The Teaching of Shiva-Advaita Knowledge and the Beginning of the Narration of Creation

Verse 1 (shiva.kailasa.17.1)

वामदेव उवाच । नियत्यधस्तात्प्रकृतेरुपरिस्थः पुमानिति । पूर्वत्र भवता प्रोक्तमिदानीं कथमन्यथा

vāmadeva uvāca | niyatyadhastātprakṛteruparisthaḥ pumāniti | pūrvatra bhavatā proktamidānīṁ kathamanyathā

Vamadeva said: "Earlier you told me that the soul stands above prakriti and below niyati — now why do you speak of it differently?"

Verse 2 (shiva.kailasa.17.2)

मायया सङ्कुचद्रूपस्तदाधस्तादिति प्रभो । इति मे संशयं नाथ छेत्तुमर्हसि तत्त्वतः

māyayā saṅkucadrūpastadādhastāditi prabho | iti me saṁśayaṁ nātha chettumarhasi tattvataḥ

"O Lord, contracted by maya it takes that lower form, you said — O Master, resolve this doubt of mine truly."

Verse 3 (shiva.kailasa.17.3)

श्रीसुब्रह्मण्य उवाच । अद्वैतशैववादोऽयं द्वैतं न सहते क्वचित् । द्वैतं च नश्वरं ब्रह्माद्वैतं परमनश्वरम्

śrīsubrahmaṇya uvāca | advaitaśaivavādo'yaṁ dvaitaṁ na sahate kvacit | dvaitaṁ ca naśvaraṁ brahmādvaitaṁ paramanaśvaram

Shri Subrahmanya said: "This is the doctrine of Shaiva non-dualism; it tolerates duality nowhere. Duality is perishable, while non-dual Brahman is supremely imperishable."

Verse 4 (shiva.kailasa.17.4)

सर्वज्ञः सर्वकर्ता च शिवः सर्वेश्वरोऽगुणः । त्रिदेवजनको ब्रह्मा सच्चिदानन्दविग्रहः

sarvajñaḥ sarvakartā ca śivaḥ sarveśvaro'guṇaḥ | tridevajanako brahmā saccidānandavigrahaḥ

"Shiva is all-knowing, the doer of all, lord of all, without qualities; he is the Brahman who fathers the three gods, whose very form is being-consciousness-bliss."

Verse 5 (shiva.kailasa.17.5)

स एव शङ्करो देवः स्वेच्छया च स्वमायया । सङ्कुचद्रूप इव सन्पुरुषः सम्बभूव ह

sa eva śaṅkaro devaḥ svecchayā ca svamāyayā | saṅkucadrūpa iva sanpuruṣaḥ sambabhūva ha

"That very Lord Shankara, by his own will and his own maya, became, as if in contracted form, the individual soul."

Verse 6 (shiva.kailasa.17.6)

कलादिपञ्चकेनैव भोक्तृत्वेन प्रकल्पितः । प्रकृतिस्थः पुमानेष भुङ्क्ते प्रकृतिजान्गुणान्

kalādipañcakenaiva bhoktṛtvena prakalpitaḥ | prakṛtisthaḥ pumāneṣa bhuṅkte prakṛtijānguṇān

"Established as an experiencer by the very set of five sheaths beginning with kala, this soul, seated within prakriti, enjoys the qualities born of prakriti."

Verse 7 (shiva.kailasa.17.7)

इति स्थानद्वयान्तःस्थः पुरुषो न विरोधकः । सङ्कुचन्निजरूपाणां ज्ञानादीनां समष्टिमान्

iti sthānadvayāntaḥsthaḥ puruṣo na virodhakaḥ | saṅkucannijarūpāṇāṁ jñānādīnāṁ samaṣṭimān

"Thus the soul, standing between these two states, is no contradiction; it holds, in contracted form, the totality of its own attributes beginning with knowledge."

Verse 8 (shiva.kailasa.17.8)

सत्त्वादिगुणसाध्यं च बुद्ध्यादि त्रितयात्मकम् । चित्तम्प्रकृतितत्त्वं तदासीत्सत्त्वादिकारणात्

sattvādiguṇasādhyaṁ ca buddhyādi tritayātmakam | cittamprakṛtitattvaṁ tadāsītsattvādikāraṇāt

"That citta, accomplished through the sattva and other qualities and consisting of the triad beginning with buddhi, was the principle of prakriti, born from the cause of sattva and the other qualities."

Verse 9 (shiva.kailasa.17.9)

सात्त्विकादिविभेदेन गुणाः प्रकृतिसम्भवाः । गुणेभ्यो बुद्धिरुत्पन्ना वस्तुनिश्चयकारिणी

sāttvikādivibhedena guṇāḥ prakṛtisambhavāḥ | guṇebhyo buddhirutpannā vastuniścayakāriṇī

"Through their sattvic and other distinctions, the qualities arise from prakriti; from the qualities arises buddhi, which ascertains the true nature of things."

Verse 10 (shiva.kailasa.17.10)

ततो महानहङ्कारस्ततो बुद्धीन्द्रियाणि च । जातानि मनसो रूपं स्यात्सङ्कल्पविकल्पकम्

tato mahānahaṅkārastato buddhīndriyāṇi ca | jātāni manaso rūpaṁ syātsaṅkalpavikalpakam

"From that arose the great ahankara, from that the organs of perception; and manas, whose nature is to resolve and to doubt, was born."

Verse 11 (shiva.kailasa.17.11)

बुद्धीन्द्रियाणि श्रोत्रत्वक् चक्षुर्जिह्वा च नासिका । शब्दः स्पर्शश्च रूपं च रसो गन्धश्च गोचरः

buddhīndriyāṇi śrotratvak cakṣurjihvā ca nāsikā | śabdaḥ sparśaśca rūpaṁ ca raso gandhaśca gocaraḥ

"The organs of perception are the ear, the skin, the eye, the tongue and the nose; sound, touch, form, taste and smell are their respective objects."

Verse 12 (shiva.kailasa.17.12)

बुद्धीन्द्रियाणां कथितः श्रोत्रादिक्रमतस्ततः । वैकारिकादहङ्कारात्तन्मात्राण्यभवन्क्रमात्

buddhīndriyāṇāṁ kathitaḥ śrotrādikramatastataḥ | vaikārikādahaṅkārāttanmātrāṇyabhavankramāt

"Thus the order of the organs of perception beginning with the ear has been told; thereafter, from the transforming ahankara, the subtle elements arose in sequence."

Verse 13 (shiva.kailasa.17.13)

तानि प्रोक्तानि सूक्ष्माणि मुनिभिस्तत्त्वदर्शिभिः । कर्मेन्द्रियाणि ज्ञेयानि स्वकार्यसहितानि च

tāni proktāni sūkṣmāṇi munibhistattvadarśibhiḥ | karmendriyāṇi jñeyāni svakāryasahitāni ca

"Those have been declared subtle by the sages who see reality; the organs of action too are to be known, together with their own functions."

Verse 14 (shiva.kailasa.17.14)

विप्रर्षे वाक्करौ पादौ पायूपस्थौ च तत्क्रियाः । वचनादानगमनविसर्ग्गानन्दसंज्ञिताः

viprarṣe vākkarau pādau pāyūpasthau ca tatkriyāḥ | vacanādānagamanavisarggānandasaṁjñitāḥ

"O sage among brahmins, speech, the two hands, the two feet, the anus, and the genital organ — their functions are known as speaking, grasping, moving, excreting, and begetting delight."

Verse 15 (shiva.kailasa.17.15)

भूतादिकादहङ्कारात्तन्मात्राण्यभवन्क्रमात् । तानि सूक्ष्माणि रूपाणी शब्दादीनामिति स्थितिः

bhūtādikādahaṅkārāttanmātrāṇyabhavankramāt | tāni sūkṣmāṇi rūpāṇī śabdādīnāmiti sthitiḥ

"From the elemental ahankara the subtle elements arose in sequence; these are the subtle forms of sound and the rest — such is the settled teaching."

Verse 16 (shiva.kailasa.17.16)

तेभ्यश्चाकाशवाय्वग्निजलभूमिजनिः क्रमात् । विज्ञेया मुनिशार्दूल पञ्चभूतमितीष्यते

tebhyaścākāśavāyvagnijalabhūmijaniḥ kramāt | vijñeyā muniśārdūla pañcabhūtamitīṣyate

"From them, in sequence, arise space, air, fire, water, and earth; these, O tiger among sages, are to be known as the five gross elements."

Verse 17 (shiva.kailasa.17.17)

अवकाशप्रदानं च वाहकत्वं च पाचनम् । संरम्भो धारणं तेषां व्यापाराः परिकीर्तिताः

avakāśapradānaṁ ca vāhakatvaṁ ca pācanam | saṁrambho dhāraṇaṁ teṣāṁ vyāpārāḥ parikīrtitāḥ

"Giving room, conveying, transforming, binding together, and supporting — these are declared to be the respective functions of those five elements."

Verse 18 (shiva.kailasa.17.18)

वामदेव उवाच । भूतसृष्टिः पुरा प्रोक्ता कलादिभ्यः कथं पुनः । अन्यथा प्रोच्यते स्कन्द सन्देहोऽत्र महान्मम

vāmadeva uvāca | bhūtasṛṣṭiḥ purā proktā kalādibhyaḥ kathaṁ punaḥ | anyathā procyate skanda sandeho'tra mahānmama

Vamadeva said: "Earlier the creation of the elements was told as proceeding from kala and the rest — now, O Skanda, why is it told differently? My doubt in this is great."

Verse 19 (shiva.kailasa.17.19)

आत्मतत्त्वमकारः स्याद्विद्या स्यादुस्ततः परम् । शिवतत्त्वं मकारः स्याद्वामदेवेति चिन्त्यताम्

ātmatattvamakāraḥ syādvidyā syādustataḥ param | śivatattvaṁ makāraḥ syādvāmadeveti cintyatām

"[You told me:] The a-kara is the principle of the self; beyond that is vidya; the m-kara is the principle of Shiva — thus, O Vamadeva, is it to be reflected upon."

Verse 20 (shiva.kailasa.17.20)

बिन्दुनादौ तु विज्ञेयौ सर्वतत्त्वार्थकावुभौ । तत्रत्या देवता याश्च ता मुने शृणु साम्प्रतम्

bindunādau tu vijñeyau sarvatattvārthakāvubhau | tatratyā devatā yāśca tā mune śṛṇu sāmpratam

"Bindu and nada, both are to be known as containing the meaning of all the tattvas; and their presiding deities, O sage, hear now."

Verse 21 (shiva.kailasa.17.21)

ब्रह्मा विष्णुश्च रुद्रश्च महेश्वरसदाशिवौ । ते हि साक्षाच्छिवस्यैव मूर्तयः श्रुतिविश्रुताः

brahmā viṣṇuśca rudraśca maheśvarasadāśivau | te hi sākṣācchivasyaiva mūrtayaḥ śrutiviśrutāḥ

"Brahma, Vishnu, Rudra, Maheshvara, and Sadashiva — these indeed are the very forms of Shiva himself, renowned in the scriptures."

Verse 22 (shiva.kailasa.17.22)

इत्युक्तं भवता पूर्वमिदानीमुच्यतेऽन्यथा । तन्मात्रेभ्यो भवन्तीति सन्देहोऽत्र महान्मम

ityuktaṁ bhavatā pūrvamidānīmucyate'nyathā | tanmātrebhyo bhavantīti sandeho'tra mahānmama

"This is what you told me before; now it is told differently, that they arise from the subtle elements — my doubt in this is great."

Verse 23 (shiva.kailasa.17.23)

कृत्वा तत्करुणां स्कन्द संशयं छेत्तुमर्हसि । इत्याकर्ण्य मुनेर्वाक्यं कुमारः प्रत्यभाषत

kṛtvā tatkaruṇāṁ skanda saṁśayaṁ chettumarhasi | ityākarṇya munervākyaṁ kumāraḥ pratyabhāṣata

"Show that compassion, O Skanda, and resolve this doubt." Having heard the sage's words, Kumara replied.

Verse 24 (shiva.kailasa.17.24)

श्रीसुब्रह्मण्य उवाच । तस्माद्वेति समारभ्य भूतसृष्टिक्रमे मुने । ताञ्छृणुष्व महाप्राज्ञ सावधानतयादरात्

śrīsubrahmaṇya uvāca | tasmādveti samārabhya bhūtasṛṣṭikrame mune | tāñchṛṇuṣva mahāprājña sāvadhānatayādarāt

Shri Subrahmanya said: "O sage, hear the sequence of the creation of the elements, beginning from 'thence' — hear it, O greatly wise one, with careful attention and reverence."

Verse 25 (shiva.kailasa.17.25)

जातानि पञ्च भूतानि कलाभ्य इति निश्चितम् । स्थूलप्रपञ्चरूपाणि तानि भूतपतेर्वपुः

jātāni pañca bhūtāni kalābhya iti niścitam | sthūlaprapañcarūpāṇi tāni bhūtapatervapuḥ

"It is settled that the five elements were born from the kalas; in their gross manifest forms, they are the very body of the Lord of Beings."

Verse 26 (shiva.kailasa.17.26)

शिवतत्त्वादिपृथ्व्यन्तं तत्त्वानामुदयक्रमे । तन्मात्रेभ्यो भवन्तीति वक्तव्यानि क्रमान्मुने

śivatattvādipṛthvyantaṁ tattvānāmudayakrame | tanmātrebhyo bhavantīti vaktavyāni kramānmune

"In the order of the arising of the tattvas from the Shiva-tattva down to earth, O sage, it is likewise to be said in sequence that they arise from the subtle elements."

Verse 27 (shiva.kailasa.17.27)

तन्मात्राणां कलानामप्यैक्यं स्याद् भूतकारणम् । अविरुद्धत्वमेवात्र विद्धि ब्रह्माविदां वर

tanmātrāṇāṁ kalānāmapyaikyaṁ syād bhūtakāraṇam | aviruddhatvamevātra viddhi brahmāvidāṁ vara

"There is a unity between the subtle elements and the kalas, both being the cause of the gross elements; know that there is no contradiction here, O best of the knowers of Brahman."

Verse 28 (shiva.kailasa.17.28)

स्थूलसूक्ष्मात्मके विश्वे चन्द्रसूर्यादयो ग्रहाः । सनक्षत्राश्च सञ्जातास्तथान्ये ज्योतिषां गणाः

sthūlasūkṣmātmake viśve candrasūryādayo grahāḥ | sanakṣatrāśca sañjātāstathānye jyotiṣāṁ gaṇāḥ

"In this universe composed of the gross and the subtle, the moon, the sun, and the other planets came into being, together with the constellations and the other hosts of luminaries."

Verse 29 (shiva.kailasa.17.29)

ब्रह्मविष्णुमहेशादिदेवता भूतजातयः । इन्द्रादयोऽपि दिक्पाला देवाश्च पितरोऽसुराः

brahmaviṣṇumaheśādidevatā bhūtajātayaḥ | indrādayo'pi dikpālā devāśca pitaro'surāḥ

"Brahma, Vishnu, Mahesha and the other deities, the various classes of beings, Indra and the other guardians of the quarters, the gods, the ancestors, and the asuras were born."

Verse 30 (shiva.kailasa.17.30)

राक्षसा मानुषाश्चान्ये जङ्गमत्वविभागिनः । पशवः पक्षिणः कीटाः पन्नगादिप्रभेदिनः

rākṣasā mānuṣāścānye jaṅgamatvavibhāginaḥ | paśavaḥ pakṣiṇaḥ kīṭāḥ pannagādiprabhedinaḥ

"The rakshasas, humans, and other beings sharing the nature of the moving world; beasts, birds, insects, and the various kinds beginning with serpents."

Verse 31 (shiva.kailasa.17.31)

तरुगुल्मलतौषध्यः पर्वताश्चाष्ट विश्रुताः । गङ्गाद्याः सरितः सप्त सागराश्च महर्द्धयः

tarugulmalatauṣadhyaḥ parvatāścāṣṭa viśrutāḥ | gaṅgādyāḥ saritaḥ sapta sāgarāśca maharddhayaḥ

"Trees, shrubs, creepers and herbs; the eight renowned mountains; the seven rivers beginning with the Ganga; and the oceans of great abundance."

Verse 32 (shiva.kailasa.17.32)

यत्किञ्चिद्वस्तुजातं तत्सर्वमत्र प्रतिष्ठितम् । विचारणीयं सद्बुध्या न बहिर्मुनिसत्तम

yatkiñcidvastujātaṁ tatsarvamatra pratiṣṭhitam | vicāraṇīyaṁ sadbudhyā na bahirmunisattama

"Whatever category of thing exists, all of it is established herein; it is to be reflected upon with true understanding, O best of sages, not sought outside."

Verse 33 (shiva.kailasa.17.33)

स्त्रीपुंरूपमिदं विश्वं शिवशक्त्यात्मकं बुधैः । भवादृशैरुपास्यं स्याच्छिवज्ञानविशारदैः

strīpuṁrūpamidaṁ viśvaṁ śivaśaktyātmakaṁ budhaiḥ | bhavādṛśairupāsyaṁ syācchivajñānaviśāradaiḥ

"This universe, in its form of male and female, has the very nature of Shiva and Shakti; it is to be worshipped by the wise, by those like yourself who are learned in the knowledge of Shiva."

Verse 34 (shiva.kailasa.17.34)

सर्वं ब्रह्मेत्युपासीत सर्वं वै रुद्र इत्यपि । श्रुतिराह मुने तस्मात्प्रपञ्चात्मा सदाशिवः

sarvaṁ brahmetyupāsīta sarvaṁ vai rudra ityapi | śrutirāha mune tasmātprapañcātmā sadāśivaḥ

"One should worship thinking 'all this is Brahman,' and likewise 'all this indeed is Rudra' — so the Shruti declares, O sage; therefore this entire manifest world has Sadashiva as its very self."

Verse 35 (shiva.kailasa.17.35)

अष्टत्रिंशत्कलान्याससामर्थ्या द्वैतभावनात् । सदाशिवोऽहमेवेति भावितात्मा गुरुः शिवः

aṣṭatriṁśatkalānyāsasāmarthyā dvaitabhāvanāt | sadāśivo'hameveti bhāvitātmā guruḥ śivaḥ

"Through the power of the placement of the thirty-eight kalas, and through the cultivation of non-dual awareness, the guru whose self is steeped in the realization 'I myself am Sadashiva' is Shiva himself."

Verse 36 (shiva.kailasa.17.36)

एवंविचारी सच्छिष्यो गुरुः स्यात्स शिवः स्वयम् । प्रपञ्चदेवतायन्त्रमन्त्रात्मा न हि संशयः

evaṁvicārī sacchiṣyo guruḥ syātsa śivaḥ svayam | prapañcadevatāyantramantrātmā na hi saṁśayaḥ

"The true disciple who reflects in this way becomes himself the guru, Shiva himself, whose very self is the deity, the yantra, and the mantra of the manifest world — of this there is no doubt."

Verse 37 (shiva.kailasa.17.37)

आचार्यकृपया विप्र सञ्छिन्नाखिलबन्धनः । शिष्यः शिवपदासक्तो गुर्वात्मा भवति ध्रुवम्

ācāryakṛpayā vipra sañchinnākhilabandhanaḥ | śiṣyaḥ śivapadāsakto gurvātmā bhavati dhruvam

"O brahmin, by the grace of the teacher, the disciple whose every bondage is cut away and who is devoted to the feet of Shiva surely becomes one with the very self of the guru."

Verse 38 (shiva.kailasa.17.38)

यदस्ति वस्तु तत्सर्वं गुणप्राधान्ययोगतः । समस्तं व्यस्तमपि च प्रणवार्थं प्रचक्षते

yadasti vastu tatsarvaṁ guṇaprādhānyayogataḥ | samastaṁ vyastamapi ca praṇavārthaṁ pracakṣate

"Whatever thing exists, all of it — whether taken together as a whole or separately, through the predominance of its qualities — is declared to be the meaning of the Pranava."

Verse 39 (shiva.kailasa.17.39)

रागादिदोषरहितं वेदसारः शिवोदितम् । तुभ्यं मे कथितं प्रीत्याद्वैतज्ञानं शिवप्रियम्

rāgādidoṣarahitaṁ vedasāraḥ śivoditam | tubhyaṁ me kathitaṁ prītyādvaitajñānaṁ śivapriyam

"Free of the faults of passion and the rest, this essence of the Vedas spoken by Shiva — this non-dual knowledge dear to Shiva — I have told you out of affection."

Verse 40 (shiva.kailasa.17.40)

यो ह्यन्यथैतन्मनुते मद्वचो मदगर्वितः । देवो वा दानवः सिद्धो गन्धर्वो मनुजोऽपि वा

yo hyanyathaitanmanute madvaco madagarvitaḥ | devo vā dānavaḥ siddho gandharvo manujo'pi vā

"Whoever, puffed up with pride, thinks otherwise of these my words — be he a god, a demon, a siddha, a gandharva, or even a man —"

Verse 41 (shiva.kailasa.17.41)

दुरात्मनस्तस्य शिरः छिन्द्यसमतया ध्रुवम् । सच्छक्त्या रिपुकालाग्निकल्पया न हि संशयः

durātmanastasya śiraḥ chindyasamatayā dhruvam | sacchaktyā ripukālāgnikalpayā na hi saṁśayaḥ

"— the head of that evil-minded one I shall surely sever, with equal resolve, by that true power which is like the fire of death to enemies — of this there is no doubt."

Verse 42 (shiva.kailasa.17.42)

भवानेव मुने साक्षाच्छिवाद्वैतविदां वरः । शिवज्ञानोपदेशे हि शिवाचारप्रदर्शकः

bhavāneva mune sākṣācchivādvaitavidāṁ varaḥ | śivajñānopadeśe hi śivācārapradarśakaḥ

"You yourself, O sage, are indeed the very best among the knowers of Shiva-advaita, the one who displays the conduct of Shiva in teaching the knowledge of Shiva."

Verse 43 (shiva.kailasa.17.43)

यद्देहभस्मसम्पर्कात्सञ्छिन्नाघव्रजोऽशुचिः । महापिशाचः सम्प्राप त्वत्कृपातः सतां गतिम्

yaddehabhasmasamparkātsañchinnāghavrajo'śuciḥ | mahāpiśācaḥ samprāpa tvatkṛpātaḥ satāṁ gatim

"By mere contact with ash upon the body, one whose host of sins is cut away — even an impure great demon — attains, through your grace, the destination of the virtuous."

Verse 44 (shiva.kailasa.17.44)

शिवयोगीति सङ्ख्यातत्रिलोकविभवो भवान् । भवत्कटाक्षसम्पर्कात्पशुः पशुपतिर्भवेत्

śivayogīti saṅkhyātatrilokavibhavo bhavān | bhavatkaṭākṣasamparkātpaśuḥ paśupatirbhavet

"You are renowned as a Shiva-yogin, one whose glory pervades the three worlds; by the mere touch of your glance, even a bound soul becomes the Lord of souls."

Verse 45 (shiva.kailasa.17.45)

तव तस्य मयि पृच्छा लोकाशिक्षार्थमादरात् । लोकोपकारकरणे विचरन्तीह साधवः

tava tasya mayi pṛcchā lokāśikṣārthamādarāt | lokopakārakaraṇe vicarantīha sādhavaḥ

"This question of yours to me was asked, out of reverence, for the instruction of the world; for it is in doing good for the world that the virtuous wander here."

Verse 46 (shiva.kailasa.17.46)

इदं रहस्यं परमं प्रतिष्ठितमतस्त्वयि । त्वमपि श्रद्धया भक्त्या प्रणवेष्वेव सादरम्

idaṁ rahasyaṁ paramaṁ pratiṣṭhitamatastvayi | tvamapi śraddhayā bhaktyā praṇaveṣveva sādaram

"This supreme secret is thus entrusted in you alone; you too, with faith and devotion, respectfully through the pranavas —"

Verse 47 (shiva.kailasa.17.47)

उपविश्य च तान्सर्वान्संयोज्य परमेश्वरे । शिवाचारं ग्राहयस्व भूतिरुद्राक्षमिश्रितम्

upaviśya ca tānsarvānsaṁyojya parameśvare | śivācāraṁ grāhayasva bhūtirudrākṣamiśritam

"— having seated all of them and united them with the Supreme Lord, should have them receive the conduct of Shiva, joined with sacred ash and rudraksha."

Verse 48 (shiva.kailasa.17.48)

त्वं शिवो हि शिवाचारी सम्प्राप्ताद्वैतभावतः । विचरँल्लोकरक्षायै सुखमक्षयमाप्नुहि

tvaṁ śivo hi śivācārī samprāptādvaitabhāvataḥ | vicara~llokarakṣāyai sukhamakṣayamāpnuhi

"You yourself are Shiva, a practitioner of Shiva's conduct who has attained the state of non-duality; wandering forth for the protection of the world, attain imperishable bliss."

Verse 49 (shiva.kailasa.17.49)

सूत उवाच । श्रुत्वेदमद्भुतमतं हि षडाननोक्तं वेदान्तनिष्ठितमृषिस्तु विनम्रमूर्तिः । भूत्वा प्रणम्य बहुशो भुवि दण्डवत्त- त्पादारविन्दविहरन्मधुपत्वमाप

sūta uvāca | śrutvedamadbhutamataṁ hi ṣaḍānanoktaṁ vedāntaniṣṭhitamṛṣistu vinamramūrtiḥ | bhūtvā praṇamya bahuśo bhuvi daṇḍavatta- tpādāravindaviharanmadhupatvamāpa

Suta said: Having heard this wondrous, Vedanta-grounded teaching spoken by the six-faced one, the sage, becoming humble in form and bowing prostrate on the ground again and again, attained the state of a bee delighting at his lotus feet.