The Great Ocean of Krishna’s Nectar (कृष्णामृतमहार्णवः)
kr̥ṣṇāmr̥tamahārṇavaḥ
The Great Ocean of Krishna’s Nectar
arcitaḥ saṁsmr̥tō dhyātaḥ kīrtitaḥ kathitaḥ śrutaḥ। yō dadātyamr̥tatvaṁ hi sa māṁ rakṣatu kēśavaḥ ॥1॥
May Keśava protect me, for he indeed grants immortality when he is worshipped, remembered, meditated on, extolled, spoken of, or heard of. (1)
tāpatrayēṇa santaptaṁ yadētadakhilaṁ jagat। vakṣyāmi śāntayē tasya kr̥ṣṇāmr̥tamahārṇavam ॥2॥
I shall expound the Great Ocean of Krishna’s Nectar to bring relief to this entire world, tormented by the threefold suffering. (2)
tē narāḥ paśavō lōkē kiṁ tēṣāṁ jīvanē phalam। yairna labdhā harērdīkṣā nārcitō vā janārdanaḥ ॥3॥
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)
saṁsārēsmin mahāghōrē janmarōgabhayākulē। ayamēkō mahābhāgaḥ pūjyatē yadadhōkṣajaḥ ॥4॥
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)
sa nāma sukr̥tī lōkē kulaṁ tēnābhyalaṅkr̥tam। ādhāraḥ sarvabhūtānāṁ yēna viṣṇuḥ prasāditaḥ ॥5॥
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)
yajñānāṁ tapasāṁ caiva śubhānāṁ caiva karmaṇām। tadviśiṣṭaphalaṁ nr̥̄ṇāṁ sadaivārādhanaṁ harēḥ ॥6॥
The constant worship of Hari brings people a reward greater than that gained through sacrifices, austerities, and auspicious deeds. (6)
kalau kalimaladhvaṁsisarvapāpaharaṁ harim। yērcayanti sadā nityaṁ tēpi vandyā yathā hariḥ ॥7॥
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)
nāsti śrēyastamaṁ nr̥̄ṇāṁ viṣṇōrārādhanānmunē। yugēsmiṁstāmasē lōkē satataṁ pūjyatē nr̥bhiḥ ॥8॥
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)
arcitē dēvadēvēśē śaṅkhacakragadādharē। arcitāḥ sarvadēvāḥ syuryataḥ sarvagatō hariḥ ॥9॥
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)
svarcitē sarvalōkēśē surāsuranamaskr̥tē। kēśavē kaṁsakēśighnē na yāti narakaṁ naraḥ ॥10॥
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)
sakr̥dabhyarcya gōvindaṁ bilvapatrēṇa mānavaḥ। muktibhāgī nirātaṅkī viṣṇulōkē ciraṁ vasēt ॥11॥
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)
śaṅkaraḥ
Śaṅkara:
sakr̥dabhyarcitō yēna dēvadēvō janārdanaḥ। yatkr̥taṁ tatkr̥taṁ tēna samprāptaṁ paramaṁ padam ॥12॥
Anyone who has worshipped Janārdana, the God of gods, even once has done everything that must be done and attained the supreme state. (12)
sakr̥dabhyarcitō yēna hēlayāpi namaskr̥taḥ। sa yāti paramaṁ sthānaṁ yatsurairapi durlabham ॥13॥
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)
nāradaḥ samastalōkanāthasya dēvadēvasya śārṅgiṇaḥ । sākṣādbhagavatō viṣṇōḥ pūjanaṁ janmanaḥ phalam ॥14॥
Nārada: Worshipping Lord Viṣṇu himself—the God of gods, Lord of all worlds, and wielder of Śārṅga—is the fruit of birth. (14)
pulastyaḥ bhaktyā dūrvāṅkuraiḥ pumbhiḥ pūjitaḥ puruṣōttamaḥ। harirdadāti hi phalaṁ sarvayajñaiśca durlabham ॥15॥
Pulastya: Hari, the Supreme Person, grants men who devoutly worship him with shoots of dūrvā grass a reward unattainable even through all sacrifices. (15)
vidhinā dēvadēvēśaḥ śaṅkhacakradharō hariḥ। phalaṁ dadāti sulabhaṁ salilēnāpi pūjitaḥ ॥16॥
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)
narakē pacyamānastu yamēna paribhāṣitaḥ। kiṁ tvayā nārcitō dēvaḥ kēśavaḥ klēśanāśanaḥ ॥17॥
Yama rebukes a person being tormented in hell: “Why did you not worship the god Keśava, the destroyer of suffering?” (17)
dharmaḥ dravyāṇāmapyabhāvē tu salilēnāpi pūjitaḥ। yō dadāti svakaṁ sthānaṁ sa tvayā kiṁ na pūjitaḥ ॥18॥
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)
narasiṁhō hr̥ṣīkēśaḥ puṇḍarīkanibhēkṣaṇaḥ। smaraṇānmuktidō nr̥̄ṇāṁ sa tvayā kiṁ na pūjitaḥ ॥19॥
Narasimha, Hṛṣīkeśa, whose eyes resemble lotuses, grants liberation to those who remember him. Why did you not worship him? (19)
brahmā garbhasthitā mr̥tā vāpi muṣitāstē sudūṣitāḥ। na prāptā yairharērdīkṣā sarvaduḥkhavimōcanī ॥20॥
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)
mārkaṇḍēyaḥ sakr̥dabhyarcitō yēna dēvadēvō janārdanaḥ। yatkr̥taṁ tatkr̥taṁ tēna samprāptaṁ paramaṁ padam ॥21॥
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)
dharmārthakāmamōkṣāṇāṁ nānyōpāyastu vidyatē। satyaṁ bravīmi dēvēśa hr̥ṣīkēśārcanādr̥tē ॥22॥
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)
tasya yajñavarāhasya viṣṇōramitatējasaḥ। praṇāmaṁ yē prakurvanti tēṣāmapi namō namaḥ ॥23॥
Homage again and again to those who offer obeisance to that sacrificial Boar, Vishnu of immeasurable splendor. (23)
marīciḥ anārādhitagōvindairnaraiḥ sthānaṁ nr̥pātmaja। na hi samprāpyatē śrēṣṭhaṁ tasmādārādhayācyutam ॥24॥
Marīci said: “O prince, those who have not worshiped Govinda cannot attain the highest state. Therefore, worship Acyuta.” (24)
atriḥ
paraḥ parāṇāṁ puruṣastuṣṭō yasya janārdanaḥ। sa cāpnōtyakṣayaṁ sthānamētatsatyaṁ mayōditam ॥25॥
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)
aṅgirāḥ
yasyāntaḥ sarvamēvēdamacyutasyāvyayātmanaḥ। tamārādhaya gōvindaṁ sthānamagryaṁ yadīcchasi ॥26॥
Aṅgiras said: If you desire the foremost station, worship Govinda, the imperishable Acyuta within whom all this exists. (26)
pulastyaḥ
paraṁ brahma paraṁ dhāma yōsau brahma sanātanam। tamārādhya hariṁ yāti muktimapyatidurlabhām ॥27॥
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)
aindramindraḥ paraṁ sthānaṁ yamārādhya jagatpatim। prāpa yajñapatiṁ viṣṇuṁ tamārādhaya suvrata ॥28॥
By worshiping Vishnu, lord of the world and lord of sacrifice, Indra attained the supreme rank of Indra. Worship him, O virtuous one. (28)
prāpnōtyārādhitē viṣṇau manasā yadyadicchati। trailōkyāntargataṁ sthānaṁ kimu lōkōttarōttaram ॥29॥
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)
yē smaranti sadā viṣṇuṁ śaṅkhacakragadādharam। sarvapāpavinirmuktāḥ paraṁ brahma viśanti tē ॥30॥
Those who always remember Vishnu, bearer of the conch, discus, and mace, are freed from all sins and enter the supreme Brahman. (30)
tatōniruddhaṁ dēvēśaṁ pradyumnaṁ ca tataḥ param। tataḥ saṅkarṣaṇaṁ dēvaṁ vāsudēvaṁ parātparam ॥31॥
vāsudēvāt paraṁ nāsti iti vēdāntaniścayaḥ। vāsudēvaṁ praviṣṭānāṁ punarāvartanaṁ kutaḥ ॥32॥
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)
ātrēyaḥ
Ātreya:
yō yānicchēnnaraḥ kāmān nārī vā varavarṇinī। tānsamāpnōti vipulānsamārādhya janārdanam ॥33॥
Any man or lovely woman who duly worships Janārdana will obtain in abundance whatever they desire. (33)
brahmā
Brahmā:
bāhubhyāṁ sāgaraṁ tartuṁ ka icchēta pumān bhuvi। vāsudēvamanārādhya kō mōkṣaṁ gantumicchati ॥34॥
Who on earth would try to cross the ocean using only his arms? Who would seek liberation without worshipping Vāsudeva? (34)
kauśikaḥ
Kauśika:
anārādhitagōvandā yē narā duḥkhabhāginaḥ। ārādhya vāsudēvaṁ syurnityānandaikabhāginaḥ ॥35॥
Those who have not worshipped Govinda suffer, but by worshipping Vāsudeva they come to share solely in eternal bliss. (35)
śaṅkaraḥ
Śaṅkara:
kr̥tē pāpēnutāpō vai yasya puṁsaḥ prajāyatē। prāyaścittaṁ tu tasyōktaṁ harisaṁsmaraṇaṁ param ॥36॥
For one who feels remorse after committing a sin, remembrance of Hari is said to be the supreme atonement. (36)
nāmnōsti yāvatī śaktiḥ pāpanirharaṇē harēḥ। tāvatkartuṁ na śaknōti pātakaṁ pātakī janaḥ ॥37॥
No sinner can commit as many sins as Hari’s name has the power to remove. (37)
brahmā
Brahmā:
na hyapuṇyavatāṁ lōkē mūḍhānāṁ kuṭilātmanām। bhaktirbhavati gōvindē smaraṇaṁ kīrtanaṁ tathā ॥38॥
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)
tadaiva puruṣō muktō janmaduḥkhajarādibhiḥ। jitēndriyō viśuddhātmā yadaiva smaratē harim ॥39॥
The moment a self-controlled, pure-hearted person remembers Hari, he is freed from birth, suffering, old age, and the like. (39)
prāptē kaliyugē ghōrē dharmajñānavivarjitē। na kaścitsmaratē dēvaṁ kr̥ṣṇaṁ kalimalāpaham ॥40॥
When the terrible age of Kali arrives, devoid of dharma and knowledge, no one remembers the god Krishna, who removes Kali’s corruption. (40)
na kalau dēvadēvasya janmaduḥkhāpahāriṇaḥ। karōti martyō mūḍhātmā smaraṇaṁ kīrtanaṁ harēḥ ॥41॥
In the Kali age, no deluded mortal remembers or praises Hari, the God of gods who removes the suffering of birth. (41)
yē smaranti sadā viṣṇuṁ viśuddhēnāntarātmanā। tē prayānti bhayaṁ tyaktvā viṣṇulōkamanāmayam ॥42॥
Those who always remember Vishnu with a purified heart cast off fear and go to Vishnu’s realm, which is free from affliction. (42)
garbhajanmajarārōgaduḥkhasaṁsārabandhanaiḥ। na bādhyatē narō nityaṁ vāsudēvamanusmaran ॥43॥
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)
yamamārgaṁ mahāghōraṁ narakāṇi yamaṁ tathā। svapnēpi naiva paśyēta yaḥ smarēdgaruḍadhvajam ॥44॥
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)
hr̥di rūpaṁ mukhē nāma naivēdyamudarē harēḥ। pādōdakaṁ ca nirmālyaṁ mastakē yasya sōcyutaḥ ॥45॥
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)
gōvindasmaraṇaṁ puṁsāṁ pāparāśimahācalam। asaṁśayaṁ dahatyāśu tūlarāśimivānalaḥ ॥46॥
Remembrance of Govinda swiftly and surely burns away a great mountain of accumulated sin, just as fire burns a heap of cotton. (46)
agastyaḥ
Agastya:
smaraṇādēva kr̥ṣṇasya pāpasaṅghātapañjaraḥ। śatadhā bhēdamāyāti girirvajrahatō yathā ॥47॥
Merely remembering Krishna shatters the cage of accumulated sins into a hundred pieces, like a mountain struck by a thunderbolt. (47)
kr̥ṣṇē ratāḥ kr̥ṣṇamanusmaranti tadbhāvitāstadgatamānasāśca। bhinnēpi dēhē praviśanti kr̥ṣṇaṁ haviryathā mantrahutaṁ hutāśē ॥48॥
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)
sā hānistanmahacchidraṁ sā cāndhajaḍamūkatā। yanmuhūrtaṁ kṣaṇaṁ vāpi vāsudēvō na cintyatē ॥49॥
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)
nārāyaṇō nāma narō narāṇāṁ prasiddhacōraḥ kathitaḥ pr̥thivyām। anēkajanmārjitapāpasañcayaṁ haratyaśēṣaṁ smr̥tamātra ēva ॥50॥
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)
yasya saṁsmaraṇādēva vāsudēvasya cakriṇaḥ। kōṭijanmārjitaṁ pāpaṁ tatkṣaṇādēva naśyati ॥51॥
The mere remembrance of Vāsudeva, the discus-bearer, destroys in that very instant the sin accumulated over ten million births. (51)
kiṁ tasya bahubhistīrthaiḥ kiṁ tapōbhiḥ kimadhvaraiḥ। yō nityaṁ dhyāyatē dēvaṁ nārāyaṇamananyadhīḥ ॥52॥
What need does one who constantly meditates with undivided attention on the god Nārāyaṇa have of numerous pilgrimage sites, austerities, or sacrifices? (52)
yē mānavā vigatarāgaparāvarajñā nārāyaṇaṁ suraguruṁ satataṁ smaranti। dhyānēna tēna hatakilbiṣacētanāstē mātuḥ payōdhararasaṁ na punaḥ pibanti ॥53॥
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)
hē citta cintayasvēha vāsudēvamaharniśam। nūnaṁ yaścintitaḥ puṁsāṁ hanti saṁsārabandhanam ॥54॥
O mind, contemplate Vāsudeva here day and night. Surely, when people contemplate him, he destroys their bondage to saṃsāra. (54)
ālōḍya sarvaśāstrāṇi vicārya ca punaḥ punaḥ। idamēkaṁ suniṣpannaṁ dhyēyō nārāyaṇaḥ sadā ॥55॥
Thorough examination of all the scriptures, together with repeated reflection, firmly establishes this single conclusion: one should always meditate on Nārāyaṇa. (55)
smr̥tē sakalakalyāṇabhājanaṁ yatra jāyatē। puruṣastamajaṁ nityaṁ vrajāmi śaraṇaṁ harim ॥56॥
I seek refuge in the unborn, eternal Hari, remembrance of whom makes a person the recipient of every blessing. (56)
vēdēṣu yajñēṣu tapassu caiva dānēṣu tīrthēṣu vratēṣu yacca। iṣṭēṣu pūrtēṣu ca yatpradiṣṭaṁ puṇyaṁ smr̥tē tatkhalu vāsudēvē ॥57॥
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)
ārādhyaivaṁ narō viṣṇuṁ manasā yadyadicchati। phalaṁ prāpnōti vipulaṁ bhūri svalpamathāpi vā ॥58॥
A man who thus worships Viṣṇu in his mind receives an abundant reward: whatever he desires, whether much or little. (58)
yannāmakīrtanaṁ bhaktyā vilāpanamanuttamam। maitrēyāśēṣapāpānāṁ dhātūnāmiva pāvakaḥ ॥59॥
O Maitreya, chanting his name with devotion is the unsurpassed destroyer of all sins, just as fire destroys metals. (59)
kalikalmaṣamatyugraṁ narakārtipradaṁ nr̥ṇām। prayāti vilayaṁ sadyaḥ sakr̥tsaṅkīrtitēcyutē ॥60॥
The exceedingly terrible stain of the Kali age, which brings people the torment of hell, vanishes immediately when Acyuta is praised even once. (60)
anāyāsēna cāyānti muktiṁ kēśavasaṁśritāḥ। tadvighātāya jāyantē śakrādyāḥ paripanthinaḥ ॥61॥
Those who have taken refuge in Keśava attain liberation effortlessly; Śakra and others arise as adversaries to obstruct their liberation. (61)
catuḥsāgaramāsādya jambūdvīpōttamē kvacit। na pumānkēśavādanyaḥ sarvapāpacikitsakaḥ ॥62॥
Within the bounds of the four oceans, nowhere in excellent Jambūdvīpa is there anyone besides Keśava who can cure all sins. (62)
yadabhyarcya hariṁ bhaktyā kr̥tē varṣasahasrakam। phalaṁ prāpnōti vipulaṁ kalau saṅkīrtya kēśavam ॥63॥
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)
kṣīyatē tu yadā dharmaḥ prāptē ghōrē kalau yugē। tadā na kīrtayētkaścinmuktidaṁ dēvamacyutam ॥64॥
But when dharma declines with the arrival of the dreadful Kali age, no one praises the god Acyuta, the giver of liberation. (64)
avaśēnāpi yannāmni kīrtitē sarvapātakaiḥ। pumānvimucyatē sadyaḥ siṁhatrastamr̥gairiva ॥65॥
When his name is uttered, even involuntarily, a man is immediately freed from all sins, which flee like deer terrified by a lion. (65)
nārāyaṇēti mantrōsti vāgasti vaśavartinī। tathāpi narakē ghōrē patantītyētadadbhutam ॥66॥
The mantra “Nārāyaṇa” exists, and speech is subject to one’s will; it is astonishing that people nevertheless fall into a dreadful hell. (66)
ārtā viṣaṇṇāḥ śithilāśca bhītā ghōrēṣu ca vyādhiṣu vartamānāḥ। saṅkīrtya nārāyaṇaśabdamātraṁ vimuktaduḥkhāḥ sukhinō bhavanti ॥67॥
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)
kauśikaḥ
Kauśika:
anārādhitagōvindā yē narā duḥkhabhāginaḥ। ārādhya vāsudēvaṁ syuḥ sadānandaikabhōginaḥ ॥68॥
Men who have not worshiped Govinda suffer; if they worship Vāsudeva, they enjoy nothing but everlasting bliss. (68)
sakr̥duccaritaṁ yaistu kr̥ṣṇēti na viśanti tē। garbhāgāragr̥haṁ māturyamalōkaṁ ca dussaham ॥69॥
Those, however, who have uttered “Kṛṣṇa” even once enter neither their mother’s womb nor the unbearable realm of Yama. (69)
kva nākapr̥ṣṭhagamanaṁ punarāvr̥ttilakṣaṇam। kva japō vāsudēvēti muktibījamanuttamam ॥70॥
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)
buddhyā buddhvābhyasēdētat harirityakṣaradvayam। smaraṇātkīrtanādyasya na punarjāyatē bhuvi ॥71॥
With discernment, one should understand and repeat the two syllables “Hari.” By remembering and chanting him, one is never born again on earth. (71)
hē jihvē mama niḥsnēhē hariṁ kiṁ nānubhāṣasē। hariṁ vadasva kalyāṇi saṁsārōdadhinaurhariḥ ॥72॥
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)
asārē khalu saṁsārē sārātsāratarō hariḥ। puṇyahīnā na vindanti sāraṅgāśca yathā jalam ॥73॥
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)
kurukṣētrēṇa kiṁ tasya kiṁ kāśyā puṣkarēṇa kim। jihvāgrē vartatē yasya harirityakṣaradvayam ॥74॥
What need has one for Kurukṣetra, Kāśī, or Puṣkara when the two syllables “Hari” are on the tip of one’s tongue? (74)
brahmā
Brahmā:
asārē khalu saṁsārē sāramēkaṁ nirūpitam। samastalōkanāthasya sāramārādhanaṁ harēḥ ॥75॥
In this insubstantial worldly existence, only one essence has truly been identified: worship of Hari, Lord of all worlds. (75)
sā jihvā yā hariṁ stauti taccittaṁ yattadarpaṇam। tāvēva kēvalau ślāghyau yau tatpūjākarau karau ॥76॥
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)
yastu viṣṇuparō nityaṁ dr̥ḍhabhaktirjitēndriyaḥ। svagr̥hēpi vasan yāti tadviṣṇōḥ paramaṁ padam ॥77॥
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)
śaṅkaraḥ sādhu sādhu mahābhāga sādhu dānavanāśana। yanmāṁ pr̥cchasi dharmajña kēśavārādhanaṁ prati ॥78॥
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)
nimiṣaṁ nimiṣārdhaṁ vā muhūrtamapi bhārgava। nādagdhāśēṣapāpānāṁ bhaktirbhavati kēśavē ॥79॥
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)
kiṁ tēna manasā kāryaṁ yanna tiṣṭhati kēśavē। manō muktiphalāvāptau kāraṇaṁ suprayōjitam ॥80॥
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)
rōgō nāma na sā jihvā yayā na stūyatē hariḥ। gartau nāma na tau karṇau yābhyāṁ tatkarma na śrutam॥81॥
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)
nūnaṁ tatkaṇṭhaśālūkamathavāpyupajihvikā। rōgō nāma na sā jihvā yā na vakti harērguṇān ॥82॥
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)
bhārabhūtaiḥ karaiḥ kāryaṁ kiṁ tasya nr̥paśōrdvijāḥ। yairhi na kriyatē viṣṇōrgr̥hasaṁmārjanādikam ॥83॥
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)
caraṇau tau tu saphalau kēśavālayagāminau। tē ca nētrē mahābhāgē yābhyāṁ sandr̥śyatē hariḥ ॥84॥
The two feet that go to Keśava’s temple are truly fruitful, and greatly blessed are the eyes through which Hari is beheld. (84)
kiṁ tasya caraṇaiḥ kāryaṁ vr̥thāsañcaraṇairdvijāḥ। yairhi na vrajatē jantuḥ kēśavālayadarśanē ॥85॥
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)
vēdavēdāntaviduṣāṁ munīnāṁ bhāvitātmanām। r̥ṣitvamapi dharmajña vijñēyaṁ tatprasādajam ॥86॥
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)
vicitraratnaparyaṅkē mahābhōgē ca bhōginaḥ। ramantē nākirāmābhiḥ kēśavasmaraṇāt phalam ॥87॥
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)
aśvamēdhasahasrāṇāṁ yaḥ sahasraṁ samācarēt। nāsau tatphalamāpnōti tadbhaktairyadavāpyatē ॥88॥
Even someone who performed a thousand times a thousand horse sacrifices would not attain the reward gained by his devotees. (88)
rē rē manuṣyāḥ puruṣōttamasya karau na kasmānmukulīkurudhvam। kriyājuṣāṁ kō bhavatāṁ prayāsaḥ phalaṁ hi yattatpadamacyutasya ॥89॥
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)
viṣṇōrvimānaṁ yaḥ kuryātsakr̥dbhaktyā pradakṣiṇam। aśvamēdhasahasrasya phalaṁ prāpnōti mānavaḥ ॥90॥
A person who devoutly circumambulates Viṣṇu’s shrine just once obtains the merit of a thousand horse sacrifices. (90)
pradakṣiṇaṁ tu yaḥ kuryāddhariṁ bhaktisamanvitaḥ। haṁsayuktavimānēna viṣṇulōkaṁ sa gacchati ॥91॥
Whoever circumambulates Hari with devotion goes to the world of Viṣṇu in an aerial chariot drawn by swans. (91)
tīrthakōṭisahasrāṇi vratakōṭiśatāni ca। nārāyaṇapraṇāmasya kalāṁ nārhanti ṣōḍaśīm ॥92॥
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)
urasā śirasā dr̥ṣṭyā manasā vacasā tathā। padbhyāṁ karābhyāṁ jānubhyāṁ praṇāmōṣṭāṅga īritaḥ ॥93॥
A prostration involving the chest, head, gaze, mind, speech, feet, hands, and knees is said to be eight-limbed. (93)
śāṭhyēnāpi namaskāraṁ kurvataḥ śārṅgapāṇayē। śatajanmārjitaṁ pāpaṁ naśyatyēva na saṁśayaḥ ॥94॥
Even if someone bows to Śārṅgapāṇi insincerely, the sins accumulated over a hundred births are certainly destroyed; of this there is no doubt. (94)
saṁsārārṇavamagnānāṁ narāṇāṁ pāpakarmaṇām। nānyōddhartā jagannāthaṁ muktvā nārāyaṇaṁ prabhum ॥95॥
For sinful men submerged in the ocean of worldly existence, there is no deliverer other than Nārāyaṇa, Lord of the universe. (95)
rēṇukuṇṭhitagātrasya kaṇā yāvanti bhārata। tāvadvarṣasahasrāṇi viṣṇulōkē mahīyatē ॥96॥
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)
pāvanaṁ viṣṇunaivēdyaṁ subhōjyamr̥ṣibhiḥ smr̥tam। anyadēvasya naivēdyaṁ bhuktvā cāndrāyaṇaṁ carēt ॥97॥
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)
kōṭyaindavasahasraistu māsōpōṣaṇakōṭibhiḥ। tatphalaṁ labhyatē pumbhirviṣṇōrnaivēdyabhakṣaṇāt ॥98॥
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)
trirātraphaladā nadyō yāḥ kāścidasamudragāḥ। samudragāstu pakṣasya māsasya saritāṁ patiḥ ॥99॥
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)
ṣaṇmāsaphaladā gōdā vatsarasya tu jāhnavī। viṣṇupādōdakasyaitāḥ kalāṁ nārhanti ṣōḍaśīm ॥100॥
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)
gaṅgāprayāgagayapuṣkaranaimiṣāṇi saṁsēvitāni bahuśaḥ kurujāṅgalāni। kālēna tīrthasalilāni punanti pāpaṁ pādōdakaṁ bhagavataḥ prapunāti sadyaḥ ॥101॥
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)
yāni kāni ca tīrthāni brahmāṇḍāntargatāni ca। viṣṇupādōdakasyaitāḥ kalāṁ nārhanti ṣōḍaśīm ॥102॥
Of all the sacred bathing places within the cosmic egg, not one equals even one-sixteenth of the water from Viṣṇu’s feet. (102)
snātvā pādōdakaṁ viṣṇōḥ piban śirasi dhārayēt। sarvapāpavinirmuktō vaiṣṇavīṁ siddhimāpnuyāt ॥103॥
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)
yathā pādōdakaṁ puṇyaṁ nirmālyaṁ cānulēpanam। naivēdyaṁ dhūpaśēṣaśca ārārtiśca tathā harēḥ ॥104॥
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)
tulasyāstu rajōjuṣṭanaivēdyasya ca bhakṣaṇam। nirmālyaṁ śirasā dhāryaṁ mahāpātakanāśanam ॥105॥
Eating tulasī and the dust-touched food offering, and bearing the sacred remnants on one’s head, destroy great sins. (105)
bhaktyā vā yadi vābhaktyā cakrāṅkitaśilāṁ prati। darśanaṁ sparśanaṁ vāpi sarvapāpapraṇāśanam ॥106॥
Whether with devotion or without, seeing or even touching a stone marked with a discus destroys all sins. (106)
śālagrāmōdbhavō dēvō dēvō dvāravatībhavaḥ। ubhayōḥ snānatōyēna brahmahatyāṁ vyapōhati ॥107॥
The water used to bathe both the deity from Śālagrāma and the deity from Dvāravatī removes the sin of killing a Brahmin. (107)
śālagrāmaśilā yatra tatra sannihitō hariḥ। tatra snānaṁ ca dānaṁ ca vārāṇasyāḥ śatādhikam ॥108॥
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)
mlēcchadēśēśucau vāpi cakrāṅkō yatra tiṣṭhati। yōjanāni tathā trīṇi mama kṣētraṁ vasundharē ॥109॥
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)
śālagrāmōdbhavō dēvō śailaṁ cakrāṅkamaṇḍalam। yatrāpi nīyatē tatra vārāṇasyāḥ śatādhikam ॥110॥
Any place to which the deity from Śālagrāma—a stone whose circular face bears a discus mark—is carried surpasses Varanasi a hundredfold. (110)
śālagrāmōdbhavō dēvō dēvō dvāravatībhavaḥ। ubhayōḥ saṅgamō yatra muktistatra na saṁśayaḥ ॥111॥
Wherever the deity from Śālagrāma and the deity from Dvāravatī come together, liberation is found—there is no doubt. (111)
hariṇā muktidānīha muktisthānāni sarvaśaḥ। sa yasya sarvabhāvēṣu tasya taiḥ kiṁ prayōjanam ॥112॥
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)
hariryāti hariryāti dasyuvyājēna yō vadēt। sōpi sadgatimāpnōti gatiṁ sukr̥tinō yathā ॥113॥
Even someone who says, “Hari is going! Hari is going!” in reference to a robber attains the same good destination as the virtuous. (113)
vāsudēvaṁ parityajya yōnyaṁ dēvamupāsatē। tyaktvāmr̥taṁ sa mūḍhātmā bhuṅktē hālāhalaṁ viṣam ॥114॥
A deluded man who abandons Vāsudeva to worship another god gives up nectar and drinks the poison Hālāhala. (114)
tyaktvāmr̥taṁ yathā kaścidanyapānaṁ pibēnnaraḥ। tathā hariṁ parityajya yōnyaṁ daivamupāsatē ॥115॥
Just as a man may give up nectar for another drink, so one who abandons Hari worships another deity. (115)
svadharmaṁ tu parityajya paradharmaṁ carēdyathā। tathā hariṁ parityajya yōnyaṁ daivamupāsatē ॥116॥
Just as one might abandon one’s own dharma and follow another’s, so one who abandons Hari worships another deity. (116)
gāṁ ca tyaktvā sa mūḍhātmā gārdabhīṁ vandatē yathā। tathā hariṁ parityajya cānyaṁ daivamupāsatē ॥117॥
Just as a fool might abandon a cow and honor a she-ass, so he abandons Hari and worships another deity. (117)
vāsudēvaṁ parityajya yōnyaṁ daivamupāsatē। tr̥ṣitō jāhnavītīrē kūpaṁ khanati durmatiḥ ॥118॥
A fool who abandons Vāsudeva and worships another deity is like a thirsty man digging a well on the bank of the Jāhnavī. (118)
yathā gaṅgōdakaṁ tyaktvā pibēt kūpōdakaṁ naraḥ। tathā hariṁ parityajya yōnyaṁ daivamupāsatē ॥119॥
Abandoning Hari to worship another deity is like leaving the water of the Ganges to drink from a well. (119)
svamātaraṁ parityajya śvapākīṁ vandatē yathā। tathā hariṁ parityajya yōnyaṁ daivamupāsatē ॥120॥
Abandoning Hari to worship another deity is like abandoning one’s own mother to venerate an outcaste woman. (120)
yāvatsvasthamidaṁ piṇḍaṁ nīrujaṁ karaṇānvitam। tāvatkuruṣvātmahitaṁ paścāttāpēna tapyasē ॥121॥
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)
yāvatsvāsthyaṁ śarīrēṣu karaṇēṣu ca pāṭavam। tāvadarcaya gōvindamāyuṣyaṁ sārthakaṁ kuru ॥122॥
As long as your body is healthy and your faculties remain keen, worship Govinda and make your life meaningful. (122)
smaryatāṁ tu hr̥ṣīkēśō hr̥ṣīkēṣu dr̥ḍhēṣu ca। adr̥ḍhēṣu hr̥ṣīkēṣu hr̥ṣīkēśaṁ smaranti kē ॥123॥
Remember Hṛṣīkeśa while your senses are strong; when they are weak, who remembers Hṛṣīkeśa? (123)
yāvaccintayatē janturviṣayān viṣasannibhān। tāvaccētsmaratē viṣṇuṁ kō na mucyēta bandhanāt ॥124॥
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)
yāvatpralapatē janturlōkavārtādibhiḥ sadā। tāvaccēdvadatē viṣṇuṁ kō na mucyēta bandhanāt ॥125॥
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)
sūtaḥ
Sūta:
jñātvā vipraistithiṁ samyag daivajñaiḥ samudīritām। kartavya upavāsastu hyanyathā narakaṁ vrajēt ॥126॥
After correctly determining the lunar date specified by Brahmins skilled in astrology, one should observe the fast; otherwise, one would go to hell. (126)
kṣayē vāpyathavā vr̥ddhau samprāptē vā dinakṣayē। upōṣyā dvādaśī puṇyā pūrvaviddhāṁ parityajēt ॥127॥
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)
pūrvaviddhāṁ prakurvāṇō narō dharmān nikr̥ntati। santatēstu vināśāya sampadō haraṇāya ca ॥128॥
A man who observes a Dvādaśī overlapped by the preceding lunar date destroys his religious merit, his lineage, and his prosperity. (128)
kalāvēdhē tu viprēndra daśamyaikādaśīṁ tyajēt। surāyā bindunā spr̥ṣṭaṁ gaṅgāmbha iva santyajēt ॥129॥
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)
śvadr̥tau pañcagavyaṁ ca daśamyā dūṣitāṁ tyajēt। ēkādaśīṁ dvijaśrēṣṭhāḥ pakṣayōrubhayōrapi ॥130॥
O best of Brahmins, one should reject pañcagavya kept in a dog-hide bag and, in either fortnight, an Ekādaśī tainted by Daśamī. (130)
tasmādviprā na viddhā hi kartavyaikādaśī kvacit। viddhā hanti purāpuṇyaṁ śrāddhaṁ ca vr̥ṣalīpatiḥ ॥131॥
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)
japtaṁ dattaṁ hutaṁ snātaṁ tathā pūjā kr̥tā harēḥ। tatsarvaṁ vilayaṁ yāti tamaḥ sūryōdayē yathā ॥132॥
All recitations, gifts, fire offerings, baths, and worship of Hari vanish like darkness at sunrise. (132)
ēkādaśyāṁ yadā brahman dinakṣayatithirbhavēt। upōṣyā dvādaśī tatra trayōdaśyāṁ tu pāraṇam ॥133॥
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)
pratipatprabhr̥tayaḥ sarvā udayādudayādravēḥ। sampūrṇā iti vijñēyā harivāsaravarjitāḥ ॥134॥
All lunar dates from Pratipad onward, except Hari’s day, are considered complete when they extend from one sunrise to the next. (134)
aruṇōdayakālē tu daśamī yadi dr̥śyatē। na tatraikādaśī kāryā dharmakāmārthanāśinī ॥135॥
But if the tenth lunar day is visible at dawn, Ekādaśī must not be observed, for doing so destroys dharma, desire, and wealth. (135)
aruṇōdayavēlāyāṁ daśamī yadi dr̥śyatē। pāpamūlaṁ tadā jñēyamēkādaśyupavāsanam ॥136॥
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)
catasrō ghaṭikāḥ prātararuṇōdaya ucyatē। yatīnāṁ snānakālōyaṁ gaṅgāmbhaḥsadr̥śaṁ jalam ॥137॥
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)
udayātprāgyadā viprā muhūrtadvayasaṁyutā। sampūrṇaikādaśī nāma tatraivōpavasēdgr̥hī ॥138॥
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)
udayātprāktrighaṭikāvyāpinyaikādaśī yadā। sandigdhaikādaśī nāma varjyā dharmārthakāṅkṣibhiḥ ॥139॥
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)
putrapautravivr̥ddhyarthaṁ dvādaśyāmupavāsayēt। tatra kratuśataṁ puṇyaṁ trayōdaśyāṁ tu pāraṇam ॥140॥
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)
udayātprāg dvighaṭikāvyāpinyaikādaśī yadā। saṅkīrṇaikādaśī nāma varjyā dharmārthakāṅkṣibhiḥ ॥141॥
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)
putrarājyavivr̥ddhyarthaṁ dvādaśyāmupavāsanam। tatra kratuśataṁ puṇyaṁ trayōdaśyāṁ tu pāraṇam ॥142॥
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)
daśamīśēṣasaṁyuktā gāndhāryā samupōṣitā। tasyāḥ putraśataṁ naṣṭaṁ tasmāttāṁ parivarjayēt ॥143॥
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)
apīṣaddaśamīviddhā tadā tāṁ parivarjayēt। surābindusamāyuktāṁ pravadanti manīṣiṇaḥ ॥144॥
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)
bahvāgamavirōdhēṣu brāhmaṇēṣu vivādiṣu। upōṣyā dvādaśī tatra trayōdaśyāṁ tu pāraṇam ॥145॥
When numerous scriptural authorities conflict and Brahmins disagree, one should fast on the twelfth lunar day and break the fast on the thirteenth. (145)
ēkādaśyāṁ tu viddhāyāṁ samprāptē śravaṇē tathā। upōṣyā dvādaśī puṇyā pakṣayōrubhayōrapi ॥146॥
When Ekādaśī is overlapped or Śravaṇa is present, one should observe the sacred Dvādaśī fast in both fortnights. (146)
uparāgasahasrāṇi vyatīpātāyutāni ca। amālakṣaṁ tu dvādaśyāḥ kalāṁ nārhanti ṣōḍaśīm ॥147॥
Thousands of eclipses, tens of thousands of Vyatīpātas, and a hundred thousand new-moon days do not equal even one-sixteenth of Dvādaśī. (147)
śuddhāpi dvādaśī grāhyā paratō dvādaśī yadi। viṣaṁ tu daśamī jñēyāmr̥taṁ caikādaśī tithiḥ। viṣapradhānā varjyā sāmr̥tā grāhyā prayatnataḥ ॥148॥
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)
dvādaśyāṁ bhōjanaṁ caiva viddhāyāṁ haryupōṣaṇam। yaḥ kuryānmandabuddhitvānnirayaṁ sōdhigacchati ॥149॥
Anyone who, through foolishness, eats on Dvādaśī and fasts for Hari on a tainted Ekādaśī goes to hell. (149)
yāni kāni ca vākyāni viddhōpōṣaparāṇi ca। dhanadārcāparāṇi syurvaiṣṇavī na daśāyutā ॥150॥
Any statements advocating fasting on a viddhā day concern the worship of Dhanada; the Vaiṣṇavī is not conjoined with the tenth lunar day. (150)
athavā mōhanārthāya mōhinyā bhagavān hariḥ। arthitaḥ kārayāmāsa vyāsarūpī janārdanaḥ ॥151॥
dhanadārcāvivr̥ddhyarthaṁ mahāvittalayasya ca। asurāṇāṁ mōhanārthaṁ pāṣaṇḍānāṁ vivr̥ddhayē। ātmasvarūpāvijñaptyai svalōkāprāptayē tathā ॥152॥
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)
ēvaṁ viddhāṁ parityajya dvādaśyāmupavāsayēt। kōṭijanmārjitaṁ pāpamēkayaiva vinaśyati ॥153॥
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)
tataḥ kōṭiguṇaṁ cāpi niṣiddhasyētarairjanaiḥ। yadanādikr̥taṁ pāpaṁ yadūrdhvaṁ yatkariṣyati ॥154॥
tatsarvaṁ vilayaṁ yāti parēṣāmupavāsanāt। na ca tasmātpriyatamaḥ kēśavasya mamāpi ca ॥155॥
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)
ēkādaśyāṁ hyavēdhē tu dvādaśīṁ na parityajēt। pāraṇē maraṇē caiva tithistātkālikī smr̥tā ॥156॥
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)
brahmacārī gr̥hasthō vā vānaprasthō yatistathā। brāhmaṇaḥ kṣatriyō vaiśyaḥ śūdrō bhartr̥matī tathā ॥157॥
abhartr̥kā tathānyē ca sūtavaidēhikādayaḥ। ēkādaśyāṁ na bhuñjīta pakṣayōrubhayōrapi ॥158॥
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)
ēkādaśyāṁ tu yō bhuṅktē mōhēnāvr̥tacētasā। śuklāyāmatha kr̥ṣṇāyāṁ nirayaṁ yāti sa dhruvam ॥159॥
Whoever eats on Ekādaśī, whether in the bright or dark fortnight, with a mind clouded by delusion, certainly goes to hell. (159)
vivēcayati yō mōhācchuklā kr̥ṣṇēti pāpakr̥t। ēkādaśīṁ sa vai yāti nirayaṁ nātra saṁśayaḥ ॥160॥
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)
yathā gaurnaiva hantavyā śuklā kr̥ṣṇēti bhāmini। ēkādaśyāṁ na bhuñjīta pakṣayōrubhayōrapi ॥161॥
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)
yāni kāni ca vākyāni kr̥ṣṇaikādaśivarjanē। bharaṇyādiniṣēdhē ca tāni kāmyaphalārthinām ॥162॥
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)
kāminōpi hi siddhyarthaṁ kuryurēvōpavāsanam। prīṇanāya harērnityaṁ na tu kāmyavyapēkṣayā ॥163॥
Even those with desires should fast to attain their objective, always seeking to please Hari rather than expecting a desired reward. (163)
tasmācchuklāmathō kr̥ṣṇāṁ bharaṇyādiyutāmapi। pratyavāyaniṣēdhārthamupavāsīta nityaśaḥ। prīṇanārthaṁ harēścāpi viṣṇulōkasya cāptayē ॥164॥
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)
kalā vārdhakalā vāpi paratō dvādaśī yadi। dvādaśa dvādaśīrhanti pūrvēdyuḥ pāraṇē kr̥tē ॥165॥
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)
atiriktā dvādaśī cēdyastāṁ nōpōṣayēdyadi। dvādaśa dvādaśīrhanti dvādaśī cātilaṅghitā ॥166॥
If an extended Dvādaśī occurs and one fails to observe it by fasting, passing it over invalidates twelve Dvādaśī observances. (166)
dvādaśyāmatiriktāyāṁ yō bhuṅktē pūrvavāsarē। dvādaśa dvādaśīrhanti dvādaśīṁ na parityajēt ॥167॥
When Dvādaśī is extended, whoever eats on the preceding day invalidates twelve Dvādaśī observances. One should never forgo Dvādaśī. (167)
dvādaśīṁ śravaṇōpētāṁ yō nōpōṣyāt sumandadhīḥ। pañcasaṁvatsarakr̥taṁ puṇyaṁ tasya vinaśyati ॥168॥
A very foolish person who fails to fast on a Dvādaśī that coincides with Śravaṇa loses the merit accumulated over five years. (168)
ēkādaśīmupōṣyātha dvādaśīmapyupōṣayēt। na tatra vidhilōpaḥ syādubhayōrdēvatā hariḥ ॥169॥
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)
alpāyāmapi viprēndra pāraṇaṁ tu kathaṁ bhavēt। pārayitvōdakēnāpi bhuñjānō naiva duṣyati ॥170॥
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)
yadālpāṁ dvādaśīṁ dr̥ṣṭvā niśīthādūrdhvamēva tu। āmadhyāhnāḥ kriyāḥ sarvāḥ kartavyāḥ śambhuśāsanāt ॥171॥
When Dvādaśī is known to be short, all rites extending through midday must, by Śambhu’s command, be performed after midnight. (171)
vyāsaḥ uṣasi dvē tu kartavyē prātarmādhyāhnikakriyē। bhujēryadāpakarṣasya tadantarnyāyatō bhavēt ॥172॥
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)
kartuṁ sādhyaṁ yadā nālaṁ dvādaśyadbhistu pārayēt। kratāvalpāśivat paścāt bhuñjītētyaparē jaguḥ ॥173॥
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)
aśitānaśitā yasmādāpō vidvadbhirīritāḥ। ambhasā kēvalēnaiva kariṣyē vratapāraṇam ॥174॥
Since the learned declare water to count as both consumed and not consumed, I shall break my fast with water alone. (174)
na kāśī na gayā gaṅgā na rēvā na ca puṣkaram। na cāpi kauravaṁ kṣētraṁ tulyaṁ bhūpa harērdināt ॥175॥
O king, none of Kāśī, Gayā, the Gaṅgā, the Revā, Puṣkara, or even the Kaurava sacred field is equal to Hari’s day. (175)
aśvamēdhasahasrāṇi vājapēyāyutāni ca। ēkādaśyupavāsasya kalāṁ nārhanti ṣōḍaśīm ॥176॥
Thousands of horse sacrifices and tens of thousands of Vājapeya sacrifices are not worth even one-sixteenth of a fast on Ekādaśī. (176)
ēkādaśīsamutthēna vahninā pātakēndhanam। bhasmībhavati rājēndra api janmaśatōdbhavam ॥177॥
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)
nēdr̥śaṁ pāvanaṁ kiñcinnarāṇāṁ bhuvi vidyatē। yādr̥śaṁ padmanābhasya dinaṁ pātakahānidam ॥178॥
Nothing on earth is as purifying for human beings as the day of Padmanābha, which destroys sin. (178)
tāvatpāpāni dēhēsmin tiṣṭhanti manujādhipa। yāvannōpōṣayējjantuḥ padmanābhadinaṁ śubham ॥179॥
O ruler of men, sins remain in this body only until a person fasts on Padmanābha’s auspicious day. (179)
ēkādaśēndriyaiḥ pāpaṁ yatkr̥taṁ bhavati prabhō। ēkādaśyupavāsēna tatsarvaṁ vilayaṁ vrajēt ॥180॥
O lord, every sin committed through the eleven faculties is dissolved by fasting on Ekādaśī. (180)
ēkādaśīsamaṁ kiñcit pavitraṁ na hi vidyatē। vyājēnāpi kr̥tā rājanna darśayati bhāskarim ॥181॥
Indeed, nothing is as purifying as Ekādaśī. Even when observed under a pretext, O king, it keeps one from seeing Yama. (181)
śrīvyāsaḥ annaṁ nivēdayēnmahyaṁ prāptaṁ madvāsarē śubhē। tasyāpi narakaprāptiḥ kiṁ punarbhōjanē kr̥tē ॥182॥
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)
sa brahmahā sa gōghnaśca sa stēnō gurutalpagaḥ। ēkādaśyāṁ tu bhuñjānaḥ pakṣayōrubhayōrapi ॥183॥
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)
varaṁ svamātr̥gamanaṁ varaṁ gōmāṁsabhakṣaṇam। varaṁ hatyā surāpānamēkādaśyannabhakṣaṇāt॥184॥
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)
ēkādaśīdinē puṇyē bhuñjatē yē narādhamāḥ। avalōkya mukhaṁ tēṣāmādityamavalōkayēt ॥185॥
After looking upon the faces of those vile men who eat on the sacred day of Ekādaśī, one should look at the sun. (185)
pr̥thivyāṁ yāni pāpāni brahmahatyādikāni ca। annamāśritya tiṣṭhanti samprāptē harivāsarē ॥186॥
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)
rugmāṅgadaḥ
Rugmāṅgada:
aṣṭavarṣādhikō yastu hyaśītirna hi pūryatē। yō bhuṅktē mānavaḥ pāpī viṣṇōrahani cāgatē ॥187॥
But any man over eight years old who has not yet reached eighty is sinful if he eats when Viṣṇu’s day arrives. (187)
pitā vā yadi vā putrō bhāryā vāpi suhr̥jjanaḥ। padmanābhadinē bhuṅktē nigrāhyō dasyuvadbhavēt ॥188॥
Anyone who eats on Padmanābha’s day—whether father, son, wife, or even a friend—should be punished like a bandit. (188)
brahmā upōṣya dvādaśīṁ puṇyāṁ sarvapāpakṣayapradām। na paśyanti yamaṁ vāpi narakāṇi na yātanām ॥189॥
Brahmā: Those who fast on the holy twelfth lunar day, which destroys all sins, see neither Yama, the hells, nor torment. (189)
śaṅkaraḥ raṭantīha purāṇāni bhūyō bhūyō varānanē। na bhōktavyaṁ na bhōktavyaṁ samprāptē harivāsarē ॥190॥
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)
dvādaśī na pramōktavyā yāvadāyuḥ pravartatē। arcanīyō hr̥ṣīkēśō viśuddhēnāntarātmanā ॥191॥
Dvādaśī must not be forsaken at any point in one’s life. Hṛṣīkeśa should be worshipped with a purified inner self. (191)
bhaktyā grāhyō hr̥ṣīkēśō na dhanairdharaṇīsurāḥ। bhaktyā sampūjitō viṣṇuḥ phalaṁ dhattē samīhitam ॥192॥
O Brahmins, Hṛṣīkeśa is won through devotion, not wealth. When worshipped with devotion, Viṣṇu grants the desired reward. (192)
jalēnāpi jagannāthaḥ pūjitaḥ klēśanāśanaḥ। paritōṣaṁ prayātyāśu tr̥ṣārtāstu yathā jalaiḥ ॥193॥
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)
āsīnasya śayānasya tiṣṭhatō vrajatō’pi vā। ramasva puṇḍarīkākṣa hr̥dayē mama sarvadā ॥194॥
Whether I am sitting, lying down, standing, or walking, O lotus-eyed one, always delight in my heart. (194)
sarvagaścaiva sarvātmā sarvāvasthāsu cācyuta। ramasva puṇḍarīkākṣa nr̥siṁha hr̥dayē mama ॥195॥
O Acyuta, you are all-pervading and the Self of all. O lotus-eyed Narasiṃha, delight in my heart in every state. (195)
karāvalambanaṁ dēhi śrīkr̥ṣṇa kamalēkṣaṇa। bhavapaṅkārṇavē ghōrē majjatō mama sarvadā ॥196॥
O lotus-eyed Śrīkṛṣṇa, lend me your hand, for I am forever sinking in the terrible ocean of worldly mire. (196)
trāhi trāhi jagannātha vāsudēvācyutāvyaya। māṁ samuddhara gōvinda duḥkhasaṁsārasāgarāt ॥197॥
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)
ētatpuṇyaṁ paraṁ guhyaṁ pavitraṁ pāpanāśanam। āyuṣyaṁ ca yaśasyaṁ ca dhanyaṁ duḥsvapnanāśanam ॥198॥
This is supremely meritorious and secret; it purifies, destroys sin, prolongs life, brings fame and auspiciousness, and dispels bad dreams. (198)
kalau pāpaṁ kiyanmātraṁ hatyāstēyādisambhavam। smr̥tē manasi gōvindē dahyatē tūlarāśivat ॥199॥
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)
kalau kēśavabhaktānāṁ na bhayaṁ vidyatē kvacit। smr̥tē saṅkīrtitē dhyātē saṅkṣayaṁ yāti pātakam ॥200॥
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)
adhyētavyamidaṁ śāstraṁ śrōtavyamanasūyayā। bhaktēbhyaśca pradātavyaṁ dhārmikēbhyaḥ punaḥpunaḥ ॥201॥
This scripture should be studied and heard without fault-finding, and it should repeatedly be given to devotees and righteous people. (201)
adhīyānā idaṁ śāstraṁ viṣṇōrmāhātmyamuttamam। sarvapāpavinirmuktāḥ prāpnuvanti paraṁ padam ॥202॥
Those who study this scripture on the supreme greatness of Viṣṇu are freed from every sin and attain the highest state. (202)
śrutvā dharmaṁ vijānāti śrutvā tyajati durmatim। śrutvā jñānamavāpnōti śrutvā mōkṣaṁ ca gacchati ॥203॥
By hearing it, one understands dharma, abandons wrong thinking, gains knowledge, and attains liberation. (203)
tasmādidaṁ sadā sēvyaṁ śrōtavyaṁ ca sadaiva hi। kutarkadāvadagdhēbhyō na dātavyaṁ kathañcana ॥204॥
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)
saṁsāraviṣapānēna yē mr̥tāḥ prāṇinō bhuvi। amr̥tāya smr̥tastēṣāṁ kr̥ṣṇāmr̥tamahārṇavaḥ ॥205॥
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)
klinnaṁ pādōdakēnaiva yasya nityaṁ kalēvaram। tīrthakōṭisahasraistu snātō bhavati pratyaham ॥206॥
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)
tīrthakōṭisahasraistu sēvitaiḥ kiṁ prayōjanam। tōyaṁ yadi pibēnnityaṁ śālagrāmaśilācyutam ॥207॥
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)
śālagrāmaśilāsparśaṁ yē kurvanti dinēdinē। vāñchanti karasaṁsparśaṁ tēṣāṁ dēvāḥ savāsavāḥ ॥208॥
The gods, together with Vāsava, long to touch the hands of those who touch the Śālagrāma stone day after day. (208)
duḥsahō nārakō vahnirduḥsahā yamakiṅkarāḥ। viṣamaścāntakapathaḥ prētatvaṁ cātidāruṇam ॥209॥
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)
sañcitya manasāpyēvaṁ pātakādvinivartayēt। smaraṇaṁ kīrtanaṁ viṣṇōḥ sadaiva na parityajēt ॥210॥
Keeping this in mind, one should turn away from sin and never cease to remember and praise Viṣṇu. (210)
acyutānantagōvindanāmōccāraṇabhēṣajāt। naśyanti sakalā rōgāḥ satyaṁ satyaṁ vadāmyaham ॥211॥
All diseases vanish through the remedy of reciting the names Acyuta, Ananta, and Govinda. Truly, truly, I tell you. (211)
satyaṁ satyaṁ punaḥ satyamuddhr̥tya bhujamucyatē। vēdaśāstrātparaṁ nāsti na daivaṁ kēśavāt param ॥212॥
Truly, truly, and truly again, this is proclaimed with raised arm: nothing surpasses Vedic scripture, and no deity surpasses Keśava. (212)
sakr̥duccāritaṁ yēna harirityakṣaradvayam। baddhaḥ parikarastēna mōkṣāya gamanaṁ prati ॥213॥
Whoever has uttered the two-syllable name “Hari” even once has prepared himself for the journey to liberation. (213)
ēvaṁ brahmādayō dēvā r̥ṣayaśca tapōdhanāḥ। kīrtayanti suraśrēṣṭhaṁ dēvaṁ nārāyaṇaṁ prabhum ॥214॥
Thus Brahmā and the other gods, together with the sages whose wealth is austerity, praise Lord Nārāyaṇa, the foremost of the gods. (214)
kiṁ tasya dānaiḥ kiṁ tīrthaiḥ kiṁ tapōbhiḥ kimadhvaraiḥ। yō nityaṁ dhyāyatē dēvaṁ nārāyaṇamananyadhīḥ ॥215॥
What need has anyone who constantly meditates single-mindedly on the god Nārāyaṇa for charity, pilgrimages, austerities, or sacrifices? (215)
nityōtsavō bhavēttēṣāṁ nityaśrīrnityamaṅgalam। yēṣāṁ hr̥disthō bhagavān maṅgalāyatanō hariḥ ॥216॥
Those whose hearts are home to Hari—the Lord and abode of auspiciousness—enjoy perpetual celebration, prosperity, and auspiciousness. (216)
jīvaṁścaturdaśādūrdhvaṁ puruṣō niyamēna tu। strī vāpyanūnadaśakaṁ dēhaṁ mānuṣamārjayēt ॥217॥
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)
caturdaśōrdhvajīvīni saṁsāraścādivarjitaḥ। atōvitvā paraṁ dēvaṁ mōkṣāśā kā mahāmunē ॥218॥
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)
ācaturdaśamādvarṣāt karmāṇi niyamēna tu। daśāvarāṇāṁ dēhānāṁ kāraṇāni karōtyayam। ataḥ karmakṣayānmuktiḥ kuta ēva bhaviṣyati ॥219॥
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)
samānāṁ viṣamā pūjā viṣamāṇāṁ samā tathā। kriyatē yēna dēvōpi svapadādbhraśyatē hi saḥ ॥220॥
Whoever honors equals unequally and unequals equally will certainly fall from his own position, even if he is a god. (220)
(iti pādmē)
Thus it is stated in the Padma Purāṇa.
vittaṁ bandhurvayaḥ karma vidyā caiva tu pañcamī। ētāni mānyasthānāni garīyō hyuttarōttaram ॥221॥
Wealth, kinship, age, deeds, and, fifth, learning are grounds for respect; each carries more weight than the one before it. (221)
guṇānusāriṇīṁ pūjāṁ samāṁ dr̥ṣṭiṁ ca yō naraḥ। sarvabhūtēṣu kurutē tasya viṣṇuḥ prasīdati ॥222॥
Viṣṇu is pleased with the person who honors each according to merit while regarding all beings impartially. (222)
yathā suhr̥tsu kartavyaṁ pitr̥mātr̥sutēṣu ca। tathā karōti pūjādi samabuddhiḥ sa ucyatē ॥223॥
One who shows the same honor and consideration that should be shown to friends, fathers, mothers, and sons is called equal-minded. (223)
tiryakpuṇḍraṁ na kurvīta samprāptē maraṇēpi vā। na cānyannāma vibrūyāt parānnārāyaṇādr̥tē ॥224॥
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)
naivēdyaśēṣaṁ dēvasya yō bhunakti dinē dinē। sikthē sikthē bhavētpuṇyaṁ cāndrāyaṇaśatādhikam ॥225॥
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)
ūrdhvapuṇḍramr̥juṁ saumyaṁ lalāṭē yasya dr̥śyatē। sa caṇḍālōpi śuddhātmā pūjya ēva na saṁśayaḥ ॥226॥
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)
aśucirvāpyanācārō manasā pāpamācaran। śucirēva bhavēnnityamūrdhvapuṇḍrāṅkitō naraḥ ॥227॥
Even if he is impure, behaves badly, or sins in his mind, a man marked with the ūrdhvapuṇḍra will always be pure. (227)
ūrdhvapuṇḍravihīnasya śmaśānasadr̥śaṁ mukham। avalōkya mukhaṁ tēṣāmādityamavalōkayēt ॥228॥
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)
yajñō dānaṁ tapaścaiva svādhyāyaḥ pitr̥tarpaṇam। vyarthaṁ bhavati tatsarvamūrdhvapuṇḍraṁ vinā kr̥tam ॥229॥
Sacrifice, charity, austerity, sacred study, and offerings to the ancestors all become fruitless when performed without the vertical forehead mark. (229)
gōpīcandanaliptāṅgō yaṁ yaṁ paśyati cakṣuṣā। taṁ taṁ śuddhaṁ vijānīyānnātra kāryā vicāraṇā ॥230॥
Anyone seen by a person whose body is smeared with gopīcandana should be regarded as pure; no deliberation is required. (230)
āsphōṭayanti pitaraḥ pranr̥tyanti pitāmahāḥ। vaiṣṇavōsmatkulē jātaḥ sa naḥ santārayiṣyati ॥231॥
The fathers clap and the grandfathers dance: “A devotee of Viṣṇu has been born in our family; he will carry us across.” (231)
jīvitaṁ viṣṇubhaktasya varaṁ pañcadinānyapi। na tu kalpasahasraistu bhaktihīnasya kēśavē ॥232॥
Even five days of life for a devotee of Viṣṇu are better than thousands of kalpas for one who lacks devotion to Keśava. (232)
kiṁ tēna jātamātrēṇa bhūbhārēṇānnaśatruṇā। yō jātō nārcayēdviṣṇuṁ na smarēnnāpi kīrtayēt ॥233॥
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)
yō dadāti dvijātibhyaścandanaṁ gōpimarditam। api sarṣapamātrēṇa punātyāsaptamaṁ kulam ॥234॥
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)
jñānī ca karmāṇi sadōditāni kuryādakāmaḥ satataṁ bhavēt ॥235॥
A wise person should always perform the prescribed acts and remain free from desire. (235)
atītānāgatajñānī trailōkyōddharaṇakṣamaḥ। ētādr̥śōpi nācāraṁ śrautaṁ smārtaṁ parityajēt ॥236॥
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)
yadēva vidyayā karōti śraddhayōpaniṣadā tadēva vīryavattaraṁ bhavati ॥237॥
Whatever one does with knowledge, faith, and inner understanding becomes all the more effective. (237)
kurvannēvēha karmāṇi jijīviṣēcchataṁ samāḥ। ēvaṁ tvayi nānyathētōsti na karma lipyatē narē ॥238॥
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)
ācāraścaiva sādhūnāmātmanastuṣṭirēva ca। vēdapraṇihitō dharmō hyadharmastadviparyayaḥ ॥239॥
Dharma, as enjoined by the Veda, consists in the conduct of the virtuous and one’s own satisfaction; adharma is its opposite. (239)
niṣkāmaṁ jñānapūrvaṁ tu nivr̥ttamiha cōcyatē। nivr̥ttaṁ sēvamānastu brahmābhyēti sanātanam ॥240॥
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)
śrīmadānandatīrthāryasahasrakiraṇōtthitā। gōtatiḥ satataṁ sēvyā gīrvāṇaiḥ siddhidā bhavēt ॥241॥
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)
yasya trīṇyuditāni vēdavacanē rūpāṇi divyānyalaṁ baṭ taddarśatamitthamēva nihitaṁ dēvasya bhargō mahat। vāyō rāmavacōnayaṁ prathamakaṁ pr̥kṣō dvitīyaṁ vapurmadhvō yattu tr̥tīyamētadamunā granthaḥ kr̥taḥ kēśavē ॥242॥
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)
yaḥ sarvaguṇasampūrṇaḥ sarvadōṣavivarjitaḥ। prīyatāṁ prīta ēvālaṁ viṣṇurmē paramaḥ suhr̥t ॥243॥
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)
iti śrīmadānandatīrthabhagavatpādācāryaviracitaḥ śrīkr̥ṣṇāmr̥tamahārṇavaḥ samāptaḥ॥
Thus ends Śrīkṛṣṇāmṛtamahārṇava, composed by the revered Ānandatīrtha Bhagavatpādācārya.
