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Pātāla-khaṇḍa · Chapter 84

Chapter 84

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Pātāla-khaṇḍa · Chapter 84

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ऋषय ऊचुः - सूतसूत महाभाग रोमहर्षणनंदन । कथा रम्या त्वया प्रोक्ता लोकस्यानंददायिनी १। श्रीकृष्णस्य महाभाग चरितं महदद्भुतम् । श्रुतं सर्वं त्वया प्रोक्तं निर्वृतिस्तेन चाभवत् २। अहो श्रीकृष्णमाहात्म्यं भक्तानां गतिदायकम् । यतस्तेन महाभाग निर्वृतिं को न चाप्नुयात् ३। अतः पुनरपि श्रीमत्कृष्णस्य चरितं महत् । श्रोतुमिच्छामहे चान्यद्व्रतदानार्हणादिकम् ४। स्नानं वापि महाभाग यथा येन कृतं पुरा । तत्सर्वं विस्तराद्ब्रूहि यथा नो निर्वृतिर्भवेत् ५। सूत उवाच- साधु पृष्टं द्विजश्रेष्ठा लोकानां तारणं परम् । यूयं कृतार्थाः कृष्णस्य भक्त्या संपूर्णमानसाः ६। श्रीकृष्णचरितं पुण्यं साधूनां हर्षदं परम् । प्रवक्ष्यामि द्विजश्रेष्ठा महदाख्यानमुत्तमम् ७। एकदा नारदो लोकान्पर्यटन्भगवत्प्रियः । मथुरायामंबरीषं कृष्णाराधनतत्परम् ८। महाभागं व्रतपरं ददर्श मुनिसत्तमः । स आगतं मुनिवरं सत्कृत्य मुनिसत्तमः ९। भवंत इव पप्रच्छ श्रद्धया हृष्टमानसः । अंबरीष उवाच-। यन्मुने परमं ब्रह्म वेदवादिभिरुच्यते १०। स देवः पुंडरीकाक्षः स्वयं नारायणः परः । योऽमूर्तो मूर्तिमानीशो व्यक्तोऽव्यक्तः सनातनः ११। सर्वभूतमयोऽचिंत्यो ध्यातव्यः स कथं हरिः । यस्मिन्सर्वमिदं विश्वमोतं प्रोतं प्रतिष्ठितम् १२। अव्यक्तमेकं परमं परमात्मेति विश्रुतम् । यतो जन्मादि जगतो यो निर्माय स्वयं भुवम् १३। ददौ तस्मै च निगमानात्मन्येव व्यवस्थितान् । कथमाराध्यते सोऽयं समग्रपुरुषार्थदः १४। योगिनामपि दुर्गम्यस्तदेतत्कृपया वद । अनाराधित गोविंदा न विदंति हितोदयम् १५। न तपो यज्ञदानानां लभते फलमुत्तमम् । अनास्वादितगोविंदपदांबुजरसश्च यः १६। मनोरथपथातीतं स्फीतं नाकलयेत्फलम् । हरेराराधनं हित्वा दुरितौघ निवारणम् १७। नान्यत्पश्यामि जंतूनां प्रायश्चित्तं परं मुने । यद्भ्रूनर्तनवर्तिन्यः श्रूयंते सिद्धयोऽखिलाः १८। कथमाराध्यतेसोऽयं केशवः क्लेशनाशनः । उपास्यते स भगवान्कथं नारायणो नरैः १९। प्रीतश्च सर्वमेतन्मे हिताय जगतो वद । भक्तिप्रियोऽसौ भगवान्कया भक्त्या प्रसीदति २०। कथं तस्मिन्भवेद्भक्तिः सर्वैराराध्यते कथम् । वैष्णवोसि हरेस्तस्य प्रियोऽसि परमार्थवित् २१। तेन त्वामेव पृच्छामि ब्रह्मन्ब्रह्मविदुत्तम । श्रोतारमथ वक्तारं प्रष्टारं पुरुषं हरेः २२। प्रश्नः पुनाति कृष्णस्य तदंघ्रिसलिलं यथा । दुर्ल्लभो मानुषो देहो देहिनां क्षणभंगुरः २३। तत्रापि दुर्ल्लभं मन्ये वैकुंठप्रियदर्शनम् । संसारेस्मिन्क्षणार्धोऽपि सत्संगः शेवधिर्नृणाम् २४। यस्मादवाप्यते सर्वं पुरुषार्थचतुष्टयम् । भगवन्भवतो यात्रा स्वस्तये सर्वदेहिनाम् २५। बालानां तु यथा पित्रोरुत्तमश्लोकवर्त्मनाम् । भूतानां देवचरितं दुःखाय च सुखाय च २६। सुखायैव हि साधूनां त्वादृशामच्युतात्मनाम् । भजंति ये यथा देवान्देवा अपि तथैव तान् २७। छायेव कर्मसचिवाः साधवो दीनवत्सलाः । तस्मात्त्वं भगवन्मह्यं वैष्णवं धर्ममादिश २८। यस्योपदेशदानेन लभते वेदजं फलम् । नारद उवाच- साधु पृष्टं महीपाल विष्णुभक्तिमता त्वया २९। जानता परमं धर्ममेकं माधवसेवनम् । यस्मिन्नाराधिते विष्णौ विश्वमाराधितं भवेत् ३०। तुष्टे चराचरं तुष्टं सर्वदेवमये हरौ । यस्य स्मरणमात्रेण महापातकसंहतिः ३१। तत्क्षणान्नाशमायाति स सेव्यो हरिरेव हि । कोऽनु राजन्निंद्रियवान्मुकुंदचरणांबुजम् ३२। न भजेत्सर्वतो मृत्युरुपास्यमृषिदैवतैः । श्रुतोऽनु पठितो ध्यात आदृतश्चानुमोदितः ३३। सद्यः पुनाति सद्धर्मो वीरो विश्वद्रुहोऽपि हि । योयं कारणकार्यादि कारणस्यापि कारणम् ३४। अनन्यकारणं योगी जगज्जीवो जगन्मयः । अणुर्बृहत्कृशः स्थूलो निर्गुणो गुणभृन्महान् ३५। अजो जन्मलयातीतो ध्यातव्यः स हरिः सदा । सम्यगेतद्व्यवसितं भवता पुरुषर्षभ ३६। यत्पृच्छसे भागवतान्धर्मांस्त्वं विश्वभावनान् । प्रसंगेन सतामात्ममनः श्रुति रसायनाः ३७। भवंति कीर्तनीयस्य कथाः कृष्णस्य निर्मलाः । भावसाध्योह्ययं देवः स्वयं जानाति तद्भवान् ३८। तथापि वक्ष्ये जगतो हिताय तव गौरवात् । यदाहुः परमं ब्रह्म प्रधानपुरुषात्परम् ३९। यन्मायया ततं सर्वं सर्वं यच्छति सोऽच्युतः । पुत्रान्कलत्रं दीर्घायू राज्यं स्वर्गापवर्गकम् ४०। स दद्यादीप्सितं सर्वं भक्त्या संपूजितोऽजितः । कर्मणा मनसा वाचा तत्परा ये हि मानवाः ४१। तेषां व्रतानि वक्ष्यामि प्रीतये भूपसत्तम । अहिंसासत्यमस्तेयं ब्रह्मचर्यमकल्पता ४२। एतानि मानसान्याहुर्व्रतानि हरितुष्टये । एकभक्तं तथा नक्तमुपवासमयाचितम् ४३। इत्येवं कायिकं पुंसां व्रतमुक्तं नरेश्वर । वेदस्याध्ययनं विष्णोः कीर्तनं सत्यभाषणम् ४४। अपैशुन्यमिदं राजन्वाचिकं व्रतमुत्तमम् । चक्रायुधस्य नामानि सदा सर्वत्र कीर्तयेत् ४५। नाशौचं कीर्तने तस्य स पवित्रकरो यतः । वर्णाश्रमाचारवता पुरुषेण परः पुमान् ४६। विष्णुराराध्यते पंथा नान्यः संतोषकारणम् । पतिप्रियहिताभिश्च मनोवाक्कायसंयमैः ४७। व्रतैराराध्यते स्त्रीभिर्वासुदेवो दयानिधिः । आगमोक्तेन मार्गेण स्त्रीशूद्रैरपिपूजनम् ४८। कर्तव्यं कृष्णचंद्रस्य द्विजातिवररूपिणः । त्रयोवर्णास्तु वेदोक्तमार्गाराधनतत्पराः ४९। स्त्रीशूद्रादय एव स्युर्नाम्नाऽराधनतत्पराः । न पूजनैर्न यजनैर्न व्रतैरपि माधवः ५०। तुष्यते केवलं भक्तिप्रियोऽसौ समुदाहृतः । स्त्रीणां पतिव्रतानां तु पतिरेव हि दैवतम् ५१। स तु पूज्यो विष्णुभक्त्या मनोवाक्कायकर्मभिः । कर्तव्यं श्रद्धया विष्णोश्चिंतयित्वा पतिं हृदि ५२। शूद्राणां चैव भवति नाम्ना वै देवतार्चनम् । सर्वेऽप्यागममार्गेण कुर्युर्वेदानुकारिणा ५३। स्त्रीणामप्यधिकारोऽस्ति विष्णोराराधनादिषु । पतिप्रियरतानां च श्रुतिरेषा सनातनी ५४। स्वकुलोचितधर्मेण यद्यस्य विहितं व्रतम् । तत्तदेवाचरेद्यस्तु तेन तुष्यति केशवः ५५। हविषाग्नौ जले पुष्पैर्ध्यानेन हृदये हरिम् । यजंति सूरयो नित्यं जपेन रविमंडले ५६। अहिंसा प्रथमं पुष्पं द्वितीयं करणग्रहः । तृतीयकं भूतदया चतुर्थं क्षांतिरेव च ५७। शमस्तु पंचमं पुष्पं दमः षष्ठं च सप्तमम् । ध्यानं सत्यं चाष्टमं च ह्येतैस्तुष्यति केशवः ५८। एतैरेवाष्टभिः पुष्पैस्तुष्यत्येवार्चितो हरिः । पुष्पांतराणि संत्येव बाह्यानि मनुजोत्तम ५९। भक्त्या कृतानि यैर्विष्णुः पूजितः परितुष्यति । वारुणं सलिलं पुष्पं सौम्यं घृतपयोदधि ६०। प्राजापत्यं तथान्नादि आग्नेयं धूपदीपकम् । फलपुष्पादिकं चैव वानस्पत्यं तु पंचमम् ६१। पार्थिवं कुशमूलाद्यं वायव्यं गंधचंदनम् । श्रद्धाख्यं विष्णुपुष्पं च वाद्यं विष्णुपदं स्मृतम् ६२। एभिस्तुपूजितः पुष्पैरपि विष्णुः प्रसीदति । सूर्योऽग्निर्ब्राह्मणोगावो वैष्णवः खं मरुज्जलम् ६३। भूरात्मा सर्वभूतानि पूजास्थानानि वा हरेः । सूर्य्ये तु मंत्रजाप्येन हविषाग्नौ यजेत्ततः ६४। आतिथ्येन तु विप्राग्र्ये गोषु ग्रासरसादिना । वैष्णवे बंधुसत्कृत्या हृदये ध्याननिष्ठया ६५। वायौ मुख्यधिया तोये द्रव्यैस्तोयपुरस्कृतैः । स्थंडिले मंत्रहृदयैर्भोगैरात्मानमात्मनि ६६। क्षेत्रज्ञं सर्वभूतेषु समत्वेनार्चयेद्विभुम् । धिष्ण्येष्वेतेषु तद्रूपं शंखचक्रगदांबुजैः ६७। युक्तं चतुर्भुजं शांतं ध्यायन्नर्च्चेत्समाहितः । ब्राह्मणैः पूजितैरेव पूजितोऽयं न संशयः ६८। निर्भर्त्सितैश्च तैर्भूप भवेन्निर्भर्त्सितो विभुः । निगमो धर्मशास्त्रं च यदाधारे प्रवर्तते ६९। विप्रास्ते वैष्णवीमूर्तिः पावनी परमा मता ७०। सर्वं शुभं जगति धर्मत एव लभ्यं धर्मो गतिर्निगमतो नृपधर्मशास्त्रात् । नूनं तयोरपि गतिर्भुवि भूमिदेवास्तैरर्चितैरिह जगत्पतिरर्चितः स्यात् ७१। न यज्ञयोगैर्न तपोभिरन्यैर्न योगयुक्त्या न समर्चनेन । तथा विभुस्तुष्यति देवदेवो यथा मही दैवततोषणेन ७२। ब्रह्मण्यो ब्रह्मविद्ब्रह्मा ब्रह्मवेदप्रवर्तकः । ब्राह्मणैरेव तुष्येत तोषितं ब्रह्मदैवतम् ७३। नरकेऽपि चिरं मग्नाः पूर्वजा ये कुलद्वये । तदैव यांति ते स्वर्गं यदार्च्चति सुतो हरिम् ७४। किं तेषां जीवितेनेह पशुवच्चेष्टितेन किम् । येषां न प्रवणं चित्तं वासुदेवे जगन्मये ७५। ध्यानं तस्य प्रवक्ष्यामि यन्न दृष्टं तु केनचित् । श्रूयतां भूपकैवल्यं केवलं मलवर्जितम् ७६। यथा दीपो निवातस्थो निश्चलो वायुवर्जितः । प्रज्वलन्नाशयेत्सर्वमंधकारं महामते ७७। तद्वद्दोषविहीनात्मा भवत्येव निरामयः । निराशो निश्चलो वीरोनमित्रं न रिपुस्तथा ७८। शोकहर्षौ विषादश्च न लोभो मत्सरो भ्रमः । संभ्रमालापमोहैश्च सुखदुःखैर्विमुच्यते ७९। विषयैश्चापि सर्वैश्च इंद्रियाणां प्रमुच्यते । तदा स केवलज्ञानी कैवल्यत्वं प्रजायते ८०। ज्वालाकर्मप्रसंगेन दीपस्तैलं प्रशोषयेत् । वर्त्याधारेण राजेंद्र निर्द्वन्द्वो वायुवर्जितः ८१। कज्जलं वमते पश्चात्तैलस्यापि महामते । कृष्णा संदृश्यते रेखा दीपस्याग्रे महामते ८२। स्वयमाकृष्य तत्तैलं तेजसा निर्मलोभवेत् । काये चांतः स्थितस्तद्वत्कर्मतैलं प्रशोषयेत् ८३। विषयान्कज्जलं कृत्वा प्रत्यक्षान्संप्रदर्शयेत् । ज्वालावन्निर्मलो भूत्वा स्वयमेव प्रकाशयेत् ८४। क्रोधलोभादिभिः संज्ञैर्वायुभिः परिवर्जितः । निःस्पृहो निश्चलो भूत्वा तेजश्च स्वयमुज्ज्वलेत् ८५। त्रैलोक्यं पश्यते सर्वं स्वस्थानस्थं स्वतेजसा । केवलज्ञानरूपोऽयं मया ते परिकीर्तितः ८६। ध्यानं चैव प्रवक्ष्यामि द्विविधं तस्य चक्रिणः । केवलज्ञानरूपेण दृश्यते परचक्षुषा ८७। योगयुक्ता महात्मानः परमार्थपरायणाः । यं न पश्यंति मुग्धास्तु सर्वज्ञं सर्वदर्शकम् ८८। हस्तपादविहीनश्च सर्वत्र परिगच्छति । सर्वं गृह्णाति त्रैलोक्यं स्थावरं जंगमं पुनः ८९। नासामुखविहीनस्तु घ्राति भक्षति भूपते । अकर्णः शृणुते सर्वं सर्वसाक्षी जगत्पतिः ९०। अरूपो रूपसंबद्धः पंचवर्गवशं गतः । सर्वलोकस्य यः प्राणः पूज्यते सचराचरैः ९१। अजिह्वो वदते सर्वं वेदशास्त्रानुगं तथा । अत्वचः स्पर्शमेवापि सर्वेषामेव विंदति ९२। सदानंदो विविक्ताक्ष एकरूपो निराश्रयः । निर्गुणो निर्ममो व्यापी सगुणो निर्मलोऽनघः ९३। अवश्यः सर्ववश्यात्मा सर्वदः सर्ववित्तमः । तस्य माता न चैवास्ति स वै सर्वमयो विभुः ९४। एवं सर्वमयं ध्यानं यश्च पश्यत्यनन्यधीः । स याति परमं स्थानममूर्त्तममृतोपमम् ९५। द्वितीयं तु प्रवक्ष्यामि तच्छृणुष्व महामते । मूर्त्ताकारं तु साकारं निराकारं निरामयम् ९६। ब्रह्मांडं सर्वमतुलं वासितं यस्य वासनात् । स तस्माद्वासुदेवस्तु प्रोच्यते नृपनंदन ९७। वर्षमाणस्य मेघस्य यद्भासा तस्य तद्भवेत् । सूर्यतेजःप्रतीकाशं चतुर्बाहुं सुरेश्वरम् ९८। दक्षिणे शोभते शंखो हेमरत्नविभूषितः । कौमोदकी गदा तस्य महासुरविनाशिनी ९९। वामे च शोभते वीर हस्ते तस्य महात्मनः । महापद्मं सुगंधाढ्यं तस्य दक्षिणहस्तगम् १००। शोभमानं सदैवास्ते सायुधं कमलश्रियम् । कंबुग्रीवं सुवृत्तास्यं पद्मपत्रनिभेक्षणम् १०१। राजमानं हृषीकेशं दशनैः कुंदसंनिभैः । गुडाकेशस्य यस्यास्ते अधरो विद्रुमाकृतिः १०२। शोभते पुंडरीकाक्षः किरीटेनापि भास्वता । विशालेनापि रूपेण केशवस्तु सुवक्षसा १०३। कौस्तुभेनांकितेनैव राजमानो जनार्दनः । सूर्यतेजःप्रतीकाश कुंडलाभ्यां प्रभाति च १०४। हरिः केयूरकंकणैर्हारैर्मौक्तिकैर्ऋक्षसन्निभैः १०५। वपुषा भ्राजमानस्तु विजयो जयतां वरः । भ्राजतेसोऽपि गोविंदो हेमवर्णेन वाससा १०६। मुद्रिकाभिस्तु युक्ताभिरंगुलीषु विराजते । सर्वायुधैः सुसंपूर्णैर्द्दिव्यैराभरणैर्हरिः १०७। वैनतेयसमारूढो लोककर्त्ता जगत्पतिः । एवं यो ध्यायते नित्यमनन्यमनसा नरः १०८। मुच्यते सर्वपापेभ्यो विष्णुलोकं स गच्छति । एतत्ते सर्वमाख्यातं ध्यानभेदं जगत्पतेः १०९। इति श्रीपद्मपुराणे पातालखंडे नारदांबरीषसंवादे वैशाखमासमाहात्म्ये भगवद्ध्य्नावर्णनं नाम चतुरशीतितमोऽध्यायः ८४।

ṛṣaya ūcuḥ - sūtasūta mahābhāga romaharṣaṇanaṃdana | kathā ramyā tvayā proktā lokasyānaṃdadāyinī 1| śrīkṛṣṇasya mahābhāga caritaṃ mahadadbhutam | śrutaṃ sarvaṃ tvayā proktaṃ nirvṛtistena cābhavat 2| aho śrīkṛṣṇamāhātmyaṃ bhaktānāṃ gatidāyakam | yatastena mahābhāga nirvṛtiṃ ko na cāpnuyāt 3| ataḥ punarapi śrīmatkṛṣṇasya caritaṃ mahat | śrotumicchāmahe cānyadvratadānārhaṇādikam 4| snānaṃ vāpi mahābhāga yathā yena kṛtaṃ purā | tatsarvaṃ vistarādbrūhi yathā no nirvṛtirbhavet 5| sūta uvāca- sādhu pṛṣṭaṃ dvijaśreṣṭhā lokānāṃ tāraṇaṃ param | yūyaṃ kṛtārthāḥ kṛṣṇasya bhaktyā saṃpūrṇamānasāḥ 6| śrīkṛṣṇacaritaṃ puṇyaṃ sādhūnāṃ harṣadaṃ param | pravakṣyāmi dvijaśreṣṭhā mahadākhyānamuttamam 7| ekadā nārado lokānparyaṭanbhagavatpriyaḥ | mathurāyāmaṃbarīṣaṃ kṛṣṇārādhanatatparam 8| mahābhāgaṃ vrataparaṃ dadarśa munisattamaḥ | sa āgataṃ munivaraṃ satkṛtya munisattamaḥ 9| bhavaṃta iva papraccha śraddhayā hṛṣṭamānasaḥ | aṃbarīṣa uvāca-| yanmune paramaṃ brahma vedavādibhirucyate 10| sa devaḥ puṃḍarīkākṣaḥ svayaṃ nārāyaṇaḥ paraḥ | yo'mūrto mūrtimānīśo vyakto'vyaktaḥ sanātanaḥ 11| sarvabhūtamayo'ciṃtyo dhyātavyaḥ sa kathaṃ hariḥ | yasminsarvamidaṃ viśvamotaṃ protaṃ pratiṣṭhitam 12| avyaktamekaṃ paramaṃ paramātmeti viśrutam | yato janmādi jagato yo nirmāya svayaṃ bhuvam 13| dadau tasmai ca nigamānātmanyeva vyavasthitān | kathamārādhyate so'yaṃ samagrapuruṣārthadaḥ 14| yogināmapi durgamyastadetatkṛpayā vada | anārādhita goviṃdā na vidaṃti hitodayam 15| na tapo yajñadānānāṃ labhate phalamuttamam | anāsvāditagoviṃdapadāṃbujarasaśca yaḥ 16| manorathapathātītaṃ sphītaṃ nākalayetphalam | harerārādhanaṃ hitvā duritaugha nivāraṇam 17| nānyatpaśyāmi jaṃtūnāṃ prāyaścittaṃ paraṃ mune | yadbhrūnartanavartinyaḥ śrūyaṃte siddhayo'khilāḥ 18| kathamārādhyateso'yaṃ keśavaḥ kleśanāśanaḥ | upāsyate sa bhagavānkathaṃ nārāyaṇo naraiḥ 19| prītaśca sarvametanme hitāya jagato vada | bhaktipriyo'sau bhagavānkayā bhaktyā prasīdati 20| kathaṃ tasminbhavedbhaktiḥ sarvairārādhyate katham | vaiṣṇavosi harestasya priyo'si paramārthavit 21| tena tvāmeva pṛcchāmi brahmanbrahmaviduttama | śrotāramatha vaktāraṃ praṣṭāraṃ puruṣaṃ hareḥ 22| praśnaḥ punāti kṛṣṇasya tadaṃghrisalilaṃ yathā | durllabho mānuṣo deho dehināṃ kṣaṇabhaṃguraḥ 23| tatrāpi durllabhaṃ manye vaikuṃṭhapriyadarśanam | saṃsāresminkṣaṇārdho'pi satsaṃgaḥ śevadhirnṛṇām 24| yasmādavāpyate sarvaṃ puruṣārthacatuṣṭayam | bhagavanbhavato yātrā svastaye sarvadehinām 25| bālānāṃ tu yathā pitroruttamaślokavartmanām | bhūtānāṃ devacaritaṃ duḥkhāya ca sukhāya ca 26| sukhāyaiva hi sādhūnāṃ tvādṛśāmacyutātmanām | bhajaṃti ye yathā devāndevā api tathaiva tān 27| chāyeva karmasacivāḥ sādhavo dīnavatsalāḥ | tasmāttvaṃ bhagavanmahyaṃ vaiṣṇavaṃ dharmamādiśa 28| yasyopadeśadānena labhate vedajaṃ phalam | nārada uvāca- sādhu pṛṣṭaṃ mahīpāla viṣṇubhaktimatā tvayā 29| jānatā paramaṃ dharmamekaṃ mādhavasevanam | yasminnārādhite viṣṇau viśvamārādhitaṃ bhavet 30| tuṣṭe carācaraṃ tuṣṭaṃ sarvadevamaye harau | yasya smaraṇamātreṇa mahāpātakasaṃhatiḥ 31| tatkṣaṇānnāśamāyāti sa sevyo harireva hi | ko'nu rājanniṃdriyavānmukuṃdacaraṇāṃbujam 32| na bhajetsarvato mṛtyurupāsyamṛṣidaivataiḥ | śruto'nu paṭhito dhyāta ādṛtaścānumoditaḥ 33| sadyaḥ punāti saddharmo vīro viśvadruho'pi hi | yoyaṃ kāraṇakāryādi kāraṇasyāpi kāraṇam 34| ananyakāraṇaṃ yogī jagajjīvo jaganmayaḥ | aṇurbṛhatkṛśaḥ sthūlo nirguṇo guṇabhṛnmahān 35| ajo janmalayātīto dhyātavyaḥ sa hariḥ sadā | samyagetadvyavasitaṃ bhavatā puruṣarṣabha 36| yatpṛcchase bhāgavatāndharmāṃstvaṃ viśvabhāvanān | prasaṃgena satāmātmamanaḥ śruti rasāyanāḥ 37| bhavaṃti kīrtanīyasya kathāḥ kṛṣṇasya nirmalāḥ | bhāvasādhyohyayaṃ devaḥ svayaṃ jānāti tadbhavān 38| tathāpi vakṣye jagato hitāya tava gauravāt | yadāhuḥ paramaṃ brahma pradhānapuruṣātparam 39| yanmāyayā tataṃ sarvaṃ sarvaṃ yacchati so'cyutaḥ | putrānkalatraṃ dīrghāyū rājyaṃ svargāpavargakam 40| sa dadyādīpsitaṃ sarvaṃ bhaktyā saṃpūjito'jitaḥ | karmaṇā manasā vācā tatparā ye hi mānavāḥ 41| teṣāṃ vratāni vakṣyāmi prītaye bhūpasattama | ahiṃsāsatyamasteyaṃ brahmacaryamakalpatā 42| etāni mānasānyāhurvratāni harituṣṭaye | ekabhaktaṃ tathā naktamupavāsamayācitam 43| ityevaṃ kāyikaṃ puṃsāṃ vratamuktaṃ nareśvara | vedasyādhyayanaṃ viṣṇoḥ kīrtanaṃ satyabhāṣaṇam 44| apaiśunyamidaṃ rājanvācikaṃ vratamuttamam | cakrāyudhasya nāmāni sadā sarvatra kīrtayet 45| nāśaucaṃ kīrtane tasya sa pavitrakaro yataḥ | varṇāśramācāravatā puruṣeṇa paraḥ pumān 46| viṣṇurārādhyate paṃthā nānyaḥ saṃtoṣakāraṇam | patipriyahitābhiśca manovākkāyasaṃyamaiḥ 47| vratairārādhyate strībhirvāsudevo dayānidhiḥ | āgamoktena mārgeṇa strīśūdrairapipūjanam 48| kartavyaṃ kṛṣṇacaṃdrasya dvijātivararūpiṇaḥ | trayovarṇāstu vedoktamārgārādhanatatparāḥ 49| strīśūdrādaya eva syurnāmnā'rādhanatatparāḥ | na pūjanairna yajanairna vratairapi mādhavaḥ 50| tuṣyate kevalaṃ bhaktipriyo'sau samudāhṛtaḥ | strīṇāṃ pativratānāṃ tu patireva hi daivatam 51| sa tu pūjyo viṣṇubhaktyā manovākkāyakarmabhiḥ | kartavyaṃ śraddhayā viṣṇościṃtayitvā patiṃ hṛdi 52| śūdrāṇāṃ caiva bhavati nāmnā vai devatārcanam | sarve'pyāgamamārgeṇa kuryurvedānukāriṇā 53| strīṇāmapyadhikāro'sti viṣṇorārādhanādiṣu | patipriyaratānāṃ ca śrutireṣā sanātanī 54| svakulocitadharmeṇa yadyasya vihitaṃ vratam | tattadevācaredyastu tena tuṣyati keśavaḥ 55| haviṣāgnau jale puṣpairdhyānena hṛdaye harim | yajaṃti sūrayo nityaṃ japena ravimaṃḍale 56| ahiṃsā prathamaṃ puṣpaṃ dvitīyaṃ karaṇagrahaḥ | tṛtīyakaṃ bhūtadayā caturthaṃ kṣāṃtireva ca 57| śamastu paṃcamaṃ puṣpaṃ damaḥ ṣaṣṭhaṃ ca saptamam | dhyānaṃ satyaṃ cāṣṭamaṃ ca hyetaistuṣyati keśavaḥ 58| etairevāṣṭabhiḥ puṣpaistuṣyatyevārcito hariḥ | puṣpāṃtarāṇi saṃtyeva bāhyāni manujottama 59| bhaktyā kṛtāni yairviṣṇuḥ pūjitaḥ parituṣyati | vāruṇaṃ salilaṃ puṣpaṃ saumyaṃ ghṛtapayodadhi 60| prājāpatyaṃ tathānnādi āgneyaṃ dhūpadīpakam | phalapuṣpādikaṃ caiva vānaspatyaṃ tu paṃcamam 61| pārthivaṃ kuśamūlādyaṃ vāyavyaṃ gaṃdhacaṃdanam | śraddhākhyaṃ viṣṇupuṣpaṃ ca vādyaṃ viṣṇupadaṃ smṛtam 62| ebhistupūjitaḥ puṣpairapi viṣṇuḥ prasīdati | sūryo'gnirbrāhmaṇogāvo vaiṣṇavaḥ khaṃ marujjalam 63| bhūrātmā sarvabhūtāni pūjāsthānāni vā hareḥ | sūryye tu maṃtrajāpyena haviṣāgnau yajettataḥ 64| ātithyena tu viprāgrye goṣu grāsarasādinā | vaiṣṇave baṃdhusatkṛtyā hṛdaye dhyānaniṣṭhayā 65| vāyau mukhyadhiyā toye dravyaistoyapuraskṛtaiḥ | sthaṃḍile maṃtrahṛdayairbhogairātmānamātmani 66| kṣetrajñaṃ sarvabhūteṣu samatvenārcayedvibhum | dhiṣṇyeṣveteṣu tadrūpaṃ śaṃkhacakragadāṃbujaiḥ 67| yuktaṃ caturbhujaṃ śāṃtaṃ dhyāyannarccetsamāhitaḥ | brāhmaṇaiḥ pūjitaireva pūjito'yaṃ na saṃśayaḥ 68| nirbhartsitaiśca tairbhūpa bhavennirbhartsito vibhuḥ | nigamo dharmaśāstraṃ ca yadādhāre pravartate 69| viprāste vaiṣṇavīmūrtiḥ pāvanī paramā matā 70| sarvaṃ śubhaṃ jagati dharmata eva labhyaṃ dharmo gatirnigamato nṛpadharmaśāstrāt | nūnaṃ tayorapi gatirbhuvi bhūmidevāstairarcitairiha jagatpatirarcitaḥ syāt 71| na yajñayogairna tapobhiranyairna yogayuktyā na samarcanena | tathā vibhustuṣyati devadevo yathā mahī daivatatoṣaṇena 72| brahmaṇyo brahmavidbrahmā brahmavedapravartakaḥ | brāhmaṇaireva tuṣyeta toṣitaṃ brahmadaivatam 73| narake'pi ciraṃ magnāḥ pūrvajā ye kuladvaye | tadaiva yāṃti te svargaṃ yadārccati suto harim 74| kiṃ teṣāṃ jīviteneha paśuvacceṣṭitena kim | yeṣāṃ na pravaṇaṃ cittaṃ vāsudeve jaganmaye 75| dhyānaṃ tasya pravakṣyāmi yanna dṛṣṭaṃ tu kenacit | śrūyatāṃ bhūpakaivalyaṃ kevalaṃ malavarjitam 76| yathā dīpo nivātastho niścalo vāyuvarjitaḥ | prajvalannāśayetsarvamaṃdhakāraṃ mahāmate 77| tadvaddoṣavihīnātmā bhavatyeva nirāmayaḥ | nirāśo niścalo vīronamitraṃ na ripustathā 78| śokaharṣau viṣādaśca na lobho matsaro bhramaḥ | saṃbhramālāpamohaiśca sukhaduḥkhairvimucyate 79| viṣayaiścāpi sarvaiśca iṃdriyāṇāṃ pramucyate | tadā sa kevalajñānī kaivalyatvaṃ prajāyate 80| jvālākarmaprasaṃgena dīpastailaṃ praśoṣayet | vartyādhāreṇa rājeṃdra nirdvandvo vāyuvarjitaḥ 81| kajjalaṃ vamate paścāttailasyāpi mahāmate | kṛṣṇā saṃdṛśyate rekhā dīpasyāgre mahāmate 82| svayamākṛṣya tattailaṃ tejasā nirmalobhavet | kāye cāṃtaḥ sthitastadvatkarmatailaṃ praśoṣayet 83| viṣayānkajjalaṃ kṛtvā pratyakṣānsaṃpradarśayet | jvālāvannirmalo bhūtvā svayameva prakāśayet 84| krodhalobhādibhiḥ saṃjñairvāyubhiḥ parivarjitaḥ | niḥspṛho niścalo bhūtvā tejaśca svayamujjvalet 85| trailokyaṃ paśyate sarvaṃ svasthānasthaṃ svatejasā | kevalajñānarūpo'yaṃ mayā te parikīrtitaḥ 86| dhyānaṃ caiva pravakṣyāmi dvividhaṃ tasya cakriṇaḥ | kevalajñānarūpeṇa dṛśyate paracakṣuṣā 87| yogayuktā mahātmānaḥ paramārthaparāyaṇāḥ | yaṃ na paśyaṃti mugdhāstu sarvajñaṃ sarvadarśakam 88| hastapādavihīnaśca sarvatra parigacchati | sarvaṃ gṛhṇāti trailokyaṃ sthāvaraṃ jaṃgamaṃ punaḥ 89| nāsāmukhavihīnastu ghrāti bhakṣati bhūpate | akarṇaḥ śṛṇute sarvaṃ sarvasākṣī jagatpatiḥ 90| arūpo rūpasaṃbaddhaḥ paṃcavargavaśaṃ gataḥ | sarvalokasya yaḥ prāṇaḥ pūjyate sacarācaraiḥ 91| ajihvo vadate sarvaṃ vedaśāstrānugaṃ tathā | atvacaḥ sparśamevāpi sarveṣāmeva viṃdati 92| sadānaṃdo viviktākṣa ekarūpo nirāśrayaḥ | nirguṇo nirmamo vyāpī saguṇo nirmalo'naghaḥ 93| avaśyaḥ sarvavaśyātmā sarvadaḥ sarvavittamaḥ | tasya mātā na caivāsti sa vai sarvamayo vibhuḥ 94| evaṃ sarvamayaṃ dhyānaṃ yaśca paśyatyananyadhīḥ | sa yāti paramaṃ sthānamamūrttamamṛtopamam 95| dvitīyaṃ tu pravakṣyāmi tacchṛṇuṣva mahāmate | mūrttākāraṃ tu sākāraṃ nirākāraṃ nirāmayam 96| brahmāṃḍaṃ sarvamatulaṃ vāsitaṃ yasya vāsanāt | sa tasmādvāsudevastu procyate nṛpanaṃdana 97| varṣamāṇasya meghasya yadbhāsā tasya tadbhavet | sūryatejaḥpratīkāśaṃ caturbāhuṃ sureśvaram 98| dakṣiṇe śobhate śaṃkho hemaratnavibhūṣitaḥ | kaumodakī gadā tasya mahāsuravināśinī 99| vāme ca śobhate vīra haste tasya mahātmanaḥ | mahāpadmaṃ sugaṃdhāḍhyaṃ tasya dakṣiṇahastagam 100| śobhamānaṃ sadaivāste sāyudhaṃ kamalaśriyam | kaṃbugrīvaṃ suvṛttāsyaṃ padmapatranibhekṣaṇam 101| rājamānaṃ hṛṣīkeśaṃ daśanaiḥ kuṃdasaṃnibhaiḥ | guḍākeśasya yasyāste adharo vidrumākṛtiḥ 102| śobhate puṃḍarīkākṣaḥ kirīṭenāpi bhāsvatā | viśālenāpi rūpeṇa keśavastu suvakṣasā 103| kaustubhenāṃkitenaiva rājamāno janārdanaḥ | sūryatejaḥpratīkāśa kuṃḍalābhyāṃ prabhāti ca 104| hariḥ keyūrakaṃkaṇairhārairmauktikairṛkṣasannibhaiḥ 105| vapuṣā bhrājamānastu vijayo jayatāṃ varaḥ | bhrājateso'pi goviṃdo hemavarṇena vāsasā 106| mudrikābhistu yuktābhiraṃgulīṣu virājate | sarvāyudhaiḥ susaṃpūrṇairddivyairābharaṇairhariḥ 107| vainateyasamārūḍho lokakarttā jagatpatiḥ | evaṃ yo dhyāyate nityamananyamanasā naraḥ 108| mucyate sarvapāpebhyo viṣṇulokaṃ sa gacchati | etatte sarvamākhyātaṃ dhyānabhedaṃ jagatpateḥ 109| iti śrīpadmapurāṇe pātālakhaṃḍe nāradāṃbarīṣasaṃvāde vaiśākhamāsamāhātmye bhagavaddhynāvarṇanaṃ nāma caturaśītitamo'dhyāyaḥ 84|

English translation

The sages said :

1-5. O Sūta , O Sūta, O glorious, pleasing Romaharṣaṇa , you have told (us) a story giving delight to the world. O highly virtuous one, we have heard the entire, very wonderful life of Śrīkṛṣṇa , as you narrated it. We are pleased with it. Oh, since (the recital of) the glory of Śrikṛṣṇa gives (the highest) position (i.e. salvation) to the devotees, who would not then obtain joy by (listening to) it? Therefore, we again desire to hear the great account of Śrīkṛṣṇa, so also other vows, presents, worship or bath which were formerly done by whom and how. Tell all that in detail so that we would be satisfied.

Sūta said :

6-10a. O best brāhmaṇas , you have asked well about the great liberating (account). You whose minds are full of devotion to Kṛṣṇa are blessed. O best brāhmaṇas, I shall tell (you) the life of Kṛṣṇa, a great, excellent and auspicious tale which gives great delight to the good. Once the best sage Nārada , dear to the lord, while wandering over the worlds, saw in Mathurā the highly virtuous Ambarīṣa intent on a vow and engaged in worshipping Kṛṣṇa. That best sage, seeing the excellent sage having come (to him) welcomed him, and with his mind delighted, asked with faith as you (have done).

Ambarīṣa said :

10b-18. O sage, that which is said to be the highest Brahman by the teachers of the Veda , is that highest god Nārāyaṇa himself, having lotus-like eyes, who (though) unembodied, is the embodied lord, is manifest and unmanifest and is eternal. He is full of all beings; he is inconceivable. How should that Hari , in whom the whole world is sewn length-wise and cross-wise, in whom. it remains, who is known as the only highest unmanifest one, and as the highest soul, from whom the origin etc. of the world takes place, who, having created Brahmā , gave him the Vedas abiding in himself, be meditated upon? Please tell us how he who gives all objects of human pursuit, and who is inaccessible even to the meditating sages, is meditated upon. Those who have not propitiated Govinda , do not know the accomplishment of their well-being. He who has not tasted the drink from the lotus-like feet of Govinda does not get an excellent fruit of penance, sacrifice and gifts. He would not know the rich fruit which is beyond desires. O sage, I do not see a greater expiation for beings than the propitiation of Hari, which removes streams of sins, (of Hari) at the dance (i.e. knitting) of whose eyebrows all accomplishments are known to exist.

19-25a. How is that Keśava propitiated who removes affliction? How is that lord Nārāyaṇa waited upon by men? Being pleased, tell all this to me for the good of the world. By which devotion is this lord, to whom devotion is dear, pleased? How would devotion to him take place? How is he propitiated by all? You are a devotee of Viṣṇu ; you are dear to him; you know the highest truth. Therefore, I ask you, O excellent brāhmaṇa knowing the Veda. A question about Kṛṣṇa purifies the listener, the speaker and the questioner, as the water from his feet does. For human beings, human body which is perishable, is difficult to obtain. There also, I think, the dear sight of Viṣṇu is difficult to have. In this worldly existence, company of the good even for half a moment is a treasure of men, from which all the four goals of human life can be secured.

25b-29a. O revered one, your journey is (meant for) the good of all human beings, as that of the parents is for (the good of) children (going) along the excellent path of fame. The life of gods leads to the happiness or unhappiness of living beings. But that of good men like you, who are not fallen, leads to happiness only. Gods honour them in the same way, as (men) honour them. The good men, loving the distressed, are the companions of the acts (of human beings) like their shadow(s). Therefore, O venerable one, teach (us) the way of life of a great devotee of Viṣṇu, by giving which instruction one gets the fruit due to the (study of the) Vedas.

Nārada said :

29b-48a. O king, you, having devotion for Viṣṇu, have asked well. You know that the highest duty is the one of serving Mādhava (i.e. Viṣṇu); that when Viṣṇu is propitiated everything is propitiated; that when that Hari full of (i.e. containing) all gods is pleased, the mobile and the immobile (world) is pleased; that by merely remembering Hari the heap of major sins perishes that moment only. Hari alone should be served. O king, who having senses and facing death on all sides, does not worship Mukunda ’s lotus-like feet which are the object of worship of the sages and deities? The powerful way of life of the good, when heard, studied, reflected upon, honoured and approved of, instantly purifies even those who seek to harm all. That Hari who is the cause even of the cause of the cause, effect etc., who is the unique cause, who is a meditating saint, who is the soul of the world, who is full of the world, who is subtle and gross, who is lean and strong, who is qualityless and has qualities, who is great, who is unborn, who is beyond birth and death, should always be reflected upon. O best among men, you have done this properly, since you are asking (me) about the practices of the followers of Viṣṇu, which promote the welfare of the universe. The spotless stories of Kṛṣṇa who deserves to be glorified, are due to their devotion, the elixir to the soul, mind and ears of the good. This god is to be obtained through devotion. You yourself know it. Yet I tell (about him) for the good of the world and through regard for you. He is Acyuta , whom they describe to be the highest Brahman, and beyond Pradhāna (i.e. Prakṛti ) and Puruṣa , and who controls everything spread through (his) Māyā . The unconquered one, propitiated with devotion, would give everything desired like sons, wife, long life, kingdom and heaven or salvation. O best king, due to love for you, I shall tell you (about) the vows of those men who, through their deeds, mentally and through their speech are devoted to him. Harmlessness, truthfulness, non-stealing, celibacy, freedom from impurity—these are said to be mental vows in order to please Hari. O lord of men, eating once, eating at night (only), fasting, (eating what is had) without begging—this is said to be the bodily vow of men. Study of the Vedas, glorifying Viṣṇu, speaking the truth, absence of slandering—this, O king, is said to be the best vow of speech. A man should always and everywhere recite the names of (Viṣṇu), having the disc as his weapon. In his glorification there should be no impurity, since he brings about purity. The highest man (Puruṣa), viz. Viṣṇu is propitiated by a man who follows the practices of castes and the (four) stages of human life. There is no other path causing delight. Vāsudeva , the treasure of compassion, is propitiated by means of vows and restraints of mind, speech and body by women to whom the good of their husbands is dear.

48b-52. Even women and śūdras should worship the moonlike Kṛṣṇa, having the excellent form of a brāhmaṇa, according to the manner laid down in sacred texts. The (first) three castes are engaged in worship according to the manner laid down in Vedas; women and śūdras etc. are intent on propitiating (Viṣṇu) by (uttering) his name. Mādhava is not pleased with worships, sacrifices, and even vows. He is said to be merely loving devotion. To women who are loyal wives, their husbands are their deities. The husband should be honoured with Viṣṇu’s devotion (i.e. as much devotion as is shown towards Viṣṇu) by means of mental and physical acts and acts of speech. Acts pertaining to Viṣṇu should be performed by thinking (i.e. keeping) in mind the husband.

53-55. The worship of a deity by śūdras also is (done) by (uttering the deity’s) name. All should do (the worship) according to the mode laid down in the sacred texts following the Veda. Even women engaged in doing what is dear to their husbands are entitled to the worship etc. of Viṣṇu. This is (what is laid down in) the ancient sacred texts. A man should practise the ritual laid down according to the mode proper for his family. By that Keśava is pleased.

56-60a. The wise worship Hari everyday in the fire with oblations, in water with flowers and in the heart with meditation, and in the Sun’s orb with the muttering (of a prayer). Harmlessness is the first flower. Control of senses is the second flower. Compassion to beings is the third (flower); and forgiveness is the fourth (flower). Tranquillity is the fifth flower; restraint is the sixth (flower). Meditation is the seventh (flower). Truth is the eighth flower. Keśava is pleased with these. Hari is pleased only when worshipped with these eight flowers. O best of men, there are also other external flowers, using which Viṣṇu, when worshipped, is pleased.

60b-63a. (They are:) Water is a flower of Varuṇa . Ghee , milk and curd are a flower of Soma . Food etc. is a flower of Prajāpati . Incense and lamp are a flower of Agni . Fruits, flowers form the fifth flower and it is called Vānaspatya (i.e. of herbs). Kuśas , roots etc. form the Pārthiva flower (i.e. of the Earth). Fragrant substances and candana form the Vāyavya flower (i.e. of Vāyu ). The flower of Viṣṇu is called faith; and a musical instrument is said to be the feet of Viṣṇu. When Viṣṇu is worshipped with these, he is pleased.

63b-69a. The sun, fire, a brāhmaṇa, cows, a devotee of Viṣṇu, the sky, the wind, the water, the earth, the sou1—all these are the places of Viṣṇu’s worship. A man should worship with a sacrifice, with the muttering of a hymn in the sun, with an oblation in fire, with hospitality towards an excellent brāhmaṇa, and with a mouthful of water etc. in (i.e. towards) a cow, with the good deeds of a brother in (i.e. towards) a devotee of Viṣṇu, with firm meditation in the heart, with the thought that Vāyu is the chief in Vāyu, with substances accompanied by water in water, with main parts of hymns on a bare ground, with enjoyments in the soul; and he should worship the individual supreme soul as being equal (i.e. the same) in all beings. On these subordinate altars his form is endowed with a conch, a disc, a mace and a lotus; it has four arms; is calm. Being devout and reflecting upon the form he should worship it. When he is worshipped by brāhmaṇas, he is (properly) worshipped; there is no doubt about it. When, O king, the lord is censured by them he would be censured.

69b-74a. O brāhmaṇas, that form of Viṣṇu, due to whose support the Vedic texts and the code of laws proceed, is regarded as highly purifying. Everything that is auspicious in the world should be obtained through moral merit only. O king, from (the point of view of) the Vedic texts and the code of laws, moral merit alone is the recourse. Even of the two, the brāhmaṇas are the refuge on the earth. The lord of the world would be worshipped here (i.e. in the world) if he is worshipped by them. The lord, the god of gods, is not that pleased with sacrifices, austerities and meditation or worship as he is with the brāhmaṇas being pleased. A brāhmaṇa is well-versed in the Vedas; knows the Vedas; promotes them. The lord would be pleased through brāhmaṇas, when the deity in the form of a brāhmaṇa is pleased.

74b-80. When a son worships Viṣṇu, his ancestors from both the families (i.e. of his father and his mother), though plunged in hell for a long time, just then go to heaven. What is the use of their life here or their acts like beasts, whose mind is. not disposed to Vāsudeva full of the world? I shall tell (about) the meditation of him who is not seen by anyone. O king, listen to (the description of) the final emancipation which is unique and free from impurity. As a lamp in a place sheltered from wind, being free from wind, is steady and, O highly intelligent one, it, while burning, destroys all darkness, in the same way the soul is free from blemishes, is untainted, is devoid of hope, is steady, powerful, has no friend or foe. So also he does not have pain or pleasure, or dejection, or greed or jealousy or delusion. He is free from confused talks and attractions and from pleasure or pain. He is also free from all objects of senses. Then he becomes one who has absolute knowledge and beatitude is produced (in him).

81-87. O king of kings, a lamp, all alone and free from wind, would dry up, with the help of the wick, the oil due to its contact with the act of the flame. O highly intelligent one, later on it ejects soot of the lamp; a black line is seen. Having drawn up the oil it would be pure in lustre. Similarly, the soul remaining inside the body would dry up the oil in the form of (one’s) deeds. Making the objects of senses the soot, he would himself illumine. Free from the breezes called wrath, greed etc. and being desireless and steady, he would brighten up his own lustre. Remaining in his own place, he sees the three worlds by means of his own lustre. I have described to you this (soul) that is of the form of absolute knowledge.

88-95. Those great souls, intent upon the knowledge about Brahman and endowed with abstract meditation, who do not see him, the omniscient one, manifesting everything are ignorant. Without hands and feet he moves everywhere; and grasps all the three worlds (with) the immovable and the movable. O king, bereft of nose and mouth he smells and eats. Without ears he hears everything. He, the lord of the world, is a witness to everything. (Though) formless, he is connected with a form; is under the influence of the group of the five (senses). He who is the life of the entire world, is worshipped by the movable and the immovable. Tongueless, he speaks everything as (laid down) in the Vedas and the sacred texts. Though skinless, he gets the touch of all. He is always joyful; has a judicious eye; has one form; and no prop. He is qualityless; does not have the feeling of mineness; pervades (everything); has qualities; is spotless and sinless. He is not influenced by anyone; everything is under his influence; he gives everything; he is the best among the omniscient; he does not have a mother; the mighty one is full of everything. He who, not having any other thought, meditates thus on him full of everything, goes to the formless highest place resembling nectar.

96-109. I shall tell you another (meditation). O very intelligent one, listen to it. O prince he is called Vāsudeva, since the matchless universe, having an embodied form, having a form and formless and pure is perfumed by his dwelling (in it). He has that lustre which would be the one of a showering cloud. In the right hand of him who resembles the sun in lustre, who has four arms, and who is the lord of gods, shines a conch decorated with gold and jewels. O brave one, in the left hand of that magnanimous one shines the Kaumodakī mace which destroys great demons. In his right hand is a great lotus rich in fragrance. It always shines with a weapon and the beauty of the lotus. His neck is like a conch; he has a round face; his eyes are like lotus-petals; he, Hṛṣīkeśa , is shining with teeth like kunda (-petals). The lower lip of Guḍākeśa resembles a coral. He, having eyes like lotuses, looks charming due to a bright crown. Janārdana shines with large, charming chest, marked with Kaustubha only. He also shines with ear-rings resembling the sun in lustre. Hari always shines with the auspicious mark of Śrīvatsa . The best among the victorious shining with armlets, bracelets, necklaces and pearls (bright) like stars, and with his body, is victorious. That Govinda also shines with a garment resembling gold. He shines with rings on his fingers. Hari, endowed with all, complete and divine weapons and ornaments, mounted upon ( Garuḍa ) the son of Vinatā , is the creator of the worlds and the lord of the world. A man who, with a concentrated mind, meditates upon him, is freed from all sins and goes to Viṣṇu’s heaven. I have thus completely told you about the meditation of the lord of the world.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 14226, revision 336126 (2022-04-18T20:44:51Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365396.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.