SRIMAD BHAGAVATAM: CANTO 12

(1) S'rî S'aunaka said: "O Sûta, may you live long, o saintly one; o best of speakers, please speak to us, because you are for a mankind wandering in the endless darkness the seer of the opposite. (2-5) People say that the son of Mrikandu, a seer [called Mârkandeya] blessed with an exceptionally long life span, was the only one to remain at the end of the kalpa when this entire universe is engulfed. He, the foremost descendant of Bhrigu, was this kalpa factually born in my own family and we as yet haven't any great deluge of all creation seen taking place in our age. Alone wandering this great ocean he spotted, so the story goes, a single wonderful personality, an infant boy, lying within the fold of a banyan leaf. About this, o Sûta we are in great doubt; please o yogi who by everyone are regarded the greatest authority on the Purânas, put for us eager to know about it an end to that."

(6) Sûta said: "O great sage this question of you takes away the giddiness of the entire world because it leads to the discussion of the story of Nârâyana which removes the dirt of kali-yuga. (7-11) Mârkandeya having received the second-birth initiation rituals from his father, orderly studying the vedic hymns along with the religious duties, was complete in his austerities and studies. Keeping to the great vow [see yama] he was peaceful with matted hair and bark for clothes carrying a waterpot, a mendicant's staff, the sacred thread and the belt of the celibates. With the skin of a black deer and lotus-seed prayerbeads he for the good of his regulated practice [see niyama] worshiped at the junctures of the day the Lord in the form of the fire, the sun, the guru, the learned ones and the Supreme Soul. In the morning and the evening he with a controlled voice brought what he had collected begging to his spiritual master and once being invited by his guru joined in the eating or, not being asked, he would fast [see also 7.12; 5 and 7.14: 17]. This way of penance and study worshiping for countless [or millions of] years the Master of the Senses, he had conquered what is impossible to conquer: death. (12) Brahmâ, Bhrigu, S'iva, Daksha, the sons of Brahmâ and the other human beings, the demigods, forefathers and ghostly spirits all were most astonished about that [achievement]. (13) This way maintaining the great vow by his austerities, recitations and restraint, the yogi meditated upon the Lord in the Beyond and with his mind turned inwards he rid himself of all hindrances. (14) As he was fixing his mind thus by means of yoga, passed by the enormous lapse of time consisting of six manvantaras [of 71 mahâyugas each]. (15) In the seventh period of Manu Purandara [Indra] learned of the austerities. He became fearful, o brahmin, and decided to obstruct them. (16) He sent to the sage celestial singers and dancing girls, Cupid, the spring season, the [sandalwood scented] Malaya breeze, the child of passion and the child of intoxication. (17) O mighty one, they all went to his hermitage on the northern side of the Himâlaya mountains where there is the river Pushpabhadrâ and the peak named Citrâ. (18-20) The good site of the âs'rama where many twice-born souls had come to live was marked with fine trees and creepers and reservoirs of pellucid water everywhere. Humming with maddened bees it was filled with families of birds - excitedly cooing cuckoos and busily dancing, proud peacocks. The winds blowing there transported the cooling drops of mist from the waterfalls and called, being embraced by the charm of flowers, for the god of love. (21) With the moon rising at night showing its face, springtime appeared there with series of new sprouts and blossoms from the multitude of creepers closely embracing the trees. (22) Followed by groups of singing Gandharvas playing musical instruments the god of love, the master of hordes of heavenly women, was seen there holding his bow and arrows.

(23) The servants of Indra found him in that place. Having offered his oblations, he sat in meditation with his eyes closed, invincible as fire personified. (24) The women danced in front of him and the celestial singers sang making charming music with drums, cymbals and vînâs. (25) And while the servants of Indra, the child of greed and the child of spring attempted to agitate the mind of the sage, five-headed Cupid (to the sight, smell, sound, touch and taste) fixed an arrow on his bow. (26-27) Flowers fell from the wreath of hair of Puñjikasthalî [an Apsara] who with her waist greatly challenged by her heavy breasts was playing with a number of balls. Running after the balls, with eyes glancing here and there, the belt of her thin garment loosened and the wind lifted up her fine garment [see also 3.20: 35-36, 3.22: 17, 5.2: 14, 8.12: 17-24]. (28) Cupid, thinking he had conquered him, then shot his arrow, but all these actions directed at the sage proved to be as futile as the endeavors of a disbeliever. (29) O sage, they this way trying to compromise the sage, felt themselves being burned by his potency and thus they desisted, just like children having aroused a snake. (30) O brahmin, even though the followers of Indra had violated the great muni, he didn't yield to the sentiments of ego. And that is something not that surprising at all for a great soul.

(31) Seeing and hearing how, because of the strength of the brahmin seer, Kâmadeva along with his associates had proven powerless, the mighty king of heaven was greatly amazed. (32) When Mârkandeya thus fixed his mind in austerity, recitation and restraint the Supreme Lord manifested Himself as Nara-Nârâyana to show His mercy. (33-34) Of the two of Them was one white and the other black; Their eyes were like blooming lotuses, Their arms were four, Their clothes black deerskin and bark, Their hands most purifying, carried a waterpot and a straight staff of bamboo, and Their sacred thread was three-stranded. With prayer beads of lotus seeds which purify all living beings and with the Vedas [in the form of bundles of darbha] they, worshiped by the chief demigods, of an effulgent yellowish color and standing tall, represented the austerity radiating with light. (35) Seeing Them, Nara and Nârâyana, the direct personal manifestations of the Supreme Personality of Godhead, he stood up with great respect to offer his obeisances and prostrate himself. (36) Because he, when he saw Them, experienced happiness all over his body, mind and senses and the hairs on his body stood on end, he was unable, from the tears filling his eyes, to see Them clearly before him. (37) Standing humbly with folded hands he addressed Them eagerly as if he wanted to embrace Them, and choking he managed to say to the two Lords the syllables 'na-ma-ha, na-ma-ha' (my obeisances, my obeisances). (38) Offering Them sitting places, bathing Their feet and anointing Them with sandal wood and other fragrant substances, he was of worship with incense and flower garlands. (39) Sitting comfortably on Their places ready to bestow Their mercy he, again bowing down at Their feet, spoke the following to the Ones Supremely Worshipable.

(40) S'rî Mârkandeya said: 'O Almighty One, how can I describe You because of whom of all embodied living beings as well as of Brahmâ, S'iva as of myself the vital air, with in its wake the power of speech, the mind and the senses is stirred into action; nevertheless You [despite of this physical imposition] become the loving friend of the ones who are of worship. (41) These personal forms of the Fortunate One, o Supreme Lord, You manifest for the ultimate benefit of the cessation of the material misery and the defeat of death; and just as You, for the protection variously manifest other transcendental bodies, You, once having created this universe, again, just like a spider, swallow it up entirely. (42) Because of Him, the Protector, the Supreme Controller of the moving and nonmoving living beings, the one situated at the soles of His feet is never touched by the emotions of karma, guna and kâla; it is before You indeed that the sages with the Veda in their heart at every moment in praise bow down to worship and meditate to attain You. (43) Nothing else but the attainment of Your feet, the very form of liberation, is what benefits the person who has to fear from all sides o Lord. We know that Brahmâ, whose time takes two parârdhas, is most afraid on account of this, he is afraid because of the Time that is You - and how much more wouldn't that be true for the worldly entities who are created by him [see 10.13: 56]? (44) So let me therefore give up this covering of the self, the material body with everything to it that being temporal, being remembered for only a moment, insubstantial as it is, is so meaningless. Let me worship the soles of Your feet, of You, the Intelligence of what is real and the Master of the Soul who is the Supreme Truth from whom one obtains everything desirable. (45) O Lord, o Friend of the Soul, even though the products of Your illusory potency known by the names of sattva, rajas and tamas, for the causes of the maintenance, destruction and creation of this universe exist as [Your] pastimes, it is the goodness [the sattvic] that [with You] continues for the liberation and not the other two which for men bring danger, bewilderment and fear [see also guna-avatâras and 10.89: 18]. (46) Because fearlessness, the happiness of the soul and the spiritual world are attained through the mode of goodness the Sâtvatas are of that consideration and never of any other [mode or] form of the Original Person. For that reason the spiritual authorities in this world worship as most dear to them the transcendental personal form [Vishnu] of You as well as the form of the ones with only You in their eyes [the Vaishnavas], o Supreme Lord [see also 1.2: 26]. (47) Him, the All-pervading, All-inclusive Manifestation and Master of the Universe, the Supreme Personality of Godhead, I offer my obeisances, for He is the supremely worshipable deity, Nârâyana, the sage who is the best of the humans situated in perfect purity who, as the master of the vedic scriptures, has the command over His word [see hamsa]. (48) He who deceived by the deceptive veil over his eyes becomes diverted in his intelligence about Your presence within his own senses, heart and even within the objects perceived, can know You, the Spiritual master of All, when he obtains the vedic knowledge, even though his understanding was originally covered by Your mâyâ. (49) The vision of the Supreme Soul, the mystery revealed by the vedic texts, is what the great scholars headed by the Unborn One [Brahmâ] become bewildered about when they try to adjust with all kinds of philosophies the subject matter of Him to their way of life. For He escapes the understanding of the [conditioned] spirit soul, He, the Supreme Personality whom I offer my respects [compare 1.3: 37, 4.31: 11, 4.18: 5, 5.6: 11, 5.14: 1, 7.15: 58, 11.19: 1, 11.20: 7 and B.G. 16: 23-24]."

S'rî S'aunaka said: "O Sûta, may you live long, o saintly one; o best of speakers, please speak to us, because you are for a mankind wandering in the endless darkness the seer of the opposite.

S'rî S'aunaka said: "O Sûta, may you live long, o saintly one; o best of speakers, please sppeak to us, because you are for men wandering in the endless darkness the seer of the opposite. (Vedabase)

Text 2-5

People say that the son of Mrikandu, a seer [called Mârkandeya] blessed with an exceptionally long life span, was the only one to remain at the end of the kalpa when this entire universe is engulfed. He, the foremost descendant of Bhrigu, was this kalpa factually born in my own family and we as yet haven't any great deluge of all creation seen taking place in our age. Alone wandering this great ocean he spotted, so the story goes, a single wonderful personality, an infant boy, lying within the fold of a banyan leaf. About this, o Sûta we are in great doubt; please o yogi who by everyone are regarded the greatest authority on the Purânas, put for us eager to know about it an end to that."

People say that the son of Mrikandu, a seer [called Mârkandeya], with an exceptionally long life span indeed was the only one to remain at the ending of the kalpa which engulfed this entire universe. He, the foremost descendant of Bhrigu, was this kalpa factually born in my own family and we haven't seen any great deluge of all creation yet taking place in our age. Alone wandering this great ocean he saw, so one says, but a single wonderful personality, an infant boy, lying within the fold of a banyan leaf. About this, o Sûta we are in great doubt; please o yogi who by everyone are regarded the greatest authority on the Purânas, put for us so curious about an end to to that." (Vedabase)

Text 6

Sûta said: "O great sage this question of you takes away the giddiness of the entire world because it leads to the discussion of the story of Nârâyana which removes the dirt of kali-yuga.

Sûta said: "O great sage this question of you takes away the giddiness of the entire world in making for the discussion of the story of Nârâyana which removes the dirt of kali-yuga. (Vedabase)

Text 7-11

Mârkandeya having received the second-birth initiation rituals from his father, orderly studying the vedic hymns along with the religious duties, was complete in his austerities and studies. Keeping to the great vow [see yama] he was peaceful with matted hair and bark for clothes carrying a waterpot, a mendicant's staff, the sacred thread and the belt of the celibates. With the skin of a black deer and lotus-seed prayerbeads he for the good of his regulated practice [see niyama] worshiped at the junctures of the day the Lord in the form of the fire, the sun, the guru, the learned ones and the Supreme Soul. In the morning and the evening he with a controlled voice brought what he had collected begging to his spiritual master and once being invited by his guru joined in the eating or, not being asked, he would fast [see also 7.12; 5 and 7.14: 17]. This way of penance and study worshiping for countless [or millions of] years the Master of the Senses, he had conquered what is impossible to conquer: death.

Mârkandeya having received the second-birth initiation rituals from his father, orderly studying the vedic hymns along with the religious duties, was complete in his austerities and studies. Keeping to the great vow [see yama] was he peaceful with matted hair and bark for clothes carrying a waterpot, a mendicant's staff, the sacred thread and the belt of the celibacy. With the skin of a black deer and lotus-seed prayerbeads was he for the good of his regulated practice [see niyama] worshiped at the junctures of the day the Lord in the form of the fire, the sun, the guru, the learned ones and the Supreme Soul. In the morning and the evening he with a controlled voice brought what he had collected begging to his spiritual master and partook he once being invited by his guru or would he, not being so, fast [see also 7.12; 5 and 7.14: 17]. This way of penance and study worshiping for endless numbers [millions] of years the Master of the Senses, he had conquered what is impossible to conquer: death. (Vedabase)

Text 12

Brahmâ, Bhrigu, S'iva, Daksha, the sons of Brahmâ and the other human beings, the demigods, forefathers and ghostly spirits all were most astonished about that [achievement].

Brahmâ, Bhrigu, S'iva, Daksha, the sons of Brahmâ and the other human beings, the demigods, forefathers and ghostly spirits all became most amazed with that [achievement]. (Vedabase)

Text 13

This way maintaining the great vow by his austerities, recitations and restraint, the yogi meditated upon the Lord in the Beyond and with his mind turned inwards he rid himself of all hindrances.

In this manner maintaining the great vow by his austerities, recitations and restraint, meditated the yogi upon the Lord in the Beyond and rid he with his mind turned inwards himself of all hindrances. (Vedabase)

Text 14

As he was fixing his mind thus by means of yoga, passed by the enormous lapse of time consisting of six manvantaras [of 71 mahâyugas each].

As he was fixing his mind thus with the great of yoga, passed by the enormous lapse of time consisting of six manvantaras [of 71 mahâyugas each]. (Vedabase)

Text 15

In the seventh period of Manu Purandara [Indra] learned of the austerities. He became fearful, o brahmin, and decided to obstruct them.

In the seventh period of Manu did Purandara [Indra] learning of the austerities become fearful, o brahmin, and decided he to obstruct them. (Vedabase)

Text 16

He sent to the sage celestial singers and dancing girls, Cupid, the spring season, the [sandalwood scented] Malaya breeze, the child of passion and the child of intoxication.

He sent to the sage celestial singers and dancing girls, Cupid, the spring season, the [sandalwood scented] Malaya breeze, the child of passion and the child of intoxication. (Vedabase)

Text 17

O mighty one, they all went to his hermitage on the northern side of the Himâlaya mountains where there is the river Pushpabhadrâ and the peak named Citrâ.

O mighty one, they so went to his hermitage on the northern side of the Himâlaya mountains where there is the river Pushpabhadrâ and the peak named Citrâ. (Vedabase)

Text 18-20

The good site of the âs'rama where many twice-born souls had come to live was marked with fine trees and creepers and reservoirs of pellucid water everywhere. Humming with maddened bees it was filled with families of birds - excitedly cooing cuckoos and busily dancing, proud peacocks. The winds blowing there transported the cooling drops of mist from the waterfalls and called, being embraced by the charm of flowers, for the god of love.

The good site of the âs'rama where many twice-born souls had come to live was marked with fine trees and creepers and reservoirs of pellucid water everywhere. Humming with maddened bees it was filled with families of birds - excitedly cooing cuckoos and busily dancing, proud peacocks. The winds blowing there transported the cooling drops of mist from the waterfalls and called, being embraced by the charm of flowers, for the god of love. (Vedabase)

Text 21

With the moon rising at night showing its face, springtime appeared there with series of new sprouts and blossoms from the multitude of creepers closely embracing the trees.

With the moon rising at night showing its face, appeared springtime there in rows of new sprouts and blossoms from the multitude of creepers in close embrace with the trees. (Vedabase)

Text 22

Followed by groups of singing Gandharvas playing musical instruments the god of love, the master of hordes of heavenly women, was seen there holding his bow and arrows.

Followed by groups of gandharvas singing and playing musical instruments was the god of love, the master of hordes of heavenly women, seen there holding his bow and arrows. (Vedabase)

Text 23

The servants of Indra found him in that place. Having offered his oblations, he sat in meditation with his eyes closed, invincible as fire personified.

The servants of Indra in that place found him who, having offered his oblations, sat in meditation with his eyes closed invincible as fire personified. (Vedabase)

Text 24

The women danced in front of him and the celestial singers sang making charming music with drums, cymbals and vînâs.

The women danced in front of him and the celestial singers sang making charming music with drums, cymbals and vînâs. (Vedabase)

Text 25

And while the servants of Indra, the child of greed and the child of spring attempted to agitate the mind of the sage, five-headed Cupid (to the sight, smell, sound, touch and taste) fixed an arrow on his bow.

As the servants of Indra, the child of greed and the child of tha spring attempted to agitate the mind of the sage, fixed five-headed Cupid (to the sight, smell, sound, touch and taste) an arrow on his bow. (Vedabase)

Text 26-27

Flowers fell from the wreath of hair of Puñjikasthalî [an Apsara] who with her waist greatly challenged by her heavy breasts was playing with a number of balls. Running after the balls, with eyes glancing here and there, the belt of her thin garment loosened and the wind lifted up her fine garment [see also 3.20: 35-36, 3.22: 17, 5.2: 14, 8.12: 17-24].

From the hair of Puñjikasthalî [an Apsara] who with her waist greatly challenged by her heavy breasts was playing with a number of balls, fell the flowers from her wreath. Running after the balls, with eyes glancing here and there, loosened the belt of her thin garment and lifted the wind up her fine garment [see also 3.20: 35-36, 3.22: 17, 5.2: 14, 8.12: 17-24]. (Vedabase)

Text 28

Cupid, thinking he had conquered him, then shot his arrow, but all these actions directed at the sage proved to be as futile as the endeavors of a disbeliever.

Cupid, thinking he had conquered him, then shot his arrow, but all of this directed at the sage proved to be as futile as the endeavors of a disbeliever. (Vedabase)

Text 29

O sage, they this way trying to compromise the sage, felt themselves being burned by his potency and thus they desisted, just like children having aroused a snake.

O sage, they this way trying to compromise the sage, felt themselves being burned by his potency and thus they desisted, like children having aroused a snake. (Vedabase)

Text 30

O brahmin, even though the followers of Indra had violated the great muni, he didn't yield to the sentiments of ego. And that is something not that surprising at all for a great soul.

O brahmin,though the followers of Indra had violated the great muni, did he not yield to the sentiments of ego, which is something not so surprising for great souls at all. (Vedabase)

Text 31

Seeing and hearing how, because of the strength of the brahmin seer, Kâmadeva along with his associates had proven powerless, the mighty king of heaven was greatly amazed.

Seeing and hearing how from the influence of the brahmin seer Kâmadeva along with his associates had proved powerless, the mighty king of heaven fell in great astonishment. (Vedabase)

Text 32

When Mârkandeya thus fixed his mind in austerity, recitation and restraint the Supreme Lord manifested Himself as Nara-Nârâyana to show His mercy.

As he thus was fixing his mind in austerity, recitation and restraint manifested the Supreme Lord Himself as Nara-Nârâna to be of mercy. (Vedabase)

Text 33-34

Of the two of Them was one white and the other black; Their eyes were like blooming lotuses, Their arms were four, Their clothes black deerskin and bark, Their hands most purifying, carried a waterpot and a straight staff of bamboo, and Their sacred thread was three-stranded. With prayer beads of lotus seeds which purify all living beings and with the Vedas [in the form of bundles of darbha] they, worshiped by the chief demigods, of an effulgent yellowish color and standing tall, represented the austerity radiating with light.

Of the two of Them was one white and the other black; Their eyes were like blooming lotuses, Their arms were four, Their clothes black deerskin and bark, Their hands most purifying, carried a waterpot and a straight staff of bamboo, and Their sacred thread was three-stranded. With prayer beads of lotus seeds which purify all living beings and with the Vedas [in the form of bundles of darbha] represented they, worshiped by the chief demigods, effulgent yellowish of color standing tall indeed radiating with light, the austerity. (Vedabase)

Text 35

Seeing Them, Nara and Nârâyana, the direct personal manifestations of the Supreme Personality of Godhead, he stood up with great respect to offer his obeisances and prostrate himself.

Seeing Them, Nara and Nârâyana, the personal manifestations of the Supreme Personality of Godhead, stood he up with great respect to offer his respects and prostrated he himself. (Vedabase)

Text 36

Because he, when he saw Them, experienced happiness all over his body, mind and senses and the hairs on his body stood on end, he was unable, from the tears filling his eyes, to see Them clearly before him.

He, because of seeing Them with all his body, mind and senses being happy and his bodily hairs standing on end, was, with tears filling his eyes, unable to fix his eyes upon Them. (Vedabase)

Text 37

Standing humbly with folded hands he addressed Them eagerly as if he wanted to embrace Them, and choking he managed to say to the two Lords the syllables 'na-ma-ha, na-ma-ha' (my obeisances, my obeisances).

Standing humbly with folded hands spoke he eager as if to embrace Them choking thus to the two Lords the syllables 'na-ma-ha, na-ma-ha' (my obeisances, my obeisances). (Vedabase)

Text 38

Offering Them sitting places, bathing Their feet and anointing Them with sandal wood and other fragrant substances, he was of worship with incense and flower garlands.

Offering Them sitting places, bathing Their feet and anointing Them with sandal wood and other fragrant substances, was he of worship with incense and flower garlands. (Vedabase)

Text 39

Sitting comfortably on Their places ready to bestow Their mercy he, again bowing down at Their feet, spoke the following to the Ones Supremely Worshipable.

Sitting comfortably on their places ready to bestow Their mercy he, again bowing down at Their feet, spoke the following to the Ones Supremely Worshipable. (Vedabase)

Text 40

S'rî Mârkandeya said: 'O Almighty One, how can I describe You because of whom of all embodied living beings as well as of Brahmâ, S'iva as of myself the vital air, with in its wake the power of speech, the mind and the senses is stirred into action; nevertheless You [despite of this physical imposition] become the loving friend of the ones who are of worship.

S'rî Mârkandeya said: 'O Almighty One how can I describe Youby whom indeed of all embodied living beings as well as of Brahmâ, S'iva as of myself the vital air stirred to action comes alive, the power of speech is following and the mind and senses begin to act; nevertheless do You for the ones who are of worship become the loving friend. (Vedabase)

Text 41

These personal forms of the Fortunate One, o Supreme Lord, You manifest for the ultimate benefit of the cessation of the material misery and the defeat of death; and just as You, for the protection variously manifest other transcendental bodies, You, once having created this universe, again, just like a spider, swallow it up entirely.

These personal forms of the Fortunate One, o Supreme Lord, do You manifest for the ultimate benefit of the cessation of the material misery and the conquest of death; and just as You, for the protection variously manifest other transcendental bodies, do You, once having created this universe, again, just like a spider, swallow it up entirely. (Vedabase)

Text 42

Because of Him, the Protector, the Supreme Controller of the moving and nonmoving living beings, the one situated at the soles of His feet is never touched by the emotions of karma, guna and kâla; it is before You indeed that the sages with the Veda in their heart at every moment in praise bow down to worship and meditate to attain You.

Of Him the Protector, the Supreme Controller of the moving and nonmoving ones, is the one situated at the soles of His feet never touched by the emotions of karma, guna and kâla; it is to You indeed that the sages with the Veda in their heart at every moment in praise bow down to worship and meditate, so that they may reach. (Vedabase)

Text 43

Nothing else but the attainment of Your feet, the very form of liberation, is what benefits the person who has to fear from all sides o Lord. We know that Brahmâ, whose time takes two parârdhas, is most afraid on account of this, he is afraid because of the Time that is You - and how much more wouldn't that be true for the worldly entities who are created by him [see 10.13: 56]?

Nothing else but the attainment of Your feet, the very form of liberation, does benefit the person who has to fear from all sides o Lord; we know that Brahmâ, whose time takes two parârdhas, on account of this is most afraid, afraid because of the Time that You are - and what to speak of the worldly entities created by him? [see 10.13: 56] (Vedabase)

Text 44

So let me therefore give up this covering of the self, the material body with everything to it that being temporal, being remembered for only a moment, insubstantial as it is, is so meaningless. Let me worship the soles of Your feet, of You, the Intelligence of what is real and the Master of the Soul who is the Supreme Truth from whom one obtains everything desirable.

So therefore do I give up this covering of the self, the material body and all thereto that temporal, for a moment only remembered, being insubstantial is so meaningless, and do I worship the soles of the feet of You, the Intelligence of the Real and Master of the Soul who is the Supreme Truth and from whom one obtains everything desirable. (Vedabase)

Text 45

O Lord, o Friend of the Soul, even though the products of Your illusory potency known by the names of sattva, rajas and tamas, for the causes of the maintenance, destruction and creation of this universe exist as [Your] pastimes, it is the goodness [the sattvic] that [with You] continues for the liberation and not the other two which for men bring danger, bewilderment and fear [see also guna-avatâras and 10.89: 18].

O Lord, o Friend of the Soul, although the products of Your illusory potency known by the names of sattva, rajas and tamas, for the causes of the maintenance, destruction and creation of this universe exist as [Your] pastimes, it is the goodness [the sattvic] that [with You] continues for the liberation and not the other two which for men bring danger, bewilderment and fear [see also guna-avatâras and 10.89: 18]. (Vedabase)

Text 46

Because fearlessness, the happiness of the soul and the spiritual world are attained through the mode of goodness the Sâtvatas are of that consideration and never of any other [mode or] form of the Original Person. For that reason the spiritual authorities in this world worship as most dear to them the transcendental personal form of You as well as the form of the ones with only You in their eyes, o Supreme Lord [see also 1.2: 26].

Because fearlessness, the happiness of the soul and the spiritual world are attained through the mode of goodness do the sâtvatas consider that and never any other [mode] the form of the Original Person; and for that reason do the spiritual authorities in this world worship as most dear to them the transcendental personal form [Vishnu] of You and the form of the ones with only You in their eyes [the Vaishnavas], o Supreme Lord [see also 1.2: 26]. (Vedabase)

Text 47

Him, the All-pervading, All-inclusive Manifestation and Master of the Universe, the Supreme Personality of Godhead, I offer my obeisances, for He is the supremely worshipable deity, Nârâyana, the sage who is the best of the humans situated in perfect purity who, as the master of the vedic scriptures, has the command over His word [see hamsa]

Him, the All-pervading, All-inclusive Manifestation and Master of the Universe, the Supreme Personality of Godhead, I offer my obeisances, for He is the supremely worshipable deity, Nârâyana, the sage that is the best of the humans who, as the master of the vedic scriptures in control of His speech, is situated in perfect purity [see hamsa]. (Vedabase)

Text 48

He who deceived by the deceptive veil over his eyes becomes diverted in his intelligence about Your presence within his own senses, heart and even within the objects perceived, can know You, the Spiritual master of All, when he obtains the vedic knowledge, even though his understanding was originally covered by Your mâyâ.

He who deceived by the deceptive veil over his eyes becomes diverted in his intelligence about the Presencee within his own senses, heart and even the objects perceived, can know You, the Spiritual master of All, when he obtains the vedic knowledge, even though his understanding originally was covered over by Your mâyâ. (Vedabase)

Text 49

The vision of the Supreme Soul, the mystery revealed by the vedic texts, is what the great scholars headed by the Unborn One [Brahmâ] become bewildered about when they try to adjust with all kinds of philosophies the subject matter of Him to their way of life. For He escapes the understanding of the [conditioned] spirit soul, He, the Supreme Personality whom I offer my respects [compare 1.3: 37, 4.31: 11, 4.18: 5, 5.6: 11, 5.14: 1, 7.15: 58, 11.19: 1, 11.20: 7 and B.G. 16: 23-24]."

The vision of the Supreme Soul, the mystery revealed by the vedic texts, is what the great scholars headed by the Unborn One [Brahmâ] become bewildered about in their endeavors of adjusting with all kinds of philosophies to their way of life the subject matter of Him escaping the understanding of the [conditioned] spirit soul, He, the Supreme Personality whom I offer my homage [compare 1.3: 37, 4.31: 11, 4.18: 5, 5.6: 11, 5.14: 1, 7.15: 58, 11.19: 1, 11.20: 7 and B.G. 16: 23-24]." (Vedabase)