The Hamsa Avatara's Teaching to Brahma's Sons

Verse 1 (bhagavata.11.13.1)

श्रीभगवानुवाच सत्त्वं रजस्तम इति गुणा बुद्धेर्न चात्मनः । सत्त्वेनान्यतमौ हन्यात् सत्त्वं सत्त्वेन चैव हि ॥ 13.1 ॥

śrī-bhagavān uvāca sattvaṁ rajas tama iti guṇā buddher na cātmanaḥ sattvenānyatamau hanyāt sattvaṁ sattvena caiva hi

The Blessed Lord said: Goodness, passion and ignorance are the modes of intelligence, not of the soul. Through goodness one should overcome the other two, and goodness itself should then be transcended through transcendental goodness.

Verse 2 (bhagavata.11.13.2)

सत्त्वाद् धर्मो भवेद् वृद्धात् पुंसो मद्भक्तिलक्षणः । सात्त्विकोपासया सत्त्वं ततो धर्मः प्रवर्तते ॥ 13.2 ॥

sattvād dharmo bhaved vṛddhāt puṁso mad-bhakti-lakṣaṇaḥ sāttvikopāsayā sattvaṁ tato dharmaḥ pravartate

When goodness grows strong in a person, dharma marked by devotion to Me arises. Through cultivating things in the mode of goodness, goodness itself increases, and from that dharma proceeds.

Verse 3 (bhagavata.11.13.3)

धर्मो रजस्तमो हन्यात् सत्त्ववृद्धिरनुत्तमः । आशु नश्यति तन्मूलो ह्यधर्म उभये हते ॥ 13.3 ॥

dharmo rajas tamo hanyāt sattva-vṛddhir anuttamaḥ āśu naśyati tan-mūlo hy adharma ubhaye hate

Dharma, born of unsurpassed growth in goodness, destroys passion and ignorance; and when both are destroyed, adharma, whose very root they are, quickly perishes.

Verse 4 (bhagavata.11.13.4)

आगमोऽपः प्रजा देशः कालः कर्म च जन्म च । ध्यानं मन्त्रोऽथ संस्कारो दशैते गुणहेतवः ॥ 13.4 ॥

āgamo ’paḥ prajā deśaḥ kālaḥ karma ca janma ca dhyānaṁ mantro ’tha saṁskāro daśaite guṇa-hetavaḥ

Scripture, water, offspring, place, time, action, birth, meditation, mantra, and purificatory rites — these ten are the causes that determine which mode predominates.

Verse 5 (bhagavata.11.13.5)

तत्तत् सात्त्विकमेवैषां यद् यद् वृद्धाः प्रचक्षते । निन्दन्ति तामसं तत्तद् राजसं तदुपेक्षितम् ॥ 13.5 ॥

tat tat sāttvikam evaiṣāṁ yad yad vṛddhāḥ pracakṣate nindanti tāmasaṁ tat tad rājasaṁ tad-upekṣitam

Among these ten, whatever the elders praise is regarded as sattvic; whatever they condemn is tamasic; and whatever they treat with indifference is rajasic.

Verse 6 (bhagavata.11.13.6)

सात्त्विकान्येव सेवेत पुमान् सत्त्वविवृद्धये । ततो धर्मस्ततो ज्ञानं यावत् स्मृतिरपोहनम् ॥ 13.6 ॥

sāttvikāny eva seveta pumān sattva-vivṛddhaye tato dharmas tato jñānaṁ yāvat smṛtir apohanam

One should cultivate only what is in the mode of goodness, so as to increase goodness. From this dharma arises, and from dharma, knowledge, until the illusion covering true memory of the Self is finally dispelled.

Verse 7 (bhagavata.11.13.7)

वेणुसङ्घर्षजो वह्निर्दग्ध्वा शाम्यति तद्वनम् । एवं गुणव्यत्ययजो देहः शाम्यति तत्क्रियः ॥ 13.7 ॥

veṇu-saṅgharṣa-jo vahnir dagdhvā śāmyati tad-vanam evaṁ guṇa-vyatyaya-jo dehaḥ śāmyati tat-kriyaḥ

A fire born from the friction of bamboo stalks, having consumed that very forest, is itself extinguished. Likewise, the body, born of the interplay of the modes, is finally stilled by its own activity of self-knowledge.

Verse 8 (bhagavata.11.13.8)

श्रीउद्धव उवाच विदन्ति मर्त्याः प्रायेण विषयान् पदमापदाम् । तथापि भुञ्जते कृष्ण तत्कथं श्वखराजवत् ॥ 13.8 ॥

śrī-uddhava uvāca vidanti martyāḥ prāyeṇa viṣayān padam āpadām tathāpi bhuñjate kṛṣṇa tat kathaṁ śva-kharāja-vat

Sri Uddhava said: O Krishna, mortals generally know that sense objects are the very seat of misfortune, and yet they go on enjoying them just the same. How does this happen, exactly like dogs, donkeys and goats?

Verse 9 (bhagavata.11.13.9)

श्रीभगवानुवाच अहमित्यन्यथाबुद्धिः प्रमत्तस्य यथा हृदि । उत्सर्पति रजो घोरं ततो वैकारिकं मनः ॥ 13.9 ॥

śrī-bhagavān uvāca aham ity anyathā-buddhiḥ pramattasya yathā hṛdi utsarpati rajo ghoraṁ tato vaikārikaṁ manaḥ

The Blessed Lord said: In the heart of one who is careless, the misconceived notion 'I am this body' arises, and along with it terrible passion surges up, corrupting the mind, which is by nature a product of goodness.

Verse 10 (bhagavata.11.13.10)

रजोयुक्तस्य मनसः सङ्कल्पः सविकल्पकः । ततः कामो गुणध्यानाद् दुःसहः स्याद्धि दुर्मतेः ॥ 13.10 ॥

rajo-yuktasya manasaḥ saṅkalpaḥ sa-vikalpakaḥ tataḥ kāmo guṇa-dhyānād duḥsahaḥ syād dhi durmateḥ

The mind, overtaken by passion, gives rise to endless resolves and counter-resolves; and from constant brooding on the objects of the senses, unbearable desire arises in one of poor judgment.

Verse 11 (bhagavata.11.13.11)

करोति कामवशगः कर्माण्यविजितेन्द्रियः । दुःखोदर्काणि सम्पश्यन् रजोवेगविमोहितः ॥ 13.11 ॥

karoti kāma-vaśa-gaḥ karmāṇy avijitendriyaḥ duḥkhodarkāṇi sampaśyan rajo-vega-vimohitaḥ

One whose senses remain unconquered, overpowered by desire and bewildered by the force of passion, performs actions even while clearly foreseeing that they will bring only future suffering.

Verse 12 (bhagavata.11.13.12)

रजस्तमोभ्यां यदपि विद्वान् विक्षिप्तधीः पुनः । अतन्द्रितो मनो युञ्जन् दोषदृष्टिर्न सज्जते ॥ 13.12 ॥

rajas-tamobhyāṁ yad api vidvān vikṣipta-dhīḥ punaḥ atandrito mano yuñjan doṣa-dṛṣṭir na sajjate

Even if the intelligence of a learned person is at times disturbed by passion and ignorance, remaining vigilant he again brings the mind under control; seeing clearly the fault in such disturbance, he does not become attached.

Verse 13 (bhagavata.11.13.13)

अप्रमत्तोऽनुयुञ्जीत मनो मय्यर्पयञ्छनैः । अनिर्विण्णो यथाकालं जितश्वासो जितासनः ॥ 13.13 ॥

apramatto ’nuyuñjīta mano mayy arpayañ chanaiḥ anirviṇṇo yathā-kālaṁ jita-śvāso jitāsanaḥ

Remaining ever vigilant, never despondent, having mastered the breath and the sitting posture, one should, at the proper times, gradually offer and fix the mind steadily upon Me.

Verse 14 (bhagavata.11.13.14)

एतावान् योग आदिष्टो मच्छिष्यैः सनकादिभिः । सर्वतो मन आकृष्य मय्यद्धावेश्यते यथा ॥ 13.14 ॥

etāvān yoga ādiṣṭo mac-chiṣyaiḥ sanakādibhiḥ sarvato mana ākṛṣya mayy addhāveśyate yathā

This alone is the yoga taught by My disciples headed by Sanaka: that, having withdrawn the mind from every other object, one should absorb it directly and completely in Me.

Verse 15 (bhagavata.11.13.15)

श्रीउद्धव उवाच यदा त्वं सनकादिभ्यो येन रूपेण केशव । योगमादिष्टवानेतद् रूपमिच्छामि वेदितुम् ॥ 13.15 ॥

śrī-uddhava uvāca yadā tvaṁ sanakādibhyo yena rūpeṇa keśava yogam ādiṣṭavān etad rūpam icchāmi veditum

Sri Uddhava said: O Keshava, in what form did You instruct this yoga to Sanaka and his brothers, and at what time? I wish to know of that form.

Verse 16 (bhagavata.11.13.16)

श्रीभगवानुवाच पुत्रा हिरण्यगर्भस्य मानसाः सनकादयः । पप्रच्छुः पितरं सूक्ष्मां योगस्यैकान्तिकीं गतिम् ॥ 13.16 ॥

śrī-bhagavān uvāca putrā hiraṇyagarbhasya mānasāḥ sanakādayaḥ papracchuḥ pitaraṁ sūkṣmāṁ yogasyaikāntikīṁ gatim

The Blessed Lord said: The mind-born sons of Brahma, the sages headed by Sanaka, once asked their father about the subtle, ultimate goal of yoga.

Verse 17 (bhagavata.11.13.17)

सनकादय ऊचुः गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रभो । कथमन्योन्यसन्त्यागो मुमुक्षोरतितितीर्षोः ॥ 13.17 ॥

sanakādaya ūcuḥ guṇeṣv āviśate ceto guṇāś cetasi ca prabho katham anyonya-santyāgo mumukṣor atititīrṣoḥ

The sages headed by Sanaka said: O Lord, the mind enters into the modes and the modes enter into the mind — how then can one who longs for liberation, who wishes to cross beyond this entanglement, give up this mutual bond?

Verse 18 (bhagavata.11.13.18)

श्रीभगवानुवाच एवं पृष्टो महादेवः स्वयम्भूर्भूतभावनः । ध्यायमानः प्रश्नबीजं नाभ्यपद्यत कर्मधीः ॥ 13.18 ॥

śrī-bhagavān uvāca evaṁ pṛṣṭo mahā-devaḥ svayambhūr bhūta-bhāvanaḥ dhyāyamānaḥ praśna-bījaṁ nābhyapadyata karma-dhīḥ

The Blessed Lord said: Thus questioned, the great god, the self-born creator of beings, pondered deeply the seed of that question, but his mind, engaged in the work of creation, could not arrive at its answer.

Verse 19 (bhagavata.11.13.19)

स मामचिन्तयद् देवः प्रश्नपारतितीर्षया । तस्याहं हंसरूपेण सकाशमगमं तदा ॥ 13.19 ॥

sa mām acintayad devaḥ praśna-pāra-titīrṣayā tasyāhaṁ haṁsa-rūpeṇa sakāśam agamaṁ tadā

That god, wishing to reach the far shore of the question, then meditated upon Me. At that time I appeared before him in the form of a swan, Hamsa.

Verse 20 (bhagavata.11.13.20)

दृष्ट्वा मां त उपव्रज्य कृत्वा पादाभिवन्दनम् । ब्रह्माणमग्रतः कृत्वा पप्रच्छुः को भवानिति ॥ 13.20 ॥

dṛṣṭvā māṁ ta upavrajya kṛtvā pādābhivandanam brahmāṇam agrataḥ kṛtvā papracchuḥ ko bhavān iti

Seeing Me, they approached, and, placing Brahma before them, bowed at My feet and asked, 'Who are You?'

Verse 21 (bhagavata.11.13.21)

इत्यहं मुनिभिः पृष्टस्तत्त्वजिज्ञासुभिस्तदा । यदवोचमहं तेभ्यस्तदुद्धव निबोध मे ॥ 13.21 ॥

ity ahaṁ munibhiḥ pṛṣṭas tattva-jijñāsubhis tadā yad avocam ahaṁ tebhyas tad uddhava nibodha me

Thus questioned by those sages eager to know the truth, whatever I then spoke to them, hear that from Me now, O Uddhava.

Verse 22 (bhagavata.11.13.22)

वस्तुनो यद्यनानात्व आत्मनः प्रश्न ईदृशः । कथं घटेत वो विप्रा वक्तुर्वा मे क आश्रयः ॥ 13.22 ॥

vastuno yady anānātva ātmanaḥ praśna īdṛśaḥ kathaṁ ghaṭeta vo viprā vaktur vā me ka āśrayaḥ

If, O brahmanas, there is no real difference between the essential self of you and Me, how could such a question as this even arise? And on what basis, then, could I possibly speak as one distinct from you?

Verse 23 (bhagavata.11.13.23)

पञ्चात्मकेषु भूतेषु समानेषु च वस्तुतः । को भवानिति वः प्रश्नो वाचारम्भो ह्यनर्थकः ॥ 13.23 ॥

pañcātmakeṣu bhūteṣu samāneṣu ca vastutaḥ ko bhavān iti vaḥ praśno vācārambho hy anarthakaḥ

Since bodies made of the five elements are, in essence, all identical, your question 'Who are You?' is a mere utterance of words, without real meaning.

Verse 24 (bhagavata.11.13.24)

मनसा वचसा दृष्ट्या गृह्यतेऽन्यैरपीन्द्रियैः । अहमेव न मत्तोऽन्यदिति बुध्यध्वमञ्जसा ॥ 13.24 ॥

manasā vacasā dṛṣṭyā gṛhyate ’nyair apīndriyaiḥ aham eva na matto ’nyad iti budhyadhvam añjasā

Whatever is grasped by the mind, by speech, by sight, or by the other senses, is nothing but Myself — there is nothing besides Me. Understand this truly and directly.

Verse 25 (bhagavata.11.13.25)

गुणेष्वाविशते चेतो गुणाश्चेतसि च प्रजाः । जीवस्य देह उभयं गुणाश्चेतो मदात्मनः ॥ 13.25 ॥

guṇeṣv āviśate ceto guṇāś cetasi ca prajāḥ jīvasya deha ubhayaṁ guṇāś ceto mad-ātmanaḥ

O My sons, the mind enters into the modes, and the modes into the mind; but for the jiva, who is My own part, both the modes and the mind are alike merely the body — coverings that conceal him.

Verse 26 (bhagavata.11.13.26)

गुणेषु चाविशच्चित्तमभीक्ष्णं गुणसेवया । गुणाश्च चित्तप्रभवा मद्रूप उभयं त्यजेत् ॥ 13.26 ॥

guṇeṣu cāviśac cittam abhīkṣṇaṁ guṇa-sevayā guṇāś ca citta-prabhavā mad-rūpa ubhayaṁ tyajet

The mind enters into the modes through constant indulgence in them, and the modes themselves arise from the mind. One who has realized his identity with Me should give up both.

Verse 27 (bhagavata.11.13.27)

जाग्रत् स्वप्नः सुषुप्तं च गुणतो बुद्धिवृत्तयः । तासां विलक्षणो जीवः साक्षित्वेन विनिश्चितः ॥ 13.27 ॥

jāgrat svapnaḥ suṣuptaṁ ca guṇato buddhi-vṛttayaḥ tāsāṁ vilakṣaṇo jīvaḥ sākṣitvena viniścitaḥ

Waking, dreaming and deep sleep are the functions of the intelligence arising from the modes. The jiva is understood to be distinct from all three, established as their very witness.

Verse 28 (bhagavata.11.13.28)

यर्हि संसृतिबन्धोऽयमात्मनो गुणवृत्तिदः । मयि तुर्ये स्थितो जह्यात् त्यागस्तद् गुणचेतसाम् ॥ 13.28 ॥

yarhi saṁsṛti-bandho ’yam ātmano guṇa-vṛtti-daḥ mayi turye sthito jahyāt tyāgas tad guṇa-cetasām

Since this bondage to worldly existence, which imposes the functioning of the modes upon the soul, lasts only so long as one is not established in Me, the fourth state, upon becoming so established one gives it up; this alone is true renunciation of the modes and the mind.

Verse 29 (bhagavata.11.13.29)

अहङ्कारकृतं बन्धमात्मनोऽर्थविपर्ययम् । विद्वान् निर्विद्य संसारचिन्तां तुर्ये स्थितस्त्यजेत् ॥ 13.29 ॥

ahaṅkāra-kṛtaṁ bandham ātmano ’rtha-viparyayam vidvān nirvidya saṁsāra- cintāṁ turye sthitas tyajet

The learned person, recognizing that the bondage created by false ego brings the very opposite of the soul's real good, should become disgusted with anxious concern for worldly life and, established in the fourth state, abandon it entirely.

Verse 30 (bhagavata.11.13.30)

यावन्नानार्थधीः पुंसो न निवर्तेत युक्तिभिः । जागर्त्यपि स्वपन्नज्ञः स्वप्ने जागरणं यथा ॥ 13.30 ॥

yāvan nānārtha-dhīḥ puṁso na nivarteta yuktibhiḥ jāgarty api svapann ajñaḥ svapne jāgaraṇaṁ yathā

As long as a person's perception of manifold, separate values does not cease through right reasoning, he remains asleep even while awake, ignorant, just as one may dream, within a dream, that he has awakened.

Verse 31 (bhagavata.11.13.31)

असत्त्वादात्मनोऽन्येषां भावानां तत्कृता भिदा । गतयो हेतवश्चास्य मृषा स्वप्नदृशो यथा ॥ 13.31 ॥

asattvād ātmano ’nyeṣāṁ bhāvānāṁ tat-kṛtā bhidā gatayo hetavaś cāsya mṛṣā svapna-dṛśo yathā

Since states of existence apart from the Self have no real being, the sense of difference they create, along with the destinies and causes built upon it, are as false as those seen by a dreamer.

Verse 32 (bhagavata.11.13.32)

यो जागरे बहिरनुक्षणधर्मिणोऽर्थान् भुङ्क्ते समस्तकरणैर्हृदि तत्सदृक्षान् । स्वप्ने सुषुप्त उपसंहरते स एकः स्मृत्यन्वयात्त्रिगुणवृत्तिदृगिन्द्रियेशः ॥ 13.32 ॥

yo jāgare bahir anukṣaṇa-dharmiṇo ’rthān bhuṅkte samasta-karaṇair hṛdi tat-sadṛkṣān svapne suṣupta upasaṁharate sa ekaḥ smṛty-anvayāt tri-guṇa-vṛtti-dṛg indriyeśaḥ

The one who in waking life enjoys, through all his faculties, the outer objects that change every instant, and in dream enjoys their likenesses within the mind, and in deep sleep withdraws them all — that same one, known through the thread of memory connecting all three states, is the seer of the modes' functioning and the true lord of the senses.

Verse 33 (bhagavata.11.13.33)

एवं विमृश्य गुणतो मनसस्त्र्यवस्था मन्मायया मयि कृता इति निश्चितार्थाः । सञ्छिद्य हार्दमनुमानसदुक्तितीक्ष्ण- ज्ञानासिना भजत माखिलसंशयाधिम् ॥ 13.33 ॥

evaṁ vimṛśya guṇato manasas try-avasthā man-māyayā mayi kṛtā iti niścitārthāḥ sañchidya hārdam anumāna-sad-ukti-tīkṣṇa- jñānāsinā bhajata mākhila-saṁśayādhim

Having thus reflected and firmly ascertained that these three states of mind, arising from the modes, are imposed upon Me by My own maya, cut through the false ego seated in the heart, the very root of all doubt, with the sharpened sword of knowledge forged by reasoning and the words of sages, and worship Me.

Verse 34 (bhagavata.11.13.34)

ईक्षेत विभ्रममिदं मनसो विलासं दृष्टं विनष्टमतिलोलमलातचक्रम् । विज्ञानमेकमुरुधेव विभाति माया स्वप्नस्त्रिधा गुणविसर्गकृतो विकल्पः ॥ 13.34 ॥

īkṣeta vibhramam idaṁ manaso vilāsaṁ dṛṣṭaṁ vinaṣṭam ati-lolam alāta-cakram vijñānam ekam urudheva vibhāti māyā svapnas tridhā guṇa-visarga-kṛto vikalpaḥ

One should see this world as an illusory play of the mind, seen, then gone, forever restless, like the circle of fire made by whirling a firebrand. Pure consciousness is one, but through maya appears manifold, and the threefold dream born of the interplay of the modes is but a construct.

Verse 35 (bhagavata.11.13.35)

दृष्टिं ततः प्रतिनिवर्त्य निवृत्ततृष्ण- स्तूष्णीं भवेन्निजसुखानुभवो निरीहः सन्दृश्यते क्व च यदीदमवस्तुबुद्ध्या त्यक्तं भ्रमाय न भवेत् स्मृतिरानिपातात् ॥ 13.35 ॥

dṛṣṭiṁ tataḥ pratinivartya nivṛtta-tṛṣṇas tūṣṇīṁ bhaven nija-sukhānubhavo nirīhaḥ sandṛśyate kva ca yadīdam avastu-buddhyā tyaktaṁ bhramāya na bhavet smṛtir ā-nipātāt

Then, turning back one's vision and free of craving, one should become still, desireless, experiencing the happiness of one's own self. If this world is still occasionally perceived, it should be understood, and remembered until the very end, as something unreal and already relinquished — then it will not again mislead you.

Verse 36 (bhagavata.11.13.36)

देहं च नश्वरमवस्थितमुत्थितं वा सिद्धो न पश्यति यतोऽध्यगमत् स्वरूपम् । दैवादपेतमथ दैववशादुपेतं वासो यथा परिकृतं मदिरामदान्धः ॥ 13.36 ॥

dehaṁ ca naśvaram avasthitam utthitaṁ vā siddho na paśyati yato ’dhyagamat svarūpam daivād apetam atha daiva-vaśād upetaṁ vāso yathā parikṛtaṁ madirā-madāndhaḥ

A perfected soul, having realized his true nature, does not notice whether this perishable body is sitting or standing, whether by destiny it departs or by destiny a new one is received, just as a man blinded by intoxication does not notice the state of the clothing he wears.

Verse 37 (bhagavata.11.13.37)

देहोऽपि दैववशगः खलु कर्म यावत् स्वारम्भकं प्रतिसमीक्षत एव सासुः । तं सप्रपञ्चमधिरूढसमाधियोगः स्वाप्नं पुनर्न भजते प्रतिबुद्धवस्तुः ॥ 13.37 ॥

deho ’pi daiva-vaśa-gaḥ khalu karma yāvat svārambhakaṁ pratisamīkṣata eva sāsuḥ taṁ sa-prapañcam adhirūḍha-samādhi-yogaḥ svāpnaṁ punar na bhajate pratibuddha-vastuḥ

The body, governed by destiny, continues living together with the vital airs only so long as the karma that initiated it still holds sway. But one who has ascended to the yoga of deep absorption, awakened to reality, never again takes up this body and its manifold display, knowing it now to be like a body seen in a dream.

Verse 38 (bhagavata.11.13.38)

मयैतदुक्तं वो विप्रा गुह्यं यत् साङ्ख्ययोगयोः । जानीत मागतं यज्ञं युष्मद्धर्मविवक्षया ॥ 13.38 ॥

mayaitad uktaṁ vo viprā guhyaṁ yat sāṅkhya-yogayoḥ jānīta māgataṁ yajñaṁ yuṣmad-dharma-vivakṣayā

O brahmanas, I have now spoken to you the secret truth of both Sankhya and yoga. Know that I have come here as the very embodiment of sacrifice, desiring to explain to you your own true dharma.

Verse 39 (bhagavata.11.13.39)

अहं योगस्य सांख्यस्य सत्यस्यर्तस्य तेजसः । परायणं द्विजश्रेष्ठाः श्रियः कीर्तेर्दमस्य च ॥ 13.39 ॥

ahaṁ yogasya sāṅkhyasya satyasyartasya tejasaḥ parāyaṇaṁ dvija-śreṣṭhāḥ śriyaḥ kīrter damasya ca

O best of the twice-born, know that I am the final refuge of yoga, of Sankhya, of truth, of righteous order, of power, of prosperity, of fame, and of self-restraint.

Verse 40 (bhagavata.11.13.40)

मां भजन्ति गुणाः सर्वे निर्गुणं निरपेक्षकम् । सुहृदं प्रियमात्मानं साम्यासङ्गादयोऽगुणाः ॥ 13.40 ॥

māṁ bhajanti guṇāḥ sarve nirguṇaṁ nirapekṣakam suhṛdaṁ priyam ātmānaṁ sāmyāsaṅgādayo ’guṇāḥ

All these transcendent qualities — equanimity, non-attachment and the rest, themselves beyond the material modes — take Me as their shelter, though I am without qualities, free of need, yet the well-wisher, the beloved, the very Self of all.

Verse 41 (bhagavata.11.13.41)

इति मे छिन्नसन्देहा मुनयः सनकादयः । सभाजयित्वा परया भक्त्यागृणत संस्तवैः ॥ 13.41 ॥

iti me chinna-sandehā munayaḥ sanakādayaḥ sabhājayitvā parayā bhaktyāgṛṇata saṁstavaiḥ

[Lord Krishna continued:] Thus, O Uddhava, all doubts of the sages headed by Sanaka were cut away by My words; worshiping Me with the highest devotion, they praised Me with excellent hymns.

Verse 42 (bhagavata.11.13.42)

तैरहं पूजितः सम्यक् संस्तुतः परमर्षिभिः । प्रत्येयाय स्वकं धाम पश्यतः परमेष्ठिनः ॥ 13.42 ॥

tair ahaṁ pūjitaḥ saṁyak saṁstutaḥ paramarṣibhiḥ pratyeyāya svakaṁ dhāma paśyataḥ parameṣṭhinaḥ

Thus perfectly worshiped and glorified by those great sages, I returned to My own abode, even as Brahma, the highest one, looked on.