Bhagavatapurana 1.1.1

1.1.1

tejovārimṛdāṃ yathā vinimayo yatra trisargo 'mṛṣā % dhāmnā svena sadā nirastakuhakaṃ satyaṃ paraṃ dhīmahi //

in whom the threefold creation appears real, like the mutual transposition of light, water, and earth, by whose own splendor illusion is forever dispelled—upon that supreme truth we meditate.

Let us meditate on the Supreme (Lord) from whom the creation, preservation, etc. of this world proceed; for, He is in all real things as Sat and is not to be sought for in unreal things; He enters everything as the cause, and is different from all effected things; (He is the cause of all this), both by positive and negative proofs. Let us meditate on Him who is all-wise, who shines by Himself (being essentially wisdom); Him who revealed the Vedas to Brahma, the first sage, through his mind (i.e., who inspired him with a knowledge of the Vedas)—the Vedas in respect of (i.e., in understanding) which even sages are bewildered;

Him who is Truth, (whose presence confers the appearance of reality on other things); Him as depending on whose real essence, the three-fold creation of (Satva, Rajas and Tamas) does not seem false (unreal) [i.e., even the unreal creation seems a reality], even as are the modifications (illusory forms) of Fire, Water and Earth;—Him in whom the three-fold creation is (indeed) unreal; Him who, by virtue of His own glory, has ever distanced illusion (from self.) [Let us meditate on the Most High, the Perfect One who is Truth, in whom (as resting on whom) the three-fold creation of Gunas, viz. Bhutas, Indriyas, Devatas, seems real [through His presence in things effected and His absence from what are not], as the modification (through misapprehension) of light, water and earth seems to be, (i.e., in whom the three-fold creation is unreal), He being the one (cause) in (all) things, and being different (from the effected forms), by positive and negative proofs; who is omniscient, who shines by Himself by his own Glory, who revealed the Vedas to the four-faced Brahma the first sage, through his own mind,—the Vedas in respect of which even the wise are bewildered &c.]

1.1.1.p2

dharmaḥ projjhitakaitavo 'tra paramo nirmatsarāṇāṃ satāṃ $ vedyaṃ vāstavam atra vastu śivadaṃ tāpatrayonmūlanam &

Here [in this work] the supreme dharma has cast aside all deceit for virtuous devotees free from envy; here the ultimate reality to be known is auspicious, rooting out the three afflictions.

2. Here, in this glorious Bhagavata produced by the great sage, the highest Dharma is taught, wholly free from worldly interests, but to be performed only out of devotion to Him; it is the course of the righteous full of mercy and free from envy

and jealousy;—Here the thing to be known is The Real of reals (the absolutely real), [is the individual Jiva who is an amsa of the One Reality, as not being different from the latter, this is possible to be known without any effort]—the thing which leads to the Highest bliss (and) puts an end to the three kinds of miseries. Could the Lord be at once made to fill one’s heart with His presence by any other means? No; (on the other hand), He is at once secured in their hearts--(His grace is at once secured,) only by the meritorious who would listen to and study this.

1.1.1.p3

dharmaḥ projjhitakaitavo 'tra paramo nirmatsarāṇāṃ satāṃ $ vedyaṃ vāstavam atra vastu śivadaṃ tāpatrayonmūlanam &

Here [in this work] the supreme dharma has cast aside all deceit for virtuous devotees free from envy; here the ultimate reality to be known is auspicious, rooting out the three afflictions.