Satvata Tantra

Patala One Avatara-nimitta-kathanaDescription of the Sequence of Causes that Precede the Lord's Incarnation
1 Shri Suta Gosvami said: I surrender to Shri Krishna, whose form is full of bliss, and who at the beginning of the material creation expanded to become many. 2 Concerned for the welfare of all living beings, Narada Muni asked a question of auspicious Lord Siva, who was seated on the summit of Mount Kailasa. 3 Shri Narada said: O Lord, I wish to hear about the wonderful pastimes of Shri Krishna, the unlimited Supreme Personality of Godhead, who expands in many forms and enjoys many transcendental pastimes. 4 Please tell me when, why, and in what forms the Lord appeared (in His many incarnations). 5 O best of the wise, please elaborately explain the reason the Lord appears in the forms of His incarnations. 6 Shri Siva said: O fortunate one, O best of the devotees, You have asked well, for you inspire me to describe the powers and glories of the Supreme Personality of Godhead. 7 O noble-hearted one, even after many hundreds of years I will not be able to see the farther shore of the descriptions of Lord Vishnu's incarnations and His universal form. 8 Still, I will extract the essence of those descriptions and tell them to you, O Narada, as the merciful Lord Himself told them to me. 9 Glories to Him! Obeisances to the Supreme Personality of Godhead, whose form is that of a cowherd boy! Now I will speak (the scripture) named Satvata Tantra, which nourishes devotion to the Supreme Personality of Godhead. 10 What the impersonalist philosophers think is the unmanifested, eternal,

omniscient, unchanging Brahman, the devotees know is the supremely opulent Personality of Godhead. 11 (When the material universe was first manifested) the all-powerful Lord, considering that nothing yet had become visible, manifested Himself in two ways: 1. as existence, and 2. as truth. 12 Then by His spiritual potency He manifested the material energy. Then He Himself appeared as the great purusa-avatara, the only resting place of all the worlds. Because he acted in this way, the Vedas call Him Bhagavan (the supremely opulent Personality of Godhead). 13 Then the Lord's material energy assumed the forms of material causes and effects and divided itself into the three modes. 14 Some say that is was from the Lord's own invincible act in the form of time. Because of time the material energy became agitated and from that agitation the three modes were manifested. 15 From the unmanifested form of the Supreme was manifested the mahat-tattva, and from the mahat-tattva was manifested karma, which gives pure and impure results to the conditioned souls. 16 From that was manifested the constant flux of the material nature. The knowers of the Vedas call the subtle aspect of this constant flux "svabhava". 17 The previously described purusa-avatara is the form of the Supreme Personality of Godhead. Time, karma and svabhava rest within Him. He causes the material energy to act. 18 The purusa-avatara manifested the goddess of material energy, who rules over the modes of nature. From her was manifested the mahat-tattva, which manifested material knowledge and actions. 19 The wise know that from the mahat-tattva the Lord manifested false-ego, which is situated in goodness, passion and ignorance. 20 From false-ego in the mode of goodness were manifested the mind, and the demigods that control knowledge and action. Vayu, Varuna, the deities of the directions, and the Asvini-kumaras, were manifested with knowledge as the catalyst. 21 Agni, Indra, Mitra and Upendra were manifested with karma as the catalyst.

22 From false-ego in the mode of passion were manifested the senses of knowledge and action, such as the skin, tongue, ears, eyes, nose, intelligence, and what is related

to them. 23 Also were manifested the working senses, such as the voice, hands, anus, genitals and feet. From false-ego in the mode of ignorance were manifested the five material elements and the tan-matras (objects of the senses). 24 From false-ego in the mode of ignorance, sound was manifested first. Then from sound space was manifested. From space, which was a form of sound, touch was manifested. From touch, air was manifested, and then from air, fire was manifested. From fire form was manifested. 25 From form pure water was manifested. From water fragrance was manifested and from fragrance earth was manifested. 26 The mahat-tattva, false-ego, sound, touch, form, taste, and fragrance are all considered transformations of the material energy. 27 The wise know that from the material energy sound was manifested. They know that from sound various material transformations were manifested. 28 In sky sound is present. In air sound and touch are present. In fire sound, touch and form are present. In water sound, touch, form and taste are present. In earth they are all present. 29 This is the sequence of causes and effects. More causes and effects are also seen after these. 30 Vishnu has three forms called purusas. The first, Maha-Vishnu, is the creator of the total material energy (mahat), the second is Garbhodasayi, who is situated within each universe, and the third is Ksirodasyi, who lives in the heart of every living being."* 31 O best of the brahmanas, please know that the mahat-tattva and the other tattvas are manifested from the purusa-avatara. 32 Then, by the desire of the purusa-avatara, all these tattvas came together and manifested the universal form, the soul of the creation. 33 Within the universal form is an open space of five hundred million miles. That open space is surrounded by seven coverings, each one ten times greater than the one before it. 34 They say that space is the home of the purusa-avatara. The purusa-avatara entered it and was all-pervading within it, but still the universal form remained unconscious.

35 The tattvas manifested from the purusa-avatara are called nara. Because these naras are His home (ayana), the Lord is called Narayana. 36 Because He resides (usa) in the home (pur) of the universal form's body, the Supreme Lord is called purusa. 37 When the Supreme Lord, who is the root of the material energy, entered as Lord Narayana into the body of the universal form, the universal from attained consciousness and stood up. 39 In the universal form were born Lord Hari's incarnation Brahma as well as the moving and unmoving living entities. The wise know that the universal form encompasses all the planets of the universe. 40 Filled with false-ego the individual living entities think they are the universal form, and for this reason they are also called "purusa". Then Lord Narayana entered within them and became the Supersoul in their hearts. 41 (The wise) say that the Supersoul is the resting place of all living entities and the eternal seed from which thousands of divine incarnations have come. 42 From a part of the Supersoul the demigod Brahma, who is situated in the mode of passion, was born in the creation. Lord Vishnu, the controller of the mode of goodness, placed the universe in his charge. 43 Siva, who is situated in the mode of ignorance, effects the dissolution of the material universe. These are Lord Vishnu's incarnations that act within the three modes of nature. 44 In this way I have described these partial incarnations of the Lord. From Brahma were manifested Marici, Atri, Angira,... 45 ...Pulastya, Pulaha, Kratu, Daksa, Bhrgu, Vasistha, Atharva, and the prajapatis headed by Kardama. 46 They had many sons, grandsons, and great-grandsons who, given special powers by the Lord, were diligently engaged in he work of creation. 47 From a part of Lord Vishnu were born Dharma, Yajna, Brhat, Trivrt, and the Manus, headed by Svayambhuva, who are famous in the worlds. 48 From them were born the demigods headed by Indra, who are parts of Lord Vishnu, and who protect the planets. In this way I have described them. 49 From a part of Siva were born hundreds of Rudras and hundreds of great

serpents. These beings were all violent by nature. 50 Siva's partial expansions are situated in the mode of ignorance. horrible and ugly. They destroy the worlds. They are

51 Now I will describe to You Lord Hari's pastime incarnations, who are situated in the mode of pure goodness, who are peaceful, and who are loved by the people. 52 I offer my respectful obeisances to Lord Krishna, the limitless Supreme Personality of Godhead, whose form is spiritual, who is the Lord of sacrifices, and who to protect the universe appeared in many different forms.

Patala Two Lilavatara-kathanaDescription of the Pastime Incarnations

1 To protect the Vedas the Supreme Personality of Godhead, appeared as Hayagriva at the yuga's beginning. He killed the great demons Madhu and Kaitabha and from His nose He manifested the Vedas sought by the scriptures personified. 2 Wishing to give renunciation to the people, the Lord appeared in the beginning as the four Kumaras. He taught the pure yoga system to those who had pure hearts and He Himself was renounced from material enjoyment. 3 Then the Lord appeared in the form of Narada and brought the pure yoga of acting without karmic results, which is described in the Pancaratra. To some of His disciples the Lord taught the highest form of renunciation. 4 During the period under Svayambhuva Manu's protection, Lord Narayana, the master of all, appeared from Brahma in the form of a great boar. He lifted the earth to protect it and, attacking with His tusk, He killed Diti's son. 5 The Lord appeared as Sesa, who decorates the universe beneath all the planets. All the planets are like a small artistic picture painted on His hoods. The sages and great serpents serve His feet. 6 Below Lord Sesa is Lord Kurma, whose great transcendental body fills the entire universe. Sesa is like a small line (on His shell). Aryama, the leader of the Pitas, worships Him. 7 Although only five years old, Dhruva left his mother and performed austerities in Madhuvana. The merciful Supreme Lord appeared before him and gave him his own planet. The great sages and sannyasis worship him.

8 Seeing Kardama Muni's austerities aimed at attaining mystic powers, the Lord appeared as Sukla in a pure and splendid transcendental form. After giving him the benediction that He would appear as his son, with a tear of bliss the Lord created a holy lake. 9 Born as the son of Ruci and Akuti, the Lord was famous by the name of Yajna. To protect the three worlds He performed a yajna where the arani sticks were the demons. 10 The Lord became Devahuti's son, named Kapila, who was the leader of the siddhas. He gave to her His own transcendental potency and He taught her the pure sankhya-yoga system, which enables one to distinguish between spirit and matter. He explained that pure yoga system to many great devotees also. 11 The limitless Lord became Atri's son, who was named Datta, and who was the great master of yoga. To Prahlada, Haihaya, Yadu and many other devoted disciples, He taught the science of seeing everything with equal vision, which He had learned from many gurus. 12 The Lord became Nara and Narayana Rsis, the two sons of Dharma and his wife Murti, who was Daksa's daughter. To attain peacefulness, generosity, mercifulness, and purity of heart and body, the two Lords performed severe austerities that brought pain to the king of the demigods. 13 The Lord was born from King Nabhi and was name Rsabha. Attaining complete mastery over the yoga system, and His desires always fulfilled, He taught the science of yoga to His many sons. He Himself acted as the great yogis do, remaining free of karma. 14 When the four Kumaras preached to Lord Brahma the idea that the Supreme has no qualities, the Lord appeared as a swan and, His heart melting with compassion, explained to the sages that the Supreme both has and does not have qualities. 15 When King Vena was killed by the brahmanas, his arms were massaged, the Lord appeared in the form of King Prthu. He made the unhappy people peaceful and milked all opulences from the earth. 16 When Siva destroyed Daksa's yajna, the Lord appeared in a eight-armed form to please Siva and accept the ghee offered by Bhrgu. The demigods, humans, and many others offered prayers to the Lord.

Patala Four Bhakti-bheda-

Varieties of Devotional Service

Text 1

shri-narada uvaca

nasti triptih shrinvato me tava vag-amritam hareh yashah parama-kalyanam avatara-kathashrayam

shri-naradah uvaca-Shri Narada said; na-not; asti-is; triptih-satiation; shrinvatahhearing; me-of me; tava-of you; vag-amritam-the nectar of words; hareh-of Lord Hari; yashah-the glory; parama-kalyanam-supremely auspicious; avatara-of the avataras; katha-of the topics; ashrayam-shelter.

Shri Narada said: As I hear your nectar words my thirst to hear more and more remains unsatiated. The glory of the description of Lord Hari's avataras is the supreme auspiciousness.

Text 2

tathapi sampratam hy etac chrutva kautuhalam mama

bhakti-bhedam bhagavato bhavaniyam sada nribhih

tathapi-still; sampratam-now; hi-indeed; etat-thus; shrutva-hearing; kautuhalamcuriosity; mama-of me; bhakti-of devotional service; bhedam-divisions; bhagavatah-of the Lord; bhavaniyam-may be considered; sada-always; nribhih-by human beings.

Now that I have heard all this, I yearn to hear about the different kinds of devotional service the living entities render to the Supreme Lord.

Text 3

bruhi me bhagavan vishnor bhakti-bhedam sadashiva yaj jnatva hy anjasa vishnoh samyam yati janah prabho

bruhi-tell; me-me; bhagavan-O lord; vishnoh-of Lord Vishnu; bhakti-bhedam-the different kinds of devotional service; sadashiva-O Sadasiva; yat-which; jnatvaunderstanding; hi-indeed; anjasa-at once; vishnoh-of Lord Vishnu; samyam-the same transcendental position; yati-attains; janah-a person; prabhah-O lord.

O Lord Sadashiva, please describe to me the different kinds of devotional service to

Lord Vishnu. O Lord, by understanding the truth of devotional service, a person attains the same transcendental position as Lord Vishnu.

Text 4

shri-shiva uvaca

sadhu prishtham tvaya sadho param guhyatamam yatah anyasmai na maya proktam vina bhagavatan narat

shri-shivah uvaca-Shri Shiva said; sadhu-well; prishtham-asked; tvaya-by you; sadhahO saint; param-very; guhyatamam-confidential; yatah-because; anyasmai-to anyone else; na-not; maya-by me; proktam-said; vina-without; bhagavatat-a devotee; narat-a person.

Shri Shiva said: O saintly one, it is good that you ask about this. This is a great secret I will not reveal to any but a devotee of the Lord.

Text 5

yadaivavocan mam krishno

dhyanat tushta-mana vibhuh tadaivaham nishiddho 'smi abhaktoktau kripaluna

yada-when; eva-indeed; avocamsai; mam-to me; krishnah-Krishna; dhyanat-from meditation; tushta-mana-pleased at heart; vibhuh-all-powerful; tada-then; eva-indeed; aham-I; nishiddhah-forbidden; asmi-am; abhakta-to non-devotees; uktau--in speaking; kripaluna-by the merciful Lord.

Once, pleased at heart by my activities of meditation, all-powerful Lord Krishna spoke to me. At that time the merciful Lord forbade me to describe (devotional service) to the non-devotees.

Text 6

tada caham tasya padapankaje shirasa natah babhasa etad bhagavan bhaktan nirdeshtum arhasi

tada-then; ca-and; aham-I; tasya-of Him; pada-feet; pankaje-lotus; shirasa-with my head; natah-bowed down; babhasa-said; etat-this; bhagavan-the Lord; bhaktan-to the devotees; nirdeshtum-to describe; arhasi-you should.

Then I bowed down before the Lord, placing my head at His feet. The Lord said: You should tell these things only to the devotees.

Text 7

tada prita-mana devo mam uvaca satam gatih shrinushva shiva bhadram te bhaktan vakshyami satvatan

tada-then; prita-mana-pleased at heart; devah-the Lord; mam-to me; uvaca-said; satam-of the devotees; gatih-the goal; shrinushva-please hear; shiva-O Shiva; bhadram-auspiciousness; te-to you; bhaktan-to the devotees; vakshyami-I will speak; satvatan-pious.

Then, pleased at heart, the Lord who is the goal of the saintly devotees said to me: O Shiva, auspiciousness to you! Listen. I will tell this only to the saintly devotees.

Text 8

mad-dhyana-nishthan mat-pranan mad-yashah-shravanotsukan bhaktan janihi me deva sarva-loka-pranamakan

mat-on Me; dhyana-meditation; nishthan-devoted; mat-Me; pranan-life; mat-My; yashah-glories; shravana-hearing; utsukan-eager; bhaktan-devotees; janihi-know; meto Me; deva-O Lord; sarva-all; loka-people; pranamakan-respecting.

O Mahadeva, know that they who intently meditate on Me, who consider Me their very life, who are eager to hear of My glories, and who are respectful to all living entities, are My devotees.

Text 9

tebhyah parama-santushto bhakti-bhedam sa-sadhanam bravimi shiva te bhaktis tenaiva samprasidhyati

tebhyah-to them; parama-santushtah-very pleased; bhakti-bhedam-the different kinds of devotional service; sa-sadhanam-with the ways to attain them; bravimi-I describe; shiva-O Shva; te-to you; bhaktih-devotional service; tena-by that; eva-indeed; samprasidhyati-becomes perfect.

Pleased with them I describe the different kinds of devotional service along with the ways to attain them. O Shiva, in this way devotional service to you attains its perfection.

Text 10

yadi tvad-vakya-nishthah syad yo 'pi ko 'pi sadashiva tasmai prita-mana vacyo bhakti-bhedah sa-sadhanah

yadi-if; tvad-vakya-nishthah-faith in your words; syat-is; yah-one who; api-also; ko 'pi-someone; sadashiva-O sadashiva; tasmai-to him; prita-mana-pleased at heart; vacyah-to be described; bhakti-bhedah-the different kinds of devotional service; sasadhanah-with the ways to attain them.

O Sadashiva, pleased at heart, I will describe these different kinds of devotional service, along with the ways to attain them, to anyone who has faith in your words.

Text 11

tad idam te pravakshyami bhakti-bhedam sa-sadhanam yato bhagavata-shreshthah bhagavat-kirtana-priyah

tat-that; idam-this; te-to you; pravakshyami-I will describe; bhakti-bhedam-the different kinds of devotional service; sa-sadhanam-with the ways to attain them; yatahfrom which; bhagavata-of devotees; shreshthah-the best; bhagavat-of the Lord; kirtana-glorification; priyah-dear.

Now I will describe to you the different kinds of devotional service, along with the ways to attain them. A person who is fond of glorifying the Lord is the best of devotees.

Text 12

premaiva gopa-ramanam kama ity agamat pratham ekaiva bhaktih shri-vishnoh pritir ity ucyate budhaih nirgunatvad akhandatvad anandatvad dvijottama

prema-love; eva-indeed; gopa-ramanam-of the gopis; kama-desire; iti-thus; agamat-went; pratham-fame; eka-sole; eva-indeed; bhaktih-devotional service; shrivishnoh-of Shri Vishnu; pritih-love; iti-thus; ucyate-is said; budhaih-by the wise; nirgunatvat-because of being free from the modes of nature; akhandatvat-because of being unbroken; anandatvat-because of being blissful; dvijottama-O best of the brahmanas.

The love of the gopis is famous as "kama". Because it is unbroken, full of bliss, and beyond the material modes, unalloyed devotional service is called "priti" by the wise.

Text 13

kintu jnana-kriya-lilabhedaih sa tri-vidha mata tan shrinusvanupurvena mattah sva-vihito dvija

kintu-however; jnana-knowledge; kriya-work; lila-pastimes; bhedaih-with differences; sa-that; tri-vidha-three kinds; mata-considered; tan-them; shrinusva-please hear; anupurvena-following; mattah-from me; sva-vihitah-placed; dvija-O brahmana.

Devotional service is of three kinds: 1. jnana, 2. kriya, and 3. lila. O brahmana, now please hear of these from me.

Text 14 Jnana Devotional Service

sarvantaryamini harau mano-gatir avicyuta sa nirguna jnanamayi mokshad api gariyasi

sarva-all; antaryamini-staying within; harau-Lord Hari; mano-gatih-the activity of the mind; avicyuta-without falling down; sa-that; nirguna-beyond the modes; jnanamayiknsisting of knowledge; mokshat-than liberation; api-even; gariyasi-better.

Jnana devotional service consists of unbroken meditation on Lord Hari, the Supersoul in everyone's heart. Untouched by the modes of material nature, jnana devotional service is better than impersonal liberation.

Text 15 Kriya Devotional Service

sarvendriyanam sarveshe vishnau gatir anuttama svabhaviki bhagavati karmaja mukti-helini

sarvendriyanam-of all the senses; sarveshe-the Lord of all; vishnau-Lord Vishnu; gatih-the goal; anuttama-without peer; svabhaviki-natural; bhagavati-of the devotees; karmaja-born of work; mukti-impersonal liberation; helini-condemning.

Kriya devotional service consists of making the Supreme Personality of Godhead, Lord Vishnu, the goal of all sense activities by offering (the fruits) one's work to Him. Kriya devotional service mocks impersonal liberation.

Text 16

hari-lila-shrutoccare jata premamayi tu ya sat-sanga-janya sad-grahya sarvada sa hy anuttama

hari-of Lord Hari; lila-the pastimes; shruta-heard;; uccare-in the description; jataborn; premamayi-of love; tu-indeed; ya-which; sat-sanga-janya-in the association of devotees; sat-by the devotees; grahya-should be accepted; sarvada-always; sa-that; hiindeed; anuttama-without superior.

1. Lila Devotional Service

Lila devotional service is manifested when by hearing Lord Hari's pastimes in the association of devotees one develops love for Him. The devotees should always perform this kind of devotional service. No other service is better than this.

Text 17

tasam sadhana-samagrim kramatah shrinu sattama yam ashritya samapnoti jano bhaktim janardane

tasam-of them; sadhana-samagrim-the means of attainment; kramatah-one by one; shrinu-please hear; sattama-O best of the devotees; yam-which; ashritya-taking shelter; samapnoti-attains; janah-a person; bhaktim-devotional service; janardane-for Lord Hari.

O best of the devotees, now please hear the ways by which, step by step, one attains devotional service to Lord Hari.

Texts 18-21

svanurupa-sva-dharmena vasudevarpanena ca himsa-rahita-yogena bhagavat-pratimadishu

shruti-drishti-sparsha-pujastuti-pratyabhinandanaih vishayanam viyogena sva-guroh paricaryaya

nivritti-shastra-shravanair

uttameshu kshamadibhih sameshu mitra-bhavena dineshu dayaya tatha

bhagavan-murty-abhidhyanair yashasam shruti-kirtanat bhuteshu bhagavad-drishtya nirguna bhaktir ucyate

svanurupa-according to one's nature; sva-dharmena-according to one's occuppational duty; vasudeva-to Lord Krishna; arpanena-by offering; ca-and; himsaviolence; rahita-without; yogena-in connection; bhagavat-of the Supreme Personality of Godhead; pratima-the Deity; adishu-beginning with; shruti-hearing; drishti-seeing; sparsha-touching; puja-worship; stuti-prayers; pratyabhinandanaih-by obeisances; vishayanam-of the sense objects; viyogena-by detchment; sva-guroh-of one's own spiritual master; paricaryaya-by service; nivritti-of renunciation; shastra-scriptures; shravanaih-by hearing; uttameshu-in the best; kshama-tolerance; adibhih-beginning with; sameshu-equality; mitra-bhavena-thinking as a friend; dineshu-to the porr; dayaya-with compassion; tatha-so; bhagavat-of the Supreme Personality of Godhead; murti-on the form; abhidhyanaih-with meditation; yashasam-of the glories; shruti-from hearing; kirtanat-and glorifying; bhuteshu-to the living entities; bhagavat-of the Supreme Personality of Godhead; drishtya-by the sight; nirguna-beyond the modes of nature; bhaktih-devotional service; ucyate-is said.

By performing the duties of varnashrama prescribed according to one's own nature, by not harming others, by hearing about, seeing, touching, worshiping, offering prayers to, and offering obeisances to the Lord's Deity form and His other forms, by being detached from the objects of sense gratification, by serving one's spiritual master, by hearing scriptures that encourage renunciation, by being submissive to great souls, by being friendly to one's equals, by being kind to the poor and lowly, by meditating on

the form of the Supreme Personality of Godhead, by hearing and chanting His glories, and by seeing Him present as the Supersoul in all living entities, one attains devotional service that is not touched by the modes of material nature (nirguna-bhakti).

Text 22

labdhva tam nirgunam bhaktim muktim capi na manyate muktih saivety abhihita bhagavad-bhava-karini

labdhva-attaining; tam-that; nirgunam-beyond the modes of nature; bhaktimdevotional service; muktim-impersonal liberation; ca-and; api-even; na-not; manyate-is honored; muktih-impersonal liberation; sa-that; eva-indeed; iti-thus; abhihita-called; bhagavad-bhava-karini-the cause of love for the Lord.

When one attains devotional service that is beyond the modes of material nature, he does not think impersonal liberation very valuable. For him liberation is love for the Supreme Personality of Godhead.

Text 23

premnas tu prathamavastha bhava ity abhidhiyate

sattvikah sv-alpa-matrah syur atrashru-pulakadayah

premnah-of love; tu-indeed; prathama-the first; avastha-stage; bhava-bhava; itithus; abhidhiyate-is called; sattvikah-sattvika; sv-alpa-matrah-sloght; syuh-is; atrathere; ashru-tears; pulaka-bodily hairs standing erect; adayah-beginning with.

The first stage of this love is called bhava. When ecstatic symptoms, such as tears and the hairs of the body standing erect, are even slightly manifested, it is called sattvika-bhava.

Text 24

atha bhagavati-bhakteh sadhanam shrinu sattama yat sarva-yatnatah karyam purushena manishina

atha-then; bhagavati-bhakteh-of devotional service; sadhanam-the means of attaining; shrinu-please hear; sattama-O best of the saintly; yat-what; sarva-all; yatnatah-with effort; karyam-should be done; purushena-by a person; manishina-wise.

O best of the sainlty devotees, please hear what a wise person should with all earnestness do to attain devotional service to the Lord.

Text 25

shri-guror upadeshena bhagavad-bhakti-tat-paraih yatha-karyam sva-karanair bhagavat-pada-sevanam

shri-guroh-of the spiritual master; upadeshena-by the instruction; bhagavad-bhaktitat-paraih-intently serving the Lord; yatha-karyam-as should be done; sva-karanairwuth one's senses; bhagavat-of the Lord; pada-of the feet; sevanam-service.

Following his spiritual master's instructions, with his senses a person should earnestly serve the Supreme Lord's lotus feet.

Text 26

vacoccaro harer namnam karnabhyam karmanam shrutih hastabhyam bhagavad-dehapratimadishu sevanam

vaca-with hsi voice; uccarah-aloud; hareh-of Lord Hari; namnam-of the holy names; karnabhyam-with ears; karmanam-of the deeds; shrutih-hearing; hastabhyam-with hands; bhagavat-of the Lord; deha-the body; pratima-Deity form; adishu-beginning with; sevanam-service.

With one's voice one should chant the holy names of Lord Hari. With one's ears one should hear of Lord Hari's activities. With one's hands one should serve the Deity and other forms of Lord Hari.

Text 27

jihvaya bhagavad-dattanaivedyaharanam muda nasaya krishna-padabjalagna-gandhanujighranam

jihvaya-with the tongue; bhagavat-to the Supreme Personality of Godhead; dattaoffered; naivedya-aharanam-food; muda-happily; nasaya-with the nose; krishna-of Lord Krishna; pada-feet; abja-lotus; lagna-placed; gandha-fragrance; anujighranam-smell.

With one's tongue one should happily taste the foods offered to the Lord. With one's nose one should smell the fragrances offered to Lord Krishna's lotus feet.

Text 28

pravishte nasika-randhre harer nirmalya-saurabhe sadyo vilayam ayati papa-panjara-bandhanam

pravishte-entered; nasika-randhre-the nostril; hareh-of Lord Hari; nirmalya-of the flower; saurabhe-in the fragrance; sadyah-at once; vilayam-to destruction; ayati-goes; papa-of sins; panjara-bandhanam-the prison cage.

When the scent of flowers offered to the Lord enters the nose, the prison cage of one's past sins suddenly breaks open.

Text 29

bhagavad-gatra-nirmalyadharanam shirasa tatha drishtya vishnu-janadinam ikshanam sadarena ca

bhagavat-of the Lord; gatra-of the limbs; nirmalya-of the flowers; dharanamholding; shirasa-with the head; tatha-so; drishtya-with the eyes; vishnu-janadinam-of the Vaishnavas; ikshanam-the sight; sadarena-with respect; ca-and.

One should place to one's head the flowers offered to the Lord's body. With one's eyes one should respectfully gaze on the Vaishnavas.

Text 30

manasa bhagavad-rupacintanam shirasorasa bahu-padadibhir vishnor vandanam paraya muda arthadinam anayanam ishvararthena sarvashah

manasa-with the mind; bhagavad-rupa-on the form of the Lord; cintanammeditation; shirasa-with the head; urasa-with the chest; bahu-with the arms; pada-with the feet; adibhih-beginning; vishnoh-to Lord Vishnu; vandanam-obeisances; parayawith great; muda-happiness; arthadinam-beginning with wealth; anayanam-bringing; ishvararthena-for the purpose of the Lord; sarvashah-in all respects.

With one's mind one should meditate on the Lord's form. With one's head, chest, arms, feet, and other parts of one's body one should offer dandavat obeisances to the Lord. One should always use one's wealth and possessions to advance the Lord's purpose.

Text 31

etaih sva-sadhanair nityam bhagavat-pada-sevanam ashu sampadyate bhaktih krishne bhagavati sati

etaih-by these; sva-sadhanaih-pne's means of attainment; nityam-always; bhagavat-pada-sevanam-service to the Lord's feet; ashu-quickly; sampadyate-is established; bhaktih-devotional service; krishne-to Lord Krishna; bhagavati-the Supreme Personality of Godhead sati-eternal.

By regularly performing these activities of sadhana, one should serve the Lord's feet. In this way devotion to Lord Krishna (bhagavati bhakti), the eternal Supreme Personality of Godhead, will quickly become manifest.

Text 32

yadendriyanam sarvesham krishne parama-purushe svabhaviki ratir abhut sa vai bhagavati mata

yada-when; indriyanam-the senses; sarvesham-of all; krishne-in Lord Krishna; parama-purushe-the Supreme Personality of Godhead; svabhaviki-natural; ratih-love;

abhut-was; sa-that; vai-indeed; bhagavati-for the Lord; mata-is considered.

When all the senses are engaged in (serving) Lord Krishna, the Supreme Personality of Godhead, it is considered that one has attained spontaneous love for the Lord.

Text 33

etad-bhakti-paro vipra catur-vargyam na manyate tasyam antah sarva-sukham adhikam vapi labhyate

etat-to Him; bhakti-to devotional service; parah-intent; vipra-O brahmana; caturvargyam-the four goals of life; na-not; manyate-is considered valuable; tasyam-in that; antah-within; sarva-sukham-all happiness; adhikam-greater; va-or; api-and; labhyate-is attained.

O brahmana, a person ardently engaged in devotional service does not think the four goals of life (material piety, economic development, sense gratification, and impersonal liberation) are very valuable. For him all happiness is in devotional service.

Text 34

jnanatah su-labha muktir bhuktir yajnadi-punyatah seyam sadhana-sahasrair hari-bhaktih su-durlabha

jnanatah-by knowledge; su-labha-easily attained; muktih-impersonal liberation; bhuktih-sense gratification; yajna-with Vedic sacrifices; adi-beginning; punyatah-by pious deeds; sa iyam-that; sadhana-of spiritual activities; sahasraih-with many thousands; hari-bhaktih-devotion to Lord Hari; su-durlabha-very difficult to attain.

Impersonal liberation is easily attained by the philosophical speculation. Sense gratification is easily attained by performing yajnas and other pious deeds. Devotion to Lord Hari is not attained by thousands of such activities.

Text 35

siddhayah paramashcarya bhuktir muktish ca shashvati nityam ca paramanando bhaved govinda-bhaktitah

siddhayah-mystic perfections; parama-ashcaryah-very wonderful; bhuktih-sense gratification; muktih-liberation; ca-and; shashvati-eternal; nityam-eternal; ca-and; paramanandah-transcendental bliss; bhavet-may be; govinda-bhaktitah-by devotional service to Lord Govinda.

Very wonderful mystic powers, sense gratification, eternal liberation, and eternal transcendental bliss come from devotional service to Lord Govinda.

Text 36

atha premamayi bhakteh karanam dvija-sattama shrinu vishvasam apanno nishcayatmikaya dhiya

atha-then; premamayi-consisting of love; bhakteh-of devotional service; karanamthe cause; dvija-sattama-O best of brahmana; shrinu-please hear; vishvasam-faith; apannah-attaining; nishcayatmikaya-determined; dhiya-eith intelligence.

O best of brahmana, please hear how with steady intelligence one attains the faith that brings loving devotional service.

Text 37

sad-guror upadeshena labdhva sat-sangam adritah

catur-vidhanam shri-vishnoh karmanam shravanam satam

sad-guroh-of the bona-fide spiritual master; upadeshena-by the teaching; labdhvaattaining; sat-sangam-the association of devotees; adritah-honored; catur-vidhanamfour kinds; shri-vishnoh-of Shri Vishnu; karmanam-of activities; shravanam-hearing; satam-of the saintly devotees. By the instruction of a bona fide spiritual master one attains the association of devotees. Then one respectfully hears from them the four kinds of Lord Vishnu's transcendental activities.

Text 38

teshv evam kirtanam tesham manasa capi cintanam vacasa grahanam tesham tat-paranam prashamsanam

teshu-in them; evam-thus; kirtanam-glorification; tesham-of them; manasa-with the mind; ca-and; api-also; cintanam-meditation; vacasa-with the voice; grahanam-taking; tesham-of them; tat-paranam-devoted to them; prashamsanam-praise.

Then one glorifies the Lord and remembers him in one's heart. Then with one's voice one praises the great devotees of the Lord.

Text 39

yady ashakto bhavet kirtau smarane capi sarvashah tada tu bhagavan-namnam avrittau vrittayet sada

yadi-if; ashaktah-unable; bhavet-may be; kirtau-in glorification; smarane-in remembering; ca-and; api-also; sarvashah-in all respects; tada-then; tu-indeed; bhagavat-of the Lord; namnam-of the names; avrittau-in the activity; vrittayet-should engage; sada-always.

If one does not have the ability to glorify the Lord or always remember him, then one should always chant the Lord's holy names.

Text 40

agha-cchit-smaranam pumsam bahv-ayasena siddhyati oshtha-spandana-matrena kirtanam tu tato varam

agha-chit-of Lord Krishna, the killer of Aghasura; smaranam-the memory; pumsamof human beings; bahv-ayasena-with great effort; siddhyati-becomes perfect; oshtha-of the lips; spandana-movement; matrena-by merely; kirtanam-glorification; tu-indeed;

tatah-from that; varam-best.

Only with great endeavor do human beings attain success in remembering Lord Krishna. Howver, merely by moving their lips they can attain success in chanting the Lord's holy name.

Text 41

yena janma-shataih purvam vasudevah samarcitah tan-mukhe hari-namani sada tishthanti narada

yena-by whom; janma-shataih-with hundred births; purvam-previous; vasudevahLord Vasudeva; samarcitah-was worshiped; tan-mukhe-in his mouth; hari-namani-the names of Lord Hari; sada-always; tishthanti-stay; narada-O Narada.

O Narada, the holy names of Lord Hari always stay only in the mouth of one who in hundreds of previous births worshiped Lord Vasudeva.

Text 42

sada shashvat-priti-yukto yah kuryad etad anv-aham tasyashu bhaktih shri-krishne jayate sadbhir adrita

sada-always; shashvat-priti-yuktah-filled with eternal love; yah-one who; kuryatdoes; etat-that; anv-aham-day after day; tasya-of him; ashu-soon; bhaktih-devotion; shri-krishne-for Lord Krishna; jayate-is born; sadbhih-by the devotees; adrita-honored.

One who with unwavering love acts in this way day after day quickly attains devotion to Lord Krishna. He is honored by the devotees.

Text 43

evam premamayim labdhva hitva samsaram atmanah ashu sampadyate shantih paramananda-dayini

evam-thus; premamayim-love; labdhva-attaining; hitva-placing; samsaram-the world of birth and death; atmanah-of the self; ashu-at once; sampadyate-is established; shantih-peace; paramananda-dayini-giving transcendental bliss.

In this way he attains love for the Lord. He becomes free frok the cycle of repeated birth and death and he attains the peace that brings great transcendental bliss.

Text 44

labdhvapi bhakta bhagavadrupa-shila-guna-kriya nanusandhatta eta vai vina bhaktim janardane

labdhva-attaining; api-also; bhakta-devotees; bhagavat-of the Lord; rupa-form; shila-character; guna-virtues; kriya-deeds; na-not; anusandhatte-follows; eta-they; vaiindeed; vina-without; bhaktim-devotion; janardane-to Lord Krishna, the deliverer from evils.

The devotees attain forms, noble character, virtues, and actions that are like the Lord's. Without devotion to Lord Krishna, the deliverer from evils, one cannot attain these things.

Text 45

yady anya-sadhanany anyabhaktau kuryad atandritah

na tatra kashcid doshah syad hari-seva yatah krita

yadi-if; anya-other; sadhanani-methods; anya-other; bhaktau-in devotion; kuryatmay do; atandritah--without slackening; na-not; tatra-there; kashcit-some; doshahfault; syat-is; hari-seva-service to Lord Hari; yatah-from which; krita-done.

Here someone may protest: If by performing activities other than these one tirelessly engages in some other kind of devotional service there is no fault, for that person is engaged in service to Lord Hari.

Text 46

kintu yad-bhakti-nishtha syat tam evapnoti manavah phala-bhedena bhedah syat sadhanena na bhidyate

kintu-however; yad-bhakti-nishtha-faith in devotional service; syat-is; tam-that; evaindeed; apnoti-attains; manavah-a human being; phala-results; bhedena-with different; bhedah-difference; syat-is; sadhanena-by methods; na-not; bhidyate-is different.

That protest is answered with these words: A person attains devotional service according to his faith in devotional service. The results of performing devotional service may thus be different according to one's faith, but the activities (sadhana) of devotional

service are not different.

Text 47

prithag esha mayakhyato bhakti-bhedah sa-sadhanah nishkamah phala-rupash ca nityo moksha-sukhadhikah

prithak-different; esha-this; maya-by me; akhyatah-said; bhakti-bhedah-different kinds of devotional service; sa-sadhanah-with their activities; nishkamah-without desire; phala-rupah-the result; ca-and; nityah-eternal; moksha-sukhadhikah-beginning with the happiness of liberation.

One by one I have explained the different kinds of devotional service and the ways (sadhana) to attain them. Devotional service performed without material desires brings eternal results beginning with the happy state of liberation from the world.

Text 48

sa-kamah sa-guno vipra bahudhokto maharshibhih kim bhuyah kathayamy adya

vada mam dvija-sattama

sa-kamah-with material desires; sa-gunah-with the material modes; vipra-O brahmana; bahudha-in many ways; uktah-said; maharshibhih-by the great sages; kimwhat?; bhuyah-more; kathayami+ speak; adya-noe; vada-tell; mam-me; dvija-sattamaO best of the brahmanas.

O brahmana, devotional service performed with material desires and according to the modes of material nature has already been elaborately described by the great sages. What more shall I describe. Tell me, O best of the brahmanas.

Text 49

shri-narada uvaca

vidheyam kathitam sarvam tvaya me sura-sattama nishedhaniyam kim catra bhakti-stambhakaram ca yat

shri-naradah uvaca-Shri Narada said; vidheyam-should be done; kathitam-spoken; sarvam-everything; tvaya-by you; me-to me; sura-sattama-O best of the demigods; nishedhaniyam-what is forbidden; kim-what?; ca-and; atra-here; bhakti-devotional service; stambhakaram-stopping; ca-and; yat-what.

Shri Narada said: O best of the demigods, you have described to me all that should be done. What are the forbidden activities, which hinder devotional service?

Text 50

hani-vriddhi-karam capi mukhya-sadhanam eva ca kathayasva maha-deva shraddha-seva-paraya me

hani-vriddhi-karam-that destroy devotional service; ca-and; api-also; mukhya-most important; sadhanam-activities; eva-indeed; ca-and; kathayasva-please describe; maha-deva-O Lord shiva; shraddha-faith; seva-service; paraya-devoted; me-to me.

O Mahadeva, to me, who have faith in devotional service, please describe both the obstacles on the path of devotional service and the most important activities (sadhana) by which one attains devotional service.

Text 51

shri-shiva uvaca

bhaktinam sadhananam yad bahir-bhutam maha-mune nishedhaniyam tat tasam bhaktinam purushottame

shri-shivah uvaca-Shri Shiva said; bhaktinam-of devotional services; sadhananam-of the ways to attain; yat-what; bahir-bhutam-external; maha-mune-O great sage; nishedhaniyam-is forbidden; tat-that; tasam-of them; bhaktinam-of devotional services; purushottame-to the Supreme Personality of Godhead.

Shri Shiva said: So-called activities of devotional service (sadhana) to the Supreme Personality of Godhead that are different (from what I have described) are forbidden.

Text 52

deha-pravahad adhikyam vishayaharanam ca yat bhakti-stambhakaram proktam bhakti-nishthe dvijottama

deha-of the body; pravahat-from the actions; adhikyam-more; vishaya-aharanam-sense gratification; ca-and; yat-what; bhakti-to devotional service; stambhakaramobstacle; proktam-said; bhakti-nishthe-in faith in devotional service; dvijottama-O best of brahmanas.

O best of the brahmanas, for a person who has faith in devotional service the sense greatification of the material body is the greatest obstacle to devotional service.

Text 53

samasena maya proktam nishedha-stambhanam tava bhakti-ghna-dosham shrinu tam sarvatha varjanam nrinam

samasena-in summary; maya-by me; proktam-said; nishedha-stambhanamprohibitions; tava-of you; bhakti-of devotional service; ghna-destroying; dosham-the fault; shrinu-please hear; tam-that; sarvatha-in all respects; varjanam-rejection; nrinam-of men.

In this way I have summarized for you what are the obstacles and what is prohibited. Now please hear how humankind should completely avoid those things that destroy devotional service.

Text 54

nirgunayam prani-himsa bhagavatyam ahankritih

premamayyam satam dvesho bhakti-nasha-kara ime

nirgunayam-in nirguna bhakti; prani-himsa-harm to the living entities; bhagavatyam-in bhagavati bhakti; ahankritih-false ego; premamayyam-in prema-bhakti; satam-of the devotees; dveshah-envy; bhakti-nasha-kara-destroyers of devotional service; ime-they.

In nirguna bhakti (devotional service beyond the modes of material nature) it is doing harm to other living entities. In bhagavati bhakti (devotional service to the Supreme Personality of Godhead) it is false ego. In premamayi bhakti (devotional service performed out of love) it is hostility to the great devotees. These are the things that destroy devotional service.

Text 55

sarva-bhakti-vyatikramah sva-guror vag anadarah dveshena narakam yati kurvan bhaktim api dvija

sarva-all; bhakti-of devotional service; vyatikramah-offense; sva-guroh-of one's own spiritual master; vag-to the words; anadarah-disrespect; dveshena-with hatred; narakam-to hell; yati-goes; kurvan-performing; bhaktim-devotional service; api-even; dvija-O brahmana.

A person who out of hatred disrespects the words of his spiritual master breaks all the rules of devotional service. Even though engaged in devotional service, he goes to hell.

Text 56

dosha-drishtya doshavan syat tatra dosha-phalam bhavet martya-drishtya kritam sarvam bhavet kunjara-shauca-vat

dosha-of fault; drishtya-by the sight; doshavan-possessing a fault; syat-is; tatrathere; dosha-phalam-the result of fault; bhavet-is; martya-material; drishtya-with vision; kritam-done; sarvam-all; bhavet-is; kunjara-of an elephant; shauca-the bath; vat-like.

One who sees fault in his spiritual master commits an offense. He will suffer the result of that offense. One who sees his spiritual master as an ordinary man has all his endeavors become like the bathing of an elephant.

Note: After bathing an elephant's first act is the sprinkle its body with dust, thus negating the effect of its bath.

Text 57

sarva-sadhana-mukhya hi guru-seva sadadrita yaya bhaktir bhagavati hy anjasa syat sukhavaha

sarva-of all; sadhana-activities of devotional service; mukhya-the most important; hi-indeed; guru-seva-service to the spiritual master; sada-always; adrita-respected; yaya-by which; bhaktih-devotional service; bhagavati-to the Supreme Personality of Godhead; hi-indeed; anjasa-quickly; syat-is; sukhavaha-easily and happily.

Of all the activities of sadhana the most important is service to the spiritual master. By that service devotion to the Supreme Personality of Godhead is quickly, easily, and happily attained.

Text 58

tasmat sarva-prayatnena guror vag-adarena vai karya saiva tu tat sarva bhagavad-bhakti-vardhini

tasmat-therefore; sarva-prayatnena-with all endeavor; guroh-of the spiritual master; vag-for the words; adarena-with respect; vai-indeed; karya-should be done; sa-that;

eva-indeed; tu-but; tat-that; sarva-all; bhagavad-bhakti-vardhini-increasing devotion to the Supreme Personality of Godhead.

Therefore one should very carefullky respect the spiritual master's words. They should all be followed. They increase one's devotion to the Supreme Personality of Godhead.

Text 59 yesham gurau ca japye ca vishnau ca paramatmani nasti bhaktih sada tesham vacanam parivarjayet

yesham-of whom; gurau-in the spiritual master; ca-and; japye-in holy mantras; caand; vishnau-in Lord Vishnu; ca-and; paramatmani-inj the Supersoul; na-not; asti-is; bhaktih-devotion; sada-always; tesham-of them; vacanam-the words; parivarjayet-one should reject.

One should always reject the words of they who have no devotion for their spiritual master, for sacred mantras, for Lord Vishnu, or for the all-pervading Supersoul.

Text 60

nirguna bhakti-nishthena karya bhuta-daya sada bhagavatyam kaya-manovacasam parinishthita

nirguna-beyond the modes; bhakti-nishthena-with faith in devotional service; karyashould be done; bhuta-daya-mercy to the living entities; sada-always; bhagavatyam-the Supreme Personality of Godhead; kaya-body; manah-and; vacasam-and words; parinishthita-completely engaged.

They whose faith is situated in nirguna bhakti (devotional service beyond the modes of material nature) should always be kind to other living entities. They whose faith is situated in bhagavati bhakti (devotional service to the Supreme Personality of Godhead) should alwasy engage their mind, body, and words in the Lord's service.

Text 61

premamayyam satam pritya shravanam yashasam hareh mukhyah sadhana-sampattyah kathitas te dvijottama

premamayyam-in love; satam-of the devotees; pritya-with love; shravanam-hearing; yashasam-the glories; hareh-of Lord Hari; mukhyah-most important; sadhanasampattyah-by the success of their activities; kathitah-is said; te-they; dvijottama-O

best of the brahmanas.

They whose faith is situated in premamayi bhakti (devotional service performed with love) should with love hear the glories of the Lord. O best of the brahmana, thus I have described to you the most important activities (sadhana) by which one attains devotional service.

Text 62

sarva-mulam krishna-padasharanam parikirtitam yad vina shravyate bhaktir ama-bhandat payo yatha

sarva-of all; mulam-trhe root; krishna-of Lord Krishna; pada-of the feet; sharanamshelter; parikirtitam-glorified; yat-which; vina-without; shravyate-is explained; bhaktidevotion; ama-unbaked; bhandat-from the pot; payah-water; yatha-as.

Taking shelter of Lord Krishna's feet is the root from which all the activities of devotional service (grow). Trying to perform devotional service without it is like trying to drink water from an unbaked earthen pot.

Text 63

shri-narada uvaca

krishna-padabja-sharanam vada me bahu-vittama vina yena puman yati kurvan bhaktim api shramam

shri-naradah uvaca-Shri Narada said; krishna-padabja-sharanam-taking shelter of Lord Krishna's lotus feet; vada-tell; me-me; bahu-vittama-O learned one; vina-without; yena-by whom; puman-a man; yati-goes; kurvan-doing; bhaktim-devotional service; api-even; shramam-to exhaustion.

Shri Narada said: O wise one, please describe to me the activity of taking shelter of Lord Krishna's lotus feet, without which a person performs devotional service in vain.

Text 64

shri-shiva uvaca

kaya-van-manasam sakshat krishne parama-purushe parinishthashrayam yad vai sharanam parikirtitam

shri-shivah uvaca-Shri Shiva said; kaya-body; vak-words; manasam-and mind; sakshat-directly; krishne-in Lord Krishna; parama-purushe-the Supreme Personality of Godhead; parinishthashrayam-taken shelter; yat-what; vai-indeed; sharanam-shelter; parikirtitam-said.

Shri Shiva said: With one's body, words, and mind to take shelter of Lord Krishna, the Supreme Personality of Godhead, is called surrender.

Text 65

etad vai tri-vidham proktam veda-vidbhir dvijottama prathamam madhyamam shreshtham kramashah shrinu tan mune

etat-this; vai-indeed; tri-vidham-three kinds; proktam-said; veda-vidbhih-by they who know the Vedas; dvijottama-O best of the brahmanas; prathamam-first; madhyamam-middle; shreshtham-and best; kramashah-one after another; shrinuplease hear; tan-them; mune-O sage.

O best of brahmanas, they who know the Vedas say that surrender to the Lord is of three kinds: 1. the initial stage, 2. the intermediate stage, and 3. the highest stage. O sage, now please hear of these, one by one.

Text 66

dharme tirthe ca devadau rakshakatvam aghad itah yad-buddhir nishthitam krishne kritam tat prathamam smritam

dharme-in religious principles; tirthe-in pilgrimage places; ca-and; devadau-in the demigods; rakshakatvam-protection; aghat-from sins; itah-from that; yad-buddhih-that conception; nishthitam-having faith; krishne-in Lord Krishna; kritam-done; tat-that; prathamam-initial; smritam-is considered.

The conviction that following religious principles, going on pilgrimages, and surrender to the Lord will protect me from (the reactions of past) sins is considered the initial stage of surrender to Lord Krishna.

Text 67

kalatra-putra-mitreshu dhane geha-gavadishu yan mamatvashrayam krishne kritam tan madhyamam smritam

kalatra-wife; putra-children; mitreshu-and friends; dhane-wealth; geha-home; gavaand cows; adishu-beginning with; yat-which; mamatva-ashrayam-my property; krishneto Lord Krishna; kritam-done; tan-that; madhyamam-intermediate; smritam-is considered.

The conviction that I shall give to Lord Krishna my wife, children, friends, wealth, cows, and other things that are my property, is considered the intermediate stage of surrender to Lord Krishna.

Text 68

dehadav atmano yavad atmatvashrayanadi yat tat sarvam krishna-padabje kritam shreshtham prakirtitam

deha-body; adau-beginning with; atmanah-of the self; yavat-as; atmatva-of the self; ashrayana-adi-beginning with the things in relationship; yat-what; tat-that; sarvam-everything; krishna-of Lord Krishna; pada-feet; abje-to the lotus; kritam-done; shreshtham-best; prakirtitam-is said.

The conviction that I shall place at Lord Krishna's lotus feet my self, my body, and everything that is mine, is called the highest stage of surrender to Lord Krishna.

Text 69

tavasmiti vadan vaca tathaiva manasa vidan tat-sthanam ashritas tanva modate sharanagatah

tava-Yours; asmi-I am; iti-thus; vadan-saying; vaca-with words; tatha-so; evaindeed; manasa-with mind; vidan-knowing; tat-sthanam-that place; ashritah-taken shelter; tanva-with body; modate-becomes happy; sharanagatah-taken shelter.

Saying with one's voice, "I am Yours", thinking that with one's mind, and with one's body taking shelter of the Lord's holy place, a person who surrenders to the Lord becomes happy.

Text 70

ishvaram tad-adhinam ca tad-dharmam ca sanatanam hitvanyad-ashrayam tasya vastuto naiva drishyate

ishvaram-the Supreme Personality of Godhead; tad-adhinam-that which is

dependent on Him; ca-and; tad-dharmam-His path of religion; ca-and; sanatanameternal; hitva-abandoning; anyad-ashrayam-another shelter; tasya-of him; vastutah-in truth; na-not; eva-indeed; drishyate-is seen.

Aside from the Supreme Personality of Godhead, (the devotees) who surrender to Him, and His path of religion (devotional service), such a person sees nothing else of which he can take shelter. Text 71

etac-charana-sampanno bhaktiman purushottame punati sarva-bhuvanam hridi-sthenacyutena sah

etat-sharana-sampannah-surrender of Him; bhaktiman-filled with devotion; purushottame-for the Supreme Personality of Godhead; punati-purifies; sarva-all; bhuvanam-the worlds; hridi-in his heart; sthena-staying; acyutena-with the infallible Supreme Personality of Godhead; sah-he.

Such a person, who surrenders to the Lord, who is filled with devotion for the Supreme Personality of Godhead, and who carries the infallible Lord in his heart, purifies all the worlds.

Text 72

tasmad bhaktad rite vishnor deho 'pi naiva tat-priyah kim utanye vibhuty-adyah paramanada-rupinah

tasmat-for that; bhaktat-devotee; rite-except for; vishnoh-of Lord Vishnu; dehah-the body; api-even; na-not; eva-thus; tat-priyah-dear to Him; kim uta-how much more?; anye-others; vibhuty-adyah-beginning with His potencies; paramanada-rupinah-with forms of transcendental bliss.

Only such a devotee is dear to Lord Vishnu. Nothing else is dear to Him. What are the Lord's blissful potencies and opulences in comparison to that devotee?

Text 73

anyac ca shrinu viprendra sharanagati-lakshanam anukukulyasya sankalpah pratikulya-vivarjanam

rakshishyatiti vishvaso goptritve varanam tatha atma-nikshepa-karpanye

shad-vidha sharanagatih

anyat-another; ca-and; shrinu-please hear; viprendra-O king of brahmanas; sharanagati-lakshanam-symptoms of surrender; anukukulyasya-of anything that assists devotional service of the Lord; sankalpah-acceptance; pratikulya-of anything that hinders devotional service; vivarjanam-complete rejection; rakshishyati-He will protect; iti-thus; vishvasah-strong conviction; goptritve-in being the guardian, like the father or husband, master or maintainer; varanam-acceptance; tatha-as well as; atma-nikshepafull self-surrender; karpanye-humility; shad-vidha-sixfold; sharanagatih-process of surrender.

O king of brahmanas, please hear some other symptoms of surrender. The six divisions of surrender are the acceptance of things favorable for devotional service, the rejection of unfavorable things, the conviction that Krishna will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender, and humility.*

Text 74

shri-narada uvaca

bhaktanam lakshanam sakshat bruhi me sura-sattama tathaiva teshv aham pritim karishyami samahitah

shri-naradah uvaca-Shri Narada said; bhaktanam-of devotees; lakshanam-the nature; sakshat-directly; bruhi-please tell; me-me; sura-sattama-O best of the demigods; tatha-so; eva-certainly; teshv-in them; aham-I; pritim-love; karishyami-will

do; samahitahunderstood.

Shri Narada said: O best of the demigods, please describe to me the characteristics of the devotees so I can understand them and show my affection for them.

Text 75

shri-shiva uvaca

bhaktanam lakshanam sakshad durvijneyam nribhir mune vaishnavair eva tad vedyam padany ahir aher iva

shri-shivah uvaca-Shri Shiva said; bhaktanam-of the devotees; lakshanam-the nature; sakshat-directly; durvijneyam-difficult to understand; nribhih-by men; mune-O sage; vaishnavaih-by devotees; eva-indeed; tat-that; vedyam-to be known; padanifeet; ahih-a snake; aheh-of a snake; iva-like.

Shri Shiva said: O sage, ordinary men cannot understand the devotees. Only other devotees can understand them, as only another snake can understand how a snake walks.

Text 76

tathapi saratas tesham lakshanam yad alaukim vakshye tat te muni-shreshtha vishnu-bhakto yato bhavan

tathapi-nevertheless; saratah-in essence; tesham-of them; lakshanam-the characteristics; yat-what; alaukim-extraordinary; vakshye-I will say; tat-that; te-to you; muni-shreshtha-O best of sages; vishnu-bhaktah-a devotee of Lord Vishnu; yatahbecause; bhavan-you are.

Still, O best of the sages, because you yourself are a devotee of Lord Vishnu, I will tell you the essence of the extraordinary nature of the devotees.

Text 77

sac-citta nirahankara mamakara-vivarjitah shastranuvartinah shantah suhridah sarva-dehinam

sac-citta-pure heart; nirahankara-free of flase ego; mamakara-vivarjitah-free of

possessiveness; shastra-anuvartinah-following the scriptures; suhridah-friends; sarva-dehinam-to all embodied souls.

shantah-peaceful;

The devotees are pure in heart, free of false ego, free of material possesiveness, followers of the scriptures, peaceful, and friends of all embodied souls.

Text 78

sada sarveshu bhuteshu himsantam api kancana na himsanti tada mukta nirguna bhagavat-parah

sada-always; sarveshu-all; bhuteshu-living entities; himsantam-harming; api-even; kancana-at all; na-not; himsanti-harm; tada-then; mukta-liberated; nirguna-beyond the modes of nature; bhagavat-parah-devoted to the Supreme Personality of Godhead.

They do not harm anyone, even if others try to harm them. These are the symptoms of liberated souls who are beyond the modes of material anture and are devoted to the Supreme Personality of Godhead.

Text 79

hari-seva vina kincin manyante natmanah priyam vasudeva-para dehageha indriya-vrittayah

hari-to Lord Hari; seva-service; vina-without; kincit-anything; manyante-considered; na-not; atmanah-to the self; priyam-dear; vasudeva-para-devoted to Lord Vasudeva; deha-body; geha-home; indriya-vrittayah-and senses.

Only service to Lord Hari is dear to them. Nothing else is dear to their heart. They have dedicated their body, home, and senses to the service of Lord Vasudeva.

Text 80

raga-dveshadi-rahita manamana-vivarjitah sada santushta-manaso bhakta bhagavata matah

raga-attachment; dvesha-hatred; adi-beginning with; rahitah-without; mana-honor; amana-and dishonor; vivarjitah-without; sada-always; santushta-satisfied; manasah-at heart; bhakta-the devotees; bhagavata-of the Lord; matah-are considered.

They are free from attachment, aversion, and other material feelings. They are indifferent to honor and dishonor. They are always satisfied at heart. Such persons are considered devotees of the Lord.

Text 81

sat-priti-paramah shuddhah shruti-kirty-ukti-nishthitah traivargika-paralapasneha-sanga-vivarjitah

sat-priti-paramah-filled with love for the devotees; shuddhah-pure; shruti-kirty-uktinishthitah-full of faith in the descriptions the Vedas have given of the Lord's glories; traivargika-the three goals of life; paralapa-talk; sneha-affection; sanga-association; vivarjitah-without.

They are affectionate to the devotees, full of faith in the Vedas' descriptions of the Lord's glories, and averse to associating with they who love to talk of the three goals (of economic development, material piety, and sense gratification).

Text 82

sad-vakya-karinah krishnayashasy utsuka-manasah

hari-priti-para ete bhakta loka-pranamakah

sad-vakya-karinah-truthful; krishna-of Lord Krishna; yashasi-in ther glories; utsukaeager; manasah-at heart; hari-for Lord Hari; priti-para-full of love; ete-they; bhaktadevotees; loka-by the worlds; pranamakah-obeisances.

They are truthful, their hearts yearn to hear Lord Krishna's glories, and they are full of love for Lord Hari. Such persons are devotees of the Lord. All the worlds bow down to offer respects to them.

Text 83

bhaktanam lakshanam hy etat samanyena nirupitam idanim atma-jijnasyam lakshanam tri-vidham shrinu

bhaktanam-of devotees; lakshanam-the nature; hi-indeed; etat-this; samanyena-in summary; nirupitam-described; idanim-now; atma-jijnasyam-the inquiry into the self; lakshanam-the nature; tri-vidham-three kinds; shrinu-hear.

In this way (I have) summarily described the nature of the devotees. Now hear of

the three kinds of spiritual awareness.

Text 84

sarvatmanam harim jnatva sarveshu pritiman narah seva-paro dvesha-hino janeshu sa ca sattamah

sarvatmanam-in everyones' heart; harim-Lord Hari; jnatva-knowing; sarveshu-in all; pritiman-full of love; narah-a man; seva-parah-devoted to service; dvesha-hinahwithout hatred; janeshu-to the people; sa-he; ca-and; sattamah-the best.

A person who knows that Lord Hari is present in the hearts of all, who is devoted to the Lord's service, and who loves everyone equally and hates no one, has the best spiritual knowledge.

Text 85

jnatvapi sarvagam vishnum taratamyena pritiman shreshtha-madhyama-niceshu hy atmanah sa tu madhyamah

jnatva-knowing; api-although; sarvagam-all-pervading; vishnum-Lord Vishnu; taratamyena-wiht a heirarchy; pritiman-loving; shreshtha-best; madhyama-middle; niceshu-and lowly; hi-indeed; atmanah-of the self; sa-he; tu-indeed; madhyamahintermediate.

A person who knows that Lord Vishnu is present everywhere and who loves in different degrees they who are exalted, middle, or lowly, is in the intermediate stage of spiritual knowledge.

Text 86

pratimadishv eva harau pritiman na tu sarvage prani-prana-vadha-tyagi prakritah sa tu vaishnavah

pratima-the Deity; adishu-and other forms of the Lord; eva-indeed; harau-Lord Hari; pritiman-loving; na-not; tu-but; sarvage-everywhere; prani-of the living entities; pranathe life; vadha-killing; tyagi-abandoning; prakritah-materialistic; sa-he; tu-indeed; vaishnavah-devotee.

A person who loves only the Deity and other like forms of Lord Hari, but not the allpervading Supersoul, and who at least refrains from hurting others, is a materialistic devotee.

Text 87

yasyendriyanam sarvesham harau svabhaviki ratih sa vai maha-bhagavato hy uttamah parikirtitah

yasya-of whom; indriyanam-of the senses; sarvesham-all; harau-in Lord Hari; svabhaviki-natural; ratih-love; sa-that; vai-indeed; maha-bhagavatah-a great devotee; hi-indeed; uttamah-the highest; parikirtitah-is called.

A person filled with spontaneous love for Lord Hari and enagaged in serving Him with all his senses, is called a great devotee (maha-bhagavata), the highest devotee (uttama).

Text 88

yasya yatnenend yasya yatnenendriyanam vishnau pritir hi jayate sa vai bhagavato vipra madhyamah samudahritah

yasya-of whom; yatnena-with endeavor; indriyanam-of the senses; vishnau-for Lord Vishnu; pritih-love; hi-indeed; jayate-is born; sa-he; vai-indeed; bhagavatah-a devotee; vipra-O brahmana; madhyamah-middle; samudahritah-is called.

A person who loves Lord Vishnu and serves Him with his senses is called a middle devotee (madhyama).

Text 89

yasyendriyaih krishna-seva krita priti-vivarjita sa prakrito bhagavato bhaktah kama-vivarjitah

yasya-of whom; indriyaih-with the senses; krishna-seva-service to Lord Krishna; krita-dfone; priti-vivarjita-without love; sa-he; prakritah-materialistic; bhagavatah-of the Lord; bhaktah-devotee; kama-vivarjitah-without material desire.

A person who without love serves Lord Krishna with his senses and at least remains free from illicit sense gratification is a materialistic (prakrita) devotee.

Text 90

hari-lila-shrutoccaram yah pritya kurute sada sa vai maha-bhagavato hy uttamo loka-pavanah

hari-of Lord Hari; lila-of the transcendental pastimes; shruta-hearing; uccaramaloud; yah-one who; pritya-with love; kurute-does; sada-always; sa-he; vai-indeed; maha-bhagavatah-a great devotee; hi-indeed; uttamah-the highest; loka-the worlds; pavanah-purifying.

A person who with love always hears the recitation of Lord Hari's pastimes is a great devotee (maha-bhagavata), the highest devotee (uttama). He purifies the worlds.

Text 91

shravanam kirtanam vishnau prityayasau tu yo narah kuryad ahar ahah shashvat pritiman sa ca madhyamah

shravanam-hearing; kirtanam-and chanting; vishnau-in Lord Vishnu; pritya-with love; ayasah-endeavor; tu-indeed; yah-who; narah-a person; kuryat-does; ahah-day; ahah-after day; shashvat-regularly; pritiman-who has love; sa-he; ca-and; madhyamahmiddle.

A person who with love hears and chants the glories of Lord Vishnu regularly day after day is a middle devotee (madhyama).

Text 92

yamaika-matram yah kuryat shravanam kirtanam hareh pritya vishnujana-dveshahinah prakrita ucyate

yama-period of three hours; eka-one; matram-only; yah-who; kuryat-does; shravanam-hearing; kirtanam-chanting; hareh-of Lord Hari; pritya-with love; vishnujana-the devotees of Lord Vishnu; dvesha-hatred; hinah-without; prakrita-a materialistic devotee; ucyate-is called.

A person who with love from time to time hears and chants the glories of Lord Hari for perhaps a single yama, and who does not hate the other devotees of Lord Vishnu, is called a materialistic (prakrita) devotee.

Text 93

yady anya-lakshanam canya-

bhakte lakshyeta saj-janaih tathapi nishtham alakshya tam tam janihi sattama

yadi-if; anya-other; lakshanam-characteristics; ca-and; anya-other; bhakte-devotee; lakshyeta-is characterized; saj-janaih-by the pious; tathapi-still; nishtham-faith; alakshya-seeing; tam tam-him; janihi-know; sattama-O best of the devotees.

O best of the devotees, many great saints have described many other symptoms of the different kinds of devotees. Still, you can understand the status of the devotees by seeing the degree of their faith.

Text 94

yad-dharma-nishtha ye bhakta bhavanti dvija-sattama tat-prasangady-anushthanam tat-priteh karanam param

yat-which; dharma-religion; nishthah-faith; ye-who; bhakta-devotees; bhavanti-are; dvija-sattama-O best of the brahmanas; tat-that; prasanga-asociation; adi-beginning with; anushthanam-following; tat-priteh-with love for them; karanam-cause; paramgreat.

O best of brahmanas, love for the Lord is caused by association with faithful devotees.

Text 95

tathapi nirguna ye ca ye ca bhagavata matah teshu pritir maha-bhaga dushkareti mayocyate

tathapi-still; nirguna-beyond the modes of nature; ye-who; ca-and; ye-who; ca-and; bhagavata-devotees; matah-considered; teshu-among them; pritih-love; maha-bhagavery fortunare; dushkara-difficult to attain; iti-thus; maya-by me; ucyate-is said.

Love for the devotees who are beyond the modes of material nature feel for the Lord is a great good fortune that is very difficult to attain. Now I will describe that love.

Text 96

hari-lila-shrutoccarapareshu satatam tvaya karya pritis tava harer yatha bhaktir na nashyati

hari-of Lord Hari; lila-pastimes; shruta-hearing; uccara-recitation; pareshu-devoted; satatam-always; tvaya-by me; karya-to be done; pritih-love; tava-of you; hareh-for Lord Hari; yatha-as; bhaktih-devotion; na-not; nashyati-is destroyed.

You should always love they who are devoted to hearing Lord Hari's pastimes. In that way your devotion to Lord Hari will never perish.

Text 97

ity etat kathitam vipra sadhunam lakshanam prithak bhakteshu priti-karanam jananam mukti-karanam

iti-thus; etat-this; kathitam-said; vipra-O brahmana; sadhunam-of the devotees; lakshanam-the nature; prithak-specificly; bhakteshu-in the devotees; priti-of love; karanam-the activity; jananam-for the people; mukti-of liberation; karanam-the cause.

O brahmana, in this way I have described the natures of the different kinds of devotees. By loving the devotees the people in general become liberated (from the world of birth and death).

Text 98

sadhanena maya bala bhakti-bhedo nirupitah sa sarva-varnikah shuddhah sarvashrami-shramapahah

sadhanena-by the activities; maya--by me; bala-O child; bhakti-of devotional service; bhedah-the divisions; nirupitah-described; sa-that; sarva-all; varnikah-varnas; shuddhah-pure; sarva-all; ashrami-asramas; shrama-weariness; apahah-removing.

O child, I have thus described the different kinds of devotional service and the ways (sadhana) they are attained. Devotional service purifies all the varnas and rescues all the ashramas from the hard labor (of material life).

Text 99

sarva-kala-bhavo nityah sarva-daishika-siddhi-dah catur-yugeshv abhimato bhagavat-priya-sadhakah sarva-all; kala-time; bhavah-being; nityah-eternal; sarva-all; daishika-countries; siddhiperfection; dah-giving; catuh-four; yugeshu-in the yugas; abhimatah-considfered; bhagavat-to the Lord; priya-dear; sadhakah-the candidate.

Devotional service should always be performed. It is eternal. It brings perfection to the people of all countries. In each of the four yugas ity makes one dear to the Supreme Personality of Godhead.

Patala Five Yuga-dharma-kathanamDescription of Religion for the Different Yugas

Text 1

shri-narada uvaca

kathitam me sura-guro bhagavad-bhakti-lakshanam catur-yuge 'py abhimatam sarva-loka-sukhavaham

shri-naradah uvaca-Shri Narada said; kathitam-spoken; me-to me; sura-gurah-O spiritual master of the demigods; bhagavad-bhakti-of devotional service to the Lord; lakshanam-the characteristics; catur-yuge-in the four yugas; api--also; abhimatamconsidered; sarva-to all; loka-people; sukha-happiness; avaham-bringing.

Shri Narada said: O spiritual master of the demigods, you have described to me the nature of devotional service, which in all four yugas brings happiness to all people.

Text 2

adhuna vada devesha jananam hita-kamyaya yuganurupam shri-vishnoh sevaya moksha-sadhanam

adhuna-now; vada-tell; devesha-O master of the demigods; jananam-of the people; hita-kamyaya-desiring the welfare; yuga-the different yugas; anurupam-according to; shri-vishnoh-of Lord Vishnu; sevaya-by the service; moksha-of liberation; sadhanam-the way of attainment.

O master of the demigods, now, out of a desire for the welfare of the people in general, please describe the different ways, according to the different yugas, by which the people may attain liberation by serving Lord Vishnu.

Text 3

prajanam lakshanam vishnor murti-lingam prithag-vidham dharmam ca nama-sankhya ca samasena sureshvara

prajanam-of the people; lakshanam-the nature; vishnoh-of Lord Vishnu; murtilingam-the Deity form; prithag-vidham-different kinds; dharmam-religion; ca-also; nama-name; sankhya-by counting; ca-and; samasena-in summary; sureshvara-O master of the demigods.

O master of the demigods, please briefly describe the nature of the living entities, the different kinds of Deity-forms of Lord Vishnu, and the different kinds of religion, along with their different names.

Text 4

shri-shiva uvaca

krite yuge prajah sarvah shuddha ragadi-varjitah autpattikena yogena shantah sama-drisho matah

shri-shivah uvaca-Shri Shiva said; krite yuge-in Satya-yuga; prajah-living entities; sarvah-all; shuddha-pure; raga-material desire; adi-beginning with; varjitah-without; autpattikena-natural; yugena-by yoga; shantah-peaceful; sama-drishah-with equal vision; matah-considered.

Shri Shiva said: In the Satya-yuga everyone was pure and free from lust and other vices. Naturally advanced in yoga, they were peaceful and they saw everything with equal vision.

Text 5

tesham tu bhagavad-dhyanam samsararnava-tarakam tad eva paramo dharmas tad-yugasya maha-mate

tesham-of them; tu-indeed; bhagavad-dhyanam-meditation on the Lord; samsara-of birth and death; arnava-the ocean; tarakam-crossing; tat-that; eva-indeed; paramahsupreme; dharmah-religion; tad-yugasya-of that age; maha-mate-O wise one.

By meditating on the Lord they cross the ocean of birth and death. O wise one, that is the supreme religion in that yuga.

Text 6

tad-dhyanam tri-vidham proktam dashabhir namabhir yutam niralambam savalambam

sarvantaryami-dharanam

tad-dhyanam-that meditation; tri-vidham-three kinds; proktam-said; dashabhih-with ten; namabhih-names; yutam-endowed; niralambam-independent; savalambamdependent; sarvantaryami-dharanam-meditation on the Supersoul.

That process of meditation has ten names and is said to be of three kinds: 1. niralamba (independent), 3. savalamba (dependent), and 3. sarvantaryami-dharana (meditation on the Supersoul present in the hearts of all).

Text 7

tat shad-anga-yutam kuryat samadhy-avadhim uttamam duhkha-graham niralambam prathamam shrinu sattama

tat-that; sad-anga-yutam-with six parts; kuryat-may do; samadhy-avadhimculminating in samadhi; uttamam-highest; duhkha-pain; graham-taking; niralambamniralamba; prathamam-first; shrinu-please hear; sattama-O best of the devotees.

O best of the devotees, now hear of the first of these: niralamba meditation, which has six stages culminating in samadhi, and which is very troublesome and difficult to perform.

Texts 8 and 9

ahimsa brahmacaryam ca satyam lajja hy akaryatah asteyo 'sancayo maunam asangam abhayam daya

dharme sthairyam ca vishvaso yama dvadasha sattama yamadyam angam prathamam kuryad dhyatva hy atandritah

ahimsa-non-violence; brahmacaryam-celibacy; ca-and; satyam-truthfulness; lajjamodesty; hi-indeed; akaryatah-in what should not be done; asteyah-honesty; asancayah-without possessiveness; maunam-silence; asangam-solitude; abhayamfearlessness; daya-mercy; dharme-in religion; sthairyam-steadiness; ca-and; vishvasahfaith; yama-yamas; dvadasha-twelve; sattama-O best of the devotees; yamadyambeginning with yamas; angam-part; prathamam-first; kuryat-may do; dhyatvameditating; hi-indeed; atandritah-tireless.

Non-violence, celibacy, truthfulness, reluctance to act improperly, honesty, freedom from accumulating many possessions, silence, solitude, fearlessness, mercy, steadiness in religious practice, and faith are the twelve yamas. O best of the devotees, these comprise the first stage of niralamba meditation. One follows these principles and meditates tirelessly.

Texts 10 and 11

deha-shaucam manah-shaucam japyam homam tapo vratam shraddham atithi-shushrusham tirtha-sevam su-tushtitam

parartheham guroh sevam dvi-shan-niyama-samjnitam kuryad dhyana-dvitiyangam trtiyangam ca me shrinu

deha-of the body; shaucam-cleanliness; manah-of the mind; shaucam-cleanliness; japyam-chanting mantras; homam-performinf yajnas; tapah-auterity; vratam-vows; shraddham-performing sraddha; atithi-shushrusham-hospitality to unexpected guests; tirtha-sevam-pilgrimage; su-tushtitam-satisfaction; para-artha-ihamthe endeavor to attain the supreme; guroh-of the spiritual master; sevam-service; dvi-shat-twelve; niyama-niyamas; samjnitam-called; kuryat-should do; dhyana-of meditation; dvitiya-the second; angam-stage; trtiya-the third; angam-stage; ca-and; me-from me; shrinu-hear.

Cleanliness of the body, cleanliness of the mind, chanting mantras, performing yajnas, austerity, vows, shraddha, hospitality to unexpected guests, pilgrimage, satsifaction, the endeavor for the Supreme, and service to the spiritual master are the

twelve niyamas, which comprise the second stage of niralamba meditation. One follows these principles and meditates. Now please hear from me of the third stage.

Text 12

sva-janu-lagne padagre kuryaj janghe 'ntarantare utsanga-madhye hastau dvau uttanam asanam smritam

sva-own; janu-on the knee; lagne-resting place; padagre-on the tip of the foot; kuryat-should do; janghe--on the thigh; antara-within; antare-within; utsanga-of the lap; madhye-in the midst; hastau-both hands; dvau-two; uttanam-raised; asanam-on a seat; smritam-remembered;

Then one places one foot on one's knee, the other on one's thigh, and both hands in one's lap. That is the exalted stage known as asana (sitting). Text 13

pranavenaiva mantrena pura-kumbhaka-recakaih viparyayena va kuryat turyangam prana-samyamam

pranavena-with the syllable om; eva-certainly; mantrena-with a mantra; purainhilating; kumbhaka-stopping; recakaih-and exhilation; viparyayena-with reversing; vaor; kuryat-one should do; turya-the fourth; angam-stage; prana-breath; samyamamcontrol.

Chanting a mantra of the sacred syllable om, one should reverse the processes of inhaling, exhaling, and pausing between breaths. That is the fourth stage, called pranasamyama (breath control).

Text 14

vishayebhyas tv indriyanam samyamam manasa hridi kuryad atandrito yogi pratyaharam tu pancamam

vishayebhyah-from their objects; tv-indeed; indriyanam-of the senses; samyamamrestraint; manasa-by the mind; hridi-in the heart; kuryat-should do; atandritah-tireless; yogi-yogi; pratyaharam-pratyahara; tu-indeed; pancamam-the fifth.

Then the tireless yogi should with his mind withdraw the senses from their objects and place the senses in his heart. This is pratyahara, the fifth stage.

Text 15

pranena manasah sakshat sthairyam dhyanangam uttamam kuryat samahito yogi sva-nasagravalokanam

pranena-with the breath; manasah-of the mind; sakshat-directly; sthairyamsteadiness; dhyana-of meditation; angam-the stage; uttamam-highest; kuryat-should do; samahitah-accomplished; yogi-yogi; sva-own; nasa-nose; agra-tip; avalokanamsight.

With the breath one then steadies the mind. This is the exalted stage of dhyana. Then the accomplished yogi stares at the tip of his nose.

Text 16

tejomayam sva-prakasham a-van-manasa-gocaram lakshi-kritya dhiya tishthed yavan naiva prakashate

tejomayam-powerful; sva-prakasham-self-manifest; a-van-manasa-gocaram-beyond

the words or the mind; lakshi-kritya-manifested; dhiya-by the intelligence; tishthetshould stay; yavan-as; na-not; eva-certainly; prakashate-is manifested.

As long as the splendid, powerful, self manifest Supreme, which is beyond words and the mind, does not appear, the yogi should keep his intelligence fixed in this way. (This is the stage called dharana).

Text 17

evam cahar ahah kurvan yogi samshuddha-kilbishah cirat prapnoti paramam samadhim brahmanah padam

evam-thus; ca-also; ahah-day; ahah-after day; kurvan-doing; yogi-the yogi; samshuddha-purified; kilbishah-sins; cirat-after a long time; prapnoti-attains; paramamfinal; samadhim-samadhi; brahmanah-of the Supreme; padam-the position.

Meditating day after day in this way, the yogi becomes purified of sins and after a long time he attains the final stage, samadhi, or realization of Brahman.

Text 18

sa-vishesham harer dhyanam shrinu vipra samasatah tenaiva vidhina yukto manasa cintayed yatha

sa-with; vishesham-qualities; hareh-on Lord Hari; dhyanam-meditation; shrinuplease hear; vipra-O brahmana; samasatah-in brief; tena-by that; eva-indeed; vidhinaby the proper rules; yuktah-engaged; manasa-by the mind; cintayet-one meditates; yatha-as.

O brahmana, please hear of meditation on the form of Lord Hari. One should follow the previously described procedure and then meditate with the mind.

Text 19

hrit-padma-karnika-madhye shuddha-sattva-tanum harim pumsam catur-bhujam dhyayet shuddha-sphatika-sannibham

hrit-of the heart; padma-of the lotus; karnika-of the whorl; madhye-in the middle; shuddha-sattva-of pure goodness; tanum-form; harim-on Lord Hari; pumsam-the Supreme Person; catuh-four; bhujam-arms; dhyayet-should meditate; shuddha-pure; sphatika-crystal; sannibham-like.

In the middle of the lotus whorl of the heart one should meditate on Lord Hari, the Supreme Person, whose form is of pure goodness, who has four arms, who is splendid as crystal, . . .

Text 20

jatadharam valkalinam krishnasarajinottaram aksha-malam yajna-sutram tatha danda-kamandalum

jatadharam-who wears the matted locks of a yogi; valkalinam-who wears a yogi's grament of tree-bark; krishnasarajina-uttaram-who sits on a deerskin; aksha-malamwho wears necklace of aksa beads; yajna-sutram-who wears a sacred thread; tatha-so; danda-who carries a danda; kamandalum-and a kamandalu.

. . . who has matted locks, who wears a yogi's tree-bark garment, who sits on a deerskin, who wears an aksha necklace and a sacred thread, who holds an danda and a kamndalu, . . .

Text 21

bibhranam hrid-yugaradhyam

brahmacarinam avyayam mukharavindam su-nasam su-bhruvam su-kapalinam

bibhranam-holding; hrid-yuga-chest; aradhyam-glorioius; brahmacarinam-celibate; avyayam-imperishable; mukha-face; aravindam-lotus; su-nasam-handsome nose; subhruvam-handsome eyebrows; su-kapalinam-handsome skull.

. . . whose chest is glorious, who is celibate, who is eternal and undying, whose face is a lotus flower, whose nose, eyebrows, and head are handsome, . . .

Text 22

suvarna-sakalabhatam su-dvijam kambu-kandharam dirghayata-catur-bahum kara-pallava-shobhitam

suvarna-gholden; sakala--all; abhatam-splendor; su-dvijam-handsome teeth; kambu-conchshell; kandharam-neck; dirgha-long; ayata-broad; catuh-four; bahumarms; kara-hands; pallava-budding twigs; shobhitam-handsome.

. . . whose complexion is golden, who has handsome teeth, a conchshell neck, four long and broad arms, flowering-twig hands, . . .

Text 23

su-cakshusam su-hridayam sudaram balibhir yutam nimna-nabhim su-carurujanu-jangha-padam shubham

su-cakshusam-handsome eyes; su-hridayam-handsome chest; sudaram-handsome abdomen; balibhih-with three folds of skin; yutam-endowed; nimna-nabhim-a deep navel; su-caru-handsome; uru-thighs; janu-knees; jangha-shanks; padam-feet; shubham-handsome.

. . . handsome eyes, a handsome chest, a handsome abdomen with three folds of skin, a deep navel, handsome thighs, knees, legs, and feet, . . .

Texts 24 and 25

carv-anguli-dalakaram nakha-candra-dyuti-prabham

evam cintayato rupam vishnor loka-manoramam tasyantah pramanandah sampal-labho bhavishyati

caru-handsome; anguli-fingers; dala-flower-petal; akaram-from; nakha-nails; candra-moon; dyuti-prabham-light; evam-in this way; cintayatah-thinking; rupam-of the form; vishnoh-of Lord Vishnu; loka-of the world; manah-the hearts; ramam-pleasing; tasya-of him; antah-in the heart; pramanandah-transcendental bliss; sampat-opulence; labhah-attainment; bhavishyati-will be.

. . . handsome flower-petal fingers, and nails splendid as moonlight. A person who in this way meditates on Lord Vishnu's handsome form, which delights the hearts of the world, will attain a great treaure of transcendental bliss.

Texts 26-29

ashu-siddhi-karam catah sarvantaryami-dharanam shrinushvavahito vipra mana-stambha-vivarjitah

sarvam caracaram idam bhagavad-rupadhishthitam bhavayed dvesha-hinena kaya-van-manasa dvija

uttaman manayed bhaktya saman mitrataya dvija adhaman dayaya shatrun upeksheta dayanvitah

evam bhavayatas tasya yavat sarvatma-darshanam acirat paramanandasandoham manasapnuyat

ashu-quickly; siddhi-perfection; karam-doing; ca-and; atah-then; sarva-of all; antaryami-the Supersoul residing in the heart; dharanam-meditation; shrinushva-please hear; avahitah-attentive; vipra-O brahmana; mana-of pride; stambha-the obstacle; vivarjitah-without; sarvam-all; cara-moving; acaram-and unmoving; idam-this; bhagavat-of the Lord; rupa-the form; adhishthitam-established; bhavayet-should meditate; dvesha-hinena-without hatred; kaya-with body; vak-words; manasa-and mind; dvija-O brahmana; uttaman-exalted; manayet-should honor; bhaktya-with devotion; saman-equal; mitrataya-as friend; dvija-O brahmana; adhaman-the lowly; dayaya-with compassion; shatrun-enemies; upeksheta-should consider; dayacompassion; anvitah-with; evam-thus; bhavayatah-meditating; tasya-of him; yavat-as; sarvatma-darshanam-the sight of the all-pervading Supersoul; acirat-quickly; paramananda-sandoham-filled with transcendental bliss; manasa-with the mind; apnuyat-attains.

O brahmana, please attentively listen to this description of meditation on the allpervading Supersoul, a meditation that grants all perfection. O brahmana, a person free of pride, whose body, mind, and words are free of hatred and envy, who devotedly honors the great souls, befriends his equals, is kind to the lowly and fallen, and is kind even to his enemies, and who meditates on the all-seeing Supersoul present in all moving and unmoving beings, quickly attains great transcendental bliss in his heart.

Texts 30 and 31

tretayam praninah sarve japa-homa-parayanah su-vinitah sukhavritta maha-shala mahatmanah

tesham tu bhagavad-yogo hy anjasa mukti-sadhakah sa eva paramo dharmas tretayam dvija-sattama

tretayam-in Treta-yuga; praninah-living entities; sarve-all; japa-to chanting mantras; homa-and performing yajnas; parayanah-devoted; su-vinitah-very humble; sukha-with happiness; avritta-endowed; maha-shala-living in great palaces; mahatmanah-noble hearts; tesham-of them; tu-indeed; bhagavad-yogah-contact with the Lord; hi-indeed; anjasa-quickly; mukti-for liberation; sadhakah-qualified; sa-he; eva-indeed;; paramahsupreme; dharmah-religion; tretayam-in Treta-yuag; dvija-sattama-O best of

brahmanas.

In Treta-yuga everyone is inclined to chant mantras and perform yajnas. They are very humble, happy, and noble-hearted, and they live in great palaces. By performing bhagavad-yoga in this way they become quickly eligible for liberation. O best of the brahmanas, this is the supreme religion in the Treta-yuga.

Texts 32 and 33

tasmin yajanti raktabham yajna-murtim jagad-gurum nitya-naimittikaih satrair yogair namashtakayutaih

traividyena vidhanena yanti muktim tada janah

tasmin-in that age; yajanti-worship; raktabham-red; yajna-of Yajna; murtim-form; jagad-gurum-the Lord of the worlds; nitya-regular; naimittikaih-occasional; satraih-with sacrifices; yogaih-with yoga; nama-names; ashtaka-eight; ayutaih-with; traividyenawith three; vidhanena-ways; yanti-go; muktim-to liberation; tada-then; janah-the people.

In that age the people worship the red-complexioned form of Lord Yajna, the master of the universes, by performance of regular and occasional Vedic sacrifices performed with chanting eight names of the Lord. By following the three Vedas in this way they attain liberation.

Text 34

dvapare tu jana hrishtah pushtah karma-kriti-kshamah bhoganusakta-manasah sukha-duhkha-samavritah

dvapare-in Dvapara-yuga; tu-indeed; jana-the people; hrishtah-joyful; pushtah-wellfed; karma-kriti-kshamah-engaged in fruitiveactivities; bhoga-to material enjoyment; anusakta-attached; manasah-mind; sukha-with happiness; duhkha-and unhappiness; samavritah-filled.

In Dvapara-yuga the people are cheerful and well-fed. Their hearts are attached to material happiness and they are engaged in fruitive activities. They are sometimes happy and sometimes unhappy.

Text 35

bhagavat-pujanam tesham

moksha-sadhanam uttamam sangopangam kevalam ca dvi-vidham pujanam smritam

bhagavat-of the Supreme Personality of Godhead; pujanam-worship; tesham-of them; moksha-sadhanam-the way to attain liberation; uttamam-ultimate; sa-with; anga-upangam-various limbs; kevalam-only; ca-and; dvi-vidham-two kinds; pujanamworship; smritam-considered.

For them worship of the Deity form of the Lord is only way to attain liberation. That worship, with its many different aspects, may be divided into two kinds.

Text 36

tad eva paramo dharmo dvaparasya yugasya vai tasmin yajanti purusha maharajokta-lakshanam

indranila-mani-shyamam namnam dvadashabhih samam sa tata paramo devo devaki-devi-nandanah

tat-that; eva-indeed; paramah-supreme; dharmah-religion; dvaparasya-of Dvapara; yugasya-yuga; vai-indeed; tasmin-in that; yajanti-worship; purushah-the people; maharaja-of a king; ukta-said; lakshana-m-the nature; indranila-mani-as a sapphire; shyamam-dark; namnam-of names; dvadashabhih-with twelve; samam-with; sa-He; tata-O great one; paramah-Supreme; devah-Lord; devaki-devi-nandanah-the son of Devaki-devi.

That is the highest religion in the Dvapara-yuga. In that yuga the people worship, with a mantra of twelve of His names, the regal Deity of the Lord, who is dark as a sapphire, O great one, the Deity they worship is Shri Krishna, the son of Devaki-devi.

Text 38

kalau praja manda-bhagya alasa duhkha-samyutah sishnodara-parah kshudra dina malina-cetasah

kalau-in Kali-yuga; praja-the people; manda-bhagya-unfortunate; alasa-lazy; duhkha-samyutah-unhappy; sishna-genitals; udara-and belly; parah-devoted; kshudrapetty-minded; dina-wretched; malina-contaminated; cetasah-hearts and minds.

In Kali-yuga the people are unfortunate, lazy, unhappy, devoted to pleasing belly and gential, petty-minded, and wretched. Their hearts and minds are dirty with many sins.

Text 39

tesham eka-vidham proktam anjasa mukti-karanam sarva-saukhya-karam capi krishna-namanukirtanam

tesham-of them; eka-vidham-one way; proktam-said; anjasa-easily; mukti-karanamcause of liberation; sarva-all; saukhya-happiness; karam-giving; ca-and; api-also; krishna-of Lord Krishna; nama-of the holy name; anukirtanam-the chanting.

For them only one way is said to bring liberation easily: the chanting of Lord Krishna's holy name, which brings all happiness.

Text 40

yatah kali-yugasyadau bhagavan purushottamah avatirya yashas tena shuddham kali-malapaham

yatah-from which; kali-yugasya-of Kali-yuga; adau-in the beginning; bhagavan-the Lord; purushottamah-the Supreme Person; avatirya-descending; yashah-the glory; tena-by Him; shuddham-purified; kali-of Kali-yuga; mala-the dirt; apaham-removing.

For this reason the Supreme Personality of Godhead descends and with His glory purifies the Kali-yuga of its sins.

Text 41

sa tata paramo devah shri-shaci-devi-nandanah dvi-netro dvi-bhujo gauras tapta-jambunada-prabhah

sah-He; tata-O child; paramah-the Supreme; devah-Lord; shri-shaci-devi-nandanahthe son of shaci-devi; dvi-netrah-with two eyes; dvi-bhujah-two arms; gaurah--fair; tapta-jambunada-prabhah-splendid as molten gold.

O child, at that time the Supreme Personality of Godhead has two eyes, two arms, and a fair complexion splendid as molten gold. He is the son of Shri Shaci-devi.

Text 42

dhyana-yoga-kriyah sarvah sa samhritya daya-parah svakiye yashasi sthapya ganta vaikuntham uttamam

dhyana-meditation; yoga-yoga; kriyah-pious activities; sarvah-all; sa-He; samhrityaremoving; daya-parah-merciful; svakiye-own; yashasi-in glory; sthapya-placing; gantagoing; vaikuntham-Vaikuntha; uttamam-to the highest.

Removing the meditation, yoga, and pious deeds (of the previous ages), the merciful Lord will put His own glory in their place. Then He will return to the highest Vaikuntha world.

Text 43

tasmin yajanti shri-krishnam chaitanyakhyam jagad-gurum pita-varnam tantra-mantrair namnam shodashabhih samam

tasmin-in that age; yajanti-worship; shri-krishnam chaitanyakhyam-named Shri Krishna Chaitanya; jagad-gurum-the master of the universes; pita-yellow; varnamcolor; tantra-mantraih-with amntras from the Tantras; namnam-of names; shodashabhih-sixteen; samam-with.

With sixteen holy names of the Lord and with mantras from the Tantras the people in that age will worship the Lord of the universes, whose complexion is fair and who is named Shri Krishna Chaitanya.

Text 44

tasmin kali-yuge vipra shrutva hari-yasho 'malah prayo bhakta bhavishyanti tasmat shreshtha-yugah kalih

tasmin-in that; kali-yuge-Kali-yuga; vipra-O brahmana; shrutva-hearing; hariyashah-the glory of Lord Hari; amalah-pure; prayah-for the most part; bhaktadevotees; bhavishyanti-will become; tasmat-from that; shreshtha-yugah-the best yuga; kalih-Kali.

O brahmana, in that age simply by hearing of Lord Hari's glories the people will become pure devotees. For this reason the Kali-yuga is the best of ages.

Text 45

atah kritadishu prajah

kalau sambhavam atmanah vanchanti dharma-parama bhagavad-bhakti-karanam

atah-then; krita-adishu-beginning with Satya-yuga; prajah-the people; kalau-in Kaliyuga; sambhavam-birth; atmanah-own; vanchanti-desire; dharma-parama-devoted to religion; bhagavad-bhakti-karanam-the cause of devotion to the Lord.

For this reason the pious people in the Satya and other yugas desire a birth in Kaliyuga, a birth that easily brings devotion to the Lord.

Text 46

dhyaneneshtya pujanena yat phalam labhyate janaih kritadishu kalau tad vai kirtanadishu labhyate

dhyanena-by meditation; ishtya pujanena-by Deity worship; yat-what; phalamresult; labhyate-is attained; janaih-by the people; kritadishu-in the Satya and other yugas; kalau-in Kali-yuga; tat-that; vai-indeed; kirtanadishu-beginning with glorifying the Lord; labhyate-is obtained.

The same result obtained in Satya-yuga and other ages by meditation and Deity

worship is obtained in Kali-yuga by glorifying the Lord.

Text 47

na desha-kala-kartrinam niyamah kirtane smritah tasmat kalau paro dharmo hari-kirteh su-kirtanam

na-not; desha-of place; kala-of time; kartrinam-doing; niyamah-restriction; kirtanein glorifying; smritah-considered; tasmat-from that; kalau-in Kali-yuga; parah-the supreme; dharmah-religion; hari-kirteh-glorifying Lord Hari; su-kirtanam-glorification.

In glorifying the Lord there is no restriction that it may only be done at certain times or in certain places. Glorifying Lord Hari is the highest religion in the Kali-yuga.

Text 48

atah kalim prashamsanti shishtas tri-yuga-vartinah yatra kirtana-matrena prapnoti paramam padam

atah-therefore; kalim-Kali-yuga; prashamsanti-glorify; shishtah-the others; tri-yugavartinah-in the three yugas; yatra-where; kirtana-by glorification; matrena-only; prapnoti-attains; paramam-the supreme; padam-abode.

The people in the other three yugas glorify the Kali-yuga, where simply by glorifying the Lord one attains the supreme abode.

Text 49

kritadav api ye jiva na mukta nija-dharmatah te 'pi muktim prayasyanti kalau kirtana-matratah

krita-with Satya-yuga; adau-beginning; api-also; ye-who; jiva-living entities; na-not; mukta-liberated; nija-dharmatah-by their own pious deeds; te-they; api-also; muktimliberation; prayasyanti-attain; kalau-in kali-yuga; kirtana-matratah-simply by glorifying the Lord.

The living entities that by their own spiritual activities were not able to attain liberation in the Satya and other yugas attain liberation in Kali-yuga simply by glorifying the Lord.

Text 50

kaler dosha-samudrasya guna eko mahan yatah namnam sankirtanenaiva catur-vargyam jano 'shnute

kaleh-of Kali-yuga; dosha-of faults; samudrasya-an ocean; guna-virtue; ekah-one; mahan-great; yatah-from which; namnam-of the names; sankirtanena-by glorifying; eva-indeed; catur-vargyam-the four goals of life; janah-a person; ashnute-enjoys.

Although Kali-yuga is an ocean of faults, there is still one good quality about this age: simply by chanting the holy names of the Lord one can attain the four goals of life.

Text 51

kritadishv api viprendra hari-namanukirtanam tapadi-sadhyam tad bhuyah kalav ubhayatam gatam

krita-with satya-yuga; adishu-beginning; api-also; viprendra-O king of brahmanas; hari-namanukirtanam-glorifying the holy name of Lord Hari; tapa-by austerities; adi-

beginning; sadhyam-attainable; tat-that; bhuyah-more; kalav-in kali-yuga; ubhayatamboth; gatam-attained.

O king of brahmanas, by glorifying the holy name of Lord Hari in Kali-yuga one attains whatever was obtained in Satya-yuga and other yugas by performing austerities or following other spiritual regimens.

Text 52

tasmat kali-yuge vishnor nama-kirtanam uttamam sadhanam bhakti-nishthanam sadhyam caiva prakirtitam

tasmat-therefore; kali-yuge-in Kali-yuga; vishnoh-of Lord Vishnu; nama-kirtanamglorifying the holy name; uttamam-highest; sadhanam-means of spiritual realization; bhakti-in devotional service; nishthanam-of they who have faith; sadhyam-attainable; ca-and; eva-indeed; prakirtitam-said.

Therefore, in Kali-yuga, for they who have faith in devotional service, glorifying the holy name of Lord Vishnu is the simultaneously the highest spiritual goal and the best means to make spiritual advancement.

Text 53

yena kenapi bhavena kirtayan satatam harim hitva papam gatim yanti kim u tac-chraddhaya grinan

yena kenapi-by whatever way; bhavena-way; kirtayan-glorifying; satatam-always; harim-Lord Hari; hitva-abandoning; papam-sins; gatim-the goal; yanti-attain; kim uindeed; tac-chraddhaya-by that faith; grinan-chanting.

Therefore a person who leaves sins far behind and somehow or other always faithfully chants Lord Hari's holy name attains the supreme destination.

Text 54

kalau nama-para eva satatam dvija-sattama ukta maha-bhagavata bhagavat-priya-karinah

kalau-in Kali-yuga; nama-para-devoted to the holy name; eva-indeed; satatamalways; dvija-sattama-O best of brahmanas; ukta-said; maha-bhagavatah-great devotees; bhagavat-priya-karinah-who love the Lord.

O best of brahmanas, they who in kali-yuga always chant thr holy name of the Lord are great devotees who dearly love the Lord.

Text 55

tasmat sarvatmana vipra kuru shri-krishna-kirtanam shraddhaya satatam yukta etad eva maha-phalam

tasmat-therefore; sarvatmana-with all your heart; vipra-O brahmana; kuru-do; shrikrishna-kirtanam-florification of Shri Krishna; shraddhaya-with faith; satatam-always; yukta-engaged; etat-this; eva-indeed; maha-phalam- the great result.

Therefore, O brahmana, with great faith and with all your heart you should always glorify Lord Krishna. In this way you will attain a very great result.

Patala Six Shri Krishna-sahasra-namaA Thousand Names of Shri Krishna

Text 1

shri-narada uvaca

kathitam me tvaya deva hari-namanukirtanam papapaham maha-saukhyam bhagavad-bhakti-karanam

shri-naradah uvaca-Shri Narada said; kathitam-told; me-to me; tvaya-by you; devaO lord; hari-namanukirtanam-the glorification of Lord Hari's holy name; papa-sins; apaham-removing; maha-great; saukhyam-happiness; bhagavat-of the Supreme Personality of Godhead; bhakti-devotional service; karanam-the cause.

Shri Narada said: O lord, you have described to me the chanting of the glories of Lord Hari's holy name, which removes sins, brings great happiness, and brings devotion to the Supreme Personality of Godhead.

Text 2

tatraham yani namani kirtayami surottama tany aham jnatum icchami sakalyena kutuhalat

tatra-there; aham-I; yani-which; namani-names; kirtayami-I glorify; surottama-O best of the demigods; tany-them; aham-I; jnatum-to know; icchami-wish; sakalyenacompletely; kutuhalat-with a yearning to know.

O best of the demigods, I chant some names of the Lord, but now I yearn to know them all.

Text 3

shri-shiva uvaca

bhumy-ambu-tejasam ye vai paramanun api dvija shakyante ganitum bhuyo janmabhir na harer gunan

shri-shivah uvaca-Shri Shiva said; bhumy-of earth; ambu-water; tejasam-and fire; ye-which; vai-indeed; paramanun-atoms; api-even; dvija-O brahmana; shakyante-is able; ganitum-to count; bhuyah-more; janmabhih-by births; na-not; hareh-of Lord Hari; gunan-the qualities.

O brahmana, if one is somehow able to count the atoms of earth, water and fire (in the universe), even in many births he cannot count the qualities of Lord Hari.

Text 4

tathapi mukhyam vakshyami shri-vishnoh paramadbhutam namnam sahasram parvatyai yad ihoktam kripaluna

tathapi-still; mukhyam-the most important; vakshyami-I will speak; shri-vishnoh-of Lord Vishnu; paramadbhutam-very wonderful; namnam-of the names; sahasram-a thousand; parvatyai-to Parvati; yat-what; iha-here; uktam-told; kripaluna-merciful.

Still, I will tell you the most important, most wonderful thousand names of Lord Vishnu, which the merciful Supreme Lord previously told Parvati.

Text 5

samadhi-nishtham mam drishtva parvati vara-varnani apricchat paramam devam bhagavantam jagad-gurum

samadhi-nishtham-rapt in meditation; mam-me; drishtva-seeing; parvati-Parvati; vara-varnani-exalted; aprcchat-said; paramam-to the supreme; devam-Lord; bhagavantam-the Supreme Personality of Godhead; jagad-gurum-the master of the universes.

Seeing that In was rapt in meditation, exalted Parvati asked a question of the Supreme Personality of Godhead, the master of the universes.

Text 6

tada tasyai maya prokto mat-paro jagad-ishvarah namnam sahasram ca tatha guna-karmanusaratah

tada-then; tasyai-to her; maya-by me; proktah-previously described; mat-parahworshiped by me; jagad-ishvarah-the master of the universes; namnam-of names; sahasram-a thousand; ca-and; tatha-so; guna-qualities; karma-and activities; anusaratah-according to.

Then the Supreme Lord, the master of the universes, whom I have already described, and who is the object of my worship, told her a thousand names that describe His qualities and activities.

Text 7

tad aham te 'bhivakshyami maha-bhagavato bhavan yasyaika-smaranenaiva puman siddhim avapnuyat

tat-that; aham-I; te-to you; abhivakshyami-will speak; maha-bhagavatah-a great devotyee; bhavan-you; yasya-of whom; eka-once; smaranena-by remembering; evaindeed; puman-a person; siddhim-perfection; avapnuyat-attains.

Because you are a great devoteee of the Lord I will tell you those names. By once remembering them a person attains perfection.

Text 8

udyan-navina-jaladabham akuntha-dhishnyam vidyotitanala-manohara-pita-vasam bhasvan-mayukha-mukutangada-hara-yuktam kanci-kalapa-valayanguribhir vibhatam

brahmadi-deva-gana-vandita-pada-padmam shri-sevitam sakala-sundara-sannivesham

go-gopa-gopavanita-muni-vrinda-jushtam krishnam purana-purusham manasa smarami

udyan-rising; navina-new; jalada-cloud; abham-splendor; akuntha-in the spiritual world; dhishnyam-whose home; vidyotita-blazing; anala-fire; manohara-beautiful; pitayellow; vasam-garments; bhasvat-shining; mayukha-light; mukuta-crown; angadaarmlets; hara-necklaces; yuktam-with; kanci-kalapa-belt; valaya-bracelets; anguribhihwith rings; vibhatam-splendid; brahmadi-headed by Brhama; deva-gana-by the demigods; vandita-bowed down; pada-feet; padmam-lotus; shri-by the goddess of fortune; sevitam-served; sakala-all; sundara-sannivesham-handsome; gah-cows; gopagopas; gopavanita-gopis; muni-vrinda-and sages; jushtam-worshiped; krishnamKrishna; purana-purusham-the ancient Supreme Person; manasa-with the heart; smarami-I remember.

In my heart I meditate on Shri Krishna, the ancient Supreme Person, splendid as a rising new cloud, His home the spiritual world, wearing beautiful yellow garments splendid as a blazing fire, a splendid crown, armlets, necklaces, belt, bracelet, and ring, His lotus feet worshiped by Brahma and the demigods, served by the goddess of fortune, possessing all handsomeness, and worshiped by the cows, gopas, gopis, and sages.

Text 10

om namo vasudevaya krishnaya paramatmane pranata-klesha-samhartre paramananda-dayine

om-Om; namah-obeisances; vasudevaya-to the son of Vasudeva; krishnaya-Krishna; paramatmane-the Supersoul; pranata-to they who bow down; klesha-sufferings; samhartre-removing; paramananda-transcendental bliss; dayine-giving.

Om. Obeisances to Vasudeva's son, Shri Krishna, the all-pervading Supersoul, who removes the sufferings of they who bow before Him, and gives great transcendental bliss.

Text 11

om krishnah shripatih shriman shridharah shrisukhashrayah shridata shrikarah shrisah shrisevyah shrivibhavanah

Om. The Supreme Personality of Godhead is all-attractive (krishna), the husband of the goddess of fortune (shripati), handsome (shriman), the maintainer of the goddess of fortune (shridhara), the abode of happiness for the goddess of fortune (shrisukhashraya), the giver of transcendental opulences (shridata), the master of the goddess of fortune (shrikara and shrisah), served by the goddess of fortune (shrisevya), and the object of meditation for the goddess of fortune (shrivibhavana).

Text 12

paramatma param brahma pareshah parameshvarah paranandah param dhama paramananda-dayakah

He is the Supersoul (paramatma), the Supreme Brahman (param brahma), the supreme master (paresha and parameshvara), the supreme bliss (parananda), the supreme abode (param dhama), and the giver of supreme bliss (paramananda-dayaka).

Text 13

niralambo nirakaro nirlepo niravagrahah nityanando nitya-mukto niriho nispriha-priyah

He is independent (niralamba and niravagraha), without a material form (nirakara), untouched by matter (nirlepa), full of transcendental bliss (nityananda), eternally liberated (nitya-mukta), free of material actions (niriha), and dear to they who have no material desires (nispriha-priya).

Text 14

priyamvadah priyakarah priyadah priyasanjanah priyanugah priyalambi priya-kirtih priyat priyah

He speaks pleasantly (priyamvada), is affectionate (priyakara, priyada, and priyasanjana), is a follower of His dear devotees (priyanuga and priyalambi), glorifies His dear devotees (priya-kirti), and is dearer than the dearest (priyat priya).

Text 15

maha-tyagi maha-bhogi maha-yogi maha-tapah mahatma mahatam shreshtho maha-loka-patir mahan

He is the greatest renunciant (maha-tyagi), the greatest enjoyer (maha-bhogi), the greatest yogi (maha-yogi), the greatest performer of austerities (maha-tapah), the greatest person (mahatma), the greatest of the great (mahatam shreshtho), the great master of the worlds (maha-loka-pati), and the greatest (mahan).

Text 16

siddharthah siddha-sankalpah siddhidah siddhi-sadhanah siddheshah siddha-margagrah siddha-lokaika-palakah

His desires are all fulfilled (siddhartha and siddha-sankalpa). He gives perfection (siddhida), is attained by they who are perfect (siddhi-sadhana), and is the master of the perfect (siddhesha), the goal of the path of perfection (siddha-margagra), and the only protector of the realm where the perfect beings live (siddha-lokaika-palaka).

Text 17

ishto vishishtah shishteshto mahishtho jishnu-sattamah jyeshthah shreshthash ca sarveshto vishnur bhrajishnur avyayah

He is the object of worship (ishta), the greatest (vishishta), worshiped by the wise (shishtesht), the greatest (mahishtha), the greatest victor (jishnu-sattama), the eldest (jyeshtha), the best (shreshtha), worshiped by all (sarveshta), all-pervading (vishnu), the most glorious (bhrajishnu), and eternal (avyaya).

Text 18

vibhuh shambhuh prabhur bhuma svambhuh svananda-murtiman pritiman priti-data ca pritidah priti-vardhanah

He is all-powerful (vibhu), happy (shambhu), the master (prabhu), the master of the earth (bhuma), self-born (svambhu), the form of transcendental bliss (svanandamurtiman), and affectionate (pritiman, priti-data, pritida, and priti-vardhana).

Text 19

yogeshvaro yoga-gamyo yogisho yoga-paragah yoga-data yoga-patir yoga-siddhi-vidhayakah

He is the master of yoga (yogeshvara), approached by performance of yoga (yogagamya), the master of the yogis (yogisha), the farther shore attained by performing yoga (yoga-paraga), the giver of yoga (yoga-data), the master of yoga (yoga-pati), and the giver of yogic perfections (yoga-siddhi-vidhayaka).

Text 20

satya-vratah satya-parah tri-satyah satya-karanah satyashrayah satya-harah sat-palih satya-vardhanah

He is truthful (satya-vrata and satya-para). He is present in the three phases of cosmic manifestation-creation, maintenance, and annihilation (tri-satya). He is the cause of the creation (satya-karana), the shelter in which the creation rests (satyashraya), and the destroyer of the creation (satya-hara). He is the protector of the creation (sat-pali). He makes the creation prosper (satya-vardhana).

Text 21

sarvanandah sarva-harah sarvagah sarva-vashya-krit sarva-pata sarva-sukhah sarva-shruti-ganarnavah

He is all bliss (sarvananda), He removes everything (sarva-hara), He is present

everywhere (sarvaga), He controls everything (sarva-vashya-krit) and protects everything (sarva-pata), He is all happiness (sarva-sukha), and He is the ocean of all the Vedas (sarva-shruti-ganarnava).

Text 22

janardano jagannatho jagat-trata jagat-pita jagat-karta jagad-dharta jagad-ananda-murtiman

He protects the people from many sufferings (janardana). He is the master of the universes (jagannatha), the protector of the universes (jagat-trata), the father of the universes (jagat-pita), the creator of the universes (jagat-karta), the maintainer of the universes (jagad-dharta), and the personified bliss of the universes (jagad-anandamurtiman).

Text 23

dhara-patir loka-patih svar-patir jagatam patih vidya-patir vitta-patih sat-patih kamala-patih

He is the master of the earth (dhara-pati), the master of the planets (loka-pati), the master of the heavenly planets (svar-pati), the master of the universes (jagatam pati), the master of knowledge (vidya-pati), the master of wealth (vitta-pati), the master of the devotees (sat-pati), and the master of the goddess of fortune (kamala-pati).

Text 24

catur-atma catur-bahush catur-varga-phala-pradah catur-vyuhash catur-dhama catur-yuga-vidhayakah

He appears in four forms (catur-atma and catur-vyuha), has four arms (catur-bahu), gives the results of action to the four kinds of men (catur-varga-phala-prada), resides in four abodes (catur-dhama), and creates the four yugas (catur-yuga-vidhayaka).

Text 25

adi-devo deva-devo devesho deva-dharanah deva-krid deva-bhrid devo devedita-padambujah

He is the first of Deities (adi-devo), the master of the demigods (deva-deva and devesha), the maintainer of the demigods (deva-dharana and deva-bhrid), the creator of the demiogds (deva-krid), the Supreme Lord (deva), and the Lord whose lotus feet the demigods praise (devedita-padambuja).

Text 26

vishveshvaro vishva-rupi vishvatma vishvato-mukhah vishva-sur vishva-phala-do vishvago vishva-nayakah

He is the master of the universes (vishveshvara and vishva-nayaka), the form of the universes (vishva-rupi), the soul of the universes (vishvatma), all-pervading, with His faces everywhere in the universes (vishvato-mukha), the creator of the universes (vishva-su), the giver of results to the residents of the universes (vishva-phala-da), and present everywhere in the universes (vishvaga).

Text 27

bhuta-krid bhuta-bhrid bhavo bhutatma bhuta-bhavanah

bhutido bhuti-vistaro vibhutir bhuti-palakah

He is the creator of the living entities (bhuta-krit and bhuta-bhavana), the maintainer of the living entities (bhuta-bhrit), the supreme being (bhava), the Supersoul present in the living entities (bhutatma), the giver of powers and opulences (bhutida), the expander of powers and opulences (bhuti-vistara), the personification of powers and opulences (vibhutir), and the protector of powers and opulences (bhuti-palaka).

Text 28

narayano nara-shayi nara-sur nara-jivanah naraika-phala-do naramukti-do nara-nayakah

He is the resting place of the living entities (narayana and nara-shayi), the father of the living entities (nara-su), the life of the living entities (nara-jivana), the only giver of the results of work to the living entities (naraika-phala-da), the giver of liberation to the living entities (nara-mukti-da), and the leader of the living entities (nara-nayaka).

Text 29

sahasra-rupah sahasranama sahasra-vigrahah sahasra-shirsha sahasrapadakshi-bhuja-shirshavan

He has thousands of forms (sahasra-rupa and sahasra-vigraha), thousands of names (sahasra-nama), thousands of heads (sahasra-shirsha), and thousands of feet, eyes, arms, and heads (sahasra-padakshi-bhuja-shirshavan).

Text 30

padma-nabhah padma-garbhah padmi padma-nibhekshanah padma-shayi padma-mali padmankita-pada-dvayah

His navel is a lotus (padma-nabha), the lotus is born from Him (padma-garbha and padmi), His eyes are like the lotus (padma-nibhekshana), He rests on a lotus (padmashayi), He wears a lotus garland (padma-mali), and His feet bear the signs of lotuses (padmankita-pada-dvaya).

Text 31

viryavan sthairyavan vagmi shauryavan dhairyavan kshami dhiman dharma-paro bhogi bhagavan bhaya-nashanah

He is powerful (viryavan), steady (sthairyavan), eloquent (vagmi), heroic (shauryavan), patient (dhairyavan), tolerant (kshami), intelligent (dhiman), religious (dharma-para), the greatest enjoyer (bhogi), full of all opulences (bhagavan), and the killer of fears (bhaya-nashana).

Text 32

jayanto vijayo jeta jayado jaya-vardhanah amani manado manyo mahimavan maha-balah

He is victorious (jayanta, vijaya, and jeta), the giver of vitory (jayada and jayavardhana), humble (amani), respectful (manada), worshipable (manya), glorious (mahimavan), and very powerful (maha-bala).

Text 33

satushtas toshado data damano dina-vatsalah jnani yashasvan dhritiman maha-ojo-balashrayah

He is satisfied (satushta), the giver of satisfaction (toshada), generous (data), the supreme controller (damana), kind to the poor and fallen (dina-vatsala), wise (jnani), famous (yashasvan), patient (dhritiman), and the shelter of great strength (maha-ojobalashraya).

Text 34

hayagrivo maha-teja maharnava-vinoda-krit madhu-kaitabha-vidhvamsi veda-krid veda-palakah

He appeared as the Hayagriva incarnation (hayagriva). He is very powerful (mahateja), a great ocean of transcendental pastimes (maharnava-vinoda-krit), the killer of Madhu and Kaitabha (madhu-kaitabha-vidhvamsi), the author of the Vedas (veda-krid), and the protector of the Vedas (veda-palaka).

Text 35

sanat-kumarah sanakah sanandash ca sanatanah akhanda-brahma-vratavan atma yoga-vicarakah

He is Sanat-kumara (sanat-kumara), Sanaka-kumara (sanaka), Sananda-kumara (sananda), and Sanatana-kumara (sanatana). He observes an unbroken vow of celibacy (akhanda-brahma-vratavan), He is the Supersoul (atma), and He is the philosopher of yoga (yoga-vicaraka).

Text 36

shri-narado deva-rishih karmakarma-pravartakah satvatagama-kril lokahitahita-prasucakah

He is Narada Muni (shri-narada and deva-rishi), He teaches how to act without incurring karmic results (karmakarma-pravartaka), He is the author of the Satvata

Tantra (satvatagama-krit), and He teaches the people what is auspicious and what is not auspicious (loka-hitahita-prasucaka).

Text 37

adi-kolo yajna-tattvam dhatri-nasa-putodbhavah dantagra-nyasta-bhu-golo hiranyaksha-balantakah

He is a transcendental boar (adi-kola), the beneficiary of the Vedic sacrifices (yajnatattvam), the boar born from Brahma's nostril (dhatri-nasa-putodbhava), the boar that lifted the earth in its tusk (dantagra-nyasta-bhu-gola), and the killer of Hiranyaksha's strength (hiranyaksha-balantaka).

Text 38

prithvi-patih shighra-vego romantar-gata-sagarah svasavadhuta-hemadrih prajapati-patis tatah

He is the master of the earth (prithvi-pati), very powerful (shighra-vega), the Lord whose bodily pores are great oceans (romantar-gata-sagara), the Lord whose breathing makes the golden mountains tremble (svasavadhuta-hemadri), and the master of the Prajapatis (prajapati-pati).

Text 39

ananto dharani-bharta patala-tala-vasa-krit kalagni-javano nagaraja-rajo maha-dyutih

He is endless (ananta), the maintainer of the earth (dharani-bharta), the Lord who resides in Patalaloka (patala-tala-vasa-krit), the fire of time (kalagni-javana), the king of the kings of snakes (naga-raja-raja), and very splendid (maha-dyuti).

Text 40

maha-kurmo vishva-kayah shesha-dhrik sarva-palakah loka-pitri-ganadhishah

pitri-stuta-maha-padah

He appeared as Lord Kurma (maha-kurma), the universe is His body (vishva-kaya), He is the maintainer of Lord Shesha (shesha-dhrik), He protects all (sarva-palaka), He is the master of the pitas (loka-pitri-ganadhisha), and His feet are glorified by the pitas (pitri-stuta-maha-pada).

Text 41

kripamayah svayam-vyaktir dhruva-priti-vivardhanah dhruva-stuta-pado vishnuloka-do loka-pujitah

He is merciful (kripamaya), self-manifested (svayam-vyakti), Dhruva is full of love for Him (dhruva-priti-vivardhana), Dhruva offers prayers to His feet (dhruva-stutapada), He grants residence in Vishnuloka (vishnu-loka-da), and He is worshiped by the worlds (loka-pujita).

Text 42

shuklah kardama-santaptas tapas-toshita-manasah

mano-'bhishta-prado harshabindv-ancita-sarovarah

He appeared as Lord Shukla (shuklah). Kardama Muni performed austerities to please Him (kardama-santapta). He is pleased at heart by austerities (tapas-toshitamanasa). He fulfills the heart's desires (mano-'bhishta-prada). He is a lake filled with drops of happiness (harsha-bindv-ancita-sarovara).

Text 43

yajnah sura-ganadhisho daitya-danava-ghatakah manu-trata loka-palo loka-palaka-janma-krit

He is sacrifice personified (yajna), the master of the demigods (sura-ganadhisha), the killer of the Daityas and Danavas (daitya-danava-ghataka), the protector of the Manus (manu-trata), and the protector of the people (loka-pala). He has taken birth to protect the people (loka-palaka-janma-krit).

Text 44

kapilakhyah sankhya-pata

kardamanga-samudbhavah sarva-siddhi-ganadhisho devahuti-gati-pradah

He is bears the name Kapila (kapilakhya). He is the protector of the sankhya philosophy (sankhya-pata), the son of Kardama Muni (kardamanga-samudbhava), the master of all mystic perfections (sarva-siddhi-ganadhisha), and the Lord who gave liberation to Devahuti (devahuti-gati-prada).

Text 45

datto 'tri-tanayo yogi yoga-marga-pradarshakah anasuyananda-karah sarva-yogi-jana-stutah

He is Dattatreya (datta), the son of Atri Muni (atri-tanaya). He is the greatest yogi (yogi), the teacher of the path of yoga (yoga-marga-pradarshaka), the bliss of Anasuya (anasuyananda-kara), and the object of the prayers of all the yogis (sarva-yogi-janastuta).

Text 46

narayano nara-rishir dharma-putro maha-manah mahesha-shula-damano maheshaika-vara-pradah

He is Narayana Rishi (narayana), Nara Rishi (nara-rishi), the son of Dharma (dharma-putra), very intelligent (maha-manah), the person who defeated Lord Shiva's spear (mahesha-shula-damana), and the person who gave to Lord Shiva a benediction (maheshaika-vara-prada).

Text 47

akalpanta-tapo dhiro manmathadi-madapahah urvashi-srig jitanango marakandeya-priya-pradah

He performs austerities until the end of the kalpa (akalpanta-tapa), He is a great philosopher (dhira), He subdues the passion of Kamadeva and others who are passionate (manmathadi-madapaha), He created Urvashi (urvashi-srik), He defeated Kamadeva (jitananga), and He is dear to Markandeya Muni (marakandeya-priya-prada).

Text 48

rishabho nabhi-sukhado meru-devi-priyatmajah yogi-raja-dvija-srashta yoga-carya-pradarshakah

He is Rishabha (rishabha), the delight of Maharaja Nabhi (nabhi-sukhada), the dear son of Meru-devi (meru-devi-priyatmaja), the creator of the brahmanas and the kings of the yogis (yogi-raja-dvija-srashta), and the teacher of yoga (yoga-carya-pradarshaka).

Text 49

ashta-bahur daksha-yajnapavano 'khila-sat-kritah dakshesha-dvesha-shamano daksha-jnana-pradayakah

He has eight arms (ashta-bahu), He purified Daksha's yajna (daksha-yajna-pavana), He is kind to all (akhila-sat-krita), He mediated the quarrel between Shiva and Daksha (dakshesha-dvesha-shamana), and He gave transcendental knowledge to Daksha (daksha-jnana-pradayaka).

Text 50

priyavrata-kulotpanno gaya-nama maha-yashah udara-karma bahu-vin maha-guna-ganarnavah

He was born in the dynasty of King Priyavrata (priyavrata-kulotpanna), He bore the name Gaya (gaya-nama), He is very famous (maha-yasha), He performs great deeds (udara-karma), He knows everything (bahu-vit), and He is a great ocean of transcendental virtues (maha-guna-ganarnava).

Text 51

hamsa-rupi tattva-vakta gunaguna-vivecakah dhatri-lajja-prashamano brahmacari-jana-priyah

He appears in the form of a swan (hamsa-rupi), speaks the truth (tattva-vakta), distinguishes virtue from vice (gunaguna-vivecaka), comforts Brahma's embarrassment (dhatri-lajja-prashamana), and is dear to the brahmacaris (brahmacari-jana-priya).

Text 52

vaishyah prithuh prithvi-dogdha sarva-jivana-doha-krit adi-rajo janavasakarako bhu-sami-karah

He is the farmer (vaishya), King Prithu (prithu), who milked the earth (prithvidogdha), gave milk to all living entities (sarva-jivana-doha-krit), is the first king (adiraja), gave shelter to the living entities (janavasa-karaka), and leveled the earth (bhusami-kara).

Text 53

praceto-'bhishtuta-padah shanta-murtih sudarshanah diva-ratri-ganadhishah ketumala-janashrayah

His feet were glorified by the Pracetas (praceto-'bhishtuta-pada), His form is peaceful (shanta-murti), He is handsome (sudarshana), He is the king of the host of

days and nights (diva-ratri-ganadhisha), and He is the shelter of the people of Ketumala-varsha (ketumala-janashraya).

Text 54

shri-kamadevah kamalakama-keli-vinoda-krit sva-pada-rati-do 'bhishtasukha-do duhkha-nashanah

He is Kamadeva (shri-kamadeva), He enjoys amorous pastimes with the goddess of fortune (kamala-kama-keli-vinoda-krit), He gives love for His feet (sva-pada-rati-da), He fulfills desires and brings happiness (abhishta-sukha-da), and He destroys sufferings (duhkha-nashana).

Text 55

vibhur dharma-bhritam shreshtho veda-shirsho dvijatmajah ashtashiti-sahasranam muninam upadesha-dah

He is all-powerful (vibhu), He is the best of they who uphold the principles of religion (dharma-bhritam shreshtha), the Vedas are His head (veda-shirsha), the brahmanas are His sons (dvijatmaja), and He is the teacher of eighty-thousand sages (ashtashiti-sahasranam muninam upadesha-da).

Text 56

satya-seno yaksha-rakshodahano dina-palakah indra-mitra-surari-ghnah sunrita-dharma-nandanah

He is Satyasena (satya-sena), He burned the yakshas and rakshasas (yaksharaksho-dahana), He is the protector of the poor and wretched (dina-palaka), He kills the enemies of Inrda, Mitra, and the demigods (indra-mitra-surari-ghna), and He is the son of Dharma and Sunrita (sunrita-dharma-nandana).

Text 57

harir gaja-vara-trata graha-pasha-vinashakah trikutadri-vana-shlaghi sarva-loka-hitaishanah

He takes away all that is inauspicious (hari), He protected the best of the elephants (gaja-vara-trata), He killed the crocodile (graha-pasha-vinashaka), He was glorified in the forest of Mount Trikuta (trikutadri-vana-shlaghi), and He brought auspiciousness to all (sarva-loka-hitaishana).

Text 58

vaikunthah shubhra-sukha-do vikuntha-sundari-kritah rama-priyakarah shriman nija-loka-pradarshakah

He is the son of Vikuntha-devi (vaikuntha), He brought glorious happiness (shubhrasukha-da), He made Vikuntha-devi become very beautiful (vikuntha-sundari-krita), He is dear to the goddess of fortune (rama-priyakara), He is handsome and glorious (shriman), and He reveals Himself to His own devotees (nija-loka-pradarshaka).

Text 59

vipra-shapa-parikhinnanirjararti-nivaranah dugdhabdhi-mathano vipro vairaja-tanayo 'jitah

He saved the demigods from great sufferings when they were cursed by a brahmana (vipra-shapa-parikhinna-nirjararti-nivarana), He churned the ocean of milk (dugdhabdhi-mathana), He is the greatest brahmana (vipra), He is the son of Vairaja (vairaja-tanaya), and He is invincible (ajita).

Text 60

mandaradri-dharo kurmo deva-danava-sharma-krit jambudvipa-samah srashta piyushotpatti-karanam

He lifted Mount Mandara (mandaradri-dhara), he became a great turtle (kurma), He brought auspiciousness to both the demigods and the demons (deva-danava-sharmakrit), He made Jambudvipa level (jambudvipa-sama), He is the creator (srashta), and He extracted nectar (piyushotpatti-karanam).

Text 61

dhanvantari ruk-shamano 'mrita-dhrik vak-prashantakah ayur-veda-karo vaidya-

rajo vidya-pradayakah

He appeared as Dhanvantari (dhanvantari), who cures disease (ruk-shamana and ruk-prashantaka), carries nectar (amrita-dhrik), composes the Ayur Veda (ayur-vedakara), is the king of physicians (vaidya-raja), and is the giver of medical knowledge (vidya-pradayaka).

Text 62

devabhaya-karo daityamohini kama-rupini girbanamrita-po dushtadaitya-danava-vancakah

He made the demigods fearless (devabhaya-kara), as Mohini-devi He bewildered the demons (daitya-mohini), He assumes any form He wishes, including the form of a girl (kama-rupini), He gave the demigods nectar to drink (girbanamrita-pa), and He cheated the demon Danavas (dushta- daitya-danava-vancaka).

Text 63

maha-matsyo maha-kayah shalvantar-gata-sagarah

devari-daitya-damano vrihi-bija-surakshakah

He appeared as a great fish (maha-matsya), who had a gigantic form (maha-kaya), who swan in the shalva ocean (shalvantar-gata-sagara), who defeated the demon enemies of the demigods (devari-daitya-damana), and who protected the rice crop (vrihi-bija-surakshaka).

Text 64

puccha-ghata-bhramat-sindhuh satyavrata-priya-pradah bhakta-satyavrata-trata yoga-traya-pradarshakah

His tail made great waves in the ocean (puccha-ghata-bhramat-sindhu), He was pleased with Satyavrata (satyavrata-priya-prada), He protected the devoted Satyavrata (bhakta-satyavrata-trata), and He revealed the three Vedas (yoga-traya-pradarshaka).

Text 65

narasimho lola-jihvah

shanku-karno nakhayudhah satavadhuta-jalado danta-dyuti-jita-prabhah

He appeared as Lord Nrimha (narasimha), who licked His tongue (lola-jihva), whose ears were pointed (shanku-karna), whose claws were powerful weapons (nakhayudha), whose mane was a moving cloud (satavadhuta-jalada), and the splendor of whose teeth eclipsed all other splendor (danta-dyuti-jita-prabha).

Text 66

hiranyakashipu-dhvamsi bahu-danava-darpa-ha prahlada-stuta-padabjo bhakta-samsara-tapa-ha

He killed Hiranyakashipu (hiranyakashipu-dhvamsi). He killed the pride of many demons (bahu-danava-darpa-ha). His lotus feet were glorified by Prahlada (prahladastuta-padabja). For His devotees He kills the sufferings of repeated birth and death (bhakta-samsara-tapa-ha).

Text 67

brahmendra-rudra-bhiti-ghno deva-karya-prasadhakah jvalaj-jalana-shankashah sarva-bhiti-vinashakah

His kills the fears of Brahma, Indra, and Shiva (brahmendra-rudra-bhiti-ghna), He acts for the demigods' benefit (deva-karya-prasadhaka), He is glorious like a blazing fire (jvalaj-jalana-shankasha), and He kills all fears (sarva-bhiti-vinashaka).

Text 68

maha-kalusha-vidhvamsi sarva-kama-vara-pradah kala-vikrama-samharta graha-pida-vinashakah

He kills the greatest sins (maha-kalusha-vidhvamsi), fulfills all desires (sarva-kamavara-prada), kills the power of time (kala-vikrama-samharta), and kills the sufferings coming from inauspicious astrological conditions (graha-pida-vinashaka).

Text 69

sarva-vyadhi-prashamanah pracanda-ripu-danda-krit ugra-bhairava-santrastahararti-vinivarakah

He cures all diseases (sarva-vyadhi-prashamana), punishes the powerful demons (pracanda-ripu-danda-krit), and removes the sufferings of Shiva, who is afraid of the horrible demons (ugra-bhairava-santrasta-hararti-vinivaraka).

Text 70

brahma-carmavrita-shirah shiva-shirshaika-nupurah dvadashaditya-shirshaikamanir dik-pala-bhushanah

Lord Brahma is His parasol (brahma-carmavrita-shira), Lord Shiva's head is His ankle-bells (shiva-shirshaika-nupura), the heads of the twelve Adityas are His jewels (dvadashaditya-shirshaika-mani), and the protectors of the directions are His ornaments (dik-pala-bhushana).

Text 71

vamano 'diti-bhiti-ghno dvijati-gana-mandanah tripada-vyaja-yacnaptabali-trailokya-sampadah

He is Vamana (vamanq), who killed Aditi's fears (aditi-bhiti-ghna), who is the decoration of the brahmanas (dvijati-gana-mandana), and who on the preText of begging for three steps of land took the opulence of the three worlds from Bali Maharaja (tripada-vyaja-yacnapta-bali-trailokya-sampada).

Text 72

pannakha-kshata-brahmandakataho 'mita-vikramah svardhuni-tirtha-janano brahma-pujyo bhayapahah

With His toe He broke an opening in the universe (pannakha-kshata-brahmandakataha), His power is without limit (amita-vikrama), He is the father of the sacred Ganges (svardhuni-tirtha-janana), He is worshiped by Brahma (brahma-pujya), and He removes fears (bhayapaha).

Text 73

svanghri-vari-hataghaugho vishva-rupa-pradarshanah bali-priya-karo bhaktasvarga-dogdha gada-dharah

The river that flows from His foot destroys a flood of sins (svanghri-varihataghaugha), He revealed the universal form (vishva-rupa-pradarshana), He is affectionate to Bali Maharaja (bali-priya-kara), He brings His devotess to the spiritual world (bhakta-svarga-dogdha), and He holds a club (gada-dhara).

Text 74

jamadagnyo maha-viryah pashu-bhrit kartavirya-jit sahasrarjuna-samharta sarva-kshetra-kulantakah He is Jamadagni's son Parashurama, (jamadagnya), who is very powerful (maha-virya), who holds an ax (pashu-bhrit), who defeated Kartaviryarjuna (kartavirya-jit), who defeated a thousand of Kartaviryarjuna's soldiers (sahasrarjuna-samharta), and who killed all the kshatriyas (sarva-kshetra-kulantaka).

Text 75

nihkshatra-prithvi-karano vira-jid vipra-rajya-dah dronastra-veda-pravado mahesha-guru-kirti-dah

He killed all the kshatriyas on the earth (nihkshatra-prithvi-karana), defeated all the heroic warriors (vira-jit), gave the earth's kingdoms to the brahmanas (vipra-rajya-da), taught the Dhanur Veda to Dronacarya (dronastra-veda-pravada), and glorified His guru, Lord Shiva (mahesha-guru-kirti-da).

Text 76

surya-vamshabja-taranih shrimad-dasharathatmajah shri-ramo ramacandrash ca ramabhadro 'mita-prabhah

He is the sun that makes the lotus of the Surya-vamsha bloom (surya-vamshabjatarani), He is the son of Shri Dasharatha (shrimad-dasharathatmaja), He is Shri Rama (shri-rama, ramacandra, and ramabhadra), and His power is without limit (amitaprabha).

Text 77

nila-varna-pratikashah kaushalya-prana-jivanah padma-netrah padma-vaktrah padmankita-padambujah

His complexion is dark (nila-varna-pratikasha), He is the life of Kaushalya (kaushalya-prana-jivana), His eyes are lotus flowers (padma-netra), His face is a lotus flower (padma-vaktra), and His lotus feet bear the marks of lotus flowers (padmankitapadambuja).

Text 78

pralamba-bahush carv-ango ratna-bharanah bhushitah divyambaro divya-dhanur dishta-divyastra-paragah

His arms are long (pralamba-bahu), His limbs are handsome (carv-anga), He wears jewel ornaments (ratna-bharana-bhushita), His garments are splendid (divyambara),

His bow is splendid (divya-dhanu), and He controls the best of splendid weapons (dishta-divyastra-paraga).

Text 79

nistrimsha-panir viresho 'parimeya-parakramah vishvamitra-gurur dhanvi dhanur-veda-vid-uttamah

He holds a sword in His hand (nistrimsha-pani), He is the king of heroes (viresha), His strength has no limit (aparimeya-parakrama), His guru is Vishvamitra (vishvamitraguru), He holds a bow (dhanvi), and He is best of they who know the Dhanur Veda (dhanur-veda-vid-uttama).

Text 80

riju-marga-nimnitteshusangha-tadita-tadakah su-bahur bahu-viryadhyabahu-rakshasa-ghatakah

His arrows fly straight and always hit their target (riju-marga-nimnitteshu-sanghatadita-tadaka), His arma are powerful (su-bahu), and with His great strength He killed many demons (bahu-viryadhya-bahu-rakshasa-ghataka).

Text 81

prapta-candisha-dor-dandacanda-kodanda-khandanah janakananda-janako janaki-priya-nayakah

He broke Shiva's bow (prapta-candisha-dor-danda-canda-kodanda-khandana), delighted King Janaka (janakananda-janaka), and became Sita's beloved hero (janakipriya-nayaka).

Text 82

arati-kula-darpa-ghno dhvasta-bhargava-vikramah pitri-vak-tyakta-rajya-shrir vana-vasa-kritotsavah

He killed the pride of His enemies (arati-kula-darpa-ghna), and eclipsed the power of Parashurama (dhvasta-bhargava-vikrama). On His father's order He left the opulence of the kingdom (pitri-vak-tyakta-rajya-shri) and enjoyed a festival of transcendental pastimes as He lived in the forest (vana-vasa-kritotsava).

Text 83

viradha-radha-damanash citrakutadri-mandirah dvija-shapa-samucchannadandakaranya-sharma-krit

He defeated the demon Viradha (viradha-radha-damana), lived in a palace on Mount Citrakuta (citrakutadri-mandira), and made Dandakaranya forest auspicious even though it was cursed by a brahmana (dvija-shapa-samucchanna-dandakaranya-sharmakrit).

Text 84

caturdasha-sahasrograrakshasa-ghnah kharantakah trishirah-prana-shamano dushta-dushana-dushanah

He killed 114 horrible demons (caturdasha-sahasrogra-rakshasa-ghna). He killed the demon Khara (kharantaka), took away the life of the demon Trishira (trishirah-pranashamana), and killed many evil demons (dushta-dushana-dushana).

Text 85

cadma-marica-mathano janaki-viraharti-krit jatayushah kriya-kari kabandha-vadha-kovidah

He was troubled by treacherous Marica (cadma-marica-mathana). He suffered in separation from Sita (janaki-viraharti-krit). He performed the funeral ceremony of Jatayu (jatayushah kriya-kari). He expertly killed Kabandha (kabandha-vadha-kovida).

Text 86

rishyamuka-guha-vasi kapi-pancaka-sakhya-krit vama-padagra-nikshiptadundubhy-asthi-brihad-girih

He lived in a cave in Rishyamuka (rishyamuka-guha-vasi). He befriended five monkeys (kapi-pancaka-sakhya-krit). With His left foot He kicked far away the great mountain that was the Dundubhi's skeleton (vama-padagra-nikshipta-dundubhy-asthibrihad-giri).

Text 87

sakantakara-durbhedasapta-tala-prabhedakah kishkindhadhipa-vali-ghno mitra-sugriva-rajya-dah

He easily broke the seven unbreakable tala trees (sakantakara-durbheda-sapta-talaprabhedaka). He killed Vali, the king of Kishkindha (kishkindhadhipa-vali-ghna) and gave Vali's kingdom to His own friend Sugriva (mitra-sugriva-rajya-da).

Text 88

anjaneya-svalanguladagdha-lanka-mahodayah sita-viraha-vispashtarosha-kshobhita-sagarah

For His sake Hanuman set fire to Lanka with his tail (anjaneya-svalangula-dagdhalanka-mahodaya). In separation from Sita He became an ocean of tears (sita-virahavispashta- rosha-kshobhita-sagara).

Text 89

girikuta-samutkshepasamudradbhuta-setu-krit pada-prahara-santrastavibhishana-bhayapahah

He built across the ocean a wonderful bridge made of boulders thrown from the tops of mountains (girikuta-samutkshepa-samudradbhuta-setu-krit). He kicked away Vibhishana's fears (pada-prahara-santrasta- vibhishana-bhayapaha).

Text 90

angadokti-pariklishtaghora-ravana-sainya-jit nikumbha-kumbha-dhumrakshakumbhakarnadi-vira-ha

Unhappy by hearing Angada's words, He defeated horrible Ravana's army (angadokti-pariklishta-ghora-ravana-sainya-jit). He killed Nikumbha, Kumbha, Dhumraksha, Kumbhakarna, and many other heroic warriors (nikumbha-kumbhadhumraksha-kumbhakarnadi-vira-ha).

Text 91

kailasa-sahanonmattadashanana-shiro-harah agni-samsparsha-samshuddhasita-samvaranotsukah

He cut off the ten heads of Ravana, who had madly tried to lift Mount Kailasa (kailasa-sahanonmatta-dashanana-shiro-hara). He was pleased when Sita's purity was proved in the trial by fire (agni-samsparsha-samshuddha-sita-samvaranotsuka).

Text 92

kapi-rakshasa-rajangaprapta-rajya-nijashrayah ayodhyadhipatih sarva-

rajanya-gana-shekharah

Leaving the realms of the monkeys and demons, He returned to His own kingdom (kapi-rakshasa-rajanga-prapta-rajya-nijashraya), where He became the king of Ayodhya (ayodhyadhipati), the crown of all kings (sarva-rajanya-gana-shekhara).

Text 93

acintya-karma nripatih prapta-simhasanodayah dushta-durbuddhi-dalano dina-hinaika-palakah

His activities were inconceivable (acintya-karma), He was a great king (nripati), He sat on a great throne (prapta-simhasanodaya), He punished the wicked and evil-minded (dushta-durbuddhi-dalana), and He protected the poor and helpless (dina-hinaikapalaka).

Text 94

sarva-sampatti-jananas tiryan-nyaya-vivecakah

shudra-ghora-tapah-plushtadvija-putraika-jivanah

He is the source of all opulence and good fortune (sarva-sampatti-janana), He can understand the motives of the crooked (tiryan-nyaya-vivecaka), and he protected a brahmana's son burned by a shudra's terrible austerities (shudra-ghora-tapah-plushtadvija-putraika-jivana).

Text 95

dushta-vak-klishta-hridayah sita-nirvasa-karakah turanga-medha-kratu-yat shrimat-kusha-lavatmajah

His heart was pained by a wicked person's words (dushta-vak-klishta-hridaya), He sent Sita into exile (sita-nirvasa-karaka), He performed many ashvamedha yajnas (turanga-medha-kratu-yat), and His sons were Kusha and Lava (shrimat-kushalavatmaja).

Text 96

satyartha-tyakta-saumitrah

sunnita-jana-sangrahah sat-karna-pura-sat-kirtih kirtya lokagha-nashanah

For the sake of the truth He left Lakshmana (satyartha-tyakta-saumitra), He brought His associates to the spiritual world (sunnita-jana-sangraha), His glories are earrings worn by the saintly devotees (sat-karna-pura-sat-kirti), and His glories destroy the sins of the world (kirtya lokagha-nashana).

Text 97

bharato jyeshtha-padabjarati-tyakta-nripasanah sarva-sad-guru-sampannah koti-gandharva-nashakah

He is Bharata (bharata), who, out of love fro His elder brother's lotus feet, renounced the throne (jyeshtha-padabja-rati-tyakta-nripasana). He gave all auspiciousness to the bona-fide spiritual masters (sarva-sad-guru-sampanna), and He killed millions of Gandharvas (koti-gandharva-nashaka).

Text 98

lakshmano jyeshtha-nirato deva-vairi-ganantakah indra-jit prana-shamano bhratriman tyakta-vigrahah

He was Lakshmana (lakshmana), who dearly loved His elder brother (jyeshthanirata). He killed the demigods' enemies (deva-vairi-ganantaka), He killed Indrajit (indrajit-prana-shamana), He was Rama's brother (bhratriman), and He left His body (tyakta-vigraha).

Text 99

shatrughno 'mitra-shamano lavanantaka-karakah arya-bhratri-jana-shlaghyah satam shlaghya-gunakarah

He was Shatrughna (shatrughna), who defeated His enemies (amitra-shamana), who killed Lavana (lavanantaka-karaka), who was praised by His noble brothers (aryabhratri-jana-shlaghya), and whose virtues are praised by the saintly devotees (satam shlaghya-gunakara).

Text 100

vata-patra-puta-sthayi shri-mukundo 'khilashrayah tanudararpita-jaganmrikanda-tanayah khagah

He stays on a banyan leaf (vata-patra-puta-sthayi), He is the giver of liberation (shri-mukunda) and the shelter of all (akhilashraya). To Markandeya Rishi He showed the universe present in His slender abdomen (tanudararpita-jagan- mrikanda-tanaya). He stays in the spiritual world (khaga).

Text 101

adyo deva-ganagranyo mitra-stuti-nati-priyah vritra-ghora-tanu-trastadeva-san-mantra-sadhakah

He is the first (adya), the first of Deities (deva-ganagranya), and pleased by the prayers and obeisances of His friends (mitra-stuti-nati-priya). He gave a spiritual mantra to the demigods when they were terrified of Vritrasura's horrible body (vritra-ghoratanu-trasta-deva-san-mantra-sadhaka).

Text 102

brahmanyo brahmana-shlaghi brahmanya-jana-vatsalah gosh-padapsu-galad-gatravalakhilya-janashrayah

He is the Deity worshiped by the brahmanas (brahmanya), He praises the brahmanas (brahmana-shlaghi), He loves the brahmanas (brahmanya-jana-vatsala), and He protected the Valakhilyas when they fell in the puddle of a cow's hoofprint (gosh-padapsu-galad-gatra- valakhilya-janashraya).

Text 103

daushmantir yajvanam shreshtho nripa-vismaya-karakah turanga-medha-bahu-krit vadanya-gana-shekharah

He was Daushmanti Bharata (daushmanti), who was the best of performers of sacrifice (yajvanam shreshtha). He filled the kings with wonder (nripa-vismaya-karaka), performed many ashvamedha-yajnas (turanga-medha-bahu-krit), and was the corwn of generous philanthropists (vadanya-gana-shekhara).

Text 104

vasavi-tanayah vyaso veda-shakha-nirupakah purana-bharatacaryah kali-loka-hitaishanah

He was Vasavi's son (vasavi-tanaya), Vyasa (vyasa), who arranged the branches of the Veda (veda-shakha-nirupaka), wrote the Puranas and Mahabharata (puranabharatacarya), and brought auspiciousness to the people of Kali-yuga (kali-lokahitaishana).

Text 105

rohini-hridayanando balabhadro balashrayah sankarshanah sira-panih mushalastro 'mala-dyutih

He was Balarama (balabhadra), who is the delight of Rohini's heart (rohinihridayananda), and the reservoir of great strength (balashraya). He is the same as Lord Sankarshana (sankarshana), He holds a plow in His hand (sira-pani), His weapon is a club (mushalastra), and He is splendid (amala-dyuti).

Text 106

shankha-kundendu-shvetangas tala-bhid dhenukantakah mushtikarishta-hanano langalakrishta-yamunah

His limbs are white like a conchshell, jasmine flower, or the moon (shankhakundendu-shvetanga), He broke many palm trees (tala-bhit), put an end to Dhenuka (dhenukantaka), killed Mushtika and Arishta (mushtikarishta-hanana), and with His plow dragged the Yamuna (langalakrishta-yamuna).

Text 107

pralamba-prana-ha rukmimathano dvividantakah revati-priti-do ramaramano balvalantakah

He killed Pralamba (pralamba-prana-ha), agitated Rukmi (rukmi-mathana), put an end to Dvivida (dvividantaka), loved Revati (revati-priti-da), enjoyed pastimes with the

beautiful gopis (rama-ramana), and put an end to Balvala (balvalantaka).

Text 108

hastinapura-sankarshi kauravarcita-sat-padah brahmadi-stuta-padabjo deva-yadava-palakah

He dragged Hastinapura (hastinapura-sankarshi) and His transcendental feet were worshiped by the Kauravas (kauravarcita-sat-pada). Brahma and the other demigods offered prayers to His lotus feet (brahmadi-stuta-padabja). He protects the demigods and the Yadavas (deva-yadava-palaka).

Note: The first sentence here is the last of Lord Balarama's names. Lord Krishna's names begin with the second sentence.

Text 109

maya-patir maha-mayo maha-maya-nidesha-krit yadu-vamshabdhi-purnendur

baladeva-priyanujah

He is the master of the illusory potency (maya-pati and maha-maya), He gives orders to the illusory potency (maha-maya-nidesha-krit), He is the full moon risen from the ocean of the Yadu dynasty (yadu-vamshabdhi-purnendu), and He is Balarama's dear younger brother (baladeva-priyanuja).

Text 110

narakriti param brahma paripurnah parodayah sarva-jnanadi-sampurnah purnanandah puratanah

He is the Supreme Brahman, who has a humanlike form (narakriti param brahma), He is perfect and complete (paripurna), He is the Supreme (parodaya), He is full of all opulences, beginning with all-knowledge (sarva-jnanadi-sampurna), He is full of transcendental bliss (purnananda), and He is the oldest (puratana).

Text 111

pitambarah pita-nidrah pita-veshma-maha-tapah

mahorasko maha-bahur maharha-mani-kundalah

He wears yellow garments (pitambara), He renounces sleep (pita-nidra), homeless, He performs great austerities (pita-veshma-maha-tapah), and He has a broad chest (mahoraska), powerful arms (maha-bahu), and very valuable jewel earrings (maharhamani-kundala).

Text 112

lasad-ganda-sthali-haimamauli-mala-vibhushitah su-caru-karnah su-bhrajanmakarakriti-kundalah

He is decorated with a glistening golden crown, necklace, and earrings (lasadganda-sthali-haima-mauli-mala-vibhushita), He has handsome ears (su-caru-karna), and He wears glistening shark-shaped earrings (su-bhrajan-makarakriti-kundala).

Text 113

nila-kuncita-su-snigdha-

kundalah kaumudi-mukhah su-nasah kunda-dashano lasat-kokanadadharah

His hair is splendid, dark, and curly (nila-kuncita-su-snigdha-kundala), His face is moonlight (kaumudi-mukha), His nose is handsome (su-nasa), His teeth are jasmine flowers (kunda-dashana), and His lips are splendid red lotuses (lasat-kokanadadhara).

Text 114

sumanda-haso rucirabhru-mandala-vilokanah kambu-kantho brihad-brahma valayangada-bhushanah

He smiles very gently (sumanda-hasa), His eyes and eyebrows are handsome and glorious (rucira-bhru-mandala-vilokana), His neck is a conchshell (kambu-kantha), He is the great Brahman (brihad-brahma), and He is decorated with bracelets and armlets (valayangada-bhushana).

Text 115

kaushtubhi vana-mali ca shankha-cakra-gadabja-bhrit shrivatsa-lakshya lakshyangah sarva-lakshana-lakshanah

He wears a Kaustubha jewel (kaushtubhi) and a garland of forest flowers (vanamali), He holds a conch, disc, club, and lotus (shankha-cakra-gadabja-bhrit), and He bears the mark of Shrivatsa (shrivatsa-lakshya lakshyanga), and all auspicious marks (sarva-lakshana-lakshana).

Text 116

dalodaro nimna-nabhir niravadyo nirashrayah nitamba-bimba-vyalambikinkini-kanci-manditah

His belly is a flower petal (dalodara), His navel is deep (nimna-nabhi), He is pure (niravadya), and independent (nirashraya), and a sash of bells decorates His hips (nitamba-bimba-vyalambi-kinkini-kanci-mandita).

Text 117

sama-janghajanu-yugmah sucaru-ruci-rajitah dhvaja-vajrankushambhojasharancita-padambujah

His knees and thighs are graceful (sama-janghajanu-yugma), He is handsome and splendid (sucaru-ruci-rajita), and His lotus feet bear the marks of a flag, thunderbolt, elephant-goad, lotus, and arrow (dhvaja-vajrankushambhoja-sharancita-padambuja).

Text 118

bhakta-bhramara-sanghatapita-padambujasavah nakha-candramani-jyotsnaprakashita-maha-manah

The bumblebees that are His devotees drink the nectar of His lotus feet (bhaktabhramara-sanghata-pita-padambujasava), and His noble-hearted devotees shine with the moonlight of His candrakanta jewel toenails (nakha-candramani-jyotsna-prakashitamaha-manah).

Text 119

padambuja-yuga-nyastalasan-manjira-rajitah sva-bhakta-hridayakashalasat-pankaja-vistarah

Glistening anklets shine on His lotus feet (padambuja-yuga-nyasta-lasan-manjirarajita), and He is a splendid lotus flower growing in His devotee's heart (sva-bhaktahridayakasha- lasat-pankaja-vistara).

Text 120

sarva-prani-jananando vasudeva-nuti-priyah devaki-nandano lokanandi-krid bhakta-bhiti-bhid

He delights all living beings (sarva-prani-janananda), He is pleased by Maharaja Vasudeva's prayers (vasudeva-nuti-priya), He is the delight of Devaki (devaki-nandana), He delights the worlds (loka-nandi-krit), and He breaks the devotees' fears (bhaktabhiti-bhit).

Text 121

sheshanugah sesha-shayi yashoda-nati-manadah nandananda-karo gopagopi-gokula-bandhavah

Shesha is His servant and follower (sheshanuga), He reclines on Shesha (seshashayi), He offers respects to Yasoda (yashoda-nati-manada), He delights Nanda (nandananda-kara), and He is the friend of Gokula's gopas and gopis (gopa-gopigokula-bandhava).

Text 122

sarva-vraja-jananandi bhakta-ballava-vallabhah baly-avyanga-lasad-gatro ballavi-bahu-madhya-gah

He delights all the people of Vraja (sarva-vraja-jananandi), He is dear to the devoted cowherd people (bhakta-ballava-vallabha), His splendid limbs are smooth asnd

free of all imperfection (baly-avyanga-lasad-gatra), and He is encircled by a gopi's arms (ballavi-bahu-madhya-ga).

Text 123

pita-putanika-stanyah putana-prana-shoshanah putanorah-sthala-sthayi putana-moksha-dayakah

He drank the milk of Putana's breast (pita-putanika-stanya), He dried up Putana's life (putana-prana-shoshana), He stayed on Putana's chest (putanorah-sthala-sthayi), and He gave liberation to Putana (putana-moksha-dayaka).

Text 124

samagata-jananandi shakatoccata-karakah prapta-viprashisho 'dhisho laghimadi-gunashrayah

He delighted the assembled people (samagata-jananandi), He knocked over the cart (shakatoccata-karaka), He was blessed by the brahmanas (prapta-viprashisha), He is the supreme controller (adhisha), and He is shelter where the mystic perfections, beginning with laghima, rest (laghimadi-gunashraya).

Text 125

trinavarta-gala-grahi trinavarta-nishudanah janany-ananda-janako jananya mukha-vishva-drik

He clung to Trinavarta's neck (trinavarta-gala-grahi), He killed Trinavarta (trinavarta-nishudana), He delighted His mother (janany-ananda-janak), and He showed to His mother the entire universe in His mouth (jananya mukha-vishva-drik).

Text 126

bala-krida-rato balabhasha-liladi-nirvritah gopa-gopi-priya-karo gita-nrityanukarakah

He enjoyed playing like a child (bala-krida-rata), He enjoyed pastimes of talking like a child (bala-bhasha-liladi-nirvrita), He is kind to the gopas and gopis (gopa-gopi-priyakara), and He is expert at singing and dancing (gita-nrityanukarakah

Text 127

navanita-viliptango navanita-lava-priyah navanita-lavahari navanitanutaskarah

His limbs are anointed with fresh butter (navanita-viliptanga), He is fond of fresh butter (navanita-lava-priya), He steals fresh butter (navanita-lavahari and navanitanutaskara).

Text 128

damodaro 'rjunonmulo gopaika-mati-karakah vrindavana-vana-krido nana-krida-visharadah

His waist was tied with a rope (damodara), He uprooted the arjuna trees (arjunonmula), He made the gopis think only of Him (gopaika-mati-karaka), He played in Vrindavana forest (vrindavana-vana-krida), and He is expert at enjoying many different pastimes (nana-krida-visharada).

Text 129

vatsa-puccha-samakarshi vatsasura-nishudanah bakarir agha-samhari balady-antaka-nashanah

He was pulled about as he clung to a calf's tail (vatsa-puccha-samakarshi), He killed Vatsasura (vatsasura-nishudana), He was the enemy of Bakasura (bakari), He killed Aghasura (agha-samhari), and He killed Aghasura, who tried to kill the gopa boys (balady-antaka-nashana).

Text 130

yamunanila-sanjushtasu-mrishta-pulina-priyah gopala-bala-puga-sthah snigdha-dadhy-anna-bhojanah

He is fond of the Yamuna's shore, which is filled with pleasant breezes (yamunanilasanjushta-su-mrishta-pulina-priya), He stays with the gopa boys (gopala-bala-pugastha), and He eats a lunch mixed with yogurt (snigdha-dadhy-anna-bhojana).

Text 131

go-gopa-gopi-priya-krid dhana-bhrin moha-khandanah vidhatur moha-janako 'ty-adbhutaishvarya-darshakah

He pleases the cows, gopas, and gopis (go-gopa-gopi-priya-krit), He is very wealthy (dhana-bhrit), He breaks illusion (moha-khandana), He bweildered the creator Brahma (vidhatur moha-janaka), and He showed very wonderful powers and opulences (atyadbhutaishvarya-darshaka).

Text 132

vidhi-stuta-padambhojo gopa-balaka-buddhi-bhit kaliya-darpa-dalano

naga-nari-nuti-priyah

Brahma offered prayers to His lotus feet (vidhi-stuta-padambhoja), He bewildered the gopa boyas (gopa-balaka-buddhi-bhit), He broke Kaliya's pride (kaliya-darpadalana), and He was pleased by the prayers of the serpent's wives (naga-nari-nutipriya).

Text 133

davagni-shamanah sarvavraja-bhrit jana-jivanah munjaranya-praveshaptakricchra-davagni-daranah

He extinguished a forest fire (davagni-shamana), He protects all the people of Vraja (sarva-vraja-bhrit), He is the life of all living entities (jana-jivana), and He extinguished a terrible fire in Munaranya forest (munjaranya-praveshapta-kricchra-davagni-darana).

Text 134

sarva-kala-sukha-krido barhi-barhavatamsakah

go-dhug-vadhu-jana-prano venu-vadya-visharadah

He enjoys happy pastimes eternally (sarva-kala-sukha-krida), He wears a peacockfeather crown (barhi-barhavatamsaka), He is the life of the gopis (go-dhug-vadhu-janaprana), and He is expert at playing the flute (venu-vadya-visharada).

Text 135

gopi-pidhanarundhano gopi-vrata-vara-pradah vipra-darpa-prashamanah vipra-patni-prasada-dah

He stole the gopis' garments and placed them in a tree (gopi-pidhanarundhana), He gave the gopis the benediction they followed a vow to obtain (gopi-vrata-vara-prada), He extinguished the brahmanas' pride (vipra-darpa-prashamana), and He gave His mercy to the brahmanas' wives (vipra-patni-prasada-da).

Text 136

shatakratu-makha-dhvamsi

shakra-darpa-madapahah dhrita-govardhana-girir vraja-lokabhaya-pradah

He stopped the sacrifice for King Indra (shatakratu-makha-dhvamsi), He removed Indra's pride (shakra-darpa-madapaha), He lifted Govardhana Hill (dhrita-govardhanagiri), and He made the people of Vraja fearless (vraja-lokabhaya-prada).

Text 137

indra-krita-lasat-kirtir govindo gokulotsavah nanda-trana-karo devajaleshedita-sat-kathah

Indra glorified Him splendidly (indra-krita-lasat-kirti). He is the king of the cows (govinda), the festival of happiness for Gokula (gokulotsava), and the protector of Nanda (nanda-trana-kara). The demigod of the waters praised Him (deva-jalesheditasat-katha).

Text 138

vraja-vasi-jana-shlaghyo nija-loka-pradarshakah su-venu-nada-madanonmatta-gopi-vinoda-krit

He was glorified by the people of Vraja (vraja-vasi-jana-shlaghya) and He showed them His own transcendental abode (nija-loka-pradarshaka). He enjoys pastimes with the gopis maddened by His expert flute-playing (su-venu-nada-madanonmatta-gopivinoda-krit)

Text 139

go-dhug-vadhu-darpa-harah sva-yashah-kirtanotsavah vrajangana-janaramo vraja-sundari-vallabhah

He removed the gopis' pride (go-dhug-vadhu-darpa-hara), the chanting of His transcendental glories is a festival of great happiness (sva-yashah-kirtanotsava), He enjoyed with the girls of Vraja (vrajangana-janarama), and He was the beloved of the beautiful girls of Vraja (vraja-sundari-vallabha).

Text 140

rasa-krida-rato rasamaha-mandala-mandanah vrindavana-vanamodi yamuna-kula-keli-krit

He enjoyed the pastime of the rasa dance (rasa-krida-rata), He was the central ornament in the great circle of the rasa dance (rasa-maha-mandala-mandana), He enjoyed pastimes in Vrindavana forest (vrindavana-vanamodi), and He enjoyed pastimes on the Yamuna's shore (yamuna-kula-keli-krit).

Text 141

gopika-gitika-gitah shankhacuda-shiro-harah maha-sarpa-mukha-grastatrasta-nanda-vimocakah

He sang duets with the gopis (gopika-gitika-gita), He cut off Shankhacuda's head (shankhacuda-shiro-hara), and He rescued terrified Nanda Maharaja who was held in a great serpent's mouth (maha-sarpa-mukha-grasta-trasta-nanda-vimocaka).

Text 142

sudarshanarcita-pado dushtarishta-vinashakah kesi-dveshi vyoma-hanta shruta-narada-kirtanah

His feet were worshiped by the Vidyadhara Sudarshana (sudarshanarcita-pada), He killed the demon Arishta (dushtarishta-vinashaka), He was the enemy of Keshi (keshidveshi), He killed Vyomasura (vyoma-hanta), and He heard Narada glorify Him (shrutanarada-kirtana).

Text 143

akrura-priya-krit krurarajaka-ghnah su-vesha-krit sudama-datta-maladhyah kubja-candana-carcitah

He was kind to Akrura (akrura-priya-krit), He killed a cruel washerman (krurarajaka-ghna), He wore nice garments (su-vesha-krit), He was opulently decorated with many garments offered by the florist Sudama (sudama-datta-maladhya), and He was anointed with sandal paste by the hunchback Kubja (kubja-candana-carcita).

Text 144

mathura-jana-samharshi canda-kodanda-khanda-krit kamsa-sainya-samucchedi vanig-vipra-ganarcitah

He delighted the people of Mathura (mathura-jana-samharshi), He broke the great bow (canda-kodanda-khanda-krit), He cut apart Kamsa's army (kamsa-sainyasamucchedi), and He was worshiped by the brahmanas and merchants (vanig-vipraganarcita).

Text 145

maha-kuvalayapidaghati canura-mardanah ranga-shalagataparanara-nari-kritotsavah

He killed the great Kuvalayapida (maha-kuvalayapida-ghati), He crushed Canura (canura-mardana), and He created a great festival of happiness for the men and women at the arena (ranga-shalagatapara- nara-nari-kritotsava).

Text 146

kamsa-dhvamsa-karah kamsasva-sarupya-gati-pradah kritograsena-nripatih sarva-yadava-saukhya-krit

He killed Kamsa (kamsa-dhvamsa-kara), granted Kama sarupya liberation (kamsasva-sarupya-gati-prada), made Ugrasena king (kritograsena-nripati), and delighted all the Yadavas (sarva-yadava-saukhya-krit).

Text 147

tata-matri-kritanando nanda-gopa-prasada-dah shrita-sandipani-gurur vidya-sagara-para-gah

He made His mother and father happy (tata-matri-kritananda), gave His mercy to the gopa Nanda (nanda-gopa-prasada-da), took shelter of His guru, Sandipani Muni (shrita-sandipani-guru), and crossed to the farther shore of knowledge (vidya-sagara-

para-ga).

Text 148

daitya-pancajana-dhvamsi pancajanya-dara-priyah sandipani-mritapatyadata kala-yamarcitah

He killed the demon Pancajana (daitya-pancajana-dhvamsi), was pleased by Pancajana's conchshell (pancajanya-dara-priya), gave to Sandipani Muni his dead son (sandipani-mritapatya-data), and was worshiped by Kala Yamaraja (kala-yamarcita).

Text 149

sairandhri-kama-santapashamano 'krura-priti-dah sharnga-capa-dharo nanashara-sandhana-kovidah

He pacified Kubja's passionate desires (sairandhri-kama-santapa-shamana), pleased

Akrura (akrura-priti-da), held the sharnga bow (sharnga-capa-dhara), and expertly shot many arrows (nana-shara-sandhana-kovida).

Text 150

abhedya-divya-kavacah shrimad-daruka-sarathih khagendra-cihnita-dhvajash cakra-panir gada-dharah

He wore unbreakable transcendental armor (abhedya-divya-kavaca), His charioteer was Daruka (shrimad-daruka-sarathi), His flag bore the insignia of Garuda (khagendracihnita-dhvaja), He held the cakra in His hand (cakra-pani), and He held a mace (gadadhara).

Text 151

nandaki yadu-senadhyo 'kshaya-bana-nishangavan surasurajeya-ranyo jita-magadha-yuthapah

He held the sword Nandaka (nandaki), He was opulent with the Yadavas' armies (yadu-senadhya), He han an inexhaustible quiver (akshaya-bana-nishangavan), He could not be defeated in battle by any demigod or demon (surasurajeya-ranya), and He defeated the king of the Magadhas (jita-magadha-yuthapa).

Text 152

magadha-dhvajini-dhvamsi mathura-pura-palakah dvaraka-pura-nirmata loka-sthiti-niyamakah

He destroyed the Magadhas' flag (magadha-dhvajini-dhvamsi), protected Mathura City (mathura-pura-palaka), built Dvaraka City (dvaraka-pura-nirmata), and kept the people safely there (loka-sthiti-niyamaka).

Text 153

sarva-sampatti-jananah svajanananda-karakah kalpa-vrikshancita-mahih sudharmanita-bhu-talah

He is the cause of all opulence and good fortune (sarva-sampatti-janana), and the cause of His devotees' happiness (svajanananda-karaka). His Dvaraka was filled with kalpa-vriksha trees (kalpa-vrikshancita-mahi). To the earth He brought the Sudharma assembly-house (sudharmanita-bhu-tala).

Text 154

yavanasura-samharta mucukundeshta-sadhakah rukmini-dvija-san-mantrarathaika-gata-kundinah

He killed Kalayavanasura (yavanasura-samharta), fulfilled Mucukunda's desires (mucukundeshta-sadhaka), and, on the advice of a brahmana sent by Rukmini, went by chariot to Kundina City (rukmini-dvija-san-mantra-rathaika-gata-kundina).

Text 155

rukmini-harako rukmimunda-mundana-karakah rukmini-priya-krit sakshadrukmini-ramani-patih

He kidnapped Rukmini (rukmini-haraka), shaved Rukmi's head (rukmi-mundamundana-karaka), was kind to Rukmini (rukmini-priya-krit), and became beautiful Rukmini's husband (sakshad-rukmini-ramani-pati).

Text 156

rukmini-vadanambhojamadhu-pana-madhuvratah syamantaka-nimittatmabhaktarkshadhipa-jit shucih

He was a bumblebee drinking the nectar of the lotus flower of Rukmini's face (rukmini-vadanambhoja-madhu-pana-madhuvrata). To get the Syamantaka jewel He defeated Jambavan, who was His devotee and the king of the Rikshas (syamantakanimittatma-bhaktarkshadhipa-jit). He is pure (shuci).

Text 157

jambavarcita-padabjah sakshaj-jambavati-patih satyabhama-kara-grahi

kalindi-sundari-priyah

Jambavan worshiped His lotus feet (jambavarcita-padabja), He became the husband of Jambavan's daughter (sakshaj-jambavati-pati), He accepted the hand of Satyabhama (satyabhama-kara-grahi), and He became the beloved of beautiful Kalindi (kalindisundari-priya).

Text 158

sutikshna-shringa-vrishabhasapta-jid raja-yutha-bhid nagnajit-tanaya-satyanayika-nayakottamah

He defeated seven sharp-horned bulls (sutikshna-shringa-vrishabha-sapta-jid), He defeated many kings (raja-yutha-bhid), and He became the greatest hero for Nagnajit's daughter, the heroine Satya (nagnajit-tanaya-satya-nayika-nayakottama).

Text 159

bhadresho lakshmana-kanto mitravinda-priyeshvarah

murajit pitha-senaninashano narakantakah

He was the Lord of Bhadra (bhadresha), the beloved of Lakshmana (lakshmanakanta), the dear master of Mitravinda (mitravinda-priyeshvara), and the hero that defeated Mura (murajit), killed Mura's general (pitha-senani-nashana), and put an end to Narakasura (narakantaka).

Text 160

dhararcita-padambhojo bhagadatta-bhayapaha narakahrita-divya-striratna-vahadi-nayakah

The earth worshiped His lotus feet (dhararcita-padambhoja), He removed Bhagadatta's fears (bhagadatta-bhayapaha), and He was the hero that married the splendid girls Naraka kidnapped (narakahrita-divya-stri-ratna-vahadi-nayaka).

Text 161

ashtottara-shata-dvy-ashtasahasra-stri-vilasavan satyabhamabala-vakyaparijatapaharakah

He was splendid with 16,108 wives (ashtottara-shata-dvy-ashta-sahasra-strivilasavan), and because of the girl Satyabhama's words He stole the Parijata tree (satyabhamabala-vakya-parijatapaharaka).

Text 162

devendra-bala-bhij jayajata-nana-vilasavan rukmini-mana-dalanah stri-vilasa-vimohitah

He broke the strength of the demigods' king (devendra-bala-bhit), He enjoyed many pastimes with His wives (jaya-jata-nana-vilasavan), He broke Rukmini's pride (rukminimana-dalana), and He was enchanted by His wives' beauty and playfulness (stri-vilasavimohita).

Text 163

kama-tatah samba-suto 'sankhya-putra-prapautravan ushashagata-pautrarthabana-bahu-sahasra-jit

He was the father of Kamadeva (kama-tata). Samba was His son (samba-suta). He had countless children and grandchildren (asankhya-putra-prapautravan). So His grandson could attain Usha, He defeated Banasura's thousand arms (ushashagatapautrartha- bana-bahu-sahasra-jit).

Text 164

nandy-adi-prathama-dhvamsi lilajita-maheshvarah mahadeva-stuta-pado nriga-duhkha-vimocakah

First He defeated Nandi (nandy-adi-prathama-dhvamsi), and then He playfully defeated invincible Lord Shiva (lilajita-maheshvara). Shiva offered prayers to His feet (mahadeva-stuta-pada). He rescued King Nriga from his sufferings (nriga-duhkhavimocaka).

Text 165

brahmasvapahara-kleshakatha-svajana-palakah paundrakarih kashi-rajashiro-harta sadajitah

He protected His relatives by telling them of the sufferings created by stealing a brahmana's property (brahmasvapahara-klesha-katha-svajana-palaka), He was the enemy of Paundraka (paundrakari), He beheaded the king of Kashi (kashi-raja-shiroharta), and He is always unconquerable (sadajita).

Text 166

sudakshina-vrataradhyashiva-krityanalantakah varanasi-pradahano naradekshita-vaibhavah

He put an end to the fire-demon Lord Shiva created in response to Sudakshina's vows and worship (sudakshina-vrataradhya- shiva-krityanalantaka), He set fire to Varanasi (varanasi-pradahana), and His powers were seen by Narada (naradekshitavaibhava).

Text 167

adbhutaishvarya-mahima sarva-dharma-pravartakah jarasandha-nirodhartabhubhujerita-sat-kathah

His powers, opulences, and glories are wonderful (adbhutaishvarya-mahima) and He is the author of all religious principles (sarva-dharma-pravartaka). The kings imprisoned by Jarasandha chanted His glories (jarasandha-nirodharta-bhubhujerita-sat-katha).

Text 168

naraderita-san-mitrakarya-gaurava-sadhakah kalatra-putra-san-mitrasad-vrittapta-grihanugah

Narada Muni informed Him of King Yudhishthira's plan to worship Him (naraderitasan-mitra-karya-gaurava-sadhaka). He planned to visit the place where King Yudhishthira lived with His wives and children (kalatra-putra-san-mitra-sad-vrittapta-

grihanuga).

Text 169

jarasandha-vadhodyogakarta bhupati-sharma-krit san-mitra-kritya-carito rajasuya-pravartakah

He was determined to kill Jarasandha (jarasandha-vadhodyoga-karta), He brought auspiciousness to the kings (bhupati-sharma-krit), He acted to fulfill Yudhishthira's plans (san-mitra-kritya-carita), and He arranged that the Rajasuya-yajna be performed (rajasuya-pravartaka).

Text 170

sarvarshi-gana-samstutyash caidya-prana-nikrintakah indraprastha-janaih pujyo duryodhana-vimohanah

He was glorified by all the sages (sarvarshi-gana-samstutya), He killed Shishupala (caidya-prana-nikrintaka), He was worshiped by the people of Hastinapura (indraprastha-janaih pujya), and He bewildered Duryodhana (duryodhana-vimohana).

Text 171

mahesha-datta-saubhakhyapura-bhit shatru-ghatakah dantavakra-ripu-cchetta dantavakra-gati-pradah

He destroyed the city named Saubha, which was given by Lord Shiva (maheshadatta-saubhakhya-pura-bhit), He killed His enemies (shatru-ghataka), He killed His enemy Dantavakra (dantavakra-ripu-cchetta), and He gave Dantavakra liberation (dantavakra-gati-prada).

Text 172

viduratha-pramathano bhuri-bharavatarakah partha-dutah partha-hitah partharthah partha-sarathih

He troubled Viduratha (viduratha-pramathana), removed the burden of the earth (bhuri-bharavataraka), was the Pandavas' messenger (partha-duta), brought auspiciousness to the Pandavas (partha-hita), fulfilled the Pandavas' wishes (parthartha), and was Arjuna's charioteer (partha-sarathi).

Text 173

partha-moha-samucchedi gita-shastra-pradarshakah partha-bana-gata-pranavira-kaivalya-rupa-dah

He broke Arjuna's illusion (partha-moha-samucchedi), revealed the scripture Bhagavad-gita (gita-shastra-pradarshaka), and gave liberation to they who were killed by Arjuna's arrows (partha-bana-gata-prana-vira-kaivalya-rupa-da).

Text 174

duryodhanadi-duvrittadahano bhishma-mukti-dah parthashvamedhaharakah partha-rajya-prasadhakah

He burned the sinful deeds of Duryodhana and the others (duryodhanadi-duvrittadahana), gave liberation to Bhishma (bhishma-mukti-da), had Yudhishthira perform an ashvamedha-yajna (parthashvamedhaharaka), and had Yushishthira crowned king (partha-rajya-prasadhaka).

Text 175

prithabhishta-prado bhimajayado vijaya-pradah yudhishthireshta-sandata draupadi-prita-sadhakah

He fulfilled Kunti's desires (prithabhishta-prada), gave victory to Bhima (bhimajayada), is the giver of victory (vijaya-prada), fulfilled Yudhishthira's desires (yudhishthireshta-sandata), and was pleased with Draupadi (draupadi-prita-sadhaka).

Text 176

sahadeverita-pado nakularcita-vigrahah brahmastra-dugdha-garbhastha-

puru-vamsa-prasadhakah

Sahadeva glorified His feet (sahadeverita-pada), and Nakula worshiped His form (nakularcita-vigraha). He saved King Puru's descendent, who even while in the womb was burned by a brahmastra weapon (brahmastra-dugdha-garbhastha-puru-vamshaprasadhaka).

Text 177

pauravendra-pura-stribhyo dvaraka-gamanotsavah anarta-desha-nivasatprajerita-mahat-kathah

His arrival in Dvaraka was a festival of happiness for the women in the capitol city of the Purus (pauravendra-pura-stribhyo dvaraka-gamanotsava), and He was glorified by the people of Anarta-desha (anarta-desha-nivasat-prajerita-mahat-katha).

Text 178

priya-priti-karo mitravipra-daridrya-bhanjanah

tirthapadesha-san-mitrapriya-krin nanda-nandanah

He is kind to His dear devotees (priya-priti-kara), He broke the poverty of His brahmana friend (mitra-vipra-daridrya-bhanjana), on the preText of visiting holy Kurukshetra He pleased Yudhishthira (tirthapadesha-san-mitra-priya-krit), and He also pleased King Nanda (nanda-nandana).

Text 179

gopijana-jnana-data tata-kratu-kritotsavah sad-vritta-vakta sad-vrittakarta sad-vritta-palakah

He gave transcendental knowledge to the gopis (gopijana-jnana-data), He was pleased by His father's yajna (tata-kratu-kritotsava), He described the activities of the devotees (sad-vritta-vakta), He acted in a saintly way (sad-vritta-karta), and He protects they who act in a saintly way (sad-vritta-palaka).

Text 180

tatatma-jnana-sandata

devaki-mrita-putra-dah shrutadeva-priya-karah maithilananda-vardhanah

He gave transcendental knowledge to His father (tatatma-jnana-sandata), He brought back Devaki's dead sons (devaki-mrita-putra-da), He was kind to Shrutadeva (shrutadeva-priya-kara), and He increased the bliss of Mithila's king (maithilanandavardhana).

Text 181

partha-darpa-prashamano mrita-vipra-suta-pradah stri-ratna-vrinda-santoshi jala-keli-kalotsavah

He curbed Arjuna's pride (partha-darpa-prashamana), returned the brahmana's dead sons (mrita-vipra-suta-prada), was pleased by His many jewellike wives (striratna-vrinda-santoshi), and enjoyed with them many water-pastimes (jala-kelikalotsava).

Text 182

candra-koti-jananandi bhanu-koti-sama-prabhah kritanta-koti-durlanghyah kama-koti-manoharah

He is pleasing to the people as millions of moons (candra-koti-jananandi), splendid as millions of suns (bhanu-koti-sama-prabha), invincible as millions of Yamarajas (kritanta-koti-durlanghya), and handsome as millions of Kamadevas (kama-kotimanohara).

Text 183

yaksha-rat-koti-dhanavan marut-koti-sva-viryavan samudra-koti-gambhiro himavat-koty-akampanah

He is wealthy as millions of Kuveras (yaksha-rat-koti-dhanavan), powerful as millions of Maruts (marut-koti-sva-viryavan), deep as millions of oceans (samudra-kotigambhira), and steady as millions of Himalaya mountains (himavat-koty-akampana).

Text 184

koty-ashvamedhadhya-harah tirtha-koty-adhikahvayah piyusha-koti-mrityu-ghnah kamadhuk-koty-abhishta-dah

He is a philanthropist that gives the wealth obtained by performing millions of ashvamedha-yajnas (koty-ashvamedhadhya-hara), He is sacred as millions of holy places (tirtha-koty-adhikahvaya), He puts an end to death as effectively as millions of immortality potions (piyusha-koti-mrityu-ghna), and He fulfills as desires as millions of Kamadhenu cows (kamadhuk-koty-abhishta-da).

Text 185

shakra-koti-vilasadhyah koti-brahmanda-nayakah sarvamoghodyamo 'nantakirtir nihsima-paurushah

He is splendid as millions of Indras (shakra-koti-vilasadhya), He is the leader of millions of universes (koti-brahmanda-nayaka), His efforts are never thwarted (sarvamoghodyama), His glories are limitless (ananta-kirti), and His heroic power is also limitless (nihsima-paurusha).

Text 186

sarvabhishta-prada-yashah punya-shravana-kirtanah brahmadi-sura-sangitavita-manusha-ceshtitah

His glory fulfills all desires (sarvabhishta-prada-yasha). To hear and chant His glories is the most pious deed (punya-shravana-kirtana). His humanlike activities are glorified by Brahma and the demigods (brahmadi-sura-sangita- vita-manusha-ceshtita).

Text 187

anadi-madhya-nidhano vriddhi-kshaya-vivarjitah sva-bhaktoddhava-mukhyaikajnana-do jnana-vigrahah

He is without beginning, middle, or end (anadi-madhya-nidhana), He neither grows nor declines (vriddhi-kshaya-vivarjita), He gives transcendental knowledge to His devotees, beginning with Uddhava (sva-bhaktoddhava-mukhyaika-jnana-da), and He is transcendental knowledge personified (jnana-vigraha).

Text 188

vipra-shapa-cchala-dhvastayadu-vamshogra-vikramah sa-sharira-jara-vyadhasvarga-dah svarga-samstutah

On the preText of a brahmana's curse He destroyed the power of the Yadu dynasty (vipra-shapa-cchala-dhvasta-yadu-vamshogra-vikrama), He gave to the hunter Jara, residence in the spiritual world in the same body (sa-sharira-jara-vyadha-svarga-da), and He was glorified by the residents of the spiritual world (svarga-samstuta).

Text 189

mumukshu-mukta-vishayijanananda-karo yashah kali-kala-mala-dhvamsiyashah shravana-mangalah

He delights the liberated, they who yearn for liberation, and even the materialists (mumukshu-mukta-vishayi-janananda-kara), He is fame personified (yashah), His fame

kills the sins of Kali-yuga (kali-kala-mala-dhvamsi-yashah), and hearing about Him is the most auspicious activity (shravana-mangala).

Text 190

bhakta-priyo bhakta-hito bhakta-bhramara-pankajah smrita-matrakhila-trata yantra-mantra-prabhanjakah

He is dear to the devotees (bhakta-priya), He is the welfare of the devotees (bhakta-hita), He is a lotus flower that pleases the bumblebees that are His devotees (bhakta-bhramara-pankaja), He protects all who remember Him (smrita-matrakhilatrata), and He is the author of sacred mantras and yantras (yantra-mantraprabhanjaka).

Text 191

sarva-sampat-sravi-nama tulasi-dama-vallabhah aprameya-vapur bhasvadanarghyanga-vibhushanah

All auspiciousness flows from His holy name (sarva-sampat-sravi-nama), He is fond of tulasi garlands (tulasi-dama-vallabha), His form cannot be measured (aprameyavapu), He is decorated with splendid and priceless ornaments (bhasvad-anarghyangavibhushana).

Text 192

vishvaika-sukha-do vishvasaj-janananda-palakah sarva-deva-shiro-ratnam adbhutananta-bhogavan

He gives happiness to the world (vishvaika-sukha-da), He protects the happiness of the devotees in the world (vishva-saj-janananda-palaka), He is the crest jewel of the demigods (sarva-deva-shiro-ratnam), and He enjoys pleasures that are limitless and wonderful (adbhutananta-bhogavan).

Text 193

adhokshajo janajivyah sarva-sadhu-janashrayah samasta-bhaya-bhin-nama smrita-matrarti-nashakah

He is beyond the material senses (adhokshaja), He is the life of the people (janajivya), He is the shelter of all saintly devotees (sarva-sadhu-janashraya), His name destroys all fears (samasta-bhaya-bhin-nama), and remembrance of Him destroys all fears (smrita-matrarti-nashaka).

Text 194

sva-yashah-shravananandajana-ragi gunarnavah anirdeshya-vapus taptasharano jiva-jivanah

The people are filled with bliss by hearing His glories (sva-yashah-shravananandajana-ragi), He is an ocean of virtues (gunarnava), His form is beyond description (anirdeshya-vapuh), He is the shelter of the distressed (tapta-sharana), and He is the life of the people (jiva-jivana).

Text 195

paramarthah param-vedyah para-jyotih para-gatih vedanta-vedyo bhagavan

ananta-sukha-sagarah

He is the supreme wealth (paramartha), the supreme object of knowledge (paramvedya), the supreme splendor (para-jyotih), the supreme destination (para-gati), the ultimate goal of the Vedas (vedanta-vedya), the master of all opulences (bhagavan), and an endless ocean of happinesses (ananta-sukha-sagara).

Text 196

jagad-bandha-dhvamsa-yasha jagaj-jiva-janashrayah vaikuntha-lokaika-patir vaikuntha-jana-vallabhah

His glories break the bonds that tie one to the material world (jagad-bandhadhvamsa-yasha), He is the shelter of they who live in the material world (jagaj-jivajanashraya), He is the sole ruler of the spiritual world (vaikuntha-lokaika-pati), and He is dear to the people of the spiritual world (vaikuntha-jana-vallabha).

Text 197

pradyumno rukmini-putrah shambara-ghno rati-priyah

pushpa-dhanva vishva-jayi dyumat-prana-nishudakah

He is Pradyumna (pradyumna), who is Rukmini's son (rukmini-putra), the killer of Shambara (shambara-ghna), dear to Rati (rati-priya), the holder of a bow of flowers (pushpa-dhanva), victorious in the entire world (vishva-jayi), and the killer of Dyuman (dyumat-prana-nishudaka).

Text 198

aniruddhah kama-sutah shabda-yonir maha-kramah usha-patir vrishni-patir hrishikesho manah-patih

He is Aniruddha (aniruddha), who is Kamadeva's son (kama-suta), the father of the Vedas (shabda-yoni), very powerful (maha-krama), Usha's husband (usha-pati), the master of the Vrishnis (vrishni-pati), the master of the senses (hrishikesha), and the master of the mind (manah-pati).

Text 199

shrimad-bhagavatacaryah

sarva-vedanta-sagarah shukah sakala-dharma-jnah parikshin-nripa-sat-kripah

He is the teacher of Shrimad-Bhagavatam (shrimad-bhagavatacarya), the ocean of all Vedanta philosophy (sarva-vedanta-sagara), Shukadeva Gosvami (shuka), the knower of all principles of religion (sakala-dharma-jna), and kind to King Parikshit (parikshin-nripa-sat-kripa).

Text 200

shri-buddho dushta-buddhi-ghno daitya-veda-bahish-karah pakhanda-marga-pravado nirayudha-jagaj-jayah

He is Lord Buddha (shri-buddha), who destroys the demonic concept of life (dushtabuddhi-ghna), who leads the demons outside the Vedic system (daitya-veda-bahishkara), who teaches the path of atheism (pakhanda-marga-pravada), and who, without any weapons, conquered the world (nirayudha-jagaj-jaya).

Text 201

kalki kali-yuga-cchedi punah-satya-pravartakah vipra-vishnuyasho-'patyo nashta-dharma-pravartakah

He is Lord Kalki (kalki), who puts an end to the Kali-yuga (kali-yuga-cchedi), who starts the Satya-yuga again (punah-satya-pravartaka), who is the son of the brahmana Vishnuyashah (vipra-vishnuyasho-'patya), and who revives the principles of religon, which had been destroyed (nashta-dharma-pravartaka).

Text 202

sarasvatah sarvabhaumo bali-trailokya-sadhakah ashtamy-antara-sad-dharmavakta vairocani-priyah

He will appear in the Sarasvata-manvantara (sarasvata). He is the king of the worlds (sarvabhauma), He took the three worlds from King Bali (bali-trailokya-sadhaka), in the eighth manvantara He will teach the principles of religioon (ashtamy-antara-saddharma-vakta), and He is dear to King Bali (vairocani-priya).

Text 203

ayushkaro rama-natho 'marari-kula-krintanah shrutendra-hita-krid dhiravira-mukti-phala-pradah

He is the giver of long life (ayushkara), the master of the goddess of fortune (ramanatha), the killer of the demigods' enemies (amarari-kula-krintana), the person who gives auspiciousness to King Indra (shrutendra-hita-krit), and the giver of liberation to the great philosophers and heroes (dhira-vira-mukti-phala-prada).

Text 204

vishvaksenah shambhu-sakho dashamantara-palakah brahmasavarni-vamshabdhihita-krid vishva-vardhanah

His armies are everywhere (vishvaksena), He is Shiva's friend (shambhu-sakha), He comes as the protector of the tenth manvantara (dashamantara-palaka), He brings auspiciousness to the ocean of Brahmasavarni Manu's family (brahmasavarnivamshabdhi- hita-krit), and He makes the universe prosper (vishva-vardhana).

Text 205

dharma-setur adharma-ghno vaidhritendra-pada-pradah asuranta-karo devaryaka-sunuh subhashanah

He teaches the principles of religion (dharma-setu), He kills irreligion (adharmaghna), He assigns the post of Indra (vaidhritendra-pada-prada), He kills the demons (asuranta-kara), He is Devaryaka's son (devaryaka-sunu), and He is eloquent (subhashana).

Text 206

svadhama sunrita-sunuh satyatejo-dvijatmajah dvishan-manu-yuga-trata patala-pura-daranah

He resides in His own spiritual abode (svadhama), He is the son of Sunrita (sunritasunu), He is the son of the brahmana Satyateja (satyatejo-dvijatmaja), He protects the yugas in the reigns of the twelve manus (dvishan-manu-yuga-trata), and He guards the gate of Patalaloka (patala-pura-darana).

Text 207

daivahotrir barhateyo divam-patir ati-priyah trayodashantara-trata yoga-yogi-janeshvarah

He is the son of Devahotra (daivahotri), the son of Brihati (barhateya), the ruler of the heavenly worlds (divam-pati), very dear (ati-priya), the protector of the demigods (trayodashantara-trata), and the king of yoga and the yogis (yoga-yogi-janeshvara).

Text 208

satrayano brihad-bhanur vainateyo vid-uttamah karma-kandaika-pravado deva-tantra-pravartakah

He is the resting place of the Vedic sacrifices (satrayana), He has powerful arms (brihad-bhanu), He is Garuda (vainateya), He is the best of the wise (vid-uttama), He is the author of the karma-kanda (karma-kandaika-pravada), and He is the author of the

devotional Tantras (deva-tantra-pravartaka).

Text 209

parameshthi para-jyeshtho brahma vishva-srijam-patih abja-yonir hamsa-vahah sarva-loka-pitamahah

He is Brahma (parameshthi and brahma), He is the oldest (para-jyeshtha), He is the master and creator of the material universe (vishva-srijam-pati), from Him is born the lotus of the universe (abja-yoni), He rides on a swan (hamsa-vaha), and He is the grandfather of all the worlds (sarva-loka-pitamaha).

Text 210

vishnuh sarva-jagat-pata shantah shuddhah sanatanah dvija-pujyo daya-sindhuh sharanyo bhakta-vatsalah

He is all-pervading (vishnu), and He is the protector of all the worlds (sarva-jagatpata). He is peaceful (shanta), pure (shuddha), eternal (sanatana), worshiped by the brahmanas (dvija-pujya), an ocean opf mercy (daya-sindhu), the shelter (sharanya), and affectionate to the devotees (bhakta-vatsala).

Text 211

rudro mridhah shivah shanto shambhuh sarva-haro harah kapardi shankarah shuli try-aksho 'bhedyo maheshvarah

He is Shiva (rudra, mridha, shiva, shanta, and shambhu, sarva-hara, hara, kapardi, shankara, shuli, try-aksha, abhedya, and maheshvara).

Text 212

sarvadhyakshah sarva-shaktih sarvarthah sarvato-mukhah sarvavasah sarva-rupah sarva-karana-karanam. om.

He is the judge of all (sarvadhyaksha), He has all powers (sarva-shakti), He is all that has meaning (sarvartha), His faces are everywhere (sarvato-mukha), He resides everywhere (sarvavasa), He assumes any form He wishes (sarva-rupa), and He is the original cause of all causes (sarva-karana-karanam. Om.

Text 213

ity etat kathitam vipra vishnor nama-sahasrakam sarva-papa-prashamanam sarvabhishta-phala-pradam

ity-thus; etat-this; kathitam-spoken; vipra-O brahmana; vishnoh-of Lord Vishnu; nama-sahasrakam-thousand names; sarva-papa-all sins; prashamanam-subduing; sarva-all; abhishta-desired; phala-results; pradam-giving.

O brahmana, now I have spoken Lord Vishnu's thousand names, which extinguish all sins, fulfill all desires, . . .

Text 214

manah-shuddhi-karam cashu bhagavad-bhakti-vardhanam

sarva-vighna-haram sarvashcaryaishvarya-pradayakam

manah-of the mind and heart; shuddhi-purity; karam-doing; ca-and; ashu-at once; bhagavat-to the Lord; bhakti-devotional service; vardhanam-increase; sarva-all; vighnaobstacles; haram-removing; sarva-all; ashcarya-wonder; aishvarya-opulence and power; pradayakam-giving.

. . . purify the mind and the heart, make devotion for the Lord grow, remove all obstacles, give all wonderful powers and opulences, . . .

Text 215

sarva-duhkha-prashamanam catur-vargya-phala-pradam shraddhaya paraya bhaktya shravanat pathanaj japat praty-aham sarva-varnanam vishnu-padashritatmanam

sarva-all; duhkha-sufferings; prashamanam-quell; catur-vargya-the four goals of life; phala-results; pradam-granting; shraddhaya-with faith; paraya-great; bhaktya-with devotion; shravanat-from hearing; pathanat-from reciting; japat-from chanting; pratyaham-day after day; sarva-varnanam-of all varnas; vishnu-of Lord Vishnu; pada-of the feet; ashrita-taken shelter; atmanam-of they whose hearts.

. . . stop all sufferings, and grant the results of the four goals of life for people from all varnas who take shelter of Lord Vishnu's feet and with faith and with great devotion day after day hear, read, or chant them.

Text 216

etat pathan dvijo vidyam kshatriyah prithivim imam vaishyo maha-nidhim shudro vanchitam siddhim apnuyat

etat-this; pathan-reading; dvijah-a brahmana; vidyam-knowledge; kshatriyah-a ksatriya; prithivim-earth; imam-this; vaishyah-a vaisya; maha-nidhim-great wealth; shudrah-a sudra; vanchitam-desired; siddhim-perfection; apnuyat-attains.

By chanting these names a brahmana attains knowledge, a kshatriya attains the entire earth, a vaishya attains great wealth, and a shudra attains whatever perfection he desires.

Text 217

dvatrimshad-aparadhan yo jnanajnanat cared dhareh

namnam dashaparadhamsh ca pramadad acared yadi

dvatrimshat-32; aparadhan-offenses; yah-one who; jnana-out of knowledge; ajnanatpout of ignorance; caret-does; dhareh-of Lord Hari; namnam-of the names; dasha-ten; aparadhan-offenses; ca-and; pramadat-foolishly; acaret-may do; yadi-if.

If out of foolishness one deliberately or accidentally commits the 32 offenses or the 10 offenses to the holy name, . . .

Text 218

samahita-mana hy etat pathed va shravayet japet smared va shrinuyad vapi tebhyah sadyah pramucyate

samahita-manah-with a controlled mind; hy-indeed; etat-this; pathet-should read; va-or; shravayet-should recite; japet-should chant; smaret-should remember; va-or; shrinuyat-should hear; va-or; api-also; tebhyah-to them; sadyah-atb once; pramucyateis liberated.

A person who attentively reads, recites, chants, remembers, or hears these names becomes at once liberated.

Text 219

natah parataram punyam trishu lokeshu vidyate yasyaika-kirtanenapi bhava-bandhad vimucyate

na-not; atah-than this; parataram-more; punyam-sacred; trishu-in the three; lokeshu-worlds; vidyate-is; yasya-of whioch; eka-once; kirtanena-by glorifying; api-also; bhava-of material existence; bandhat-from the bonds; vimucyate-is liberated.

Nothing in the three worlds is more sacred than these names. By chanting them even once one is liberated from the bonds of repeated birth and death.

Text 220

atas tvam satatam bhaktya shraddhaya kirtanam kuru vishnor nama-sahasram vai bhagavat-priti-karanam

atah-therefore; tvam-you; satatam-always; bhaktya-with devotion; shraddhaya-with faith; kirtanam-glorification; kuru-should do; vishnoh-of Lord Vishnu; nama-sahasramthousand names; vai-indeed; bhagavat-priti-karanam-the cause of love for the Lord.

Therefore, with faith and devotion you should always chant these thousand names of Lord Vishnu, which grant pure love for the Lord.

Text 221

shri-narada uvaca

dhanyo 'smy anugrihito 'smi tvayati-karunatmana yatah krishnasya paramam sahasram nama kirtitam

shri-naradah uvaca-Shri Narada said; dhanyah-fortunate; asmy-I am; anugrihitahindebted; asmi-I am; tvaya-by you; ati-karunatmana-very mericful at heart; yatahbrecause; krishnasya-of Lord Krishna; paramam-supreme; sahasram-thousand; namanames; kirtitam-glorified.

Shri Narada said: I am fortunate. You, who are very merciful at heart have been kind to me, for you have spoken to me the thousand transcendental names of Lord Krishna.

Text 222

yady alasyat pramadad va sarvam pathitum anv-aham na shaknomi tada deva kim karomi vada prabho

yady-if; alasyat-out of laziness; pramadat-out of foolishness; va-or; sarvam-all; pathitum-recited; anv-aham-day after day; na-not; shaknomi-I am able; tada-then; deva-O Lord; kim-what?; karomi-should I do; vada-tell; prabhah-O Lord.

If, out of laziness or foolishness, I cannot chant all these names every day, what should I do? Please tell me, O Lord.

Text 223

shri-shiva uvaca

yadi sarvam na shaknoshi praty-aham pathitam dvija tada krishneti krishneti krishneti praty-aham vada

shri-shivah uvaca-Shri Shiva said; yadi-if; sarvam-all; na-not; shaknoshi-you are able; praty-aham-every day; pathitam-to recite; dvija-O brahmana; tada-then; krishna iti krishna iti krishna iti-Krishna! Krishna! Krishna!; praty-aham-every day; vada-recite.

Shri Shiva said: O brahmana, if you cannot recite all these names every day, then every day chant: Krishna! Krishna! Krishna!

Text 224

etena tava viprarshe sarvam sampadyate sakrit kim punar bhagavan-namnam sahasrasya prakirtanat

etena-by this; tava-of you; viprarshe-O sage of the brahmanas; sarvam-all; sampadyate-is attained; sakrit-once; kim-what?; punah-more; bhagavan-namnam-of the Lord's names; sahasrasya-thousand; prakirtanat-from chantiing.

O sage of the brahmanas, by once chanting this name you will attain everything. How much more, then, will you attain by chanting the Lord's names a thousand times?

Text 225

yan-nama-kirtanenaiva puman samsara-sagaram taraty addha prapadye tam krishnam gopala-rupinam

yat-of whom; nama-of the name; kirtanena-by chanting; evaindeed; puman-a person; samsara-sagaram-the ocean of birth and death; taraty-crosses; addha-indeed; prapadye-attains; tam-Him; krishnam-Krishna; gopala-rupinam-who has the form of a cowherd boy.

By chanting the Lord's holy names one crosses the ocean of birth and death and attains Lord Krishna, whose form is that of a cowherd boy.

Patala Seven Seva-namaparadha-kathana

Description of the Offenses to the Holy Name

Texts 1-3

shri-shiva uvaca

shrinvanti praty-aham ye vai vishnor nama-sahasrakam kirtyanty athava vipra

samsmaranty adarena va

shatam va vimshatim vapi dasha va panca va dvija ekam va kamato bhaktya vishnu-padambujashrayah

tesham phalasya punyanam nantam pashyami narada yatas tair bhagavan eva paranando vashi-kritah

shri-shivah uvaca-Shri Shiva said; shrinvanti-hear; praty-aham-every day; yeindeed; vai-who; vishnoh-of Lord Vishnu; nama-sahasrakam-thousand names; kirtyanty-glorify; athava-or; vipra-O brahmana; samsmaranty-remember; adarena-with respect; va-or; shatam-a hundred; va-or; vimshatim-twenty; vapi-or; dasha-ten; va-or; panca-five; va-or; dvija-O brahmana; ekam-one; va-or; kamatah-according to desire; bhaktya-with devotion; vishnu-of Lord Vishnu; padambuja-of the lotus feet; ashrayahtaking shelter; tesham-of them; phalasya-of the result; punyanam-pious; na-not; antam-an end; pashyami-I see; narada-O Narada; yatah-from which; taih-by them; bhagavan-the Supreme Personality of Godhead; eva-indeed; paranandah-blissful; vashikritah-is conquered.

Shri Shiva said: O Narada, O brahmana, I do not see any end to the pious credits attained by they who, taking shelter of Lord Vishnu's lotus feet, with devotion hear, chant, or remember these thousand names of Lord Vishnu every day, a hundred times, twenty times, five times, only once, or whenever they wish. They bring the supremely blissful Personality of Godhead under their control.

Text 4

yato namaiva paramam tirtham kshetram ca punyadam namaiva paramam daivam namaiva paramam tapah

yatah-because; nama-the holy name; eva-indeed; paramam-the supreme; tirthamholy place; kshetram-place; ca-and; punyadam-giving piety; nama-the holy name; evaindeed; paramam-supreme; daivam-Deity; nama-holy name; eva-indeed; paramamsupreme; tapah-austerity.

This is because the holy name is the supreme sacred place. The holy name is the supreme Deity. The holy name is the supreme austerity.

Text 5

namaiva paramam danam namaiva paramam kriya namaiva paramo dharmo namaivarthah prakirtitah

nama-the holy name; eva-indeed; paramam-supreme; danam-gift; nama-the holy

name; eva-indeed; paramam-the supreme; kriya-pious deed; nama-the holy name; eva-indeed; paramah-the supreme; dharmah-relgion; nama-the holy name; eva-indeed; arthah-wealth; prakirtitah-said.

The holy name is the supreme gift. The holy name is the supreme pious deed. The holy name is the supreme religion. The holy name is the supreme wealth.

Text 6

namaiva kamo bhaktanam moksho 'pi nama kevalam esham ca sadhanam nama kaminam dvija-sattama

nama-the holy name; eva-indeed; kamah-the desire; bhaktanam-of the devotees; mokshah-liberation; api-and; nama-the holy name; kevalam-final; esham-of them; caand; sadhanam-method; nama-the holy name; kaminam-of they who desire; dvija-of brahmanas; sattama-O best.

O best of brahmanas, the holy name is the desire of the devotees. The holy name is their final liberation. The holy name is the way they who are filled with yearnings may attain their wishes.

Text 7

namaiva parama bhaktir namaiva parama gatih namaiva paramam japyam namaiva prarthanam param

nama-the holy name; eva-indeed; parama-supreme; bhaktih-devotional service; nama-the holy name; eva-indeed; parama-the supreme; gatih-destination; nama-the holy name; eva-indeed; paramam-the supreme; japyam-mantra; nama-the holy name; eva-indeed; prarthanam-prayer; param-supreme.

The holy name is the supreme devotional service. The holy name is the supreme destination. The holy name is the supreme mantra. The holy name is the supreme prayer.

Text 8

nishkamanam dhanam nama mukti-bhukti-sukharthavat nama tasya param saukhyam nama vairagya-karanam

nishkamanam-of they who have no material desires; dhanam-the wealth; nama-the holy name; mukti-liberation; bhukti-sukha-sense gratification; artha-goal; vat-

possessing; nama-the holy name; tasya-of that; param-the supreme; saukhyamhappiness; nama-the holy name; vairagya-karanam-the cause of renunciation.

The holy name is the wealth of they who have no material desires. The holy name gives sense gratification and liberation. The holy name is the supreme happiness. The holy name is the catalyst that brings renunciation.

Text 9

sattva-shuddhi-karam nama nama jnana-pradam smritam mumukshunam mukti-pradam kaminam sarva-kamadam vaishnavanam phalam nama tasman nama sada smaret

sattva-of existence; shuddhi-purity; karam-creating; nama-the holy name; nama-the holy name; jnana-knowledge;pradam-giving; smritam-remembered; mumukshunam-of they who desire liberation; mukti-pradam-giving liberation; kaminam-of they who desire sense gratifcation; sarva-kamadam-giving all desires; vaishnavanam-of the devotees; phalam-the result; nama-the holy name; tasmat-from that; nama-the holy name; sadaalways; smaret-remembers.

The holy name purifies the heart. The holy name gives transcendental knowledge. The holy name gives liberation to they who yearn for liberation. The holy name fulfills all the desires of they who yearn for sense pleasures. The holy name is the final result

attained by the devotees. Therefore one should always remember the holy name.

Text 10

sanketitat parihasyat helanat vara-tapatah kirtitam bhagavan-nama sarva-papa-haram smritam

sanketitat-calling someone's name; parihasyat-as a joke; helanat-mocking; varatapatah-in pain; kirtitam-spoken; bhagavat-of the Supreme Personality of Godhead; nama-the name; sarva-papa-haram-removing all sins; smritam-considered.

Whether spoken as a joke, in mockery, in a cry of pain, or to call someone by name, the holy name of the Supreme Lord removes all sins.

Text 11

yavati papa-nirhare shaktir namni hareh sthita tavat papi-janah papam kartum shaknoti naiva hi

yavati-as much as; papa-of sins; nirhare-in removal; shaktih-power; namni-in the name; hareh-of Lord Hari; sthita-situated; tavat-so; papi-janah-a sinful person; papamsin; kartum-to do; shaknoti-is able; na-not; eva-indeed; hi-certainly.

A sinful person is not able to commit a sin the holy name of Lord Hari cannot purify.

Text 12

jnanajnanam harer nama kirtanat purushasya hi papa-rashim dahaty ashu yatha tulam vibhavasuh

jnana-with knowledge; ajnanam-without knowledge; hareh-of Lord Hari; nama-the name; kirtanat-from chanting; purushasya-of a person; hi-indeed; papa-rashim-a multitude of sins; dahaty-burns; ashu-at once; yatha-as; tulam-cotton; vibhavasuh-fire.

As fire quickly burns a ball of cotton, so the holy name of Lord Hari quickly burns all the sins of person who knowingly or unknowingly chants.

Text 13

sankirtitam harer nama shraddhaya purushena vai tasya satya-phalam dhatte kramasho dvija-sattama

sankirtitam-chanted; hareh-of Lord Hari; nama-the name; shraddhaya-with faith; purushena-by a person; vai-indeed; tasya-of him; satya-eternal; phalam-result; dhattegives; kramashah-gradually; dvija-sattama-O best of brahmanas.

O best of brahmanas, a person who faithfully chants the holy name of Lord Hari gradually attains an eternal result.

Text 14

papa-nasham maha-punyam vairagyam ca catur-vidham guru-sevam atma-bodham bhranti-nasham anantaram sampurnananda-bodham ca tatas tasmin labhet sthiram

papa-of sins; nasham-destruction; maha-great; punyam-piety; vairagyamrenunciation; ca-and; catur-vidham-four kinds; guru-sevam-service to the spiritual master; atma-of the self; bodham-knowledge; bhranti-of illusions; nasham-destruction; anantaram-then; sampurna-perfect; ananda-of bliss; bodham-awareness; ca-and; tatah-then; tasmin-in that; labhet-attains; sthiram-steady.

He attains great piety, the anihillation of his sins, four kinds of renunciation, service to the spiritual master, awareness of the self, dismantling of illusions, and eternal perception of perfect transcendental bliss.

Text 15

shri-narada uvaca

catur-vidham tvaya proktam vairagyam sura-sattama etad varnaya lokasya hitaya jnana-karanam

shri-naradah uvaca-Shri Narada said; catur-vidham-four kinds; tvaya-by you; proktam-said; vairagyam-renunciation; sura-of the demigods; sattama-O best; etatthat; varnaya-please describe; lokasya-of the world; hitaya-for the benefit; jnanaknowledge; karanam-cause.

Shri Narada said: O best of the demigods, for the welfare of the people of the world please describe the four kinds of renunciation you have just mentioned, four kinds of

renunciation that bring transcendental knowledge.

Text 16

shri-shiva uvaca

asanga-rahito bhogah kriyate purushena vai vishayanam dvija-shreshtha tadamanah prakirtitah

shri-shivah uvaca-Shri Shiva said; asanga-attachment; rahitah-without; bhogahenjoyment; kriyate-is done; purushena-by a person; vai-indeed; vishayanam-of the objects of the senses; dvija-shreshtha-O best of the brahmanas; tada-then; amanahamana; prakirtitah-is called.

Shri Shiva said: When a person enjoys the objects of the senses but remains unattached to that enjoyment, his renunciation is called amana.

Text 17

bhogye svadu-vihine 'pi kriyate vrittir atmanah

dvitiyo vyatirekakhyas tad vijanihi sattama

bhogye-in enjoyment; svadu-taste; vihine-without; api-even; kriyate-is done; vrittihactivity; atmanah-of the self; dvitiyah-second; vyatireka-akhyah-called vyatireka; tatthat; vijanihi-please know; sattama-O best of the devotees.

O best of the devotees, know that the second kind of renunciation, where one has no real taste for sense pleasures, but only acts out of duty, is called vyatireka.

Text 18

manasah priti-rahitye indriyair eva bhujayte bhogas tritiya-purushair indriyakhyah prakirtitah

manasahof the heart; priti-love; rahitye-without; indriyaih-with the senses; evaindeed; bhujayte-is enjoyed; bhogah-enjoyment; tritiya-third; purushaih-by people; indriyakhyah-called indriya; prakirtitah-is called.

The third kind of renunciation, where one has no real attraction for sense pleasures, although the senses may still interact with the material enjoyments, is called indriya.

Text 19

manasash cendriyanam ca raga-rahityam uttamam vishayaharanam vipra caturthah parikirtitah

manasah-of the heart; ca-and; indriyanam-of the senses; raga-love; rahityamwithout; uttamam-the highest; vishayaharanam-renunciation; vipra-O brahmana; caturthah-fourth; parikirtitah-is called.

O brahmana, the renunciation where neither the mind nor the senses have any real attraction for sense pleasures, and both have retreated from materialistic activities, is called the fourth kind of renunciation.

Text 20

esha nama-pare cashu jayate dvija-sattama jnanam ca paramam shuddham brahmananda-pradayakam

eshah-this; nama-to the holy name; pare-devoted; ca-and; ashu-at once; jayatecreated; dvija-sattama-O best of brahmanas; jnanam-knowledge; ca-and; paramamgreat; shuddham-pure; brahmananda-spiritual bliss; pradayakam-giving.

O best of brahmanas, these kinds of renunciation, as well as the pure knowledge that brings spiritual bliss, both spontaneously come to a person devoted to chanting the Lord's holy name.

Texts 21 and 22

tirthair danais tapobhish ca homair japyair vratair mukhaih yogaish ca vividhair vipra yad vishnoh paramam padam

na yati manavas tad vai nama-kirtana-matratah samyaty eva na sandeham kuru vipra hari-priyam

tirthaih-by pilgrimages; danaih-by charity; tapobhish-by austerities; ca-and; homaihby yajnas; japyaih-by chanting mantras; vrataih-by vows; makhaih-by yajnas; yogaihby yoga; ca-and; vividhaih-by various; vipra-O brahmana; yat-what; vishnoh-of Lord

Vishnu; paramam-supreme; padam-abode; na-not; yati-attains; manavah-a person; tatthat; vai-indeed; nama-of the holy name; kirtana-by chanting; matratah-merely; samyaty-attains; eva-indeed; na-not; sandeham-doubt; kuru-do; vipra-O brahmana; hari-priyam-dear to Lord Hari.

By going on many pilgrimages, giving abundant charity, performing many austerities, offering many homa and makha yajnas, chanting many mantras, following many vows, and diligently practicing yoga one does not attain Lord Vishnu's supreme abode. Only by chanting Lord Hari's holy names does noe attain it. O brahmana, please have no doubts that one who chants His names is most dear to Lord Hari.

Text 23

maha-pataka-yukto 'pi kirtayitva jagad gurum taraty eva na sandehah satyam eva vadamy aham

maha-pataka-yuktah-very sinful person; api-even; kirtayitva-chanting; jagat-the universe; gurum-the Lord; taraty-crosses; eva-indeed; na-not; sandehah-doubt; satyam-truth; eva-indeed; vadamy-speak; aham-I.

Even a very sinful person who thus glorifies the Lord will cross beyond the world of birth and death. Do not doubt this. I tell you the truth.

Text 24

kali-kala-malam capi sarva-patakam eva ca hitva nama-paro vipra vishnulokam sa gacchati

kali-kala-of the time of Kali; malam-the sins; ca-and; api-also; sarva-all; patakamsins; eva-indeed; ca-and; hitva-abandoning; nama-parah-a person devoted to the holy name; vipra-O brahmana; vishnulokam-to the planet of Lord Vishnu; sa-he; gacchatigoes.

O brahmana, a person devoted to chanting the holy name becomes free from all of Kali-yuga's sins and goes to the realm of Lord Vishnu.

Text 25

tasman namaika-matrena taraty eva bhavarnavam puman atra na sandeho vina namaparadhatah

tasmat-therefore; nama-name; eka-one; matrena-only; taraty-crosses; eva-indeed; bhava-of birth and death; arnavam-the ocrean; puman-a person; atra-here; na-not; sandehah-doubt; vina-without; nama-to the holy name; aparadhatah-offenses.

Therefore, a person who without offense once chants the holy name crosses the ocean of repeated birth and death. O brahmana, of this there is no doubt.

Text 26

tad yatnenaiva purushah shreyas-kamo dvijottama vishnor na kuryan namnas tu dasha papan kathancana

tat-that; yatnena-by the effort; eva-indeed; purushah-a person; shreyah-the best; kamah-desiring; dvijottama-O best of brahmanas; vishnoh-of Lord Vishnu; na-not; kuryat-may do; namnah-of the name; tu-indeed; dasha-ten; papan-sins; kathancanasomehow.

O best of brahmana, a person who desires auspiciousness should not commit the ten offenses to Lord Vishnu's holy name.

Text 27

shri-narada uvaca

shruto bhagavato vaktrad dvatrimshad-aparadhakam vishnor namnam dasha tatha etad varnaya no prabho

shri-naradah uvaca-Shri Narada said; shrutah-heard; bhagavatah-of the Lord; vaktrat-from the mouth; dvatrimshat-32; aparadhakam-offenses; vishnoh-to Lord Vishnu; namnam-of the names; dasha-ten; tatha-so; etat-that; varnaya-describe; nahto us; prabhah-O Lord.

From the mouth of the Supreme Lord you have heard the 32 offenses to Lord Vishnu and the ten offenses to Lord Vishnu's holy name. O Lord please describe them to us.

Text 28

shri-shiva uvaca

shruyatam aparadhan vai vishnor vakshyami narada yan kritva narakam yati manavah satatam mune

shri-shivah uvaca-Shri Shiva said; shruyatam-hear; aparadhan-the offenses; vaiindeed; vishnoh-of Lord Vishnu; vakshyami-I will tell; narada-O Narada; yan-which; kritva-having done; narakam-to hell; yati-goes; manavah-a person; satatam-always; mune-O sage.

Shri Shiva said: O Narada, please listen and I will describe these offenses to Lord Vishnu. O sage, a person who always commits them goes to hell.

Text 29

asnatva sparshanam vishnor vina shankhena snapanam ashauce sparshanam sakshad bhuktva padodaka-grahah

asnatva-without bathing; sparshanam-touching; vishnoh-of Lord Vishnu; vinawithout; shankhena-a conchshell; snapanam-bathing; ashauce-unclean; sparshanamtouching; sakshat-directly; bhuktva-eating; pada-of the feet; udaka-water; grahahtaking.

These offenses are: 1. touching Lord Vishnu without having first taken a bath, 2. bathing the Lord without a conchshell, 3. touching the Lord when one is in an unclean state, 4. after one has finished his meal, drinking the water that has washed the Lord's feet, . . .

Text 30

vina shabdena puja ca vina naivedye pujanam uccasana-stha-puja ca shite vyajana-vatakam

vina-without; shabdena-a sound; puja-worship; ca-and; vina-without; naivedye-in offering food; pujanam-worship; uccasana-stha-standing on a raised platform; pujaworship; ca-and; shite-when cold; vyajana-vatakam-fanning.

. . . 5. worshiping the Lord without making a sound, 6. worshiping the Lord without also offering food, 7. worshiping the Lord while one sits on a throne or a raised platform, 8. fanning the Lord when the weather is cold, . . .

Text 31

udakya-darshanam caiva ghantaya bhu-niveshanam paushe ca candana-sparsho grishme casparshanam tatha

udakya-a woman in her menstrual period; darshanam-seeinf; ca-and; eva-indeed;

ghantaya-bell; bhu-niveshanam-entering; paushe-in the month of Pausha (DecemberJanuary); ca-and; candana-sandal paste; sparshah-touching; grishme-in summer; caand; asparshanam-not touching; tatha-so.

. . . 9. worshiping the Deity after one has seen a woman in her period, 10. entering the temple without ringing a bell, 11. anointing the Lord with sandal paste in the winter, 12. failing to anoint the Lord with sandal paste in the summer, . . .

Text 32

pushpam toyena samsparsham vina homam mahotsavah pujam kritva prishtha-darsham agre ca bhramanam tatha

pushpam-flower; toyena-with water; samsparsham-touching; vina-without; homamyajna; mahotsavah-great festival; pujam-worship; kritva-having done; prishtha-back; darsham-seeing; agre-before; ca-and; bhramanam-walking; tatha-then.

. . . 13. offering the Lord a flower that was not washed with water, 14. observing a great festival without performing a fire-sacrifice, 15. turning one's back to the Lord when the worship is completed, 16. walking in front of the Lord when the worship is completed, . . .

Text 33

bhojanam bhagavad-vare abhuktva ca vishadata padukarohanam vishnor gehe kambala-veshanam

bhojanam-eating; bhagavad-vare-in the home of the Lord; abhuktva-not eating; caand; vishadata-unhappiness; paduka-shoes; arohanam-wearing; vishnoh-of Lord Vishnu; gehe-in the home; kambala-a woolen cadar; veshanam-wearing.

. . . 17. eating in the temple of the Lord, or worshiping the Lord when one is morose because of not having eaten, 18. wearing shoes into the temple of the Lord, 19. wearing a woolen cadar into the temple, . . .

Text 34

vama-pada-praveshash ca kurdanam paka-bhojanam shleshma-prakshepanam caiva tat-trinair danta-dhavanam

vama-left; pada-foot praveshah-entrance; ca-and; kurdanam-jumping and playing;

paka-bhojanam-eating food not offered to the Lord; shleshma-prakshepanam-spitting; ca-and; eva-indeed; tat-trinaih-with a banyan or palasa twig; danta-the teeth; dhavanam-cleaning.

. . . 20. taking the first step into the temple with the left foot, 21. jumping and playing in the temple, 22. eating food not first offered to the Lord, 23. spitting in the temple, 24. brushing the teeth with a banyan or palasha twig, . . .

Text 35

devagre vahanaroho naivedye dravya-buddhita shalagrame sthirayam ca shileti pratimeti ca

deva-the Deity; agre-in the presence; vahana-on a vehicle; arohah-rising; naivedyein prasadam; dravya-of ordinary food; buddhita-the conception; shalagrame-in Shalagrama-shila; sthirayam-a rock; ca-and; shila-stone; iti-thus; pratima-the Deity; itithus; ca-and.

. . . 25. appearing before the Deity as one rides on a palanquin or other vehicle, 26. thinking the food offered to the Lord is material, 27. thinking the Shalagraa-shila is only a stone, 28. thinking the Deity of the Lord is a stone statue, . . .

Text 36

hari-kirter asamshlagha vaishnave nara-samyata vishnau ca devata-samyam anyoddesha-nivedanam

hari-of Lord Hari; kirteh-of the glories; asamshlagha-not glorifying; vaishnave-to ta devotee; nara-samyata-thinking an ordinary person; vishnau-to Lord Vishnu; ca-and; devata-to the demigods; samyam-equality; anya-others; uddesha-in relation to; nivedanam-offering.

. . . 29. not chanting the gloriss of Lord Hari, 30. thinking the devotees of the Lord are ordinary persons, and 31. thinking Lord Vishnu is one of the many demigods, and 32. offering to Lord Vishnu what has already been offered to another deity.

Text 37

ete 'paradha dvatrimshad vishnor namnam atha shrinu

ete-these; aparadhah-offenses; dvatrimshat-32; vishnoh-of Lord Vishnu; namnam-of the names; atha-then; shrinu-please hear.

These are the 32 offenses to Lord Vishnu. Now please hear the offenses to Lord Vishnu's holy names.

Text 38

satam ninda shive vishnau bhidacaryavamanata veda-ninda namni-vadah papeccha nama-sahasat

satam-great saintly person; ninda-to blaspheme; shive-to Lord Shiva; vishnau-and Lord Vishnu; bhida-difference; acarya-to the spiritual master; avamanata-disrespect; veda-of the Vedas; ninda-blasphemy; namni-of the holy name; vadah-interpretation; papa-sin; iccha-desire; nama-of the holy name; sahasat-because of boldness.

These offenses are: 1. blasphemy of the great devotees, 2. thinking Lord Shiva is the same as Lord Vishnu, 3. to disrespect the spiritual master, 4. blasphemy of Vedic literature, 5. to give some interpretation on the holy name of the Lord, 6. to desire to commit sins, confident that the holy name will forgive, . . .

Text 39

namno dharmaih samya-buddhir danam shraddha-vivarjite

shrutvapi shraddha-rahityam kirtane capy aham-matih

namnah-of the holy name; dharmaih-with ordinary religious activities; samyabuddhih-thinking identical; danam-charity; shraddha-faith; vivarjite-without; shrutvahaving heard; api-also; shraddha-faith; rahityam-without; kirtane-in glorification; caalso; api-and; aham-matih-false-ego.

. . . 7. to think the holy name is equal to the performance of religious ceremonies, 8. to give the holy name to the faithless, 9. to not have faith in the holy name, even after hearing the glories of the holy name, 10. to be proud as one chants the holy name.

Text 40

ete namnam dvija-shreshtha hy aparadha mayeritah varjaniya nribhir yatnair yato naraka-karanah

ete-these; namnam-of the names; dvija-shreshtha-O best of brahmanas; hy-indeed; aparadha-offenses; maya-by me; iritah-said; varjaniya-should be avoided; nribhih-by people; yatnaih-with care; yatah-because; naraka-of hell; karanah-the cause.

O best of brahmanas, I have now told you the offenses to the holy name. One should carefully avoid them, for they lead one to hell.

Text 41

shri-narada uvaca

vishayasakta-cittanam prakritanam nrinam prabho aparadha harer ashu varjya naiva bhavanti hi

shri-naradah uvaca-Shri Narada said; vishayasakta-cittanam-of they whose hearts are attached to the objects of the material senses; prakritanam-materialists; nrinam-of human beings; prabhah-O Lord; aparadha-offenses; hareh-to Lord Hari; ashu-at once; varjya-abandoning; na-not; eva-indeed; bhavanti-are; hi-certainly.

Shri Narada said: O Lord, it is not possible for materialists, whose hearts are attached to sense gratification, to suddenly abandon these offenses to Lord Hari.

Text 42

ato yena prakarena

taranti prakrita api aparadhan kritan deva tan mamakhyatum arhasi

atah-therefore; yena-by which; prakarena-method; taranti-cross over; prakritamaterialists; api-even; aparadhan-offenses; kritan-having done; deva-O Lord; tat-that; mama-to me; akhyatum-to say; arhasi-you are worthy.

O Lord, please tell me a way the materialists can become free from these offenses.

Text 43

shri-shiva uvaca

pradakshinam shatam kritva dandavat pranamed bhuvi aparadha-shatam tasya kshamate svasya keshavah

shri-shivah uvaca-Shri Shiva said; pradakshinam-circumambulation; shatam-a hundred; kritva-having done; dandavat-like a stick; pranamet-bowing down; bhuvi-on the ground; aparadha-offenses; shatam-a hundred; tasya-of him; kshamate-forgives; svasya-own; keshavah-Lord Krishna.

Shri Shiva said: Lord Krishna forgives a hundred offenses of one who circumambulates Him a hundred times, or offers dandavat obeisances, falling like a stick to the ground.

Text 44

pradakshinam shatam kritva yo na janu-shiro namet nishphalam tad bhavet tasya tasmat pratyekasho namet

pradakshinam-circumambulation; satam-a hundred; kritva-having done; yah-who; na-not; janu-with the knees; shirah-and head; namet-bows down; nishphalam-fruitless; tat-that; bhavet-is; tasya-of him; tasmat-therefore; pratyekashah-each time; nametshould bow down.

A hundred circumambulations performed without bowing one's head and knees brings no good result. Therefore with each circumambulation one must bow down.

Text 45

jagannatheti te nama vyaharishyanti te yadi

aparadha-shatam tesham kshamate natra samshayah

jagannatha-O Lord of the universe!; iti-thus; te-they; nama-the name; vyaharishyanti-chant; te-they; yadi-if; aparadha-shatam-a hundred offenses; tesham-of them; kshamate-forgives; na-not; atra-here; samshayah-doubt.

If one calls out, "Jagannatha!" (O Lord of the universes), the Lord forgives a hundred of his offenses.

Text 46

namno 'paradhams tarati namna eva sada japet vina bhaktaparadhena tat-prasada-vivarjitah

namnah-of the holy name; aparadhan-offenses; tarati-crosses; namna-of the name; eva-indeed; sada-always; japet-should chant; vina-without; bhakta-to the devotees; aparadhena-offense; tat-prasada-His mercy; vivarjitah-without.

Without offending the devotees and thus being excluded from the Lord's mercy, one should always chant the holy name. In that way one will cross beyond the offenses to

the name.

Text 47

sarvaparadhams tarati vishnu-padambujashrayah vishnor apy aparadhan vai nama-sankirtanat taret vishnu-bhaktaparadhanam naivasty anya pratikriya

sarva-all; aparadhan-offenses; tarati-crosses; vishnu-padambujashrayah-who takes shelter of Lord Vishnu';s lotus feet; vishnoh-of Lord Vishnu; apy-also; aparadhanoffenses; vai-indeed; nama-sankirtanat-from glorifying the holy name; taret-may vross; vishnu-bhakta-the devotees of Lord Vishnu; aparadhanam-of the offenders; na-not; eva-indeed; asti-is; anya-another; pratikriya-remedy.

A person who takes shelter of Lord Vishnu's lotus feet crossess beyond all offenses. By chanting the holy name one crosses beyond offenses to Lord Vishnu. There is no remedy for they who offend the Lord's devotees.

Text 48

shri-narada uvaca

bhaktaparadhan me bruhi yatha tesham pratikriya anugrahaya lokanam bhagavan mama capi hi

shri-naradah uvaca-Shri Narada said; bhaktaparadhan-offenses to the devotees; me-to me; bruhi-please tell; yatha-as; tesham-of them; pratikriya-remedy; anugrahayafor mercy; lokanam-to the people; bhagavan-O Lord; mama-of me; ca-and; api-also; hiindeed.

Shri Narada said: O Lord, to show kindness to both the people in general and to me also, please tell me the remedy for offenses to the devotees.

Text 49

shri-shiva uvaca

vishnu-bhaktasya sarvasvaharanam dvija-sattama bhartsanam cottame bhakte svapne capi praharanam ete 'paradha bhaktanam shrinu caisham pratikriya

shri-shivah uvaca-Shri Shiva said; vishnu-bhaktasya-of a devotee of Lordf Vishnu; sarvasva-treasure; haranam-stealing; dvija-sattama-O besdt of brahmanas; bhartsanam-criticsm; ca-and; uttame-to the highest; bhakte-devotee; svapne-in dream; ca-and; api-eve; praharanam-violence; ete-they; aparadha-offenses; bhaktanam-to the devotees; shrinu-please hear; ca-and; esham-of them; pratikriya-the remedy.

Shri Shiva said: O best of the brahmanas, the offenses to the devotees are: 1. stealing the property of a devotee of Vishnu, 2. insulting a great devotee, and 3. violently attacking a devotee. These are the offenses to the devotees. Now please hear the remedy for them.

Text 50

tad-dhanam dvi-gunam dattva kritva padabhivandanam kathayen me kshamasveti tad-dosham dhana-karshanam

tad-dhanam-his wealth; dvi-gunam-double; dattva-giving; kritva-having done; padato the feet; abhivandanam-offering obeisances; kathayet-one should say; me-me; kshamasva-forgive; iti-thus; tad-dosham-that offense; dhana-wealth; karshanamstealing.

(For the first offense one should) return the wealth twicefold, offer obeisances to

(the offended person's) feet, and say, "Please forgive my offense".

Text 51

yavat tad-bhartsanam kritva tavan masan samahitah nirmatsarah paricaret tat-prasadena shuddhyati

yavat-as much as; tad-bhartsanam-insult; kritva-having done; tavan-to that extent; masan-months; samahitah-self-controlled; nirmatsarah-without envy or hatred; paricaret-should act; tat-prasadena-by his mercy; shuddhyati-become purified.

(For the second offense) one should spend some months, according the gravity of the insults, being self-controlled and avoiding envy and hatred. Then by the offended devotee's mercy one will become purified (of the offense).

Text 52

yavaj jivam prahare tu paricaryed atandritah tat-prasadena tat-papat nishkritir nanyatha bhavet

akritva nishkritin etan narakan nasti nishkritih

yavat-as long as; jivam-life; prahare-in the attack; tu-indeed; paricaryet-one should serve; atandritah-diligent; tat-prasadena-by his mercy; tat-papat-from that sin; nishkritih-remedy; na-not; anyatha-otherwise; bhavet-may be; akritva-not having done; nishkritin-remedies; etan-these; narakat-from hell; na-not; asti-is; nishkritih-remedy.

(In the third offense) for as long as one lives one should diligently serve the devotee that had been attacked. By his mercy one will become free of the offense. There is no other remedy. Without performing these remedies for offenses there is nothing to rescue one from going to hell.

Text 53

ajnanatah krite vipra tat-prasadena nashyati jnanat tu dvi-gunam kuryad esha dharmah sanatanah

ajnanatah-out of ignorance; krite-done; vipra-O brahmana; tat-prasadena-by his mercy; nashyati-is destroyed; jnanat-knowingly; tu-indeed; dvi-gunam-double; kuryatshould do; esha-this; dharmah-the rule; sanatanah-eternal.

O brahmana, when one unknowingly commits an offense the mercy of the offended

devotee destroys the effect of the offense. When one knowingly commits an offense he should make amends twicefold. These are the eternal principles of religion.

Text 54

putre shishye ca jayayam shasane nasti dushanam anyatha tu krite dosho bhavaty eva na samshayah

putre-a child; shishye-a disciple; ca-and; jayayam-a wife; shasane-in punishing; nanot; asti-is; dushanam-fault; anyatha-otherwise; tu-indeed; krite-done; doshah-fault; bhavaty-is; eva-indeed; na-not; samshayah-doubt.

It is not an offense to punish a child, a disciple, or one's wife. It is an offense to punish others. Of this there is no doubt.

Text 55

keshakarshe padaghate mukhe ca carpate krite na nishkritim prapashyami tasmat tan na samacaret

kesha-the hair; akarshe-pulling; pada-of a foot; aghate-in striking; mukhe-on the face; ca-and; ca-and; arpate-offered; krite-done; na-not; nishkritim-remedy; prapashyami-I see; tasmat-therefore; tan-this; na-not; samacaret-should do.

I do not see any remedy for the offense of pulling a devotee's hair or kicking him in the face. For this reason one should never act in that way.

Patala Eight Bhakti-rahasya-kathana

Description of the Secrets of Devotional Service

Text 1

shri-shiva uvaca

atha te sampravakshyami rahasyam hy etad uttamam yac-chraddhayanutishthan vai harau bhaktir dridha bhavet

shri-shivah uvaca-Shri Shiva said; atha-now; te-to you; sampravakshyami-I will speak; rahasyam-secret; hy-indeed; etat-that; uttamam-greatest; yat-shraddhaya-with faith; anutishthan-following; vai-indeed; harau-for Lord Hari; bhaktih-devotion; dridhafirm; bhavet-may be.

Shri Shiva said: Now I will tell you the most confidential secret. By following this with faith one will attain firm devotion to Lord Hari.

Text 2

deve tirthe ca dharme ca vishvasam tapa-taranat tad dhitva krishna-padambusharanam pravishen muda

deve-to the demigods; tirthe-to the holy places; ca-and; dharme-to the principles of religion; ca-and; vishvasam-faith; tapa-of sufferings; taranat-because of crossing beyond; tat-that; hitva-having abandoned; krishna-of Lord Krishna; pada-feet; ambulotus; sharanam-shelter; pravishet-should enter; muda-happily.

Abandoning the belief that by taking shelter of the demigods, going on pilgrimages, and following varnashrama-dharma one will cross beyond all miseries, one should happily surrender to Lord Krishna's lotus feet.

Text 3

sharanam me jagannathah shri-krishnah purushottamah

tan-namni sva-gurau caiva bruyad etat samahitah

sharanam-shelter; me-my; jagannathah-the Lord of the universes; shri-krishnah-Shri Krishna; purushottamah-the Supreme Personality of Godhead; tan-namni-in His name; sva-gurau-in the spiritual master; ca-and; eva-indeed; bruyat-should say; etat-that; samahitah-devoted.

One should say, "Shri Krishna, the Supreme Personality of Godhead, the master of the universes, is my only shelter!" and one should be devoted to the Lord's name and to one's spiritual master.

Text 4

hitvanya-devata-pujam bali-danadina dvija ekam eva yajet krishnam sarva-devamayam dhiya

hitva-abandoning; anya-other; devata-deities; pujam-the worship; bali-offerings; dana-and charity; adina-beginning with; dvija-O brahmana; ekam-one; eva-indeed; yajet-should worship; krishnam-Krishna; sarva-devamayam-the master of all the demigods; dhiya-with the conception.

O brahmana, abandoning worship of the demigods by presenting offerings to them

and performing other kinds of service to them, one should, aware that He is the master of all the demigods, worship Krishna alone.

Text 5

nityam naimittikam karyam tathavashyakam eva ca grihashrami vishnu-bhaktah kuryat krishnam dhiya smaran

nityam-regular; naimittikam-and occasional; karyam-duties; tatha-so; avashyakamnecessary; eva-indeed; ca-and; grihashrami-a householder; vishnu-bhaktah-devotee of Lord Vishnu; kuryat-should do; krishnam-Lord Krishna; dhiya-with his thoughts; smaran-remembering.

A householder devotee of Lord Vishnu should perform his inevitable regular and occasional duties and at the same time think of Lord Krishna in his mind.

Text 6

eteshu canya-devanam ya puja vidhina smrita sapi krishnarcanat pashcat

kriyate hridi tam smaran

eteshu-in these; ca-amd; anya-others; devanam-demigods; ya-which; puja-worship; vidhina-by the rules; smrita-remembered; sa-that; api-also; krishna-of Lord Krishna; arcanat-from the worship; pashcat-after; kriyate-is done; hridi-in the heart; tam-Him; smaran-remembering.

After one has first worshiped Lord Krishna one may worship the demigods according to the rules of scripture, but one must always remember Lord Krishna in one's heart.

Text 7

anyada tv anya-devanam prithak pujam na ca smaret kamyam nishiddham ca tatha naiva kuryat kadacana

anyada-otherwise; tv-indeed; anya-devanam-of the demigods; prithak-different; pujam-worship; na-not; ca-and; smaret-should remember; kamyam-desired; nishiddham-prohibition; ca-and; tatha-so; na-not; eva-indeed; kuryat-one should do; kadacana-ever.

Otherwise one should not worship the demigods and one should not follow the injunctions and prohibitions of demigod-worship.

Text 8

kalatra-putra-mitradin hitva krishnam samashritah hari-kirti-rata ye ca tesham krityam na vidyate

kalatra-wife; putra-children; mitra-friends; adin-beginning with; hitva-abandoning; krishnam-Krishna; samashritah-taking shelter; hari-Lord Hari; kirti-glorification; rataahdevoted; ye-they who; ca-and; tesham-of them; krityam-duty; na-not; vidyate-is.

For they who renounce wife, children, friends, and others, take shelter of Lord Krishna, and devotedly chant His glories, there is no other duty to be performed.

Text 9

kritvanya-devata-pujam sa-kamam balina dvija bhakti-bhrashto bhaved ashu samsaran na nivartate

kritva-abandoning; anya-devata-of the demigods; pujam-worship; sa-kamamvoluntarily; balina-with an offering; dvija-Obrahmana; bhakti-devotion; bhrashtahbroken; bhavet-may be; ashu-at once; samsarat-from the material world; na-not; nivartate-leaves.

A person who to attain material desires worships the demigods and makes offerings to them falls down from devotional service. He does not leave this world of repeated birth and death.

Text 10

kamatma niranukroshah pashu-ghatam samacaran pashu-loma-samam varsham narake paripacyate

kamatma-lusty at heart; niranukroshah-merciless; pashu-animals; ghatam-killing; samacaran-doing; pashu-of the animal; loma-hairs; samam-equal; varsham-years; narake-in hell; paripacyate-is tortured.

A merciless materialist, whose heart is filled with lusty desires, and who kills an animal, is tortured in hell for years equaling the number of hairs on the animal's body.

Text 11

yajne pashor alabhane naiva dosho 'sti yad-vacah api pravritti raginam nivrittis tu gariyasi

yajne-in sacrifice; pashoh-of an animal; alabhane-in killing; na-not; eva-indeed; doshah-fault; asti-is; yat-of whom; vacah-the words; api-even; pravrittih-material activities; raginam-of they who have material desires; nivrittih-renunciation; tu-indeed; gariyasi-better.

There is no sin in killing animal offered in Vedic sacrifices. Still, that is the path of they who have material desires. The path of renunciation is better.

Text 12

kritvanya-devata-pujam pashum hatva naradhamah yadi te svar-gatim yanti narakam yanti te tada

kritva-having done; anya-devata-pujam-worship of the demigods; pashum-an animal; hatva-having killed; naradhamah-the lowest of men; yadi-if; te-they svah-the heavenly planets; gatim-destination; yanti-attain; narakam-hell; yanti-attain; te-they; tada-then.

The lowest of men kill animals in the course of worshiping the demigods. If somehow they go to the heavenly planets, they must later also go to hell.

Text 13

sa mam punar bhakshayita yasya mamsam adamy aham iti mamsa-niruktim vai varnayanti manishinah

sas-he; mam-me; punah-again; bhakshayita-will eat; yasya-of whom; mamsammamsa; adamy-I eat; aham-I; iti-thus; mamsa-of the weord mamsa; niruktim-the drivation; vai-indeed; varnayanti-describe; manishinah-the wise.

"As I eat his flesh (mamsa) now, so he (sa) in the fuiture will eat me (mam)." In this way the wise explain the derivation of the word "mamsa" (meat).

Text 14

vishnu-bhaktim samashritya pashu-ghatam samacaran

kritvanya-devata-pujam bhrashto bhavati nishcitam

vishnu-to Lord Vishnu; bhaktim-devotional service; samashritya-taking shelter; pashu-ghatam-killing animals; samacaran-doing; kritva-having done; anya-devatapujam-worship of the demigods; bhrashtah-fallen; bhavati-becomes; nishcitam-indeed.

They who take shelter of devotional service to Lord Vishnu and then kill animals without offering them in worship to the demigods fall from the path of devotional service.

Text 15

manushyam prapya ye jiva na bhajanti hareh padam te shocya sthavaradinam napy eka-sharana yadi

manushyam-human birth; prapya-attaining; ye-they who; jiva-living entities; na-not; bhajanti-worship; hareh-of mLord Hari; padam-the feet; te-they; shocya-a lamentable situation; sthavara-as motionless living entities; adinam-beginning with; na-not; apialso; eka-one; sharanah-shelter; yadi-if.

Living entities who attain the human form of live and do not worship Lord Hari's feet or take shelter of Him alone, attain a wretched birth as an unmoving plant or similar living entity.

Text 16

aham brahma surendrash ca yam bhajamo diva-nisham tato 'dhiko 'sti ko devah shri-krishnat purushottamat

aham-I; brahma-Brahma; surendrash-Indra; ca-and; yam-whom; bhajamahworship; diva-nisham-day and night; tatah-therefore; adhikah-greater; asti-is; kahwhat?; devah-demigod; shri-krishnat-that Shri Krishna; purushottamat-the Supreme Person.

Brahma, Indra, and I worship Lord Krishna day and night. What demigod is better than Lord Krishna, the Supreme Personality of Godhead?

Text 17

yat-prasadam pratikshante sarve lokah sa-palakah sapi lakshmir yac-caranam

sevate tad-anadrita

yat-whose; prasadam-mercy; pratikshante-awaiting; sarve-all; lokah-people; sapalakah-with their leaders; sa-she; api-also; lakshmih-the goddess of fortune; yat-of whom; caranam-the feet; sevate-serves; tad-anadrita-ignored by Him.

All people and their rulers yearn to attain His mercy. Even though He ignores her, goddess Lakshmi serves His feet.

Text 18

tato 'dhiko 'sti ko devo lakshmi-kantaj janardanat yan-namni ke na samyanti purushah paramam padam

tatah-therefore; adhikah-greater; asti-is; kah-what?; devah-demigod; lakshmikantat-than the beloved of the goddess of fortune; janardanat-the Lord who removes all miseries; yat-of whom; namni-in the name; ke-who?; na-not; samyanti-attain; purushah-people; paramam-the supreme; padam-abode.

What demigod is greater than Lord Krishna, the beloved of Lakshmi and the savior from miseries? What person engaged in chanting His names does not attain the supreme abode?

Text 19

dharmartha-kama-mokshanam mulam yac-caranarcanam tato 'dhiko 'sti ko devah kripa-sindhor mahatmanah

dharma-piety; artha-economic development; kama-sense gratification; mokshanamand liberation; mulam-the root; yat-of whom; carana-of the feet; arcanam-the worship; tatah-therefore; adhikah-greater; asti-is; kah-what?; devah-demigod; kripa-sindhoh-an ocean of mercy; mahatmanah-great soul.

Service to His feet is the root from which material piety, economic development, sense gratification, and liberation grow. What demigod is greater than Him? He is an ocean of mercy. He has a noble heart.

Text 20

bhajanasyalpa-matrena bahu-manyeta yah sada tato 'dhiko 'sti ko devah sukharadhyaj jagad-guroh

bhajanasya-of worship; alpa-slight; matrena-only; bahu-manyeta-is considered great; yah-who; sada-always; tatah-therefore; adhikah-greater; asti-is; kah-what; devah-demigod; sukha-easily; aradhyat-to be worshiped; jagat-of the universes; gurohthe Lord.

The smallest service He considers very great. What demigod is greater than Him? He is easy to worship. He is the master of the universes.

Text 21

yena kenapi bhavena yo 'pi ko 'pi bhajan janah labhate 'bhipsitam siddhim moksham capy akuto-bhayam

yena kena api bhavena-somehow; yah-one who; api-also; kah api-someone; bhajan-worshiping; janah-person; labhate-attains; abhipsitamdesired; siddhimperfection; moksham-liberation; ca-also; api-and; akuto-bhayam-fearlessness.

Whoever somehow or other worships Him attains the perfection he desires. He attains liberation. He attains fearlessness.

Text 22

tato 'dhiko 'sti ko devah devaki-devi-nandanat yo jagan-muktaye kirtim avatirya tatana ha

tatah-than Him; adhikah-greater; asti-is; kah-what?; devah-demigod; devaki-devinandanat-than the son of Devaki-devi; yah-who; jagat-from the world; muktaye-for liberation; kirtim-glories; avatirya-descending; tatana-expanded; ha-certainly.

What demigod is greater than Lord Krishna, the son of Devaki-devi? He descended to the material world to reveal His glories and liberate the people.

Text 23

ato 'nya-devata-pujam tyaktva bali-vidhanatah sad-guror upadeshena bhajet krishna-pada-dvayam

atah-therefore; anya-devata-pujam-worship of thedemigods; tyaktva-abandoning; bali-vidhanatah-giving offerings; sad-guroh-of the bona-fide spiritual master; upadeshena-by the teachings; bhajet-one should worship; krishna-of Lord Krishna; pada-feet; dvayam-two.

Therefore one should abandon the worship of the demigods and the presentation of offerings to them. Following the teachings of a bona-fide spiritual master, one should worship Lord Krishna's feet.

Text 24

shrinuyat praty-aham vishnor yashah parama-mangalam uccarayen mukhenaiva nama cittena samsmaret

shrinuyat-oneshould hear; praty-aham-every day; vishnoh-of Lord Vishnu; yashahthe glories; parama-mangalam-supremely auspicious; uccarayen-one should chant; mukhena-with his mouth; eva-indeed; nama-the name; cittena-with his mind; samsmaret-should remember.

Every day one should hear Lord Vishnu's supremely auspicious glories, chant His names with one's mouth, and remember Him with one's mind.

Text 25

pritim kuryad vaishnaveshu

abhakteshu vivarjayet daivopalabdham bhunjano nati-yatnam caret sukhe

pritim-love; kuryat-one shoudl do; vaishnaveshu-for the devotees of Lord Vishnu; abhakteshu-the non-devotees; vivarjayet-one should reject; daiva-by destiny; upalabdham-obtained; bhunjanah-enjoying; na-not; ati-great; yatnam-endeavor; caretshould do; sukhe-for happiness.

One should love the devotees of Lord Vishnu and avoid the non-devotees. One should enjoy whatever happiness destiny gives and not struggle for more.

Text 26

griheshv atithivat tishthed yady etan naiva badhate esham badhe prithak tishthed vaishnaveshu ca sangavan

griheshu-in home; atithivat-as a guest; tishthet-one should stay; yady-if; etan-this; na-not; eva-indeed; badhate-is an impediment; esham-of them; badhe-in an impediment; prithak-specifically; tishthet-one should stay; vaishnaveshu-among the devotees; ca-and; sangavan-having association.

If it does not impede his devotional service one should travel, staying as a guest at many homes. If that does impede his service one should stay at one place and associate with the devotees of Lord Vishnu.

Text 27

brahmacari grihi vapi vanaprasthi yatish ca va vina vaishnava-sangena naiva siddhim labhej janah

brahmacari-brahmacari; grihi-householder; va-or; api-and; vanaprasthi-vanaprastha; yatih-sayynasi; ca-and; va-or; vina-without; vaishnava-sangena-the association of the devotees; na-not; eva-indeed; siddhim-perfection; labhet-attains; janah-a person.

Whether one is a brahmacari, grihastha, vanaprastha, or sannyasi, he cannot attain perfection without the association of devotees.

Text 28

bhakta-sangam vina bhaktir naiva jayeta kasyacit bhaktim vina na vairagyam

na jnanam moksham ashnute

bhakta-sangam-association of devotees; vina-without; bhaktih-devotional service; na-not; eva-indeed; jayeta-is manifested; kasyacit-of someone; bhaktim-devotional service; vina-without; na-not; vairagyam-renunciation; na-not; jnanam-knowledge; moksham-liberation; ashnute-enjoys.

Without the asscoation of devotees there can be no devotional service and without devotional service there can be no renunciation, knowledge, or liberation.

Text 29

ata ashrama-lingamsh ca hitva bhaktaih samam vaset yat-sangac chruti-kirtibhyam harau bhaktih prajayate

atah-then; ashrama-of the asramas; lingan-the outward signs; ca-and; hitvaignoring; bhaktaih-the devotees; samam-with; vaset-should reside; yat-sangat-from their association; shruti-with hearing; kirtibhyam-and chanting; harau-for Lord Hari; bhaktih-devotion; prajayate-is born.

One should ignore the outward symbols of the different ashramas and live among the devotees, for by hearing and chanting the Lord's glories in their association one

develops love for Lord Hari.

Text 30

vishnu-bhakta-prasangasya nimeshenapi narada svargapavargau no samyam kim utanya-sukhadibhih

vishnu-of Lord Vishnu; bhakta-of the devotees; prasangena-by the association; nimeshena-for a moment; api-even; narada-O Narada; svarga-the heavenly planets; apavargau-and liberation; na-not; u-indeed; samyam-equality; kim uta-what to speak of?; anya-other; sukha-happinesses; adibhih-beginning with.

O Narada, attainment of Svargaloka and impersonal liberation are not equal to even a moment's association with the devotees of Lord Vishnu. What can be said, then, of other, inferior kinds of happiness?

Text 31

alinganam varam manye vyala-vyaghra-jalokasam na sangah shalya-yuktanam

nana-devaika-sevinam

alinganam-embracing; varam-better; manye-I think; vyala-a sbake; vyaghra-a tiger; jalokasam-a crocodile; na-not; sangah-association; shalya-yuktanam-wounded by arrows; nana-devaika-sevinam-of they who serve the various demigods.

One should not associate with the demigods' servants, who are wounded by the arrows (of material desires). It is better, I think, to embrace a snake, a tiger, or a crocodile.

Text 32

ato yatnena purushah kuryat sangam harer janaih tiryanco 'pi yato muktim labhante kim u manushah

atah-therefore; yatnena-carefully; purushah-a person; kuryat-should do; sangamassociation; hareh-of Lord Hari; janaih-with persons; tiryancah-fshrooked; api-even; yatah-from which; muktim-liberation; labhante-attain; kim u-what to speak of?; manushah-men.

One should take care to associate with Lord Hari's devotees, who give liberation to birds and beasts, what to speak of human beings.

Text 33

sat-sangenaiva purusho vishnum prapnoti nishcitam vina vairagya-jnanabhyam yato vishnus tad-antike

sat-with devotees; sangena-by association; eva-indeed; purushah-a person; vishnum-Lord Vishnu; prapnoti-attains; nishcitam-certainly; vina-without; vairagyarenunciation; jnanabhyam-an knowledge; yatah-because; vishnuh-Lord Vishnu; tadantike-near.

Without having to cultivate renunciation or knowledge, simply by associating with the devotees one attains Lord Vishnu. This is so because the devotees always stay near Lord Vishnu.

Text 34

yesham sangad dhareh sangam sakrid akarnya manavah parityaktum na shaknoti

yadi hhadra-sarid bhavet

yesham-of whom; sangat-from the association; hareh-of Lord Hari; sangam-the association; sakrit-at once; akarnya-hearing; manavah-a human being; parityaktum-to abandon; na-not; shaknoti-is able; yadi-if; hhadra-of auspiciousness; sarit-a river; bhavet-is.

Once they hear that by associating with the devotees they will quickly attain the association of Lord Hari, the people cannot leave the devotees. The devotees are like many auspicious and sacred Ganges rivers.

Text 35

arasajno 'pi tat-sangam yadi yati kathancana bhutva rasajno 'pi mahan karma-bandhad vimucyate

a-rasajnah-unaware of the nectar mellows of devotional service; api-even; tatsangam-their association; yadi-if; yati-attains; kathancana-somehow; bhutva-becoming; rasajnah-learned in the mellows of devotional service; api-even; mahan-great soul; karma-of karma; bandhat-from the bondage; vimucyate-is released.

If even a person completely ignorant of the nectar mellows of devotional service somwehow attains the association of the devotees, he becomes a great soul learned in the nectar of devotional service. He becomes free from the bonds of karma.

Text 36

tatas tad-dharma-nirato bhagavaty amalatmani prapnoti paramam bhaktim sarva-kama-pradayinim

tatah-therefore; tad-dharma-niratah-engaged in devotional service; bhagavaty-to the Lord; amalatmani-supremely pure; prapnoti-attains; paramam-supreme; bhaktimdevotion; sarva-kama-pradayinim-fulfilling all desires.

By that association he attains transcendental love for the supremely pure Personality of Godhead, a love that fulfills all desires.

Text 37

bhaktim viditva purusho muktim necchati kashcana salokyadi-padam capi kim u canya-sukham dvija

bhaktim-devotion; viditva-understanding; purushah-a person; muktim-liberation; nanot; icchati-desires; kashcana-someone; salokya-adi-beginning with salokya; padam-the state; ca-also; api-and; kim u-what to speak?; ca-and; anya-other; sukham-happiness; dvija-O brahmana.

O brahmana, when he understands the truth about that love he no longer hankers after salokya and the other kinds of liberation, what to speak of other, inferior happinesses.

Text 38

phalam vina vishnu-bhakta muktim yanti dvijottama tata eva vidur nanya anandamayam uttamam

phalam-result; vina-without; vishnu-bhakta-evotion to Lord Vishnu; muktimliberation; yanti-attain; dvijottama-O best of brahmanas; tata-therefore; eva-indeed; viduh-know; na-not; anya-other; anandamayam-blissful; uttamam-supreme.

O best of the brahmanas, the devotees shun material benefits and liberation. They are aware only of the supremely blissful Personality of Godhead.

Text 39

yato harir likhitavad dhridaye vartate sada tesham prema-lata-baddhah paramananda-vigrahah

yatah-because; harih-Lord Hari; likhitavat-drawn; dhridaye-in the heart; vartate-is; sada-always; tesham-of them; prema-of love; lata-by vines; baddhah-bound; paramatranscendental; ananda-of bliss; vigrahah-form.

Bound by vines of love, supremely blissful Lord Hari always stays in their hearts as if He were a picture drawn there.

Patala Nine Himsa-yukta-devatantarapujana-hetu-kathanaDescription of the Reason Violent Worship Is Offered to the Demigods

Text 1

shri-narada uvaca

iyan guno 'sti devesha

bhagavat-pada-sevane kuto bhajanti manuja anya-devam kim icchaya

shri-naradah uvaca-Shri Narada said; iyan-this; gunah-quality; asti-is; devesha-O master of the demigods; bhagavat-of the Lord; pada-the feet; sevane-in service; kutahwhy?; bhajanti-worship; manuja-human beings; anya-devam-the demigods; kim-what; icchaya-with the desire.

Shri Narada said: O master of the demigods, if service to Lord Krishna's feet is so glorious why do people worship the demigods? What is their desire?

Text 2

shri-shiva uvaca

yad adi-satye viprendra nara vishnu-parayanah na yajanti vina vishnum anya-devam kathancana

shri-shivah uvaca-Shri Shiva said; yat-what; adi-satye-in the beginning of Satyayuga; viprendra-O king of brahmanas; nara-human beings; vishnu-to Lord Vishnu; parayanah-devotees; na-not; yajanti-worshiped; vina-without; vishnum-Lord Vishnu; anya-devam-the demigods; kathancana-at all.

Shri Shiva said: In the beginning of Satya-yuga all human beings were devotees of Lord Vishnu. They did not worship the demigods. They only worshiped Lord Vishnu.

Text 3

tad-atma-puja-prapty-artham sarva-devamayam ca vai pujayamo hrishikesham kaya-van-manasa dvija

tad-atma-own; puja-worship; prapti-attainment; artham-for the purpose; sarvadevamayam-the master of all the demigods; ca-and; vai-indeed; pujayamah-we worship; hrishikesham-Lord Krishna, the master of the senses; kaya-with body; vakwords; manasa-and mind; dvija-O brahmana.

So that we also could receive worship, with our body, words, and mind we (the demigods) worshiped Lord Vishnu, the master of the demigods and the ruler of the senses.

Text 4

tada tushto vibhuh praha

deva-devo rameshvarah avatirya yajishyami yushmal lokamsh ca yajayan

tada-then; tushtah-satisfied; vibhuh-the all-powerful Lord; praha-said; deva-devahthe master of the demigods; rameshvarah-the master of the goddess of fortune; avatirya-descending; yajishyami-I will worship; yushman-you; lokan-the people; ca-and; yajayan-cause to worship.

Pleased with us, the all-powerful Lord, who is the master of the demigods and the husband of the goddess of fortune, said: "I will descend (to the world), worship you, and make the people worship you also.

Text 5

tatah sarve jana yushman yajishyanti samahitah anena puja yushmakam bhavishyati sukhavaha

tatah-then; sarve-all; jana-people; yushman-you; yajishyanti-will worship; samahitah-with care; anena-by that; puja-worship; yushmakam-of you; bhavishyati-will be; sukhavaha-the bringer of happiness.

"Everyone will worship you with devotion. Their worship of you will bring them happiness."

Text 6

aham coktah prithak tena shrinivasena brahmana kalpitair agamair nityam mam gopaya maheshvara

aham-I; ca-and; uktah-spoken; prithak-specifically; tena-by that; shrinivasena-by the abode of the goddess of fortune; brahmana-the Supreme Brahman; kalpitaihimagined; agamaih-by the scriptures; nityam-always; mam-to me; gopaya-for protecttion; maheshvara-O Lord Shiva.

Then the Supreme Personality of Godhead, the husband of the goddess of fortune, singled me out and said: "O Shiva, you should again and again conceal me with many scriptures you write from your own imagination."

Text 7

mad-avajna-papa-haram namnam sahasram uttamam

pathishyasi sada bhadram prarthitena maya punah

mat-Me; avajna-insult; papa-the sin; haram-removing; namnam-of names; sahasram-a thousand; uttamam-supreme; pathishyasi-you will recite; sada-always; bhadram-auspiciousness; prarthitena-requested; maya-by me; punah-again.

When I prayed that He grant me auspiciousness, the Lord said, "Always recite My thousand transcendental names and that will release you from the sin of offending Me".

Text 8

tato me hy agamaih krishnam acchadya na tu devatah yantrair mantraish ca tantraish ca darshita phalada dvija

tatah-then; me-by me; hy-indeed; agamaih-with many scriptures; krishnam-Lord Krishna; acchadya-covering; na-not; tu-indeed; devatah-the demigods; yantraih-with mystic diagrams and amulets; mantraih-with mantras; ca-and; tantraih-with religious rituals; ca-and; darshita-revealed; phalada-giving the result; dvija-O brahmana.

Then I concealed Lord Krishna with many scriptures, but I did not conceal the demigods. O brahmana, I revealed a series of religious rituals, mantras, mystic diagrams, and amulets that bring specific benefits.

Text 9

tair agamair manda-dhiya hitva krishnam jagad-gurum bhajanti devata anya bali-danena nityashah

taih-by these; agamaih-scriptures; manda-slow; dhiya-intelligence; hitvaabandoning; krishnam-Lord Krishna; jagad-gurum-the master of the universes; bhajanti-worship; devata-the demigods; anya-others; bali-danena-by offerings; nityashah-regularly.

Their intelligence made feeble by these scriptures, the people stopped worshiping Lord Krishna, the master of the universes, and worshiped instead the many demigods, making offerings to them again and again.

Text 10

nana-devan samaradhya nana-kama-sukhecchaya bhogavasane te yanti narakam sva-tamomayam

nana-various; devan-demigods; samaradhya-worshiping; nana-various; kamamaterial; sukha-happinesses; icchaya-with the desire; bhoga-enjoyment; avasane-at the occasion; te-they; yanti-go; narakam-to hell; sva-tamomayam-full of darkness.

Impelled by many material desires, they worship the various demigods, but when the enjoyments they attain are over they go to a very dark hell.

Text 11

drishtva tatha-vidhal lokan papa-shankita-manasah gato 'ham vasudevasya carane sharanam dvija

drishtva-seeing; tatha-vidhal-like this; lokan-the people; papa-of sins; shankitafearing; manasah-at heart; gatah-went; aham-I; vasudevasya-of Lord Vishnu; carane-at the feet; sharanam-shelter; dvija-O brahmana.

O brahmana, seeing what had happened to the people, and afraid at heart that I had committed a great sin, I took shelter of Lord Krishna's feet.

Text 12

stutim ca pranatash cakre prashayanata-kandharah samahita-mana vipra pranjalih purushottamam

stutim-prayer; ca-and; pranatash-bowing down; cakre-did; prashayanatakandharah-humbly bowing my neck; samahita-with devotion; manah-at heart; vipra-O brahmana; pranjalih-with folded hands; purushottamam-to the Supreme Person.

Offering obeisances, humbly bowing my neck, and folding my hands, I offered prayers with great devotion in my heart. I said:

Text 13

om. namo 'stu krishnaya vikuntha-vedhase tvat-pada-lilashraya-jiva-bandhave sadapta-kamaya mahartha-hetave vijnana-vidya-nidhaye svayam-bhuve

om-(Om; namah-obeisances; astu-may be; krishnaya-to Krishna; vikuntha-of residence in the spiritual world; vedhase-the creator; tvat-of You; pada-the feet; lilapastimes; ashraya-shelter; jiva-of the living entities; bandhave-the friend; sada-always; apta-attained; kamaya-desires; maha-great; artha-benefit; hetave-for the purpose;

vijnana-wisdom; vidya-knowledge; nidhaye-the treausry; svayam-bhuve-self-born.

Om. Obesiances to You, Lord Krishna, who bring the living entities to the spiritual world, who befriend the living entities that take shelter of the pastimes at Your lotus feet, whose desires are always fulfilled, who give the most precious treasure, who are a great treasury of transcendental knowledge and wisdom, and who are born from Your own self.

Text 14

eko 'si shreshtah purato laye tatha yugadi-kale ca vidam samakshatah anyatra nana-tanubhir virajase tasma anantacaritaya te namah

ekah-alone; asi-You are; shreshtah-the best; puratah-in the beginning; laye-at the time of devastation; tatha-so; yugadi-kale-at the beginning of the yuga; ca-and; vidamof the wise; samakshatah-appearing; anyatra-to others; nana-tanubhih-in various forms; virajase-you are splendidly manifest; tasmai-to Him; anantacaritaya-whose pastimes are endless; te-to You; namah-obeisances.

You alone are the greatest. At the beginning of creation, at the time of cosmic devastation, and at the beginning of the yugas, You appear before the wise devotees. At other times You also appear in many different forms. Obeisances to You, whose pastimes have no end.

Text 15

pradhana-kalashaya-karma-sakshine tat-sangrahapara-vihara-karine krishnaya nana-tanu-miyushe same kritanuragaya namo namo 'stu te

pradhana-material nature; kala-time; ashaya-the heart; karma-activities; sakshinethe witness; tat-sangraha-taking them; apara-endless; vihara-pastimes; karine-doing; krishnaya-to Lord Krishna; nana-tanu-miyushe-who appears in many forms; same-in equality; kritanuragaya-loves; namah-obeisances; namah-obeisances; astu-may be; teto You.

Obeisances! Obeisances to You, Lord Krishna, the witness who sees the material energy, time, and the living entities' hearts and deeds, who loves everyone equally, and who exapnds in many forms and enjoys endless transcendental pastimes!

Text 16

shrinvanti gayanti grinanti ye yasho jagat-pavitram jagad-ishitus tava te 'nyam na pashyanti sukhaya hy atmano vina bhavat-pada-nishevanad bahih

shrinvanti-hear; gayanti-sing; grinanti-chant; ye-who; yashah-glories; jagatpavitram-purifying the world; jagat-of the world; ishituh-of the master; tava-of You; tethey; anyam-another; na-not; pashyanti-see; sukhaya-for happiness; hy-indeed; atmanah-of the self; vina-without; bhavat-of You; pada-of the feet; nishevanat-from the service; bahih-outside.

O Lord of the universes, they who hear, sing, and speak Your glories, which purify all the worlds, do not see any way to become happy except by serving Your lotus feet.

Text 17

nishkincana ye tava pada-samshrayah pushnanti te tvat-sukham atma-sambhavam jananti tat te na vidus tatah parah kamaih samakrishta-dhiyo vicakshanah

nishkincanah-who have nothing; ye-who; tava-of You; pada-samshrayah-taking shelter of the feet; pushnanti-increase; te-they; tvat-sukham-Your happiness; atmasambhavam-self-born; jananti-know; tat-that; te-they; na-not; viduh-know; tatah-then; parah-pthers; kamaih-by desires; samakrishta-attracted; dhiyah-intelligence; vicakshanah-discriminating.

They who take shelter of Your feet and have no wealth except for You know You in truth. Others, whose hearts are pulled by many material desires, cannot know You.

Text 18

aham tu sakshat tava pada-pankajam nityam bhajano 'pi prithan-matir vibho puratma-manam pracikirshur atmanah sakashato 'py adya malam nikrintayan

aham-I; tu-but; sakshat-directly; tava-of You; pada-pankajam-lotus feet; nityamalways; bhajanah-worshiping; api-even; prithak-different; matih-the idea; vibhah-O allpowerful Lord; pura-previously; atma-self; manam-honor; pracikirshuh-wish; atmanahof the self; sakashatah-in the presence; api-even; adya-now; malam-impurity; nikrintayan-destroying.

O all-powerful Lord, I always worship Your lotus feet. I wish to honor You and thus destroy my sins.

Text 19

athapi te deva padambuja-dvayam nikama-labhaya sadastu me hareh yac-cintanat sarva-mano 'nukulat siddhir bhavaty eva kim u prakirtanat

athapi-still; te-of You; deva-O Lord; padambuja-dvayam-lotus feet; nikama-without desire; labhaya-for attaining; sada-always; astu-may be; me-of me; hareh-of Lord Hari; yac-cintanat-byu meditation; sarva-manah-the entire mind; anukulat-because of being favorable; siddhih-perfection; bhavaty-is; eva-indeed; kim u-how much more so?; prakirtanat-by glorifying.

O Lord Hari, again and again I take shelter of Your lotus feet so that I may become free of material desires. Simply by meditating on You with all one's heart one attains perfection. What can be said, then, of what one attains by glorifying You?

Text 20

iti me samstutim jnatva bhagavan pranatarti-ha mamakshi-gocaram rupam akarot sa daya-parah

iti-thus; me-of me; samstutim-the prayer; jnatva-being aware; bhagavan-the Lord; pranatarti-ha-who removes the sufferings of they who surrender to Him; mama-of me; akshi-of the eyes; gocaram-the range of perception; rupam-the form; akarot-did; saHe; daya-parah-merciful.

Hearing my prayers, the merciful Lord, who removes the sufferings of the surrendered souls, made His form visible to my eyes.

Texts 21 and 22

sandrananda-mahendranila-manivad-dehodgata-prollasatsvarnair maulishu hara-kundala-yugaih keyura-kancy-angadaih manjirair vilasat-pishanga-valayam lakshmy-ankitam shashvatam sarvesham karuna-karam sura-varair bhaktaih samasevitam

drishtva tat-pada-pankajam hridi dadhe govinda damodara shri-krishneti mukhair vadan tri-jagato bhartur mudaham tada netrair nirjhara-vari-puram iva me gatre ca harshas tato vanyam gadgadatam vilokya bhagavan mam aha bhakta-priyah

sandra-intense; ananda-bliss; mahendranila-manivat-like a great sapphire; dehabody; udgata-prollasat- svarnaih-splendid gold; maulishu-on crowns; hara-kundalayugaih-with necklaces and earrings; keyura-with armlets; kanci-belts; angadaihbracelets; manjiraih-anklets; vilasat-glittering; pishanga-red; valayam-bracelets; lakshmy-by the goddess of fortune; ankitam-marked; shashvatam-eternal; sarveshamthe master of all; karuna-karam-merciful; sura-varaih-by the demigods; bhaktaihdevotees; samasevitam-served; drishtva-seeing; tat-pada-pankajam-His lotus feet; hridi-in the heart; dadhe-placed; govinda-O Govinda; damodara-o Damodara; shrikrishna-O Shri Krishna; iti-thus; mukhaih-with the mouths; vadan-saying; tri-jagatah-of the three worlds; bhartuh-the maintainer; muda-happily; aham-I; tada-then; netraihwith eyes; nirjhara-vari-puram-a flooding stream; iva-like; me-of me; gatre-on the limbs; ca-and; harshah-happiness; tatah-then; vanyam-in words; gadgadatam-being choked up; vilokya-seeing; bhagavan-the Lord; mam-to me; aha-said; bhakta-to the devotees; priyah-dear.

Seeing the merciful Lord, the master of all, who is devotedly served by the great demigods, filled with intense bliss, His handsome eternal form splendid like a great sapphire, decorated with golden crowns, necklaces, earrings, armlets, belts, anklets, and glittering red bracelets, I placed His lotus feet, over my heart. I happily cried out, "O Govinda, O Damodara, O Shri Krishna!" with my many mouths. Overcome with joy by seeing the Lord of the universes, a flooding stream of tears flowed from my many eyes and drowned my limbs. Seeing that I was stunned with joy anhd could not speak, the Supreme Lord, who is dear to the devotees, then spoke to me.

Text 23

jnatam me sura-varya vanchitataram mad-bhakta-sangavalim tat te 'ham pravadami te karunaya bhaktaya sakam varaih mal-lilam gadato bhavishyati bhavat sarve jana vaishnavah bharya capi tathanukula-sukhada bhaktagranir me bhavan

jnatam-known; me-by Me; sura-varya-O best of the demigods; vanchitataramdesired; mad-bhakta-sangavalim-My devotees; tat-that; te-to you; aham-I; pravadamisay; te-to you; karunaya-with mercy; bhaktaya-devotee; sakam-with; varaih-the best; mal-lilam-My pastimes; gadatah-saying; bhavishyati-will be; bhavat-being; sarve-all; jana-people; vaishnavah-devotees; bharya-wife be maintained; ca-and; api-also; tathaso; anukula-favorable; sukha-happiness; da-giving; bhaktagranih-the best of devotees; me-of Me; bhavan-you.

O best of the demigods, I be kind to you and I will give the people of the world will devotee and she will become My devotees.

know that you yearn to associate with My devotees. I will you this benediction: You will narrate My pastimes and all become devotees. Your wife Parvati will also become a become happy and pleased with you. You are the best of

Text 24

etavad uktva bhagavan gato lokam alaukikam aham ca tan varal labdhva kritartho 'smi dvijarshabha

etavat-thus; uktva-speaking; bhagavan-the Lord; gatah-went; lokam-to His own abode; alaukikam-beyond the material world; aham-I; ca-and; tan-to them; varanbenedictions; labdhva-having obtained; kritarthah-successful; asmi-I am; dvijarshabhaO best of brahmanas.

After speaking these words, the Lord went to His own abode beyond the material worlds. O best of brahmanas, now that I have obtained these benedictions, my life is a great success.

Text 25

atas tad-dinam arabhya parvati bhuvaneshvari mat-sangad vaishnavi bhutva mam apricchat sureshvari

atas-then; tad-dinam-that day; arabhya-attaining; parvati-Parvati; bhuvaneshvarithe queen of the worlds; mat-sangat-from my association; vaishnavi-a devotee; bhutvabecoming; mam-of me; apricchat-asked; sureshvari-the queen of the demigods.

Then that day came and, by my association, Parvati, who is the queen of the demigods and the controller of the worlds, became a devotee of Lord Vishnu. Then she asked me many questions (about devotional service).

Text 26

bhavan maha-bhagavatah kumaradya maheshvarah kuveradya devatash ca nandishadyash ca me ganah

bhavan-You are a great devotee; maha-bhagavatah-a great devotee; kumaradyahthe sages headed by the Kumaras; maheshvarah-the controllers of the world; kuveradya-headed by Kuvera; devatah-the demigods; ca-and; nandishadyah-headed by Nandisvara; ca-and; me-of me; ganah-the followers.

(O Narada), then you became a great devotee, and the sages headed by the four Kumaras, the leaders of the planets, the demigods headed by Kuvera, and my followers, headed by Nandishvara, all became devotees.

Text 27

prithak prithag apricchan mam krishna-padambujashrayah katha parama-kalyanih sarva-lokaika-pavanih

prithak prithak-specific; apricchan-asked; mam-of me; krishna-padambujashrayah-in relation to Lord Krishna's lotus feet; kathah-topics; parama-kalyanih-supremely auspicious; sarva-lokaika-pavanih-purifying all the worlds.

She asked me many specific questions about Your lotus feet. Questions that brought supremely auspicious answers that purify all the worlds.

Text 28

atha mam pricchati vakyam mad-vakyam ca dvijottama samlikhaty apramatto 'sau ganesho mat-suto 'ntike

atha-then; mam-me; pricchati-asked; vakyam-words; mad-vakyam-my words; caand; dvijottama-O best of brahmanas; samlikhati-write; apramattah-serious; asau-he;

ganeshah-Ganesha; mat-sutah-my son; antike-near.

O best of brahmanas, she asked many questions and I answered them. My sober and thoughtful son Ganesha stayed nearby and wrote down our conversations.

Text 29

mama tesham ca samvadam kala loka-manoharah abhavams tatra shastrani sarva-loka-hitani vai

mama-of me; tesham-of them; ca-and; samvadam-conversation; kalah-sweet; lokaof the world; manah-the hearts; harah-stealing; abhavan-became; tatra-there; shastrani-scriptures; sarva-all; loka-the people; hitani-auspicious; vai-certainly.

My conversations with the great devotees were very sweet. They charm the hearts of all the worlds. They became many scriptures that bring auspiciousness to all the worlds.

Text 30

tani tantrani shrotarah samaniya mahi-tale sthane sthane muni-shreshtha kathayishyanti bhurishah

tani-these; tantrani-Tantras; shrotarah-hearers; samaniya-assembling; mahi-tale-on the earth; sthane-in place; sthane-after place; muni-shreshtha-O best of sages; kathayishyanti-will speak; bhurishah-again and again.

O best of sages, on the earth the people will hear these scriptures, the Vaishnava Tantras, and they will repeat them again and again in place after place.

Text 31

tvam apy enam satvatakhyam tantram bhagavatah priyam naimishe shaunakadinam samaksham kathayishyati

tvam-you; apy-also; enam-this; satvatakhyam-named Satvata; tantram-Tantra; bhagavatah-to the Supreme Personality of Godhead; priyam-dear; naimishe-in Naimisaranya; shaunakadinam-of the sages headed by Saunaka Rsi; samaksham-in the company; kathayishyati-sill speak.

In Naimisharanya forest, in the assemby of sages headed by Shaunaka Rishi, you will repeat this scripture, the Satvata Tantra, which is dear to the Supreme Personality of Godhead.

Text 32

shri-narada uvaca

shrutam bhagavato vaktrat tantram satvatam uttamam tasmin himsa-nishedham ca shrutva me samshayo 'bhavat

shri-naradah uvaca-Shri Narada said; shrutam-heard; bhagavatah-of the Lord; vaktrat-from the mouth; tantram-Tantra; satvatam-Satvata; uttamam-best; tasmin-in that; himsa-of violence; nishedham-prohibition; ca-and; shrutva-hearing; me-of me; samshayah-a doubt; abhavat-was.

Shri Narada said: i have now heard this scripture, the transcendental Satvata Tantra from your mouth, my lord, but even after hearing it I have a doubt about its prohibition of violence.

Text 33

vedena vihita himsa pashunam yajna-karmani yajne vadho 'vadhash caiva vedavidbhir nirupitah

vedena-by the Veda; vihita-prescribed; himsa-violence; pashunam-to animals; yajna-karmani-in the activity of sacrifice; yajne-in sacrifice; vadhah-killing; avadhah-not killing; ca-and; eva-indeed; vedavidbhih-by the knowers of the Vedas; nirupitah-said.

The Vedas prescribe violence to animals in the conText of sacrificial performances. The knowers of the Vedas say that this sacrificial killing is not killing in truth.

Text 34

tan-nishedhe katham shrautam smartam karma maheshvara vartate sarva-lokasya ihamutra-phala-pradam

tat-of that; nishedhe-in prohibition; katham-why?; shrautam-in the Sruti; smartamin the Smrti; karma-actrions; maheshvara-O Lord Shiva; vartateis; sarva-lokasya-of all

the people; iha-in this life; amutra-and in the next life; phala-result; pradam-giving.

Why is this action, which is described in the Shruti and Smriti, and which brings good results in this life and in the next, forbidden.

Text 35

shri-shiva uvaca

pravrittam ca nivrittam ca dvi-vidham karma varnitam shrutya smritya ca viprendra kamam kami-janaya vai

shri-shivah uvaca-Shri Shiva said; pravrittam-the path opf action; ca-and; nivrittamthe path of renunciation; ca-and; dvi-vidham-two kinds; karma-action; varnitamdescribed; shrutya-by the Sruti; smritya-the Smrti; ca-and; viprendra-O king of brahmanas; kamam-desire; kami-janaya-they who have desires; vai-certainly.

Shri Shiva said: O best of brahmanas, for they who have material desires the Shruti and Smriti describe two kinds of action: 1. pravritta (pious action in the world), and 2. nivritta (renunciation of the world).

Text 36

pravrittam avirodhena kurvan svar yati manavah punyavasheshe bhu-prishthe karma-sangishu jayate

pravrittam-pravrtta; avirodhena-in accordance; kurvan-doing; svah-to Svargaloka; yati-goes; manavah-a man; punya-piety; avasheshe-in the remnant; bhu-prishthe-on the surface of the earth; karma-sangishu-among they who are engaged in fruitive work; jayate-is born.

When a human being engages in the pious activities of pravritta he goes to the realm of Svargaloka. When his pious credits are almost all used up he comes to the earth and is born among fruitive workers.

Text 37

nivrittam acaran yogi bhogeccha-tyakta-manasah prayati paramam siddhim yato navartate gatah

nivrittam-nivrtta; acaran-performing; yogi-a yogi; bhoga-for enjoyment; iccha-the desire; tyakta-renounced; manasah--in his heart; prayati-goes; paramam-to the

supreme; siddhim-perfection; yatah-from which; na-not; avartate gatah-returns.

A yogi, following the path of nivritta, in his heart renounces the desire for material enjoyments. He attains the supreme perfection and never returns (to this world).

Text 38

atha pravritti-nishthasya nana-kamanuraginah shad-vidhair niyamair viprabhyanujnaiva pradarshita

atha-then; pravritti-in pravrtta; nishthasya-of one who has faith; nana-various; kama-material things; anuraginah-desiring; shad-vidhaih-six kinds; niyamaihrestrictions; vipra-O brahmana; abhyanujna-permitted; eva-indeed; pradarshita-shown.

O brahmana, a person who has many material desires and also has faith in the pious activities of pravritta, is bound by six restrictions.

Text 39

vidhir naivasti himsayam

abhyanujna yatah krita ato nivrittir himsayam yajne 'pi kathita budhaih

vidhih-rule; na-not; eva-indeed; asti-is; himsayam-in violence; abhyanujnapermission; yatah-from which; krita-done; atah-from that; nivrittih-renunciation; himsayam-in violence; yajne-in sacrifice; api-evenm; kathita-said; budhaih-by the wise.

There is no rule that one must commit violence. What is given is permission for violence under some circumstances. However, the wise say violence is forbidden, even in the course of Vedic sacrifices.

Text 40

ahimsa paramo dharmah sarva-varnashramadritah sa ca acarito nrinam nrinam abhishta-phala-do bhavet

ahimsa-non-viokence; paramah-important; dharmah-religious principle; sarva-all; varna-ashrama-varnas and asramas; adritah-honored; sa-it; ca-and; acaritahperformed; nrinam-by men; nrinam-of men; abhishta-desired; phala-result; dah-giving; bhavet-is.

Non-violence is an important religious principle. It is honored by all varnas andd ashramas. It should be followed by human beings. It brings to human beings the fulfillment of their desires.

Text 41

visheshato vishnu-bhakta himsa-karma tyajanti hi ahimsaya hi bhutanam bhagavan ashu tushyati

visheshatah-specifically; vishnu-of Lord Vishnu; bhaktah-the devotees; himsa-of violence; karma-acts; tyajanti-abandon; hi-indeed; ahimsaya-of non-violence; hiindeed; bhutanam-of living entities; bhagavan-the Supreme Personality of Godhead; ashu-quickly; tushyati-is satisfied.

The devotees of Lord Vishnu specifically reject acts of violence. The Supreme Personality of Godhead is quickly pleased by refraining from violence to any living entities.

Text 42

atah sarveshu bhuteshu

bhagavan akhileshvarah pravishta iyate nanarupaih sthavara-jangamaih

atah-therefore;; sarveshu-in all; bhuteshu-living entities; bhagavan-the Supreme Personality of Godhead; akhileshvarah-the master of all; pravishta-entered; iyate-is; nana-in various; rupaih-forms; sthavara-jangamaih-the moving and unmoving.

The Supreme Personality of Godhead, the master of all, has entered in the many species of moving and unmoving beings.

Text 43

mayapi hy agame himsa vihita ya vidhanatah sapi kamuka-lokanam kamita-phala-siddhaye

maya-by me; api-also; hy-indeed; agame-in the scriptures; himsa-violence; vihitaplaced; ya-which; vidhanatah-as a rule; sa-that; api-also; kamuka-filled with matwerial desires; lokanam-of living entities; kamita-desired; phala-reuslts; siddhaye-for attainment.

In some scriptures I myself have described violence to be performed in certain

religious rituals, but that is only so living entities filled with material desires may attain their wishes.

Text 44

vishnu-bhakta na vanchanti matto 'pi kiyad eva hi atas tesham vidhane 'pi himsa nindya prakirtita

vishnu-bhaktah-the devotees of Lord Vishnu; na-do not; vanchanti-desire; mattahfrom me; api-even; kiyat-how much?; eva-indeed; hi-indeed; atah-therefore; tesham-of them; vidhane-in the rule; api-even; himsa-violence; nindya-is condemned; prakirtitasaid.

What do the devotees of Lord Vishnu want from me? (They have no material desires.) Therefore for them violence is condemned, even in the course of Vedic sacrifices.

Text 45

atas tvam kamya-karmani parityajya visheshatah shruyah krishna-katha-punyah

sarva-lokeshta-siddhi-dah

atah-therefore; tvam-you; kamya-desired; karmani-acts; parityajya-abandoning; visheshatah-specifically; shruyah-to be heard; krishna-of Lord Krishna; katha-the topics; punyah-sacred; sarva-all; loka-people; ishta-desires; siddhi-fulfillment; da-granting.

Therefore you should abandon all materialistic activities and instead hear the sacred narrations of Lord Krishna, which fulfill the desires of all the worlds.

Text 46

nivritta-shastram shrinuyad yac chrutva tat-paro bhavet nivritto 'pi harer bhaktiyutam mukhyam prakirtitam

nivritta-of renunciation; shastram-the scriptures; shrinuyat-should hear; yat-which; chrutva-having heard; tat-parah-devoted to Him; bhavet-will become; nivrittahrenounced; api-also; hareh-of Lord Hari; bhakti-devotional service; yutam-endowed; mukhyam-best; prakirtitam-is said.

You should hear the scriptures that recommend renunciation. By hearing them you will become devoted to the Lord. Renunciation joined with devotion to Lord Hari is said to be the best of spiritual paths.

Text 47

visheshatah krishna-lilakatha-loka-sumangalah kirtayasva dvija-shreshtha shruyash caiva nirantaram

visheshatah-specifically; krishna-of Lord Krishna; lila-of the pastimes; katha-the topics; loka-to the people; sumangalah-very auspicious; kirtayasva-you should glorify; dvija-of the brahmanas; shreshtha-O best; shruyash-should be heard; ca-and; evaindeed; nirantaram-always.

O best of brahmanas, you should especially always hear and chant Lord Krishna's pastiumes, which bring auspiciousness to all the worlds.

Texts 48 and 49

hitvanya-deva-sharanam bhajanam ca visheshatah ye bhajanti hareh padam krishnaika-sharanam narah

ihamutra ca te nityam kritartha bhagavat-priyah paramananda-sandoham prapnuvanti nirantaram

hitva-rejecting; anya-deva-of the demigods; sharanam-shelter; bhajanam-worship; ca-and; visheshatah-specifically; ye-they who; bhajanti-worship; hareh-of Lord Hari; padam-the feet; krishna-of Lord Krishna; eka-alone; sharanam--shelter; narah-human beings; iha-in this world; amutra-and the next; ca-and; te-they; nityam-always; kritartha-successful; bhagavat-priyah-dear to the Lord; paramananda-sandoham-great transcendental bliss; prapnuvanti-attain; nirantaram-eternal.

They who do not worship the demigods or take shelter of them, but instead worship Lord Krishna's feet and take shelter of Him alone, become successful in both this life and the next. They become dear to the Lord and they attain a multitude of eternal transcendental blisses.

Texts 50-52

ye tu naivam-vido 'shanta mudhah pandita-maninah yajanty aviratam devan pashun hatva sukhecchaya

kama-bhogavasane tam te cchetsyanti vinishcitam ity etat kathitam vipra tantram satvatam uttamam

vishnu-bhakta-janajivyam sarva-siddhi-pradayakam shravanat kirtanad asya krishne bhaktir hi jayate

ye-who; tu-they; naivam-vidah-do not know this; asantah-unpeaceful; mudhahbewildered; pandita-maninah-proud of their learning; yajanty-worship; aviratamalways; devan-the demigods; pashun-animals; hatva-killing; sukha-for happiness; icchaya-with a desire; kama-bhoga-enjoyment; avasane-at the time when it is over; tam-that; te-they; cchetsyanti-suffer; vinishcitam-certainly; ity-thus; etat-this; kathitamsaid; vipra-O b; tantram satvatam-Satvata Tantra; uttamam-transcendental; vishnubhakta-of the devotees of Lord Vishnu; janajivyam-the life; sarva-all; siddhi-perfections; pradayakam-granting; shravanat-from hearing; kirtanat-from glorifying; asya-of it; krishne-for Lord Krishna; bhaktih-devotion; hi-indeed; jayate-is born.

They who, not knowing this, always worship the demigods and kill animals out of a desire for their own happiness, are bewildered fools, although they may think thermselves very learned. They can never be peaceful. When their time of enjoyment is over they will suffer. O brahmana, thus I have spoken the transcendental Satvata Tantra, which is the life of the devotees, and which grants all perfections. Simply by hearing or chanting it one develops love for Lord Krishna.

Text 53

bhaktim labdhavatah sadho kim anyad avashishyate yato bhagavata proktam tasya bhakti-vivardhanam

bhaktim-love; labdhavatah-attained; sadhah-O saintly one; kim-what; anyat-else; avashishyate-remains; yatah-from which; bhagavata-by the Lord; proktam-spoken; tasya-of this; bhakti-love; vivardhanam-increase.

O saintly one, for one who has attained love for Him, what else remains? The Supreme Personality of Godhead has spoken this scripture to increase love and devotion for Him.

Text 54

tantre 'smin kathitam vipra vishva-sambhavam uttamam avatarash ca shri-vishnoh sampurnamsha-kala bhida

tantre-Tantra; asmin-in this; kathitam-spoken; vipra-O brahmana; vishvasambhavam-the creation of the material universe; uttamam-then; avatarash-the incarnations; ca-and; shri-vishnoh-of Lord Vishnu; sampurnamsha-kala-with His plenary portions and their portions; bhida-divided.

O brahmana, in this Tantra were described the creation of the material universe, Lord Vishnu's incarnations with their plenary parts and sub-parts, . . .

Text 55

bhakti-bhedash ca bhaktanam lakshanam ca prithag-vidham yuganurupam shri-vishnoh sevaya moksha-sadhanam

bhakti-of devotional service; bhedah-the divisions; ca-and; bhaktanam-of devotees; lakshanam-the nature; ca-and; prithag-vidham-specifically; yuga-the yugas; anurupamaccording to; shri-vishnoh-of Lord Vishnu; sevaya-by the service; moksha-of liberation; sadhanam-the means.

. . . the different kinds of devotional service, the different kinds of devotees, the different ways, in the different yugas, to attain liberation by serving Lord Vishnu, . . .

Text 56

vishnor nama-sahasram ca nama-mahatmyam uttamam vishnor namnam vaishnavanam aparadhasya nishkritih

vishnoh-of Shri Vishnu; nama-sahasram-the thousand names; ca-and; nama-of the name; mahatmyam-the glory; uttamam-transcendental; vishnoh-of Lord Vishnu; namnam-the name; vaishnavanam-of the devotees; aparadhasya-of offense; nishkritihthe remedy.

. . . the thousand names of Lord Vishnu, the transcendental glories of the holy name, the remedies for offenses to Lord Vishnu's holy name and Lord Vishnu's devotees, . . .

Text 57

sarva-sara-rahsayam ca tantrotpattesh ca karanam himsa-vidhi-nishedham ca tava prashnanusaratah

sarva-of all; sara-the best; rahsayam-the secret; ca-and; tantra-of the Tantras; utpatteh-of creation; ca-and; karanam-the cause; himsa-vidhi--of violence; nishedhamthe prohibition; ca-and; tava-of you; prashna-the question; anusaratah--according to.

. . . the best of all secrets, the reason the Tantras were written, and, in answer to your question, the reason violence is forbidden.

Texts 58 and 59

yan-namaikam karna-mulam pravishtam vacanvishtam cetanasu smritam va dagdhva papam shuddha-sattvat tadeham kritva sakshat samvidhatte 'navadyam

tasmad anantaya janardanaya vederitananta-gunakaraya mahanubhavaya niranjanaya nityatma-labhaya namo namas te

yat-of whom; nama-the name; ekam-alone; karna-of the ear; mulam-the root; pravishtam-entered; vaca-words; anvishtam-followed; cetanasu-in the hearts; smritamremembered; va-or; dagdhva-burned; papam-sin; shuddha-sattvat-from oure goodness; tada-then iham-endeavor; kritva-having done; sakshat-directly; samvidhatteplaced; anavadyam-purity; tasmat-because of Him; anantaya-endless; janardanaya-the saviour from miseries; veda-by the Vedas; irita-spoken; ananta-endless; guna-of qualities; akaraya-a treasury; mahanubhavaya-the master of transcendental opulences and powers; niranjanaya-untouched by matter; nitya-eternal; atma-self; labhaya-

attainment;; namah-obeisances; namah-obeisances; te-to You.

Obeisances, obeisances to You, the limitless Supreme Personality of Godhead, the savior from miseries, the Lord whose limitless treasury of virtues is described by the Vedas, who are the master of transcendental opulences and powers, who are untouched by matter and eternally self-satisfied, and whose holy name, when it enters the ear or is remembered in the heart, burns all sins, grants one a spiritual body of pure goodness, and allows one to directly see You.