@num = 1

We offer our obeisances to the Absolute, who is unlimited truth and
knowledge. Glorified by œiva and others, He assumes His forms. He is Govinda,
the inconceivable and faultless ultimate cause.

@num = 2

We worship that œy€masundara whom the <I>Vedas<D> and the voices of <I>sm‰ti<D>
authoratatively declare as the cause of creation, maintenance and
annihilation. He is possessed of inconceivable energies, the Lord of all.
He is changeless, He form is His own self, and He comes under control simply
by being bowed to.

@num = 3

May my thoughts always reside in Lord Mur€ri, resplendent in His extreme
sweetness as Lord K‰‹†a Caitanya. Gajapati Prat€parudra became the sudden
recepient of His grace and thus became cleansed of all contamination, gaining
the fulness of transcendental ecstasy.

@num = 4

From the vast ocean of œrƒ Vy€sa, by the Mandara Hill churning-hill of
the entreaties of the demigods, was churned the goddess of fortune, Devotion.
Following her came the heavenly desire tree known as <I>œrƒmad-Bh€gavatam,<D>
the precious collection of jewels known as the <I>Ved€nta-sŽtras,<D> and
also Dhanvantari, the embodiment of divine knowledge, as charming as the
nectar of immortality with his brilliantly refreshing songs and his spotless
white garments. May that œrƒ Vy€sa be successful in all ways, for the sake
of the happiness of all saintly persons.

@num = 5

We honor the most worshipable œrƒ RŽpa and San€tana. The greatest knowers
of the truth, they revealed this truth upon this earth, sheltered in the
abode of the temple of Govinda, like a precious jewel held in their own
hands. They effected the great wonder of turning the vast darkness of
M€y€v€da into a perpetually flowering garden.

@num = 6

May œrƒ Jƒva Gosv€mƒ be our final goal. Finding the Supreme Lord K‰‹†a
covered by the mud of S€‡khya and the dust of false logic, His effulgence
hidden by the pit of illusionism, œrƒ Jƒva restored the Lord with the nectar
of his words.

@num = 7

All victory to œrƒ K‰‹†a Caitanyacandra! By the nectar rainfall of His holy
name, this universe has become cleansed of its sins. His appearance has
swelled the ocean of spiritual bliss.

@num = 8

May we always be attracted to the Absolute Truth in the forms of Lord
Nity€nanda, Lord Advaita and Lord Caitanya. They bestow satisfaction to
anyone who has even a reflection of devotion for them. They are the
superintendents of <I>dharma,<D> and their names deliver the whole cosmos.

@num = 9

Glories to this <I>Govinda-bh€‹ya,<D> from which flows an abundance of
ecstasy. It has arisen from contemplation as deep as the ocean. By showing
it respect properly, human beings will develop that understanding of the
truth which cuts asunder their bewilderment.

@num = 10

Glories to the glowing reservoir of happiness called �nandatƒrtha (œrƒ
Madhv€c€rya)! Those in this world who are intelligent declare him to be the
boat for crossing the ocean of <I>sa…s€ra<D>.

@num = 11

A thoughtful person should always consider the principle of unbroken
disciplic succession, because it is the means by which one becomes fixed
in undeviating determination and by which Lord Hari becomes satisfied.

@num = 12<196>13

<I>Mantras<D> which have no <I>samprad€ya<D> connection are useless.
Therefore the four original <I>samprad€yas<D> will have their representatives
even in the Kali-yuga. The four Vaiܠavas who sanctify this earth--goddess
œrƒ, Brahm€, Rudra and Sanaka--each manifest their influence in Kali-yuga
through the power of the Supreme Personality of Godhead manifest in Orissa
(Lord Jagann€tha).

@num = 14

Goddess œrƒ chose R€m€nuja, four-headed Brahm€ chose M€dhv€c€rya,
Rudra chose œrƒ Vi‹†u Sv€mƒ, and the four Sanas chose Nimb€ditya.

@num = 15<196>18

Naming them in order, we praise and worship with devotion
œrƒ K‰‹†a, Devar‹i N€rada, B€dar€ya†a Vy€sa, Madhva, Padman€bha, N‰hari,
M€dhava, Ak‹obhya, Jaya Tƒrtha, Jˆ€nasindhu, Day€nidhi, Vidy€nidhi, R€jendra,
Jayadharma, Puru‹ottama, Brahma†ya, Vy€sa Tƒrtha, Lak‹mƒpati, œrƒm€n
M€dhavendra with his disciples œrƒ ’Œvara Purƒ, Lord Advaita and Lord
Nity€nanda, the spiritual masters of the universe, and the disciple of ’Œvara
Purƒ, the Supreme Lord Caitanya Mah€prabhu, who delivered the world by
His gift of pure love of K‰‹†a.

@num = 19

This <I>bh€‹ya<D> was compiled by the intelligent Baladeva under the order
of œrƒ Govinda. Thus it became known as the <I>Govinda-bh€‹ya<D>.

@num = 20

After studying all the <I>Vedas,<D> which are very dear to the husband of
goddess Lak‹mƒ, and after surveying the literatures of S€‡khya and the other
philosophies, those who are intelligent should engage in the study of
this commentary.

@num = 21

The spiritual master and his twice-born disciple should first bathe and perform their
other preparatory duties. Then they should sit down together to hear and
recite this commentary, preceeded and followed by auspicious chants for
peace.

@num = 22

Since most people are too lazy to take up the study of a book which is
excessively long, I have made this sub-commentary of the <I>Govinda-bh€‹ya<D>
a concise one.

@num = 23

May that same Govinda, the Supreme Soul by whose order œrƒ Vidy€bhŽ‹a†a
composed his <I>bh€‹ya,<D> also make me compile this
<I>SŽk‹ma-�ƒk€<D> on it.

@num = 24

May those who expertly relish the topmost revealed scriptures, the
saintly, merciful devotees attracted to the lotus feet of Lord K‰‹†a,
constantly bestow their favor on me.

@num = 25

May the breaker of Indra's pride protect us. He is the Indra of the cows.
(<I>Bh€g.<D> 10.26.25)

@num = 26

O goddess Earth, those who see Govinda in V‰nd€vana go not to the city of
Yamar€ja but to the destination of the pious.

@num = 27

Glories to the son of Satyavatƒ! With the sun-rays of his <I>sŽtras<D> he
has dispelled all darkness and shown the real objects of truth. He is the
all-pervading sun-god himself, and is most affectionate to those who
bow down to him.

@num = 28<196>34

Knowledge as originally established by Lord N€r€ya†a remained steady during the
Satya-yuga. But by the curse of Gautama ˜‹i it became somewhat distorted
in the Tret€-yuga, and altogether so in the Dv€para-yuga. When knowledge
had come to point of being nondifferent from ignorance, the demigods'
intelligence became confounded. Led by Brahm€ and Rudra, they went to take
shelter of the abode of all shelter, the all-perfect Lord N€r€ya†a. Entreated
by them for help, the Personality of Godhead descended as the greatest of
<I>yogƒs,<D> begotten by Par€Œara in his wife Satyavatƒ. Thus Lord Hari
appeared in person and saved the endangered <I>Vedas.<D> œrƒ K‰‹†a Dv€ip€yana
divided them
into four parts in order to preserve their message, and then further divided
them into twenty-four, one hundred, one, and one thousand parts, and finally
into twelve more divisions. He produced the <I>Brahma-sŽtras,<D> which
manifestly adhere to the defining standards of a <I>sŽtra<D> work: The
authoritative knowers of <I>sŽtra<D> literature have defined a <I>sŽtra<D>
as that which is expressed in few syllables, is free from ambiguity, contains
essential knowledge, covers all aspects of its subject, has no interruptions,
and is faultless. (<I>Skanda Pur۠a<D>)

@num = 35

The performer of the C€turm€sya sacrifice earns pious credits which can never
be depleted.

@num = 36

There is one eternal being (or, one female goat) giving birth to many
offspring resembling herself, in various colors of red, white and black.
(<I>œvet€Œvatara Up.<D> 4.5)

@num = 37

By his magic powers, King Indra appears in numerous forms. (<I>B‰had-€ra†yaka
Up.<D> 2.5.19)

@num = 38

The one soul of all beings is situated in each and every one of them. He
appears as one and also as many, just like the moon reflected in water.
(<I>Brahma-bindu Up.<D> 12)

@num = 39

The soul, thoroughly bewildered by illusion, takes up residence in a material
body and acts in all sorts of ways, indulging in the various pleasures of
women, food, drink and so on. But only when he again awakes to reality does
he experience full satisfaction. (<I>Kaivalya Up.<D> 1.12)

@num = 40

"Bring me a fig." "Here, sir." "Break it." "It is broken, sir." "And
what do you see there?" "These small seeds, sir." "Break one of these, my
boy." "It is broken, sir." "What do you see there?" "Nothing, sir."
(<I>Ch€ndogya Up.<D> 6.12.1)

@num = 41

In the beginning there was only the nonexistent. (<I>Ch€ndogya Up.<D>
3.19.1)

@num = 42

At that time all this was unexpanded. By means of names and forms it then
expanded. (<I>B‰had-€ra†yaka Up.<D> 1.4.7)

@num = 43

He desired, "Let Me become many." (<I>Ch€ndogya Up.<D> 6.2.3)

@num = 44

He then recognized Himself: "I am the Supreme." (<I>B‰had-€ra†yaka Up.<D>
1.4.10)

@num = 45

Brahm€, it is I, the Personality of Godhead, who was existing before the
creation, when there was nothing but Myself. Nor was there the material
nature, the cause of this creation. That which you see now is also I, the
Personality of Godhead, and after annihilation what remains will also be
I, the Personality of Godhead. (<I>Bh€g.<D> 2.9.33)

@num = 46

He is the one eternal among all the eternals, the one concious being among
all the conscious beings. (<I>Ka�ha Up.<D> 5.13)

@num = 47

She is the eternal cow who has no voice. (<I>Chullik€ Up.<D> 5)

@num = 48

My dear boy, in the beginning only the Real was present. (<I>Ch€ndogya Up.<D>
6.2.1)

@num = 49

Now these things are eternal: the Supreme Person, nature, the soul and
time. These, on the other hand, are noneternal: the vital air, the soul's
conditioned attitude, the physical elements and the elements' products.
Whatever has a beginning is eternal, and whatever has no beginning is
eternal. These entities--the Supreme Person, nature, the soul and time--are
never generated and never dissolved. (<I>Bh€lvaveya-Œruti<D>)

@num = 50

He is the creator of the universe and its knower, the omniscient, self-born
manufacturer of time, the possessor of all qualities and knower of all
things. He is the Lord of primordial nature and of the souls who experience
material bodies. He is the controller of the modes of nature and the source
of bondage to the wheel of material existence, maintenance within it and
deliverance from it. (<I>œvet€Œvatara Up.<D> 6.16)

@num = 51<196>53

Thus he fixed his mind, perfectly engaging it by linking it in devotional
service without any tinge of materialism, and thus he saw the Absolute
Personality of Godhead along with His external energy, which was under full
control. Due to this external energy, the living entity, although
transcendental to the three modes of material nature, thinks of himself as
a material product and thus undergoes the reactions of material miseries."
(<I>Bh€g.<D> 1.7.4<196>6)

@num = 54

One should definitely know that all material ingredients, activities, time
and modes, and the living entities who are meant to enjoy them all, exist
by His mercy only, and as soon as He does not care for them, everything
becomes nonexistent. (<I>Bh€g.<D> 2.10.12)

@num = 55

This work is the purport of the <I>Brahma-sŽtras,D<> the perfect
ascertainment of the <I>Mah€bh€rata's<D> message, the proper commentary on
the G€yatrƒ <I>mantra<D>. It is replete with the imports of the <I>Vedas,<D>
and is the <I>S€ma Veda<D> among the <I>Pur€†as<D>. Spoken directly by the
Personality of Godhead, it has twelve Cantos, hundreds of chapters, and
eighteen thousand verses. Its name is <I>œrƒmad-Bh€gavatam<D>. (<I>Garu�a
Pur۠a<D>)

@num = 56

He who is the "great one" is also pleasure, and there is no other pleasure.
Since the great
one alone is pleasure, one should become inquisitive about Him.
(<I>Ch€ndogya Up.<D> 7.23.1)

@num = 57

My dear Maitreyƒ, it is the soul that one should envision, hear about, ponder
and meditate upon. (<I>B‰had-€ra†yaka Up.<D> 4.5.6)

@num = 58

We have drunk the <I>soma<D> and become immortal. (<I>˜g Veda<D> 8.43)

@num = 59

After attaining knowledge one should then become wise. (<I>B‰had-€ra†yaka
Up.<D> 4.4.21)

@num = 60

Here one should worship the Self only as his destination. (<I>B‰had-€ra†yaka
Up.<D> 1.4.5)

@num = 61

One should meditate on the Self by chanting <I>om<D>.

@num = 62

Intelligent <I>br€hma†as<D> try to understand Him by reciting the
<I>Vedas,<D> by sacrifices, by charity, by penances and by fasting.
(<I>B‰had-€ra†yaka Up.<D> 4.4.22)

@num = 63

This Soul is attained by truth, penance, correct knowledge and constant
celibacy. (<I>Mu†�aka Up.<D> 3.1.5)

@num = 64

A <I>br€hma†a<D> becomes perfect simply by <I>japa<D> chanting. Whether he
does anything else or not, still he is to be considered a true
<I>br€hma†a<D>. (<I>Manu-sa…hit€<D> 2.87)

@num = 65

Just try to learn the truth by approaching a spiritual master. Inquire from
him submissively and render service unto him. The self-realized souls can
impart knowledge unto you because they have seen the truth. (Bg. 4.34)

@num = 66

Thus just as whatever goal in this world one earns by ritual work will be eventually
depleted, so also the higher pious destination one earns for the next life
will also be depleted. (<I>Ch€ndogya Up.<D> 8.1.6)

@num = 67

One who is spiritually intelligent should see how all elevations
to higher worlds are just material reactions to work. With this in mind,
he should learn indifference, since the unmade eternal cannot be achieved
by anything created. He should approach a spiritual master to obtain
realized knowledge of this truth; carrying firewood in his hands, he should
approach him who is steeped in the scriptures and dedicated to the Absolute.
(<I>Mu†�aka Up.<D> 1.2.12)

@num = 68

In the same way as one captures deer by using other deer, birds by using
birds, and elephants by using elephants, so the object of knowledge is
acquired only by knowledge itself.

@num = 69

Brahman is unlimited truth and knowledge. (<I>Taittirƒya Up.<D> 2.1)

@num = 70

One should understand Brahman as ecstasy. (<I>Taittirƒya Up.<D> 2.6)

@num = 71

The Supreme is declared by <I>Œruti<D> to have manifold energies, inherent
to his essential being, in the categories of knowledge, power and activity.
(<I>œvet€Œvatara Up.<D> 6.8)

@num = 72

He is the shelter and the well-wisher of all. (<I>œvet€Œvatara Up.<D> 3.17)

@num = 73

Attainable by loving devotion, He is said to depend on no shelter.
(<I>œvet€Œvatara Up.<D> 5.14)

@num = 74

The sober sages who worship Him seated on His throne alone achieve eternal
happiness, not anyone else. (<I>Gop€la-t€panƒ Up.<D> 1.6)

@num = 75

Those who drink through aural reception, fully filled with the nectarean
message of Lord K‰‹†a, the beloved of the devotees, purify the polluted aim
of life known as material enjoyment and thus go back to Godhead, to the lotus
feet of Him [the Personality of Godhead]. (<I>Bh€g.<D> 2.2.37)

@num = 76

Because I desire that human beings may achieve perfection, I have presented
three paths of advancement--the path of knowledge, the path of work and the
path of devotion. Besides these three there is absolutely no other means
of elevation. (<I>Bh€g.<D> 11.20.6)

@num = 77

Know that K‰‹†a-dvaip€yana Vy€sa is Lord N€r€ya†a Himself. (<I>Vi‹†u
Pur۠a<D>)

@num = 78

Bh‰gu V€ru†i approached his father Varu†a and asked, "My dear sir, please
teach me about Brahman.<170><193><169>That from which all these beings are
born, having been born by which they live, and to which they return and enter
once again--that is Brahman, and that you should desire to know."
(<I>Taittirƒya Up.<D> 3.1)

@num = 79

If the conscious soul comes to know the Supreme and subsequently is no longer
bewildered, he will abandon the contamination of his material embodiment
and will partake of all desireable enjoyments. (<I>Taittirƒya Up.<D> 2.5)

@num = 80

If the other entity,
the jƒva, were presumed to be the creator of the universe, there would be
the undesirable consequence of (the jƒva as) Brahman doing evil, his failing
to always act beneficially, and other faults (such as becoming fatigued).
(<I>V.s.<D> 2.1.21)

@num = 81

And why is it called Brahman? Because infinitely expansive qualities
reside in it.

@num = 82

<I>Satya… jˆ€nam anantam<D> cannot refer to the <I>jƒva,<D> because that
would be logically inconsistent. (<I>V.s.<D> 1.1.16)

@num = 83

And because there is a specific declaration of difference (<I>raso vai sa‚,
rasa… hy ev€yam labdhv€nandƒ bhavati, Taittirƒya Up.<D> 2.7). (<I>V.s.<D>
1.1.17)

@num = 84

The "shelter of heaven and earth" is Brahman, because it is the goal that
the liberated souls gradually approach. (<I>V.s.<D> 1.3.2)

@num = 85

The word <I>€k€Œa<D> indicates the Supreme Self (not the liberated
<I>jƒva<D>), because the word refers to something other than the individual
souls, and for other reasons also. (<I>�k€Œa<D> evolves into names and forms,
but the <I>jƒva<D> cannot do this.) (<I>V.s.<D> 1.3.41)

@num = 86

The "sameness" of the <I>jƒva<D> and Brahman is only in the matter of their
enjoyment, as indicated in <I>Œruti<D>. (<I>V.s.<D> 4.4.21)

@num = 87

Consideration of the <I>jƒv€tm€<D> is for the purpose of understanding the
other <I>€tm€<D>. (<I>V.s.<D> 1.3.20)

@num = 88

The characteristic indicators of a passage's meaning are 1) the beginning
and end, 2) repetition, 3) uniqueness, 4) consequence, 5) eulogy, and 6)
supporting reasons. (<I>B‰hat-sa…hit€<D>)

@num = 89

Two friendly birds share the same tree. One of them eats the
<I>pippala<D> berries, thinking them sweet, while the other refrains from
eating and simply watches. The living being is absorbed in attachment to
the tree which he shares with the Supersoul, and because he cannot control
his situation he is bewildered and laments. But when he turns his attention
to His neighbor, the Lord, and begins to worship Him, he again resumes his
own glory and is freed from sorrow. (<I>œvet€Œvatara Up.<D> 4.6<196>7)

@num = 90

When one recognizes that the soul and its inspirer are separate, one
worships Him and by His grace attains to immortality. (<I>œvet€Œvatara Up.<D>
1.6)

@num = 91

Any valid declaration of oneness with the Lord is in accordance with the
vision of the revealed scripture, as in the case of V€madeva.
(<I>Ved€nta-sŽtra<D> 1.1.30)

@num = 92

These statements of <I>Œruti<D> reveal nondifference.

@num = 94

Obeisances to K‰‹†a, whose form is composed of eternity, knowledge and bliss.
He does everything without effort. He is to be understood though the
<I>Ved€nta,<D> and is the spiritual master who witnesses the living entity's
awareness. (<I>Gop€la-t€panƒ Up.<D> 1.1)

@num = 95

I am enquiring about that Person who is known through the <I>Upani‹ads<D>.
(<I>B‰had-€ra†yaka Up.<D> 3.9.26)

@num = 96

He is thought about rationally by Gautama and others.

@num = 97

One who does not know the <I>Vedas<D> cannot think about that Supreme.
<(I>œa�y€ya†ƒya Up.<D> 4)

@num = 98

Conjecture means hypothesizing about what a passage of scripture specifically
means, in concordance with its previous and succeeding contexts. But dry
conjecture is to be rejected. (<I>KŽrma Pur€†a, Vana-parva<D>)

@num = 99

If one says that "logic is never conclusive," the same rule can be used to posit
just the opposite of itself, and that would result in the possibility of
liberation being impossible to prove. (<I>V.s.<D> 2.1.11)

@num = 100

[Ordinary facts do not apply to Brahman] on the evidence of <I>Œruti,<D>
and the transcendental sound is the basis of all such knowledge. (<I>V.s.<D>
2.1.27)

@num = 101

Since the revealed scripture exists for the purpose of sacred ritual
work, texts which fail to serve this purpose are useless and therefore 
are called impermanent. (<I>Mƒm€…s€-sŽtra<D> 1.2.1)

@num = 102

The passages which do not directly stipulate an action to be executed are
still meaningful due to their logical connection with passages that do
directly stipulate actions. After all, statements are founded on the actual
objects they refer to. (<I>Mƒm€…s€-sŽtra<D> 1.1.25)

@num = 103

Brahman is unlimited truth and knowledge. (<I>Taittirƒya Up.<D> 2.1)

@num = 104

One who knows the Supreme hidden within the transcendental sky of the cavity
of the heart enjoys all desirable things in the company of the all-wise
Supreme. (<I>Taittirƒya Up.<D> 2.1)

@num = 106

He whom all the <I>Vedas<D> sing about. (<I>Gop€la-t€panƒ Up.<D>)

@num = 107

That entity which all the <I>Vedas<D> refer to. (<I>Ka�ha Up.<D> 1.2.15)

@num = 108

By all the <I>Vedas,<D> I am to be known. Indeed, I am the compiler of
<I>Ved€nta,<D> and I am the knower of the <I>Vedas<D>. (Bg. 15.15)

@num = 109

In the entire world no one but Me actually understands the confidential
purpose of Vedic knowledge. Thus people do not know what the <I>Vedas<D>
are actually prescribing in the ritualistic injunctions of the
<I>karma-k€†�a,<D> or what object is actually being indicated in the formulas
of worship found in the <I>up€san€-k€†�a,<D> or that which is elaborately
discussed through various hypotheses in the <I>jˆ€na-k€†�a<D> section of
the <I>Vedas<D>. I am the ritualistic sacrifice enjoined by the <I>Vedas,<D>
and I am the worshipable Deity. It is I who am presented as various
philosophical hypotheses, and it is I alone who am then refuted by
philosophical analysis. (<I>Bh€g.<D> 11.21.42<196>43)

@num = 110

That from approaching which words and the mind desist, even having not
reached it. (<I>Taittirƒya Up.<D> 2.4)

@num = 111

That which is not expressed by words, but by which language comes into
being--know that to be the Supreme, and not this upon which you now meditate.
(<I>Kena Up.<D> 1.4)

@num = 112

Words, mind and ego, with their respective controlling demigods, have failed
to achieve success in knowing the Supreme Personality of Godhead. Therefore,
we simply have to offer our respectful obeisances unto Him as a matter of
sanity. (<I>Bh€g.<D> 3.6.40)

@num = 113

Even unborn Brahm€ is not capable of describing Him completely.

@num = 114

The Self alone was present in the beginning of this creation, in the form of the
creative Supreme Person. (<I>B‰had-€ra†yaka Up.<D> 1.4.1)

@num = 115

The Self alone was present in the beginning of this creation; nothing else
was manifest. He glanced and thought, "Let me create worlds." (<I>Aitareya
Up.<D> 1.1)

@num = 116

Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Param€tm€ and Bhagav€n. (<I>Bh€g.<D> 1.2.11)

@num = 117

My dear Maitreya, the word <I>bhagav€n<D> refers to the Supreme Truth,
known as the pure and the all-powerful, the cause of all causes. (<I>Viܠu
Pur۠a<D>)

@num = 118

In the beginning of this creation only the nonexistent was present; from
it was generated the existent. It produced itself. (<I>Taittirƒya Up.<D>
2.7)

@num = 119

When this soul fixes himself in fearless connection with this Supreme, which
is not an object of sight, not an object of personal sense gratification,
not capable of being fully described, and not dependent on any source of
illumination, then one becomes actually fearless. When, however, this soul
makes petty distinctions, he then becomes fearful. (<I>Taittirƒya Up.<D>
2.7)

@num = 120

Lord Hari has no connection with the material modes. He is the Supreme
Personality of Godhead, the all-seeing eternal witness, who is
transcendental to material nature. One who worships Him becomes similarly
free from the material modes. (<I>Bh€g.<D> 10.88.5)

@num = 121

Give up other words. (<I>Mu†�aka Up.<D> 2.2.5)

@num = 122

The Personality of Godhead is perfect and complete. And because He is
completely perfect, all emanations from Him, such as this phenomenal world,
are perfectly equipped as a complete whole. Whatever is produced of the
complete whole is also complete by itself. And because He is the complete
whole, even though so many complete units emanate from Him, He remains the
complete balance. (<I>B‰had-€ra†yaka Up.<D> 5.1.1)

@num = 123

That Lord, the Supreme Personality of Godhead, transcendental to the
qualities of matter, becomes many. Then again Lord Hari, the faultless,
primeval creator, becomes once more one and lies down to rest. (<I>Padma
Pur۠a<D>)

@num = 124

O conquerer of wealth, there is no truth superior to Me. (Bg. 7.7)

@num = 125

The one Lord lies hidden within every living being. He is all-pervading,
and dwells within everyone's heart. He overlooks the maintenance of religious
principles and gives shelter to all. He is the all-cognizant witness, pure
and untouched by the material modes. (<I>Sub€la Up.<D> 6.11)

@num = 126

Brahman is that which is designated as "imperceptible" and so on, because
in such statements His qualities are being described. (<I>V.s.<D> 1.2.21)

@num = 127

In that Lord the material modes of goodness and so on have no
presence.

@num = 128

He possesses all auspicious qualities.

@num = 129

Because His qualities are unknown, therefore He is said to have no name.