Pātāla-khaṇḍa · Chapter 81
Sourceऋषय ऊचु- सूत जीव चिरं साधो श्रीकृष्णचरितामृतम् । त्वया प्रकाशितं सर्वं भक्तानां भवतारणम् १। श्रीकृष्णलीलां निखिलां ब्रूहि दैनंदिनीं प्रभो । ययाकर्णितया साधो कृष्णे भक्तिर्विवर्द्धते २। गुरोः शिष्यस्य मंत्रस्य विधानं लक्षणं पृथक् । वदास्माकं महाभाग त्वं हि नः परमः सुहृत् ३। सूत उवाच- एकदा यमुनातीरे समासीनं जगद्गुरुम् । नारदः प्रणिपत्याह देवदेवं सदाशिवम् ४। नारद उवाच- देवदेव महादेव सर्वज्ञ जगदीश्वर । भगवद्धर्मतत्त्वज्ञ कृष्णमंत्रविदां वर ५। कृष्णमंत्रा मया लब्धास्त्वत्तो ये च पितुः परे । ते सर्वे साधितास्तत्वान्मंत्रराजादयो मया ६। बहुवर्षसहस्रैस्तु शाकमूलफलाशिना । शुष्कपर्णांबुवाय्वादि भोजिना च निराशिना ७। स्त्रीणां संदर्शनालापवर्जिना भूमिशायिना । कामादिषड्गुणं जित्वा बाह्येंद्रियनियम्यता ८। एवंकृतेऽपि नैवात्मा संतुष्टो मम शंकर । तद्ब्रूहि यत्प्रसिध्येत संस्काराद्यैर्विना प्रभो ९। सकृदुच्चारणादेव ददाति फलमुत्तमम् । यदि योग्योऽस्मि देवेश तदा मे कृपया वद १०। शिव उवाच- साधु पृष्टं महाभाग त्वया लोकहितैषिणा । सुगोप्यमपि वक्ष्यामि मंत्रचिंतामणिं तव ११। रहस्यानां रहस्यं यद्गुह्यानां गुह्यमुत्तमम् । न मया कथितं देव्यै नाग्रजेभ्यः पुरा तव १२। वक्ष्यामि युगलं तुभ्यं कृष्णमंत्रमनुत्तमम् । मंत्रचिंतामणिर्नाम युगलं द्वयमेव च १३। पर्याया अस्य मंत्रस्य तथा पंचपदीति च । गोपीजनपदं वल्लभां तं तु चरणानिति १४। शरणं च प्रपद्ये च एष पंचपदात्मकः । मंत्रचिंतामणिः प्रोक्तः षोडशार्णो महामनुः १५। नमो गोपीजनेत्युक्त्वा वल्लभाभ्यां वदेत्ततः । पदद्वयात्मको मंत्रो दशार्णः खलु कथ्यते १६। एतां पंचपदीं जप्त्वा श्रद्धयाश्रद्धया सकृत् । कृष्णप्रियाणां सान्निध्यं गच्छत्येव न संशयः १७। न पुरश्चरणप्रेक्षा नास्य न्यासविधिक्रमः । न देशकालनियमो नारिमित्रादिशोधनम् १८। सर्वेऽधिकारिणश्चात्र चंडालांता मुनीश्वर । स्त्रियः शूद्रादयश्चापि जडमूकादि पंगवः १९। अन्ये हूणाः किराताश्च पुलिंदाः पुष्कसास्तथा । आभीराय वनाः कंकाः खसाद्याः पापयोनयः २०। दंभाहंकारपरमाः पापाः पैशुन्यतत्पराः । गोब्राह्मणादि हंतारो महोपपातकान्विताः २१। ज्ञानवैराग्यरहिताः श्रवणादिविवर्जिताः । एते चान्ये च सर्वे स्युर्मनोरस्याधिकारिणः २२। यदि भक्तिर्भवेदेषां कृष्णे सर्वेश्वरेश्वरे । तदाधिकारिणः सर्वे नान्यथा मुनिसत्तम २३। याज्ञिको दाननिरतः सर्वतंत्रोपसेवकः । सत्यवादी यतिर्वापि वेदवेदांगपारगः २४। ब्रह्मनिष्ठः कुलीनो वा तपस्वी व्रततत्परः । अत्राधिकारी न भवेत्कृष्णभक्तिविवर्जितः २५। तस्मादकृष्णभक्ताय कृतघ्नाय न मानिने । न च श्रद्धाविहीनाय वक्तव्यं नास्तिकाय च २६। न चाशुश्रूषवे वाच्यं नासंवत्सरसेविने । श्रीकृष्णेऽनन्यभक्ताय दंभलोभविवर्जिने २७। कामक्रोधविमुक्ताय देयमेतत्प्रयत्नतः । ऋषिश्चैवाहमेतस्य गायत्रीछंद उच्यते २८। देवता बल्लवीकांतो मंत्रस्य परिकीर्तितः । सप्रियस्य हरेर्दास्ये विनियोग उदाहृतः २९। आचक्राद्यैस्तथा मंत्रैः पंचांगानि प्रकल्पयेत् । अथवापि स्वबीजेन करांगन्यासकौ चरेत् ३०। मंत्रस्य प्रथमो वर्णो बिंदुना मूर्ध्निभूषितः । गमित्येवं भवेद्बीजं नमः शक्तिरिहोदिता ३१। अंतिमार्णैर्दशांगानि तैरेव च तथार्चनम् । गंधपुष्पादिभिस्तच्च जलैरेवाप्यसंभवे ३२। न्यासपूर्वविधानेन कर्तव्यं हरितुष्टये । अतएवास्य मंत्रस्य न्यासाद्यन्ये वदंति च ३३। सकृदुच्चारणादेव कृतकृत्यत्वदायिनः । तथापि दशधा नित्यं जपाद्यर्थं प्रविन्यसेत् ३४। अथ ध्यानं प्रवक्ष्यामि मंत्रस्यास्य द्विजोत्तम । पीतांबरं घनश्यामं द्विभुजं वनमालिनम् ३५। बर्हिबर्हकृतोत्तंसं शशिकोटिनिभाननम् । घूर्णायमाननयनं कर्णिकारावतंसिनम् ३६। अभितश्चंदनेनाथ मध्ये कुंकुमबिंदुना । रचितं तिलकं भाले बिभ्रतं मंडलाकृतिम् ३७। तरुणादित्यसंकाशं कुंडलाभ्यां विराजितम् । घर्माम्बुकणिकाराजद्दर्पणाभकपोलकम् ३८। प्रियास्य न्यस्तनयनं लीलापांगोन्नतभ्रुवम् । अग्रभागन्यस्तमुक्ता विस्फुरत्प्रोच्चनासिकम् ३९। दशनज्योत्स्नया राजत्पक्वबिंबफलाधरम् । केयूरांगदसद्रत्नमुद्रिकाभिर्लसत्करम् ४०। बिभ्रतं मुरलद्यं वामे पाणौ पद्मं तथैव च । कांचीदामस्फुरन्मध्यं नूपुराभ्यां लसत्पदम् ४१। रतिकेलिरसावेश चपलं चपलेक्षणम् । हसंतं प्रियया सार्द्धं हासयंतं च तां मुहुः ४२। इत्थं कल्पतरोर्मूले रत्नसिंहासनोपरि । वृंदारण्ये स्मरेत्कृष्णं संस्थितं प्रियया सह ४३। वामपार्श्वे स्थितां तस्य राधिकां च स्मरेत्ततः । नीलचोलकसंवीतां तप्तहेमसमप्रभाम् ४४। पट्टांचलेनावृतार्द्ध सुस्मेराननपंकजाम् । कांतवक्त्रे न्यस्तनेत्रां चकोरी चंचलेक्षणाम् ४५। अंगुष्ठतर्जनीभ्यां च निजकांतमुखांबुजे । अर्पयंतीं पूगफलं पर्णचूर्णसमन्वितम् ४६। मुक्ताहारस्फुरच्चारु पीनोन्नतपयोधराम् । क्षीणमध्यां पृथुश्रोणीं किंकिणीजालमंडिताम् ४७। रत्नताटंककेयूरमुद्रा वलयधारिणीम् । रणत्कटकमंजीर रत्नपादांगुलीयकाम् ४८। लावण्यसारमुग्धांगीं सर्वावयवसुंदरीम् । आनंदरससंमग्नां प्रसन्नां नवयौवनाम् ४९। सख्यश्च तस्या विप्रेंद्र तत्समानवयोगुणाः । तत्सेवनपराभाव्याश्चामरव्यजनादिभिः ५०। अथ तुभ्यं प्रवक्ष्यामि मंत्रार्थं शृणु नारद । बहिरंगैः प्रपंचस्य स्वांशैर्मायादि शक्तिभिः ५१। अंतरंगैस्तथा नित्यविभूतैस्तैश्चिदादिभिः । गोपनादुच्यते गोपी राधिका कृष्णवल्लभा । देवी कृष्णमयी प्रोक्ता राधिका परदेवता ५२। सर्वलक्ष्मीस्वरूपा सा कृष्णाह्लादस्वरूपिणी । ततः सा प्रोच्यते विप्र ह्लादिनीति मनीषिभिः ५३। तत्कलाकोटिकोट्यंश दुर्गाद्यास्त्रिगुणात्मिकाः । सा तु साक्षान्महालक्ष्मीः कृष्णो नारायणः प्रभुः ५४। नैतयोर्विद्यते भेदः स्वल्पोऽपि मुनिसत्तम । इयं दुर्गा हरी रुद्रः कृष्णः शक्र इयं शची ५५। सावित्रीयं हरिर्ब्रह्मा धूमोर्णासौ यमो हरिः । बहुना किं मुनिश्रेष्ठ विना ताभ्यां न किंचन ५६। चिदचिल्लक्षणं सर्वं राधाकृष्णमयं जगत् । इत्थं सर्वं तयोरेव विभूतिं विद्धि नारद ५७। न शक्यते मया वक्तुं वर्षकोटिशतैरपि । त्रैलोक्ये पृथिवी मान्या जंबूद्वीपं ततोवरम् ५८। तत्रापि भारतं वर्षं तत्रापि मथुरापुरी । तत्र वृंदावनं नाम तत्र गोपीकदंबकम् ५९। तत्र राधासखीवर्गस्तत्रापि राधिका वरा । सांनिध्याधिक्यतस्तस्या आधिक्यं स्याद्यथोत्तरम् ६०। पृथिवी प्रभृतीनां तु नान्यत्किंचिदिहोदितम् । सैषा हि राधिका गोपी जनस्तस्याः सखीगणः ६१। तस्याः सखीसमूहस्य वल्लभौ प्राणनायकौ । राधाकृष्णौ तयोः पादाः शरणं स्यादिहाश्रये ६२। प्रपद्ये गतवानस्मि जीवोऽहं भृशदुःखितः । सोऽहं यः शरणं प्राप्तो मम तस्य यदस्ति च ६३। सर्वं ताभ्यां तदर्थं हि तद्भोग्यं न ह्यहं मम । इत्यसौ कथितो विप्र मंत्रस्यार्थः समासतः ६४। युगलार्थस्तथा न्यासः प्रपत्तिः शरणागतिः । आत्मार्पणमिमे पंच पर्यायास्ते मयोदिताः ६५। अयमेव चिंतनीयो दिवानक्तमतंद्रितैः ६६। इति श्रीपद्मपुराणे पातालखंडे वृंदावनमाहात्म्ये एकाशीतितमोऽध्यायः ८१।
ṛṣaya ūcu- sūta jīva ciraṃ sādho śrīkṛṣṇacaritāmṛtam | tvayā prakāśitaṃ sarvaṃ bhaktānāṃ bhavatāraṇam 1| śrīkṛṣṇalīlāṃ nikhilāṃ brūhi dainaṃdinīṃ prabho | yayākarṇitayā sādho kṛṣṇe bhaktirvivarddhate 2| guroḥ śiṣyasya maṃtrasya vidhānaṃ lakṣaṇaṃ pṛthak | vadāsmākaṃ mahābhāga tvaṃ hi naḥ paramaḥ suhṛt 3| sūta uvāca- ekadā yamunātīre samāsīnaṃ jagadgurum | nāradaḥ praṇipatyāha devadevaṃ sadāśivam 4| nārada uvāca- devadeva mahādeva sarvajña jagadīśvara | bhagavaddharmatattvajña kṛṣṇamaṃtravidāṃ vara 5| kṛṣṇamaṃtrā mayā labdhāstvatto ye ca pituḥ pare | te sarve sādhitāstatvānmaṃtrarājādayo mayā 6| bahuvarṣasahasraistu śākamūlaphalāśinā | śuṣkaparṇāṃbuvāyvādi bhojinā ca nirāśinā 7| strīṇāṃ saṃdarśanālāpavarjinā bhūmiśāyinā | kāmādiṣaḍguṇaṃ jitvā bāhyeṃdriyaniyamyatā 8| evaṃkṛte'pi naivātmā saṃtuṣṭo mama śaṃkara | tadbrūhi yatprasidhyeta saṃskārādyairvinā prabho 9| sakṛduccāraṇādeva dadāti phalamuttamam | yadi yogyo'smi deveśa tadā me kṛpayā vada 10| śiva uvāca- sādhu pṛṣṭaṃ mahābhāga tvayā lokahitaiṣiṇā | sugopyamapi vakṣyāmi maṃtraciṃtāmaṇiṃ tava 11| rahasyānāṃ rahasyaṃ yadguhyānāṃ guhyamuttamam | na mayā kathitaṃ devyai nāgrajebhyaḥ purā tava 12| vakṣyāmi yugalaṃ tubhyaṃ kṛṣṇamaṃtramanuttamam | maṃtraciṃtāmaṇirnāma yugalaṃ dvayameva ca 13| paryāyā asya maṃtrasya tathā paṃcapadīti ca | gopījanapadaṃ vallabhāṃ taṃ tu caraṇāniti 14| śaraṇaṃ ca prapadye ca eṣa paṃcapadātmakaḥ | maṃtraciṃtāmaṇiḥ proktaḥ ṣoḍaśārṇo mahāmanuḥ 15| namo gopījanetyuktvā vallabhābhyāṃ vadettataḥ | padadvayātmako maṃtro daśārṇaḥ khalu kathyate 16| etāṃ paṃcapadīṃ japtvā śraddhayāśraddhayā sakṛt | kṛṣṇapriyāṇāṃ sānnidhyaṃ gacchatyeva na saṃśayaḥ 17| na puraścaraṇaprekṣā nāsya nyāsavidhikramaḥ | na deśakālaniyamo nārimitrādiśodhanam 18| sarve'dhikāriṇaścātra caṃḍālāṃtā munīśvara | striyaḥ śūdrādayaścāpi jaḍamūkādi paṃgavaḥ 19| anye hūṇāḥ kirātāśca puliṃdāḥ puṣkasāstathā | ābhīrāya vanāḥ kaṃkāḥ khasādyāḥ pāpayonayaḥ 20| daṃbhāhaṃkāraparamāḥ pāpāḥ paiśunyatatparāḥ | gobrāhmaṇādi haṃtāro mahopapātakānvitāḥ 21| jñānavairāgyarahitāḥ śravaṇādivivarjitāḥ | ete cānye ca sarve syurmanorasyādhikāriṇaḥ 22| yadi bhaktirbhavedeṣāṃ kṛṣṇe sarveśvareśvare | tadādhikāriṇaḥ sarve nānyathā munisattama 23| yājñiko dānanirataḥ sarvataṃtropasevakaḥ | satyavādī yatirvāpi vedavedāṃgapāragaḥ 24| brahmaniṣṭhaḥ kulīno vā tapasvī vratatatparaḥ | atrādhikārī na bhavetkṛṣṇabhaktivivarjitaḥ 25| tasmādakṛṣṇabhaktāya kṛtaghnāya na mānine | na ca śraddhāvihīnāya vaktavyaṃ nāstikāya ca 26| na cāśuśrūṣave vācyaṃ nāsaṃvatsarasevine | śrīkṛṣṇe'nanyabhaktāya daṃbhalobhavivarjine 27| kāmakrodhavimuktāya deyametatprayatnataḥ | ṛṣiścaivāhametasya gāyatrīchaṃda ucyate 28| devatā ballavīkāṃto maṃtrasya parikīrtitaḥ | sapriyasya harerdāsye viniyoga udāhṛtaḥ 29| ācakrādyaistathā maṃtraiḥ paṃcāṃgāni prakalpayet | athavāpi svabījena karāṃganyāsakau caret 30| maṃtrasya prathamo varṇo biṃdunā mūrdhnibhūṣitaḥ | gamityevaṃ bhavedbījaṃ namaḥ śaktirihoditā 31| aṃtimārṇairdaśāṃgāni taireva ca tathārcanam | gaṃdhapuṣpādibhistacca jalairevāpyasaṃbhave 32| nyāsapūrvavidhānena kartavyaṃ harituṣṭaye | ataevāsya maṃtrasya nyāsādyanye vadaṃti ca 33| sakṛduccāraṇādeva kṛtakṛtyatvadāyinaḥ | tathāpi daśadhā nityaṃ japādyarthaṃ pravinyaset 34| atha dhyānaṃ pravakṣyāmi maṃtrasyāsya dvijottama | pītāṃbaraṃ ghanaśyāmaṃ dvibhujaṃ vanamālinam 35| barhibarhakṛtottaṃsaṃ śaśikoṭinibhānanam | ghūrṇāyamānanayanaṃ karṇikārāvataṃsinam 36| abhitaścaṃdanenātha madhye kuṃkumabiṃdunā | racitaṃ tilakaṃ bhāle bibhrataṃ maṃḍalākṛtim 37| taruṇādityasaṃkāśaṃ kuṃḍalābhyāṃ virājitam | gharmāmbukaṇikārājaddarpaṇābhakapolakam 38| priyāsya nyastanayanaṃ līlāpāṃgonnatabhruvam | agrabhāganyastamuktā visphuratproccanāsikam 39| daśanajyotsnayā rājatpakvabiṃbaphalādharam | keyūrāṃgadasadratnamudrikābhirlasatkaram 40| bibhrataṃ muraladyaṃ vāme pāṇau padmaṃ tathaiva ca | kāṃcīdāmasphuranmadhyaṃ nūpurābhyāṃ lasatpadam 41| ratikelirasāveśa capalaṃ capalekṣaṇam | hasaṃtaṃ priyayā sārddhaṃ hāsayaṃtaṃ ca tāṃ muhuḥ 42| itthaṃ kalpatarormūle ratnasiṃhāsanopari | vṛṃdāraṇye smaretkṛṣṇaṃ saṃsthitaṃ priyayā saha 43| vāmapārśve sthitāṃ tasya rādhikāṃ ca smarettataḥ | nīlacolakasaṃvītāṃ taptahemasamaprabhām 44| paṭṭāṃcalenāvṛtārddha susmerānanapaṃkajām | kāṃtavaktre nyastanetrāṃ cakorī caṃcalekṣaṇām 45| aṃguṣṭhatarjanībhyāṃ ca nijakāṃtamukhāṃbuje | arpayaṃtīṃ pūgaphalaṃ parṇacūrṇasamanvitam 46| muktāhārasphuraccāru pīnonnatapayodharām | kṣīṇamadhyāṃ pṛthuśroṇīṃ kiṃkiṇījālamaṃḍitām 47| ratnatāṭaṃkakeyūramudrā valayadhāriṇīm | raṇatkaṭakamaṃjīra ratnapādāṃgulīyakām 48| lāvaṇyasāramugdhāṃgīṃ sarvāvayavasuṃdarīm | ānaṃdarasasaṃmagnāṃ prasannāṃ navayauvanām 49| sakhyaśca tasyā vipreṃdra tatsamānavayoguṇāḥ | tatsevanaparābhāvyāścāmaravyajanādibhiḥ 50| atha tubhyaṃ pravakṣyāmi maṃtrārthaṃ śṛṇu nārada | bahiraṃgaiḥ prapaṃcasya svāṃśairmāyādi śaktibhiḥ 51| aṃtaraṃgaistathā nityavibhūtaistaiścidādibhiḥ | gopanāducyate gopī rādhikā kṛṣṇavallabhā | devī kṛṣṇamayī proktā rādhikā paradevatā 52| sarvalakṣmīsvarūpā sā kṛṣṇāhlādasvarūpiṇī | tataḥ sā procyate vipra hlādinīti manīṣibhiḥ 53| tatkalākoṭikoṭyaṃśa durgādyāstriguṇātmikāḥ | sā tu sākṣānmahālakṣmīḥ kṛṣṇo nārāyaṇaḥ prabhuḥ 54| naitayorvidyate bhedaḥ svalpo'pi munisattama | iyaṃ durgā harī rudraḥ kṛṣṇaḥ śakra iyaṃ śacī 55| sāvitrīyaṃ harirbrahmā dhūmorṇāsau yamo hariḥ | bahunā kiṃ muniśreṣṭha vinā tābhyāṃ na kiṃcana 56| cidacillakṣaṇaṃ sarvaṃ rādhākṛṣṇamayaṃ jagat | itthaṃ sarvaṃ tayoreva vibhūtiṃ viddhi nārada 57| na śakyate mayā vaktuṃ varṣakoṭiśatairapi | trailokye pṛthivī mānyā jaṃbūdvīpaṃ tatovaram 58| tatrāpi bhārataṃ varṣaṃ tatrāpi mathurāpurī | tatra vṛṃdāvanaṃ nāma tatra gopīkadaṃbakam 59| tatra rādhāsakhīvargastatrāpi rādhikā varā | sāṃnidhyādhikyatastasyā ādhikyaṃ syādyathottaram 60| pṛthivī prabhṛtīnāṃ tu nānyatkiṃcidihoditam | saiṣā hi rādhikā gopī janastasyāḥ sakhīgaṇaḥ 61| tasyāḥ sakhīsamūhasya vallabhau prāṇanāyakau | rādhākṛṣṇau tayoḥ pādāḥ śaraṇaṃ syādihāśraye 62| prapadye gatavānasmi jīvo'haṃ bhṛśaduḥkhitaḥ | so'haṃ yaḥ śaraṇaṃ prāpto mama tasya yadasti ca 63| sarvaṃ tābhyāṃ tadarthaṃ hi tadbhogyaṃ na hyahaṃ mama | ityasau kathito vipra maṃtrasyārthaḥ samāsataḥ 64| yugalārthastathā nyāsaḥ prapattiḥ śaraṇāgatiḥ | ātmārpaṇamime paṃca paryāyāste mayoditāḥ 65| ayameva ciṃtanīyo divānaktamataṃdritaiḥ 66| iti śrīpadmapurāṇe pātālakhaṃḍe vṛṃdāvanamāhātmye ekāśītitamo'dhyāyaḥ 81|
English translation
The sages said :
1-3. O Sūta , O good one, live long. You have disclosed the nectar of the deeds of Śrīkṛṣṇa , which emancipates all devotees from the mundane existence. O lord, tell (us) all the daily sports of Śrīkṛṣṇa, on hearing which devotion to Kṛṣṇa increases, O good man. O glorious one, tell us separately the application and characteristic of the prayer of the teacher and the disciple; for, you are our great friend.
Sūta said :
4. Once Nārada saluted and said to the lord of the world, the god of gods, Sadāśiva , seated on the bank of Yamunā .
Nārada said :
5-10. O god of gods, O great god, O omniscient one, O lord of the world, O you who know the truth about the characteristics of the lord, O you best among those who know the prayers of (i.e. addressed to) Kṛṣṇa, I secured great prayers (addressed) to Kṛṣṇa from you and from my father. Those best prayers and others have been properly learnt by me eating vegetables, roots and fruits for many thousand years, subsisting on dry leaves, water, air etc. or (sometimes) not eating (at all), avoiding looking at and talking to women, conquering the six qualities like lust, curbing the external organs. Even though this was done, O Śaṅkara , my mind was not pleased. Therefore, O lord, tell me that which would succeed even without purificatory rites etc., and which gives an excellent fruit just by uttering it even once. O lord of gods, if (you think) I am fit, then please tell it to me.
Śiva said :
11-16. O glorious one, you, desiring the welfare of the world, have asked well. I shall tell you the prayer—the gem yielding all desires, though it is to be well (i.e. carefully) protected. This is the secret of secrets and the excellent secret of secrets. I have never before told it to the goddess (i.e. Pārvatī ) nor to your elder brothers. I shall tell you the excellent pair of prayers (addressed) to Kṛṣṇa. The pair is called Mantracintāmaṇi —the desire-yielding gem. There are alternatives to this prayer—so also the five-syllabled (prayer). Beginning with (the words) ‘ Gopījana ’ and ending with ‘ Vallabha ’ and ‘I seek the refuge’—This is the five-lettered (prayer). The great prayer of sixteen letters is called the Mantracintāmaṇi . Saying ‘Gopījana’ first, he should then say ‘Vallabhābhyām’. The prayer having two lines is said to be (having) ten letters.
17-22. Having internally repeated with or without faith, (just) once, he would go to the proximity of those dear to Kṛṣṇa. There is no doubt about this. For him there is no (need for) the consideration for an initiatory rite, no (need for) the order of rite of nyāsa , no restriction about place or time, no requital of an enemy or a friend etc. O best sage, all are entitled to it (even) up to a cāṇḍāla . So also women, śūdra and others, the dull, the dumb and the lame. Others (like) the Hūṇas , Kirātas , Pulindas and Puṣkaras , Ābhīras , Yavanas , Kaṅkas , Khasa and others, so also other low-born ones, those having much religious hypocrisy and egotism, those given to wickedness, killers of cows and brāhmaṇas , those having (committed) major and minor sins, those without knowledge and detachment, those without learning etc.—these and others—all are entitled to the prayer.
23-25. O best sage, if these have devotion to Kṛṣṇa, the god of all gods, then all of them are entitled; not otherwise. A performer of sacrifices, one engaged in giving gifts, one practising all regular orders of ceremonies and rites, one who speaks the truth, or an ascetic, master of Vedas and Vedāṅgas , one intent upon the contemplation of the Supreme Being, one born in a noble family, one practising austerities, one engaged in vows—is not entitled to this (hymn) if he does not have devotion to Kṛṣṇa.
26-28a. Therefore, it should not be told to him who is not a devotee of Kṛṣṇa, who is ungrateful, who is proud, who is faithless, and who is an atheist; so also it should not be told to him who is not desirous of attending, or to him who does not serve Śiva . This (prayer) should be carefully given to him who is a devotee of Kṛṣṇa only, free from religious hypocrisy and greed, free from lust and anger.
28b-33. I am the inspired poet (i.e. the author) of it, and its metre is said to be Gāyatri . The lover of the cowherdesses (i.e. Kṛṣṇa) is said to be the deity of this hymn. Its application is said to be to the service of Hari with his beloved. A man should employ the five modes (of devotion) beginning with the disc etc. and hymns also, or he should practise the assignment of the hands and body with the mystical letter forming its essential part. The first letter of the hymn is decorated at the top with a dot. The mystical letter would be ‘gem’ here, and the power is said to be ‘ namaḥ ’. In the last syllable there are ten parts, and worship is to be done with them, so also with sandal and flowers, with water in their absence. It should be done (i.e. muttered) after first doing the assignment of the various parts of the body to different deities for pleasing Hari. Therefore, only others tell the nyāsa etc. of this hymn.
34-35a. Even if it is recited once it bestows blessedness. Yet one should always assign in ten ways for the muttered (hymn) etc. O best brāhmaṇa , now I shall explain (to you) the meditation of this prayer:
35b-43. (A man) should remember Kṛṣṇa seated, along with his beloved,on a throne in Vṛndāraṇya—Kṛṣṇa, who has put on a yellow garment, who is dark like a cloud, who has two arms, who has put on a garland of sylvan (flowers), who has a chaplet made of peacocks’ tail-feathers, whose face resembles a crore of moons, whose eyes are rolling about; who has a karṇikāra (flower) as the ear-ornament, who has a round dot put on the centre of his forehead which is all around (smeared) with sandal, who is shining with ear-rings resembling the young sun, whose cheeks are like mirrors as they are glittering with drops of perspiration, whose eyes are rivetted on his beloved’s face, who has sportively raised his brow due to a side-glance, whose very high nose is shining due to pearls put on its top, whose lips like ripe bimba fruits are shining by means of the moonlight (shooting) from his teeth, whose hands are shining with ornaments worn on the upper arms, with armlets and rings set with good (i.e. bright) gems, who holds in his left hand a flute , so also a lotus, whose waist is shining with a girdle and a chaplet, whose feet are glittering due to anklets, who is agile in the flurry caused by the joy due to love-sports, whose eyes are unsteady, who is laughing with his beloved and who is repeatedly making her laugh (thus he should remember Kṛṣṇa).
44-52a. Then he should remember Rādhikā who is seated to his left side, who has put on a blue bodice, whose lustre is like heated gold, whose lotus-like, very smiling face is half covered with the end of her garment, who has fixed her eyes on the face of her lover, whose eyes are unsteady like those of a cakorī, who is putting with her thumb and fore-finger a nut along with a (betal) leaf and powder into her lover’s mouth, whose lovely, plump and elevated breasts are glittering due to a necklace of pearls, who has a slender waist, whose buttocks are large and are adorned with a mass of small bells, who has put on large jewelled ear-rings, armlets, rings and bracelets, who has put on a jingling string, anklets and jewelled foot-rings, whose body is bewitching due to her being an essence of beauty, who is beautiful in all limbs, who is submerged in the water of joy, who is pleased, who has fresh youth. O best of brāhmaṇas, there also are her friends who are of the same age and have the same qualities, and would be engaged in serving her with chow-ries and fans. Now, O Nārada, I shall tell you the meaning of the prayer; listen to it. Rādhikā, the beloved of Kṛṣṇa is called Gopī due to her being concealed by the external parts of the manifestation (of the world), her own parts like the powers of illusion etc., so also with the internal parts, always present, like intelligence etc.
52b-56a. The goddess, full of Kṛṣṇa, and the highest deity is called Rādhikā. She is of the nature of all beauty and of the nature of Kṛṣṇa’s joy. Therefore, O brāhmaṇa, she is called Hlādinī by the wise. Durgā and others having the three constituents (like Sattva , Rajas , and Tamas ) are a part of the croreth portion of her. She is actually Mahālakṣmī , and Kṛṣṇa is lord Nārāyaṇa . O best sage, there is not the slightest difference between the two. She is Durgā (i.e. Pārvatī); Hari is Rudra . Kṛṣṇa is Indra ; she is Indrāṇī . She is Sāvitrī ; Hari is Brahmā . She is Dhūmorṇā ; Hari is Yama .
56b-60a. O best sage, what is the use of (speaking) much? There is nothing of the nature of living or non-living that is without them. The whole world is full of Rādhā and Kṛṣṇa. In this way, O Nārada, that all (this) is the splendour of the two. It is not possible for me to describe it even (if I do so) for hundreds of crores of years. In the three worlds the earth is venerable; Jambudvīpa is better than it. In it Bhārata country (is excellent); in it the city Mathurā (is the best). In it the (grove) named Vṛndāvana (is excellent); in it the group of Rādhā’s friends is excellent. In it Rādhikā is the best.
60b-66. Due to her proximity, superiority in successions of the earth etc. would be there. Nothing else is lofty here. This is that Rādhā. The cowherdesses are the group of her friends. Rādhā and Kṛṣṇa are dear chiefs of the lives of the group of her friends. In this world, their feet should be sought for refuge. I go to them, have gone to them; I the soul that is very much afflicted, have sought their refuge; whatever is mine is his. All (I offer) to them, is for them; it is to be enjoyed by them; it is not mine. O brāhmaṇa, this in brief is told (as) the meaning of the prayer. I have told the five alternatives as: the meaning of the couplet, nyāsa, reaching them and taking shelter of them, offering oneself. This hymn alone should be carefully reflected upon day and night.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 43970, revision 336124 (2022-04-18T20:41:56Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365393.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.