113. He in whom the universe,—sun, moon, and the rest, with the three worlds,—rose into being,—in whom it all abides until it perishes,— and in whom, each in its own time, it is all finally dissolved,—He, the Lord, whom, being beyond all qualities [Footnote: Cf. Sarva D. S. p. 52, l. 8 infr. "The statements that the Supreme Spirit is devoid of qualities, are intended to deny his possession of phenomenal qualities (such as liking, disliking, etc.).">[, even Brahman himself cannot declare in the Vedas,—why, O teacher, dost thou teach this miserable me the words "I am He"?
114. He in whom the storehouse of the universe with all its creatures great and small, was all contained like a line of insects drowned in a ripe fruit of the glomerous fig-tree,—in whom it abides until the final destruction,—and in whom it is eventually dissolved,—Ah! how can there come from my mouth, O teacher, these words "I am He"?
115. Him, the Supreme Lord, by whose compassion even the dumb becomes eloquent, the lame in a moment obtains strength to leap mountains, and even the man blind from his birth receives eyes beautiful like two lotuses,—or what still greater marvel shall I add?—Him I worship, the moon-faced son of Nanda, the philosopher's stone of the faithful.
116. Boundless is time, bounteous the earth, and great is the family of the devout worshippers of Vish.nu; somebody will be found at some time or other on the earth who will appreciate my merits [Footnote: Cf. the šloka in the prologue of the Mâlatîmâdhava.]
117. Having studied under my preceptor Nârâya.na, the best of teachers, his book, which bears the title of "The Ornament of Faith,"—having read it with all its supplements and appendices, and by his kindness to his faithful disciples having mastered all its mysteries,—and having become a receptacle of faith myself, I have now composed according to my ability this century of stanzas, a necklace of pearls of good doctrine, which have for their subject the distinction of the individual Soul and Brahman.
118. If we have uttered through inadvertence what is wrong, may the intelligent, observing it, correct all the errors; the feet of the traveller do sometimes stumble, and sometimes the speaker speaks through bewilderment what is incompatible.
119. In a poem strung of all excellences the mean man hunts for faults and never an excellence; in a palace all compact of jewels it is the ant that will see a flaw.
120. Let those who are envious and bereft of sense, detect a fault if they will; but let the connoisseurs count the merits; they who behold the merits and not the faults,—these are the good, these give the highest satisfaction.
121. Let this work of the poet Pûr.nânanda be read and be heard, which is devoted to proving the difference of the individual soul from the Supreme,—which is excellent with its sentences that distinguish truth from falsehood, and is approved by the devotees of Vish.nu,—based on the doctrine of Madhva, and pleasing with a composition full of sweet words,—O ye best of the worshippers of Bhagavat, if faith be desired in your minds.
122. On the neck of the faithful may this Tattvamuktâvalî [Footnote: Or "the necklace of the pearls of truth.">[ abide for ever,—whose beauty is increased by the apt arrangement of sweet and soft words but which is free from rhetorical ornaments,— beautiful with a profusion of sentences sweet like milk, and with its parts all bright and elegant,—a special source of delight to the intelligent,—charming with a host of excellences and devoid of even the trace of a fault.