The Behavior of a Perfect Person

Verse 1 (bhagavata.7.13.1)

श्रीनारद उवाच कल्पस्त्वेवं परिव्रज्य देहमात्रावशेषितः । ग्रामैकरात्रविधिना निरपेक्षश्चरेन्महीम् ॥ १ ॥

śrī-nārada uvāca kalpas tv evaṁ parivrajya deha-mātrāvaśeṣitaḥ grāmaika-rātra-vidhinā nirapekṣaś caren mahīm

Shri Narada said: One who is capable of the highest renunciation should, having thus become a wandering mendicant, retain nothing but the bare body, and roam the earth free of all attachment, by the rule of staying only a single night in each village.

Verse 2 (bhagavata.7.13.2)

बिभृयाद् यद्यसौ वासः कौपीनाच्छादनं परम् । त्यक्तं न लिङ्गाद् दण्डादेरन्यत् किञ्चिदनापदि ॥ २ ॥

bibhṛyād yady asau vāsaḥ kaupīnācchādanaṁ param tyaktaṁ na liṅgād daṇḍāder anyat kiñcid anāpadi

If he wears any covering at all, it should be only a loincloth; apart from the staff and the other marks of his order, he should give up everything else — except in times of distress.

Verse 3 (bhagavata.7.13.3)

एक एव चरेद्भिक्षुरात्मारामोऽनपाश्रयः । सर्वभूतसुहृच्छान्तो नारायणपरायणः ॥ ३ ॥

eka eva cared bhikṣur ātmārāmo ’napāśrayaḥ sarva-bhūta-suhṛc-chānto nārāyaṇa-parāyaṇaḥ

The mendicant should wander alone, delighting in the self, dependent on nothing, a peaceful friend to all beings, wholly devoted to Narayana.

Verse 4 (bhagavata.7.13.4)

पश्येदात्मन्यदो विश्वं परे सदसतोऽव्यये । आत्मानं च परं ब्रह्म सर्वत्र सदसन्मये ॥ ४ ॥

paśyed ātmany ado viśvaṁ pare sad-asato ’vyaye ātmānaṁ ca paraṁ brahma sarvatra sad-asan-maye

He should see this entire universe — with all its being and non-being — resting within the Self, in the imperishable Supreme; and he should see the Self, the Supreme Brahman, present everywhere, within all that is and is not.

Verse 5 (bhagavata.7.13.5)

सुप्तिप्रबोधयोः सन्धावात्मनो गतिमात्मदृक् । पश्यन्बन्धं च मोक्षं च मायामात्रं न वस्तुतः ॥ ५ ॥

supti-prabodhayoḥ sandhāv ātmano gatim ātma-dṛk paśyan bandhaṁ ca mokṣaṁ ca māyā-mātraṁ na vastutaḥ

Seeing the self, he should observe the movement of the self in the junction between sleep and waking, and thereby see that both bondage and liberation are mere illusion, not ultimately real.

Verse 6 (bhagavata.7.13.6)

नाभिनन्देद् ध्रुवं मृत्युमध्रुवं वास्य जीवितम् । कालं परं प्रतीक्षेत भूतानां प्रभवाप्ययम् ॥ ६ ॥

nābhinanded dhruvaṁ mṛtyum adhruvaṁ vāsya jīvitam kālaṁ paraṁ pratīkṣeta bhūtānāṁ prabhavāpyayam

He should neither welcome death, though certain, nor cling to life, though uncertain; rather, he should simply await time itself, the Supreme, through which all beings arise and perish.

Verse 7 (bhagavata.7.13.7)

नासच्छास्त्रेषु सज्जेत नोपजीवेत जीविकाम् । वादवादांस्त्यजेत्तर्कान्पक्षं कंच न संश्रयेत् ॥ ७ ॥

nāsac-chāstreṣu sajjeta nopajīveta jīvikām vāda-vādāṁs tyajet tarkān pakṣaṁ kaṁca na saṁśrayet

He should not become attached to worthless scriptures, nor make his livelihood a profession; he should give up disputation and argumentation, and take shelter of no faction whatsoever.

Verse 8 (bhagavata.7.13.8)

न शिष्याननुबध्नीत ग्रन्थान्नैवाभ्यसेद् बहून् । न व्याख्यामुपयुञ्जीत नारम्भानारभेत्क्वचित् ॥ ८ ॥

na śiṣyān anubadhnīta granthān naivābhyased bahūn na vyākhyām upayuñjīta nārambhān ārabhet kvacit

He should not bind disciples to himself, nor study many books merely for their own sake; he should not take up the giving of discourses as an occupation, nor undertake grand projects.

Verse 9 (bhagavata.7.13.9)

न यतेराश्रमः प्रायो धर्महेतुर्महात्मनः । शान्तस्य समचित्तस्य बिभृयादुत वा त्यजेत् ॥ ९ ॥

na yater āśramaḥ prāyo dharma-hetur mahātmanaḥ śāntasya sama-cittasya bibhṛyād uta vā tyajet

For a great soul who is peaceful and equal-minded, the outward marks of the renounced order are generally not, by themselves, the cause of dharma; he may wear them, or he may set them aside.

Verse 10 (bhagavata.7.13.10)

अव्यक्तलिङ्गो व्यक्तार्थो मनीष्युन्मत्तबालवत् । कविर्मूकवदात्मानं स दृष्टया दर्शयेन्नृणाम् ॥ १० ॥

avyakta-liṅgo vyaktārtho manīṣy unmatta-bālavat kavir mūkavad ātmānaṁ sa dṛṣṭyā darśayen nṛṇām

Concealing his true nature while yet accomplishing his purpose, the wise man should show himself to people as though he were a madman or a child — though a poet-sage, appearing before their eyes as though mute.

Verse 11 (bhagavata.7.13.11)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । प्रह्रादस्य च संवादं मुनेराजगरस्य च ॥ ११ ॥

atrāpy udāharantīmam itihāsaṁ purātanam prahrādasya ca saṁvādaṁ muner ājagarasya ca

In this regard, they cite this ancient history — a dialogue between Prahlada and a sage who lived like a python.

Verse 12 (bhagavata.7.13.12)

तं शयानं धरोपस्थे कावेर्यां सह्यसानुनि । रजस्वलैस्तनूदेशैर्निगूढामलतेजसम् ॥ १२ ॥

taṁ śayānaṁ dharopasthe kāveryāṁ sahya-sānuni rajas-valais tanū-deśair nigūḍhāmala-tejasam

Prahlada found him lying upon the ground on the slopes of the Sahya mountain by the Kaveri river, his limbs covered with dust, his pure inner brilliance hidden from sight —

Verse 13 (bhagavata.7.13.13)

ददर्श लोकान्विचरन् लोकतत्त्वविवित्सया । वृतोऽमात्यैः कतिपयैः प्रह्रादो भगवत्प्रियः ॥ १३ ॥

dadarśa lokān vicaran loka-tattva-vivitsayā vṛto ’mātyaiḥ katipayaiḥ prahrādo bhagavat-priyaḥ

— Prahlada, dear to Bhagavan, who, surrounded by a few of his ministers, was touring the worlds, wandering about with a wish to understand the true nature of people, and thus he saw him.

Verse 14 (bhagavata.7.13.14)

कर्मणाकृतिभिर्वाचा लिङ्गैर्वर्णाश्रमादिभिः । न विदन्ति जना यं वै सोऽसाविति न वेति च ॥ १४ ॥

karmaṇākṛtibhir vācā liṅgair varṇāśramādibhiḥ na vidanti janā yaṁ vai so ’sāv iti na veti ca

By his actions, his bodily form, his speech, or the outward marks of his varna and ashrama, people could not tell whether he was who he seemed to be, or not.

Verse 15 (bhagavata.7.13.15)

तं नत्वाभ्यर्च्य विधिवत्पादयोः शिरसा स्पृशन् । विवित्सुरिदमप्राक्षीन्महाभागवतोऽसुरः ॥ १५ ॥

taṁ natvābhyarcya vidhivat pādayoḥ śirasā spṛśan vivitsur idam aprākṣīn mahā-bhāgavato ’suraḥ

That great devotee among the asuras, bowing to him, worshiping him properly, and touching his head to the sage's feet, then asked him this, wishing to understand him.

Verse 16 (bhagavata.7.13.16)

बिभर्षि कायं पीवानं सोद्यमो भोगवान्यथा ॥ १६ ॥

bibharṣi kāyaṁ pīvānaṁ sodyamo bhogavān yathā

[Prahlada said:] You bear a stout, well-nourished body, as if you were industrious, or as if you enjoyed great fortune.

Verse 17 (bhagavata.7.13.17)

वित्तं चैवोद्यमवतां भोगो वित्तवतामिह । भोगिनां खलु देहोऽयं पीवा भवति नान्यथा ॥ १७ ॥

vittaṁ caivodyamavatāṁ bhogo vittavatām iha bhogināṁ khalu deho ’yaṁ pīvā bhavati nānyathā

Wealth comes to those who make effort, and enjoyment in this world to those who have wealth; and it is only the body of one who enjoys that grows stout — not otherwise.

Verse 18 (bhagavata.7.13.18)

न ते शयानस्य निरुद्यमस्य ब्रह्मन्नु हार्थो यत एव भोगः । अभोगिनोऽयं तव विप्र देहः पीवा यतस्तद्वद नः क्षमं चेत् ॥ १८ ॥

na te śayānasya nirudyamasya brahman nu hārtho yata eva bhogaḥ abhogino ’yaṁ tava vipra dehaḥ pīvā yatas tad vada naḥ kṣamaṁ cet

O brahmana, you who simply lie here, making no effort, surely have no wealth from which enjoyment could come; and yet, O learned one, your body is stout though you have no enjoyment. If you find my question not improper, please tell us how this has come to be.

Verse 19 (bhagavata.7.13.19)

कविः कल्पो निपुणदृक् चित्रप्रियकथः समः । लोकस्य कुर्वतः कर्म शेषे तद्वीक्षितापि वा ॥ १९ ॥

kaviḥ kalpo nipuṇa-dṛk citra-priya-kathaḥ samaḥ lokasya kurvataḥ karma śeṣe tad-vīkṣitāpi vā

You appear to be a learned poet, competent, keen-sighted, one who speaks in varied and pleasing ways, and even-minded; yet while the world about you is engaged in action, you lie here, whether observing it or not.

Verse 20 (bhagavata.7.13.20)

श्रीनारद उवाच स इत्थं दैत्यपतिना परिपृष्टो महामुनिः । स्मयमानस्तमभ्याह तद्वागमृतयन्त्रितः ॥ २० ॥

śrī-nārada uvāca sa itthaṁ daitya-patinā paripṛṣṭo mahā-muniḥ smayamānas tam abhyāha tad-vāg-amṛta-yantritaḥ

Shri Narada said: Thus questioned by the lord of the daityas, the great sage, captivated by the nectar of his words, smiled and spoke to him in reply.

Verse 21 (bhagavata.7.13.21)

श्रीब्राह्मण उवाच वेदेदमसुरश्रेष्ठ भवान् नन्वार्यसम्मतः । ईहोपरमयोर्नृणां पदान्यध्यात्मचक्षुषा ॥ २१ ॥

śrī-brāhmaṇa uvāca vededam asura-śreṣṭha bhavān nanv ārya-sammataḥ īhoparamayor nṝṇāṁ padāny adhyātma-cakṣuṣā

The brahmana said: O best of the asuras, you, who are honored by the noble, surely already know, through your spiritual vision, the paths of activity and cessation open to human beings.

Verse 22 (bhagavata.7.13.22)

यस्य नारायणो देवो भगवान्हृद्गतः सदा । भक्त्या केवलयाज्ञानं धुनोति ध्वान्तमर्कवत् ॥ २२ ॥

yasya nārāyaṇo devo bhagavān hṛd-gataḥ sadā bhaktyā kevalayājñānaṁ dhunoti dhvāntam arkavat

He in whose heart Bhagavan Narayana, the Lord, forever abides, through unalloyed devotion dispels the darkness of ignorance, just as the sun dispels darkness.

Verse 23 (bhagavata.7.13.23)

तथापि ब्रूमहे प्रश्नांस्तव राजन्यथाश्रुतम् । सम्भाषणीयो हि भवानात्मनः शुद्धिमिच्छता ॥ २३ ॥

tathāpi brūmahe praśnāṁs tava rājan yathā-śrutam sambhāṣaṇīyo hi bhavān ātmanaḥ śuddhim icchatā

Even so, O King, I shall answer your questions as I have heard them from authority, for you are indeed worthy to be conversed with by one who seeks purification of the self.

Verse 24 (bhagavata.7.13.24)

तृष्णया भववाहिन्या योग्यैः कामैरपूर्यया । कर्माणि कार्यमाणोऽहं नानायोनिषु योजितः ॥ २४ ॥

tṛṣṇayā bhava-vāhinyā yogyaiḥ kāmair apūryayā karmāṇi kāryamāṇo ’haṁ nānā-yoniṣu yojitaḥ

Carried along by the current of worldly craving, which is never satisfied however much its fitting desires are fed, I was driven to perform various actions and was thus placed in one species after another.

Verse 25 (bhagavata.7.13.25)

यदृच्छया लोकमिमं प्रापितः कर्मभिर्भ्रमन् । स्वर्गापवर्गयोर्द्वारं तिरश्चां पुनरस्य च ॥ २५ ॥

yadṛcchayā lokam imaṁ prāpitaḥ karmabhir bhraman svargāpavargayor dvāraṁ tiraścāṁ punar asya ca

Wandering thus through the workings of my own deeds, I chanced at last upon this human world — the very gateway to the heavens, to liberation, to the animal species, or again to this human birth itself.

Verse 26 (bhagavata.7.13.26)

तत्रापि दम्पतीनां च सुखायान्यापनुत्तये । कर्माणि कुर्वतां दृष्ट्वा निवृत्तोऽस्मि विपर्ययम् ॥ २६ ॥

tatrāpi dam-patīnāṁ ca sukhāyānyāpanuttaye karmāṇi kurvatāṁ dṛṣṭvā nivṛtto ’smi viparyayam

Even here, seeing husbands and wives laboring for happiness and to remove distress — and seeing the opposite result — I turned away from such action.

Verse 27 (bhagavata.7.13.27)

सुखमस्यात्मनो रूपं सर्वेहोपरतिस्तनुः । मनःसंस्पर्शजान् दृष्ट्वा भोगान्स्वप्स्यामि संविशन् ॥ २७ ॥

sukham asyātmano rūpaṁ sarvehoparatis tanuḥ manaḥ-saṁsparśajān dṛṣṭvā bhogān svapsyāmi saṁviśan

The true nature of the self's happiness is the cessation of all striving; seeing that pleasures born of contact with the mind are not that happiness, I chose to rest, taking my ease, and simply sleep.

Verse 28 (bhagavata.7.13.28)

इत्येतदात्मनः स्वार्थं सन्तं विस्मृत्य वै पुमान् । विचित्रामसति द्वैते घोरामाप्नोति संसृतिम् ॥ २८ ॥

ity etad ātmanaḥ svārthaṁ santaṁ vismṛtya vai pumān vicitrām asati dvaite ghorām āpnoti saṁsṛtim

Thus, forgetting this true self-interest, which is ever present, a person, through the endless variety of the unreal duality, comes upon a terrible round of birth and death.

Verse 29 (bhagavata.7.13.29)

जलं तदुद्भवैश्छन्नं हित्वाज्ञो जलकाम्यया । मृगतृष्णामुपाधावेत्तथान्यत्रार्थदृक् स्वतः ॥ २९ ॥

jalaṁ tad-udbhavaiś channaṁ hitvājño jala-kāmyayā mṛgatṛṣṇām upādhāvet tathānyatrārtha-dṛk svataḥ

Just as, out of ignorance, one may abandon water hidden by the very plants it nourishes and instead run after a mirage in the desire for water, so too one whose vision naturally lies within the self runs elsewhere in search of happiness.

Verse 30 (bhagavata.7.13.30)

देहादिभिर्दैवतन्त्रैरात्मनः सुखमीहतः । दुःखात्ययं चानीशस्य क्रिया मोघाः कृताः कृताः ॥ ३० ॥

dehādibhir daiva-tantrair ātmanaḥ sukham īhataḥ duḥkhātyayaṁ cānīśasya kriyā moghāḥ kṛtāḥ kṛtāḥ

For one who has no true mastery, seeking happiness and the removal of suffering for the self through the body and other instruments — themselves governed by fate — every action performed, again and again, proves fruitless.

Verse 31 (bhagavata.7.13.31)

आध्यात्मिकादिभिर्दुःखैरविमुक्तस्य कर्हिचित् । मर्त्यस्य कृच्छ्रोपनतैरर्थैः कामैः क्रियेत किम् ॥ ३१ ॥

ādhyātmikādibhir duḥkhair avimuktasya karhicit martyasya kṛcchropanatair arthaiḥ kāmaiḥ kriyeta kim

For a mortal being who is never freed from the threefold miseries, what use, then, are wealth and desires obtained only through great hardship?

Verse 32 (bhagavata.7.13.32)

पश्यामि धनिनां क्लेशं लुब्धानामजितात्मनाम् । भयादलब्धनिद्राणां सर्वतोऽभिविशङ्किनाम् ॥ ३२ ॥

paśyāmi dhanināṁ kleśaṁ lubdhānām ajitātmanām bhayād alabdha-nidrāṇāṁ sarvato ’bhiviśaṅkinām

I see the suffering of the wealthy, who, greedy and unable to master themselves, cannot even sleep from fear, suspicious of danger from every side.

Verse 33 (bhagavata.7.13.33)

राजतश्चौरतः शत्रोः स्वजनात्पशुपक्षितः । अर्थिभ्यः कालतः स्वस्मान्नित्यं प्राणार्थवद्भयम् ॥ ३३ ॥

rājataś caurataḥ śatroḥ sva-janāt paśu-pakṣitaḥ arthibhyaḥ kālataḥ svasmān nityaṁ prāṇārthavad bhayam

From the ruler, from thieves, from enemies, from their own kin, from beasts and birds, from those who beg of them, from time itself, and even from their own selves — those who possess wealth and life live in constant fear.

Verse 34 (bhagavata.7.13.34)

शोकमोहभयक्रोधरागक्लैब्यश्रमादयः । यन्मूलाः स्युर्नृणां जह्यात्स्पृहां प्राणार्थयोर्बुधः ॥ ३४ ॥

śoka-moha-bhaya-krodha- rāga-klaibya-śramādayaḥ yan-mūlāḥ syur nṛṇāṁ jahyāt spṛhāṁ prāṇārthayor budhaḥ

That which is the root of grief, delusion, fear, anger, attachment, impotence, and fatigue in human beings — the wise should give up all such craving, whether for life itself or for wealth.

Verse 35 (bhagavata.7.13.35)

मधुकारमहासर्पौ लोकेऽस्मिन्नो गुरूत्तमौ । वैराग्यं परितोषं च प्राप्ता यच्छिक्षया वयम् ॥ ३५ ॥

madhukāra-mahā-sarpau loke ’smin no gurūttamau vairāgyaṁ paritoṣaṁ ca prāptā yac-chikṣayā vayam

The honey-bee and the great serpent are, for me, the two foremost teachers in this world, from whose instruction I have gained detachment and contentment.

Verse 36 (bhagavata.7.13.36)

विरागः सर्वकामेभ्यः शिक्षितो मे मधुव्रतात् । कृच्छ्राप्तं मधुवद्वित्तं हत्वाप्यन्यो हरेत्पतिम् ॥ ३६ ॥

virāgaḥ sarva-kāmebhyaḥ śikṣito me madhu-vratāt kṛcchrāptaṁ madhuvad vittaṁ hatvāpy anyo haret patim

From the bee I have learned detachment from all desires, for wealth, gathered with great difficulty like honey, may be taken away by another, who kills even its owner for it.

Verse 37 (bhagavata.7.13.37)

अनीहः परितुष्टात्मा यदृच्छोपनतादहम् । नो चेच्छये बह्वहानि महाहिरिव सत्त्ववान् ॥ ३७ ॥

anīhaḥ parituṣṭātmā yadṛcchopanatād aham no cec chaye bahv-ahāni mahāhir iva sattvavān

Free from striving, content in myself with whatever comes of its own accord, and if nothing comes, I remain patient, lying still for many days, like the great serpent, sustained by my own inner strength.

Verse 38 (bhagavata.7.13.38)

क्वचिदल्पं क्वचिद्भूरि भुञ्जेऽन्नं स्वाद्वस्वादु वा । क्वचिद्भूरि गुणोपेतं गुणहीनमुत क्वचित् । श्रद्धयोपहृतं क्वापि कदाचिन्मानवर्जितम् । भुञ्जे भुक्त्वाथ कस्मिंश्चिद्दिवा नक्तं यदृच्छया ॥ ३८ ॥

kvacid alpaṁ kvacid bhūri bhuñje ’nnaṁ svādv asvādu vā kvacid bhūri guṇopetaṁ guṇa-hīnam uta kvacit śraddhayopahṛtaṁ kvāpi kadācin māna-varjitam bhuñje bhuktvātha kasmiṁś cid divā naktaṁ yadṛcchayā

Sometimes I eat a little, sometimes a great deal, whether the food is tasty or not; sometimes it is rich with good qualities, and sometimes it lacks them; sometimes it is offered with reverence, sometimes given without any respect at all — I eat it, whatever comes, by day or by night, just as chance provides.

Verse 39 (bhagavata.7.13.39)

क्षौमं दुकूलमजिनं चीरं वल्कलमेव वा । वसेऽन्यदपि सम्प्राप्तं दिष्टभुक्तुष्टधीरहम् ॥ ३९ ॥

kṣaumaṁ dukūlam ajinaṁ cīraṁ valkalam eva vā vase ’nyad api samprāptaṁ diṣṭa-bhuk tuṣṭa-dhīr aham

Linen, fine silk, deerskin, rags, or the bark of trees — whatever comes to me, that I wear, content and satisfied with whatever fate provides.

Verse 40 (bhagavata.7.13.40)

क्वचिच्छये धरोपस्थे तृणपर्णाश्मभस्मसु । क्वचित्प्रासादपर्यङ्के कशिपौ वा परेच्छया ॥ ४० ॥

kvacic chaye dharopasthe tṛṇa-parṇāśma-bhasmasu kvacit prāsāda-paryaṅke kaśipau vā parecchayā

Sometimes I lie upon the bare ground, on grass, leaves, stone, or ashes; sometimes, by the will of others, upon a palace couch or a cushioned bed.

Verse 41 (bhagavata.7.13.41)

क्वचित्स्नातोऽनुलिप्ताङ्गः सुवासाः स्रग्व्यलङ्कृतः । रथेभाश्वैश्चरे क्वापि दिग्वासा ग्रहवद्विभो ॥ ४१ ॥

kvacit snāto ’nuliptāṅgaḥ suvāsāḥ sragvy alaṅkṛtaḥ rathebhāśvaiś care kvāpi dig-vāsā grahavad vibho

O lord, sometimes, bathed and anointed, finely dressed, garlanded and adorned, I move about by chariot, elephant or horse; and sometimes I wander naked, as though possessed by a ghost.

Verse 42 (bhagavata.7.13.42)

नाहं निन्दे न च स्तौमि स्वभावविषमं जनम् । एतेषां श्रेय आशासे उतैकात्म्यं महात्मनि ॥ ४२ ॥

nāhaṁ ninde na ca staumi sva-bhāva-viṣamaṁ janam eteṣāṁ śreya āśāse utaikātmyaṁ mahātmani

I neither condemn nor praise people whose natures differ so variously; I only wish their welfare — and above all, their oneness with the Great Self.

Verse 43 (bhagavata.7.13.43)

विकल्पं जुहुयाच्चित्तौ तां मनस्यर्थविभ्रमे । मनो वैकारिके हुत्वा तं मायायां जुहोत्यनु ॥ ४३ ॥

vikalpaṁ juhuyāc cittau tāṁ manasy artha-vibhrame mano vaikārike hutvā taṁ māyāyāṁ juhoty anu

One should offer discriminating thought into the intellect, and offer that intellect, subject to confusion about objects, into the mind; then offer the mind into the ego born of the mode of goodness, and that in turn into maya itself.

Verse 44 (bhagavata.7.13.44)

आत्मानुभूतौ तां मायां जुहुयात्सत्यदृङ्मुनिः । ततो निरीहो विरमेत् स्वानुभूत्यात्मनि स्थितः ॥ ४४ ॥

ātmānubhūtau tāṁ māyāṁ juhuyāt satya-dṛṅ muniḥ tato nirīho viramet svānubhūty-ātmani sthitaḥ

The sage who sees the truth should then offer that maya itself into the experience of the Self; thereafter, free of all striving, he should cease from action, established in the direct realization of the Self.

Verse 45 (bhagavata.7.13.45)

स्वात्मवृत्तं मयेत्थं ते सुगुप्तमपि वर्णितम् । व्यपेतं लोकशास्त्राभ्यां भवान्हि भगवत्परः ॥ ४५ ॥

svātma-vṛttaṁ mayetthaṁ te suguptam api varṇitam vyapetaṁ loka-śāstrābhyāṁ bhavān hi bhagavat-paraḥ

Thus I have described to you my own most closely guarded story, for you are indeed devoted to Bhagavan, beyond all concern for the opinions of the world or of scripture.

Verse 46 (bhagavata.7.13.46)

श्रीनारद उवाच धर्मं पारमहंस्यं वै मुनेः श्रुत्वासुरेश्वरः । पूजयित्वा ततः प्रीत आमन्त्र्यप्रययौ गृहम् ॥ ४६ ॥

śrī-nārada uvāca dharmaṁ pāramahaṁsyaṁ vai muneḥ śrutvāsureśvaraḥ pūjayitvā tataḥ prīta āmantrya prayayau gṛham

Shri Narada said: Having heard from the sage this supreme dharma of the paramahamsas, the lord of the daityas worshiped him, and then, filled with joy, took his leave and departed for his own home.