—हमसे पातिव्रतधर्म का पालन यथार्थ नहीं होता है। श्रीभगवान बोले—प्रिये! हम क्या करें? हमारा ईश्वरत् विग्रह ही आनन्दमय है। जो इसकी सेवा करता है, जो ध्यान धरता है, जो यजन-स्मरण करता है, वह सब स्वयं आनन्द में मग्न हो जाता है; क्योंकि जो कोई हिमालय में जायेगा वह शीत से अवश्य मग्न होगा, जो प्रज्वलित अग्नि के समीप जायेगा वह अवश्य तप्त हो जायेगा और जो भगवत्-विग्रह के सरोवर में जायेगा वह अवश्य आनन्द में मग्न हो जायेगा, क्योंकि वहाँ तो आनन्द ही आनन्द है। हम आपके धर्म की रक्षा के लिए दुःखमय कैसे हो जाऊँ? यह कहकर भगवान हँस दिए और मुसकराती हुई श्रीलक्ष्मीजी अंक में जाकर बैठ गईं। और श्रुति भी ब्रह्म को आनन्दमय बतलाती है। श्रुतिः आनन्दं ब्रह्मेति। आनन्द एव ब्रह्म नाम। आनन्दप्रचुरत्वात् आनन्दमयं ब्रह्म इति प्रसिद्धार्थः। श्रीमानसजी चौपाई— चिदानन्दमय देह तुम्हारी। विगत विकार जान अधिकारी॥ एवं सर्वं तत्त्वोपदेशं कुर्यात् यदा शिष्यः आधीनतया वारंवारं याञ्चां कुर्यात् तदोपदेष्टा उपदेशं कुर्यात्। स्वयं धनाशया वा गुरुत्व प्रागट्यार्थं वार्तां यत्र तत्र पात्रापात्रे ह्यविचार्यं करोति तदा दोषः स्यात्। एवं सति न स्वस्मिन् सिद्ध्यति न चान्यस्मिन् सिद्ध्यति। पुनः निष्ठां विना श्रीगुरुप्रसन्नतां विनेदं तत्त्वम् अतिदूरस्थं न सुलभं स्यात्। केवलं बाह्यवृत्त्या कथनात् श्रवणात् न सिद्धिमाप्नोति इति सत्यं सत्यं सत्यं ज्ञेयं पुनः संस्कारपञ्चकं विना परं
Fresh English translation
—I cannot truly observe the dharma of a devoted wife.’ The Lord replied, ‘Beloved, what can I do? My form as Lord is bliss itself. Whoever serves it, meditates on it, worships it, or remembers it becomes immersed in bliss. One who goes to the Himalaya is necessarily immersed in cold; one who approaches a blazing fire necessarily becomes hot; and one who enters the lake of the Lord's form necessarily becomes immersed in bliss, for there is nothing there but bliss. How could I become painful merely to protect your dharma?’ The Lord laughed, and smiling Lakṣmī climbed into his lap. Revelation too teaches that Brahman is bliss: ‘Brahman is bliss’; the very name of Brahman is bliss; because bliss abounds, Brahman is famously called blissful. The Mānas says, ‘Your body is made of consciousness and bliss; only the qualified know it to be free of all modification.’ One should teach all these truths when a disciple, in full submission, petitions repeatedly; then the instructor should impart the teaching. If, from desire for wealth or to advertise his own status as guru, he speaks everywhere without distinguishing the qualified from the unqualified, there is fault. In that case attainment occurs neither in himself nor in another. Without steadfastness and without Śrī Guru's pleasure, this truth remains exceedingly distant and cannot readily be obtained. Merely speaking and hearing with outward conduct does not bring attainment. This is to be known as true, true, true. Moreover, without the five sacraments, the printed Sanskrit breaks off after ‘paraṃ’.