अथ खलु सौम्येमं सनातनमात्मधर्मं वैष्णवीं निष्ठां लब्ध्वा यस्तामदूषयन्वर्तते स वशी भवति । स पुण्यश्लोको भवति । स लोकज्ञो भवति । स वेदान्तज्ञो भवति । स ब्रह्मज्ञो भवति । स सर्वज्ञो भवति । स स्वराड् भवति । स परं ब्रह्म भगवन्तमाप्नोति । स पितॄन्सम्बन्धिनो बान्धवान्सुहृदो मित्राणि च भवादुत्तरयति । तदेतदृचाभ्युक्तम्
atha khalu saumyemaṃ sanātanamātmadharmaṃ vaiṣṇavīṃ niṣṭhāṃ labdhvā yastāmadūṣayanvartate sa vaśī bhavati | sa puṇyaśloko bhavati | sa lokajño bhavati | sa vedāntajño bhavati | sa brahmajño bhavati | sa sarvajño bhavati | sa svarāḍ bhavati | sa paraṃ brahma bhagavantamāpnoti | sa pitṝnsambandhino bāndhavānsuhṛdo mitrāṇi ca bhavāduttarayati | tadetadṛcābhyuktam
"So then, my dear: whoever, having obtained this eternal duty of the self, the Vaiṣṇava standing, lives without corrupting it, becomes master of himself, becomes glorious, becomes a knower of the world, a knower of Vedānta, a knower of brahman, all-knowing, self-sovereign; he attains the supreme brahman, the Lord; and he ferries the ancestors, relatives by marriage, kinsmen, friends, and companions across existence. And of this it is said in a verse."
b1b0daad7bc4 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
After four verses of warning, the book turns to promise, and it is worth noting how this promise concludes. Seven attainments are listed — mastery of self, glory, knowledge of the world, knowledge of Vedānta, knowledge of brahman, omniscience, self-sovereignty. And then an eighth is added, surpassing all the rest: sa paraṃ brahma bhagavantam āpnoti, "he attains the supreme brahman, the Lord."
It is worth noting the combination of words: paraṃ brahma and bhagavantam stand side by side and in the same case. That is, the supreme brahman is called bhagavān, "the Lord"; and this is precisely the identification the Vaiṣṇava side carries through all her books. Her chief verse on this score is the Bhāgavatam 1.2.11: vadanti tat tattva-vidas tattvaṃ yaj jñānam advayam; brahmeti paramātmeti bhagavān iti śabdyate.
Translation: "knowers of truth say that the truth is non-dual knowledge, and it is called brahman, paramātmā, and Bhagavān." That is, three names of one, and they differ by the fullness of manifestation: brahman is radiance, paramātmā is presence within, bhagavān is He Himself with form and name. The present prose sets them in one row and thereby confirms this reading.
Let us add the last promise, which is especially worth noting: he ferries kin and friends across. That is, the attainment is not a private matter: it raises those nearby; and the next three verses will speak of the same thing.