Shloka 46
एकान्तिधर्म-प्रश्नः (Inquiry into Ekāntin Dharma) / The Origin and Practice of Single-Pointed Nārāyaṇa-Centered Discipline
एभिवींशेषै: परिशुद्धस त्त्व: कस्मान्न पश्येयमनन्तमीशम् । शास्त्रकी आज्ञाके अनुसार हाथ
Ebhir viśeṣaiḥ pariśuddha-sattvaḥ kasmān na paśyeyam anantam īśam | Śāstrakī ājñāke anusāra hātha, paira, udara aura upastha—ina cāroṅ kī maine rakṣā kī hai | Śatru aura mitra ke prati maiṃ sadā samāna-bhāva rakhatā hūṃ | In ādi-deva paramātmā Śrī-Nārāyaṇa kī nirantara śaraṇa lekar maiṃ ananya-bhāva se sadā unhīṅ kā bhajana karatā hūṃ | In saba viśeṣa kāraṇoṅ se merā antaḥkaraṇa śuddha ho gayā hai | Aisī daśā meṃ maiṃ un ananta Parameśvara kā darśana kaise nahīṃ kara sakatā hūṃ? Svāyambhuveṣu dharmeṣu śāstre cauśanase kṛte | Bṛhaspati-mate caiva lokeṣu praticārite dvija-śreṣṭha-gaṇa! Svāyambhuva Manu ke dharmaśāstra, Śukrācārya ke śāstra tathā Bṛhaspati ke mata kā jab loke meṃ pracāra ho jāyagā, taba prajā-pālaka Vasu (Rājā Uparicara) Bṛhaspati-jī se tumhāre banāye hue is śāstra kā adhyayana karegā ||
那罗陀说道：“以此诸行持，我的内在已得清净——我又怎会不得见无尽之主？遵从论典之命，我守护四者：手、足、腹与生殖之器。对敌与友，我恒常平等无偏。不断归依于本初之神、至上之我——吉祥那罗延（Śrī Nārāyaṇa）——我以不二之信奉，唯独礼敬彼一。由此种种殊胜因缘，我心已被洗净；在此境地，我怎能不获见那无边的至上者？” “又，诸位最胜二生者啊：当自生者摩奴（Svāyambhuva Manu）之法、乌沙那（Usanas，即Śukra）之论典，以及布里哈斯帕提（Bṛhaspati）之教说在世间流行之时，护民之王瓦苏（Vasu，乌帕里恰罗王）将从布里哈斯帕提处研习你们所撰的这部论典（śāstra）。”
नारद उवाच
Educational Q&A
Purity and God-realization arise from disciplined restraint (especially over action, movement, appetite, and sexuality), impartiality toward friend and foe, and single-pointed refuge in Narayana; such a purified inner instrument naturally becomes fit for divine vision (darśana).
Narada explains why he is confident of beholding the Infinite Lord: he has followed scriptural restraints and maintained equanimity and exclusive devotion. He then adds a forward-looking note about the spread of major dharma traditions (Manu, Usanas/Sukra, Brhaspati) and predicts that King Vasu (Uparicara) will study the composed śāstra from Brhaspati.