Shri Shuka said: Thus speaking to Maitreya, the wise son of Dvaipayana, Vidura, as if pleased, replied.

Vidura said: O Brahman, how can the qualities of the unchanging, pure consciousness of the Lord be manifested through play?

In the play of a child, how can desire arise from one who is self-satisfied and always at rest?

The Lord, through His own divine illusion, creates the universe filled with qualities. By that, He establishes it, and again, He will cover it.

One who is aware of the self, whether in a specific place or time, or in any condition, how can he be defeated by ignorance?

The Lord is indeed one and the same, present in all fields. How can misfortune or suffering arise from actions for such a person?

In this matter, my mind, O wise one, is troubled by the confusion of ignorance. Please remove this great mental impurity, O Lord.

Shri Shuka said: Thus prompted by the seeker of truth, the sage, with a smile, replied, having overcome his own astonishment.

Maitreya said: This is the illusion of the Lord, which does not oppose the one who is liberated from bondage and humility.

By what means does one perceive the self as different from the body? It is perceived by the seer, who is subject to self-mutilation.

Just as the moon's qualities are seen in water, so too are the qualities of the seer perceived in the non-self, even when not present.

He, through the path of renunciation and the compassion of Vasudeva, gradually becomes concealed through devotion to the Lord.

When the senses are subdued, and the seer is established in the Supreme Lord, then all sufferings dissolve, just like the totality of a sleeping person.

The one who bestows the cessation of all afflictions, through the hearing of the glories of Murari; how can one who is devoted to the dust of His lotus feet attain such a state?

Vidura said: My doubts have been cut asunder by your profound words, O Lord. My mind races in both directions, O Bhagavan.

Indeed, this is the truth spoken by the wise, that the self is the illusion of Hari; it shines forth as the root of the universe, which is not external.

He who is the most foolish in the world and he who has attained the highest wisdom; both of them are afflicted by suffering, being caught in the cycle of existence.

Having determined the absence of substance, even one who is convinced does not realize the self; and I, through the service of your lotus feet, am liberated.

By serving the Lord, who is the eternal abode of the enemies of the honey-like sweetness, one develops a deep attachment to His feet, which removes all miseries.

Difficult is the service on the path to Vaikuntha for those of little austerity, where the Lord Janardana is sung about eternally.

In the beginning, the Supreme Being created the great elements and the subsequent transformations. From them, He raised the universe and then entered into it.

They call Him the original person with a thousand feet and arms, where all these worlds coexist in full manifestation.

In whom the tenfold life force exists, along with the senses and the objects of the senses, from which you arise, speak to us about those divine manifestations.

Where there were sons, grandsons, and descendants of the same lineage, diverse beings existed, from whom this world has expanded.

The Lord of all progenitors created the progenitors and the various beings, including the Manus and the rulers of the Manvantaras.

Among them, the lineages and their followers, and those worlds that exist above, are inhabited by the friends and offspring of the earth.

Describe their organization and the proof of the earth's worlds, including the beings, animals, and plants. Tell us about the arrangement of creation and the birth of the birds.

With the incarnations of qualities, the creation and sustenance of the universe depend on the abode of the Lord. Describe the glorious prowess of the Lord of wealth.

The divisions of varna and ashrama, based on form, qualities, and nature, are derived from the birth and deeds of sages, as well as from the Vedas.

The principles of sacrifice and the path of yoga, O Lord, as well as the teachings of the Bhagavat, are related to the concept of Nishkarmya and Sankhya.

The path of hypocrisy and the opposition to it, as well as the destinies of living beings, are determined by the qualities and actions that arise.

The causes for dharma, artha, kama, and moksha should not contradict each other; the rules of trade and the scriptures must be distinct.

The rules of shraddha, O Brahman, and the creation of ancestors, as well as the positions of the lunar constellations and stars, are determined by time and circumstances.

The fruits of charity and austerity, and the dharma of one who is away, and the glory of a person in distress.

By whom the Lord is pleased, O sinless one, and by whom the righteous are satisfied.

The best of the twice-born, the disciples of those who are devoted, even without being asked, speak kindly.

How many transitions of the Supreme Lord are there for the wise? Who should be worshipped there, and who should be meditated upon?

The position of a person and the essence of another, and the knowledge that is not of the scriptures, is for the purpose of the teacher and the disciple.

The causes of devotion and renunciation are described here by the sinless sages. From where can knowledge arise for men?

When I ask you these questions regarding the actions of Lord Hari, please tell me, for I am ignorant and have lost my vision.

All the Vedas, sacrifices, austerities, and charities, O sinless one, do not grant liberation to those who fail to give fearlessness to living beings.

Shri Shuka said: Thus questioned, the sage, who is the foremost among the Kurus, filled with joy, began to narrate the glories of the Lord.