The Great Ocean of Krishna’s Nectar (कृष्णामृतमहार्णवः)
कृष्णामृतमहार्णवः
The Great Ocean of Krishna’s Nectar
अर्चितः संस्मृतो ध्यातः कीर्तितः कथितः श्रुतः। यो ददात्यमृतत्वं हि स मां रक्षतु केशवः ॥१॥
May Keśava protect me, for he indeed grants immortality when he is worshipped, remembered, meditated on, extolled, spoken of, or heard of. (1)
तापत्रयेण सन्तप्तं यदेतदखिलं जगत्। वक्ष्यामि शान्तये तस्य कृष्णामृतमहार्णवम् ॥२॥
I shall expound the Great Ocean of Krishna’s Nectar to bring relief to this entire world, tormented by the threefold suffering. (2)
ते नराः पशवो लोके किं तेषां जीवने फलम्। यैर्न लब्धा हरेर्दीक्षा नार्चितो वा जनार्दनः ॥३॥
Those men are beasts in this world. What is the point of their lives if they have neither received initiation into the worship of Hari nor worshipped Janārdana? (3)
संसारेस्मिन् महाघोरे जन्मरोगभयाकुले। अयमेको महाभागः पूज्यते यदधोक्षजः ॥४॥
In this terrible cycle of worldly existence, beset by the fear of birth and disease, only the person who worships Adhokṣaja is truly fortunate. (4)
स नाम सुकृती लोके कुलं तेनाभ्यलङ्कृतम्। आधारः सर्वभूतानां येन विष्णुः प्रसादितः ॥५॥
He is truly meritorious in this world, and his family is ennobled through him, for he has propitiated Viṣṇu, the support of all beings. (5)
यज्ञानां तपसां चैव शुभानां चैव कर्मणाम्। तद्विशिष्टफलं नॄणां सदैवाराधनं हरेः ॥६॥
The constant worship of Hari brings people a reward greater than that gained through sacrifices, austerities, and auspicious deeds. (6)
कलौ कलिमलध्वंसिसर्वपापहरं हरिम्। येर्चयन्ति सदा नित्यं तेपि वन्द्या यथा हरिः ॥७॥
In the age of Kali, those who constantly worship Hari, the destroyer of Kali’s impurity and remover of every sin, are themselves as worthy of reverence as Hari. (7)
नास्ति श्रेयस्तमं नॄणां विष्णोराराधनान्मुने। युगेस्मिंस्तामसे लोके सततं पूज्यते नृभिः ॥८॥
O sage, there is no greater good for human beings than the worship of Viṣṇu. In this dark age, people throughout the world worship him continually. (8)
अर्चिते देवदेवेशे शङ्खचक्रगदाधरे। अर्चिताः सर्वदेवाः स्युर्यतः सर्वगतो हरिः ॥९॥
To worship the Lord of all gods, who bears the conch, discus, and mace, is to worship all the gods, for Hari is all-pervading. (9)
स्वर्चिते सर्वलोकेशे सुरासुरनमस्कृते। केशवे कंसकेशिघ्ने न याति नरकं नरः ॥१०॥
Anyone who duly worships Keśava, the Lord of all worlds, revered by gods and asuras and the slayer of Kaṃsa and Keśin, will not go to hell. (10)
सकृदभ्यर्च्य गोविन्दं बिल्वपत्रेण मानवः। मुक्तिभागी निरातङ्की विष्णुलोके चिरं वसेत् ॥११॥
By worshipping Govinda just once with a bilva leaf, a person will attain liberation, remain free from affliction, and dwell for a long time in Viṣṇu’s world. (11)
शङ्करः
Śaṅkara:
सकृदभ्यर्चितो येन देवदेवो जनार्दनः। यत्कृतं तत्कृतं तेन सम्प्राप्तं परमं पदम् ॥१२॥
Anyone who has worshipped Janārdana, the God of gods, even once has done everything that must be done and attained the supreme state. (12)
सकृदभ्यर्चितो येन हेलयापि नमस्कृतः। स याति परमं स्थानं यत्सुरैरपि दुर्लभम् ॥१३॥
Anyone who has worshipped him just once and bowed to him, even casually, reaches the supreme abode, which is difficult even for the gods to attain. (13)
नारदः समस्तलोकनाथस्य देवदेवस्य शार्ङ्गिणः । साक्षाद्भगवतो विष्णोः पूजनं जन्मनः फलम् ॥१४॥
Nārada: Worshipping Lord Viṣṇu himself—the God of gods, Lord of all worlds, and wielder of Śārṅga—is the fruit of birth. (14)
पुलस्त्यः भक्त्या दूर्वाङ्कुरैः पुम्भिः पूजितः पुरुषोत्तमः। हरिर्ददाति हि फलं सर्वयज्ञैश्च दुर्लभम् ॥१५॥
Pulastya: Hari, the Supreme Person, grants men who devoutly worship him with shoots of dūrvā grass a reward unattainable even through all sacrifices. (15)
विधिना देवदेवेशः शङ्खचक्रधरो हरिः। फलं ददाति सुलभं सलिलेनापि पूजितः ॥१६॥
When duly worshipped, even with water, Hari, Lord of the gods and bearer of the conch and discus, grants a reward that is easily obtained. (16)
नरके पच्यमानस्तु यमेन परिभाषितः। किं त्वया नार्चितो देवः केशवः क्लेशनाशनः ॥१७॥
Yama rebukes a person being tormented in hell: “Why did you not worship the god Keśava, the destroyer of suffering?” (17)
धर्मः द्रव्याणामप्यभावे तु सलिलेनापि पूजितः। यो ददाति स्वकं स्थानं स त्वया किं न पूजितः ॥१८॥
Why did you not worship Dharma himself, who may be worshipped even with water when offerings are unavailable and who grants his own abode? (18)
नरसिंहो हृषीकेशः पुण्डरीकनिभेक्षणः। स्मरणान्मुक्तिदो नॄणां स त्वया किं न पूजितः ॥१९॥
Narasimha, Hṛṣīkeśa, whose eyes resemble lotuses, grants liberation to those who remember him. Why did you not worship him? (19)
ब्रह्मा गर्भस्थिता मृता वापि मुषितास्ते सुदूषिताः। न प्राप्ता यैर्हरेर्दीक्षा सर्वदुःखविमोचनी ॥२०॥
O Brahmā, whether still in the womb or already dead, those who have not received Hari’s initiation, which frees one from all suffering, are left utterly bereft and deeply defiled. (20)
मार्कण्डेयः सकृदभ्यर्चितो येन देवदेवो जनार्दनः। यत्कृतं तत्कृतं तेन सम्प्राप्तं परमं पदम् ॥२१॥
Mārkaṇḍeya said: Whoever has worshiped Janārdana, the God of gods, even once has done all that must be done and attained the supreme state. (21)
धर्मार्थकाममोक्षाणां नान्योपायस्तु विद्यते। सत्यं ब्रवीमि देवेश हृषीकेशार्चनादृते ॥२२॥
O Lord of the gods, I tell you truly: there is no means other than the worship of Hṛṣīkeśa for attaining righteousness, prosperity, pleasure, and liberation. (22)
तस्य यज्ञवराहस्य विष्णोरमिततेजसः। प्रणामं ये प्रकुर्वन्ति तेषामपि नमो नमः ॥२३॥
Homage again and again to those who offer obeisance to that sacrificial Boar, Vishnu of immeasurable splendor. (23)
मरीचिः अनाराधितगोविन्दैर्नरैः स्थानं नृपात्मज। न हि सम्प्राप्यते श्रेष्ठं तस्मादाराधयाच्युतम् ॥२४॥
Marīci said: “O prince, those who have not worshiped Govinda cannot attain the highest state. Therefore, worship Acyuta.” (24)
अत्रिः
परः पराणां पुरुषस्तुष्टो यस्य जनार्दनः। स चाप्नोत्यक्षयं स्थानमेतत्सत्यं मयोदितम् ॥२५॥
Atri said: Anyone with whom Janārdana, the Person higher than the highest, is pleased also attains the imperishable abode. What I have said is true. (25)
अङ्गिराः
यस्यान्तः सर्वमेवेदमच्युतस्याव्ययात्मनः। तमाराधय गोविन्दं स्थानमग्र्यं यदीच्छसि ॥२६॥
Aṅgiras said: If you desire the foremost station, worship Govinda, the imperishable Acyuta within whom all this exists. (26)
पुलस्त्यः
परं ब्रह्म परं धाम योसौ ब्रह्म सनातनम्। तमाराध्य हरिं याति मुक्तिमप्यतिदुर्लभाम् ॥२७॥
Pulastya said: By worshiping Hari, who is the supreme Brahman, the supreme abode, and the eternal Brahman, one attains even liberation, a state exceedingly difficult to attain. (27)
ऐन्द्रमिन्द्रः परं स्थानं यमाराध्य जगत्पतिम्। प्राप यज्ञपतिं विष्णुं तमाराधय सुव्रत ॥२८॥
By worshiping Vishnu, lord of the world and lord of sacrifice, Indra attained the supreme rank of Indra. Worship him, O virtuous one. (28)
प्राप्नोत्याराधिते विष्णौ मनसा यद्यदिच्छति। त्रैलोक्यान्तर्गतं स्थानं किमु लोकोत्तरोत्तरम् ॥२९॥
When Vishnu is worshiped, one attains whatever one desires in one’s mind—whether a station within the three worlds or, all the more, one ever higher beyond them. (29)
ये स्मरन्ति सदा विष्णुं शङ्खचक्रगदाधरम्। सर्वपापविनिर्मुक्ताः परं ब्रह्म विशन्ति ते ॥३०॥
Those who always remember Vishnu, bearer of the conch, discus, and mace, are freed from all sins and enter the supreme Brahman. (30)
ततोनिरुद्धं देवेशं प्रद्युम्नं च ततः परम्। ततः सङ्कर्षणं देवं वासुदेवं परात्परम् ॥३१॥
वासुदेवात् परं नास्ति इति वेदान्तनिश्चयः। वासुदेवं प्रविष्टानां पुनरावर्तनं कुतः ॥३२॥
Then comes Aniruddha, lord of the gods, and beyond him Pradyumna; beyond him is the god Saṅkarṣaṇa, and then Vāsudeva, higher than the highest. The settled conclusion of Vedānta is that nothing is higher than Vāsudeva. How could those who have entered Vāsudeva ever return? (31–32)
आत्रेयः
Ātreya:
यो यानिच्छेन्नरः कामान् नारी वा वरवर्णिनी। तान्समाप्नोति विपुलान्समाराध्य जनार्दनम् ॥३३॥
Any man or lovely woman who duly worships Janārdana will obtain in abundance whatever they desire. (33)
ब्रह्मा
Brahmā:
बाहुभ्यां सागरं तर्तुं क इच्छेत पुमान् भुवि। वासुदेवमनाराध्य को मोक्षं गन्तुमिच्छति ॥३४॥
Who on earth would try to cross the ocean using only his arms? Who would seek liberation without worshipping Vāsudeva? (34)
कौशिकः
Kauśika:
अनाराधितगोवन्दा ये नरा दुःखभागिनः। आराध्य वासुदेवं स्युर्नित्यानन्दैकभागिनः ॥३५॥
Those who have not worshipped Govinda suffer, but by worshipping Vāsudeva they come to share solely in eternal bliss. (35)
शङ्करः
Śaṅkara:
कृते पापेनुतापो वै यस्य पुंसः प्रजायते। प्रायश्चित्तं तु तस्योक्तं हरिसंस्मरणं परम् ॥३६॥
For one who feels remorse after committing a sin, remembrance of Hari is said to be the supreme atonement. (36)
नाम्नोस्ति यावती शक्तिः पापनिर्हरणे हरेः। तावत्कर्तुं न शक्नोति पातकं पातकी जनः ॥३७॥
No sinner can commit as many sins as Hari’s name has the power to remove. (37)
ब्रह्मा
Brahmā:
न ह्यपुण्यवतां लोके मूढानां कुटिलात्मनाम्। भक्तिर्भवति गोविन्दे स्मरणं कीर्तनं तथा ॥३८॥
For in this world, those without merit—the foolish and crooked-minded—have no devotion to Govinda, nor do they remember or praise him. (38)
तदैव पुरुषो मुक्तो जन्मदुःखजरादिभिः। जितेन्द्रियो विशुद्धात्मा यदैव स्मरते हरिम् ॥३९॥
The moment a self-controlled, pure-hearted person remembers Hari, he is freed from birth, suffering, old age, and the like. (39)
प्राप्ते कलियुगे घोरे धर्मज्ञानविवर्जिते। न कश्चित्स्मरते देवं कृष्णं कलिमलापहम् ॥४०॥
When the terrible age of Kali arrives, devoid of dharma and knowledge, no one remembers the god Krishna, who removes Kali’s corruption. (40)
न कलौ देवदेवस्य जन्मदुःखापहारिणः। करोति मर्त्यो मूढात्मा स्मरणं कीर्तनं हरेः ॥४१॥
In the Kali age, no deluded mortal remembers or praises Hari, the God of gods who removes the suffering of birth. (41)
ये स्मरन्ति सदा विष्णुं विशुद्धेनान्तरात्मना। ते प्रयान्ति भयं त्यक्त्वा विष्णुलोकमनामयम् ॥४२॥
Those who always remember Vishnu with a purified heart cast off fear and go to Vishnu’s realm, which is free from affliction. (42)
गर्भजन्मजरारोगदुःखसंसारबन्धनैः। न बाध्यते नरो नित्यं वासुदेवमनुस्मरन् ॥४३॥
A person who constantly remembers Vāsudeva is never afflicted by the bonds of worldly existence: life in the womb, birth, old age, disease, and suffering. (43)
यममार्गं महाघोरं नरकाणि यमं तथा। स्वप्नेपि नैव पश्येत यः स्मरेद्गरुडध्वजम् ॥४४॥
Whoever remembers the One whose banner bears Garuḍa will never see, even in a dream, Yama’s exceedingly dreadful road, the hells, or Yama himself. (44)
हृदि रूपं मुखे नाम नैवेद्यमुदरे हरेः। पादोदकं च निर्माल्यं मस्तके यस्य सोच्युतः ॥४५॥
Whoever has Hari’s form in his heart, his name on his lips, food offered to Hari in his belly, and the water from Hari’s feet and remnants of offerings on his head—he is Acyuta. (45)
गोविन्दस्मरणं पुंसां पापराशिमहाचलम्। असंशयं दहत्याशु तूलराशिमिवानलः ॥४६॥
Remembrance of Govinda swiftly and surely burns away a great mountain of accumulated sin, just as fire burns a heap of cotton. (46)
अगस्त्यः
Agastya:
स्मरणादेव कृष्णस्य पापसङ्घातपञ्जरः। शतधा भेदमायाति गिरिर्वज्रहतो यथा ॥४७॥
Merely remembering Krishna shatters the cage of accumulated sins into a hundred pieces, like a mountain struck by a thunderbolt. (47)
कृष्णे रताः कृष्णमनुस्मरन्ति तद्भावितास्तद्गतमानसाश्च। भिन्नेपि देहे प्रविशन्ति कृष्णं हविर्यथा मन्त्रहुतं हुताशे ॥४८॥
Devoted to Krishna, they remember him. Imbued with him and with their minds fixed on him, they enter Krishna even when the body dissolves, just as an oblation offered with a mantra enters the fire. (48)
सा हानिस्तन्महच्छिद्रं सा चान्धजडमूकता। यन्मुहूर्तं क्षणं वापि वासुदेवो न चिन्त्यते ॥४९॥
Any muhūrta—or even a moment—in which Vāsudeva is not contemplated is a loss, a grave lapse, and a state of blindness, insensibility, and muteness. (49)
नारायणो नाम नरो नराणां प्रसिद्धचोरः कथितः पृथिव्याम्। अनेकजन्मार्जितपापसञ्चयं हरत्यशेषं स्मृतमात्र एव ॥५०॥
The man named Nārāyaṇa is known on earth as a notorious thief among men: the instant he is remembered, he steals away every last sin accumulated over many births. (50)
यस्य संस्मरणादेव वासुदेवस्य चक्रिणः। कोटिजन्मार्जितं पापं तत्क्षणादेव नश्यति ॥५१॥
The mere remembrance of Vāsudeva, the discus-bearer, destroys in that very instant the sin accumulated over ten million births. (51)
किं तस्य बहुभिस्तीर्थैः किं तपोभिः किमध्वरैः। यो नित्यं ध्यायते देवं नारायणमनन्यधीः ॥५२॥
What need does one who constantly meditates with undivided attention on the god Nārāyaṇa have of numerous pilgrimage sites, austerities, or sacrifices? (52)
ये मानवा विगतरागपरावरज्ञा नारायणं सुरगुरुं सततं स्मरन्ति। ध्यानेन तेन हतकिल्बिषचेतनास्ते मातुः पयोधररसं न पुनः पिबन्ति ॥५३॥
People who are free from attachment, know the higher and the lower, and constantly remember Nārāyaṇa, the guru of the gods, have their minds cleansed of sin by that meditation and never again drink milk from a mother’s breast. (53)
हे चित्त चिन्तयस्वेह वासुदेवमहर्निशम्। नूनं यश्चिन्तितः पुंसां हन्ति संसारबन्धनम् ॥५४॥
O mind, contemplate Vāsudeva here day and night. Surely, when people contemplate him, he destroys their bondage to saṃsāra. (54)
आलोड्य सर्वशास्त्राणि विचार्य च पुनः पुनः। इदमेकं सुनिष्पन्नं ध्येयो नारायणः सदा ॥५५॥
Thorough examination of all the scriptures, together with repeated reflection, firmly establishes this single conclusion: one should always meditate on Nārāyaṇa. (55)
स्मृते सकलकल्याणभाजनं यत्र जायते। पुरुषस्तमजं नित्यं व्रजामि शरणं हरिम् ॥५६॥
I seek refuge in the unborn, eternal Hari, remembrance of whom makes a person the recipient of every blessing. (56)
वेदेषु यज्ञेषु तपस्सु चैव दानेषु तीर्थेषु व्रतेषु यच्च। इष्टेषु पूर्तेषु च यत्प्रदिष्टं पुण्यं स्मृते तत्खलु वासुदेवे ॥५७॥
All the merit of the Vedas, sacrifices, austerities, gifts, sacred places, and vows, and all the merit prescribed for sacrificial rites and works for public benefit, is indeed gained by remembering Vāsudeva. (57)
आराध्यैवं नरो विष्णुं मनसा यद्यदिच्छति। फलं प्राप्नोति विपुलं भूरि स्वल्पमथापि वा ॥५८॥
A man who thus worships Viṣṇu in his mind receives an abundant reward: whatever he desires, whether much or little. (58)
यन्नामकीर्तनं भक्त्या विलापनमनुत्तमम्। मैत्रेयाशेषपापानां धातूनामिव पावकः ॥५९॥
O Maitreya, chanting his name with devotion is the unsurpassed destroyer of all sins, just as fire destroys metals. (59)
कलिकल्मषमत्युग्रं नरकार्तिप्रदं नृणाम्। प्रयाति विलयं सद्यः सकृत्सङ्कीर्तितेच्युते ॥६०॥
The exceedingly terrible stain of the Kali age, which brings people the torment of hell, vanishes immediately when Acyuta is praised even once. (60)
अनायासेन चायान्ति मुक्तिं केशवसंश्रिताः। तद्विघाताय जायन्ते शक्राद्याः परिपन्थिनः ॥६१॥
Those who have taken refuge in Keśava attain liberation effortlessly; Śakra and others arise as adversaries to obstruct their liberation. (61)
चतुःसागरमासाद्य जम्बूद्वीपोत्तमे क्वचित्। न पुमान्केशवादन्यः सर्वपापचिकित्सकः ॥६२॥
Within the bounds of the four oceans, nowhere in excellent Jambūdvīpa is there anyone besides Keśava who can cure all sins. (62)
यदभ्यर्च्य हरिं भक्त्या कृते वर्षसहस्रकम्। फलं प्राप्नोति विपुलं कलौ सङ्कीर्त्य केशवम् ॥६३॥
By praising Keśava in the Kali age, one obtains the same abundant reward as one would by worshiping Hari with devotion for a thousand years in the Kṛta age. (63)
क्षीयते तु यदा धर्मः प्राप्ते घोरे कलौ युगे। तदा न कीर्तयेत्कश्चिन्मुक्तिदं देवमच्युतम् ॥६४॥
But when dharma declines with the arrival of the dreadful Kali age, no one praises the god Acyuta, the giver of liberation. (64)
अवशेनापि यन्नाम्नि कीर्तिते सर्वपातकैः। पुमान्विमुच्यते सद्यः सिंहत्रस्तमृगैरिव ॥६५॥
When his name is uttered, even involuntarily, a man is immediately freed from all sins, which flee like deer terrified by a lion. (65)
नारायणेति मन्त्रोस्ति वागस्ति वशवर्तिनी। तथापि नरके घोरे पतन्तीत्येतदद्भुतम् ॥६६॥
The mantra “Nārāyaṇa” exists, and speech is subject to one’s will; it is astonishing that people nevertheless fall into a dreadful hell. (66)
आर्ता विषण्णाः शिथिलाश्च भीता घोरेषु च व्याधिषु वर्तमानाः। सङ्कीर्त्य नारायणशब्दमात्रं विमुक्तदुःखाः सुखिनो भवन्ति ॥६७॥
Those who are distressed, despondent, debilitated, and afraid while suffering from terrible diseases become happy and free from suffering merely by uttering the word “Nārāyaṇa.” (67)
कौशिकः
Kauśika:
अनाराधितगोविन्दा ये नरा दुःखभागिनः। आराध्य वासुदेवं स्युः सदानन्दैकभोगिनः ॥६८॥
Men who have not worshiped Govinda suffer; if they worship Vāsudeva, they enjoy nothing but everlasting bliss. (68)
सकृदुच्चरितं यैस्तु कृष्णेति न विशन्ति ते। गर्भागारगृहं मातुर्यमलोकं च दुस्सहम् ॥६९॥
Those, however, who have uttered “Kṛṣṇa” even once enter neither their mother’s womb nor the unbearable realm of Yama. (69)
क्व नाकपृष्ठगमनं पुनरावृत्तिलक्षणम्। क्व जपो वासुदेवेति मुक्तिबीजमनुत्तमम् ॥७०॥
How can ascent to the heights of heaven, from which one must return, compare with the repetition of “Vāsudeva,” the unsurpassed seed of liberation? (70)
बुद्ध्या बुद्ध्वाभ्यसेदेतत् हरिरित्यक्षरद्वयम्। स्मरणात्कीर्तनाद्यस्य न पुनर्जायते भुवि ॥७१॥
With discernment, one should understand and repeat the two syllables “Hari.” By remembering and chanting him, one is never born again on earth. (71)
हे जिह्वे मम निःस्नेहे हरिं किं नानुभाषसे। हरिं वदस्व कल्याणि संसारोदधिनौर्हरिः ॥७२॥
O my unloving tongue, why do you not utter “Hari”? Say “Hari,” O blessed one, for Hari is the boat that crosses the ocean of worldly existence. (72)
असारे खलु संसारे सारात्सारतरो हरिः। पुण्यहीना न विन्दन्ति सारङ्गाश्च यथा जलम् ॥७३॥
In the insubstantial cycle of existence, Hari is indeed more essential than essence itself. Those without merit do not find him, just as deer fail to find water. (73)
कुरुक्षेत्रेण किं तस्य किं काश्या पुष्करेण किम्। जिह्वाग्रे वर्तते यस्य हरिरित्यक्षरद्वयम् ॥७४॥
What need has one for Kurukṣetra, Kāśī, or Puṣkara when the two syllables “Hari” are on the tip of one’s tongue? (74)
ब्रह्मा
Brahmā:
असारे खलु संसारे सारमेकं निरूपितम्। समस्तलोकनाथस्य सारमाराधनं हरेः ॥७५॥
In this insubstantial worldly existence, only one essence has truly been identified: worship of Hari, Lord of all worlds. (75)
सा जिह्वा या हरिं स्तौति तच्चित्तं यत्तदर्पणम्। तावेव केवलौ श्लाघ्यौ यौ तत्पूजाकरौ करौ ॥७६॥
The tongue that praises Hari is a true tongue, and the mind dedicated to him is a true mind. Only the two hands that worship him are worthy of praise. (76)
यस्तु विष्णुपरो नित्यं दृढभक्तिर्जितेन्द्रियः। स्वगृहेपि वसन् याति तद्विष्णोः परमं पदम् ॥७७॥
One who is always devoted to Viṣṇu, firm in devotion and master of his senses, reaches the supreme abode of Viṣṇu even while living at home. (77)
शङ्करः साधु साधु महाभाग साधु दानवनाशन। यन्मां पृच्छसि धर्मज्ञ केशवाराधनं प्रति ॥७८॥
Śaṅkara: Excellent, excellent, O greatly fortunate destroyer of the Dānavas! It is excellent, O knower of dharma, that you ask me about the worship of Keśava. (78)
निमिषं निमिषार्धं वा मुहूर्तमपि भार्गव। नादग्धाशेषपापानां भक्तिर्भवति केशवे ॥७९॥
O Bhārgava, devotion to Keśava cannot arise even for a moment, half a moment, or a muhūrta in those whose sins have not all been burned away. (79)
किं तेन मनसा कार्यं यन्न तिष्ठति केशवे। मनो मुक्तिफलावाप्तौ कारणं सुप्रयोजितम् ॥८०॥
What use is a mind that does not rest on Keśava? Properly directed, the mind is the means of attaining the fruit of liberation. (80)
रोगो नाम न सा जिह्वा यया न स्तूयते हरिः। गर्तौ नाम न तौ कर्णौ याभ्यां तत्कर्म न श्रुतम्॥८१॥
A tongue that does not praise Hari is no tongue but a disease; ears that have not heard of his deeds are no ears but pits. (81)
नूनं तत्कण्ठशालूकमथवाप्युपजिह्विका। रोगो नाम न सा जिह्वा या न वक्ति हरेर्गुणान् ॥८२॥
A tongue that does not speak of Hari’s virtues is surely a swelling in the throat or an inflammation beneath the tongue—a disease, not a tongue. (82)
भारभूतैः करैः कार्यं किं तस्य नृपशोर्द्विजाः। यैर्हि न क्रियते विष्णोर्गृहसंमार्जनादिकम् ॥८३॥
O twice-born ones, what use are the hands of that human beast? They are mere burdens, for they perform no service such as sweeping Viṣṇu’s temple. (83)
चरणौ तौ तु सफलौ केशवालयगामिनौ। ते च नेत्रे महाभागे याभ्यां सन्दृश्यते हरिः ॥८४॥
The two feet that go to Keśava’s temple are truly fruitful, and greatly blessed are the eyes through which Hari is beheld. (84)
किं तस्य चरणैः कार्यं वृथासञ्चरणैर्द्विजाः। यैर्हि न व्रजते जन्तुः केशवालयदर्शने ॥८५॥
O twice-born ones, what use are the feet of a living being if they merely wander in vain and never carry him to behold Keśava’s abode? (85)
वेदवेदान्तविदुषां मुनीनां भावितात्मनाम्। ऋषित्वमपि धर्मज्ञ विज्ञेयं तत्प्रसादजम् ॥८६॥
O knower of dharma, even the status as seers attained by purified sages learned in the Vedas and Vedānta should be understood to arise from Keśava’s grace. (86)
विचित्ररत्नपर्यङ्के महाभोगे च भोगिनः। रमन्ते नाकिरामाभिः केशवस्मरणात् फलम् ॥८७॥
As a reward for remembering Keśava, those who enjoy pleasure delight in heavenly beauties amid great luxury, reclining on a couch adorned with many kinds of jewels. (87)
अश्वमेधसहस्राणां यः सहस्रं समाचरेत्। नासौ तत्फलमाप्नोति तद्भक्तैर्यदवाप्यते ॥८८॥
Even someone who performed a thousand times a thousand horse sacrifices would not attain the reward gained by his devotees. (88)
रे रे मनुष्याः पुरुषोत्तमस्य करौ न कस्मान्मुकुलीकुरुध्वम्। क्रियाजुषां को भवतां प्रयासः फलं हि यत्तत्पदमच्युतस्य ॥८९॥
O people, why do you not fold your hands like a bud before Puruṣottama? What effort would that require of you who are devoted to rites? Its reward is the abode of Acyuta. (89)
विष्णोर्विमानं यः कुर्यात्सकृद्भक्त्या प्रदक्षिणम्। अश्वमेधसहस्रस्य फलं प्राप्नोति मानवः ॥९०॥
A person who devoutly circumambulates Viṣṇu’s shrine just once obtains the merit of a thousand horse sacrifices. (90)
प्रदक्षिणं तु यः कुर्याद्धरिं भक्तिसमन्वितः। हंसयुक्तविमानेन विष्णुलोकं स गच्छति ॥९१॥
Whoever circumambulates Hari with devotion goes to the world of Viṣṇu in an aerial chariot drawn by swans. (91)
तीर्थकोटिसहस्राणि व्रतकोटिशतानि च। नारायणप्रणामस्य कलां नार्हन्ति षोडशीम् ॥९२॥
Thousands of crores of sacred pilgrimages and hundreds of crores of religious observances do not equal even one-sixteenth of a bow to Nārāyaṇa. (92)
उरसा शिरसा दृष्ट्या मनसा वचसा तथा। पद्भ्यां कराभ्यां जानुभ्यां प्रणामोष्टाङ्ग ईरितः ॥९३॥
A prostration involving the chest, head, gaze, mind, speech, feet, hands, and knees is said to be eight-limbed. (93)
शाठ्येनापि नमस्कारं कुर्वतः शार्ङ्गपाणये। शतजन्मार्जितं पापं नश्यत्येव न संशयः ॥९४॥
Even if someone bows to Śārṅgapāṇi insincerely, the sins accumulated over a hundred births are certainly destroyed; of this there is no doubt. (94)
संसारार्णवमग्नानां नराणां पापकर्मणाम्। नान्योद्धर्ता जगन्नाथं मुक्त्वा नारायणं प्रभुम् ॥९५॥
For sinful men submerged in the ocean of worldly existence, there is no deliverer other than Nārāyaṇa, Lord of the universe. (95)
रेणुकुण्ठितगात्रस्य कणा यावन्ति भारत। तावद्वर्षसहस्राणि विष्णुलोके महीयते ॥९६॥
A person whose limbs are covered in dust, O Bharata, is honored in Viṣṇu’s world for a thousand years for every particle of dust on his body. (96)
पावनं विष्णुनैवेद्यं सुभोज्यमृषिभिः स्मृतम्। अन्यदेवस्य नैवेद्यं भुक्त्वा चान्द्रायणं चरेत् ॥९७॥
The sages declare that food offered to Viṣṇu is purifying and fit to be eaten. Anyone who eats food offered to another deity should perform the Cāndrāyaṇa penance. (97)
कोट्यैन्दवसहस्रैस्तु मासोपोषणकोटिभिः। तत्फलं लभ्यते पुम्भिर्विष्णोर्नैवेद्यभक्षणात् ॥९८॥
By eating food offered to Viṣṇu, a person gains merit equal to thousands of crores of lunar fasts and crores of month-long fasts. (98)
त्रिरात्रफलदा नद्यो याः काश्चिदसमुद्रगाः। समुद्रगास्तु पक्षस्य मासस्य सरितां पतिः ॥९९॥
Rivers that do not reach the ocean grant merit equal to a three-night fast; those that reach it grant the merit of a fortnight, while the ocean, lord of rivers, grants that of a month. (99)
षण्मासफलदा गोदा वत्सरस्य तु जाह्नवी। विष्णुपादोदकस्यैताः कलां नार्हन्ति षोडशीम् ॥१००॥
Godā bestows the merit of six months, while Jāhnavī bestows that of a year; yet neither equals even one-sixteenth of the water from Viṣṇu’s feet. (100)
गङ्गाप्रयागगयपुष्करनैमिषाणि संसेवितानि बहुशः कुरुजाङ्गलानि। कालेन तीर्थसलिलानि पुनन्ति पापं पादोदकं भगवतः प्रपुनाति सद्यः ॥१०१॥
The waters at the sacred sites of Gaṅgā, Prayāga, Gayā, Puṣkara, Naimiṣa, and the Kurujāṅgala regions cleanse sin in due course after repeated visits, but water from the Lord’s feet purifies it completely at once. (101)
यानि कानि च तीर्थानि ब्रह्माण्डान्तर्गतानि च। विष्णुपादोदकस्यैताः कलां नार्हन्ति षोडशीम् ॥१०२॥
Of all the sacred bathing places within the cosmic egg, not one equals even one-sixteenth of the water from Viṣṇu’s feet. (102)
स्नात्वा पादोदकं विष्णोः पिबन् शिरसि धारयेत्। सर्वपापविनिर्मुक्तो वैष्णवीं सिद्धिमाप्नुयात् ॥१०३॥
After bathing, one should drink the water from Viṣṇu’s feet and place it on one’s head. Freed from all sins, one will attain Vaiṣṇava perfection. (103)
यथा पादोदकं पुण्यं निर्माल्यं चानुलेपनम्। नैवेद्यं धूपशेषश्च आरार्तिश्च तथा हरेः ॥१०४॥
Just as the water from Hari’s feet is sacred, so too are his sacred remnants, anointing paste, food offerings, incense remnants, and lamp offerings. (104)
तुलस्यास्तु रजोजुष्टनैवेद्यस्य च भक्षणम्। निर्माल्यं शिरसा धार्यं महापातकनाशनम् ॥१०५॥
Eating tulasī and the dust-touched food offering, and bearing the sacred remnants on one’s head, destroy great sins. (105)
भक्त्या वा यदि वाभक्त्या चक्राङ्कितशिलां प्रति। दर्शनं स्पर्शनं वापि सर्वपापप्रणाशनम् ॥१०६॥
Whether with devotion or without, seeing or even touching a stone marked with a discus destroys all sins. (106)
शालग्रामोद्भवो देवो देवो द्वारवतीभवः। उभयोः स्नानतोयेन ब्रह्महत्यां व्यपोहति ॥१०७॥
The water used to bathe both the deity from Śālagrāma and the deity from Dvāravatī removes the sin of killing a Brahmin. (107)
शालग्रामशिला यत्र तत्र सन्निहितो हरिः। तत्र स्नानं च दानं च वाराणस्याः शताधिकम् ॥१०८॥
Wherever there is a Śālagrāma stone, Hari is present. The merit of bathing and giving gifts there is a hundred times greater than at Vārāṇasī. (108)
म्लेच्छदेशेशुचौ वापि चक्राङ्को यत्र तिष्ठति। योजनानि तथा त्रीणि मम क्षेत्रं वसुन्धरे ॥१०९॥
Wherever the discus-marked one is present, whether in a land of mlecchas or in an impure place, the area extending three yojanas around it is likewise my domain, O Earth. (109)
शालग्रामोद्भवो देवो शैलं चक्राङ्कमण्डलम्। यत्रापि नीयते तत्र वाराणस्याः शताधिकम् ॥११०॥
Any place to which the deity from Śālagrāma—a stone whose circular face bears a discus mark—is carried surpasses Varanasi a hundredfold. (110)
शालग्रामोद्भवो देवो देवो द्वारवतीभवः। उभयोः सङ्गमो यत्र मुक्तिस्तत्र न संशयः ॥१११॥
Wherever the deity from Śālagrāma and the deity from Dvāravatī come together, liberation is found—there is no doubt. (111)
हरिणा मुक्तिदानीह मुक्तिस्थानानि सर्वशः। स यस्य सर्वभावेषु तस्य तैः किं प्रयोजनम् ॥११२॥
Through Hari, places granting liberation are found everywhere here. Yet what use are such places to one whose every thought is fixed on him? (112)
हरिर्याति हरिर्याति दस्युव्याजेन यो वदेत्। सोपि सद्गतिमाप्नोति गतिं सुकृतिनो यथा ॥११३॥
Even someone who says, “Hari is going! Hari is going!” in reference to a robber attains the same good destination as the virtuous. (113)
वासुदेवं परित्यज्य योन्यं देवमुपासते। त्यक्त्वामृतं स मूढात्मा भुङ्क्ते हालाहलं विषम् ॥११४॥
A deluded man who abandons Vāsudeva to worship another god gives up nectar and drinks the poison Hālāhala. (114)
त्यक्त्वामृतं यथा कश्चिदन्यपानं पिबेन्नरः। तथा हरिं परित्यज्य योन्यं दैवमुपासते ॥११५॥
Just as a man may give up nectar for another drink, so one who abandons Hari worships another deity. (115)
स्वधर्मं तु परित्यज्य परधर्मं चरेद्यथा। तथा हरिं परित्यज्य योन्यं दैवमुपासते ॥११६॥
Just as one might abandon one’s own dharma and follow another’s, so one who abandons Hari worships another deity. (116)
गां च त्यक्त्वा स मूढात्मा गार्दभीं वन्दते यथा। तथा हरिं परित्यज्य चान्यं दैवमुपासते ॥११७॥
Just as a fool might abandon a cow and honor a she-ass, so he abandons Hari and worships another deity. (117)
वासुदेवं परित्यज्य योन्यं दैवमुपासते। तृषितो जाह्नवीतीरे कूपं खनति दुर्मतिः ॥११८॥
A fool who abandons Vāsudeva and worships another deity is like a thirsty man digging a well on the bank of the Jāhnavī. (118)
यथा गङ्गोदकं त्यक्त्वा पिबेत् कूपोदकं नरः। तथा हरिं परित्यज्य योन्यं दैवमुपासते ॥११९॥
Abandoning Hari to worship another deity is like leaving the water of the Ganges to drink from a well. (119)
स्वमातरं परित्यज्य श्वपाकीं वन्दते यथा। तथा हरिं परित्यज्य योन्यं दैवमुपासते ॥१२०॥
Abandoning Hari to worship another deity is like abandoning one’s own mother to venerate an outcaste woman. (120)
यावत्स्वस्थमिदं पिण्डं नीरुजं करणान्वितम्। तावत्कुरुष्वात्महितं पश्चात्तापेन तप्यसे ॥१२१॥
While this body remains sound, free from disease, and endowed with all its faculties, devote yourself to your own welfare; afterward, you will be tormented by regret. (121)
यावत्स्वास्थ्यं शरीरेषु करणेषु च पाटवम्। तावदर्चय गोविन्दमायुष्यं सार्थकं कुरु ॥१२२॥
As long as your body is healthy and your faculties remain keen, worship Govinda and make your life meaningful. (122)
स्मर्यतां तु हृषीकेशो हृषीकेषु दृढेषु च। अदृढेषु हृषीकेषु हृषीकेशं स्मरन्ति के ॥१२३॥
Remember Hṛṣīkeśa while your senses are strong; when they are weak, who remembers Hṛṣīkeśa? (123)
यावच्चिन्तयते जन्तुर्विषयान् विषसन्निभान्। तावच्चेत्स्मरते विष्णुं को न मुच्येत बन्धनात् ॥१२४॥
If a living being were to remember Viṣṇu for as long as they dwell on sense objects resembling poison, who would not be freed from bondage? (124)
यावत्प्रलपते जन्तुर्लोकवार्तादिभिः सदा। तावच्चेद्वदते विष्णुं को न मुच्येत बन्धनात् ॥१२५॥
If a living being were to say “Viṣṇu” for as long as they continually chatter about worldly affairs and the like, who would not be freed from bondage? (125)
सूतः
Sūta:
ज्ञात्वा विप्रैस्तिथिं सम्यग् दैवज्ञैः समुदीरिताम्। कर्तव्य उपवासस्तु ह्यन्यथा नरकं व्रजेत् ॥१२६॥
After correctly determining the lunar date specified by Brahmins skilled in astrology, one should observe the fast; otherwise, one would go to hell. (126)
क्षये वाप्यथवा वृद्धौ सम्प्राप्ते वा दिनक्षये। उपोष्या द्वादशी पुण्या पूर्वविद्धां परित्यजेत् ॥१२७॥
Whether the lunar date is shortened or extended, or the end of the day has arrived, one should fast on holy Dvādaśī and reject a Dvādaśī overlapped by the preceding lunar date. (127)
पूर्वविद्धां प्रकुर्वाणो नरो धर्मान् निकृन्तति। सन्ततेस्तु विनाशाय सम्पदो हरणाय च ॥१२८॥
A man who observes a Dvādaśī overlapped by the preceding lunar date destroys his religious merit, his lineage, and his prosperity. (128)
कलावेधे तु विप्रेन्द्र दशम्यैकादशीं त्यजेत्। सुराया बिन्दुना स्पृष्टं गङ्गाम्भ इव सन्त्यजेत् ॥१२९॥
O best of Brahmins, one should reject an Ekādaśī overlapped by Daśamī by even a single kalā, just as one would discard Ganges water touched by a drop of liquor. (129)
श्वदृतौ पञ्चगव्यं च दशम्या दूषितां त्यजेत्। एकादशीं द्विजश्रेष्ठाः पक्षयोरुभयोरपि ॥१३०॥
O best of Brahmins, one should reject pañcagavya kept in a dog-hide bag and, in either fortnight, an Ekādaśī tainted by Daśamī. (130)
तस्माद्विप्रा न विद्धा हि कर्तव्यैकादशी क्वचित्। विद्धा हन्ति पुरापुण्यं श्राद्धं च वृषलीपतिः ॥१३१॥
Therefore, O Brahmins, one must never observe an Ekādaśī overlapped by the tenth lunar day. Such an Ekādaśī destroys previous merit, just as the husband of a Śūdra woman destroys an ancestral rite. (131)
जप्तं दत्तं हुतं स्नातं तथा पूजा कृता हरेः। तत्सर्वं विलयं याति तमः सूर्योदये यथा ॥१३२॥
All recitations, gifts, fire offerings, baths, and worship of Hari vanish like darkness at sunrise. (132)
एकादश्यां यदा ब्रह्मन् दिनक्षयतिथिर्भवेत्। उपोष्या द्वादशी तत्र त्रयोदश्यां तु पारणम् ॥१३३॥
O Brahmin, when Ekādaśī is a lunar date omitted from the civil day, one should fast on Dvādaśī and break the fast on Trayodaśī. (133)
प्रतिपत्प्रभृतयः सर्वा उदयादुदयाद्रवेः। सम्पूर्णा इति विज्ञेया हरिवासरवर्जिताः ॥१३४॥
All lunar dates from Pratipad onward, except Hari’s day, are considered complete when they extend from one sunrise to the next. (134)
अरुणोदयकाले तु दशमी यदि दृश्यते। न तत्रैकादशी कार्या धर्मकामार्थनाशिनी ॥१३५॥
But if the tenth lunar day is visible at dawn, Ekādaśī must not be observed, for doing so destroys dharma, desire, and wealth. (135)
अरुणोदयवेलायां दशमी यदि दृश्यते। पापमूलं तदा ज्ञेयमेकादश्युपवासनम् ॥१३६॥
If the tenth lunar day is present at dawn, fasting on the eleventh lunar day must be understood to be the root of sin. (136)
चतस्रो घटिकाः प्रातररुणोदय उच्यते। यतीनां स्नानकालोयं गङ्गाम्भःसदृशं जलम् ॥१३७॥
The four ghaṭikās preceding sunrise constitute what is called aruṇodaya. This is when ascetics bathe, and the water at that time is like the water of the Ganges. (137)
उदयात्प्राग्यदा विप्रा मुहूर्तद्वयसंयुता। सम्पूर्णैकादशी नाम तत्रैवोपवसेद्गृही ॥१३८॥
O Brahmins, when Ekādaśī extends through the two muhūrtas before sunrise, it is called the Complete Ekādaśī; a householder should fast only on such an Ekādaśī. (138)
उदयात्प्राक्त्रिघटिकाव्यापिन्यैकादशी यदा। सन्दिग्धैकादशी नाम वर्ज्या धर्मार्थकाङ्क्षिभिः ॥१३९॥
When Ekādaśī extends through the three ghaṭikās before sunrise, it is called the Doubtful Ekādaśī and should be avoided by those seeking dharma and prosperity. (139)
पुत्रपौत्रविवृद्ध्यर्थं द्वादश्यामुपवासयेत्। तत्र क्रतुशतं पुण्यं त्रयोदश्यां तु पारणम् ॥१४०॥
To increase the number of one’s sons and grandsons, one should fast on Dvādaśī. This brings the merit of a hundred sacrifices, and the fast should be broken on Trayodaśī. (140)
उदयात्प्राग् द्विघटिकाव्यापिन्यैकादशी यदा। सङ्कीर्णैकादशी नाम वर्ज्या धर्मार्थकाङ्क्षिभिः ॥१४१॥
When Ekādaśī extends through the two ghaṭikās before sunrise, it is called Saṅkīrṇa Ekādaśī and should be avoided by those seeking religious merit and prosperity. (141)
पुत्रराज्यविवृद्ध्यर्थं द्वादश्यामुपवासनम्। तत्र क्रतुशतं पुण्यं त्रयोदश्यां तु पारणम् ॥१४२॥
To increase the number of one’s sons and the extent of one’s kingdom, one should fast on Dvādaśī. This observance brings the merit of a hundred sacrifices, and the fast should be broken on Trayodaśī. (142)
दशमीशेषसंयुक्ता गान्धार्या समुपोषिता। तस्याः पुत्रशतं नष्टं तस्मात्तां परिवर्जयेत् ॥१४३॥
Gāndhārī fasted on a day that still retained a portion of the tenth lunar day, and her hundred sons perished. One should therefore avoid such a day. (143)
अपीषद्दशमीविद्धा तदा तां परिवर्जयेत्। सुराबिन्दुसमायुक्तां प्रवदन्ति मनीषिणः ॥१४४॥
If it is overlapped even slightly by the tenth lunar day, one should avoid it; the wise describe it as mixed with a drop of liquor. (144)
बह्वागमविरोधेषु ब्राह्मणेषु विवादिषु। उपोष्या द्वादशी तत्र त्रयोदश्यां तु पारणम् ॥१४५॥
When numerous scriptural authorities conflict and Brahmins disagree, one should fast on the twelfth lunar day and break the fast on the thirteenth. (145)
एकादश्यां तु विद्धायां सम्प्राप्ते श्रवणे तथा। उपोष्या द्वादशी पुण्या पक्षयोरुभयोरपि ॥१४६॥
When Ekādaśī is overlapped or Śravaṇa is present, one should observe the sacred Dvādaśī fast in both fortnights. (146)
उपरागसहस्राणि व्यतीपातायुतानि च। अमालक्षं तु द्वादश्याः कलां नार्हन्ति षोडशीम् ॥१४७॥
Thousands of eclipses, tens of thousands of Vyatīpātas, and a hundred thousand new-moon days do not equal even one-sixteenth of Dvādaśī. (147)
शुद्धापि द्वादशी ग्राह्या परतो द्वादशी यदि। विषं तु दशमी ज्ञेयामृतं चैकादशी तिथिः। विषप्रधाना वर्ज्या सामृता ग्राह्या प्रयत्नतः ॥१४८॥
Even a pure Dvādaśī should be observed if Dvādaśī occurs afterward. Daśamī should be regarded as poison and Ekādaśī as nectar. A day dominated by poison should be avoided, while a nectarous one should be carefully observed. (148)
द्वादश्यां भोजनं चैव विद्धायां हर्युपोषणम्। यः कुर्यान्मन्दबुद्धित्वान्निरयं सोधिगच्छति ॥१४९॥
Anyone who, through foolishness, eats on Dvādaśī and fasts for Hari on a tainted Ekādaśī goes to hell. (149)
यानि कानि च वाक्यानि विद्धोपोषपराणि च। धनदार्चापराणि स्युर्वैष्णवी न दशायुता ॥१५०॥
Any statements advocating fasting on a viddhā day concern the worship of Dhanada; the Vaiṣṇavī is not conjoined with the tenth lunar day. (150)
अथवा मोहनार्थाय मोहिन्या भगवान् हरिः। अर्थितः कारयामास व्यासरूपी जनार्दनः ॥१५१॥
धनदार्चाविवृद्ध्यर्थं महावित्तलयस्य च। असुराणां मोहनार्थं पाषण्डानां विवृद्धये। आत्मस्वरूपाविज्ञप्त्यै स्वलोकाप्राप्तये तथा ॥१५२॥
Alternatively, when entreated by Mohinī, Lord Hari—Janārdana in the form of Vyāsa—had these statements composed to bring about delusion, increase the worship of Dhanada, cause the loss of great wealth, delude the Asuras, increase the number of heretics, prevent knowledge of one’s own true nature, and prevent attainment of one’s own world. (151–152)
एवं विद्धां परित्यज्य द्वादश्यामुपवासयेत्। कोटिजन्मार्जितं पापमेकयैव विनश्यति ॥१५३॥
After rejecting such a tainted observance, one should fast on the twelfth lunar day. That single observance destroys the sin accumulated over ten million births. (153)
ततः कोटिगुणं चापि निषिद्धस्येतरैर्जनैः। यदनादिकृतं पापं यदूर्ध्वं यत्करिष्यति ॥१५४॥
तत्सर्वं विलयं याति परेषामुपवासनात्। न च तस्मात्प्रियतमः केशवस्य ममापि च ॥१५५॥
Even sin ten million times greater than that—the sin of one who has been restrained by others, whatever he has committed from beginningless time and whatever he will commit thereafter—is entirely destroyed by causing others to fast. No one is dearer than he to Keśava or to me. (154–155)
एकादश्यां ह्यवेधे तु द्वादशीं न परित्यजेत्। पारणे मरणे चैव तिथिस्तात्कालिकी स्मृता ॥१५६॥
When Ekādaśī is free from overlap, one should not abandon Dvādaśī. For breaking a fast and at death, the lunar day current at that moment is the one recognized. (156)
ब्रह्मचारी गृहस्थो वा वानप्रस्थो यतिस्तथा। ब्राह्मणः क्षत्रियो वैश्यः शूद्रो भर्तृमती तथा ॥१५७॥
अभर्तृका तथान्ये च सूतवैदेहिकादयः। एकादश्यां न भुञ्जीत पक्षयोरुभयोरपि ॥१५८॥
Whether a celibate student, householder, forest-dweller, or ascetic; a Brahmin, Kshatriya, Vaishya, Shudra, married woman, or woman without a husband; or any other person, such as a Sūta or Vaidehika, one should not eat on Ekādaśī in either fortnight. (157–158)
एकादश्यां तु यो भुङ्क्ते मोहेनावृतचेतसा। शुक्लायामथ कृष्णायां निरयं याति स ध्रुवम् ॥१५९॥
Whoever eats on Ekādaśī, whether in the bright or dark fortnight, with a mind clouded by delusion, certainly goes to hell. (159)
विवेचयति यो मोहाच्छुक्ला कृष्णेति पापकृत्। एकादशीं स वै याति निरयं नात्र संशयः ॥१६०॥
The sinner who, out of delusion, distinguishes between the bright and dark Ekādaśīs will surely go to hell; there is no doubt of this. (160)
यथा गौर्नैव हन्तव्या शुक्ला कृष्णेति भामिनि। एकादश्यां न भुञ्जीत पक्षयोरुभयोरपि ॥१६१॥
Just as no cow should ever be killed, whether white or black, O radiant woman, so one should not eat on Ekādaśī in either fortnight. (161)
यानि कानि च वाक्यानि कृष्णैकादशिवर्जने। भरण्यादिनिषेधे च तानि काम्यफलार्थिनाम् ॥१६२॥
Any statements calling for the omission of the dark-fortnight Ekādaśī, or imposing prohibitions based on Bharaṇī and the like, apply to those seeking desired rewards. (162)
कामिनोपि हि सिद्ध्यर्थं कुर्युरेवोपवासनम्। प्रीणनाय हरेर्नित्यं न तु काम्यव्यपेक्षया ॥१६३॥
Even those with desires should fast to attain their objective, always seeking to please Hari rather than expecting a desired reward. (163)
तस्माच्छुक्लामथो कृष्णां भरण्यादियुतामपि। प्रत्यवायनिषेधार्थमुपवासीत नित्यशः। प्रीणनार्थं हरेश्चापि विष्णुलोकस्य चाप्तये ॥१६४॥
Therefore, one should always fast on both the bright- and dark-fortnight Ekādaśīs, even when they coincide with Bharaṇī or the like, to avoid adverse consequences, please Hari, and attain Viṣṇu’s realm. (164)
कला वार्धकला वापि परतो द्वादशी यदि। द्वादश द्वादशीर्हन्ति पूर्वेद्युः पारणे कृते ॥१६५॥
If Dvādaśī extends into the following day for even a kalā or half a kalā, breaking the fast on the preceding day invalidates twelve Dvādaśī observances. (165)
अतिरिक्ता द्वादशी चेद्यस्तां नोपोषयेद्यदि। द्वादश द्वादशीर्हन्ति द्वादशी चातिलङ्घिता ॥१६६॥
If an extended Dvādaśī occurs and one fails to observe it by fasting, passing it over invalidates twelve Dvādaśī observances. (166)
द्वादश्यामतिरिक्तायां यो भुङ्क्ते पूर्ववासरे। द्वादश द्वादशीर्हन्ति द्वादशीं न परित्यजेत् ॥१६७॥
When Dvādaśī is extended, whoever eats on the preceding day invalidates twelve Dvādaśī observances. One should never forgo Dvādaśī. (167)
द्वादशीं श्रवणोपेतां यो नोपोष्यात् सुमन्दधीः। पञ्चसंवत्सरकृतं पुण्यं तस्य विनश्यति ॥१६८॥
A very foolish person who fails to fast on a Dvādaśī that coincides with Śravaṇa loses the merit accumulated over five years. (168)
एकादशीमुपोष्याथ द्वादशीमप्युपोषयेत्। न तत्र विधिलोपः स्यादुभयोर्देवता हरिः ॥१६९॥
Having fasted on the eleventh lunar day, one should fast on the twelfth as well. This does not violate the prescribed observance, since Hari is the deity of both days. (169)
अल्पायामपि विप्रेन्द्र पारणं तु कथं भवेत्। पारयित्वोदकेनापि भुञ्जानो नैव दुष्यति ॥१७०॥
O foremost of Brahmins, how should the fast be broken when Dvādaśī lasts only a short time? One may break it even with water and then eat without incurring any fault. (170)
यदाल्पां द्वादशीं दृष्ट्वा निशीथादूर्ध्वमेव तु। आमध्याह्नाः क्रियाः सर्वाः कर्तव्याः शम्भुशासनात् ॥१७१॥
When Dvādaśī is known to be short, all rites extending through midday must, by Śambhu’s command, be performed after midnight. (171)
व्यासः उषसि द्वे तु कर्तव्ये प्रातर्माध्याह्निकक्रिये। भुजेर्यदापकर्षस्य तदन्तर्न्यायतो भवेत् ॥१७२॥
Vyāsa says: At dawn, both the morning and midday rites should be performed. If one must eat during the shortened period, one should properly do so within that period. (172)
कर्तुं साध्यं यदा नालं द्वादश्यद्भिस्तु पारयेत्। क्रतावल्पाशिवत् पश्चात् भुञ्जीतेत्यपरे जगुः ॥१७३॥
When there is too little time to perform what is prescribed, one should break the fast on Dvādaśī with water. Others say that one should eat afterward, like someone who eats sparingly at a sacrifice. (173)
अशितानशिता यस्मादापो विद्वद्भिरीरिताः। अम्भसा केवलेनैव करिष्ये व्रतपारणम् ॥१७४॥
Since the learned declare water to count as both consumed and not consumed, I shall break my fast with water alone. (174)
न काशी न गया गङ्गा न रेवा न च पुष्करम्। न चापि कौरवं क्षेत्रं तुल्यं भूप हरेर्दिनात् ॥१७५॥
O king, none of Kāśī, Gayā, the Gaṅgā, the Revā, Puṣkara, or even the Kaurava sacred field is equal to Hari’s day. (175)
अश्वमेधसहस्राणि वाजपेयायुतानि च। एकादश्युपवासस्य कलां नार्हन्ति षोडशीम् ॥१७६॥
Thousands of horse sacrifices and tens of thousands of Vājapeya sacrifices are not worth even one-sixteenth of a fast on Ekādaśī. (176)
एकादशीसमुत्थेन वह्निना पातकेन्धनम्। भस्मीभवति राजेन्द्र अपि जन्मशतोद्भवम् ॥१७७॥
O king of kings, the fire kindled by Ekādaśī reduces to ashes the sin that feeds it, even sin accumulated over a hundred births. (177)
नेदृशं पावनं किञ्चिन्नराणां भुवि विद्यते। यादृशं पद्मनाभस्य दिनं पातकहानिदम् ॥१७८॥
Nothing on earth is as purifying for human beings as the day of Padmanābha, which destroys sin. (178)
तावत्पापानि देहेस्मिन् तिष्ठन्ति मनुजाधिप। यावन्नोपोषयेज्जन्तुः पद्मनाभदिनं शुभम् ॥१७९॥
O ruler of men, sins remain in this body only until a person fasts on Padmanābha’s auspicious day. (179)
एकादशेन्द्रियैः पापं यत्कृतं भवति प्रभो। एकादश्युपवासेन तत्सर्वं विलयं व्रजेत् ॥१८०॥
O lord, every sin committed through the eleven faculties is dissolved by fasting on Ekādaśī. (180)
एकादशीसमं किञ्चित् पवित्रं न हि विद्यते। व्याजेनापि कृता राजन्न दर्शयति भास्करिम् ॥१८१॥
Indeed, nothing is as purifying as Ekādaśī. Even when observed under a pretext, O king, it keeps one from seeing Yama. (181)
श्रीव्यासः अन्नं निवेदयेन्मह्यं प्राप्तं मद्वासरे शुभे। तस्यापि नरकप्राप्तिः किं पुनर्भोजने कृते ॥१८२॥
Śrī Vyāsa said: Even a person who offers me food obtained on my auspicious day goes to hell; how much more one who eats it. (182)
स ब्रह्महा स गोघ्नश्च स स्तेनो गुरुतल्पगः। एकादश्यां तु भुञ्जानः पक्षयोरुभयोरपि ॥१८३॥
Anyone who eats on Ekādaśī in either fortnight is a Brahmin-killer, a cow-killer, a thief, and a violator of his teacher’s bed. (183)
वरं स्वमातृगमनं वरं गोमांसभक्षणम्। वरं हत्या सुरापानमेकादश्यन्नभक्षणात्॥१८४॥
It is better to have intercourse with one’s own mother, eat beef, take a life, or drink liquor than to eat food on Ekādaśī. (184)
एकादशीदिने पुण्ये भुञ्जते ये नराधमाः। अवलोक्य मुखं तेषामादित्यमवलोकयेत् ॥१८५॥
After looking upon the faces of those vile men who eat on the sacred day of Ekādaśī, one should look at the sun. (185)
पृथिव्यां यानि पापानि ब्रह्महत्यादिकानि च। अन्नमाश्रित्य तिष्ठन्ति सम्प्राप्ते हरिवासरे ॥१८६॥
When Hari's day arrives, all the sins on earth, beginning with the killing of a Brahmin, take refuge in food and remain there. (186)
रुग्माङ्गदः
Rugmāṅgada:
अष्टवर्षाधिको यस्तु ह्यशीतिर्न हि पूर्यते। यो भुङ्क्ते मानवः पापी विष्णोरहनि चागते ॥१८७॥
But any man over eight years old who has not yet reached eighty is sinful if he eats when Viṣṇu’s day arrives. (187)
पिता वा यदि वा पुत्रो भार्या वापि सुहृज्जनः। पद्मनाभदिने भुङ्क्ते निग्राह्यो दस्युवद्भवेत् ॥१८८॥
Anyone who eats on Padmanābha’s day—whether father, son, wife, or even a friend—should be punished like a bandit. (188)
ब्रह्मा उपोष्य द्वादशीं पुण्यां सर्वपापक्षयप्रदाम्। न पश्यन्ति यमं वापि नरकाणि न यातनाम् ॥१८९॥
Brahmā: Those who fast on the holy twelfth lunar day, which destroys all sins, see neither Yama, the hells, nor torment. (189)
शङ्करः रटन्तीह पुराणानि भूयो भूयो वरानने। न भोक्तव्यं न भोक्तव्यं सम्प्राप्ते हरिवासरे ॥१९०॥
Śaṅkara: O lovely-faced one, the Purāṇas proclaim here again and again: “One must not eat—one must not eat—when Hari’s day arrives.” (190)
द्वादशी न प्रमोक्तव्या यावदायुः प्रवर्तते। अर्चनीयो हृषीकेशो विशुद्धेनान्तरात्मना ॥१९१॥
Dvādaśī must not be forsaken at any point in one’s life. Hṛṣīkeśa should be worshipped with a purified inner self. (191)
भक्त्या ग्राह्यो हृषीकेशो न धनैर्धरणीसुराः। भक्त्या सम्पूजितो विष्णुः फलं धत्ते समीहितम् ॥१९२॥
O Brahmins, Hṛṣīkeśa is won through devotion, not wealth. When worshipped with devotion, Viṣṇu grants the desired reward. (192)
जलेनापि जगन्नाथः पूजितः क्लेशनाशनः। परितोषं प्रयात्याशु तृषार्तास्तु यथा जलैः ॥१९३॥
The Lord of the world, the destroyer of affliction, is quickly pleased when worshipped even with water, just as water satisfies those tormented by thirst. (193)
आसीनस्य शयानस्य तिष्ठतो व्रजतोऽपि वा। रमस्व पुण्डरीकाक्ष हृदये मम सर्वदा ॥१९४॥
Whether I am sitting, lying down, standing, or walking, O lotus-eyed one, always delight in my heart. (194)
सर्वगश्चैव सर्वात्मा सर्वावस्थासु चाच्युत। रमस्व पुण्डरीकाक्ष नृसिंह हृदये मम ॥१९५॥
O Acyuta, you are all-pervading and the Self of all. O lotus-eyed Narasiṃha, delight in my heart in every state. (195)
करावलम्बनं देहि श्रीकृष्ण कमलेक्षण। भवपङ्कार्णवे घोरे मज्जतो मम सर्वदा ॥१९६॥
O lotus-eyed Śrīkṛṣṇa, lend me your hand, for I am forever sinking in the terrible ocean of worldly mire. (196)
त्राहि त्राहि जगन्नाथ वासुदेवाच्युताव्यय। मां समुद्धर गोविन्द दुःखसंसारसागरात् ॥१९७॥
Save me, save me, O Lord of the universe—Vāsudeva, Acyuta, imperishable one! O Govinda, lift me from the ocean of suffering that is worldly existence. (197)
एतत्पुण्यं परं गुह्यं पवित्रं पापनाशनम्। आयुष्यं च यशस्यं च धन्यं दुःस्वप्ननाशनम् ॥१९८॥
This is supremely meritorious and secret; it purifies, destroys sin, prolongs life, brings fame and auspiciousness, and dispels bad dreams. (198)
कलौ पापं कियन्मात्रं हत्यास्तेयादिसम्भवम्। स्मृते मनसि गोविन्दे दह्यते तूलराशिवत् ॥१९९॥
However grave a sin committed in the Kali age through killing, theft, or the like may be, it is burned up like a heap of cotton when Govinda is called to mind. (199)
कलौ केशवभक्तानां न भयं विद्यते क्वचित्। स्मृते सङ्कीर्तिते ध्याते सङ्क्षयं याति पातकम् ॥२००॥
In the Kali age, devotees of Keśava have nothing to fear anywhere. Sin is utterly destroyed when Keśava is remembered, praised aloud, or meditated upon. (200)
अध्येतव्यमिदं शास्त्रं श्रोतव्यमनसूयया। भक्तेभ्यश्च प्रदातव्यं धार्मिकेभ्यः पुनःपुनः ॥२०१॥
This scripture should be studied and heard without fault-finding, and it should repeatedly be given to devotees and righteous people. (201)
अधीयाना इदं शास्त्रं विष्णोर्माहात्म्यमुत्तमम्। सर्वपापविनिर्मुक्ताः प्राप्नुवन्ति परं पदम् ॥२०२॥
Those who study this scripture on the supreme greatness of Viṣṇu are freed from every sin and attain the highest state. (202)
श्रुत्वा धर्मं विजानाति श्रुत्वा त्यजति दुर्मतिम्। श्रुत्वा ज्ञानमवाप्नोति श्रुत्वा मोक्षं च गच्छति ॥२०३॥
By hearing it, one understands dharma, abandons wrong thinking, gains knowledge, and attains liberation. (203)
तस्मादिदं सदा सेव्यं श्रोतव्यं च सदैव हि। कुतर्कदावदग्धेभ्यो न दातव्यं कथञ्चन ॥२०४॥
Therefore, one should always turn to this scripture and listen to it continually. It must never be given to those scorched by the wildfire of false reasoning. (204)
संसारविषपानेन ये मृताः प्राणिनो भुवि। अमृताय स्मृतस्तेषां कृष्णामृतमहार्णवः ॥२०५॥
For earthly beings who have died from drinking the poison of saṃsāra, the vast ocean of Kṛṣṇa’s nectar is prescribed as the means to immortality. (205)
क्लिन्नं पादोदकेनैव यस्य नित्यं कलेवरम्। तीर्थकोटिसहस्रैस्तु स्नातो भवति प्रत्यहम् ॥२०६॥
One whose body is always moistened solely with water that has washed the feet is bathed every day in tens of billions of sacred waters. (206)
तीर्थकोटिसहस्रैस्तु सेवितैः किं प्रयोजनम्। तोयं यदि पिबेन्नित्यं शालग्रामशिलाच्युतम् ॥२०७॥
But what need is there to visit tens of billions of sacred places if one drinks every day the water that has flowed from a Śālagrāma stone? (207)
शालग्रामशिलास्पर्शं ये कुर्वन्ति दिनेदिने। वाञ्छन्ति करसंस्पर्शं तेषां देवाः सवासवाः ॥२०८॥
The gods, together with Vāsava, long to touch the hands of those who touch the Śālagrāma stone day after day. (208)
दुःसहो नारको वह्निर्दुःसहा यमकिङ्कराः। विषमश्चान्तकपथः प्रेतत्वं चातिदारुणम् ॥२०९॥
The fire of hell and the servants of Yama are unbearable; the path to Death is perilous, and existence as a departed spirit is exceedingly dreadful. (209)
सञ्चित्य मनसाप्येवं पातकाद्विनिवर्तयेत्। स्मरणं कीर्तनं विष्णोः सदैव न परित्यजेत् ॥२१०॥
Keeping this in mind, one should turn away from sin and never cease to remember and praise Viṣṇu. (210)
अच्युतानन्तगोविन्दनामोच्चारणभेषजात्। नश्यन्ति सकला रोगाः सत्यं सत्यं वदाम्यहम् ॥२११॥
All diseases vanish through the remedy of reciting the names Acyuta, Ananta, and Govinda. Truly, truly, I tell you. (211)
सत्यं सत्यं पुनः सत्यमुद्धृत्य भुजमुच्यते। वेदशास्त्रात्परं नास्ति न दैवं केशवात् परम् ॥२१२॥
Truly, truly, and truly again, this is proclaimed with raised arm: nothing surpasses Vedic scripture, and no deity surpasses Keśava. (212)
सकृदुच्चारितं येन हरिरित्यक्षरद्वयम्। बद्धः परिकरस्तेन मोक्षाय गमनं प्रति ॥२१३॥
Whoever has uttered the two-syllable name “Hari” even once has prepared himself for the journey to liberation. (213)
एवं ब्रह्मादयो देवा ऋषयश्च तपोधनाः। कीर्तयन्ति सुरश्रेष्ठं देवं नारायणं प्रभुम् ॥२१४॥
Thus Brahmā and the other gods, together with the sages whose wealth is austerity, praise Lord Nārāyaṇa, the foremost of the gods. (214)
किं तस्य दानैः किं तीर्थैः किं तपोभिः किमध्वरैः। यो नित्यं ध्यायते देवं नारायणमनन्यधीः ॥२१५॥
What need has anyone who constantly meditates single-mindedly on the god Nārāyaṇa for charity, pilgrimages, austerities, or sacrifices? (215)
नित्योत्सवो भवेत्तेषां नित्यश्रीर्नित्यमङ्गलम्। येषां हृदिस्थो भगवान् मङ्गलायतनो हरिः ॥२१६॥
Those whose hearts are home to Hari—the Lord and abode of auspiciousness—enjoy perpetual celebration, prosperity, and auspiciousness. (216)
जीवंश्चतुर्दशादूर्ध्वं पुरुषो नियमेन तु। स्त्री वाप्यनूनदशकं देहं मानुषमार्जयेत् ॥२१७॥
A man who lives beyond the age of fourteen, or a woman who lives for at least ten years, necessarily acquires a human body. (217)
चतुर्दशोर्ध्वजीवीनि संसारश्चादिवर्जितः। अतोवित्वा परं देवं मोक्षाशा का महामुने ॥२१८॥
Some live beyond fourteen years, and the cycle of rebirth has no beginning. Therefore, without knowing the supreme deity, what hope is there for liberation, O great sage? (218)
आचतुर्दशमाद्वर्षात् कर्माणि नियमेन तु। दशावराणां देहानां कारणानि करोत्ययम्। अतः कर्मक्षयान्मुक्तिः कुत एव भविष्यति ॥२१९॥
From the age of fourteen onward, a person inevitably performs deeds that become the causes of at least ten bodies. How, then, could liberation ever result from the exhaustion of karma? (219)
समानां विषमा पूजा विषमाणां समा तथा। क्रियते येन देवोपि स्वपदाद्भ्रश्यते हि सः ॥२२०॥
Whoever honors equals unequally and unequals equally will certainly fall from his own position, even if he is a god. (220)
(इति पाद्मे)
Thus it is stated in the Padma Purāṇa.
वित्तं बन्धुर्वयः कर्म विद्या चैव तु पञ्चमी। एतानि मान्यस्थानानि गरीयो ह्युत्तरोत्तरम् ॥२२१॥
Wealth, kinship, age, deeds, and, fifth, learning are grounds for respect; each carries more weight than the one before it. (221)
गुणानुसारिणीं पूजां समां दृष्टिं च यो नरः। सर्वभूतेषु कुरुते तस्य विष्णुः प्रसीदति ॥२२२॥
Viṣṇu is pleased with the person who honors each according to merit while regarding all beings impartially. (222)
यथा सुहृत्सु कर्तव्यं पितृमातृसुतेषु च। तथा करोति पूजादि समबुद्धिः स उच्यते ॥२२३॥
One who shows the same honor and consideration that should be shown to friends, fathers, mothers, and sons is called equal-minded. (223)
तिर्यक्पुण्ड्रं न कुर्वीत सम्प्राप्ते मरणेपि वा। न चान्यन्नाम विब्रूयात् परान्नारायणादृते ॥२२४॥
One should not apply a horizontal sectarian mark even at the approach of death, nor utter any name other than that of the supreme Nārāyaṇa. (224)
नैवेद्यशेषं देवस्य यो भुनक्ति दिने दिने। सिक्थे सिक्थे भवेत्पुण्यं चान्द्रायणशताधिकम् ॥२२५॥
Whoever eats the remnants of the deity’s food offering each day gains from every morsel merit greater than that of a hundred Cāndrāyaṇa observances. (225)
ऊर्ध्वपुण्ड्रमृजुं सौम्यं ललाटे यस्य दृश्यते। स चण्डालोपि शुद्धात्मा पूज्य एव न संशयः ॥२२६॥
Anyone whose forehead bears a straight, pleasing vertical mark is pure in soul and worthy of honor, even if he is a Caṇḍāla; there is no doubt. (226)
अशुचिर्वाप्यनाचारो मनसा पापमाचरन्। शुचिरेव भवेन्नित्यमूर्ध्वपुण्ड्राङ्कितो नरः ॥२२७॥
Even if he is impure, behaves badly, or sins in his mind, a man marked with the ūrdhvapuṇḍra will always be pure. (227)
ऊर्ध्वपुण्ड्रविहीनस्य श्मशानसदृशं मुखम्। अवलोक्य मुखं तेषामादित्यमवलोकयेत् ॥२२८॥
The face of anyone without the vertical forehead mark resembles a cremation ground. Anyone who sees such a face should look at the sun. (228)
यज्ञो दानं तपश्चैव स्वाध्यायः पितृतर्पणम्। व्यर्थं भवति तत्सर्वमूर्ध्वपुण्ड्रं विना कृतम् ॥२२९॥
Sacrifice, charity, austerity, sacred study, and offerings to the ancestors all become fruitless when performed without the vertical forehead mark. (229)
गोपीचन्दनलिप्ताङ्गो यं यं पश्यति चक्षुषा। तं तं शुद्धं विजानीयान्नात्र कार्या विचारणा ॥२३०॥
Anyone seen by a person whose body is smeared with gopīcandana should be regarded as pure; no deliberation is required. (230)
आस्फोटयन्ति पितरः प्रनृत्यन्ति पितामहाः। वैष्णवोस्मत्कुले जातः स नः सन्तारयिष्यति ॥२३१॥
The fathers clap and the grandfathers dance: “A devotee of Viṣṇu has been born in our family; he will carry us across.” (231)
जीवितं विष्णुभक्तस्य वरं पञ्चदिनान्यपि। न तु कल्पसहस्रैस्तु भक्तिहीनस्य केशवे ॥२३२॥
Even five days of life for a devotee of Viṣṇu are better than thousands of kalpas for one who lacks devotion to Keśava. (232)
किं तेन जातमात्रेण भूभारेणान्नशत्रुणा। यो जातो नार्चयेद्विष्णुं न स्मरेन्नापि कीर्तयेत् ॥२३३॥
What use is the mere birth of someone who is a burden on the earth and an enemy of food, and who does not worship Viṣṇu, remember him, or praise him? (233)
यो ददाति द्विजातिभ्यश्चन्दनं गोपिमर्दितम्। अपि सर्षपमात्रेण पुनात्यासप्तमं कुलम् ॥२३४॥
Whoever gives the twice-born even a mustard-seed-sized amount of sandalwood paste ground by a cowherd woman purifies his lineage through the seventh generation. (234)
ज्ञानी च कर्माणि सदोदितानि कुर्यादकामः सततं भवेत् ॥२३५॥
A wise person should always perform the prescribed acts and remain free from desire. (235)
अतीतानागतज्ञानी त्रैलोक्योद्धरणक्षमः। एतादृशोपि नाचारं श्रौतं स्मार्तं परित्यजेत् ॥२३६॥
Even one who knows the past and future and is capable of delivering the three worlds should not abandon the conduct prescribed by Śruti and Smṛti. (236)
यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवति ॥२३७॥
Whatever one does with knowledge, faith, and inner understanding becomes all the more effective. (237)
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः। एवं त्वयि नान्यथेतोस्ति न कर्म लिप्यते नरे ॥२३८॥
One should wish to live here for a hundred years while performing deeds. There is no other way for you; in this way, action does not cling to a person. (238)
आचारश्चैव साधूनामात्मनस्तुष्टिरेव च। वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्ययः ॥२३९॥
Dharma, as enjoined by the Veda, consists in the conduct of the virtuous and one’s own satisfaction; adharma is its opposite. (239)
निष्कामं ज्ञानपूर्वं तु निवृत्तमिह चोच्यते। निवृत्तं सेवमानस्तु ब्रह्माभ्येति सनातनम् ॥२४०॥
Here, dharma that is free from desire and grounded in knowledge is called the path of withdrawal. One who follows this path attains eternal Brahman. (240)
श्रीमदानन्दतीर्थार्यसहस्रकिरणोत्थिता। गोततिः सततं सेव्या गीर्वाणैः सिद्धिदा भवेत् ॥२४१॥
The array of rays arising from the thousand-rayed sun, the venerable Śrīmad Ānandatīrtha, should always be revered by the gods and may grant success. (241)
यस्य त्रीण्युदितानि वेदवचने रूपाणि दिव्यान्यलं बट् तद्दर्शतमित्थमेव निहितं देवस्य भर्गो महत्। वायो रामवचोनयं प्रथमकं पृक्षो द्वितीयं वपुर्मध्वो यत्तु तृतीयमेतदमुना ग्रन्थः कृतः केशवे ॥२४२॥
Vāyu has three divine forms, fully proclaimed in the Vedic saying: “Indeed, that splendid, great radiance of the god is established precisely in this way.” The bearer of Rāma’s words is his first form, Pṛkṣa his second, and Madhva his third. This treatise was composed by him for Keśava. (242)
यः सर्वगुणसम्पूर्णः सर्वदोषविवर्जितः। प्रीयतां प्रीत एवालं विष्णुर्मे परमः सुहृत् ॥२४३॥
May Vishnu, perfect in every virtue and free from every fault, be pleased. He is my supreme friend and is indeed already fully pleased. (243)
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितः श्रीकृष्णामृतमहार्णवः समाप्तः॥
Thus ends Śrīkṛṣṇāmṛtamahārṇava, composed by the revered Ānandatīrtha Bhagavatpādācārya.
