyayātmā harirīśvaro'tra | tatsaṃnidhānādapayāṃti sadyo rakṣāṃsyaśeṣāṇyasurāśca sarve
Here the Lord Hari, whose nature is imperishable, is the lord of sacrifice, the eater of all offerings poured and of all oblations to the ancestors; by his presence all the demons and every last one of the night-roving fiends depart at once.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.78
योऽसौ विराट्त्वमापन्नो हरिर्भूतो जनार्दनः । संतर्पयति लोकांस्त्रीन्स एव परमेश्वरः
yo'sau virāṭtvamāpanno harirbhūto janārdanaḥ | saṃtarpayati lokāṃstrīnsa eva parameśvaraḥ
He who, having become Hari, Janārdana, has assumed the form of the Cosmic Whole (virāṭ) and satisfies the three worlds — he alone is the Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.79
येन पूर्णेन हविषा देवा यज्ञमतन्वत । तस्माद्यज्ञात्समुत्पन्ना ये के चोभयादतः
yena pūrṇena haviṣā devā yajñamatanvata | tasmādyajñātsamutpannā ye ke cobhayādataḥ
With that full oblation the gods extended the sacrifice; from that sacrifice were born whatever creatures have teeth in both jaws.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.80
तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे । तस्मादश्वा अजायंत गावश्च पुरुषादयः
tasmādyajñātsarvahuta ṛcaḥ sāmāni jajñire | tasmādaśvā ajāyaṃta gāvaśca puruṣādayaḥ
From that sacrifice, in which all is offered, the Rc verses and the Sāman chants were born; from it horses came into being, and cattle and human beings and the rest.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.81
पुरुषस्य तनोरस्य सर्वयज्ञमयस्य वै । हरेः सर्वं समुद्भूतं जगत्स्थावरजंगमम्
puruṣasya tanorasya sarvayajñamayasya vai | hareḥ sarvaṃ samudbhūtaṃ jagatsthāvarajaṃgamam
From this body of the Person, of Hari, who consists of all sacrifices, the whole world, moving and unmoving, has arisen.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.82
मुखबाहूरुपादाः स्युस्तस्य वर्णा यथाक्रमम् । पद्भ्यां तु पृथिवी तस्य शिरसा द्यौरजायत
mukhabāhūrupādāḥ syustasya varṇā yathākramam | padbhyāṃ tu pṛthivī tasya śirasā dyaurajāyata
His mouth, arms, thighs and feet, in order, became the (four) classes; from his feet the earth, and from his head the sky came into being.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.83
मनसश्चंद्रमा जातश्चक्षुषश्च प्रभाकरः । मुखादग्निः सहस्राक्षो वायुः प्राणात्सदागतिः
manasaścaṃdramā jātaścakṣuṣaśca prabhākaraḥ | mukhādagniḥ sahasrākṣo vāyuḥ prāṇātsadāgatiḥ
From his mind the moon was born, and from his eye the sun; from his mouth the thousand-eyed one and fire, and from his breath the ever-moving wind.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.84
नाभेर्विरिंचिर्गगनं जगत्सर्वं चराचरम् । यस्मात्सर्वं समुद्भूतं जगद्विष्णोः सनातनात्
nābherviriṃcirgaganaṃ jagatsarvaṃ carācaram | yasmātsarvaṃ samudbhūtaṃ jagadviṣṇoḥ sanātanāt
From his navel, Brahmā, the sky, and the whole world with its moving and unmoving things — since everything, the whole world, has arisen from the eternal Viṣṇu,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.85
तस्मात्सर्वमयो विष्णुर्नारायण इतीरितः । एवं सृष्ट्वा जगत्सर्वं पुनः संग्रसते हरिः
tasmātsarvamayo viṣṇurnārāyaṇa itīritaḥ | evaṃ sṛṣṭvā jagatsarvaṃ punaḥ saṃgrasate hariḥ
therefore Viṣṇu, consisting of all things, is called Nārāyaṇa. Having thus created the whole world, Hari swallows it up again,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.86
निजलीलासमुद्भूतं तान्तवं चोर्णनाभिवत् । ब्रह्माणमिंद्रं रुद्रं च यमं वरुणमेव च
nijalīlāsamudbhūtaṃ tāntavaṃ corṇanābhivat | brahmāṇamiṃdraṃ rudraṃ ca yamaṃ varuṇameva ca
(the world) sprung from his own play, like the web of a spider; and (he swallows) Brahmā, Indra, Rudra, Yama and Varuṇa too.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.87
निगृह्य हरते यस्मात्तस्माद्धरिरहोच्यते । असावेकार्णवीभूते मायावटतले पुमान्
nigṛhya harate yasmāttasmāddharirahocyate | asāvekārṇavībhūte māyāvaṭatale pumān
Because he seizes and takes (all) away, he is therefore called Hari. When all had become a single ocean, that Person, beneath the banyan of māyā,
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.88
जगत्स्वजठरे कृत्वा शेते तस्मिन्सनातनः । आसीदेको हि वै चात्र विष्णुर्नारायणोऽच्युतः
jagatsvajaṭhare kṛtvā śete tasminsanātanaḥ | āsīdeko hi vai cātra viṣṇurnārāyaṇo'cyutaḥ
having placed the world in his own belly, lies there, the eternal one; here indeed there was but one, Viṣṇu, Nārāyaṇa, the unfallen.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.89
न ब्रह्मा न च रुद्रश्च न देवा न महर्षयः । नेमे द्यावापृथिव्यौ च न सोमो न च भास्करः
na brahmā na ca rudraśca na devā na maharṣayaḥ | neme dyāvāpṛthivyau ca na somo na ca bhāskaraḥ
There was no Brahmā, nor Rudra, nor the gods, nor the great seers; neither these two, heaven and earth, nor the moon, nor the sun.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.90
न नक्षत्राणि लोकाश्च न चांडं महदावृतम् । यस्माज्जगद्वृतं तेन सकलं हरिणा शुभे
na nakṣatrāṇi lokāśca na cāṃḍaṃ mahadāvṛtam | yasmājjagadvṛtaṃ tena sakalaṃ hariṇā śubhe
Nor the constellations and worlds, nor the great enveloped egg; since by him, by Hari, the whole world was encompassed, O fair one—
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.91
सृष्टं पुनस्तथा सर्गे तस्मान्नारायणस्स्मृतः । तस्य दास्यं चतुर्थ्यानु मंत्रे प्रोक्तं तु पार्वति
sṛṣṭaṃ punastathā sarge tasmānnārāyaṇassmṛtaḥ | tasya dāsyaṃ caturthyānu maṃtre proktaṃ tu pārvati
And created again likewise at (each) creation, therefore he is called Nārāyaṇa. Servitude to him is declared in the mantra by means of the dative case, O Pārvatī.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.92
दासभूतमिदं तस्य ब्रह्माद्यं सकलं जगत् । एवमर्थं विदित्वा वै पश्चान्मंत्रं प्रयोजयेत्
dāsabhūtamidaṃ tasya brahmādyaṃ sakalaṃ jagat | evamarthaṃ viditvā vai paścānmaṃtraṃ prayojayet
This whole world beginning with Brahmā has become his servant. Having understood the meaning thus, one should thereafter employ the mantra.
AI translation rendered from the Sanskrit, not a published edition
PdP 6 226.93
अविदित्वा तु मन्त्रार्थं सिद्धिं नैवाधिगच्छति । न तु भुक्तिं च भक्तिं च न च मुक्तिं वरानने
aviditvā tu mantrārthaṃ siddhiṃ naivādhigacchati | na tu bhuktiṃ ca bhaktiṃ ca na ca muktiṃ varānane
But without knowing the meaning of the mantra one does not attain success at all—neither enjoyment, nor devotion, nor liberation, O fair-faced one.
AI translation rendered from the Sanskrit, not a published edition