One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an incomplete state of purification. Yet there is no danger for him. On the other hand, a non-devotee, though fully engaged in occupational duties, does not gain anything.

Soot said: Then, the great sage Bhrigu, seated in happiness and engaged in worship, spoke to the sage Vyasa, smiling.

Narada said: O great sage Parashara, does your soul find satisfaction in the body or in the mind?

What you have inquired about is indeed wonderful and profound; you have composed the great Bharata, which is filled with all meanings.

What you have inquired about, which is the eternal Brahman, still makes you grieve, as if you are unfulfilled, O Lord.

Vyasa said: Indeed, all that you have said is true, yet my soul does not find satisfaction; I ask you about that which is the root, the unmanifest, and the profound wisdom.

He, indeed, is the Supreme Being, worshipped by all, who, as the ancient person, creates and destroys the universe with his mind, untouched by the qualities.

You wander like the sun through the three worlds, and like the wind, you are the witness of the self. O Supreme Being, please see my lesser impurity after my vows.

Narada said: The glory of the Lord, which you have described, is indeed pure, and I think that without seeing it, one cannot be satisfied.

Just as the virtues and meanings of dharma are narrated by the great sages, the glory of Vasudeva is not similarly described.

Whatever words may describe the glorious name of the Lord, which purifies the world, those words are not worthy of being uttered by the mind where swans do not reside.

The speech of the Supreme is a flood that liberates the people, wherein even the verses are bound; the names of the Infinite, marked by His glory, are heard, sung, and praised by the virtuous.

Even the knowledge that is free from the influence of the fallible does not shine; how then can the actions that are not offered to the Eternal Lord be free from cause?

O great soul, with an unerring gaze, pure fame, devoted to truth, steadfast in vows, remember the actions of the Supreme Person for liberation from all bondage through meditation.

Then, in a different way, whatever is intended, that which is perceived separately by different views, cannot be understood anywhere; the mind, like a ship tossed by the wind, finds no resting place.

The aversion to righteousness, under the pretext of its enforcement, is a great transgression of one's nature; the one who does not consider the words of righteousness as other than this does not see the remedy.

The wise one is worthy to know the Supreme Lord, who is beyond the infinite, and who brings happiness through the cessation of worldly entanglements; therefore, O Lord, show your divine activities.

For this very reason, the wise strive, for what is not attainable by those who wander above; that which is attained is like suffering, while happiness is gained through deep understanding over time.

Indeed, no one can ever escape the cycle of birth and death without the service of Mukunda; remembering the feet of Mukunda, one should desire to abandon worldly attachments, for the taste of liberation is profound.

This entire universe is indeed the Lord himself, from whom the world arises, sustains, and dissolves; thus, you, O Lord, are indeed the embodiment of knowledge, yet your manifestation is merely partial.

You, with your all-seeing eyes, perceive the self in the self; may the great being, the supreme soul, who is unborn and the source of all, grant you the realization of the auspiciousness of the universe.

This indeed is the unchanging essence of the words of the learned, whether derived from austerity, scripture, or the hymns of the wise, which is described by poets as the glorification of the qualities of the Supreme Lord.

I have been a servant of the ancient sages, but I am merely a child among the scholars of the Vedas, who are engaged in the service of the yogis during the rainy season.

Though they were of similar vision, the sages, who were engaged in my service, showed mercy upon the child who was playing with the toys.

Having been approved by the twice-born, I partake of the remnants of the offerings, and thus, by engaging in this pure consciousness, the essence of that dharma arises within me.

There, I joyfully listen to the captivating stories of Krishna, and by the grace of the Lord, my mind becomes enchanted by those delightful narratives.

At that time, my mind, which had been attracted by the great sage Priyashrava, became fixed on this subject, and I perceived the Supreme Brahman, which is both existence and non-existence, through my own illusion.

Thus, in the autumn and rainy seasons, while hearing the pure fame of the Lord, my devotion, which is free from passion and ignorance, arose, being sung by the great sages.

For one who is thus devoted, humble, and faithful, and who is a follower of the self-controlled, the Supreme Lord is very dear.

The knowledge that is the most secret, which is directly spoken by the Lord, is revealed by the compassionate and affectionate ones.

By whom I, the unknowing one, have reached the abode of Lord Vasudeva, the one who is beyond illusion, by whose influence they attain that state.

This indicates the Supreme Brahman, treated with the threefold afflictions. If the actions are directed towards the Lord, they are imbued with Brahman.

The disease that arises in beings is caused by good vows. That very substance does not purify again once treated.

Thus, the actions of men are all causes of bondage. They are conceived for the destruction of the self in the higher realms.

Whatever actions are performed here are for the satisfaction of the Lord. Knowledge that is dependent on that is indeed accompanied by devotion.

Wherever actions are performed, the Lord teaches. They sing the qualities and names of Krishna and remember Him.

Salutations to You, O Bhagavān, we meditate on Vāsudeva. Salutations to Pradyumna, Aniruddha, and also to Saṅkarṣaṇa.

Thus, by invoking the form of the mantra, the person who worships the Yajña-purusha with the proper vision becomes enlightened.

This sound, O Brahman, having been established, I offer to You my knowledge and wealth, and my essence, O Keshava.

You, O Lord, are known by the unblemished and renowned, by whom the learned seek liberation from repeated sufferings.