Hari Bhakti Vilasa

Sri Hari-bhaktivilasa
Gopal Bhatta Goswami
First Vilasa
#Text 1
atha magalcaraam
caitanyadeva bhagavanta raye
r-vaiavn pramude 'jas likhan
vayaka karma vicrya sdhubhi
srdha samhtya samasta-strata
atha-now; magalcaraam-invoking auspiciousness; caitanyadevamLord Caitanyadeva; bhagavantam-the Supreme Personality of
Godhead; raye-I take shelter; r-vaiavnm-of the devotees;
pramude-for the pleasure; ajas-properly; likhan-writig; vayakamcompulsory; karma-work; vicrya-considerig; sdhubhi-the devotees;
srdham-with; samhtya-collectig; samasta-from all; strata-the
criptures.
Invoking Auspiciousness
As, reflecting on what activities must be performed, and with the help
of the devotees collecting many quotes from all the scriptures, I write
this book for the devotees' pleasure, I take shelter of Lord
Caitanyadeva
Commentary by rla Santana Gosvm

brahmdi-akti-prada vara ta
dtu sva-bhakti kpayvatram
caitanyadeva araa prpadye
yasya prasdt sva-vae 'rtha-siddhi
I take shelter of Lord Caitanyadeva, the Supreme Personality of
Godhead, who empowers Brahma' and the demigods, who descended
to this world to give His own devotional service, and whose mercy
allows His devotees to conquer Him and bring Him under their control.
likhyate bhagavad-bhaktivilsasya yath-mati
k dig-darin nma
tad-ekrtha-bodhin
This commentary, which bears the name Dig-darin ka' (A
Commentary That Shows the Direction), and which explains a small
portion of the Hari-bhakti-vilsa, has been written as far as I am able.
As I begin the difficult task of writing this book, in order to attain a
good result I first take shelter of my parama-guru, my worshipable
Deity, Lord Caitanya. The name Caitanya means the Supreme
Personality of Godhead, who is the form of pure knowledge (cit), who is
worshiped by all the universes, and who among all Deities has the
most perfect transcendental knowledge. Or, another meaning of the
name Caitanya is the Supreme Personality of Godhead, who stays in
everyone's heart (citta). Or, another meaning of the name Caitanya is
the Supreme Personality of Godhead, who gives life (cetan, to all
living entities. I take shelter of Him, Lord Caitanya, the master of my
life.
Why do I write this book? I write to describe the activities that should
be performed by the saintly devotees of Lord Viu. Why else do I
write? I write to please them.
Someone may ask: How can a fallen person like you be successful in
such a task? I reply: I shall be successful because I take shelter of the
Supreme Personality of Godhead, who has all powers and opulences,
who has a great host of virtues, beginning with His great mercy, and
who rmad-Bhgavatam 1.3.28 reveals is Lord Ka. In this way
three parts of this verse are explained. By taking shelter of Lord
Caitanya Mahprabhu I will be successful in this task. That is the
meaning here.
Furthermore, it is by His power, by His order, and by His glory that I am
engaged in this task. I do not write by my own wish. I do not write to
glorify myself.
In my opinion the perfect name of the Supreme Personality of Godhead

is r Caitanya Mahprabhu. By taking shelter of His mercy this book is
not at all difficult to write. Indeed, everything is done very easily. That
is the meaning.
Here someone may object: All these things have already been
described in the Vedas, Smti, Puras, Agamas, and other scriptures.
Why should you write something more? To this I reply: I will gather
quotes from all the scriptures and put each quote in its appropriate
place. That is how I will write this book.
Text 2
bhakter vils cinute prabodhnandasya iyo bhagavat-priyasya
gopla-bhao raghuntha-dsa
santoayan rpa-santanau ca
bhakte-of devotional service; vilsn-the pastimes; cinute-gathers;
prabodhnandasya-of Prabodhnanda Sarasvat; iya-the disciple;
bhagavat-to the Lord; priyasya-dear; gopla-bhaa-Gopla Bhaa
Gosvm; raghuntha-dsam-Raghuntha dsa Gosvm; santoayanpleasing; rpa-Rpa Gosvm; santanau-Santana Gosvm; ca-and.
rla Gopla Bhaa Gosvm, who pleased rla Rpa Gosvm,
rla Santana Gosvm, and rla Raghuntha dsa Gosvm, and
who was a disciple of Lord Caitanya's dear devotee, rla
Prabodhnanda Sarasvat, first collected these pastimes of devotional
service.
The pastimes of devotional service are this book, r Hari-bhaktivilasa.
Text 3
mathur-ntha-pdbjaprema-bhakti-vilsata
jta bhakti-vilskhya
tad-bhakt layant imam
mathur-of Mathur; ntha-of the master; pdbja-for the lotus feet;
prema-love; bhakti-and devotion; vilsata-from the pastimes; jtamborn;
bhakti-vilskhyam-named
Bhakti-vilsa;
tad-bhakt-His
devotees; layantv-may study; imam-this.
May the devotees of the Lord carefully study this Hari-bhakti-vilsa,
which has come from a person who enjoys splendid pastimes of love
and devotion for the lotus feet of Mathur's master.
The compound word mathur-ntha-pdbja-prema-bhakti-vilsata
may mean either "the book Hari-bhakti-vilsa has come from the
playful happiness of rla Gopla Bhaa Gosvm, who is filled with
love and devotion for Mathur's master," or "the book Hari-bhaktivilsa has come from rla Gopla Bhaa Gosvm, who who enjoys
splendid pastimes of love and devotion for the lotus feet of Mathur's
master."
The devotees here are like bumblebees at the lotus feet of Mathur's
master. If the alternate reading "obhayantu" is accepted, then the
text reads, "the devotees of the Lord are glorious because they are
faultless and because they always hear and chant the glories of the
Lord." If the reading alakurvantu is accepted, then the text reads, "the
devotees of the Lord are decorated with all virtues, beginning with
humbleness."
Text 4
jysur tyantika-bhakti-niha
r-vaiav mthura-maale 'tra
kvara ka-vane cakastu
r-ka-dsa ca sa-lokantha
jysu-all glories; tyantika-bhakti-niha-to they who have great
faith and devotion; r-vaiav-the devotees of Lord Viu; mthuraof Mathur; maale-in the circle; atra-here; kvara-Kvara;
ka-vane-in Lord Ka's forest; cakastu-manifest; r-ka-dsaKa dsa; ca-and; sa-lokantha-with Lokantha.
All glories to the great devotees here in Lord Ka's forest within
Mthura-maala! May Kvara, Kadsa, and Lokantha appear
before me.
Tasting the nectar of devotional service to the lotus feet of Mathur's
master, the the devotees happily live in the land of Mathur. In r
Gopla-tpani' Upaniad, Vndvana is called "the forest of Lord
Ka". In that forest the devotees happily enjoy pastimes of hearing
and chanting Lord Ka's glories. The word sa-lokantha (with
Lokantha, indicates the close friendship between Kadsa Kavirja
and Lokantha Gosvm. It was in the company of the devotees
mentioned here that this book was written.
Text 5
tatra lekhya-pratij
dau sa-kraa lekhya
r-gurvrayaa tata
guru iya parkdir
bhagavn manavo 'sya ca
mantrdikr siddhy-di
odhana mantra-saskriy
tatra-there; lekhya-pratij-description of what will bewritten; dau-in
the begtinning; sa-kraam-with reasons; lekhyam-to be written; rguru-of the spiritual master; rayaam-shelter; tata-then; guru-the
guru; iya-the disciple; parkdi-examination; bhagavn-the
Supreme Personality of Godhead; manava-mantras; asya-of Him; caand; mantra-for the mantras; adikr-qualified person; siddhy-dibeginning with perfection; odhanam-purification; mantra-of mantras;
saskriy-rite of purification.
Table of Contents
In this book will be discussed: (First Vilsa, 1. Taking shelter of a bonafide spiritual master, 2. the qualities of a bona-fide spiritual master, 3.
the qualities of a bona-fide disciple, 4. tests presented to the spiritual
master and disciple, 5. the qualities of the Supreme Personality of
Godhead. 6. the mantras glorifying the Supreme Personality of
Godhead. 7. the qualities of a person eligible to chant these mantras,
8. the rites of purification, beginning with Siddhi, 9. the purification of
mantras, . . .
Here will be described the spiritual master and his qualities. Then will
be described the mantras of the Supreme Personality of Godhead and
the glories of these mantras.
Text 6
dk nitya brahma-kle
ubhotthna pavitrat
dk-initiation; nityam-regularly; brahma-kle-at brahma-muhrta;
ubha-auspicious; utthnam-rising; pavitrat-purity.
. . . (Second Vilsa, 10. initiation, 11. rising every day at brahmamuhrta, 12. cleanliness, . . .
Text 7
prta smtydi kasya
vdydyai ca prabodhanam
nirmlyottarady-dau
magalrtrika tata
prta-at sunrise; smty-remembering; di-beginning with; kasyaof Lord Ka; vdya-dyai-activities beginning with playing music;
ca-and; prabodhanam-awakening; nirmlya-the garlands worn by the
Lord; uttaraa-wearing; dy-beginning with; dau-in the beginning;
magalrtrikam-magala-rati; tata-then.
. . . (Third Vilsa, 13. remembering Lord Ka and performing other
devotional activities early in the morning, 14. awakening the Deity with
mus and other devotional activities, 15. wearing garlands worn by the
Deity and accepting other remnants from the Deity, 16. magala-rati, .
..
Text 8
maitrdi-ktya auccamana dantasya dhvanam
snna tantrika-sandhydi
deva-sadmdi-saskriy
maitra-passing urine; di-beginning with; ktyam-to be done; aucacleaning; camanam-ringing the mount; dantasya-of the teeth;
dhvanam-cleaning; snnam-bathing; tantrika-sandhy-di-offering
tantrika-sandhy; deva-sadmdi-saskriy-cleaning the temple.
. . . 17. the proper way to pass urine and stool, 18. cleaning the body.
19. rinsing the mouth, 20. cleaning the teeth, 21. bathing, 22.
performing tantrika-sandhya' (chanting the Gyatr mantra), (Fourth
Vilsa, 23. cleaning the temple of the Lord, . . .
Text 9
tulasy-dy-htir gehasnnam uodakdikam
vastra pha cordhva-pura
r-gopi-candandikam
tulasy-dy-hti-offerings to Tulas; geha-of the house; snnamcleaning; uodakdikam-with warm water; vastram-clothing; phamseat;
ca-and;
rdhva-puram-tilaka;
r-gopi-candandikambeginning with gop-candana.
. . 24. offering gifts to Tulas, 25. cleaning one's house, 26. bathing
with warm water, 27. garments, 28. sitting place, 29. tilaka, 30. gopcandana, . . .
Text 10
cakrdi-mudr ml ca
gha-sandhyrcana guro
mhtmya ctha kasya
dvra-vemntarrcanam
cakra-with cakra; di-beginning; mudr-mudras; ml-garlands; caand; gha-sandhy-offering sandhya' at home; arcanam-worship;
guro-of the spiritual master; mhtmyam-the glories; ca-and; athathen; kasya-of Lord Ka; dvra-vema-the door of the houee;
antara-within; arcanam-worship.
. . . 31. the cakra-mudra' and other mudrs, 32. garlands,
performing sandhya' at home, 34. worshiping the spiritual master,
the glories of the spiritual master, 36. worshiping Lord Ka, 37.
glories of Lord Ka, (Fifth Vilsa, 38. worshiping when one enters
door of the house, . . .
33.
35.
the
the
Text 11
pjrthsanam arghydisthpana vighna-vraam
r-gurv-di-natir bhtauddhi pra-viodhanam
pj-worship; artha-for the purpose; sanam-a seat; arghydibeginning with arghya; sthpanam-placing; vighna-vraam-protection
from obstacles; r-guru-with the spiritual master; di-beginning;
nati-offering
obeisances;
bhta-uddhi-bhta-uddhi;
praviodhanam-purifying the life breath.
. . . 39. sitting down to worship the Lord, 40. arghya and other
offerings, 41. removing obstacles, 42. bowing down before the spiritual
master and other superiors, 43. bhta-uddhi, 44. purifying the lifebreath, . . .
Text 12
nysa-mudr-pacaka ca
ka-dhynntarrcane
pj padni r-mrtilagrma-ils tath
nysa-nyasas; mudr-mudrs; pacakam-five; ca-and; ka-dhynameditation on Lord Ka; antara-in the heart; arcane-in worship; pj-
worship; padni-places; r-mrti-the Deity of the Lord; lagrmail-the lagrma stone; tath-so.
. . . 45. the nysas, 46. the five kinds of mudrs, 47. meditating on
Lord Ka, 48. worshiping Lord Ka in one's heart, 49. the Deity of
the Lord, 50. the lagrma stone, . . .
Text 13
dvrakodbhava-cakri
uddhaya pha-pjanam
vhandi tan-mudr
sandi-samarpaam
dvrak-in Dvrak; udbhava-manifested; cakri-cakra stones;
uddhaya-cleaning; pha-sitting place; pjanam-worship; vhandiactivities beginning with inviting the Lord to appear; tan-mudr-the
mudras for that purpose; sandi-samarpaam-offering a throne and
other things.
. . . 51. the cakra stones manifested at Dvrak, (Sixth Vilsa, 52.
cleaning the Deity, 53. worshiping the Lord's abode, 54. worship of the
Deity, 55. inviting the Lord to appear, 56. the mudrs for that purpose,
57. offering the Deity a throne and other gifts, . . .
Text 14
snpana sakha-ghadivdya nma-sahasrakam
pura-pho vasana
upavta vibhaam
snpanam-bathing sakha-conchshells; gha-and bells; di-beginning
with; vdyam-music; nma-sahasrakam-chanting a thousand names;
pura-pha-reciting the Puras; vasanam-garments; upavtamsacred thread; vibhaam-ornaments.
. . . 58. bathing the Deity, 51. conchshells, bells, and musical
instruments at the time of bathing the Deity, 52. chanting a thousand
names of the Lord, 53. reciting the Puras, 54. offering garments, 55.
offering a sacred thread, 56. offering ornaments, . . .
Text 15
gandha r-tulas-kahacandana kusumni ca
patri tulas cgopagvaraa-pjanam
gandha-perfume;
r-tulas-kaha-made
of
tulas
wood;
candanam-sandal paste; kusumni-flowers; ca-and; patri-leaves;
tulas-Tulas; ca-and; aga-upga-of the limbs of the Lord; varaa-of
the guards protecting the Lord's abode; pjanam-the worship.
. . . 57. offering scents, 58. offering tulas-candana, (Seventh Vilsa,
59. offering flowers, 60. offering leaves, 61. Tulas, 62. worshiping the
limbs of the Lord's transcendental form, 63. worshiping the guards
protecting the Lord's abode, . . .
Text 16
dhpo dpa ca naivedya
pna homo bali-kriy
avagady-sya-vso
divya-gandhdika puna
dhpa-incense; dpa-lamp; ca-and; naivedyam-food; pnam-drink;
homa-homa; bali-kriy-offerings; avagaa-rinsing the mouth; dybeginning with; sya-of the mouth; vsa-scent; divya-gandhdikambeginning with celestial scents; puna-again.
. . . (Eighth Vilsa, 64. offering incense, 65. offering a lamp, 66. offering
food, 67. offering drink, 68. offering homa, 69. offering the Lord's
remnants to the devotees, 70. rinsing the mouth, 71. making the
mouth fragrant, 72. again offering celestial fragrances, . . .
Text 17
rjopacr gtdi
mah-nrjana tath
akhdi-vdana smbuakha-nrjana stuti
rja-for a king; upacr-things; gt-with singing; di-beginning; mahnrjanam-great rati; tath-so; akhdi-vdanam-sound conchshells
and other things; sa-ambu-with water; akha-conchshell; nrjanamrati; stuti-prayers.
. . . 73. offering regal gifts, 74. singing and other things, 75. offering
maha'-nrjana, 76. sounding a conchshell and other musical
instruments, 77. offering akha-nrjana, 78. offering prayers, . . .
Text 18
nati pradaki karmdyarpaa japa-ycane
aga-kampaa nn-
gsi nirmlya-dhraam
nati-bowing down; pradaki-circumambulating; karma-work; dibeginning with; arpaam-offering; japa-chanting japa; ycane-prayers;
aga-sins;
kampaam-forgiveness;
nn-various;
agsi-sins;
nirmlya-dhraam-wearing garlands from the Lord.
. . . 79. bowing down, 80. circumambulating, 81. offering one's work
and other things to the Lord, 82. chanting japa, 83. offering prayers,
84. begging forgiveness for offenses, 85. various offenses, 86. wearing
garlands offered to the Lord, . . .
Text 19
akhmbu-trtha tulaspj tan-mttikdi ca
dhtr snna-niedhasya
klo vtter uparjanam
akha-fromthe conchshell; ambu-water; trtham-water frok the Lord's
lotus feet; tulas-of Tulas; pj-worship; tan-mttika-di-activities
beginning with respectfully touching her earth; ca-and; dhtramalak; snna-niedhasya kla-the time when bathing is forbidden;
vtter uparjanam-means of livelihood.
. . . (Ninth Vilsa, 87. conchshell water, 88. water that has washed the
Lord's feet, 89. worship of Tulas, 90. the ground where Tulas grows,
91. the malak tree, 92. times when bathing is forbidden, 93. proper
ways to earn one's livelihood, . . .
Text 20
madhyhne vaivadevdi
rddha cnarpyam ucyate
vinrcm aane dos
tathnarpita-bhojane
madhyhne-at
midday;
vaivadeva-di-beginning
with
the
Vaivadevas; rddham-rddha; ca-and; anarpyam-what should not
be offered; ucyate-is said; vin-without; arcm-worship; aane-in
eating; do-faults; tath-so; anarpita-without offered; bhojane-in
eating.
. . . 94. midday duties, 95. the vaivadevas, 96. rddha, 97. what
should not be offered, 98. the offense of eating without having first
worshiped the Lord, 99. the sin of eating food not first offered to the
Lord, . . .
Text 21
naivedya-bhakaa santa
sat-sago 'sad-asagati
asad-gatir vaiavopahsa-ninddi-dukalam
naivedya-bhakaam-eating food offered to the Lord; santa-the
devotees of the Lord; sat-saga-association with the devotees of the
Lord; asad-asagati-avoiding the association of non-devotees; asadgati-the result of associating with non-devotees; vaiava-of the
devotees; upahsa-mocking; nind-offenses; di-beginning with;
dukalam-the inauspicious result.
. . . 100. eating food offered to the Lord, (Tenth Vilsa, 101. the
devotees of the Lord, 102. associating with the devotees of the Lord,
103. avoiding the association of non-devotees, 104. the result of
associating with non-devotees, 105. the inauspicious result obtained by
mocking or offending the devotees of the Lord, . . .
Text 22
sat bhaktir viu-stra
rmad-bhgavata tath
ll-kath ca bhagavaddharma sya nija-kriy
satm-of the devotees; bhakti-devotion; viu-stram-the Vaiava
scriptures; rmad-bhgavatam-rmad-Bhgavatam; tath-so; llkath-the narrations of the Lord's pastimes; ca-and; bhagavaddharma-the religion of the Lord; syam-evening; nija-kriy-own
duties.
. . . 106. giving respect to the devotees, 107. the Vaiava scriptures,
108. rmad-Bhgavatam, 109. narrations of the Lord's pastimes, 110.
the religion of devotional service to the Lord, (Eleventh Vilsa, 111.
evening duties, . . .
Text 23
karma-pta-parhras
tri-klrc vieata
nakta ktyny atho pjphala-siddhy-di daranam
karma-pta-materialist activities; parhra-renunciation; tri-klrcworship at three times of the day; vieata-specifically; naktam-at
night; ktyny-duties; atha-then; pj-of worship; phala-of the result;
siddhy-the perfection; di-beginning with; daranam-seeing the Deity.
. . . 112. renunciation of materialism, 113. worship at three times of the

day, 114. duties at night, 115. the final result obtained by worship,
116. seeing the Deity of the Lord, . . .
Text 24
viv-artha-dna vividhopacr nyna-praam
ayana mahimrcy
rman-nmnas tathdbhuta
viu-artha-dnam-giving gifts to the Lord; vividha-various; upacrkinds of worship; nyna-praam-fulfilling a need; ayanam-sleep;
mahim-the glory; arcy-of worship; rman-nmna-of the holy
name; tath-so; adbhuta-wonder.
. . . 117. giving gifts to the Lord, 118. various kinds of worship, 119.
fulfilling needs, 120. sleep, 121. the wonderful glory of worshiping the
Lord, 122. the wonderful glory of the Lord's holy name, . . .
Text 25
nmpardh bhakti ca
premthrayadaya
pakev ekda sg
r-dvday-aaka mahat
nmpardh-offenses to the holy name; bhakti-devotional service;
ca-and; prema-lobe; atha-then; rayadaya-beginning with
surrender; pake-in the paksas; ekda-ekda; sa-with; agparts; r-dvda-dvda; aakam-eight things; mahat-great.
. . . 123. offenses to the holy name, 124. devotional service, 125.
devotional love, 126. activities beginning with surrendering to the Lord,
(Twelfth and Thirteenth Vilsas, 127. duties in relation to the pakas,
128. ekda, 129. eight maha'-dvdas, . . .
Text 26
ktyni mrgardimseu dvdaev api
puracaraa-ktyni
mantra siddhasya lakaam
ktyni-duties; mrgardi-beginning with Margasirsa; mseu-in
the months; dvdaev-twelve; api-also; puracaraa-ktynipuracaraa; mantram-mantra; siddhasya-of one who has attained
perfection; lakaam-the charateristics.
. . . (Fourteenth, Fifteenth, and Sixteenth Vilsas, 130. duties in the

twelve months beginning with Mrgara, (Seventeenth Vilsa, 131.
puracaraa, 132. characteristics of the siddha-mantra, . . .
Text 27
mrty-virbhvana mrtipratih ka-mandiram
jroddhti r-tulasvivho 'nanya-karma ca
mrty-virbhvanam-appearance of the Deity; mrti-pratihestablishment of the Deity; ka-mandiram-the temple of Lord Ka;
jra-old temples; uddhti-repair; r-tulas-of r Tulas; vivhathe marriage; ananya-of the pure devotees; karma-activities; ca-and.
. . . (Eighteenth Vilsa, 133. manifestation of the Deity of the Lord,
(Nineteenth Vilsa, 134. installing the Deity of the Lord, (Twentieth
Vilsa, 135. the temple of Lord Ka, 136. repairing old temples, 137.
the marriage of r Tulas, and 138. the activities of the pure
devotees.
Text 28
tatra gurpasatti-kraam
kpay kadevasya
tad-bhakta-jana-sagata
bhakter mhtmyam karya
tm icchan sad-guru bhajet
tatra-there; guru-of the spiritual master; upasatti-approach; kraamthe cause; kpay-by the mercy; kadevasya-of Lord Kadeva;
tad-bhakta-jana-sagata-by the association of His devotees; bhakteof devotional service; mhtmyam-the glory; karya-hearing; tmthat; icchan-desiring; sad-gurum-a bona-fide spiritual master; bhajetshould worship.
The Reason Why One Should Take Shelter of a Genuine
Spiritual Master
By the mercy of Lord Kadeva hearing, in the company of the
devotees, the glories of pure devotional service, and yearning to attain
that service, one should take shelter of a bona-fide spiritual master.
It is by the mercy of Lord Kadeva that one attains the association of
the devotees. Devotional service is more glorious than liberation. The
word bhajet here means "one should take shelter".

Text 29
atrnubhyate nitya
dukha-re paratra ca
dusah ruyate strt
titred api t sudh
atra-here; anubhyate-is experienced; nityam-always; dukha-re-a
series of sufferings; paratra-in the next life; ca-and; dusahunbearable; ruyate-is heard; strt-from scripture; titret-shoudl
desire to cross beyond; api-and; tm-that; sudh-an intelligent
person.
In this lifetime one experiences a succession of sufferings, and in the
next life one is likely to experience another unbearable series of
sufferings. Hearing this truth from the scriptures, an intelligent person
will yearn to leave the world of birth and death.
Here someone may ask: How can ordinary people, who are attached to
material sense-happiness, desire to attain devotional service? To this I
reply: Desiring to escape the ocean of material sufferings, one will
desire to attain devotional service, and thus one will take shelter of a
bona-fide spiritual master. This action will be taken by an intelligent
person. A person who cannot understand that material life means
continued material sufferings is not intelligent. He is like an animal. It
may be that such a person is like a hunter or other great sinner, and
that is why he has lost his intelligence.
Text 30
tath coktam ekdaa-skandhe bhagavat r-dattena
labdhv su-durlabham idam- bahu-sambhavnte
mnuyam artha-dam anityam apha dhra
tra yatena na pated anu-mtyu yvan
nireyasya viaya khalu sarvata syt
tath-so; ca-and; uktam-spokenm; ekdaa-skandhe-in the Eleventh
Canto; bhagavat-by the Supreme Personality of Godhead; rdattena-r Datttreya; labdhv-attaining; su-durlabham-very rare;
idam-this; bahu-sambhavnte-after many births; mnuyam-human;
artha-dam-giving benefits; anityam-temporary; api-although; iha-here;
dhra-intelligent; tram-quickly; yateta-should strive; na-not; patetshould fall; anu-mtyu-the series of deaths; yvat-as long as;
nireyasya-for the best; viaya-the material sense objects; khaluindeed; sarvata-in all respects; syt-is.
This fact is affirmed by the Supreme Personality of Godhead, r
Datttreya in the following words (rmad-Bhgavatam 11.9.29):
"After many, many births and deaths one achieves the rare human
form of life, which, although temporary, affords one the opportunity to
attain the highest perfection. Thus, a sober human being should
immediately endeavor for the ultimate perfection in life and not fall
down into the cycle of repeated birth and death. After all, sense
gratification is available even in the most abominable species of life,
whereas Ka consciousness is only possible for a human being."*
Text 31
svaya r-bhagavat ca
n-deham dya su-labha su-surlabha
plava su-kalpa guru-karadhram
maynuklena nabhasvaterita
pumn bhavbdhi na taret sa tma-h
svayam-personally; r-bhagavat-by teh Supreme Personality of
Godhead; ca-and; n-deham-the human body; dyam-auspicious; sulabham-effortlessly attained; su-surlabham-very difficult to attain;
plavam-boat; su-kalpam-well made; guru-karadhram-the captain
being the spiritual master; may-by Me; anuklena-favirable;
nabhasvat-by winds; ritam-impelled; pumn-a person; bhavbdhimthe ocean of repeated birth and death; na-not; taret'crosses; sa-he;
tma-h-killer of the soul.
The Supreme Personality of Godhead Himself declares (rmadBhgavatam 11.20.17):
"The human body, which can award all benefit in life, is automatically
obtained by the laws of nature, although it is a very rare achievement.
This human body can be compared to a perfectly constructed boat
having the spiritual master as the captain and the instructions of the
Supreme Personality of Godhead as favorable winds impelling it on its
course. Considering all these advantages, a human being who does not
utilize his human life to cross the ocean of material existence must be
considered the killer of his own soul."*
This verse is spoken by Lord Ka, who is the original Supreme
Personality of Godhead, as is described in rmad-Bhgavatam 1.3.28.
The word dyam here means "the root of all auspicious results." The
human life is attained after many pious deeds. Without many millions
of struggles it is not possible to attain a human birth. Still, it seems to
come of its own accord.
Text 32
atha r-gurpasatti
tatraiva r-prabuddha-yogevaroktau
tasmd guru prpadyeta
jijsu reya uttamam
bde pare ca nita
brahmay upasamrayam
atha-now; r-gurpasatti-taking shelter of the spiritual master; tatrathere; eva-indeed; r-prabuddha-yogevara-uktau-in the statement of
r Prabhuddha, the master of yoga; tasmt-therefore; gurum-of a
spiritual master; prpadyeta-one should take shelter; jijsu-desirign
to know; reya-good; uttamam-highest; bde-in scriptures; paresupreme; ca-and; nitam-expert; brahmay-of the Supreme
Personality of Godhead; upasamrayam-taking shelter.
One Should Take Shelter of a Bona-fide Spiritual Master
r Prabhuddha, the great master of yoga, explained (rmadBhgavatam 11.3.21):
"Therefore any person who seriously desires real happiness must seek
a bona-fide spiritual master and take shelter of him by initiation. The
qualification of the bona-fide guru is that he has realized the
conclusions of the scriptures by deliberation and is able to convince
others of these conclusions. Such great personalities, who have taken
shelter of the Supreme Godhead, leaving aside all material
considerations, should be understood to be bond-fide spiritual
masters."*
Text 33
svaya r-bhagavad-uktau
mad-abhija guru nta
upsta mad-tmakam
svayam-personally; r-bhagavad-uktau-in the statement of the
Supreme Personality of Godhead; mad-abhijam-who knows me;
gurum-spiritual master; ntam-peaceful; upsta-should take shelter;
mad-tmakam-dedicated his heart to Me.
The Supreme Personality of Godhead Himself affirms (rmadBhgavatam 11.10.5):
"One should take shelter of a bona-fide spiritual master, who is
peaceful, who knows the truth about Me, and whose heart and mind
are fixed on Me."
Text 34
krama-dpikym- ca
vipramprdhvasta-kma-prabhti-ripu-ghaamnirmalga
gariha
bhakti kghri-pakeruha-yugala-rajo-rginm udvahantam
vettra veda-strgama-vimala-path sammata satsu dnta
vidy ya samvivitsu pravaa-tanu-man deika sasrayeta
krama-dpikym-in the Krama-dpik; ca-and; vipram-brhmaa;
prdhvasta-destroyed; kma-with lust; prabhti-beginning; ripuenemies; ghaam-engaged; nirmalgam-pure; gariham-exalted;
bhaktim-devotion; kghri-pakeruha-yugala-of Lord Ka's lotus
feet; raja-the dust; rginm-love; udvahantam-bearing; vettram-the
knower; veda-strgama-vimala-pathm-of the pure path of the
Vedas and Agamas; sammatam-concluded; satsu-among the devotees;
dntam-self-controlled; vidym-knowledge; ya-who; samvivitsuknows; pravaa-tanu-man-humble; deikam-guru; sasrayeta-should
take shelter.
r Krama-dpika' explains:
"One should take shelter of a bona-fide spiritual master, who is a
qualified brhmaa, who has conquered lust and all other enemies,
who is pure, exalted, devoted to the dust of Lord Ka's lotus feet,
fully aware of the pure path of the Vedas and Agamas, convinced of
the conclusions reached by the great devotees, self-controlled, eager
to learn about the Supreme Lord, and humble at heart."
Text 35
rutv api
tad-vijnrtha sad-gurum evbhigacchet
samit-pi rotriya brahma-niham
cryavn puruo veda
rutau-in the ruti; api-also; tad-vijnrtham-to attain knowledge; sadgurum-to a bona-fide spiritual master; eva-indeed; abhigacchet-one
must approach; samit-pi-with firewood in his hand; rotriyamlearned in the Vedas; brahma-niham-devoted to the Supreme
Personality of Godhead; cryavn-who has a spiritual master;
purua-a person; veda-knows.
In the Muaka Upaniad (1.2.12, it is said:
"To learn the transcendental subject matter one must approach a
spiritual master. In doing so one should carry fuel to burn in sacrifice.
The symptom of such a spiritual master is that he is expert in

understanding the Ved conclusion and therefore he constantly
engages in the service of the Supreme Personality of Godhead."*
In the Chndogya Upaniad (6.14.2, it is said:
"One who approaches a bona-fide spiritual master can understand
everything about spiritual realization."*
Text 36
atha gurpasatti-nityat
r-bhgavate daama-skandhe ruti-stutau
vijihka-vyubhir adnta-manas-turaga
ya iha yatanti yantu-mati-lolam upya-khida
vyasana-atnvita samavahya guro caraa
vaija ivja santya-kta-karadhra jaladhau
atha-now; guru-of a spiritual master; upasatti-taking shelter; nityateternality; r-bhgavate-in rmad-Bhgavatam; daama-skandheCanto Ten; ruti-stutau-in the Prayers of the Personified Vedas; vijitaconquered; hka-senses; vyubhi-and air; adnta-not controlled;
mana-of the mind; turagam-the horse; ya-who; iha-here; yatantistruggle; yantum-to control; ati-lolam-very eager; upya-khidastuggling in many ways; vyasana-troubles; ata-hundreds; anvitawith; samavahya-abandoning; guro-of the spiritual master; caraamthe feet; vaija-merchants; iva-like; aja-O unbron one; santy-are; a-not;
kta-accepted; karadhra-captain of the boat; jaladhau-in the ocean.
One Should Always Remain in the Shelter of the Spiritual Master
In rmad-Bhgavatam (10.87.33, the Personified Vedas affirm:
"O unborn Supreme Personality of Godhead, they who leave the shelter
of their spiritual master's lotus feet and, holding back the senses and
breath, struggle to control the wild horse of the mind, meet with a
hundred calamities. They are like merchants trying to sail on the ocean
in a boat without a captain."
Text 37
rutau ca
naia tarkea matir apaney
proktnyenaiva su-jnya preha
rutau-in the ruti; ca-and; na-not; ea-thus; tarkea-by logic; maticoncept; apaney-to be removed; prokt-said; anyena-by another; evaindeed; su-jnya-for good knowledge; preha-O dearest one.
In the Kaha Upaniad (1.2.9, it is said:
"O dear one, spiritual truth cannot be understood by material logic. It is
understood only hearing the explanations of the spiritual master."
Text 38
atha vieata r-guror lakani
mantra-muktvalym
avadtnvaya-uddha
svocitcra-tat-para
ram krodha-rahito
veda-vit sarva-stra-vit
atha-now; vieata-specifically; r-guro-of the spiritual master;
lakani-the qualities; mantra-muktvalym-in the Mantra-mukval;
avadt-saintly; anvaya-family; uddha-pure; sva-own; ucita-proper;
cra-activities; tat-para-devoted; ram-following varnasrama;
krodha-anger; rahita-without; veda-vit-knowing the Vedas; sarvastra-vit-knowing all the scriptures.
The Qualities of a Genuine Spiritual Master
In r Mantra-muktval it is said:
"A genuine spiritual master is saintly, born in a pure family, diligent in
performing his prescribed duties, a follower of varrama, devoid of
anger, learned in the Vedas and scriptures, . . .
rmad-Bhgavatam 11.3.21 (quoted in text 32, also describes the
qualities of a genuine spiritual master.
Text 39
raddhvn anasya ca
priya-vk priya-dar#ana
uci su-veas tarua
sarva-bhta-hite rata
raddhvn-faithful; anasya-non-envious; ca-and; priya-vk-speaks
sweetly; priya-dar#ana-is pleasing to the eye; uci-pure; su-veahas a pleasing appearance; tarua-young; sarva-bhta-hite'in the
welfare of all living beings; rata-engaged.
. . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure,
well-dressed, young, a person who works for the welfare of all living
beings, . . .
Text 40
dhmn anuddhata-mati
pro 'hant vimaraka
sad-guo 'rcsu kta-dh
ktaja iya-vatsala
dhmn-intelligent; anuddhata-mati-humble at heart; pra-perfect;
ahant-non-viloent;
vimaraka-thoughtful;
sad-gua-virtuous;
arcsu-in the worship of the Lord; kta-dh-enploying his intelligence;
ktaja-grateful; iya-vatsala-affectionate to his disciples.
. . . intelligent, humble at heart, perfect, non-violent, thoughtful,
virtuous, intent on worshiping the Lord, grateful, affectionate to his
disciples, . . .
Text 41
nigrahnugrahe akto
homa-mantra-paryaa
uhpoha-prakra-ja
uddhtm ya kplaya
ity-di-lakaair yukto
guru syd garima-nidhi
nigraha-punishment; anugrahe-and mercy; akta-able; homa-mantraparyaa-devoted to homa and mantras; uhpoha-prakra-jaexamining all sides of an issue; uddhtm-pure at heart; ya-who;
kplaya-merciful; ity-di-lakaai-qualities beginning with these;
yukta-endowed; guru-a spiritual master; syt-is; garima-nidhi-a
treasury of saintly qualities.
. . . capable of both punishment and mercy, devoted to mantras and
yajas, examining all sides of an issue, pure at heart, and merciful. A
genuine spiritual master has these and many other virtues. He is a
treasure-house of virtues."
Text 42
agastya-sahity ca
devatopsaka nto
visayev api nispha
adhytma-vid brahma-vd
veda-strrtha-kovida
agastya-sahitym-in the Agastya-sahit; ca-and; devatopsakaworshiping the Supreme Personality of Godhead; nta-peaceful;
visayev-in the obejcts of the material senses; api-also; nisphawithout desire; adhytma-vit-learned in spiritual truth; brahma-vd-a
prpounder of spiritual truth; veda-strrtha-kovida-learned in the
Vedas and scriptures.
In the Agastysa-sahita' it is said:
"A genuine spiritual master is a worshiper of the Supreme Personality
of Godhead, peaceful, free of material desires, aware of the spiritual

truth, a teacher of the spiritual truth, learned in the Vedas and
scriptures, . . .
Text 43
uddhartu caiva sahartu
samartho brhmaottama
tattva-jo yantra-mantr
marma-bhett rahasya-vit
uddhartuto deliver; ca-and; eva-indeed; sahartum-to quell;
samartha-able; brhmaottama-the best of brhmaas; tattva-the
truth; ja-knowing; yantra-mantrm-of yantras and rituals; marmabhett-cutting doubts; rahasya-vit-knowing the secrets of spiritual
truth.
. . . able to deliver others, able to surmount obstacles, the best of
brhmaas, expert in yantras and mantras, one who goes to the heart
of the matter, aware of the secrets of spiritual philosophy, . . .
Text 44
puracaraa-kd dhomamantra-siddha prayoga-vit
tapasv satya-vd ca
ghastho gurur ucyate
puracaraa-kt-a performer of puracaraa; homa-mantra-siddhaexpert at chanting mantras in yajnas; prayoga-vit-aware of what is
needed; tapasv-austere; satya-vd-truthful; ca-and; ghastha-a
householder; guru-spiritual master; ucyate-is said.
. . . a performer of purcaraa, expert at chanting mantras in yajas,
aware of what is needed, austere, and truthful. These are the qualities
of a householder spiritual-master."
Text 45
viu-smtau
paricary-yso-lbhalipsu iyd guru na hi
kp-sindhu su-sampra
sarva-sattvopakraka
viu-smtau-in the Viu-smti; paricary-worship; ysa-fame;
lbha-attainment; lipsu-desirign; iyt-from his disciple; guru-a
spiritual master; na-not; hi-indeed; kp-sindhu-an ocean of mercy;
su-sampra-very perfect; sarva-sattvopakraka-doing good to
everyone.
In the Viu-smti it is said:
"A person who is greedy to get worship, praise, and money from his
disciple is not a true spiritual master. A true spiritual master is an
ocean of mercy, perfect, a person who does good to everyone, . . .
Text 46
nispha sarvata siddha
sarva-vidy-virada
sarva-saaya-sacchettnalaso gurur hta
nispha-desireless; sarvata-in all ways; siddha-perfect; sarva-vidyvirada'expert in all knowledge; sarva-saaya-sacchett-able to
cut apart all doubts; analasa-not lazy; guru-spiritual master; htasaid.
. . . free of all material desires, completely perfect, learned in all
knowledge, able to cut apart all doubts, and not lazy."
Texts 47 and 48
r-nrada-pacartre r-bhagavan-nrada-samvde
brhmaa sarva-kla-ja
kuryt sarvev anugraham
tad-abhvd dvija-reha
nttm bhagavan-maya
bhavittm ca sarva-ja
stra-ja sat-kriy-para
siddhi-traya-samyukta
cryatve 'bhiecita
r-nrada-pacartre-in r Nrada-pancaratra; r-bhagavan-nradasamvde-in a conversation of the Supreme Personality of Godhead and
r Nrada; brhmaa-a brhmaa; sarva-kla-ja-aware of
appropriate situations; kuryt-should do; sarvev-in all; anugrahammercy; tad-abhvt-in the basence of such a person; dvija-reha-O
best of brhmaas; nttm-peaceful at heart; bhagavan-maya-and
devoted to the Supreme Personality of Godhead; bhavittm-pure in
heart; ca-and; sarva-ja-all-knowing; stra-ja-learned in the
scriptures; sat-kriy-para-devoted to pious deeds; siddhi-trayasamyukta-endowed with three perfections; cryatve-as a spiritual
master; abhiecita-may be anointed.
In r Nrada-pacartra the Supreme Personality of Godhead explains
to r Nrada:
"O best of brhmaas, a spiritual master should be an exalted

brhmaa who knows everything at all times and who is merciful to
everyone. In the absence of such a highly qualified person a spiritual
master may be a katriya who is peaceful at heart, devoted to the
Supreme Personality of Godhead, pure in heart, all-knowing, learned in
the scriptures, devoted to pious deeds, and endowed with three
perfections.
Texts 49 and 50
katra-vi-dra-jtn
katriyo 'nugrahe kama
katriyasypi ca guror
abhvd ido yadi
vaiya syt tena krya ca
dvaye nityam anugraha
sajtyena drea
tdena mah-mate
anugrahbhiekau ca
kryau drasya sarvad
katra-vi-dra-jtnm-of those who are born as ksatriyas, vaisyas,
and sudras; katriya-ksatriya; anugrahe-in mercy; kama-is
competent; katriyasya-of a ksatriya; api-also; ca-and; guro-guru;
abhvt-in the absence; ida-like this; yadi-if; vaiya-vaisya; sytis; tena-by him; krya-should be done; ca-and; dvaye-in both; nityamalways; anugraha-merciful; sajtyena-like him; drea-by a sudra;
tdena-like
that;
mah-mate-O
noble-hearted
one;
anugrahbhiekau-merciful; ca-and; kryau-should be done; drasyaof a sudra; sarvad-always.
"Such a katriya spiritual master should be merciful to the katriyas,
vaiyas, and dras. In the absence of such a katriya spiritual master
one should accept a vaiya spiritual master who is always merciful to
the vaiyas and dras. In the absence of such a vaiya spiritual
master a dra may accept a dra as a spiritual master."
Text 51
ki ca
varottame 'tha ca gurau
sati y virute 'pi ca
sva-deato 'tha vnyatra
neda krya ubhrthin
kimca-furthermore; varottame-in the best of varnas; atha-then; caand; gurau-a spiritual master; sati-is; y-who; virute-heard; api-and;
ca-and; sva-deata-from one's own country; atha-then; v-or;
anyatra-in another; na-not; idam-this; kryam-to be done; ubhrthinby one who desires auspiciousness.
Furthermore:
If a famous brhmaa spiritual-master is present in one's own district,
a person who desires auspiciousness will not travel somewhere else to
accept initiation from someone other than him.
Text 52
vidyamne tu ya kuryt
yatra tatra viparyayam
tasyehmutra na syt
tasmc chstroktam caret
katra-vi-dra-jtya
prtilomya na dkayet
vidyamne-beings so; tu-indeed; ya-one who; kuryt-may do; yatrawhere; tatra-there; viparyayam-the opposite; tasya-of him; iha-here;
amutra-and in the next life; na-destruction; syt-is; tasmt-from
that; stroktam-spoken by the scriptures; caret-should do; katraksatriya; vi-vaisya; dra-sudra; jtya-birth; prtilomyam-inverted
order; na-not; dkayet-should give initiation.
A person who accepts a spiritual master from a lower caste meets
destruction in this life and the next. Therefore one should follow this
instruction of the scriptures. A katriya, vaiya, or dra should not
give initiation to a person of a higher caste.
Text 53
pdme ca
mah-bhgavata-reho
brhmao vai gurur nm
sarvem eva lokn
asau pjyo yath hari
pdme-in the Padma Pura; ca-and; mah-bhgavata-reha-the
best of great devotees; brhmaa-a brhmaa; vai-indeed; guruspiritual master; nm-of men; sarvem-all; eva-and; loknmpeople; asau-he; pjya-to be worshiped; yath-as; hari-Lord Ka.
In the Padma Pura it is said:
"A brhmaa who is a great devotee of the Supreme Personality of
Godhead is the spiritual master of all human beings. Everyone should
worship him as if he were Lord Ka Himself.
Text 54
mah-kula-prasto 'pi
sarva-yajeu dkita
sahasra-khdhyy ca
na guru syd avaiava
mah-kula-prasta-born in a noble family; api-also; sarva-yajeu-in
all yajnas; dkita-initiated; sahasra-khdhyy-learned in a
thousand branches of the Vedas; ca-and; na-not; guru-a spiritual
master; syt-is; avaiava-not a devotee of the Lord.
"However, a person born in an aristocrat family, initiated in all yajas,
and learned in a thousand branches of the Vedas, but not a devotee of
Lord Viu, cannot be a genuine spiritual master.
In the Pacartra it is said:
avaiavopadiena
mantrea niraya vrajet
puna ca vidhin samyag
grhayed vaiavd guro
"By chanting a mantra given by a spiritual master who is not a devotee
of Lord Viu, one goes to hell. Such a disciple should be initiated
again, this time by a spiritual master who is a devotee of Lord Viu."
Text 55
ghta-viu-dkko
viu-pj-paro nara
vaiavo 'bhihito 'bhijair
itaro smd avaiava
ghta-viu-dkka-accepted initiation in the worship of Lord
Viu; viu-pj-para-devoted to the worship of Lord Viu; nara-a
person; vaiava-a devotee of Lord Viu; abhihita-is called;
abhijai-by the wise; itara-other; smt-than him; avaiava-not a
devotee.
"A person who has accepted initiation in the worship of Lord Viu and
who is devoted to the worship of Lord Viu is called a devotee of Lord
Viu by the wise. One who is not like him is not a devotee of Lord
Viu."
Text 56
atha aguru-lakaa
tattva-sgare
bahv- drgha-str ca
viaydiu lolupa
hetu-vda-rato duo
'vg-vd gua-nindaka
atha-now; a-not; guru-a spiritual master; lakaam-the qualities;
tattva-sgare-in the Tattva-sgara; bah--one who eats voraciously;
drgha-str-dresses in opulent clothing; ca-and; viaydiu-in the
objects of material sense gratification; lolupa-is greedy; hetu-vdarata-attracted to arguing with others and a follower of the atheist
philosophies; dua-wicked; avg-vd-not an eloquent speaker;
gua-nindaka-filled with vices.
The Characteristics of A Person Who Is Not A Genuine Spiritual Master
In the Tattva-sgara it is said:
"A person who eats voraciously, wears opulent clothing, is greedy after
sense pleasures, loves to argue, is a follower of the atheist
philosophers, is wicked, speaks what should not be spoken, has many
vices, . . . .
The phrase "speaks what should not be spoken" means that such a
person preaches that one should perform sinful deeds.
Text 57
arom bahu-rom ca
ninditrama-sevaka
kla-danto 'sitauha ca
durgandhi-vsa-vhaka
arom-without
hair;
bahu-rom-with
abundant
hair;
ca-and;
ninditrama-sevaka-a servant of wicked men; kla-danta-with black
teeth; asitauha-black lips; ca-and; durgandhi-vsa-vhaka-with
bad breath and heavy breathing.
. . . has either a big beard or no beard, is a servant of wicked men, has
black teeth, black lips, and bad breath, breathes heavily, . . .
Text 58
dua-lakaa-sampanno
yadyapi svayam vara
bahu-pratigrahsakta
crya r-kayvaha
dua-lakaa-sampanna-filled
with
faults;
yadyapi-although;
svayam'personally; vara-able; bahu-many; pratigraha-donations;
sakta-attached; crya-a spiritual master; r-of good fortune;

kaya-the destruction; vaha-bringing.
. . . has a host of faults, and, although financially well situated is
greedy for more and bigger donations, is the kind of spiritual master
that destroys the good fortune of his disciples."
Text 59
atha iya-lakani
mantra-muktvaly
iya uddhnvaya rmn
vinta priya-dar#ana
satya-vk puya-carito
'dabhra-dhr dambha-varjita
atha-now; iya-of a true disciple; lakani-the qualities; mantramuktvalym-in
the
Mantra-Muktval;
iya-a
disciple;
uddhnvaya'faithful;
rmn-glorious;
vinta-humble;
priyadar#ana-pleasing to the eyes; satya-vk-truthful; puya-caritapious; adabhra-dh-intelligent; dambha-varjita-honest and without
hypocrisy.
The Qualities of a Genuine Disciple
In the Mantra-Muktval it is said:
"A genuine disciple is faithful, glorious, humble, pleasing to the eye,
truthful, pious, intelligent, honest, not a hypocrite, . . .
Text 60
kma-krodha-parityg
bhakta ca guru-pdayo
devat-praava kyamano-vgbhir div-niam
kma-krodha-parityg-free of lust and anger; bhakta-devoted; caand; guru-pdayo-to the spiritual master's feet; devat-praavadevoted to the Supreme Personality of Godhead; kya-with ody;
mana-mind; vgbhi-and words; div-niam-day and night.
. . . free of lust and anger, devoted to his spiritual master's feet, with
body, mind, and words devoted to the Supreme Personality of Godhead
day and night, . . .
Text 61
nirujo nirjiteaptaka raddhaynvita
dvija-deva-pitn ca
nityam arc-paryaa
niruja-healthy; nirjitea-ptaka-sinless; raddhaynvita-faithful;
dvija-deva-pitnm-of the devas; brhmaa, and pits; ca-and; nityamalways; arc-paryaa-devoted to the worship.
. . . healthy, sinless, faithful, always devoted to the worship of the
devas, brhmaas, and pits, . . .
Text 62
yuv viniyateakaraa karulaya
ity-di-lakaair yukta
iyo dkdhikravn
yuv-young; viniyatea-karaa-sense-controlled; karulaya-kind;
ity-di-lakaai-with qualities that begin with these; yukta-endowed;
iya-disciple; dk-for initiation; adhikravn-qualified.
. . . young, in full control of his senses, and kind. A person who has
these and other virtues is qualified for initiation.
Text 63
ekdaa-skandhe ca
amny amatsaro dako
nirmamo dha-sauhda
asatvaro 'rtha-jijsur
anasyur amogha-vk
ekdaa-skandhe-in the Eleventh Canto; ca-and; amny-without pride;
amatsara-without envy; daka-expert; nirmama-without false
possessiveness;
dha-firm;
sauhda-friendship;
asatvaraunagitated; artha-jijsu-eager to learn the truth; anasyu-not
hostile; amogha-vk-who does not speak uselessly.
In rmad-Bhgavatam (11.10.6, it is said:
"A genuine disciple is prideless, non-envious, diligent, free of falsepossessiveness, a sincere friend of his spiritual master, eager to learn
the truth, not hostile to others, and averse to useless conversation."
Text 64
athopekya
agastya-sahitym
alas malina kli
dmbhik kpas tath

daridr rogio rua
rgio bhoga-llas
atha-now; upekya-who should be rejected; agastya-sahitym-in
the
Agastya-samhita;
alas-lazy;
malina-contaminated;
kli'agitated; dmbhik-proud; kpa-miserly; tath-so; daridrwretched; rogia-diseased; rua-angry; rgia-passionate; bhogallas-greedy for sense pleasures.
Who Should Be Rejected
In the Agastya-sahita' it is said:
"They who are lazy, unclean, agitated, proud, miserly, wretched,
diseased, angry, passionate, greedy for sense pleasures, . . .
The word "agitated" here means "agitated for no good reason".
Text 65
asya-matsara-grast
ah parua-vdina
anyyoparjita-dhan
para-dra-rat ca ye
asya-matsara-grast-gripped by envy and hostility; ah'cheaters;
parua-vdina-speaking harshly; anyya-without reason; uprjitaearned; dhan-ealth; para-dra-rat'adulterers; ca-and; ye-who.
. . . in the grip of envy and hostility, cheaters, filled with harsh words,
greedy to accumulate wealth for no good reason, adulterers, . . .
Text 66
vidu vairia caiva
aj paita-mnina
bhraa-vrat ca ye khavttaya piun khal
vidum-of the learned; vairia-enemies; ca-and; eva-indeed; ajfools; paita-mnina-thinking themselves wise; bhraa-vratbroken vows; ca-and; ye-who; kaha-wicked; vttaya-means of
livelihood; piun-cruel and insulting; khal-wicked.
. . . enemies of the learned, fools although they think themselves very
wise, fallen from their vows, earning their livelihood by foul means,
harsh, insulting, wicked, . . .
Text 67
bahv-ina krra-ce
durtmna ca nindit
ity evam dayo 'py anye
ppih purudham
bah-ina-eating voraciously; krra-ce-cruel; durtmna-wicked
at heart; ca-and; nindit-degratded; ity-thus; evam-in this way;
daya-beginning with api-also; anye-others; ppih-sinners;
purudham-the lowest of men.
. . . voracious eaters, cruel, wicked at heart, degraded, and sinful, the
lowest of men who have these and a host of other faults, . . .
Text 68
aktyebhyo 'nivry ca
guru-iksahiava
evam-bhta parityajy
iyatve nopakalpit
aktyebhya-from what should not be done; anivry-not turning
away; ca-and; guru-ik-the teaching of the spiritual master;
asahiava-unable to tolerate; evam-bhta-thus; parityajy-should
be rejected; iyatve-as disciples; na-not; upakalpit-fit.
. . . who do not turn away from what should not be done, and who
cannot bear to follow the spiritual master's teachings should be
rejected. They are not fit to be disciples.
Texts 69 and 70
yady ete hy upakalperan
devat-kroa-bhjan
bhavantha daridrs te
putra-dra-vivarjit
nrak caiva dehnte
tiryaca prabhavanti te
yady-if; ete-they; hy-indeed; upakalperan-accept; devat-kroabhjan-the object of the anger of the Supreme Personality of
Godhead; bhavanti-become; iha-here; daridr-poor; te-they; putradra-vivarjit-without wife or children; nrak-residents of hell; caand; eva-indeed; deha-of the body; ante-at the end; tiryaca-animals;
prabhavanti-are born; te-they.
"Spiritual masters that accept disciples like these become the objects
of the Supreme Personality of Godhead's anger. In this life they
become poverty-stricken and are abandoned by wife and children and
at death they go to hell. Finally they are born as animals."

Text 71
hayara-pacartre
jaimini sugata caiva
nstiko nagna eva ca
kapila ckapda ca
a ete hetu-vdina
hayara-pacartre-in the Hayara-pacartra; jaimini-jaimini;
sugatas"-Sugata; ca-and; eva-indeed; nstika-Nastika; nagna-Nagna;
eva-indeed; ca-and; kapila-pseudo-Kapila; ca-and; akapdaAkapdas; ca-and; a-six; ete-these; hetu-vdina-philosophers.
In the Hayara-pacartra it is said:
"The si atheist philosophers are Jaimini, Sugata, Nstika, Nagna,
pseudo-Kapila, and Akapda.
Text 72
etan-matnusrea
vartante ye nardhm
te hetu-vdina prokts
tebhyas tantra na dpayed iti
etat-of them; mata-the philosophies; anusrea-by following; vartantebecome; ye-who; nardhm-the lowest of men; te-they; hetuvdina-philsophers; prokt-said; tebhya-to them; tantram-the rules
of worship; na-not; dpayet-should be given; iti-thus.
They who follow their ideas become the lowest of men. Although these
followers may be called philosophers in this world, one should not give
initiation to them.
Text 73
tayo park cnyonya
ekbda saha-vsata
vyavahra-svabhvnubhvenaivbhijyate
tayo-of the two; park-examination; ca-and; anyonyam-mutual;
ekbdam-for one year; saha-vsata-living together; vyavahraactions; svabhva-character; anubhvena-by seeing; eva-indeed;
abhijyate-is born.
The prospective spiritual master and disciple should live together for
one year and, carefully examining each other's activities and
character, test each other to see if they are qualified.

Text 74
atha parkaam
mantra-muktvaly
tayor vatsara-vsena
jtnyonya-svabhvayo
gurut iyat ceti
nnyathaiveti nicaya
atha-now; parkaam-the test; mantra-muktvalym-in Mantramuktval; tayo-of the two of them; vatsara-for one year; vsena-by
residence; jta-known; anyonya-of each other; svabhvayo-teh
natures; gurut-the status of a spiritual master; iyat-the status of a
disciple; ca-and; iti-thus; na-not; anyath-otherwise; eva-indeed; itithus; nicaya-determination.
The Test
In the Mantra-Muktval it is said:
"The prospective spiritual master and disciple should live together for
one year. In this way they will come to understand each other's nature.
Then it will be known whether the spiritual master is a genuine spiritual
master and the disciple a genuine disciple. There is no other way to
know this."
Text 75
ruti ca
nsamvatsara-vsine deyt
ruti-the ruti-stra; ca-and; na-not; a-without; samvatsara-for a
year; vsine-living togther; deyt-should be given.
The ruti-stra explains:
"The spiritual master should not give initiation without first living for a
year with his disciple."
Text 76
sra-sagrahe 'pi
sad-guru svrita iya
varam eka parkayet
sra-sagrahe-in the Sra-sagraha; api-also; sad-guru-a genuine
spiritual master; svritam-taking shelter; iyam-disciple; varamyear; ekam-one; parkayet-should examine.
In the Sra-sagraha it is said:
"For one year the spiritual master should examine his prospective
disciple."
Text 77
rji cmtyaj do
patn-ppa sva-bhartari
tath iyrjita ppa
guru prpnoti nicitam
rji-on the king; ca-and; amtyaj-from the ministers; do-faults;
patn-ppam-the sins of the wife; sva-bhartari'on her husband; tathso; iya-by the disciple; arjitam-earned; ppam-sin; guru-the
spiritual master; prpnoti-attains; nicitam-indeed.
"The faults of a counselor fall on his king, and a the sins of a wife fall
on her husband. In the same way a spiritual master attains the sins of
his disciple. That is certain."
Text 78
krama-dpiky tu
santoayed akuilrdratarntartm
ta svair dhanai sva-vapupy anukla-vy
abda-traya kamalanbha-dhiyti-dhras
tue vivakatu gurv atha mantra-dkm
krama-dpikym-in the Krama-dpik; tu-indeed; santoayet-should
satisfy; akuila-not crooked; ardratara-melting with affection;
antartm-within his heart; tam-him; svai-with his own; dhanaiwealth; sva-vapu-with body; api-and; anukla-vy-with favorable
words; abda-trayam-for three years; kamalanbha-of the lotus-navel
Pura; dhiy-with thoughts; ati-dhra-very sober; tue-satisfied;
vivakatu-should ask; gurau-teh spiritual master; atha-then; mantra-in
the mantra; dkm-initiation.
In the Krama-dpik it is said:
"His heart melting with sincere love and his thoughts fixed on the
Supreme Personality of Godhead whose navel is like a lotus flower, the
prospective disciple should, with his wealth, body, and pleasing words
serve his spiritual master for three years. Then, when the spiritual
master is satisfied, the disciple may ask for initiation in chanting the
sacred mantras."
Text 79
atha vieata r-guru-sev-vidhi
kaurme r-vysa-gtym
uda-kumbha kun pupa

samidho 'syharet sad
mrjana lepana nitya
agn vsas caret
atha-then; vieata-specifically; r-guru-sev-of service to the
spiritual master; vidhi-the rules; kaurme-in the Krma Pura; rvysa-gtym-in the r Vysa-gt; uda-of water; kumbham-a pot;
kun-kua grass; pupam-flower; samidha-fuel; asya-of him; haretshould fetch; sad-regularly; mrjanam-cleaning and massaging;
lepanam-anointing; nityam-always; agnm-of the limbs; vsasm-of
the garments; caret-should do.
Service to the Spiritual Master
In the Krma Pura, r Vysa-gt, it is said:
"The disciple should regularly fetch water, kua grass, flowers, and
fuel. He should regularly wash the spiritual master's clothing, anoint
him with sandal paste, and massage his limbs.
Text 80
nsya nirmlya-ayana
pdukopanahv api
kramed sana chy
sand v kadcana
na-not; asya-of him; nirmlya-remnant; ayanam-bed; pduka-wooden
sandal; upanahau-leather sandal; api-also; kramet-should step;
sanam-seat; chym-shadow; sandm-dish; v-or; kadcana-ever.
"Never should the disciple sleep on the spiritual master's bed, wear his
shoes, sit on his seat, cross his shadow, or eat from his plate.
Text 81
sndhayed danta-khdn
ktya csmai nivedayet
sndhayet-should prepare; danta-khdn-toothbrush-twig and
other articles; ktyam-to be done; ca-and; asmai-to him; nivedayetshould ask.
"The disciple should prepare his spiritual master's toothbrush-twig and
other things like that, and he should ask what service he should
perform.
Text 82
anpcchya na gantavya
bhavet priya-hite rata

na pdau srayed asya
sannidhne kadcana
anpcchya-without asking; na-not; gantavyam-to be gone; bhavetmay be; priya-hite-to please; rata-engaged; na-not; pdau-feet;
srayet-should place; asya-of him; sannidhne-near; kadcana-ever.
"The disciple should not leave without first asking permission. She
should always try to please his spiritual master. He should never place
his feet near his spiritual master.
Text 83
jmbha-hsydika caiva
kaha-prvaraa tath
varjayet sannidhau nitya
athsphoanam eva ca
jmbha-yawning; hsya-laughing; dikam-beginning with; ca-and; evaindeed; kaha-prvaraam-filling the throat with loud sounds; taththen; varjayet-shen avoid; sannidhau-near; nityam-always; atha-then;
sphoanam-snapping the fingers; eva-indeed; ca-and.
"In the company of the spiritual master the disciple should never yawn,
laugh, snap his fingers, or do other impolite activities.
Text 84
ki ca
reyas tu guruvad-vttir
nityam eva samcaret
guru-putreu dreu
guro caiva sva-bandhuu
kimca-furthmore; reya-welfare; tu-indeed; guruvad-vtti-activities
like to the spiritual master; nityam-alwasy; eva-indeed; samcaretshould perform; guru-of the spiritual master; putreu-the children;
dreu-wife; guro-of the spiritual master; ca-adn; eva-indeed; svabandhuu-relatives.
It is further said:
"To the spiritual master's children, wife, and relatives the disciple
should offer the same kind of respectful treatment he offers to the
spiritual master himself.
Text 85
utsdana vai gtr
snpanocchia-bhojane
na kuryd guru-putrasya
pdayo aucam eva ca
utsdanam-massaging; vai-indeed; gtrm-of the limbs; snpanabathing; ucchia-remnants; bhojane-eating; na-not; kuryt-should do;
guru-putrasya-of the spiritual master's child; pdayo-of the feet;
aucam-washing; eva-indeed; ca-and.
"However, the disciple should not wash the feet of his spiritual
master's son. Nor should he massage his limbs, eat the remnants of his
meals, or arrange for his bath.
Text 86
guruvat paripjya ca
sa-var guru-yoita
asavars tu sampjy
pratyutthnbhivdanai
guruvat-like the spiritual master; paripjya-worshipable; ca-and; savar-of the same varna; guru-yoita-the wife of the spiritual master;
asavar-not of the same varna; tu-indeed; sampjy-worshipable;
pratyutthna-rising; abhivdanai-with salutations.
"If the spiritual master's wife is of the same vara as he, then she
should be honored as he is. If she is of a different vara she should be
honored by rising from one's seat and speaking salutations.
Text 87
abhyajana snpana ca
gatrotsdanam eva ca
guru-patny na kryi
ken ca prasdhanam
abhyajanam-anointing; snpanam-bathing; ca-and; gatrotsdanammassaging the limbs; eva-indeed; ca-and; guru-of thespiritual master;
patny-by the wife; na-not; kryi-to be done; kenm-of the hair;
ca-and; prasdhanam-arranging.
"The spiritual master's wife should not anoint with sandal paste, bathe,
or massage her husband's disciples. Nor should she com their hair."
Text 88
devy-game r-ivoktau
guru-ayysana yna
pduke pda-phakam
snnodaka tath chy

laghayen na kadcana
devy-game-in the Devy-gama; r-ivoktau-in the statement of Lord
iva; guru-of the spiritual master; ayy-the bed; sanam-the seat;
ynam-the vehicle; pduke-the shoes; pda-phakam-teh footstool;
snnodakam-the bath-water; tath-so; chym-teh shadow; laghayenmay overstep; na-not; kadcana-ever.
In the Devy-gama, Lord iva explains:
"Never should the disciple sleep in the spiritual master's bed, sit on his
seat, use his vehicle, wear his shoes, use his footstool, bathe in his
bath-water, or step on his shadow.
Text 89
guror agre pthak-pj
advaita ca parityajet
dk vykhy prabhutva ca
guror agre vivarjayet
guro-od the spiritual master; agre-in the presence; pthak-pjmspecif worship; advaitam-not different; ca-and; parityajet-should
abandon; dkm-initiation; vykhym-explanation; prabhutvammastery; ca-and; guro-of the spiritual master; agre-in the presence;
vivarjayet-should abandon.
"One should not allow oneself to be worshiped in the presence of his
spiritual master, nor should one claim that one is as good as his
spiritual master. In the presence of one's spiritual master one should
not give initiation, give explanations, or assume the role of a master or
a powerful person."
Text 90
r-nradoktau
yatra yatra guru payet
tatra tatra ktjali
praamed daavad bhmau
chinna-mla iva druma
r-nrada-of r Nrada; uktau-in the statement; yatra yatrawherever; gurum-the spiritual master; payet-one sees; tatra tatrathere; ktjali-with folded hands; praamet-should bow down;
daavat-like a stick; bhmau-to the ground; chinna-cut; mla-at the
root; iva-like; druma-a tree.
r Nrada Muni explains:
"Wherever one sees his spiritual master, one should offer obeisances
to him with folded hands. One should fall like a stick to the ground. One
should fall like a tree cut at its root.
Text 91
guror vkysana yna
pdukopanahau tath
vastra chy tath iyo
laghayen na kadcana
guro-of the spiritual master; vkya-the words; sanam-seat; ynamvehicle; pdukopanahau-shoes; tath-so; vastram-clothing; chymshadow; tath-so; iya-the disciple; laghayen-should step over; nanot; kadcana-ever.
"Never should the disciple disobey his spiritual master's words, sit on
his seat, use his vehicle, wear his shoes or clothing, or step on his
shadow."
Text 92
r-manu-smtau
nodhared guror nma
parokam api kevalam
na caivsynukurvta
gati-bhaa-ceitam
r-manu-smtau-in r Manu-smti; na-not; udharet-should speak;
guro-of the spiritual master; nma-the name; parokam-not present;
api-even; kevalam-sacred; na-not; ca-and; eva-indeed; asya-of him;
anukurvta-should imitate; gati-walking; bhaa-talking; ceitamactions.
In r Manu-smti it is said:
"One should not speak the sacred name of his spiritual master, even if
the spiritual master is not present. Neither should one imitate the style
of his spiritual master's walking, talking, or way of doing things.
Text 93
guror gurau sannihite
guruvad vttim caret
na cviso guru
svn gurn abhivdayet
guro-of the spiritual master; gurau-when the spiritual master;
sannihite-is present; guruvat-like the spiritual master; vttim-actions;
caret-should do; na-not; ca-and; avisa-without being sent;
guru-by the spiritual master; svn-to one's own; gurn-elder
relatives; abhivdayet-should offer respectful obeisances.

"One should not imitate the way one's spiritual master acted in the
presence of his spiritual master. Neither should one offer obeisances to
his elder relatives without his spiritual master's permission."
Text 94
r-nrada-pacartre
yath tath yatra tatra
na ghyc ca kevalam
abhakty na guror nma
ghyc ca yattmavn
r-nrada-pacartre-in r Nrada-pacartra; yath-as; tath-so;
yatra-where; tatra-there; na-not; ghyt-should speak; ca-and;
kevalam-alone; abhakty-without devotion; na-not; guro-of the
spiritual master; nma-the name; ghyt-should speak; ca-and;
yata-controlled; tmavn-whose self.
In r Nrada-pacartra it is said:
"One should never, under any circumstances, speak the sacred name
of his spiritual master. A self-controlled disciple will never speak the
name of his spiritual master without respect and devotion.
Text 95
praava rs tato nma
viu-abdd anantaram
pda-abda-sameta ca
nata-mrdhjali-yuta
praava-O; r-r; tata-then; nma-the name; viu-abdt-from
the word Viu; anantaram-after; pda-pda; abda-the word;
sametam-with; ca-and; nata-bowed; mrdha-head; ajali-yuta-with
folded hands.
"When speaking his spiritual master's name one should fold one's
hands, bow one's head, and preface his spiritual master's name with
the words Om- r Viupda."
Text 96
ki ca
na tam jpayen moht
tasyj na ca laghayet
nnivedya guro kicid
bhoktavya v guros tath
kimca-furthermore; na-not; tam-him; jpayet-should give orders;

moht-out of illusion; tasya-of him; jm-the order; na-not; ca-and;
laghayet-should disobey; na-not; anivedya-without asking permission;
guro-of the spiritual master; kicit-something; bhoktavyam-to be
eaten; v-or; guro-of the spiritual master; tath-so.
It is further said:
"One should not become bewildered and give orders to his spiritual
master. One should not disobey the order of his spiritual master. One
should not eat anything without first taking permission from his
spiritual master."
Text 97
anyatra ca
yntam agrato gacched
gacchanta tam anuvrajet
sane ayane vpi
na tihed agrato guro
anyatra-in another scripture; ca-and; yntam-coming; agrata-in the
presence; gacchet-should go; gacchantam-going; tam-him; anuvrajetshould follow; sane-on the seat; ayane-on the bed; v-or; api-also;
na-not; tihet-should stay; agrata-in the presence; guro-of the
spiritual master.
In another scripture it is said:
"When the spiritual master approaches, the disciple should go to meet
him. When the spiritual master departs, the disciple should follow him.
The disciple should not lie on his bed or sit on an sana in the presence
of his spiritual master.
Text 98
yat kicid anna-pndi
priya dravya manoramam
samarpya gurave pact
svaya bhujta praty-aham
yat-what; kicit-something; anna-food; pna-drink; di-beginning with;
priyam-favorite; dravyam-thing; manoramam-pleasing to the heart;
samarpya-offering; gurave-to the spiritual master; pact-after;
svayam-personally; bhujta-should eat; praty-aham-every day.
"Whatever food and drink the spiritual master likes, whatever pleases
his heart, the disciple should offer to his spiritual master. When the
spiritual master is finished eating, the disciple may eat the remnants of
his meal. He should do this every day."
Text 99
r-viu-smtau
na guror apriya kuryt
tita pito 'pi v
nvamnyeta tad-vkya
npriya hi samcaret
r-viu-smtau-in the r Viu-smti; na-not; guro-of the spiritual
master; apriyam-not liked; kuryt-should do; tita-hit; pitatroubled; api-and; v-or; na-not; avamnyeta-should disrespect; tadvkyam-his words; na-not; apriyam-what is not liked; hi-indeed;
samcaret-should do.
In the r Viu-smti it is said:
"Even if the spiritual master hits him or gives him trouble, the disciple
should not act to displease him. The disciple should never disrespect
his spiritual master's words. The disciple should never act to displease
his spiritual master.
Text 100
cryasya priya kuryt
prair api dhanair api
karma manas vc
sa yti parama gatim
cryasya-of the spiritual master; priyam-pleasure; kuryt-should do;
prai-with life; api-and; dhanai-with wealth; api-and; karma-with
deeds; manas-with mind; vc-with words; sa-he; yti-goes;
paramam-to the supreme; gatim-destination.
"A disciple who with his life, wealth, actions, mind, and words pleases
his spiritual master goes to the supreme destination."
Text 101
anyath dvayor api mah-doa
r-nrada-pacartre
yo vkti nyya-rahita
anyyena oti ya
tv ubhau naraka ghora
vrajata klam akayam
anyath-otherwise; dvayo-of them both; api-also; mah-doa-great
faults; r-nrada-pacartre-in r Nrada-pacartra; ya-one who;
vkti-speaks; nyya-rahitam-without logic; anyyena-without logic;
oti-hears; ya-who; tv-both; ubhau-both; narakam-to hell; ghoramterrible; vrajata-go; klam-time; akayam-without end.
A Great Fault on Both Sides

In r Nrada-pacartra it is said:
"A spiritual master who speaks wrongly, without logic, and a disciple
who hears wrongly, without logic, both go to a terrible hell for a long
time that seems not to end."
A disciple who does not properly examine his spiritual master before
initiation, or who does not properly serve him, commits a great fault.
This verse describes a situation where either the disciple or the
spiritual master did not properly test the other before initiation.
Text 102
atha iya-prrthan
vaiava-tantre
tryasva bho jaganntha
guro sasra-vahnin
dagdha m kla-daa ca
tvm aha araa gata iti.
atha-now; iya-of the disciple; prrthan-the prayer; vaiava-tantrein the Vaiava-tantra; tryasva-save; bha-O; jaganntha-master of
the worlds; gura-O spiritual master; sasra-vahnin-by the fire of
repeated birth and death; dagdham-burned; mm-me; kla-by time;
daam-bitten; ca-and; tvm-you; aham-I; araam-to the shelter;
gata-gone; iti-thus.
The Disciple's Prayer
In the Vaiava-tantra it is said:
"O spiritual master, O master of the worlds, please rescue me, who am
bitten by time and burned by the flames of repeated birth and death. I
surrender to you and take shelter of you."
Text 103
tatra r-vsudevasya
sarva-deva-iromae
pdmbhujaika-bhg eva
dk grhy manibhi
tatra-there; r-vsudevasya-of Lord Vsudeva; sarva-deva-iromaethe crest jewel of all Deities; pda-feet; ambhuja-lotus; eka-one; bhkpossessing; eva-indeed; dk-initiation; grhy-should be accepted;
manibhi-by the wise.
The wise should accept initiation, for in this way they are able to attain
the lotus feet of Lord Ka, who is the crest jewel of all Deities, as the
only treasure of their lives.
After initiation the disciple should worship the lotus feet of Lord Ka,
surrender to them, and take shelter of them. To fail to do this is very
foolish.
Text 104
atha r-bhagavan-mhtmya
prathama-skandhe
sattva rajas tama iti prakter guais tair
yukta para purua eka ihsya dhatte
sthity-daye hari-virici-hareti-samj
reyasi tatra khalu sattva-tanor n syu
atha-now; r-bhagavat-of the Supreme Personality of Godhead;
mhtmyam-the glory; prathama-skandhe-in the First Canto; sattvamgoodness; raja-passion; tama-the darkness of ignorance; iti-thus;
prakte-of material nature; guai-qualities; tai-by them; yuktaassociiated with; para-the transcendental; purua-personality; ekaone; iha asya-of this material world; dhatte-accepts; sthity-daye-for
the matter of creation, maintenance, and destruction, etc.; hari-Viu
the Personality of Godhead; virici-Brahm; hara-Lord iva; iti-thus;
samj-different features; reyasi-ultimate benefit; tatra-therein;
khalu-of course; sattva-goodness; tano-form; nm-of the human
being; syu-derived.
The Glories of the Supreme Personality of Godhead
"The transcendental Personality of Godhead is indirectly associated
with the three modes of material nature, namely passion, goodness,
and ignorance, and just for the material world's creation maintenance,
and destruction He accepts the qualitative forms of Brahm, Viu,
and iva. Of these three, all human beings can derive ultimate benefit
form Viu, the form of the quality of goodness."*
Text 105
ki ca
athpi yat-pda-nakhvasa
jagad-viricopahtrhambha
sea punty anyatamo mukundt
ko nma loke bhagavat-padrtha
kimca-furthermore; atha-therefore; api-certainly; yat-whose; pdanakha-nails of the feet; avasam-emanating; jagat-the whole
universe;
virica-Brahmj;
upahta-collected;
arhaa-worship;
ambha-water; sa-along with; am-Lord iva; punty-purifies;
anyatama-who else; mukundt-besides the Personality of Godhead,
r Ka; ka-who?; nma-name; loke-within the world; bhagavatSupreme Lord; pada-position; artha-worth.
It is further said (rmad-Bhgavatam 1.18.21):
"Who can be worthy of the name of the Supreme Lord but the
Personality of Godhead, r Ka? Brahmj collected the water
emanating from the nails of His feet in order to award it to Lord iva as
a worshipful welcome. This very water (the Ganges, is purifying the
whole universe, including Lord iva."*
Text 106
r-daama-skandhe
tan niamytha munayo
vismit mukta-saay
bhyasa raddadhur viu
yata kemo yato 'bhayam
r-daama-skandhe-in the Tenth Canto; tat-that; niamya-hearing;
atha-then; munaya-the sages; vismit-filled with wonder; muktafreed; saay-from doubts; bhyasam-the Supreme Personality of
Godhead; raddadhu-faithful; vium-Lord Viu; yata-from whom;
kema-auspiciousness; yata-from whom; abhayam-fearlesness.
In the Tenth Canto it is said (rmad-Bhgavatam 10.89.14):
"Hearing these words, the sages became free of doubts. Now they had
faith that Lord Viu is the Supreme Personality of Godhead, that from
Him comes auspiciousness, that from Him comes fearlessness."
Text 107
pdme vaikha-mhtmye yama-brhmaa-samvde
vyamohya carcarasya jagatas te te purgams
t tm eva hi devat paramik jalpantu kalpvadhi
siddhnte punar eka eva bhagavn viu samastgamavypreu vivecana-vyatikara nteu nicyate
pdme vaikha-mhtmye-in the Padma Pura, Vaikha-mhtmya;
yama-brhmaa-samvde-in the conversation of Yama and a
rhmaa; vyamohya-for bewilderment; carcarasya-with moving and
unmoving beings; jagata-of the universe; te te-whoever;
purgam-the Puras and Agamas; tm- tm-them; eva-indeed;
hi-certainly;
devatm-the
Supreme
Personality
of
Godhead;
paramikm-desired; jalpantu-may chant; kalpa-the kalpa; vadhi-until
the end; siddhnte-in the conclusion; puna-again; eka-one; eva-
indeed; bhagavn-Supreme Personality of Godhead; viu-Lord Viu;

samasta-all;
gama-Agamas;
vypreu-in
actions;
vivecanaconclusion; vyatikaram-joint; nteu-brought; nicyate-is concluded.
In the Padma Pura, Vaikha-mhtmya, in the conversation of Yama
and a brhmaa, it is said:
"In order to fool the moving and unmoving beings in the universe, the
Puras and Agamas pretended to spend an entire kalpa debating the
true identity of the Supreme Personality of Godhead. At the end they
came to this conclusion: Lord Viu is the Supreme."
The debate of the scriptures here was only a joke on their part. They all
knew what the conclusion would be.
Text 108
nrasihe
satya satya puna satya
utkipya bhujam ucyate
vedc chstram- param- nsti.
na deva keavt para
nrasihe-in the Nsiha Pura; satyam-true; satyam-true; punaagain; satyam-true; utkipya-throwing up; bhujam-arms; ucyate-is
said; vedt-than the Vedas; stram-scripture; param-better; na-not;
asti-is; na-not; deva-Deity; keavt-than Lord Ka; para-better.
In the Nsiha Pura it is said:
"Throwing my arms in the air, I proclaim: It is true! It is true! It is true!
No scripture is better than the Vedas! No Deity is above Lord Ka!"
Text 109
yata pdme
arir mitra via pathya
adharmo dharmat vrajet
su-prasanne hkee
viparte viparyaya
yata-because; pdme-in the Padma Pura; ari-enemy; mitramfriend; viam-poison; pathyam-healthy food; adharma-impiety;
dharmatm-piety; vrajet-becomes; su-prasanne-pleased; hkeewhen Lord Ka is; viparte-reversed; viparyaya-the opposite.
"When Lord Ka is pleased enemies can become friends, poison can
become healthy food, sin can become saintliness. Everything can
become its opposite."

Text 110
tatraiva r-bhagavad-vkya
man-nimitta kta ppa
api dharmya kalpate
mm andtya dharmo 'pi
ppa syn mat-prabhvata
tatra-there; eva-indeed; r-bhagavad-vkyam-the words of the
Supreme Personality of Godhead; man-nimittam-caused by Me; ktamdone; ppam-sin; api-even; dharmya-for religion; kalpate-becomes
suited; mm-Me; andtya-not respecting; dharma-religion; api-even;
ppam-sin; syt-becomes; mat-of Me; prabhvata-by the power.
In the Padma Pura the Supreme Personality of Godhead said:
"If one sins for My sake his sins become pious deeds. If one refuses to
worship Me, then by My power his pious deeds become sins."
Text 111
ata evokta skndhe r-brahma-nrada-samvde
vsudeva parityajya
yo 'nya-devam upsate
sva-mtara parityajya
vapac vandate hi sa
ata eva-therefore; uktam-said; skndhe-in the Skanda Pura; rbrahma-nrada-samvde-in the conversation of Brahma' and Nrada;
vsudevam-Lord Ka; parityajya-rejecting; ya-one who; anyadevam-another deity; upsate-worships; sva-mtaram-his own mother;
parityajya-rejecting; vapacm-a dogeater woman; vandate-bows
before; hi-indeed; sa-he.
In the Skanda Pura, in a conversation of Brahma' and Nrada it is
said:
"One who rejects Lord Ka and worships another deity rejects his
own mother and worships a dogeater woman."
Text 112
tatraivnyatra
vsudeva parityajya
yo 'nya-devam upsate
tyaktvmta sa mhtm
bhukte halahala via
tatra-there; eva-indeed; anyatra-in another place; vsudevam-Lord
Ka; parityajya-rejecting; ya-one who; anya-devam-another deity;

upsate-worships;
tyaktv-rejecting;
amtam-nectar;
sa-he;
mhtm-bewildered; bhukte-drinks; halahalam-halahala; viampoison.
In another place in the Skanda Pura it is said:
"One who rejects Lord Ka and worships another deity rejects nectar
and drinks poison."
Text 113
mahbhrate
yas tu viu parityajya
mohd anyam upsate
sa hema-rim utsjya
pu-ri jighkati
mahbhrate-in the Mahabharata; ya-one who; tu-indeed; viumLord Viu; parityajya-rejecting; moht-out of bewilderment; anyamanother; upsate-worships; sa-he; hema-rim-a pile of gold; utsjyarejecting; pu-rim-a pile of stool; jighkati-wishes to grasp.
In the Mahbhrata it is said:
"One who out of bewilderment rejects Lord Ka and worships
someone else rejects a heap of gold and embraces a heap of stool.
Text 114
andtya tu yo viu
anya-deva samrayet
gagmbhasa sa trto
mga-t pradhvati
andtya-not worshiping; tu-indeed; ya-one who; vium-Lord Viu;
anya-devam-another deity; samrayet-takes shelter; gagmbhasathe water of the Gag; sa-he; trta-tortured with thirst; mgatm-a mirage; pradhvati-runs.
"One who, refusing to worship Lord Viu, takes shelter of a demigod is
a person tortured with thirst who leaves the Gag's waters and runs
after a mirage."
Text 115
pacartre
yo mohd vium anyena
hna-devena durmati
sdhraa sakd brte
so 'ntyajo nntyajo 'ntyaja

pacartre-in the Pancaratra; ya-one who; moht-out of illusion;
vium-Lord
Viu;
anyena-another;
hna-devena-insignificant
demigod; durmati-fool; sdhraam-equality; sakt-at once; brtesays; sa-he; antyaja-an outcaste; na-not; antyaja-an outcaste;
antyaja-an outcaste.
"A fool who thinks that Lord Viu and the tiny demigods are equal is
an outcaste. He is an outcaste. He is not good enough to be an
outcaste."
Text 116
vaiava-tantre
na labheyur punar bhakti
harer aikntik ja
ekgra-manasa cpi
viu-smnya-darina
vaiava-tantre-in the Vaiava-tantra; na-not; labheyu-attain;
puna-again; bhaktim-devotional service; hare-to Lord Ka;
aikntikm-unalloyed; ja-fools; ekgra-manasa-minds fixed on one
point; ca-and; api'also; viu-smnya-darina-see that Lord Viu is
equal.
In the Vaiava-tantra it is said:
"Even though they may meditate with single-pointed attention, the
stunted fools who think Lord Ka and the many demigods are equals
will not attain pure devotion to Lord Ka."
Text 117
anyatra ca
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhavet sad
anyatra-in another place; ca-and; ya-any peeson; tu-however;
nryaam-the Supreme Personality of Godhead, the master of such
demigods as Brahma' and iva; devam-the Lord; brahma-Lord Brahm;
rudra-Lord iva; di-and others; daivatai-with such demigods;
samatvena-on an equal level; eva-certainly; vketa-observes; sa-such
a person; pa-pa; bhavet-must be; sad-always.
In another place it is said:
"A person who considers demigods like Brahma' and iva to be on an

equal level with Lord Nryaa is to be considered an offender and an
atheist."*
Text 118
sahasra-nma-stotrdau
lokaugh santi ced
vieata sattva-nihai
sevyo viur na cpara
sahasra-nma-stotrdau-in the beginning of the Sahasra-nma
prayers; loka-of verses; augh-floods; santi-are; ca-and; d'like
this; vieata-specifically; sattva-nihai-by they who are in the
mode of goodness; sevya-to e served; viu-Lord Viu; na-not; caand; apara-another.
In the Sahasra-nma and other prayers there is a great flood of verses
like these, verses affirming the they who are in the mode of pure
goodness should worship Lord Viu and no one else.
In the Bhat-sahasra-nma-stotra, Lord iva affirms:
nvaiavya dtavya
vikalpopahattmane
bhakti-raddh-vihnya
viu-smnya-darine
"These thousand names should not be given to one who is not a
devotee of Lord Viu, to one whose heart is destroyed by mental
speculation, to one who has no faith in devotional service, or to one
who thinks the demigods are equal to Lord Viu."
At the end of those prayers Goddess Durga' also affirms:
aho sarvevaro viu
sarva-devottamottama
jagad-di-gurur mhai
smnya iva vkyate
"Lord Viu is the Supreme Personality of Godhead, the master of all
the demigods, the first spiritual master of the universe. Only fools think
the demigods are His equals."
Lord iva again affirms:
na ynti tat-para reyo
viu sarvevarevaram
sarva-bhvair anritya
pura puruottamam
"They who do not wholeheartedly take shelter of Lord Viu, the
master of all the demigods, the ancient Supreme Personality of
Godhead, do not attain the most auspicious condition of life.
tam eva tapas nitya
bhajmi staumi cintaye
tendvitya-mahim
jagat-pjyo 'smi prvati
"With great austerities I worship Him always. I glorify Him. I meditate
on Him. O Prvat, it is only because I always chant His peerless
glories that I am worshiped in this world."
In the description of the Lord's holy names it is said:
sarva-devaika-araa
sarva-devaika-devata
srya-koi-pratko
yama-koi-dursada
"Lord Viu is the the shelter of all the demigods. He is the master of
all the demigods. He is more splendid than many millions of suns. He is
more invincible than many millions of Yamas.
brahma-koi-jagat-sra
vyu-koi-mah-bala
kondu-jagad-nand
ambhu-koi-mahevara
"He is the creator of many millions of Brahma's and universes. He is
stronger than many millions of Vyus. His happinesses are greater than
those of many millions of Indras. He is more powerful than many
millions of ivas."
At the end of the Bhat-sahasra-nma, Goddess Durga' says:
aho bata mahat kaa
samasta-sukhade harau
vidyamne 'pi sarvee
mh kliyanti sastau
"Ah! How sad it is! Even though Lord Ka, who is the controller of all,
and who yearns to give happiness to everyone, is personally present,
the fools insist that they must continue to suffer in this world of birth
and death.
yam uddiya sad ntho

maheo 'pi dig-ambara
ja-bhsmnuliptgas
tapasv vkate janai
"It is to attain Lord Viu that the demigod iva performs austerities,
his hair matted and his naked body covered with ashes. That is why
the people see Lord iva in that way.
tato 'dhiko 'sti ko devo
lakm-kntn madhu-dvia
"What demigod is superior to Lord Ka, the husband of the goddess
of fortune, the killer of the demon Madhu?"
In the beginning of the Laghu-sahasra-nma it is said:
parama
parama
parama
parama
yo
yo
yo
yo
mahat-teja
mahat-tapa
mahad brahma
paryaam
"Lord Viu is the most powerful. He is the most glorious. He is the

Supreme Brahman. Attaining Him is the supreme goal of life.
pavitr pavitra yo
magaln ca magalam
daivata devatn ca
bhtn yo 'vyaya pit
"He is the purest of the pure. He is the most auspicious of the
auspicious. He is the master of the demigods. He is the eternal father
of all that live."
At the end of the Laghu-sahasra-nma it is said:
dyau sa-candrrka-nakatr
kha dio bhr mahodadhi
vsudevasya vryea
vidhtni mahtmana
"It is by the power of Lord Vsudeva that the sky, sun, moon, stars,
ether, directions, earth, and the great oceans are established in their
places."
Text 119
tath ca hari-vae r-iva-vkya
harir eva sadrdhyo
bhavadbhi sattva-sasthitai
viu-mantra sad vipr
pahadhva dhyta keavam iti
tath-so; ca-and hari-vae-in the Hari-vaa; r-iva-vkyam-the
statement of Lord iva; hari-Lord Ka; eva-indeed; sad-always;
rdhya-to be worshiped; bhavadbhi-by you; sattva-sasthitaisituated in the mode of goodness; viu-mantram-the mantras of Lord
Viu; sad-always; vipr-O brhmaas; pahadhvayou should
chant; dhyta-you should meditate; keavam-on Lord Ka; iti-thus.
In the Hari-vaa, Lord iva says:
"O brhmaas in the mode of pure goodness, please always worship
Lord Ka. Please always chant the mantras of Lord Ka. Please
always meditate on Lord Ka."
Text 120
d-mhtmya-vkyeu
saghteu sarvata
grantha-bhulya-doa syl
likhyante 'pekitni tat
dk-like this; mhtmya-of the glories; vkyeu-in the words;
saghteu-accepted; sarvata-in all respects; grantha-books;
bhulya-abundance; doa-fault; syt-may be; likhyante-are written;
apekitni-in this regard; tat-that.
Here there is a problem. The problem is that very many books have
been written describing the Lord's glories in this way.
Many suitable passages could be quoted here. Unfortunately. I cannot
quote them all.
Text 121
atha r-vaiava-mantra-mhtmyam
game
mantrn r-mantra-rjdin
vaiavn gurv-anugraht
sarvaivarya japan prpya
yti vio para padam
atha-now; r-vaiava-of Lord Viu; mantra-of the mantras;
mhtmyam-the glory; game-in the Agama-stra; mantrn-the
mantras; r-mantra-of mantras; rja-the king; dn-beginning with;
vaiavn-of Lord Vinu; gur-anugraht-by teh mercy of the spiritual
master; sarvaivaryam-all glory and opulence; japan-chanting; prpya-
attaining; yti-go; vio-of Lord Viu; param-to the transcendental;

padam-abode.
The Glories of the Mantras of Lord Viu
In the Agama-stra it is said:
"They who, by the mercy of the spiritual master, chant the mantras of
Lord Viu, which are the kings of all mantras, attain all glory and
opulence and go to the supreme abode of Lord Viu.
Text 122
puya vara-sahasrair ya
kta su-vipula tapa
japanti vaiavn mantrn
nars te loka-pvan
puyam-piety; vara-sahasrai-by a thousand years; ya-who; ktamattained; su-vipulam-very great; tapa-austerities; japanti-chant;
vaiavn-of Lord Viu; mantrn-mantras; nar-people; te-they;
loka-pvan-purifiers of the worlds.
"They who chant the mantras of Lord Viu attain the pious results of a
thousand years of austerities. They become the purifiers of the
worlds."
Text 123
vaiave ca
prajapan vaiavn mantrn
ya ya payanti caku
sad v saspet sadyo
mucyate 'sau mah-bhayt
vaiave-in the Vaiava Tantra; ca-and; prajapan-chantign;
vaiavn-of Lord Viu; mantrn-mantras; yam- yam-whatever;
payanti-see; caku-with eyes; sad-always; v-or; saspet-touch;
sadya-always; mucyate-is released; asau-he; mah-bhayt-from great
fear.
In the Vaiava-stra it is said:
"A person who, chanting the mantras of Lord Viu, sees or touches
the Lord, becomes freed from very terrible fears."
Text 124
likhyate viu-mantr
mahimtha vieata
ttparyata r-gopla-
mantra-mhtmya-puaye
likhyate-is written; viu-mantrm-of the mantras of Lord Viu;
mahim-the glory; atha-then; vieata-specifically; ttparyata-from
the
explanation;
r-gopla-mantra-mhtmya-puaye-for
expounding the glories of the r Gopla mantra.
Now I will write explaining the glories of some specif mantras of Lord
Viu. I will begin by glorifying the r Gopla-mantra.
Here someone may ask: Why do you begin by describing the worship
of the eighteen-syllable Gopla-mantra? Why do you not begin with
some other mantra?
To this I reply. lord Gopla is the original Supreme Personality of
Godhead, the source of all incarnations. rmad-Bhgavatam 1.3.28
explains:
kas tu bhagavn svayam
"Lord r Ka is the original Personality of Godhead."*
The various incarnations of the Lord are very glorious, but the original
form of the Lord, the source of the incarnations, is the most glorious.
Texts 125-127
padma-pure devadta-vikuala-samvde
sgam- samudram- sannysa
sa-i-cchanda-daivatam
sa-dkvadhi sa-dhyna
sa-yantra dvdakaram
akara ca mantre
ye japanti narottam
tn dv brahma-h udhyet
te yato viava svayam
akhina cakrio bhtv
brahmyur vana-mlina
vasanti vaiave loke
viu-rpea te nar
padma-pure-in rhe Padma Pura; devadta-vikuala-samvde-in
the conversation of Devaduta and Vikundala; sgam-with angas;
samudram-with mudras; sannysam-with nyasas; sa-i-cchandadaivatam-with i, cchanda, and daivata; sa-dkvadhi-with
initiation; sa-dhynam-with meditation; sa-yantram-with yantras;
dvdakaram;-twelve-syllable; akaram-eight-syylable; ca-and;
mantream- the king of mantras; ye-they who; japanti-chant;
narottam-the best of men; tn-them; dv-seeing; brahma-h-one
who has killed a brhmaa; udhyet-becomes purified; te-they; yatafrom which; viava-like Lord Viu; svayam-personally; akhinaholding conchshells; cakria-holding discs; bhtv-becoming;
brahmyu-spiritual; vana-mlina-wearing forest garlands; vasantireside; vaiave-of Lord Viu; loke-in the realm; viu-rpea-with
forms like that of Lord Viu; te-they; nar-people.
In the Padma Pura, in the conversation of Devadta and Vikuala, it
is said:
"They who with agas, mudrs, nysas, i, chanda, daivata,
initiation, meditation, and yantra, chant the twelve-syllable and eightsyllable mantras are the best of men. Seeing them, a killer of
brhmaas becomes purified. Holding conchshells and discs, wearing
forest garlands, and manifesting spiritual forms like Lord Viu's, they
reside in Lord Viu's transcendental abode."
Text 128
tatraiva dvdakarasya caturtha-skandhe r-dhruva prati rnradoktau
japa ca paramo guhya
ruyat me nptmaja
ya sapta-rtra prapahan
pumn payati khecarn
tatra-there; eva-indeed; dvdakarasya-of the twelve-syllable
mantra; caturtha-skandhe-in the Fourht Canto; r-dhruvam-r
Dhruva; prati-to; r-nradoktau-in the statement of r Nrada; japathe chanting mantra in this connection; ca-and; parama-very, very;
guhya-confidential; ruyatm-plwease hear; me-from me; nptmajaO son of the king; yam-which; sapta-rtram-seven nights; prapahanchanting; pumn-a person; payati-can see; khecarn-human beings
who travel in space.
The Twelve-syllable Mantra
The twelve-syllable mantra is described in rmad-Bhgavatam
(4.8.53), where r Nrada Muni tells Dhruva Mahrja:
"O son of the king, now I will speak unto you the mantra which is to be
chanted with this process of meditation. One who carefully chants this
mantra for seven nights can see the perfect human beings flying in the
sky."*
Text 129
r-viu-pure
gatv gatv nivartante
candra-srydayo grah
adypi na nivartante
dvdakara-cintak
r-viu-pure-in r Viu Pura; gatv-going; gatv-going;
nivartante-return; candra-srydaya-beginning with the moon and the
sun; grah-planets; adya-today; api-even; na-not; nivartante-return;
dvdakara-cintak-meditating on the twelve-syllable mantra.
In r Viu Pura it is said:
"The sun, moon, and other planets leave and the return again and
again. They who meditate on the twelve-syllable mantra never return
to this world of birth and death."
Text 130
akarasya yath nrada-pacartre
trayo ved a-agni
chandsi vividha sur
sarvam akarnta-stha
y cnyad api v-mayam
akarasya-of the eight syllable mantra; yath-as; nradapacartre-in the Nrada-pacartra; traya-three; ved-Vedas; aagni-si limbs; chandsi-meters; vividha-various; sur-demigods;
sarvam-all; akarnta-in the eight-syllable mantra; sthamsituated; yat-what; ca-and; anyat-another; api-even; vn-mayamconsisting of words.
The Eight-syllable Mantra
In the Nrada-pacartra it is said:
"The three Vedas, si Vedgas, poetry, demigods, words, and
everything else, are all situated in the eight-syllable mantra."
Text 131
sarva-vednta-srrtha
sasrrava-traa
gatir akaro n
na punar-bhava-kakim
sarva-vednta-srrtha-the esse eof the meaning of all Vedanta;
sasrrava-traa-the boat to cross the ocean of birth and death;
gati-the goal; akara-the eight-syllable mantra; nm-of men;
na-not; punar-bhava-kakim-desiring to stay in the world of birth
and death.
"The eight-syllable mantra is the essence of all Vednta philosophy. It
is a boat to cross the ocean of repeated birth and death. It is the path
followed by they who wish never to be born again.
Text 132
yatrkara-sasiddho
mah-bhgo mahyate
na tatra sacariyanti
vydhi-durbhika-taskar
yatra-where; akara-sasiddha-perfect in the eight-syllable
mantra; mah-bhga-very fortunate; mahyate-is glorified; na-not;
tatra-there; sacariyanti-will go; vydhi-durbhika-taskar-dosease,
poevrty, and thieves.
"A country that honors a person perfect in chanting the eight-syllable
mantra will not be touched by disease, poverty, or theft.
Text 133
deva-dnava-gandharv
siddha-vidyadhardaya
praamanti mah-mna
akara-vida naram
deva-dnava-gandharv-the demigods, demons, and gandharvas;
siddha-vidyadhardaya-the
beings
headed
by
siddhas
and
vidyadharas; praamanti-bow down; mah-mnam-to the exalted
person; akara-vidam-who knows the eight-syllable mantra; naramperson.
"The demigods, demons, Gandharvas, Siddhas, Vidydharas, and
others respectfully bow before a person exalted with knowledge of the
eight-syllable mantra.
Text 134
vyakta hi bhagavn eva
skn nryaa svayam
akara-svarpea
mukheu parivartate
vyaktam-manifested; hi-indeed; bhagavn-the Supreme Personality of
Godhead; eva-indeed; skn-directly; nryaa-Lord Nryaa;
svayam-personally;
akara-of
the
eight-syylable
mantra;
svarpea-in the form; mukheu-on the mouth; parivartate-goes.
"The Supreme Personality of Godhead, Lord Nryaa, personally
appears in the mouth as the eight-syllable mantra."
Text 135
padmottara-khae
evam akaro mantro
jeya sarvrtha-sdhaka
sarva-dukha-hara rmn
sarva-mantrtmaka ubha
padmottara-khae-in the Uttara-khanda opf the Padma Pura; evamthus; akara-the eight-syllable mantra; mantra-mantra; jeya-to
be known; sarvrtha-sdhaka-fulfilling all desires; sarva-dukhahara-removing asll sufferings; rmn-glorious; sarva-mantrtmakathe heart of all mantras; ubha-beautiful.
In the Padma Pura, Uttara-khaa, it is said:
"The glorious and beautiful eight-syllable mantra fulfills all desires and
removes all sufferings. It is the heart of all mantras."
Text 136
liga-pure
kim anyair bahubhir mantrai
kim anyair bahubhir vratai
namo nryaayeti
mantra sarvrtha-sdhaka
liga-pure-in the Liga Pura; kim-what is the use?; anyai-of other;
bahubhi-many; mantraimantras; kim-what is the use?; anyai-of
other; bahubhi-many; vratai-vows; nama-obeisances; nryayato Lord Nryaa; iti-thus; mantra-mantra; sarvrtha-sdhakafulfilling all desires.
In the Liga Pura it is said:
"What is the use of other mantras? What is the use of other vows? The
mantra Namo Nryaya (Obeisances to Lord Nryaa, fulfills all
desires."
Text 137
tasmt sarveu kleu
namo nryaeti ya
japet sa yti viprendra
viu-loka sa-bandhava
tasmt-therefore; sarveu-at all; kleu-times; nama-obeisances;
nryaeti-to Lord Nryaa; ya-one who; japet-chants; sa-he; ytigoes; viprendra-O king of brhmaas; viu-lokam-to the abode of
Lord Viu; sa-bandhava-with his relatives.
"Therefore, O king of brhmaas, one who always chants Namo
Nryaya goes with his kinsmen to the abode of Lord Viu."

Text 138
bhaviya-pure
akaro mah-mantra
sarva-ppa-hara para
sarve viu-mantr
rjatve parikrtita
bhaviya-pure-in the Bhaviya Pura; akara-eight-syllable;
mah-mantra-great mantra; sarva-ppa-hara-remvoing all, sins;
para-great; sarvem-of all; viu-mantrm-Viu mantras;
rjatve-as a king; parikrtita-glorified.
In the Bhaviya Pura it is said:
"The great eight-syllable mantra removes all sins. Of all Viu-mantras
it is said to be the king."
Text 139
r-uka-vysa-samvde ca
namo nryayeti
mantra sarvrtha-sdhaka
bhaktn japat tta
svarga-moka-phala-prada
r-uka-vysa-samvde-in a conversatio of r uka and r Vysa;
ca-and; namo nryaayeti mantra-the mantra Namo Nryaya;
sarvrtha-sdhaka-fulfilling all desires; bhaktnm-of the devotees;
japatm-chanting; tta-O son; svarga-moka-phala-the ruslt of all
liberation; prada-giving.
In a conversation of r uka and r Nrada it is said:
"O son, the mantra Namo Nryaya fulfills all desires and gives all
kinds of liberation to they who chant it with devotion.
Text 140
ea eva paro moka
ea svarga udhta
sarva-veda-rahasyebhya
sra ea samuddhta
ea-this; eva-indeed; para-supreme; moka-liberation; ea-thus;
svarga-Svarga; udhta-is siad; sarva-veda-of all the Vedas;
rahasyebhya-from the secrets; sra-the best secret; ea-this;
samuddhta-said.
"This mantra is said to be final liberation. It is said to be residence in
Svargaloka. It is said to be the greatest secret in the Vedas.

Text 141
viun vaiavn tu
hitya manun pur
krtita sarva-ppa-ghna
sarva-kma-pradyaka
viun-by Lord Viu; vaiavnm-of the devotees; tu-indeed;
hitya-for the welfare; manun-by Manu; pur-in ancient times;
krtita'said;
sarva-ppa-ghna-killing
all
sins;
sarva-kmapradyaka-fulfilling all desires.
"In ancient times Lord Viu gave this mantra to benefit His devotees.
Manu declared that this mantra destroys all sins and fulfills all desires."
Text 142
nryaya nama ity ayam eva satya
sasra-ghora-via-saharaya mantra
vantu satya-matayo mudits targ
uccais taram upadimy aham rdhva-bhu
nryaya nama-obesiances to Lord Nryaa; ity-thus; ayam-this;
eva-indeed; satyam-truth; sasra-ghora-via-the terrible poison of
repeated birth and detah; saharaya-for removing; mantra-mantra;
vantu-please hear; satya-mataya-O saintly ones; mudit-happy;
targ-renounced; uccais taram-loudly; upadimy-declare; aham-I;
rdhva-bhu-with arms raised.
It is also said:
"To counteract the terrible poison of repeated birth and death, austere,
intelligent, pure-hearted men should always chant the mantra Namo
Nryaya. Raising my arms, I loudly declare this."
Text 143
bhtvordhva-bhur adyha
satya-prva bravmi va
he putra-siy uta
na mantro 'stkart para
bhtv-bvecoming; urdhva-bhu-with raised arms; adya-today; ahamI; satya-prvam-the truth; bravmi-speak; va-to you; he-O; putrasiy-disciples; uta-please hear; na-not; mantra-a mantra;
astkart'than the eight-syllable mantra; para-better.
It is also said:
"O sons and disciples, raising my arms, I will declare to you the truth:
No mantra is better than the eight-syllable mantra!"
Text 144
ata evokta grue
sno v ayno v
tihno yatra tatra v
namo nryaayeti
mantraika-arano bhavet
ata eva-therefore; uktam-said; grue-in the Garua Pura; snasitting; v-or; ayna-reclining; v-or; tihna-standing; yatrawhere; tatra-there; v-or; namo nryaaya iti-the mantra Namo
Nryaya; mantraika-arana-taking shelter of that mantra; bhavetshould be.
In the Garua Pura it is said:
"Standing, sitting, or reclining, wherever one is, one should take shelter
of the mantra Namo Nryaya."
Text 145
atha r-nrasihnuuba-mantra-rjasya mhtmya
tpanya-rutiu
dev ha prajpatim abruvan tasya anuuba-mantra-rjasya
nrasihasya phala no brhti. sa hovca prajpati ya eta mantrarja nrasiham anuubha nityam adhte, sa ditya-pto bhavati,
so 'gni-pto bhavati, sa vyu-pto bhavati, sa srya-pto bhavati, sa
candra-pto bhavati, sa satya-pto bhavati, sa brahma-pto bhavati,
sa viu-pto bhavati, sa rudra-pto bhavati, sa sarva-pto bhavati.
atha-now; r-nrasihnuuba-mantra-rjasya-of the eight-syllable
Nsiha-mantra; mhtmyam-the glory; tpanya-rutiu-in the
Nsiha-tpan Upaniad; dev-the demigods; ha-indeed; prajpatimto Prajpati; abruvan-said; tasya-of Him; anuuba-in the meter
anusthubh; mantra-rjasya-the king of mantras; nrasihasya-of Lord
Nsiha; phalam-the reuslt; na-to us; brhi-please tell; iti-thus; sa-he;
ha-indeed; uvca-said; prajpati-Prajpati; ya-who; etam-this; mantrarjam-king of mantras; nrasiham-of Lord Nsiha; anuubham-in
the meter Anusthubh; nityam-always; adhte-recites; sa-he; dityapta-pure like the sun; bhavati-becomes; sa-he; agni-pta-pure
likem fire; bhavati-becomes; sa-he; vyu-pta-pure,like the wind;
bhavati-becomes; sa-he; srya-pta-pure like the4 sun; bhavatibecomes; sa-he; candra-pta-pure like the moon; bhavati-becomes;
sa-he; satya-pta-pure liek truth; bhavati-becomes; sa-he; brahmapta-pure like Brahm; bhavati-becomes; sa-he; viu-pta-pure like
Viu; bhavati-becmes; sa-he; rudra-pta-pure like iva; bhavati-
becomes; sa-he; sarva-pta-pure of everything; bhavati-becomes.

The Glory of the Regal Nsiha-mantra in the Meter Anuubh
In the Nsiha-tpan Upaniad it is said:
"The demigods approached Lord Brahma' and said: Please describe to
us the result of chanting the regal Nsiha-mantra in the meter
anuubh.
"Lord Brahma' replied: One who regularly chants the regal Nsihamantra in the meter anuubh becomes pure like the demigods. He
becomes pure like fire. He becomes pure like the wind. He becomes
pure like the sun. He becomes pure like the moon. He becomes pure
like the truth. He becomes pure like Brahm. He becomes pure like
Viu. He becomes pure like iva. He becomes purified of all sins."
Text 146
tatraivnte
anupanta-atam ekam ekenopantena tat-samam, upanta-atam
ekam ekena ghasthena tat-samam, ghastha-atam ekam ekena
vanaprasthena tat-samam, vanaprastha-atam ekam ekena yatin tatsamam. yatn tu ata pra-rudra-japakena tat-samam, rudrajapaka-atam ekem ekentharvgirasa-khdhypakena tat-samam,
atharvgirasa-khdhypaka-atam
ekam
ekena
mantrarjdhypakena tat-samam, tad v etat para dhma mantrarjdhypakasya yatra na dukhdi, yatra na sryo bhti, yatra na
vyur vti, yatra na candrams tapati, yatra na nakatri bhnti,
yatra ngnir dahati, yatra na mtyu praviati, yatra na doa. tat
sadnanda vata nta sad-iva brahmdi-vandita yogidhyeyam, yatra gatv na nivartante yogina. tad etad cbhyukta
tad vio parama pada sad payanti sraya, divva cakur
tatam. tad viprso vipanyavo jgvsa samindhate, vior yat
parama padam.
tatra-there; eva-indeed; ante-at the end; anupanta-not initiated as a
brhmaa; atam-a hundred; ekam-one; ekena-with one; upantenabrhmaa; tat-samam,-equal to that; upanta-atam-of a hundred
brhmaas; ekam-one; ekena-with one; ghasthena-householder; tatsamam,-equal; ghastha-atam-a hundred householders; ekam-one;
ekena-with
one;
vanaprasthena-vanaprastha;
tat-samam,-equal;
vanaprastha-atam-a hundred vanaprasthaS; ekam-one; ekena-with
one; yatin-sannyasi; tat-samam.-equal; yatnm-of sannyasis; tuindeed; atam-a hundred; pra-rudra-japakena-chanting the names of
Lord iva; tat-samam-equal; rudra-japaka-atam-of a hundred who
chant the names of Lord iva; ekem-one; ekena-with one;
atharvgirasa-khdhypakena-teacher
of
the
Atharva
Veda
Angirasa;
tat-samam,-equal;
atharvgirasa-khdhypaka-of
teachers of the Atharva angirasa; atam-a hundred; ekam-one; ekena-
with one; mantra-rjdhypakena-teacher of the king of mantras; tatsamam,-equal; tat-that; v-indeed; etat-that; param-supreme; dhmaaode; mantra-rjdhypakasya-of a teacher of the king of mantras;
yatra-where; na-not; dukhdi,-beginning with suffering; yatra-where;
na-not; srya-the sun; bhti,-shines; yatra-where; na-not; vyu-the
wind; vti,-blows; yatra-where; na-not; candram-the moon; tapati,shines; yatra-where; na-not; nakatri-the stars; bhnti,-shine; yatrawhere; na-not; agni-fire; dahati,-burns; yatra-where; na-not; mtyudeath; praviati,-enters; ya
tra-where; na-no; doa.-faults; tat-that; sadnandam-eternal bliss;
vatam-eternal; ntam-peace; sad-ivam-eternal asupiciousness;
brahmdi-vanditam-glorified by Brahma' and the demigods; yogidhyeyam,-meditated on by the yogis; yatra-where; gatv-going; nanot; nivartante-return; yogina.-the yogis; tat-that; etat-that; c-with
the g mantras; abhyuktam-endowed; tat-taht; vio-of Lord Viu;
paramam-the supreme; padam-abode; sad-always; payanti-sees;
sraya,-the demigods; divi-in the sky; iva-like; caku-eye; tatam.manifested;
tat-that;
viprsothe
brhmaas;
vipanyava-the
praiseworthy; jgvsa-spiritually awake; samindhate,-they reveal;
vio-of Viu; yat-whose; paramam-supreme; padam-abode.
At the end of the Nsiha-tpan Upaniad it is said:
"One brhmaa is equal to a hundred non-brhmaas. One brhmaa
householder is equal to a hundred other brhmaas. One vnaprastha
is equal to a hundred householders. One sannys is equal to a
hundred vnaprasthas. One chanter of iva-mantras is equal to a
hundred sannyss. One teacher of the Atharvgirasa-kha' is equal
to a hundred chanters of iva-mantras. One teacher of the regal
Nsiha-mantra is equal to a hundred teachers of the Atharvgirasakh. A teacher of the regal Nsiha-mantra goes to a realm where
there are no sufferings, where the sun does not shine, where the wind
does not blow, where the moon and the stars do not shine, where fire
does not burn, where death cannot enter, where there are no faults,
where there is eternal bliss, eternal, peace, and eternal auspiciousness,
a place worshiped by Brahma' and the demigods, a place meditated on
by the yogs, a place where the yog go and never return, a place
glorified in the g Veda with the words:
"Just as the sun's rays in the sky are extended to the mundane vision,
so in the same way the wise and learned devotees always see the
supreme abode of Lord Viu. because those highly praiseworthy and
spiritually awake brhmaas are able to see the spiritual world, they
are also able to reveal the supreme abode of Lord Viu."*
Text 147
atha r-rma-mantr mhtmyam
agastya-sahity
sarveu mantra-vargeu
reha vaiavam ucyate
gapatyeu aiveu
kta-saurev abhadam
atha-now;
r-rma-mantrm-of
the
r
Rma-mantras;
mhtmyam-the glory; agastya-sahitym-in the Agastya-samhita;
sarveu-in
all;
mantra-vargeu-mantras;
reham-the
best;
vaiavam-of Lord Viu; ucyate-is said; gapatyeu-in Gaeamantras; aiveu-in iva-mantras; kta-saureu-in Durga'-mantras
and Sryua-mantras; abhadam-fulfilling desires.
The Glories of the r Rma-mantra
In the Agastya-sahita' it is said:
"Of all mantras the mantras glorifying Lord Viu are said to be the
best. Viu-mantras fulfill desires better than the mantras glorifying
Gaea, iva, Durg, or Srya.
Text 148
vaiavev api mantreu
rma-mantra phaldhika
gapatydi-mantreu
koi-koi-gudhika
vaiaveu-among the mantras of Lord Viu; api-even; mantreuamong
the
mantras;
rma-mantra-the
Rma-mantra;
phaldhika'best at giving results; gapatydi-mantreu-than the
mantras glorifying Gaea and the other demigods; koi-koigudhika-many millions and millions of times more.
"Of all Viu-mantras the Rma-mantra gives the best results. It gives
results many millions of millions of times better than the mantras of
Gaea and the other demigods.
Text 149
vinaiva dk viprendra
puracary vinaiva hi
vinaiva nysa-vidhin
japa-mtrea siddhi-d
vin-without; eva-indeed; dkm-initiation; viprendra-O king of
brhmaas;
puracarym-parscarana;
vin-without;
eva-indeed;
hi'indeed; vin-without; eva-indeed; nysa-vidhin-nyasa; japamtrea-simply by chanting; siddhi-d-giving perfection.
"O king of brhmaas, without initiation, without puracaraa, and
without nysa, simply by chanting the Rma-mantra one attains

perfection.
Text 150
mantrev u svanysaphala-do 'ya a-akara
a-akaro 'ya mantras tu
mahghaugha-nivraa
mantreu-in mantras; au-quickly; svanysa-phala-da-giving results;
ayam-this; a-six; akara-syllables; a-akara-si syllables; ayamthis; mantra-mantra; tu-indeed; mah-great; agha-of sins; aughaflood; nivraa-stopping.
"The si-syllable Rma-mantra quickly fulfills all desires. The sisyllable Rma-mantra destroys a flood of sins.
Texts 151 and 152
mantra-rja iti prokta
sarvem uttamottama
daina dinam- tu durita
paka-msartu-vara-jam
sarva dahati niea
tlcalam ivnala
brahma-haty-sahasri
jnjna-ktni ca
mantra-of mantras; rja-the king; iti-thus; prokta-said; sarvem-of
all; uttamottama-the best of the best; dainam-wretched condition;
dinam-day; tu-indeed; duritam-sins; paka-fortnight; msa-month; tuseason; vara-year; jam-born; sarvam-all; dahati-burns; nieamcompletely; tlcalam-a mountain of cotton; iva-like; anala-a fire;
brahma-haty-sahasri-the thousand murders of brhmaas; jnawith knowledge; ajna-without knowledge; ktni-done; ca-and.
"The Rma-mantra is the king of mantras. It is the best of all. As a
flame quickly burns up a mountain of cotton swabs, so does the Rmamantra burn away the sins committed in all one's days, fortnights,
months, seasons, and years. It burns away a thousand murders of
brhmaas and a host of sins committed consciously or unconsciously.
Text 153
svara-steya-sur-pnaguru-talpa-yutni ca
koi-koi-sahasri
hy upappni yny api

sarvy api praayanti
rma-mantrnukrtant
svara-of gold; steya-theft; sur-wine; pna-drinking; guru-of ther
spiritual master; talpa-the bed; yutni-endowed; ca-and; koi-koimillions and millions; sahasri-thousands; hy-also; upappni-sins;
yny-which; api-also; sarvy'all; api-also; praayanti-destroys; rmamantrnukrtant-by chanting the Rma-mantra.
"By chanting the Rma-mantra the sins of stealing gold, drinking
liquor, committing adultery with the spiritual master's wife, and many
thousands of millions of millions of other sins are all destroyed."
Text 154
tapanya-rutiu ca
ya etat traka brhmao nityam adhte, sa ppmn tarati, sa
mtyu tarati, sa bhra-haty tarati, sa sarva-haty tarati, sa
sasra tarati, sa sarva tarati, sa vimuktrito bhavati, so 'mtatva
ca gacchati.
tapanya-rutiu-in the Rma-tpan Upaniad; ca-and; ya-what; etatthus; trakam-delivering; brhmaa-a brhmaa; nityam-regularly;
adhte,-chants; sa-he; ppmnm-sin; tarati,-crossess beyond; sa-he;
mtyum-death; tarati,-crossess beyond; sa-he; bhra-hatym-the sin
of abortion; tarati,-crossess beyond; sa-he; sarva-hatym-massmurders; tarati,-crossess beyond; sa-he; sasram-birth and death;
tarati,-crossess beyonbd; sa-and; sarvam-all; tarati,-crossess beyond;
sa-he; vimuktrita-liberated; bhavati,-becomes; sa-he; amtatvamimmortality; ca-and; gacchati-attains.
In the Rma-tpan Upaniad it is said:
"A brhmaa who regularly chants the Rma-mantra crosses beyond
sin. He crosses beyond death. He crosses beyond the sin of performing
an abortion. He crosses beyond the sins of mass-murder and genocide.
He crosses beyond the world of repeated birth and death. He crosses
beyond all that is inauspicious. He becomes liberated."
Text 155
atha r-gopladeva-mantra-mhtmya
mantras tu kadevasya
skd bhagavato hare
sarvvatra-bjasya
sarvato vryavattama
atha-now; r-gopladeva-mantra-mhtmyam-the glory of the
Gopladeva-mantra; mantra-mantra; tu-indeed; kadevasya-of
Lord Ka; skt-directly; bhagavata-the Supreme Personality of

Godhead; hare-Lord Hari; sarvvatra-bjasya-the seed of all
incarnations; sarvata-in all respects; vryavattama-the most
powerful.
The Glories of the Gopla-mantra
The mantra of Lord Ka, who is the original Supreme Personality of
Godhead, the seed of all incarnations, is the most powerful.
Text 156
tath ca bhad-gautamye r-govinda-vndvankhye
sarvem- mantra-vary
reho vaiava ucyate
viet ka-manavo
bhoga-mokaika-sdhanam
tath-so; ca-and; bhad-gautamye-in the Bhad-gautamya Tantra;
r-govinda-vndvankhye-in the portion named Govinda-Vndvana;
sarvem-of all; mantra-varym-great mantras; reha-the best;
vaiava-mantra of Lord Viu; ucyate-is said; viet-specifically;
ka-manava-the Ka-mantra; bhoga-mokaika-sdhanam-the
abode of happiness and liberation.
In the Gautamya Tantra it is said:
"Of all mantras the Viu-mantras are said to be the best. Of these the
Ka-mantras, which are the abode of happiness and liberation, are
the best of all.
Text 157
yasya yasya ca mantrasya
yo yo devas tath puna
abhedt tan-mann ca
devat saiva bhyate
yasya yasya-of whatever; ca-and; mantrasya-mantra; yo yawhatever; deva-demigod; tath-so; puna-again; abhedt-from being
not different; tan-mannm-of the mantras; ca-and; devat-deity; sHe; eva-indeed; bhyate-is said.
"Whatever the mantra and whoever the Deity, the mantra and its Deity
are said to be non-different.
Text 158
ka eva para brahma
sac-cid-nanda-vigraha
smti-mtrea te vai
bhukti-mukti-phala-prada
ka-Lord Ka; eva-indeed; param brahma-the Supreme Personality
of Godhead; s-cid-nanda-vigraha-whose form is eternal and full of
knowledeg and bliss; smti-by remembering; mtrea-simply; temof them; vai-indeed; bhukti-mukti-phala-prada-giving the results of
material happiness and liberation.
"Lord Ka is the original Supreme Personality of Godhead, and His
form is eternal and full of knowledge and bliss. Simply by remembering
Him, one attains both material happiness and liberation.
Text 159
tatrpi bhagavatt sv
tanvato gopa-llay
tasya rehatam mantrs
tev apy adakara
tatrpi-still; bhagavattm-the state of being the Supreme Personality of
Godhead; svm-own; tanvata-manifesting; gopa-llay-with the
pastime of a cowherd boy; tasya-of Him; rehatam-best; mantrmantras; tev-in them; apy-also; adakara-the eighteensyllable mantra.
"In His original form He enjoys pastimes as a cowherd boy. The
mantras glorifying Him are the best of mantras. Among them the
eighteen-syllable mantra is especially to be noted."
Text 160 (a)
athdakara-mantra-mhtmyam
tapanya-rutiu
om- munayo ha vai brahmam cu. ka paramo deva? kuto mtyur
bibheti? kasya jnenkhilam- vijtam- bhavati? kenedam- vivamsasaratti?
atha-now; adakara-mantra-of the eighteen-syllable mantra;
mhtmyam-the glory; tapanya-rutiu-in r Gopla-tpan
Upaniad; om-invoking auspiciousness by reciting the name of the
Personality of Godhead; munaya-sages; ha-indeed; vai' certainly;
brahmam-Brahm; cu'-adresses; ka-who? parama deva-is the
Supreme Personality of Godhead; kuta' of whom? mtyu-is death;
bibheti-afraid; kasya-of whom?; jnena-with the knowledge; akhilameverything; vijtam' known; bhavati-becomes; kena-by whom?;
vivam-is the universe; sasarati-manifest; iti-thus.
The Glories of the Eighteen-syllable Mantra
In r Gopla-tan Upaniad (1.2, the eighteen-syllable mantra is

described in the following words:
"O. Some sages said to the demigod Brahm: Who is the the Supreme
Personality of Godhead? Whom does death fear? By knowing whom
does everything else become known? Who created this world?
Text 160 (b)
tad u hovca brhmaa. ko vai parama daivata.
govindn mtyur bibheti. gopjanavallabha-jnena taj
jta bhavati. svhayeda sasarati.
tat-to them; u-certainly; ha-indeed; uvca-said; brhmaa-Brahm;
ka-Kra; vai-certainly; paramam-the Supreme; daivatamPersonalityof Godhead; govindt-Govinda; mtyu-death; bibheti-fears;
gopjananvallabha-of
Gopjanavallabha;
jnene-by
the
understanding; tat-that; jtam-known; bhavati-becomes; svhay-by
pronouncing the syllable svh; idam-this; sasarati-became
manifested.
"Brahma' replied to them: Ka is the Supreme Personality of
Godhead. Death fears Govinda. By understanding Gopjananavallabha
everything becomes known. By pronouncing the word svh the
Personality of Godhead created the world.
Text 160 ,
tad u hocu. ka ko govinda ca ko 'sa iti
gopjanavallabha ka k svheti.
tat-that; u-certainly; ha-indeed; cu-they asked; ka-Who?; ka-is
Ka; govinda-govinda; ca-also; ka-who?; asau-is He; iti-thus;
gopjanavallabha-Gopjanavallabha; ka-Who?; k-who? svhSvh; iti-thus.
"They then said: Who is Ka?
Gopjanavallabha? What is Svh?
Who is
Govinda?
Who
is
Text 160 (d)

tn
uvca
brhmaa.
ppa-karao
go-bhmi-veda-vidito
gopjanvidy
kal-prerakas
tan-my
ceti,
sakala
para
brahmaivaitat.
tn-to them; uvca-replied; brhmaa-Brahm; ppa-sin; karaaremoving; ga-the cows; bhmi-land; veda-and Vedas; vidita-
celebrated; gopjana-the gops;

avidy-enchantment; kal-forms; preraka-manifesting; tat-His; mypotency; ca-also; iti-thus; sakalam-with all the parts; param-supreme;
brahma-spirit; eva-certainly; etat-He.
"To them Brahma' said: Ka means He who delivers from sin,
Govinda means He who is famous on the earth, in the Vedas, and
among the surabhi cows, Gopjanavallabha means He who enchants
the gops, and Svha' means the potency of the Supreme. All these
names refer to the Supreme Personality of Godhead.
Text 160 (e)
yo dhyyati rasayati bhajati so 'mto bhavati, so 'mto bhavati.
ya-he who; dhyyati-meditates; rasayati; glorifies; bhajati-and
worships; sa-he; amta-immortal; bhavati-becomes.
"One who meditates on this Supreme Personality of Godhead, glorifies
Him, and worships Him, becomes liberated. He becomes liberated.
Text 160 (f)
te hocu. kim tad-rpa? kim rasana? katha v ho tad-bhajana? tat
sarva-vividiatm khyhti.
te-they; ha-certainly; cu-asked; kim-what?; tat-His; rpam-form; kimwhat?; rasanam-glorification; katham-what?; v-or; ha u-certainly; tatHis; bhajanam-devotional service; tat-that; sarva-all; vividiatmkhyhi-please describe; iti-thus.
"They said: What is His form? What is His glorification? How does one
worship Him? Please describe this to us.
Texts 160 (g)
tad u hovca hairayo gopa-veam abhra tarua kalpa-drumritam.
tat-that; u-certainly; ha-indeed; uvca-replied; hairaya-Brahm;
gopa-veam-in the form of a cowherd boy; abhram-like a dark raincloud; taruam-youth; kalpa-druma-under a desire-tree; ritamstaying;
"Brahma' said: He appears like a cowherd boy. His complexion is like a
monsoon cloud.
Text 161 (a)

kimca tatraivgre
bhaktir asya bhajanam tad ihmutropdhi-nairsyenmusmin manakalpanam etad eva naikrmya iti.
kimca-furthermore; tatra-there; eva-indeed; agre-in the beginning;
bhakti-devotional service; asya-his; bhajanam-worship; tat-that; ihahere; amutra-and inthe next life after death;
updhi-nairsyena-with freedom from material desires; amusmin-in
Him; mana-of the mind; kalpanam-thought; etat-that; eva-certainly;
naikarmyam-freedom fromthe bonds of fruitive reaction; iti-thus.
r Gopla-tpan Upanisad (1.14-16, continues:
"Devotional service to Lord Ka is performed when the heart no
longer desires any material benefit to be obtained in this life or the
next. This is freedom from the bonds of karma.
Text 161 (b)
ka ta vipr bahudh yajanti, govinda santa bahudhrdhayanti
gopjanavallabho bhvanni dadhre svhrito jagad ejayat suret.
kam-Ka; tam-Him; vipr-brhmaas; badhudh-repeatedly;
yajanti-worship;
govindam-Govinda;
santam-eternal;
bahudhrepeatedly;
rdhayanti-worship;
gopjanavallabhagopjanavallabha; bhuvanni-the living entities; dadhre-maintains;
svh-of innumerable transcendental potencies; rita-the shelter;
jagat-the material universe; ejayat-causes to move; suret-supremely
powerful.
"Many brhmaas worship Ka. Many worship eternal Govinda.
Gopjanavallabha maintains the worlds. Powerful Svha' moves the
universe.
Text 162
vyur yathaiko bhuvana pravio janye janye paca-rpo babhva.
kas tathaiko jagad-dhitrtham abdensau paca-pado vibhtti.
vyu-air; yath-just as; eka-one; bhuvanam-the universe; pravia
entered; janye janye-in the body of each living entity; paca-in five;
rp-forms; babhva-became manifested; ka-Lord Ka; tathin the same way; eka-one; jagat-of the universe; hita-artham-for the
benefit; abdena-as sound; asau-He; paca-in five; rp-forms;
vibhti-became manifested; iti-thus.
"Although originally one, air becomes the five life-airs in the bodies of
all living entities. In the same way, for the benefit of the world Lord
Ka appears as these five words."
Text 163
kimca tatraivopasna-vidhi-kathannantaram
eko va sarvaga ka iya
eko 'pi san bahudh yo 'vabhti
ta phastha ye tu yajanti dhrs
te sukha vata netarem
kimca-furthermore; tatra-there; eva-indeed; upasna-of worship vidhirules; kathana-description; anantaram-then; tat-this; iha-here; lokverses; bhavanti-are; ekah-one; va-the supreme controller;
sarvaga-all-pervading;
ka-Lord
Kna;
iya-supremely
worshipable; eka-one; api-although; san-being; bahudh-in many
forms; ya-who; avabhti-manifests; tam-Him; phastham-in His
transcendental abode; ye-those who; tu' indeed; yajanti-worship;
dhr-intelligent persons; tem-of them; sukham-happiness;
vatam-eternal; na' not; itarem-of others.
The method of worship is then described in the following words of r
Gopla-tpan Upaniad (1.20-25):
"Lord Ka is the worshipable, all-pervading supreme controller, and
although He is one, He manifests in many forms. They who are
intelligent worship Him as He stands on His altar. They, and not others,
attain eternal happiness.
Text 164
nityo nityn cetans cetannm
eko bahnm yo vidadhti kmn
tm phaga ye 'nuyajanti viprs
te siddhi vat netarem
nitya-eternal; nitynm-among the eternals; cetana-living entity;
cetannm-among living entities; eka-one; bahnm-among the
many; ya-who; vidadhti-grants; kmn-desires; tam-unto Him phagam-situated in his own abode; ye-those who; anuyajanti-worship;
vipr-devotees; tem-of them; siddhi-perfection; vat-eternal;
na itarem-of others.
"The brhmaas, who worship, as He stands on His altar, the one
greatest among the eternals and greatest among conscious persons,
the one who fulfills the desires of the many, they, and not others,
attain eternal perfection.

Text 165
etad vio parama pada ye
nityodyukt samyajante na kmn
tem asau gopa-rpa prayatnt
prakayed tma-pada tadaiva
etat-this; vio-of Lord Viu; paramam-supreme; padam-abode; yethose who; nitya-always; udyukta-intently engaged; samyajanteengage in devotional service; na-not; kmn-material desires; temof them; asau-He; gopa-of a cowherd boy; rpa-with the
transcendental form; prayatnt-with endeavor; prakayat-reveals;
tma-own; padam-abode; tad-then; eva-certainly.
"To they who always dilignetly worship Lord Viu's transcendental
form, the Lord, in His orginal form as a cowherd boy, shows His lotus
feet.
Text 166
yo brahma vidadhti prva
yo vai vidys tasmai gpayati sma ka
ta ha devam tma-buddhi-praka
mumukur vai araam amu vrajet
ya-Who; brahmam-to Brahm; vidadhti-gave; prvam-previously;
ya-who; vai-certainly; vidy-transcendental knowledge; tasmai-to
him; gpayati sma-instructed; ka-Ka; tam-to Him; ha-certainly;
devam-the Supreme Personality of Godhead; tma-buddhi-spiritual
knowledge; prakam-manifesting; mumuku-one whos desires
liberation; vai-certainly; araam-shelter; amum-this; vrajet-should go.
"It was Ka who in the beginning instructed Brahma' in Ved
knowledge and who disseminated Ved knowledge in the past. They
who desire liberation surrender to Him, the Supreme Personality of
Godhead, who grants transcendental knowledge to His devotees.
Text 167
okrentarita ye japanti
govindasya paca-pada manu tam
tem asau darayed tma-rpa
tasmn mumukur abhyasen nitya ntyai
okrea-with the syllable om; antaritam-accompanied; ye-those who;

japanti-chant; govindasya-of Lord Govinda; paca-padam-with five
words; manum-mantra; tam-this; tem-of them; asau-He; darayetreveals; tma-own; rpam' transcendental form; tasmt-from that;
mumuku-one who desires liberation; abhyset-should chant; nityamcontinually; antyai-to attain transcendental peace.
"To they who chant the five-word mantra with om- and govinda (omkya govindya gopjanavallabhya svh, the Lord reveals His
own form. Therefore, to attain transcendental peace, they who desire
liberation should regularly chant this mantra.
Text 168
etasmd anye paca-padd abhuvan
govindasya manavo mnavnm
dardyas te 'pi sakrandandyair
abhyasyante bhti-kmair yathvat
etasmt-from this; anye-others; paca-padat-from this mantra
consisting of five words; abhuvan-came into existance; govindasya-of
Lord Govinda; manava-mantras; mnavnm-of human society; dasara-he ten-syllable mantra; dya-beginning with te-they; api-also;
sakrandana-dyaih-by the four Kumras, Indra, and other devotees
who desire liberation from material existance; abhyasyante-is chanted;
bhti-kmai-by Narada and others who desire the spiritual opulence
of pure devotional service; yathvat-just as;
"From this five-word mantra have come all other govinda-mantras in
human society, including the ten-syllable govinda-mantra chanted by
Indra's followers and by they who desire opulences."
Text 169 (a)
kimca tatraiva
tad u hovca brhmaa as anavaratam me dhyta stuta
parrdhnte so 'budhyata. gopa-veo me purastd virbabhva. tata
praato maynuklena hd mahyam adaara svarpa
saye dattvntarhita.
kimca-furthermore; tatra-there; eva-indeed; tat-then; u-certainly; haindeed; uvca-replied brhmaa-Brahm; asau-He; anavaratamcontinually; me-by me; dhyta-remembered; stuta-glorified;
pardhante-at the conclusion of the parrdha; sa-He; abudhyatabecame perceived; gopa-vea-in the form of a cowherd boy; me-me;
pruastt-in the presence; virbabhva-became manifested; tata'-
then; praata-offered obeisances; may-by me; anuklena-with a

compassionate; hd-heart; mahyam-to me; adaa-aram-the
eighteen syllable mantra;
svarpam' form; saye-for creation;
dattv-having given
r Gopla-tpan Upaniad (1.27-30, continues:
"Brahm said: I continually glorified the Lord and meditated upon Him
for millions of years, and at last I was able to understand the
transcendental form of the Lord as r Ka, in the dress of a
cowherd boy. With devotion in my heart I bowed down before Him. He
gave me the eighteen-syllable mantra to be used for the activity of
creation, and then He disappeared.
Text 169 (b)
puna siskato me prdurabht te akareu bhaviya jagadrpa prakayan.
puna-again; siskata-desiring to create; me-of me; pradurabhtbecame manifest; teu-in them; akareu-in the letters of the mantra;
bhaviyat-about to be; jagat-rpam-the form of the universe;
prakayan-manifesting.
"When I desired to create the universe He again appeared before me,
showing me in these syllables the universe that was to be.
Text 169 ,
tad iha kd po lat pthiv ito 'gnir bindor indus tat-samptakd arka
iti kli-krd asjam. kyd ka khd vyur ity uttart surabhi
vidy prdurakra tad-uttart str-pumdi ceda sakalam iti.
sakalam iti.
tat-that; iha-here; kt-from the letter ka; pa-water; lt-from the letter
la; pthiv-earth; ita-from the letter i; agni-fire; bindo-from the
letter m; indu-the moon; tat-samptakt-from the combination of
these letter; arka-the sun; iti-thus; klmakrat-from the word klm;
asjam-I created the material universe; kyt-from the word
kya; kam-ether; kht-from ether; vayu-air; iti-thus; uttartfrom the next word (govindya); surabhim-the cows; vidy-as well as
knowledge; prdurakram-I created; tat-uttart-from the next word
(gopjanavallabhya); str-pum-di-men, women and all species of
life; va-also; idam-this; sakalam-everything.
"From the letter k, I created water, from the letter l, earth, from the
letter , fire, from the letter , the moon, and from the entire word
kl, the sun. From the word kya, I created ether, from govindya,
air, from gopjanavallabhya, knowledge and the surabhi cows, and
from svh, men, women, and everything else. Everything else."
Text 170
tath ca gautamya-tantre
kl-krd asjad viva
iti prha rute ira
la-krt pthiv jt
ka-krj jala-sambhava
tath-so; ca-and; gautamya-tantre-in the Gautamiya Tantra; klkrt-from the syllable Klm; asjat-created; vivam-the universe; itithus; prha-said; rute-of the Vedas; ira-the head; la-krt-from the
syllable la; pthiv-the earth; jt-born; ka-krj-from the letter k; jalaof water; sambhava-birth.
"The head of the Vedas said: From the world Klm- He created the
universe. From the letter l, earth was born. From the letter k, water was
born.
Text 171 (a)
i-krd vahnir utpanno
ndd vyur ajyata
bindor ka-sambhtir
iti bhttmako manu
i-krt-from the letter i; vahni-fire; utpanna-born; ndt-from the
sound; vyu-air; ajyata-was born; bindo-from the letter ; kasambhti-the birth of sky; iti-thus; bhttmaka-the heart of the
elements; manu-the mantra.
"From the letter i, fire was born. From the sound of these letters
together, air was born. From the letter , the sky was born. In this way
the material elements were born from this mantra.
Text 171 (b)
sv-abdena ca ketra-jo
heti cit-prakti para
tayor aikya-samudbhtir
mukha-veana-varaka
ata eva hi vivasya
laya svhrake bhavet
sv-abdena-by the syllable sv; ca-and; ketra-ja-the knower of the
field; h-h; iti-thus; cit-prakti-the spiritual consciousness; parasuperior; tayo-of them; aikya-samudbhti-becoming one; mukhaveana-varaka-in an important word; ata eva-therefore; hi-indeed;
vivasya-of the material universe; laya-destruction; svhrake-in the
syllables Svh; bhavet-is.
"From the syllable sv, the knower of the field of activities is
manifested. From the syllable ha', spiritual knowledge is manifested.
When these syllables meet in the mouth they become the word Svh.
It is with this word that the material universe is destroyed."
Text 172
puna ca s ruti
etasyaiva yajanena candradhvajo gata-mohtmna vedayitv omkrntarlaka manum varttayet. saga-rahito 'bhynayat. tad vio
parama pada sad payanti sraya. divva cakur tatam. tasmd
ena nityam abhyaset. ity di.
puna-again; ca-and; s-that; ruti-Gopla-tpan Upaniad; etasyaof Him; eva-indeed; yajanena-with the worship; candradhvaja-iva;
gata-gone; moha-illusion; tmnam-self; vedayitv-knowing; omkrntarlakam-Om; manum-mantra; varttayet.-chanted; sagarahita-alone; abhynayat-attained; tat-that; vio-of Lord Viu;
paramam-supreme;
padam-abode;
sad-always;
payanti-see;
sraya-the demigods; divi-in the sky; iva-like; caku-eye; tatammanifested; tasmt-from that; enam-this; nityam-always; abhyaset.practiced; ity-thus; di-beginning.
In the Gopla-tpan Upanisad (1.31-33) it is said:
"by worshiping Lord Ka, iva became free from illusion, and by
chanting this mantra in a solitary place, eh attained the Lord. He
attained the Lord's transcendental abode, which is like a sun in the sky,
thye Lord's abode on which the demigods gaze."
Texts 173 and 174
tatraivgre
tad atra gth
yasya prva-padded bhmir
dvityt salilodbhava
ttyt teja udbhta
caturthd gandha-vhana
pacamd ambarotpattis
tam evaika samabhyasan
candradhvajo 'gamad vio
parama padam avyayam
tatra-there; eva-indeed; agre-before; tat-that; atra-here; gth-verses;

yasya-of whom; prva-padt-from the first word; bhmi-earth;
dvityt-from the second; salilodbhava-the creation of water; ttytfrom the third; teja-fire; udbhtam-bormn; caturtht-from the fourth;
gandha-scent;
vhana-carrying;
pacamt-from
the
fifth;
ambarotpatti-the birth of ether; tam-that; eva-indeed; ekam-one;
samabhyasan-practiced; candradhvaja-Lord iva; agamat-went;
vio-of Lord Viu; paramam-to the supreme; padam-abode;
avyayam-eternal.
In the Gopla-tpan Upanisad (1.35-38) it is also said:
"About this are the following verses: One shoudl chant this mantra, of
which from the first word the element earth came, from the decond
word water, from the third fire, from the fourth air, and from the fifth
ether. By chanting this mantra Lord iva entered Lord Viu's eternal
spiritual abode.
Text 175
tato viuddha vimala vioka
aea-lobhdi-nirasta-sagam
yat tat pada paca-pada tad eva
sa vsudevo na yato 'nyad asti
tata-from this; viuddham-pure; vimalam-without impurity; viokamwithout grief; aea-lobhdi-nirasta-sagam-without greed and other
vices; yat-what; tat-that; padam-abode; paca-padam-five words; tatthat; eva-indeed; sa-he; vsudeva-Ka; na-not; yata-from whom;
anyat-another; asti-is.
"That spiritual world, completely pure, uncontaminated, free from
suffering, free from greed and all other vices, and identical with this
five-word mantra, is manifested from Lord Vsudeva. It is not separate
from Him.
Text 176
tam eka govinda s-cid-ananda-vigraha paca-pada vndvanasura-bhruha-talsnm- satatam- sa-marud-gao 'ham- paramay
stuty toaymi. iti.
tam-Him; ekam-alone; govindam-Ka; s-cid-ananda-vigrahamwhose form is eternal and full of knowledge anmd bliss; paca-padamfive words; vndvana-sura-bhruha-talsnm-sitting undcer a kalpavrksa tree in Vndvana; satatam-always; sa-marud-gaa-with the
Maruts; aham-I; paramay-with great; stuty-devotion; toaymi.praise; iti-thus.
"With eloquent prayers I and the Maruts please Lord Govinda, whose
form is eternal and full of knowledge and bliss, who stays under a
desire tree in Vndvana, and who is this five-word mantra."
Text 177
kimca stuty-anantaram
amum- paca-padam- mantram varttayed ya, sa yty anyasata
kevalam- tat. anejad ekam- manaso javyo, na yad dev pnuvan
prvam art.
kimca-furthermore; stuty-anantaram-in the same Upaniad; amumthis; paca-padam- mantram-five-word mantra; varttayet-practices;
ya,-one who; sa-he; yty-attains; anyasata-easily; kevalamtranscendental; tat.-that; anejat-fixed; ekam-one; manasa-than the
mind; javyo,-more swift; na-not; yat-this Supreme Lord; dev-the
demigods like Indra, etc.; pnuvan-can approach; prvam-in front;
art-moving quickly.
In the Gopla-tpan Upanisad (1.52-53) it is also said:
"One who chants this five-word mantra easily attains the
transcendental abode of the Supreme Personality of Godhead.
"Although fixed in His abode, the Personality of Godhead is swifter than
the mind and can overcome all others running. Even the powerful
demigods cannot approach Him.*
Text 178
tasmt ka eva paro devas ta dhyyet ta rasayet ta yajed iti, o
tat sad iti.
tasmt-therefore; ka-Lord Ka; eva-indeed; para-the supreme;
deva-Lord; tam-on Him; dhyyet-one should meditate; tam-Him;
rasayet-one should glorify; tam-Him; yajet-one should worship; iti-thus;
om- tat sat-Om- tat sat; iti-thus.
"Therefore, Ka is the Supreme Personality of Godhead. One should
meditate upon Him, glorify Him, serve Him, and worship Him. Om- tat
sat."
Text 179
trailokya-sammohana-tantre
ca
devmmahdevoktdakara-prasaga eva
dharmrtha-kma-mok
varo jagad-vara
santi tasya mah-bhg
avatr sahasraa
prati
r-
trailokya-sammohana-tantre-in the Trailokya-sammohana-tantra; caand; devm-to the goddess; prati-to; r-mahdeva-of Lord iva; uktaspoken; adakara-prasage-in relation to the eighteen syllable
mantra; eva-thus; dharmrtha-kama-mokm-of religion, sensegratifcication, econom development, and liberation; vara-the Lord;
jagad-vara-the Lord of the univreses; santi-are; tasya-of Him; mahbhg-filled with opulences; avatr-incarnations; sahasraathousands.
In the Trailokya-sammohana-tantra Lord iva, speaking to Goddess
Durg, glorifies the eighteen-syllable mantra in the following words:
"Lord Ka is the master of the universes and the master of religion,
econom development, sense-gratification, and liberation. From Him
many thousands of very glorious incarnations of Godhead have come.
Text 180
te madhye 'vatr
blatvam ati-durlabham
amnui karmi
tni tni ktni ca
tem-of these; madhye-in the midst; avatrm-incarnations;
blatvam-childhood;
ati-durlabham-rare;
amnui-superhuman;
karmi-deeds; tni tni-them; ktni-performed; ca-and.
"In all these incarnations, the Lord's childhood pastimes, where He
performs many superhuman activities, is very rarely seen.
Text 181
pnugraha-karttve
yena sarva pratihitam
tasya mantra pravakymi
sagopgam anuttamam
pa-curse; anugraha-and mercy; karttve-in ability to do; yena-by
whom; sarvam-all; pratihitam-established; tasya-of Him; mantramthe mantra; pravakymi-I will tell; sagopgam-with its parts;
anuttamam-the best.
"Lord Ka has the power to curse or to show mercy. He created all
that is. Now I will tell you His mantra with all its parts, a mantra that
has no superior.
Text 182
yasya vijna-mtrea
nara sarvajatm iyat

putrrth putram pnoti
dhanrth labhate dhanam
yasya-of whom; vijna-mtrea-simply with the knowledge; nara-a
person; sarvajatm-the state of knowing everything; iyat-attains;
putrrth-desiring a son; putram-a son; pnoti-attains; dhanrthdesiring wealth; labhate-attains; dhanam-wealth.
"Simply by knowing this mantra one attains all-knowledge. By knowing
this mantra a person who desires a son attains a son, and a person
who desires wealth attains wealth.
Text 183
sarva-strrtha-para-jo
bhavaty eva na saaya
trailokya ca va-kuryd
vyakul-kurute jagat
sarva-strrtha-para-ja-knowing th meaning of all scriptures;
bhavaty-becomes; eva-indeed; na-no; saaya-doubt; trailokyam-the
three worlds; ca-ansd; va-kuryt-brings under control; vyakulkurute-agitates; jagat-the world.
"One becomes learned in all scriptures. Of this there is no doubt. One
brings the three worlds under his control. One makes the universe
tremble in fear of him.
Text 184
mohayet sakala so 'pi
mrayet sakaln ripn
bahun kim ihoktena
mumukur mokam pnuyt
mohayet-bewilders; sakalam-all; sa-he; api-and; mrayet-kills;
sakaln'all; ripn-enemies; bahun-more; kim-what?; iha-here; uktenaspoken; mumuku-one who desires liberation; mokam'liberation;
pnuyt-attains.
"One fools everyone. One kills all his enemies. One who desires
liberation attains liberation. What more need be said?
Text 185
yath cintmai reho
yath gau ca yath sat
yath dvijo yath gag
tathsau mantra uttama

yath-as; cintmai-a cintamani jewel; reha-the best; yath-as;
gau-a cow; ca-and; yath-as; sat-a saintly woman; yath-as; dvija-a
brhmaa; yath-as; gag-the Gag; tath-so; asau-this; mantramantra; uttama-the best.
"As cintmai is the best of jewels, kmadhenu is the best of cows, a
chaste and saintly woman is the best of women, a brhmaa is the
best of men, and the Gaga' is the best of rivers, so this mantra is the
best of mantras.
Text 186
yathvad akhila-reha
yath stra tu vaiavam
yath tu saskt v
tathsau mantra uttama
yathvat-ass; akhila-reham-the best opf all; yath-as; stramscripture; tu-indeed; vaiavam-Vaiava; yath-as; tu-indeed;
saskt-eloquent; v-words; tath-so; asau-this; mantra'mantra;
uttama-the best.
"As the Vaiava-stras are the best of scriptures, and as eloquent
words are the best of words, so this mantra is the best of mantras."
Text 187
ki ca
ato may pareni
praty-aha japyate manu
naitena sda kacij
jagaty asmin carcare
kimca-furthermore; ata-therefore; may-by me; pareni-O goddess;
praty-aham-every day; japyate-is chanted; manu-the mantra; na-not;
etena-it; sda-like; kacit-anything; jagaty-in the world; asmin-in
this; carcare-of moving and immobile creatures.
Lord iva further said:
"That is why, O goddess, I chant this mantra every day. In this world of
moving and unmoving beings there is nothing else like this mantra."
Text 188
r-sanat-kumra-kalpe 'pi
gopla-viay mantrs
trayas-triat-prabhedata
teu sarveu mantreu

mantra-rjam ima u
r-sanat-kumra-kalpe-in the r Sanat-kumra-kalpa; api-also;
gopla-viay-in relation to Lord Gopla; mantr-the mantra; trayastriat-prabhedata-33
divisons;
teu-in
them;
sarveu-all;
mantreu'mantras; mantra-rjam-the king of mantras; imam-this;
u-please hear.
In the r Sanat-kumra-kalpa it is said:
"Thirty-three different mantras glorify Lord Gopla. Now please hear
the mantra that is the king of them all.
Text 189
su-prasannam ima mantra
tantre sammohanhvaye
gopanyas tvay mantro
yatnena muni-pugava
su-prasannam-very clear; imam-this; mantram-mantra; tantre-in the
Tantra; sammohanhvaye-named Sammohana; gopanya-concealed;
tvay-by you; mantra-the mantra; yatnena-with care; muni-pugava-O
best of sages.
"This best of mantras in very clearly described in the Sammohana
Tantra. O best of sages, please protect this mantra very carefully.
The best of sages here is Nrada Muni.
Text 190
anena mantra-rjena
mahendratva purandara
jagma deva-deveo
viun dattam ajas
anena-with this; mantra-rjena-royal mantra; mahendratvam-the state
of being Indra; purandara-Purandara; jagma-went; deva-devea-the
master of the demigods; viun-by lord Viu; dattam-given; ajaseasily.
"With this king of mantras Purandara attained the post of Indra. Lord
Viu gave him the post very easily.
Text 191
durvsasa pur pd
asaubhgyena pita
sa eva subhgatva vai
tenaiva punar ptavn
durvsasa-of Durvasa Muni; pur-before; pt-from the curse;
asaubhgyena-by inauspiciousness; pita-tormented; sa-he; evaindeed; subhgatvam-auspiciousness; vai-indeed; tena-with that; evaindeed; puna-again; ptavn-attained.
"Once Indra was cursed by Durvsa' Muni. Tormented with many
troubles, Indra chanted this mantra and again attained an auspicious
condition of life.
Text 192
bahun kim ihoktena
puracaraa-sdhanai
vinpi japa-mtrea
labhate sarvam psitam
bahun-with more; kim-what?; iha-here; uktena-said; puracaraasdhanai'with purascarana; vin-without; api-even; japa-mtreasimply by chanting; labhate-attains; sarvam-all; psitam-desired.
"What more need I say? Even without performing puracaraa, simply
by chanting the words of the mantra, one attains all that one desires."
Text 193
prabhum- r-ka-caitanya
tam- nato 'smi gurttamam
kathacid rayd yasya
prkto 'py uttamo bhavet
prabhum-to the Supreme Personality of Godhead; r-kacaitanyam-r Ka Caitanya; tam-to Him; nata-bow; asmi-I am;
gurttamam-the best of spiritual masters; kathacit-somehow; raytby shelter; yasya-of whom; prkta-natural; api-also; uttama-the
best; bhavet-may be.
I offer my respectful obeisances to Lord r Ka Caitanya, the best
of spiritual masters. By taking shelter of him even a materialist can
become the best of devotees.
Text 194
athdhikra-niraya
tntrikeu ca mantreu
dky yoitm api
sdhvnm adhikro 'sti

drdn ca sad-dhiym
atha-now; adhikra-of qualification; niraya-the dtermination;
tntrikeu-from the Tantras; ca-and; mantreu-in mantras; dkymin initiation; yoitm-of women; api-even; sdhvnm-chaste;
adhikra-qualification; asti-is; drdnm-of dras; ca-and; saddhiym-saintly.
The Qualifications
Chaste and saintly women, and saintly-hearted dras are qualified to
be initiated in the chanting of mantras from the Tantras.
Text 195
tath ca smty-artha-sre pdme ca vaikha-mhtmye rnradmbara-samvde
gamoktena mrgea
str-drai caiva pjanam
kartavya raddhay vio
cintayitv pati hdi
tath-so; ca-and; smty-artha-sre-in the Smty-artha-sra; pdme-in
the Padma Pura; ca-and; vaikha-mhtmye-Vaisakha-mahatmya;
r-nradmbara-samvde-in a conversation of r nrada and r
Ambara; gamoktena-spoken in the Agamas; mrgea-by the path;
str-drai-by women and dras; ca-and; eva-indeed; pjanamworship; kartavyam-should be done; raddhay-with faith; vio-of
Lord Viu; cintayitv-meditation; patim-the master; hdi-in the heart.
In the Smty-artha-sra, as well as in the Padma Pura, Vaikhamhtmya, in a conversation of r Nrada and r Ambara it is
said:
"Following the path described in the Agamas, women and dras may
faithfully worship Lord Viu and meditate on Him as the Lord in the
heart.
Text 196
dr caiva bhavati
nmn vai devatrcanam
sarve cgama-mrgea
kuryur vednusri
drm-of sudras; ca-and; eva-indeed; bhavati-is; nmn-by name;
vai-indeed; devatrcanam-worship of the Lord; sarve-all; ca-and;
gama-of the Agamas; mrgea-by the path; kuryu-should do;
vednusri-following the Vedas.
"Following the path of the Agamas, which themselves follow the path
of the Vedas, women and dras may worship the Supreme Lord by
chanting His holy names.
Text 197
strm py adhikro 'sti
vior rdhndiu
pati-priya-hitn ca
rutir e santan
strm-of women; apy-also; adhikra-qualification; asti-is; vio-of
Lord Viu; rdhndiu-in worship and other activities; pati-priyahitnm-desiring welfare for their husbands; ca-and; ruti-the Vedas;
e-this; santan-eternal.
"Women who desire the welfare of their husbands are also entitled to
worship Lord Viu. That is the conclusion of the eternal Vedas."
Text 198
agastya-sahitymr-rma-mantra-rjam uddiya
uci-vrata-tama dr
dharmik dvija-sevak
striya pati-vrat cnye
pratilomnuloma-j
lok cla-paryant
sarve 'py atrdhikria
agastya-sahitym-in the Agastya-sahit it is said; r-rma-mantrarjam-the king of Rma-mantras; uddiya-in relation to; uci-vratatama-the best of pure vows; dr-sudras; dharmik-religious; dvijasevak-servants of the brhmaas; striya-women; pati-vratdevoted to their husbands; ca-and; anye-others; pratilomnuloma-jborn in pratiloma and anuloma families; lok-people; calaparyant-down to the candalas; sarve-all; api-also; atra-here;
adhikria-qualified.
In the Agastya-sahit, in relation to the regal Rma-mantra, it is said:
"Religious and pure dras, who are servants of the brhmaas, as well
as chaste women, those born in pratiloma and anuloma families, and
everyone else, down even to the clas, are qualified to worship
Lord Viu in this way."
Texts 199 and 200
guru ca siddha-sdhydi-
mantra-dne vicrayet
sva-kulnya-kulatva ca
bla-prauhatvam eva ca
str-pum-napusakatva ca
ri-nakatra-melanam
supta-prabodha-kla ca
tath a-dhandikam
guru-the spiritual master; ca-and; siddha-sdhydi-beginning with
siddha-sadhya; mantra-dne-in giving the mantra; vicrayet-should
consider; sva-kula-own family; anya-kulatvam-another family; ca-and;
bla-youth; prauhatvam-or age; eva-indeed; ca-and; str-pumnapusakatvam-man, woman, or eunuch; ca-and; ri-nakatramelanam-the meeting of stars in the rasi; supta-prabodha-klam-time
of wakefulness or sleep; ca-and; tath-so; a-dhandikam-beginning
with debt or wealth.
In giving the mantra and performing siddha-sdhya and other rituals,
the spiritual master should consider whether the disciple is from his
family or another family, is young or old, or is man, woman, or eunuch.
The spiritual master should also consider where the stars are in the
ri, whether it is time of wakefulness or sleep, and whether the
disciple is wealthy or in debt.
Text 201
atha siddha-sdhydi-odhanamsarad-tilake
prk pratyag agr rekh syu
paca ymyottargra-ga
tvatya ca catu-kohacatuka maala bhavet
atha-now; siddha-sdhydi-odhanam-purification of the siddhasadhya; sarad-tilake-in the Sarada-tilaka; prk-east; pratyag'west;
agr-in front; rekh-lines; syu-are; paca-five; ymya-south; uttargraga-and north; tvatya-as far as; ca-and; catu-kohacatukamrectangle; maalam-area; bhavet-may be.
The Purification of the Siddha-sdhya
In the Sarad-tilaka it is said:
"Five lines, one after another, should be drawn in the east, west, south,
and north. In this way a four-sided figure should be made.
Text 202
indv-agni-rudra-nava-netra-yugena-diku
tv-aa-oaa-caturdaa-bhautikeu
ptla-pacadaa-vahni-himu-kohe
varl likhel lipi-bhavn kramaas tu dhmn
indu-1; agni-3; rudra-11; nava-9; netra-2; yuga-4; ina-12; diku-10;
tu-6; aa-8; oaa-16; caturdaa-14; bhautikeu-5; ptla-7;
pacadaa-15; vahni-3; himu-1; kohe-in the surrouinding border;
varn-letters; likhel-should write; lipi-bhavn-in letters; kramaa-one
after another; tu-indeed; dhmn-intelligent.
"Then, on the first, third, eleventh, ninth, second, fourth, twelfth, tenth,
sixth, eighth, sixteenth, fourteenth, fifth, seventh, fifteenth, third and
first parts of the four-sided figure, the intelligent spiritual master
should write the letters of the alphabet, one after another.
In the first part he should write the Sanskrit letter a, in the third part
the letter , in the eleventh i, and so forth. Completing the vowels, he
should continue with the consonants, beginning in the first place with
the letter k.
Text 203
janmarkkarato vkya
yvan mantrdimkaram
caturbhi kohakais t eka
iti koha-catuaye
janma-birth; ka-star; akarata-from the letter; vkya-seeing;
yvan-as; mantrdimkaram-the letter beginning the manra;
caturbhi-with four; kohakai-parts; tv-indeed; ekam-one; iti-thus;
koha-catuaye-in four parts.
Seeing the birth star, he should write the letters of the mantra. With
four lines there is a four-sided figure.
Text 204
puna kohaka-koheu
savyato janma-bhkart
siddha-sdhya-su-siddhrikramj jeya vicakaai
puna-again; kohaka-koheu-on the lines of the four-sided figure;
savyata-on the left; janma-bh-of the birth-star; akart-from the
letter; siddha-sdhya-su-siddhri-siddha, sdhya, su-siddha, and ari;
kramt-one after the other; jey-may be known; vicakaai-by the
wise.
Then, to the left of the letters of the birth star, one after the other, the
wise one should know siddha, sdhya, su-siddha, and ari.

Text 205
siddha sidhyati klena
sdhyas tu japa-homata
su-siddho graha-mtrea
arir mla-nikntana
siddha-siddha; sidhyati-becomes perfect; klena-in time; sdhyasadhya; tu-indeed; japa-homata-by japa and yajna; su-siddha-susiddha; graha-mtrea-simply by accepting; ari-ari; mla-nikntanacutting at the root.
Siddha is that in time one attains perfection. Sdhya is attained by
japa and yaja. Su-siddha is simply by accepting. Ari is cutting at the
root.
Text 206
siddha-siddho yathoktena
dvi-gut siddha-sdhaka
siddha-su-siddho 'rdha-japt
siddhrir hanti bandhann
siddha-siddha-siddha-siddha; yathoktena-as said; dvi-gut-doible;
siddha-sdhaka-siddha-sdhaka; siddha-su-siddha-siddha-su-siddha;
ardha-japt-from
saying
half;
siddhri-siddhri;
hanti-kills;
bandhann-bondage.
Siddha-siddha is said. Then siddha-sdhaka is twice. Siddha-su-siddha
is from saying half. Siddhri ends bondage.
Text 207
sdhya-siddho dvi-guika
sdhya-sdhyo hy anarthaka
tat-su-siddhas tri-guitn
sdhyrir hanti gotrajn
sdhya-siddha-sdhya-siddha; dvi-guika-double; sdhya-sdhyasdhya-sdhya; hy-indeed; anarthaka-without artha; tat-su-siddhas
tri-guitn sdhyrir hanti gotrajn
.
Sdhya-siddha is twice. Sdhya-sdhya is without artha. Tat-su-siddha
is three times. Sdhyri destroys the gotra.
Text 208
siddha-su-siddho 'rdha-japt
tat-sdhyas tu gudhikt
tat-su-siddho grahd eva
su-siddhri sva-gotra-h
siddha-su-siddha-siddha-su-siddha; ardha-japt-from saying half; tatsdhya-tat-sdhya; tu-indeed; gudhikt-is more; tat-su-siddha-tatsu-siddha; graht-from accepting; eva-indeed; su-siddhri-su-siddhri;
sva-gotra-h-destroying the gotra.
Siddha-su-siddha is from chanting half. Tat-sdhya is more. Tat-susiddha is from accepting. Su-siddhri destroys the gotra.
Text 209
ari-siddha sutn hanyd
ari-sdhyas tu kanyak
tat-su-siddhas tu patn-ghnas
tad-arir hanti sdhakam
ari-siddha-ari-siddha; sutn-sons; hanyt-kills; ari-sdhya-ari-sadhya;
tu-indeed; kanyak-daughters; tat-su-siddha-tat-su-siddha; tuindeed; patn-ghna-kills thw wife; tad-ari-tat-ari; hanti-kills;
sdhakam-the method.
Ari-siddha kills sons. Ari-sdhya kills daughters. Tat-su-siddha kills the
wife. Tad-ari kills the means."
Text 210
tath ca tantre asya ca mantra-viee 'pavda
nsihrka-varhn
prsda-praavasya
vaidikasya tu mantrasya
siddhdn naiva odhayet
tath-so; ca-and; tantre-in the Tantra; asya-of that; ca-and; mantraviee-specif mantra; apavda-exception; nsihrka-varhnm-of
Nsih, Arka, and Varha; prsda-of the palace; praavasya-the
syllable O; vaidikasya-Vedic; tu-but; mantrasya-of the mantras;
siddhdn-beginning with siddha; na-not; eva-indeed; odhayet-should
purify.
In the Tantra is given the following exception to this mantra:
"He should not purify the siddha and other mantras when they begin
with O, come from the Vedas, or glorify Nsiha, Srya, or Varha.
Text 211
svapna-labdhe striy datte

ml-mantre ca try-akare
ekkare tath mantre
siddhdn naiva odhayet
svapna-labdhe-obtained in a dream; striy-by a woman; datte-given;
ml-mantre-mala-mantra; ca-and; try-akare-in three letters;
ekkare-in one letter; tath-so; mantre-in the mantra; siddhdnbeginning with siddha; na-not; eva-indeed; odhayet-should purify.
"He should not purify the siddha and other mantras when they are
obtained in a dream, given by a woman, are ml-mantras, have three
letters, or have one letter."
Text 212
sva-kulnya-kulatvdi
vijeya cgamntart
na vistra-bhayd atra
vyarthatvd api likhyate
sva-kulnya-kulatvdi-from one's own family or another's family;
vijeyam-should be known; ca-and; gamntart-from another Agama;
na-not; vistra-bhayt-with great fear; atra-here; vyarthatvt-because
of eing irrelevant; api-indeed; likhyate-is written.
Fearing that I may insert many unnecessary details, I will not quote
here from other Agamas the description of one's own family or
another's.
Text 213
rmad-gopladevasya
sarvaivarya-pradarina
tdk-aktiu mantreu
na hi kicid vicryate
rmad-gopladevasya-of
Lord
Gopladeva;
sarvaivaryapradarina'who has all opulences and powers; tdk-like that;
aktiu-in potencies; mantreu-in the mantras; na-not; hi-indeed; kicitanything; vicryate-is considered.
In the mantras of all-powerful, all-glorious, and all-opulent Lord
Gopladeva, mantras that contain His potencies, this process of
purification is not to be considered.
Text 214
tath ca krama-dpiky
sarveu vareu tathrameu
nru nnhvaya-janmabheu
dt phalnm abhivchitn
drg eva goplaka-mantra ea
tath-so; ca-and; krama-dpikym-in the Krama-dipika; sarveu-in all;
vareu-varnas; tath-so; rameu-in asramas; nru-in women;
nn-various; ahvaya-names; janma-birth; bheu-in stars; dt-the
giver; phalnm-of results; abhivchitnm-desired; drg-at once;
eva-indeed; goplaka-mantra-the mantra of Lord Gopla; ea-this.
In the Krama-dpika' it is said:
"The Gopla-mantra immediately gives the desired results to everyone,
to all varas and ramas, to women, and to everyone born under
every birth-star."
Text 215
trailokya-sammohana-tantre ca adkara-mantram adhiktya
r-ivenoktamna ctra trav do
narasvdi-vicra
ka-ri-vicro v
na kartavyo manau priye
trailokya-sammohana-tantre-in the Trailokya-sammohana-tantra; caand;
adkara-mantram-the
eighteen-syllable
mantra;
adhiktya-in relatiuon to; r-ivena-by Lord iva; uktam-said; na-not;
ca-and; atra-here; trav-enemeies; do-fault; na-not; asva-debtor
or wealthy; di-beginning with; vicra-consideration;; ka-rivicra-consideration of the birth star; v-or; na-not; kartavya-to be
done; manau-in the mantra; priye-O dear one.
In the Trailokya-sammohana-tantra, Lord iva describes the eighteensyllable mantra:
"O beloved, in the eighteen-syllable mantra there is no consideration of
the fault of trav. Nor is there consideration of the birth-star of the
chanter or whether he is wealthy or a debtor."
Text 216
kec chinn ca ruddh ca
kecin mada-samuddhat
malina stambhita kecit
kilit duit api
etair doair yuto nyamyatas tribhuvanottama
kecit-some; chinn-broken; ca-and; ruddh-stopped; ca-and; kecinsome; mada-samuddhat-spoken wildly; malina-impure; stambhita-
stuttered; kecit-some; kilit-pierced; duit-defiled; api-also; etai-by

them; doai-faults; yuta-endowed; na-not; ayam-this; yatabecause; tribhuvanottama-the best in the three worlds.
Sometimes the pronunciation of this mantra may be broken,
sometimes stopped, sometimes contaminated, sometimes stuttered,
sometimes impaled, and sometimes wrongly done. Still, these faults do
not touch this mantra. For this reason this is the best mantra in the
three worlds.
Text 217
smnyata ca yath bhad-gautamye
atha ka-mann vakye
dda-phala-pradn
yn vai vijya munayo
lebhire muktim ajas
smnyata-in general; ca-and; yath-as; bhad-gautamye-in the
Bhad-gautamya Tantra; atha-so; ka-mann-of the mantras of
Lord Ka; vakye-I will tell; da-seen; ada-and not seen; phalaresults; pradn-giving; yn-which; vai-indeed; vijya-underastanding;
munaya-the sages; lebhire-attained; muktim-liberation; ajas-easily.
In the Gautamya Tantra it is said in a general way:
"Now I will tell you of the Ka-mantras, which give benefits seen and
not seen. Learning of these mantras, the great sages easily attained
liberation.
Text 218
ghasth vanag caiva
yatayo brahma-cria
striya drdaya caiva
sarve yatrdhikria
ghasth-householders; vanag-vanaprasthas; ca-and; eva-indeed;
yataya-sannyasis;
brahma-cria-brahmacaris;
striya-women;
drdaya-beginning with sudras; ca-and; eva-indeed; sarve-all;
yatra-in which; adhikria-are qualified.
"Householders, vnaprasthas, sannyss, brahmacrs,
dras, and all others are qualified to chant these mantras.
Text 219
ntra cintyo 'ri-uddhy-dir
nri-mitrdi-lakaam
women,
na v praysa-bhulya
sdhane na parirama
na-not; atra-in this; cintya-to be considered; ari-uddhy-dibeginning with ari-suddha; na-not; ari-mitrdi-lakaam-characteristics
beginning with friends and enemies; na-not; v-or; praysa-bhulyamwith a great effort; sdhane-in execution; na-not; parirama-great
effort.
"In chanting the Ka-mantras there is no consideration of the
problems beginning with ari-uddha, nor is there consideration of the
problems beginning with friends and enemies, nor is a great effort
required to chant this mantra, nor need one become exhausted by
chanting.
Text 220
ajna-tla-rae ca
anala kaa-mtrata
siddha-sdhya-su-siddhrirp ntra vicra
ajna-of ignorance; tla-of cotton; rae-odf a heap; ca-and; analafire; kaa-mtrata-in a momwnt; siddha-sdhya-su-siddhri-rpthose things beginning with siddha-sadhya-susiddha; na-not; atra-here;
vicra-consideration.
"The Ka-mantras are a great fire that burns up a great heap of the
cotton of ignorance. In chanting them there is no consideration of
siddha, sdhya, su-siddha, ari, or other problems.
Text 221
sarve siddha-mantr
yato brahmkaro manu
prajpatir avpgrya
deva-rjya ac-pati
avpus trida svargamvgatva bhaspati. ity di.
sarvem-of all; siddha-mantrm-siddha-mantras; yata-from which;
brahma-best; akara-letters; manu-mantra; prajpati-Prajpati;
avpa-attained; gryam-pre-eminence; deva-rjyam-a demigod's
kingdom; ac-pati-the husband of aci; avpu-attained; tridathe demigods; svargam-Svargaloka; vgatvam-being a master of
words; bhaspati.-Bhaspati; ity-thus; di-beginning.
"Of all siddha-mantras, the Ka-mantras are the best. By chanting
them Brahma' became the first of the demigods, Indra attained a
demigod-kingdom, the demigods attained Svargaloka, and Bhaspati

became a master of words."
Texts 222 and 223
tathtraivnte
viu-bhakty vieena
ki na sidhyati bh-tale
kdi-brahma-paryanta
govindnugrahn mune
sarva-sampatti-nilay
sarvatrpy akuto-bhay
ity di kathita kicin
mhtmya vo munvar
tath-so; atra-here; eva-indeed; ante-at the end; viu-bhakty-by
devotion to Lord Viu; vieena-specifically; kim-what?; na-not;
sidhyati-becoems perfect; bh-tale-on the earth; kdi-brahmaparyantam-from Lord Brahma' down to an insect; govindnugrahn-by
the mercy of Lord Govinda; mune-O sage; sarva-sampatti-nilay-the
abode of all opulences; sarvatra-everywhere; api-also; akuto-bhayfearlessness;
ity-thus;
di-beginning;
kathitam-spoken;
kicitsomething; mhtmyam-the glory; va-to you; munvar-O kings of
the sages.
At the end, the Gautamya Tantra explains:
"O sage, who on this earth, does not become perfect by worshiping
Lord Ka with devotion? By attaining Lord Ka's mercy, all living
entities, from the demigod Brahma' down to the insects, become the
abodes of all good fortune. They become free of all fears. O kings of
the sages, in this way I have told you a small part of the glories of this
mantra.
Text 224
ke trak yadvat
sindho saikata-sivat
etad-vijna-mtrea
labhen mukti catur-vidhm
ke-in the sky; trak-stars; yadvat-as; sindho-of the ocean;
saikata-sivat-creation of grains of sand; etad-vijna-mtreasimply by knowing this; labhen-attains; muktim-libreation; caturvidhm-four kinds.
"The glories of the Ka-mantras are numberless like the stars in the
sky or the grains of sand by the ocean's shore. By understanding these
mantras one attains the four kinds of liberation.
Text 225
etad anyeu mantreu
do santi pare ca ye
tad-artha mantra-saskr
likhyante tantrato daa
etat-this; anyeu-in other; mantreu-mantras; do-faults; santi-are;
pare-others; ca-and; ye-which; tad-artham-for this sake; mantrasaskr-purification of the mantra; likhyante-are written; tantratafrom the Tantras; daa-ten.
"It is other mantras that have problems. That is why for them the
Tantras prescribe ten kinds of purification."
Text 226
atha mantra-saskra
sarad-tilake
janana jvana ceti
tana rodhana tath
athbhieko vimalkrapyyane puna
tarpaa dpana guptir
daaita mantra-saskriy
atha-now; mantra-saskra-purification of the mantras; sarad-tilakein the Sarada'-tilaka; jananam-janana; jvanam-jivana; ca-and; iti-thus;
tanam-tana; rodhanam-rodhana; tath-so; atha-then; abhiekaabhieka; vimal-kraa-vimal-kraa; pyyane-pyyana; punaagain; tarpaam-tarpana; dpanam-dipana; gupti-gipti; daa-ten;
eta-they; mantra-saskriy-purification of the mantra.
Purification of Mantras
In the Sarad-tilaka it is said:
"The ten purificatory rituals for mantras are: 1. janana, 2. jvana, 3.
tana, 4. rodhana, 5. abhieka, 6. vimal-kraa, 7. pyyana, 8.
tarpaa, 9. dpana, and 10. gupti.
Text 227
mantr mtk-madhyd
uddharo janana smtam
praavntaritn ktv
mantra-varn japet sudh
mantrm-of mantras; mtk-madhyt-from the midst of a matrika;
uddhara-rising; jananam-janana; smtam-remembered; praava-O;
antaritn-within; ktv-doing; mantra-varn-the letters of the mantra;

japet-should chant; sudh-intelligent.
When the mantra is brought from the midst of a mtik, it is called
janana. When an intelligent person chants the letters of the mantra
with the sacred syllable O, the learned scholars of mantras and
tantras call it jvana.
Texts 228-233
eta jvanam ity hur
mantra-tantra-visrada
mano-varn samlikhya
tayec candanmbhas
praty-eka vyun mantr
tana tad-udhtam
vilikhya mantra ta mantr
prasnai karavrajai
tan-mantrkara-sakhytair
hanyd yat tena rodhanam
sva-tantrokta-vidhnena
mantr mantrra-sakhyay
avattha-pallavair mantra
abhiiced viuddhaye
sacintya manas mantra
jyotir-mantrea nirdahet
mantre mla-traya mantr
vimal-kraa t idam
tara-vyomgnim anug
dai jyotir-manur mata
kuodekena japtena
praty-ara prokaa mano
tena mantrea vidhivad
etad pyyana smtam
mantrea vri yantre
tarpaa tarpaa smtam
etat-this; jvanam-jivana; ity-thus; hu-say; mantra-tantra-visradaexpert in mantras and tantras; mano-varn-letters of the mantra;
samlikhya-writing; tayec-should strike; candanmbhas-with sandal
water; praty-ekam-many times; vyun-with wind; mantr-the chanter
of the mantra; tanam-tadanam; tad-udhtam-that is called;
vilikhya-writing; mantram-the mantra; tam-that; mantr-the chanter of
the mantra; prasnai-with flowers; karavrajai-from the karavira
tree; tan-mantrkara-sakhytai-with the lettrs of trhe mantra;
hanyt-should destroy; yat-what; tena-with that; rodhanam-rodhana;
sva-tantrokta-vidhnena-with the rules of the Tantras; mantr-the
chanter of the mantra; mantrra-sakhyay-with the letters of the

mantra; avattha-pallavai-with asvattha leaves; mantram-the mantra;
abhiicet-is
abhiseka;
viuddhaye-for
purification;
sacintyameditating; manas-in the mind; mantram-the mantra; jyotirmantrea-as a mantra of light; nirdahet-should burn; mantre-in the
mantra; mla-trayam-three tims; mantr-mantri; vimal-kraamvimalai-karana; tv-indeed; idam-this; tara-vyomgnim-with teh fire of
the sky; anug-following; dai-holding a staff; jyotir-manu-a mantra
of light; mata-considered; kuodekena-with kusa grass and water;
japtena-chanted; praty-aram-many times; prokaam-proksana;
mano-of the mantra; tena-by that; mantrea-mantra; vidhivataccording to the rules; etat-this; pyyanam-apyayana; smtamconsidered; mantrea-by the mantra; vri-with water; yantre-in the
yantra;
tarpaam-tarpana; tarpaam-tarpana; smtam-considered.
When one writes the letters of the mantra and strikes it many times
with sandal-water and air, it is called tana. When one writes the
letters of the mantra with karavra flowers, that is called rodhana.
When one writes the mantra with avattha leaves, that is abhieka.
When one three times meditates on the mantra as effulgent syllables,
that is called vimal-karaa. When one meditates on the mantra as
effulgent syllables, touches water and kua grass, and chants the
mantra many times, that is called pyyana. When one places the
mantra in a water-yantra, that is called tarpaa.
Text 234
tra-my-ram-yogo
manor dpanam ucyate
japyamnasya mantrasya
gopn t aprakanam
tra-my-rma-yoga-in connection with Tara, Maya, and Ram;
mano-of the mantra; dpanam-dipana; ucyate-is said; japyamnasyacahnting; mantrasya-of the mantra; gopnm-gupti; tv-indeed;
aprakanam-not openly.
When one chants the mantra with the syllables of Tra, My, and
Ram, that is called dpana. When one secretly chants the mantra that
is called gupti.
Text 235
balitvt ka-mantr
saskrpekaa na hi
smnyoddea-mtrea
tathpy etad udritam

balitvt-because of the power; ka-mantrm-of the Kamantras; saskrpekaam-to be purified; na-not; hi-indeed;
smnyoddea-mtrea-in a general way; tathpy-still; etat-this;
udritam-spoken.
Because the Ka-mantras are so powerful they should not be
purified in this way. Thus, in a general way, the purification of mantras
has been described.
Eighth Vilasa, Volume One
Text 1
r-caitanya-prabhu vande
yat-padraya-vryata
saghnty kara-vrtd
rako ratnvalyamam
r-caitanya-prabhum-to r Caitanya Mahprabhu; vande-I bow down;
yat-padraya-vryata-by the power of taking shelter of whose feet;
saghnty-colects; kara-vrtdt-from the oceans; raka-wretched
person; ratnvalyamam-jewels.
I bow down before r Caitanya Mahprabhu. By the power of the
shelter of His lotus feet this fallen person collects many jewels from the
ocean of the scriptures.
Text 2
atha dhpana
tata ca dhpam utsjya
ncais tan-mudrayrpayet
ka sakrtayan gha
vma-hastena vdayan
atha-now; dhpanam-incense; tata-then; ca-and; dhpam-incense;
utsjya'offering; ncai-by the fallen; tan-mudray-with a mudra;
arpayet-may offer; kam-to Lord Ka; sakrtayan-glorifying;
gham-bell; vma-hastena-with the left hand; vdayan-sounding.
Offering Incense
One should place the incense below and offer it with a mudr as one
rings the bell with his left hand and chants the Lord's glories.
One should offer the incense with the mantra, "ea dhpo nama"
(Here is some incense. I offer my obeisances to You). One should place
the incense on the ground before the Lord and raise it to the Lord's
navel. In the same way one should offer a fragrant and unbroken
flower and chant the mantra "gha ca svh, astrya phat".
Text 3
tath ca bahv-c-pariie
dhpasya vjane caiva
dhpenga-vidhpane
nrjaneu sarveu
vior nmni krtayet
tath-so; ca-and; bah-c-pariie-in the Bah-c-pariia;
dhpasya-of incense; vjane-in waving; ca-and; eva-indeed; dhpenawith incense; aga-before the body; vidhpane-waving; nrjaneu-in
arati; sarveu-in all; vio-of Lord Viu; nmni-names; krtayetshould chant.
In the Bah-c-pariia it is said:
"At every rati one should wave incense before Lord Viu's form and
chant His holy names.
One should wave the incense so the fragrance is spread everywhere.
Text 4
jaya-ghoa prakurvta
kruya cbhikrtayet
tath magala-ghoa ca
jagad-bjasya ca stutim
jaya-ghoam-sounds of victory; prakurvta-should do; kruyammercy; ca-and; abhikrtayet-should glorify; tath-so; magala-ghoamauspicious sounds; ca-and; jagad-bjasya-of the seed of the universes;
ca-and; stutim-prayers.
"One should chant jaya-mantras, glorify the Lord's mercy, and recite
auspicious prayers glorifying the Lord who is the seed of all universes.
The liberation of Ptana' is the first of many examples of the Lord's
mercy. The prayers here are the prayers of Lord Brahma' and other
great souls.
Text 5
anyatra ca
tata samarpayed dhpa

gha-vdya-jaya-svanai
dhpa-sthana samabhyarcya
tarjay vmay hare
anyatra-in another place; ca-and; tata-then; samarpayet-should offer;
dhpam-incense; gha-bell; vdya-sounding; jaya-victory; svanaisounds; dhpa-of incense; sthanam-the place; samabhyarcyaworshiping; tarjay-with the forefinger; vmay-left; hare-of Lord
Hari.
"After worshiping the incense-dish with the left forefinger, one should
offer the incense to Lord Hari as one rings the bell and chants jayamantras."
Text 6
tatra mantra
vanaspati-rasotpanno
gandhhyo gandha uttama
ghreya sarva-devn
dhpo 'ya pratighyatm
tatra-ther; mantra-themantra; vanaspati-of trees; rasa-from the juice;
utpanna-manifested;
gandhhya-fragrance;
gandha-fragrance;
uttama-great; ghreya-to be smelled; sarva-devnm-of all the
demigods; dhpa-incense; ayam-this; pratighyatm-may be
accepted.
A Mantra For Offering Incense
"Please accept this very fragrant incense made from the nectar of
trees, incense that all the demigods like to smell."
Text 7
atha dhpa
vmana-pure
ruhikkhya kao drusihlaka cguru sit
akho jt-phala re
dhpni syu priyi vai
atha-now; dhpa-incense; vmana-pure-in the Vmana Pura;
ruhikkhyam-named ruhika; kaa-guggula; dru-daru; sihlakamsihlaka; ca-and; aguru-aguru; sit-sita; akha-sanka; jt-phalamjati-phala; re-to the master of the goddess of fortune; dhpniincenses; syu-are; priyi-favorite; vai-indeed.
Kinds of Incense
In the Vmana Pura it is said:
"Ruhika, kaa, dru, sihlaka, aguru, sit, akha, and jt-phala are
kinds of incense that are liked by Lord hari, the master of the goddess
of fortune."
Text 8
mlgame
sa-guggulv-aguru-rasitjya-madhu-candanai
srgra-vinikiptai
kalpayed dhpam uttamam
mlgame-in the Mlgama; sa-guggul-aguru-ra-sitjya-madhucandanai-with guggulu, aguru, ra, sit, jya, madhu, and sandal;
srgra-vinikiptai-placed on charcoal; kalpayet-should maske;
dhpam-incense; uttamam-excellent.
In the Mlgama it is said:
"Guggulu, aguru, ra, sit, jya, madhu, and sandal are excellent
incense placed on heated coals."
Text 9
viu-dharmottare ca
tathaiva ubha-gandh ye
dhps te jagata pate
vsudevasya dharma-jair
nivedy dnavevara
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ca-and;
tath-so; eva-inceed; ubha-gandh-sweet fragrance; ye-which;
dhp-inscenses; te-they; jagata-of the universe; pate-the master;
vsudevasya-Lord Vsudeva; dharma-jai-by the knowers of religion;
nivedy-should be offered; dnavevara-O king of the danavas.
In the Viu-dharma Pura, Uttara-khaa, it is said:
"O king of the dnavas, they who know the truths of religion should
offer sweet incense to Lord Vsudeva, the master of the universe."
Text 10
atha dhpeu niiddha
na dhprthe jva-jtam
atha-now;
dhpeu-in
incenses;
niiddham-forbidden;
na-not;
dhprthe-for incesne; jva-jtam-made form breathing living entities.
Kinds of Incense That Are Forbidden

One should not made incense from animal-products.
Text 11
tatraivpavda
vin mgamada dhpe
jva-jta vivarjayet
tatra-there;
eva-indeed;
apavda-exception;
vin-except
for;
mgamadam-musk; dhpe-in incense; jva-jtam-madxe from animals;
vivarjayet-one should avoid.
An Exception to This
Except for musk, one should not make incense from animal-products.
Text 12
klik-pure
na yaka-dhpa vitaren
mdhavya kadcana
klik-pure-in the Klik Pura; na-not; yaka-dhpam-incense
from the la tree; vitaret-should offer; madhavaya-to Lord k;
kadcana-ever.
In the Klik Pura it is said:
"One should never offer to Lord Ka incense made from the la
tree."
Text 13
agni-pure
na allakja na ta
na alka-rasa-sambhtam
dhpa pratyaga-nirmukta
dadyt kya buddhimn
agni-pure-in the Agni Pura; na-not; allakjam-made from sallaki;
na-not; tam-grass; nanot; alka-rasa-salkarasa; sambhtam-made;
dhpam-incense; pratyaga-nirmuktam-offered toi the limbs; dadytshould give; kya-to Lord Ka; buddhimn-an intelligent person.
In the Agni Pura it is said:
"An intelligent person should not offer to Lord Ka's transcendental
limbs incense made from allak, grass, or alkarasa.
Texts 14 and 15
atha dhpana-mhtmyamnarasihe r-mrkaeya-atnka-samvde

mahikhya guggulu ca
jya-yukta sa-arkaram
dhpa dadti rjendra
narasihasya bhaktimn
sa dhpita sarva-diku
sarva-ppa-vivarjita
apsaro-gaa-yuktena
vimnena virjat
vyuloka samsdya
viuloke mahyate
atha-now; dhpana-mhtmyam-the Glories of Offering Incense;
narasihe r-mrkaeya-atnka-samvde-in the Nsiha Pura,
in a conversation of r Mrkaeya and r atnka; mahikhyamcalled mahia; guggulum-guggulu; ca-and; jya-yuktam-made with
ghee; sa-with; arkaram-sugar; dhpam-incense; dadti-offers;
rjendra-O king of kings; narasihasya-to Lord Nsiha; bhaktimn-a
devotee; sa-that; dhpita-scented; sarva-diku-in all directions; sarvappa-vivarjita-free of all sins; apsaro-gaa-the apsaras; yuktena-with;
vimnena-in an airplane; virjat-shining; vyulokam-to Vyuloka;
samsdya-attaining; viuloke-in Viuloka; mahyate-is glorified.
The Glories of Offering Incense
In the Nsiha Pura, in a conversation of r Mrkaeya and r
atnka, it is said:
"O king of kings, a devotee who offers mahia-guggula incense, made
with ghee and sugar, to Lord Nsiha, makes all the directions
fragrant. He becomes free of all sins. Accompanied by a host of
apsars, he flies in a splendid airplane to Vyuloka. He is praised in
Viuloka."
Text 16
sknde
ye kguru ka
dhpayanti kalau nar
sa-karprea rjendra
ka-tuly bhavanti te
sknde-in the Skanda Pura; ye-who; kguru-with Kaguru;
kam-Ka; dhpayanti-offer incesne; kalau-in Kali-yuga; narpersons; sa-karprea-with camphor; rjendra-Oking; ka-tulyequal to Lord Ka; bhavanti-become; te-they.
In the Skanda Pura it is said:
"In Kali-yuga they who offer kguru incense to Lord Ka attain
spiritual forms like Lord Ka's.

Text 17
sjyena vai guggulun
su-dhpena janrdanam
dhpayitv naro yti
pada tasya sad-ivam
sjyena-with ghee; vai-indeed; guggulun-with guggula; su-dhpenawith incense; janrdanam-to Lord Ka; dhpayitv-offering incense;
nara-a persopn; yti-goes; padam-to the abode; tasya-of Him; sadivam-eternally auspicious.
"A person who offers guggula incense with ghee to Lord Ka goes to
the Lord's eternally auspicious abode.
Text 18
aguru tu sa-karpradivya-candana-saurabham
dattv nitya harer bhakty
kuln tarayec chatam
agurum-aguru; tu-indeed; sa-karpra-with camphor; divya-candanasaurabham-scentedwith divine sandal; dattv-placing; nityam-always;
hare-of Lord Hari; bhakty-with devotion; kulnm-of families;
tarayet-delivers; atam.
"A person who with devotion regularly offers to Lord Ka aguru
incense, mixed with camphor and splendid sandal, delivers a hundred
generations of His relatives."
Text 19
viu-dharmottara-ttya-khae
dhpanam uttama tadvat
sarva-kma-phala-pradam
dhpa turukaka dattv
vahnioma-phala labhet
viu-dharmottara-ttya-khae-in the Viu-dharma Pura, in the
Third, or Uttara-khaa; dhpanam-incense; uttamam-best; tadvatthen; sarva-all; kma-desires; phala-results; pradam-giving; dhpamincense; turukakam-turukaka; dattv-offering; vahnioma-phalamthe result of an agnistoma-yajna; labhet-attains.
In the Viu-dharma Pura, in the Third, or Uttara-khaa, it is said:
"Offering incense to the Lord fulfills all desires. A person who offers
turukaka incense to the Lord attains the result of performing an

agnioma-yaja.
Text 20
dattv tu ktrima mukhya
sarva-kmn avpnuyt
gandha-yukta-kta dattv
yaja-gosavam pnuyt
dattv-offwering; tu-indeed; ktrimam-artifical; mukhyam-primary;
sarva-kmn-all desires; avpnuyt-attains; gandha-fragrance; yuktaktam-with; dattv-offering; yaja-gosavam-a gosava yajna; pnuytattains.
"A person who offers incense to the Lord attains all desires. A person
who offers fragrant incense to the Lord attains the result of a gosavayaja.
Text 21
dattv karpra-nirysa
vjimedha-phala labhet
vasante guggula dattv
vahniomam avpnuyt
dattv-offering; karpra-nirysam-camphor; vjimedha-phalam-the
result of an asvamedha-yajna; labhet-attains; vasante-in the spring;
guggulam-guggula;
dattv-offering;
vahniomam-agnistoma;
avpnuyt-attains.
"A person who offers camphor to the Lord attains the result of an
avamedha-yaj,sy 241a. A person who in the spring offers guggula
incense to the Lord attains the result of an agnioma-yaja.
Text 22
grme candana-srea
rjasya-phala labhet
turukasya pradnena
pravy uttamat labhet
grme-in the summer; candana-srea-with sandal paste; rjasyaphalam-the result of a rajasuya-yajna; labhet-attains; turukasya'of
turuska; pradnena-by giving; pravy-during the monsson season;
uttamatam-exalted position; labhet-attains.
"A person who in the summer offers sandal paste to the Lord attains
the result of a rjasya-yaja. A person who in the monsoon season
offers turuka incense to the Lord becomes exalted.

Text 23
karpra-dnc charadi
rjasyam avpnuyt
karpra-of camphor; dnt-by the gift;
rjasyam-a rasjasuya; avpnuyt-attains.
aradi-in
the
autumn;
"A person who in the autumn offers camphor to the Lord attains the
result of a rjasya-yaja.
Text 24
hemante mga-darpea
vjimedha-phala labhet
iire 'guru-srea
sarva-medha-phala labhet
hemante-in winter; mga-darpea-with musk; vjimedha-phalam-the
result of an asvamedha-yajna; labhet-attains; iire-in second wither;
aguru-srea-with aguru; sarva-medha-phalam-the result of all yajnas;
labhet-attains.
"A person who in the first part of winter offers musk to the Lord attains
the result of an avamedha-yaja. A person who in the second part of
winter offers aguru incense to the Lord attains the result of all yajas.
Text 25
padam uttamam pnoti
dhpa-da puim anute
dhpa-lekh yathaivordhva
nityam eva prasarpati
tathaivordhva-gato nityamdhpa-dnd bhaven nara
padam-abode; uttamam-supreme; pnoti-attains; dhpa-da-one who
offers incense; puim-properity; anute-enjoys; dhpa-lekh-offering
incense; yath-as; eva-indeed; rdhvaabove; nityam-always; evaindeed; prasarpati-goes; tath-so; eva-indeed; rdhva-gata-gone
above; nityam-always; dhpa-dnt-by offering incense; bhavenbecomes; nara-a person.
"A person who offers incense to the Lord attains prosperity in this world
and at the end attains the spiritual abode. A person who offers incense
to the Lord is always exalted. A person who offers incense to the Lord
is always exalted."
Text 26
prahlda-sahity ca
yo dadti harer dhpa
tulas-kaha-vahnin
ata-kratu-sama puya
go-'yuta labhate phalam. iti.
prahlda-sahitym-in the Prahlda-sahit; ca-and; ya-who; dadtioffers; hare-to Lord Hari; dhpam-incense; tulas-tulas; kahawood; vahnin-with wood; ata-kratu-samam-equal to a hunded
yajnas; puyam-piety; ga-of cows; ayutam-ten thousand; labhateattains; phalam-result; iti-thus.
In the Prahlda-sahit it is said:
"A person who offers to Lord Hari incense burning on tulas wood
attains the pious result of performing a hundred yajas or giving ten
thousand cows in charity.
Text 27
dhpayec ca tath samyak
rmad-bhagavad-layam
dhpa-ea tato bhakty
svaya seveta vaiava
dhpayet-offers incense; ca-as; tath-so; samyak-properly; rmadbhagavad-layam-to the abode of the Supreme Personality of
Godhead; dhpa-eam-the remaining incense; tata-then; bhaktywith devotion; svayam-personally; seveta-should serve; vaiava-a
devotee.
"A devotee should make the Lord's temple pleasant with the scent of
incense. Thus, with devotion, he may smell the incense that has been
offered to the Lord."
Text 28
tath ca brhme ambara prati gautama-prane
dhpa-ea tu kasya
bhakty bhajasi bhpate
ktv crtrika vio
sva-murdhn vandase npa
tath-so; ca-and; brhme ambaram- prati gautama-prane-in the
Brahma Pura, Gautama Muni posed the following question to King
Ambara; dhpa-of incense; eam-the remnant; tu-indeed;
kasya-of Lord Ka; bhakty-with devotion; bhajasi-you worship;
bhpate-O king; ktv-doing; ca-and; rtrikam-arati; vio-of Lord

Viu; sva-murdhn-with your head; vandase-bow down; npa-O king.
In the Brahma Pura, Gautama Muni posed the following question to
King Ambara:
"O King, why do you devotedly smell the remnants of incense offered
to the Lord? Why do you offer rati to Lord Viu and then bow Your
head before Him?"
Text 29
atha r-bhagavad-laya-dhpana-mhtmya
kguru-samutthena
dhpena rdharlayam
dhpayed vaiavo yas tu
sa mukto narakravt
atha-now; r-bhagavat-of the Lord; laya-the abode; dhpanaincense; mhtmyam-the glories; kguru-samutthena-made of
Kaguru; dhpena-with incesne; rdharlayam-the abode of the
Lord; dhpayet-offer incesne; vaiava-a devotee; ya-who; tuindeed; sa-he; mukta-freed; naraka-of hell; aravt-from the ocean.
The Glories of Making the Lord's Temple Fragrant With Incense
A devotee who makes the Lord's temple fragrant with kguru
incense is rescued from the ocean of hellish life.
Text 30
dhpa-ea-sevana-mhtmyampdme r-gautammbarisa-samvde
trtha-koi-atair dhauto
yath bhavati nirmala
karoti nirmala deha
dhpa-eas tath hare
dhpa-of incense; ea-remnant; sevana-service; mhtmyam-thwe
glories; pdme-in the Padma Pura; r-gautammbarisa-samvde-in
a conversation of r Gautama and r Ambara trtha-koi-ataiwith hundreds and millions of pilgrimages; dhauta-purified; yath-as;
bhavati-is; nirmala-pure; karoti-does; nirmalam-pure; deham-body;
dhpa-ea-remnants of incense; tath-as; hare-of Lord Hari.
The Glories of Smelling the Remnants of Incense Offered to the Lord
In the Padma Pura, in a conversation of r Gautama and r
Ambara, it is said:
"By once smelling the remnants of incense offered to the Lord, a
person attains the purity of hundreds and millions of pilgrimages.
Text 31
na bhaya vidyate tasya
bhauma divya rastalam
ka-dhpvaeena
yasyga parivsitam
na-not; bhayam-fear; vidyate-is; tasya-of him; bhaumam-on the earth;
divyam-in Devaloka; rastalam-in Rasatalaloka; ka-of Lord Ka;
dhpa-incense; avaeena-with the remnant; yasya-of whom; agamthe body; parivsitam-is scented.
"A person whose body is scented with the remnants of incense offered
to Lord Ka need have no fears on earth, in Devaloka, or in
Rastalaloka.
Text 32
npado vipadas tasya
bhavanti khalu dehina
harer dattvaeena
dhpayed yas tanu sad
na-not; pada-calamities; vipada-distresses; tasya-of him; bhavantiare; khalu-indeed; dehina-persons; hare-of Lord Ka; dattoffering; avaeena-with the remnants; dhpayet-scents; tanum-body;
sad-always.
"A person whose body is always fragrant with the remnants of incense
offered to the Lord never meets with any troubles or any calamities.
Text 33
nsaukhya na bhaya dukha
ndhija naiva rogajam
ya sevayed dhpa-ea
vior adbhuta-karmaa
na-not; asaukhyam-unhappiness; na-not; bhayam-fear; dukhamsuffering; na-not; adhijam-born of anxiety or mental distress; na-not;
eva-indeed; rogajam-born of physical disease; ya-one who; sevayetserves; dhpa-of incense; eam-the remnant; vio-of Lord Viu;
adbhuta-karmaa-whose deeds are wonderful.
"A person who smells the remnants of incense offered to Lord Viu,
whose deeds are all filled with wonder, is never unhappy or afraid. He
never suffers from anxiety or diseases.
Text 34
krra-sattva-bhaya naiva
na ca caura-bhaya kvacit
sevayitv harer dhpa
nirmalya padayor jalam
krra-sattva-of cruel persons; bhayam-fear; na-not; eva-indeed; na-not;
ca-and; caura-bhayam-fear of thieves; kvacit-ever; sevayitv-having
served; hare-of Lord Hari; dhpam-the incense; nirmalyam-pure;
padayo-of the feet; jalam-the water.
"A person who has honored the incense offered to Lord Ka or the
water that has washed His feet need never fear cruel persons or
thieves.
Text 35
hari-bhakti-sudhodaye ca
ghra yad dharer datta
dhpocchiasya sarvata
tad-bhava-vyla-dan
bhavet karma-vipaham. iti.
hari-bhakti-sudhodaye-in
the
Hari-bhakti-sudhodaya;
ca-and;
ghram-smelling; yat-what; dhare-of Lord Hari; dattam-offered;
dhpa-of incense; ucchiasya-remnant; sarvata-completely; tadbhava-of repeated birth and death; vyla-by the snake; danm-of
they who are bitten; bhavet-is; karma-of karma; via-of the poison;
apaham-removal; iti-thus.
In the Hari-bhakti-sudhodaya it is said:
"By smelling the remnants of incense offered to Lord Hari, they who
are bitten by the serpent of repeated birth and death can become from
from that serpent's poison of karm reactions.
Text 36
darand api dhpasya
dhpa-dndi-ja phalam
sarvam anye 'pi vindanti
t cgre vyatim eyati
darant-by seeing; api-even; dhpasya-of incense; dhpa-of incense;
dna-offering; di-beginning with; jam-born from; phalam-result;
sarvam-all; anye-others; api-even; vindanti-find; tat-that; ca-and; agrein the presence; vyatim-manifestation; eyati-will attain.
"They who do not directly offer incense to the Lord, but only watch the
offering, attain the result of offering it directly."

Text 37
atha dpana
tathaia dpam utsjya
prgvad gha ca vdayan
pdbjd dg-abjnta
mudrayoccai pradpayet
atha-now; dpanam-offering a lamp; tath-so; eva-indeed; dpamlamp; utsjya-offering; prgvat-as before; gham-bell; ca-and;
vdayan-ringing; pdbjt-from the lotus feet; dg-abjntam-up to
the lotus eyes; mudray-with a mudr; uccai-greatly; pradpayetshould offer a lamp.
Offering a Lamp
Ringing the bell as before, one should with a mudra' offer a lamp to the
Lord, beginning with His lotus feet and going up to His lotus eyes.
Text 38
tatra mantra
gautamye
su-prako mah-teja
sarvatas timirpaha
sa-bhybhyantara-jyotir
dpo 'ya pratighyatm
tatra-there; mantra-a mantra; gautamye-in the Gautamya Tantra;
su-praka-spelndid; mah-teja-great lamp; sarvata-everywhere;
timira-dakrness; apaha-removing; sa-bhya-outside; abhyantara-and
inside; jyoti-shining; dpa-lamp; ayam-this; pratighyatm-please
accept.
A Mantra For Offering a Lamp
"Please accept this brilliant lamp, which removes all darkness, both
within and without."
Text 39
atha dpa
dpa prajvlayet aktau
karprea ghtena v
gavyena tatrsamarthye
tailenpi su-gandhin
atha-now; dpa-the lamp; dpam-a lamp; prajvlayet-should light;
aktau-ability; karprea-with camphor; ghtena-with ghee; v-or;

gavyena-from a cow; tatra-there; asamarthye-in the lack of ability;
tailena-with oil; api-also; su-gandhin-scented.
The Lamp
As far as one is able, one should offer a lamp burning with ghee or with
camphor. If one cannot obtain ghee, one should offer a lamp of scented
oil.
Text 40
tath ca nradya-kalpe
sa-ghta guggula dhpa
dpa go-ghta-dpitam
samasta-parivra/ya
haraye raddhayrpayet
tath-so; ca-and; nradya-kalpe-in the Nrada-kalpa; sa-ghtam-with
ghee; guggulam-guggula; dhpam-incense; dpam-lamp; go-ghtawith cow's ghee; dpitam-burning; samasta-parivra/ya-with all his
associates; haraye-ot Lord Hari; raddhay-with faith; arpayet-should
offer.
In the Nrada-kalpa it is said:
"With faith one should offer to Lord Hari and all His associates incense
of guggula and ghee, and a lamp burning with ghee."
Text 41
bhaviyottare
ghtena dpo dtavyo
rjan tailena v puna
bhaviya-uttare-in the Bhaviya Pura, Uttara-khaa; ghtena-with
ghee; dpa-lamp; dtavya-should be offered; rjan-O king; tailenawith oil; v-or; puna-again.
In the Bhaviya Pura, Uttara-khaa it is said:
"O king, one should offer to Lord Hari a lamp burning with ghee or with
oil."
Text 42
mahbhrate ca
havi prathama kalpo
dvitya cauadhorasai
mahbhrate-in the Mahbhrata;
prathama-first;
kalpa-considered;
ca-and; havi-with ghee;

dvitya-second;
ca\and;
auadhorasaiwith oil.
"Best is a lamp burning with ghee. Second best is a lamp burning with
oil."
Text 43
atha dpe niiddha
bhaviyottare
vasmajjdibhir dpo
na tu deya kadcana
atha-now; dpe-in lamps; niiddham-forbidden; bhaviyottare-in the
Bhaviya Pura, Uttara-khaa; vasmajj-with animal fat; dibhibeginning with; dpa-lamp; na-not; tu-indeed; deya-to be offered;
kadcana-ever.
Lamps That Are Forbidden
"One should never offer to Lord Hari a lamp burning with animal fat or
other forbidden things."
Text 44
mahbhrate
vasmajjsthi-nirysair
na krya puim icchat
mahbhrate-in the Mahbhrata; vasmajjsthi-nirysai-with animal
fat; na-not; krya-to be done; puim-prosperity; icchat-by a,person
who desires.
"A person who desires happiness and prosperity should never offer to
Lord Hari a lamp burning with animal fat."
Text 45
viu-dharmottare ttya-khae
nla-rakta-daa dpa
prayatnena vivarjayet
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ttyakhae-ijn the Third Part; nla-rakta-daam-blue and red; dpam-lamp;
prayatnena-with care; vivarjayet-one should avoid.
In the Viu-dharma Pura, Uttara-khaa, Third Khaa, it is said:
"One should take care to avoid offering a lamp that is blue or red."
Text 46
klik-pure
dpa-vka ca kartavyas
taijasdyai ca bhairava
vkeu dpo dtavyo
na tu bhmau kadcana
klik-pure-in the Klik Pura; dpa-lamp; vka-tree; ca-and;
kartavya-should be done; taijasa-with metal; dyai-beginning; caand; bhairava-O Bhairava; vkeu-in trees; dpa-lamp; dtavyashould be done; na-not; tu-but; bhmau-on the earth; kadcana-ever.
"O Bhairava, one should make a lamp out of metal or other suitable
materials. One may place a lamp in a tree, but one should never place
a lamp on the ground."
Text 47
atha dpa-mhtmya
sknde brahma-nrada-samvde
prajvlya deva-devasya
karprea ca dpakam
avamedham avpnoti
kula caiva samuddharet
atha-now; dpa-mhtmyam-the Glories of Offering a Lamp; sknde-in
the Skanda Pura; brahma-nrada-samvde-in a conversation of
Brahma' and Nrada; prajvlya-lighting; deva-devasya-of the master of
the demigods; karprea-with camphor; ca-ansd; dpakam-lamp;
avamedham-asmavedham-yajna; avpnoti-attains; kulam-family; caand; eva-indeed; samuddharet-delivers.
The Glories of Offering a Lamp
In the Skanda Pura, in a conversation of Brahma' and Nrada, it is
said:
"A person who offers a camphor-lamp to Lord Ka, the master of the
demigods, attains the result of offering an avamedha-yaja. He
delivers everyone in his family."
Text 48
atraivnyatra ca
yo dadti mah-pla
kasygre tu dpakam
ptaka tu samutsjya
jyot-rpa labhet phalam
atra-here' eva-indeed; anyatra-in another place; ca-and; ya-one who;

dadti-gives; mah-pla-O protector of the earth; kasygre'in the
presence of r Ka; tu-indeed; dpakam-a lamp; ptakam-hell; tuindeed; samutsjya-leaving; jyot-rpam-a splendid form; labhetattains; phalam-result.
In another passage of the Skanda Pura it is said:
"O protector of the earth, a person who offers a lamp to Lord Ka is
saved from hell. He attains an effulgent spiritual form.
Text 49
vrhe dpa dadti yo devi
mad-bhakty tu vyavasthita
ntrndhatva bhavet tasya
sapta-janmani sundari
vrhe-in the Varha Pura; dpam-lamp; dadti-gives; ya-who;
devi-O goddess; mad-bhakty-with devotion to Me; tu-indeed;
vyavasthita-situated;
na-not;
atra-here;
andhatvam-blindness;
bhavet-is; tasya-of him; sapta-janmani-for seven births; sundari-O
beautiful one.
In the Varha Pura it is said:
"O beautiful goddess, a person who offers Me a lamp with love and
devotion will spend seven births immune to the danger of becoming
blind.
Text 50
yas tu dadyt pradpa me
sarvata raddhaynvita
svayam-prabheu deeu
tasyotpattir vidhyate
ya-one who; tu-indeed; dadyt-offers; pradpam-a lamp; me-to Me;
sarvata'in all respects; raddhaynvita-with faith; svayam-prabheuself-effulgent; deeu-in the abodes; tasya-of him; utpattimasnifestation; vidhyate-is.
"A person who faithfully offers Me a lamp enters the effulgent spiritual
worlds."
Text 51
hari-bhakti-sudhodaye
datta sva-jyotie jyotir
yad vistrayati prabhm
tadvad dharyati saj-jyotir

dtu ppatamo 'paham
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; dattam-offered;
sva-jyotie-self-effulgent; jyoti-lamp; yat-what; vistrayati-expands;
prabhm-effulgence;
tadvat-taht;
dharyati-maintains;
sa-jyotispiritual knowledge; dtu-of the giver; ppatama-greatest sin;
apaham-removal.
"When offered to the effulgent Supreme Person, a lamp enlightens the
giver and removes all his sins."
Text 52
nrasihe
ghtena vtha tailena
dpa prajvlayen nara
viave vidhivad bhakty
tasya puya-phala u
nrasihe-in the Nsiha Pura; ghtena-with ghee; v-or; atha-then;
tailena-with oil; dpam-lamp; prajvlayen-lighting; nara-a person;
viave-to Lord Viu; vidhivat-properly; bhakty-with devotion; tasyaof him; puya-phalam-the result of piety; u-please hear.
"Please hear the pious result attained by a person who properly and
with devotion offers to Lord Viu a lamp burning either with ghee or
oil.
Text 53
vihya ppa sakala
sahasrditya-sa-prabha
jyotimat vimnena
viuloke mahyate
vihya-abandoning;
ppam-sins;
sakalam-all;
sahasrditya-saprabha'splendid like a thousand suns; jyotimat-with effulgence;
vimnena-with an airplane; viuloke-in Vi/uloka; mahyate-is
glorified.
"Free of all sins, He becomes glorious like a thousand suns. Traveling in
a splendid airplane, he goes to Viuloka, where he is honored."
Text 54
prahlda-sahity
ca tulas-pvakenaiva
dpa ya kurute hare
dpa-laka-sahasr
puya bhavati daityaja. iti.
prahlda-sahitym-in the Prahlda-sahit; ca-and; tulas-of tulas;
pvakena-with a fire; eva-indeed; dpam-lamp; ya-one who; kurutedoes; hare-to Lord Ka; dpa-laka-sahasrm-a hundred million
lamps; puyam-piety; bhavati-attains; daityaja-O son of a demon; itithus.
In the Prahlda-sahita' it is said:
"O son of a demon, by offering to Lord Hari a lamp burning with tulas
wood, a person attains the pious result of offering a hundred million
lamps."
Text 55
pacd dpa ca ta bhakty
mrdhn vandeta vaiava
dhpasyevekat tasya
labhante 'nye 'pi tat phalam
pact-after; dpam-lamp; ca-and; tam-that; bhakty-with devotion;
mrdhn-with the head; vandeta-bows; vaiava-a devotee;
dhpasya-of incense; eva-indeed; kat-from the sight; tasya-of
him; labhante-attain; anye-others; api-also; tat-that; phalam-result.
"After offering a lamp, a Vaiava should bow his head with devotion.
By seeing someone offer incense to the Lord, others attain the same
result as he who did the offering.
Text 56
kec cnena dpena
r-mrter mrdhni vaiav
nrjanam ihecchanti
mah-nrjane yath
kecit-some; ca-and; anena-with this; dpena-lamp; r-mrte-of the
Deity of the Lord; mrdhni-ojn the head; vaiav-a Vaiavas;
nrjanam-arati; iha-here; icchanti-desire; mah-nrjane-in a great
arati; yath-as.
"Some Vaiavas meditate on offer a lamp to the Lord. In their
meditation they offer an elaborate rati to the Lord.
Text 57
tath ca rmrcana-candrikym- dhpnantaram- dpa-prasage

rtrikam- tu viamabahu-vartti-samanvitam
abhyarcya rmacandrya
vma-madhyam athrpayet
tath-so; ca-and; rmrcana-candrikym-in the Rmrcana-candrik;
dhpa-offering incense; anantaram-after; dpa-prasage-in connection
with a lamp; rtrikam-arati; tu-indeed; viama-uneven; bahu-varttisamanvitam-many times; abhyarcya-worshiping; rmacandrya-Lord
Rmacandra; vma-left; madhyam-middle; atha-then; arpayet-should
offer.
In the Rmrcana-candrik, in the description of offering a lamp after
the offering of incense is completed, it is said:
"One should worship Lord Rmacandra by offering rati to Him. In that
rati one should offer each article an odd number of times.
Text 58
namo dpevaryeti
dadyt pupjali tata
avadhpybhyarcya vdyair
mrdhni nrjayet prabhum. iti.
nama-obeisnaces; dpa-of the lamp; varya-to the master; iti-thus;
dadyt-should
offer;
pupa-flower;
ajalioffering;
tata-then;
avadhpya-offering incense; abhyarcya-worshiping; vdyai-with
music; mrdhni-in the head; nrjayet-one should offer rati; prabhumto the Supreme Personality of Godhead; iti-thus.
"One should say, 'Obeisances to the master of the lamps!' Thus
worshiping the Lord with offerings of flowers, incense, and music, in
meditation one should offer rati to the Lord."
Text 59
ata eveyate tasya
karbhy vandana ca tai
nma cratrikety di
varttyo 'pi bahul sam
ata eva-there; iyate-is desired; tasya-of him; karbhym-with both
hands; vandanam-bowing down; ca-and; tai-with them; nma-name;
ca-and; ratrika-arati; iti-thus; di-beginning; varttya-to be done; apialso; bahul-many; asam-unequal.
After this one should bow down, extending both hands. This ceremony
is called rati, where offerings are made a plural, odd number of times.
Text 60
prasagl likhyate 'traiva
rmad-bhagavad-laye
dpa-dnasya mhtmya
krttikya ca tad vina
prasagt-by touch; likhyate-is written; atra-here; eva-indeed; rmadbhagavad-laye-in the abode of the Supreme Personality of Godhead;
dpa-of a lamp; dnasya-of the offering; mhtmyam-the glory;
krttikyam-in Krttika; ca-and; tat-that; vina-without.
Now will be written the glory of offering a lamp in the temple of the
Supreme Lord. This is different from the offering of a lamp during the
month of Krttika.
Text 61
atha r-bhagavad-laye dpa-prada-mhtmya
viu-dharmottare prathama-khae
dpa-dnt para dna
na bhta na bhaviyati
keavyatane ktv
dpa-vk manoharam
atva bhrjate lakmy
divam sdya sarvata
atha-now; r-bhagavad-laye-in the temple of the Lord; dpa-pradamhtmyam-the glory of offering a lamp; viu'-dharmottare
prathama-khae-in the Viu-dharma Pura, Uttara-khaa, Part
One; dpa-dnt-from offering a lamp; param-great; dnam-offering;
na-not; bhtam-was; na-not; bhaviyati-will be; keava-of Lord Ka;
yatane-in the temple; ktv-doing; dpa-vk-lamp; manoharambeautiful; atva-very; bhrjate-shines; lakmy-with glory; divam-day;
sdya-attaining; sarvata-completely.
The Glory of Offering a Lamp in the Lord's Temple
In the Viu-dharma Pura, Uttara-khaa, Part One, it is said:
"When a person makes a great tree of lamps that makes the temple of
Lord Ka gloriously shine like the sun-planet itself, that is a very
great offering. There never was, nor will there ever be an offering
better than that.
Text 62
dpa-ml prayacchanti
ye nara rgino ghe
bhavanti te candra-sam
svargam sdya mnav
dpa-of lamps; mlm-a garland; prayacchanti-offer; ye-who; narapeople; rgina-of Lord Ka; ghe-in the home; bhavanti-become;
te-they; candra-sam-like the moon; svargam-in Svargaloka; sdyaattaining; mnav-people.
"They who offer a row of lamps in Lord Ka's temple go to
Svargaloka where they are splendid like the moon.
Text 63
dpgra nara ktv
kgra-nibha ubham
keavlayam sdya
loke bhti sa akravat
dpa-lamps; gram-room; nara-a person; ktv-making; kgra-s
rooftop apartment; nibham-like; ubham-splendid; keavlayam-the
home of Lord Ka; sdya-attaining; loke-in thw world; bhti-shines;
sa-he; akravat-like Indra.
"A person who, filling Lord Ka's temple with lamps, makes it seem
like a rooftop apartment in the moonlight, himself shines like a King
Indra in this world.
Text 64
yathojjvalo bhaved dpa
sampradtpi ydava
tath nityojjvalo loke
nka-phe virjate
yath-as; ujjvala-shining; bhavet-is; dpa-lamp; sampradt-the
giver; api-also; ydava-O Ydava; tath-so; nitya-always; ujjvalashining; loke-in this world; nka-phe-in the sky; virjate-shines.
"O descendent of Yadu, a person who makes a lamp shine in the Lord's
temple himself shines forever in the spiritual sky.
Text 65
sa-dpe ca yath dee
caksi phalavanti ca
tath dpasya dtro
bhavanti sa-phaleka
sa-dpe-with a lamp; ca-and; yath-as; dee-in the place; caksieyes; phalavanti-become successful; ca-and; tath-so; dpasya-of a
lamp; dtra-the
ka-eyes.
givers;
bhavanti-become;
sa-phala-succesful;
"The eyes of they who see the Lord's temple lit with lamps become
glorious and perfect. The eyes of they who light a lamp in the Lord's
temple become glorious and perfect.
Text 66
ekday ca dvday
prati-paka tu yo nara
dpa dadti kya
tasya puya-phala u
ekdaym-on ekda; ca-and; dvdaym-on dvadasi; pratipakam-each fortnight; tu-indeed; ya-who; nara-person; dpamlamp; dadti-gives; kya-to Lord Ka; tasya-of him; puya-of
piety; phalam-the result; u-please hear.
"Please hear the pious result attained by a person who on every
ekda and dvda offers a lamp to Lord Ka.
Text 67
suvara-mai-mukthya
manojam ati-sundaram
dpa-mlkula divya
vimnam adhirohati
suvara-with gold; mai-jewels; mukt-and pearls; hyam-opulent;
manojam-chamring; ati-sundaram-very beautiful; dpa-mlkulamFilled with of lamps; divyam-splendid; vimnam-airplane; adhirohaticlimbs.
"Such a person leaves this world in a celestial airplane shining with
lamps of gold, jewels, and pearls.
Text 68
padma-strodbhava vartti
gandha-tailena dpakn
viroga ubhaga caiva
dattv bhavati mnava
padma-lotus; stra-fiber; udbhavam-created; vartti-wick; gandhatailena-with scented oil; dpakn-lamps; viroga-free of disease;
ubhaga-fortunate and handsome; ca-and; eva-indeed; dattvoffering; bhavati-is; mnava-a person.
"A person who offers to the Lord a lamp burning with scented oil and
with a wick made from lotus fiber, becomes fortunate, handsome, and
free from disease.
Text 69
dpa-dna mah-puya
anya-devev api dhruvam
ki punar vsudevasynantasya tu mahtmana
dpa-dnam-the gift of a lamp; mah-puyam-very pious; anyadevev-to other deities; api-even; dhruvam-indeed; kim-what?; punamore; vsudevasya-of Lord Vsudeva; anantasya-limitless; tu-indeed;
mahtmana-the Supreme Personality of Godhead.
"Even when offered to other deities the gift of a lamp is very pious.
What can be said, then, of the piety attained when a lamp is offered to
Lord Vsudeva, the Supreme Personality of Godhead?
Text 70
tatraiva ttya-khae
dpa caku-prada dadyt
tathivordhva-gati-pradam
rdhva yath dpa-ikh
dt cordhva-gatis tath
tatra-there; eva-certainly; ttya-khae-in the Third khanda; dpamlamp; caku-eyes; pradam-giving; dadyt-gives; tath-so; eva-indeed;
rdhva-gati-pradam-giving an exalted destination; rdhvam-up; yathas; dpa-ikh-the flame of a lamp; dt-the giver; ca-and; rdhva-up;
gati-going; tath-so.
In the Viu-dharma Pura, Uttara-khaa, Part Three, it is said:
"As the flame in a lamp reaches up, so a person who offers a lamp to
the Lord travels up to the spiritual world.
Text 71
yvad aki-nimei
dpo devlaye jvalet
tavad vara-sahasri
nka-phe mahyate
yvat-as; aki-nimei-the blinking of an eye; dpa-lamp; devlayein the home of the Lord; jvalet-blazing; tavat-so; vara-years;
sahasri-thousand; nka-phe-in the world of the sky; mahyate-is
glorified.
"When he offers a lamp in the Lord's temple, a person earns a

thousand years in Devaloka for each second the lamp burns."
Text 72
bhan-nradye vtihotram- prati yajadhvajasya prva-janma-vttakathane
pradpa sthpitas tatra
suratrtha dvijottama
tenpi mama dukarma
niea kayam gatam
bhan-nradye-in the Nrada Pura; vtihotram-to Vitihotra; prati-to;
yajadhvajasya-of Yajnadhvaja; prva-janma-vtta-kathane-in the story
of the previous biurth; pradpa-lamp; sthpita-placed; tatra-there;
suratrtham-for amorous pastimes; dvijottama-O best of brhmaas;
tena-by that; api-even; mama-of me; dukarma-wicked deed;
nieam-all; kayam-destrcution; gatam-attained.
In the Nrada Pura, Yajadhvaja, in the course of describing his
previous birth, tells Vtihotra:
"O best of brhmaas, even though I did it only to help my lust, when I
lit that lamp in the Lord's temple, all my sins became destroyed."
Text 73
viu-dharme
ca vilyate sva-haste tu
sva-tantre sati dpaka
mah-phalo viu-ghe
na datto narakya sa
viu-dharme-in the Viu-dharma Pura; ca-and; vilyate-is merge;
sva-haste-in thr hand; tu-indeed; sva-tantre-independnet; sati-O saintly
one; dpaka-lamp; mah-phala-great result; viu-ghe-in the home
of the Lord; na-not; datta-offered; narakya-for hell; sa-he.
In the Viu-dharma Pura it is said:
"If one offers a lamp that is somehow is placed in one's hand in the
Lord's temple, that act bears a great result. A person who will not offer
a lamp to the Lord is destined to go to hell.
Text 74
nradye mohin prati r-rukmgadoktau
tihantu bahu-vittni
dnrtha vara-varini
hdayysakt tri
dpa-dnd diva vrajet
nradye mohinm- prati r-rukmgadoktau-in the Nrada Pura,
r Rukmgada tells r Mohin; tihantu-may stand; bahu-great;
vittni-wealth; dnrtham-for the puspose of giving charity; varavarini-O beautiful one; hdayya-for the heart; asakt-many times;
tri dpa-dnt-from giving a lamp; divam-to Devaloka; vrajet-goes.
In the Nrada Pura, r Rukmgada tells r Mohin:
"O beautiful one, by giving great wealth in charity one only troubles his
heart, but by giving a lamp to the Lord one quickly goes to Devaloka.
The word "devaloka"
Vaikuhaloka.
here
may
mean
either
Svargaloka
or
Text 75
tasypy abhve ubhage
para-dpa-prabodhanam
kartavya bhakti-bhvena
sarva-dndhika ca yat. iti.
tasya-of him; api-also; abhve-in the absence; ubhage-O beautiful
one; para-dpa-prabodhanam-lighting another's lamp; kartavyam-to be
done; bhakti-bhvena-with devotion; sarva-dndhika-better than all
charities; ca-and; yat-which; iti-thus.
"O beautiful one, if one cannot personally offer a lamp to the Lord, then
he should devotedly light the lamp that someone else offers. That
action is better than giving everything in charity."
Text 76
sad kla-viee 'pi
bhakty bhagavad-laye
mah-dpa-pradnasya
mahimpy atra likhyate
sad-regulkarly; kla-viee-at a sepcif time; api-also; bhakty-with
devotion; bhagavad-laye-in the Lord's temple; mah-dpa-a great
lamp; pradnasya-givinh; mahim-glory; apy-also; atra-here; likhyateis written.
Now will be written a description of the glory of regularly, at a specif
time, offering with devotion a great lamp in the Lord's temple.
Texts 77-79
atha mah-dpa-mahtmyamviu-dharmottare prathama-khae

mah-vartti sad dey
bhmi-pla mah-phal
ka-pake vieena
tatrpi sa vieata
amvasy ca nirdi
dvdai ca mah-phal
ava-yujyam atty
ka-paka ca yo bhavet
amvasy tad puy
dvdai ca vieata
devasya dakie prve
dey taila-tul npa
atha-now; mah-dpa-mahtmyam-the Glories of Offering a Great
Lamp viu-dharmottare prathama-khae-in the Viu-dharma
Pura, Uttara-khaa, Part One; mah-vartti-great deed; sadalways; dey-to be done; bhmi-pla-O protector opf the earth; mahphala-great result; ka-pake-on the dark fornight; vieenaspecifically; tatra-there; api-also; sa-that; vieata-specifically;
amvasynew moon; ca-and ; nirdi-indicated; dvdai-dvadasi;
ca-and; mah-phal-great result; ava-yujyam-Asvina; attympassed; ka-paka'dark fortnight; ca-and; ya-who; bhavet-does;
amvasy-new moon; tad-then; puy-piety; dvdai-dvadasi; caand; vieata-specifically; devasya-of the Lord; dakie-on the right;
prve-side; dey-should be given; taila-tul-oil lamp; npa-O king.
The Glories of Offering a Great Lamp
"O king, by offering an oil-lamp to the Lord on His right side, during the
ka-paka dvda, the amvasy, or specifically the ka-paka
dvda and amvasya' of the month of Avina, one attains a great
result.
Text 80
palaka-yuta rjan
vartti tatra ca dpayet
vasas tu samagrea
sopavso jitendriya
palaka-yutam-with palaka oil; rjan-O king; vartti-wick; tatrather; ca-and; dpayet-lights; vasas-with vloth; tu-indeed; samagreasompletelu; sopavsa-fasting; jitendriya-controlling the senses.
"Fasting and controlling the senses one should offer to the Lord a lamp
burning with palaka oil.

Texts 81-83
mah-vartti-dvayam ida
sakd dattv mah-mate
svarloka su-cira bhuktv
jyate bh-tale yad
tad bhavati lakmvn
jaya-dravia-samyuta
rre ca jyate svasmin
dee ca nagare tath
kule ca rja-rdla
tatra syt dpavat-prabha
pratyujjvala ca bhavati
yuddheu kalaheu ca
mah-vartti-dvayam-with two great wicks; idam-this; sakt-once;
dattv-offering; mah-mate-O noble-hearted one; svarlokam-to
Svargaloka; su-ciram-for a long time; bhuktv-enjoying; jyate-is born;
bh-tale-on the earth; yad-when; tad-then; bhavati-is; lakmvnwealthy; jaya-dravia-samyuta-glorious; rre-in the kingdom; caand; jyate-is born; svasmin-in his own; dee-province; ca-and; nagarein the city; tath-so; kule-in the family; ca-and; rja-rdla-O tiger of
kings; tatra-there; syt-is; dpavat-prabha-splendid like a lamp;
pratyujjvala-splendid; ca-and; bhavati-is; yuddheu-in battle;
kalaheu-in quarrels; ca-and.
"O noble-hearted one, a person who once offers the Lord a great lamp
burning with two wicks enjoys for a very long time on Svargaloka, and
when he is again born on the earth he becomes a wealthy man. In his
country, province, city, and family he is splendid and glorious like a
brilliant lamp. O tiger of kings, in battle or in a quarrel he is brilliant
and glorious.
Text 84
khyti yti tath loke
sad-gun ca sad-guai
ekam apy atha yo dadyd
abhiatamayor dvayo
khytim-fame; yti-attains; tath-so; loke-in the world; sad-gunm-of
the virtuous; ca-and; sad-guai-with the virtues; ekam-one; apy-also;
atha-then; ya-who; dadyt-gives; abhiatamayo-desired; dvayo-of
both.
"A person who offers a lamp of one wick to Lord becomes famous in
this world as a person possessing all the virtues of the great souls.
Text 85
mnuye sarvam pnoti
yad ukta te mahnagha
svarge tathtvam pnoti
bhoga-kle tu ydava
mnuye-in the human world; sarvam-everything; pnoti-attains; yatwhat; uktam-said; te-they; mahnagha-O saintly one; svarge-in Svarga;
tathtvam-in the sdame way; pnoti-attains; bhoga-kle-at the time of
enjoyment; tu-indeed; ydava-O descendent of Yadu.
"O sinless one, he attains everything good that exists in the world of
men. In Svargaloka he attains all enjoyments.
Text 86
smnyasya tu dpasya
rjan dna mah-phalam
ki punar mahato dpasytreyatt na vidyate
smnyasya-ordinary; tu-indeed; dpasya-lamp; rjan-O king; dnamgiving; mah-phalam-great result; kim-what?; puna-again; mahatagreat; dpasya-of a lamp; treyatt na vidyate-is not.
"Even one who offers an ordinary lamp to the Lord attains a great
result. What, then, can be said of one who offers a great lamp?
Text 87
atha oa-malindi-vastra-vartty dpa-dna-niedha
oam- vdaraka vastra
jra malinam eva ca
upabhukta na v dadyt
varttikrtha kadcana. iti.
atha-now; oa-red; malina-dirty; di-beginning with; vastra-cloth;
vartty-with a wick; dpa-lamp; dna-offering; niedha-forbidding;
oam-red;
vdarakam-cotton;
vastram-garment;
jram-torn;
malinam-dirty; eva-indeed; ca-and; upabhuktam-second-hand; na-not;
v-or; dadyt-shoul give; varttik-wick; artham-for the purpose;
kadcana-ever; iti-thus.
One Should Not Offer a Lamp With a Wick Made From Cloth That Is Red,
Dirty, or Otherwise Defective
"One should not make a lap-wick from red cotton cloth, or from cloth
that is dirty, torn, or has already been used for other things.
Text 88
svayam anyena v datta
dpn na r-harer haret
nirvpayen na hisc ca
ubham icchan kadcana
svayam-personally; anyena-by another; v-or; dattam-offered; dpnlamps; na-not; r-hare-of Lord Ka; haret-should take; nirvpayenshould extinguish; na-not; hisc-from disturbance; ca-and; ubhamauspiciousness; icchan-desiring; kadcana-ever.
"A person who desires auspiciousness should never remove,
extinguish, or trouble any lamps that he or anyone else has offered to
Lord Hari."
Text 89
atha dpa-nirvpadi-doa
viu-dharmottare prathama-khae
dattv dpo na hartavyas
tena karma vijnat
nirvpaa ca dpasya
hisana ca vigarhitam
atha-now; dpa-nirvpadi-doa-the Fault of Extinguishing Lamps;
viu-dharmottare prathama-khae-in the Viu-dharma Pura,
Uttara-khaa, Part One; dattv-offering; dpa-lamp; na-not;
hartavya-to be removed; tena-by him; karma-work; vijnat-knowing;
nirvpaam-extinguishing; ca-and; dpasya-of the lamps; hisanamtrouble; ca-and; vigarhitam-forbidden.
The Fault of Extinguishing Lamps
"A person who knows the truth of the laws of karma should never
remove a lamp as it burns before Lord Hari. Such a lamp should never
be extinguished or troubled.
Text 90
ya kuryd dhisana tena
karma pupitekaa
dpa-hart bhaved andha
ko nirva-kd bhavet
ya-one who; kuryt-does; dhisanam-trouble; tena-by that;
karma'deed; pupita-diseased; kaa-eyes; dpa-lamp; hart-
removing; bhavet-becomes; andha-blind; ka-one-eyed; nirvakt-extinguishing; bhavet-becomes.

"A person who troubles such a lamp contracts a disease in his eyes. A
person who removes such a lamp while it still burns becomes blind. A
person who extinguishes such a lamp becomes one-eyed."
Text 91
viu-dharme ca narakn prati r-dharmarjoktau
yumbhir yauvanonmada
uditair avivekibhi
dyutodyotya govindagehd dpa pur hta
viu-dharme ca narakn prati r-dharmarjoktau-in the Viudharma Pura r Yamarja tells the residents of hell: yumbhi-by
you all; yauvana-by yuthfulness; unmadam-intoxicated; uditaispoken;
avivekibhi-without
intelligence;
dyutodyotya-burning;
govinda-geht-from Lord Govinda's home; dpa-lamp; pura-before;
hta-taken.
In the Viu-dharma Pura r Yamarja tells the residents of hell:
"Filled with youthful folly, you removed from Lord Govinda's temple a
still-burning lamp.
Text 92
tendya narake ghore
kut-ta-paripita
bhavanti patits tvre
ta-vta-vidrit
tena-because of that; adya-today; narake-in hell; ghore-terrible; kutta-paripita-tormented by hunger and thirst; bhavanti-are;
patit-fallen; tvre-sharp; ta-cold; vta-winds; vidrit-pierced.
"That is why, tortured by hunger and thirst, and torn apart by freezing
winds, you are now suffering in this terrible hell."
Text 93
tatraiva r-pulasyoktau
ca tasmd yatane vior
dadyd dpn dvijottama
ta ca dattv na hiseta
na ca taila-viyojitn
tatra-there; eva-indeed; r-pulasyoktau-in the words of r Pulastya;
ca-and; tasmt-from that; yatane-in the temple; vio-of Lord

Ka; dadyt-should give; dpn-lamps; dvijottama-O best of
brhmaa!s; ta-them; ca-and; dattv-giving; na-not; hiseta-should
trouble; na-not; ca-and; taila-viyojitn-filled with oil.
In the Viu-dharma Pura r Pulastya Muni explains:
"O best of brhmaas, that is why one should offer lamps in the temple
of Lord Viu. While the lamps' oil has not yet burned away one should
not trouble them.
Text 94
kurvta dpa-hant ca
mko 'ndho jyate mta
andhe tamasi dupre
narake pacyate kila
kurvta-does; dpa-hant-extinguishing the lamp; ca-and; mkadumb; andha-blind; jyate-is born; mta-dead; andhe-in blind;
tamasi-darkness; dupre-impassable; narake-in hell; pacyate-is
cooked; kila-indeed.
"A person who extinguishes a lamp as it burns before Lord Ka
becomes blind and dum and when he dies he burns in a hell he
cannot escape."
Text 95
bhmau dpa-dna-niedha
klik-pure
dpa-vka ca kartavyas
taijasdyai ca bhairava
vkeu dpo dtavyo
na tu bhmau kadcana
bhmau dpa-dna-niedha-one Should Not Offer a Lamp on the
Ground; klik-pure-in the Klik Pura it is said: dpa-lamp;
vka-tree; ca-and; kartavya-should be done; taijasdyai-with oil;
ca-and; bhairava-O Bhairava; vkeu-in trees; dpa-lamp; dtavyamay be placed; na-not; tu-but; bhmau-on the ground; kadcana-ever.
On Should Not Place a Lamp on the Ground
"O Bhairava, one may place a lamp in a tree, but never on the ground.
Text 96
atha naivedya
dattv pupjali pha

padyam camana tath
ktv patreu kayarpyed bhojya yath-vidhi
atha-now; naivedyam-offerings of food; dattv-offering; pupjalimflower; pham-the place; padyam-for the feet; camanam-for sipping;
tath-then; ktv-doing; patreu-in cups; kya-to Lord Ka;
arpyet-should offer; bhojyam-food; yath-as; vidhi-proper.
Offering Food
"After offering a flower, a sitting place, water for washing the feet, and
camana water, one should offer to Lord Ka appropriate food in
many plates and cups.
Text 97
atha naivedyrpaa-vidhi
astra jptvmbun prokya
naivedya cakra-mudray
samrakya prokayed vyubja-japta-jalena ca
atha-now; naivedyrpaa-vidhi-the way of offering food; astramastraya phat; jptv-chanting; ambun-with water; prokya-sprinkling;
naivedyam-offering of food; cakra-mudray-with the cakra-mudra;
samrakya-protecting; prokayet-should sprinkle; vyu-bja-japtachanting the syllable yam; jalena-with water; ca-and.
How to Offer Food
One should chant the mantra "astrya pha", sprinkle water before the
offering of food, show the cakra-mudr, chant the mantra "ya", and
also sprinkle water.
Text 98
tena saoya tad-doa
agni-bja ca dakie
dhytv kara-tale 'nyat tat
phe samyojya daryate
tena-by this; saoya-is dried up; tad-doam-the faults; agni-bjamthe syllable ram; ca-and; dakie-on the right; dhytv-meditating;
kara-tale-in the palm of the hand; anyat-another; tat-that; phe-on
the back; samyojya-placing; daryate-is shown.
In this way the faults of the offering wither away. Then one should
place the syllable "ra" in the right palm and on the back.
Text 99
tad-uttha-vahnin tasya
uka-doa hd dahet
tata kara-tale savye
'mta-bja vicintayet
tat-from that; uttha-risen; vahnin-by the fire; tasya-of that; ukadried; doam-fault; hd-by the heart; dahet-may burn; tata-then;
kara-of the hand; tale-in the palm; savye-left; amta-bjam-the syllable
ha; vicintayet-should consider.
By the fire of that syllable the faults of the offering are dried away.
Then, meditating with the mind, one should place the syllable ham- in
the left palm.
Text 100
tat-phe dakia pitala samyojya darayet
tad-utthya nivedya tat
siced amta-dhray
tat-phe-on the back; dakiam-right; pi-of the hand; talam-the
palm; samyojya-joining; darayet-should show; tad-utthya-rising;
nivedyam-the offering; tat-that; sicet-should sprinkle; amta-dhraywith a shower of nectar.
Then one should place the right palm on the back of the left hand. In
this way one sprinkles nectar on the offering.
Text 101
jalena mla-japtena
prokya t cmttmakam
sarva vicintya saspya
mla vraka japet
jalena-with water; mla-japtena-by chanting the mula-mantra;
prokya-sprinkling; tat-that; ca-and; amta-nectar; tmakam-self;
sarvam-all; vicintya-considering; saspya-touching; mlam-mula;
vra-times; aakam-eight; japet-should chant.
Then by chanting the mla-mantra one should meditate on sprinkling
nectar on the offering. Then one should touch the offering and chant
the mla-mantra eight times.
One should touch the offering with the right hand.
Text 102
amti-ktya tad dhenumudray salildibhi
t ca ka ca sampjya
ghtv kusumjalim
amti-ktya-transforming into nectar; tat-that; dhenu-mudray-with
the dhenu-mudra; salildibhi-beginning with water; tac-that; ca-and;
kam-r Ka; ca-and; sampjya-worshiping; ghtv-taking;
kusumjalim-offering of flowers.
After transforming the offering into nectar with the dhenu-mudr,
water, and other things, one should worship Lord Ka, take a handful
of flowers, . . .
In the phrase "water, and other things", the "other things" are a cup of
water with fragrant flowers. One should worship Lord Ka with the
mantra "kya nama"
Text 103
r-ka prrthya tad-vaktrt
tejo dhytv vinirgatam
samyojya ca nivedyaitat
patra vmena saspan
r-kam-to Lord Ka; prrthya-praying; tad-vaktrt-from His
mouth; teja-splendor; dhytv-meditating; vinirgatam-emanated;
samyojya-joining; ca-and; nivedya-offering; etat-that; patram-dish;
vmena'with the left; saspan-touching.
. . . offer prayers to Lord Ka, meditate on splendor emanating from
the Lord's mouth, offer the dish of food, touching the dish with the left
hand, . . .
Text 104
dakea pindya
gandha-pupnvita jalam
svhnta mlam uccrya
taj-jala visjed bhuvi
dakea-with the right; pin-hand; dya-taking; gandha-fragrant;
pupa-flower; anvitam-with; jalam-water; svh-with svh; antamending; mlam-mula-mantra; uccrya-reciting; ta-jalam-that water;
visjet-should release; bhuvi-on the ground.
. . . with the right hand take water with fragrant flowers, recite the
mla-mantra that ends with the word svh, and then let the water fall
to the ground.
Text 105
tat pibhy samutthya
nivedya tulas-yutam
patrhya tasya mantrea
bhakty bhagavate 'rpayet
tat-that; pibhym-with both hands; samutthya-rising; nivedyamoffering; tulas-yutam-with tulas; patra-plate; hyaenriched; tasyaof that; mantrea-with the mantra; bhakty-with devotion; bhagavateto the Supreme Personality of Godhead; arpayet-should offer.
Then with both hands one should pick up the offering of food mixed
with tulas leaves and offer it to the Lord with the proper mantra.
Text 106
nivedana-mantra cya
nivedaymi bhavate
jueda havir hare. iti.
nivedana-for offering food; mantra-mantra; ca-and; ayam-this;
nivedaymi-I offer; bhavate-to You; jua-please accept; idam-this;
havi-offering; hare-O Lord Hari; iti-thus.
The Mantra For Offering Food
"I offer this to You. O Lord Hari, please accept this offering."
Text 107
amtopstaraam asi
svhety uccrayan hare
dattvtha vidhivad vrigaa vma-pin
darayed grsa-mudr tu
praphullotpala-sannibham
amta-nectar; upastaraam-sprinkling; asi-You are; svh-svh; itithus; uccrayan-reciting; hare-of Lord Hari; dattv-placing; atha-then;
vidhivat-properly; vri-of water; gaam-handful; vma-pin-with
the left hand; darayet-should show; grsa-mudrm-grsa-mudr; tuindeed; praphullotpala-sannibham-like a blossoming lotus.
Reciting the mantra, "You are sprinkling nectar. Svh.", one should
offer a handful of water of water with the left hand showing the grsamudr, which is like a blossoming lotus flower.
Text 108
prdi-mudr-hastena
dakiena tu darayet
mantrai caturth-svhntais
trdyais tat-tad-hvayai
prdi-beginning with pra; mudr-mudrs; hastena-with the hand;
dakiena-right; tu-indeed; darayet-should show; mantrai-with
mantras; caturth-with the datuve case; svh-with svh; antai-at
the end; tr-o; dyai-beginning with; tat-tad-hvayai-with the
various names.
Then with the right hand one should show the pra-mudra' and other
mudrs. Then one should chant mantras with various names, mantras
with om- in the beginning, and with svha' at the end.
The five mudrs beginning with pra-mudra' are described in the
following words of Krama-dpik:
spet kanihopakanihe dve
svguha-mrdhn prathameha mudr
tathpar tarjani-madhyame syd
anmik-madhyamike ca madhy
anmik-tarjani-madhyam syt
tac-caturth-sa-kanihiks t
syt pacam tadvad iti pratih
prdi-mudr. . .
"In the first mudra' the little finger and the ring finger touch the thumb.
In the second mudra' the thum touches the middle finger and the
forefinger. In the third mudra' the the thum touches the middle finger
and the ring finger. In the fourth mudra' the the thum touches the
ring finger and the forefinger. In the fifth mudra' the little finger
touches the ring finger and the forefinger. These are the mudrs
beginning with the pra-mudr."
The corresponding mantras begin with "om- prya svh". (The
other mantras are: om- apnya svh, om- vynya svh, omudnya svh, and om- samnya svh.,
Text 109
tata spa ca karayor
aguhbhym anmike
pradarayen nivedyasya
mudr tasya manu japan
tata-then; span-touching; ca-and; karayo-of both hands;
aguhbhym'with both thumbs; anmike-both ring fingers;
pradarayen-showing; nivedyasya-offering; mudrm-mudra; tasya-of
that; manum-mantra; japan-chanting.
Touching the thumbs of both hands with the ring fingers of both hands,
one should show the nivedya-mudr. Then one should chant the
nivedya-mantra.
Text 110
mantra cya krama-dpiky
nandajo 'mbu-manu-bindu-yug nati
prva-ra-marud-avtmane ni ca
ruddha-de-yuta-nivedyam tma-bhu-masaprvam anila-sthami-yug iti
mantra-mantra; ca-and; ayam-this; krama-dpikym-in the Kramadipik; nandaja-the letter ha; ambu-manu-the letter au; bindu-the
letter ; yuk-with; nati-nama; prva-the letter pa; r-the letter r;
marut-the letter ya; avtmane-avatmane; ni-ni; ca-and; ruddharuddha; de-dative case; yuta-with; nivedyam-offering; tma-bh-ka;
msa-la; prvam-pa; anila-ya; sthmi-yuk-with mi; iti-thus.
This mantra is given in the Krama-dpik:
"The mantra here is: hau nama parya avtmane 'niruddhya
nivedyam- kalpaymi (Obeisances to the Supreme Personality of
Godhead, who cannot be thwarted from anything He wishes to do. I
offer this to Him.)
Text 111
nivedyasya manutvena
svbha manum eva te
ekantino japantas tu
grsa-mudr vitanvate
nivedyasya manutvena-as the nivedya-mantra; svbham-the
abhista; manum-mantra; eva-indeed; te-they; ekantina-alone;
japanta-chanting;
tu-indeed;
grsa-mudrm-the
grsa-mudr;
vitanvate-do.
"In a secluded place they chant the abha-mantra as the nivedyamantra. Then they show the grsa-mudr.
Text 112
na ca dhyyante te kavaktrt tejo-vinirgamam
majula-vyavahrea
bhojayanti hari mud
na-not; ca-and; dhyyante-meditate; te-they; ka-of Lord Ka;
vaktrt-from the mouth; tejo-vinirgamam-splendor; majula-graceful;
vyavahrea-with activities; bhojayanti-feed; harim-Lord Hari; mudhappily.
"They do not meditate on splendor emerging from Lord Ka's mouth.
In this way, with graceful actions, they happily feed Lord Ka."
Text 113
anyatra ca
l-bhaktam- su-bhaktam- iira-kara-sthitam- pyasam- ppa-spa
lehyam- peyam- su-cuyam- sitam amta-phalam- ghrikdyamsukhdyam
jya prjya samijya nayana-ruci-kara vjikail-marcasvdya karj-parikaram amthra-joa juasva
anyatra-in another place; ca-and; l-bhaktam-rice; su-bhaktamnicely cooked; iira-kara-sthitam-situated in the cool moonlight;
pyasam-sweet-rice; ppa-cakes; spam-soups; lehyam-to be licked;
peyam-to be drunk; su-cuyam-to be sucked; sitam-pure; amtanectar; phalam-fruit; ghrikdyam-cooked in ghee; sukhdyam-the
cause of happiness; jyam-ghee; prjyam-cooked in much ghee;
samijyam-excellent; nayana-ruci-karam-pleasing to the eyes; vjikailwith ghee; marca-and pepper; svdya-delicious; ka-rjparikaram-vegetables; amthra-joam-like nectar; juasva-please
enjoy.
"O Lord, please enjoy this delicious cooked rice, this sweet-rice placed
in the cooling moonlight, these cakes, soups, foods to be licked, drunk,
and sucked, nectar fruits, very delicious foods cooked in ghee, foods
pleasing to the eye, foods delicious with ghee and black pepper, and
vegetables delicious like nectar."
Text 114
ki ca garua-pure
naivedya paray bhakty
ghadyair jaya-nisvanai
nrjanai ca haraye
dadyd dpsana budha

kimca-furthermore; garua-pure-in the Garua Pura; naivedyamoffering; paray-with great; bhakty-devotion; gha-with bells;
dyai-beginning; jaya-nisvanai-with sounds of victory; nrjanaiwith arati; ca-and; haraye-to Lord Ka; dadyt-should offer; dpalamp; sanam-seat; budha-intelligent.
"With great devotion an wise person should offer food to Lord Ka.
He should offer Lord Ka a seat, a lamp, and rati. There should be
jaya-mantras and the sounding of bells and other musical
instruments."
The word "wise" here means a person who is learned and whose
activities are saintly.
Text 115
atha naivedya-patri
sknde r-brahma-nrada-samvde
naivedya-ptra vakymi
keavasya mahtmana
hairaya rjata tmra
kasya mn-mayam eva ca
pla padma-patra ca
ptra vior ati-priyam
atha-now; naivedya-of the offering; patri-the dishes; sknde-in ther
Skanda Pura; r-brahma-nrada-samvde-in a conversation of
Brahma' and Nrada; naivedya-of the offering; ptram-the dish;
vakymi-I will tell; keavasya-of Lord Keava; mahtmana-the
Supreme Personality of Godhead; hairayam-gold; rjatam-silver;
tmram-copper; kasyam-bell-metal; mn-mayam-clay; eva-indeed;
ca-and; plam-pla leaf; padma-patram-lotus leaf; ca-and; ptramdish; vio-of Lord Viu; ati-priyam-favorite.
The Plates on Which Food May Be Offered
said:
"Now I will tell you of the plates on which food may be offered to Lord
Ka, the Supreme Personality of Godhead. Plates of gold, silver,
copper, bell-metal, clay, pala-leaf, and lotus-leaf are Lord Ka's
favorites."
Text 116
viu-dharmottare
ptr tu pradnena
naraka ca na gacchati
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa;
ptrm-of plates; tu-indeed; pradnena-by giving; narakam-to hell;
ca-and; na-not; gacchati-goes.
In the Viu-dharma Pura, Uttara-khaa it is said:
"A person who gives to the Lord a gift of many plates will not go to
hell."
Text 117
ptra-parima
dev-pure
a-trisad-agula ptra
uttama parikrtitam
madhyama ca tribhgona
kanyasa dvdagula
vasv-agula-vihna tu
na ptra krayet kvacit
ptra-of plate; parimam-the measurement; dev-pure-in the Dev
Pura; a-trisad-agulam-36 fingers; ptram-plate; uttamamexcellent;
parikrtitam-said;
madhyamam-middle;
ca-and;
tribhgonam-less by one third; kanyasam-small; dvdaa-twelve;
agulam-fingers; vasu-eight; agula-fingers; vihnam-less; tu-but; nanpt; ptram-plate; karayet-should do; kvacit-ever.
Measurements of the Plates
In the Dev Pura it is said:
"A large plate should be 36 fingers, a middle-sized plate one third
smaller (24 fingers), and a small plate 12 fingers. One should not make
a plate smaller than 8 fingers."
Text 118
atha bhojyni
ekdaa-sknde
gua-pyasa-sarpi
akulyppa-modakn
samyva-dadhi-sp ca
naivedya sati kalpayet
atha-now; bhojyni-Foods That Should Be Offered; ekdaa-sknde-in
the Eleventh Canto; gua-sugar candy; pyasa-sweet-rice; sarpiand ghee; akuly-cake; ppa-sweet cakes; modakn-modakas;
samyva-samyava
cakes;
dadhi-yogurt;
spn-soup;
ca-and;
naivedyam-offering of food; sati-is he has sufficent means; kalpayetshould arrange.

Foods That Should Be Offered
In rmad-Bhgavatam (11.27.34, Lord Ka says:
"Within his means, the devotee should arrange to offer Me sugar
candy, sweet rice, ghee, askul (rice-flour cakes), ppa (various
sweet cakes), modaka (steamed rice-flour dumplings filled with sweetcoconut and sugar), samyva (wheat cakes made with ghee and milk
and covered with sugar and spices), yogurt, vegetable soups, and
other palatable foods."***
Text 119
ki ca
yad yad iatama loke
y cti-priyam tmana
tat tan nivedayen mahya
tad anantyya kalpate
kimca-furthermore; yad-yat-whatever; iatamam-most desirable;
loke-in the world; yat yat-whatever; ca-and; ati-very; priyam-dear;
tmana-to the heart; tat tan-that; nivedayet-may offer; mahyam-to
Me; tat-that; anantyya-for eing without limit; kalpate-is qualified.
Lord Ka also says:
"A person who offers to Me whatever is most precious in the world, or
whatever is most dear to his heart, attains in return a benefit that has
no end."
Text 120
aama-skande
naivedya cdhi-guavad
dadyt purua-tui-dam
aama-skande-in the Eighth Canto; naivedyam-food offered to the
Deity; ca-and; ati-guavat-prepared very gorgeously with all varieties
of taste; dadyt-should offer; purua-tui-dam-everything extremely
pleasing to the Supreme Personality of Godhead.
"With great attention one must prepare an oblation of grains boiled in
ghee and milk and must chant the Purua-skta mantra. The offerings
of foods should be of varieties of tastes. In this way one should worship
the Supreme Personality of Godhead."*
Text 121
baudhyana-smtau ca
nn-vidhnna-pnai ca
bhakadyair manoharai
naivedya kalpayed vios
tad-abhve ca pyasa
kevala ghta-samyuktam
baudhyana-smtau-In the Baudhyana-smti; ca-and; nn-vidhnnapnai-with various kinds of drinks; ca-and; bhakadyai-beginning
with foods; manoharai-delicious; naivedyam-offering; kalpayet-should
do; vio-to Lord Viu; tad-abhve-in the absence of that; ca-and;
pyasam-sweet-rice; kevalam-only; ghta-samyuktam-prepared with
ghee.
In the Baudhyana-smti it is said:
"One should offer to Lord Viu many kinds of delicious foods and
drinks. In the absence of such variety one should at least offer sweetrice prepared with ghee."
Text 122
vmana-pure
havi saskta ye ca
yava-godhma-laya
tila-mudgdayo m
vrhaya ca priy hare
vmana-pure-in
the
Vmana
Pura;
havi-with
ghee;
saskta'prepared; ye-who; ca-and; yava-barley; godhma-wheat;
laya-rice; tila-sesame; mudga-mudga beans; daya-beginning
with; m-masa beans; vrhaya-rice; ca-and; priy-dear; hare-to
Lord Ka.
In the Vmana Pura it is said:
"Barley, wheat, rice, sesame, mudga beans, ma beans, and other
foods like them, all cooked in ghee, are dear to Lord Ka."
Text 123
grue
anna catur-vidha puya
guhya cmtopamam
nipanna sva-ghe yad v
raddhay kalpayed dhare
grue-in the Garua Pura; annam-food; catur-vidham-four kinds;
puyam-pious; guhyam-virtuous; ca-and; amta-nectar; upamamlike; nipannam-prepared; sva-ghe-in one's own home; yat-what; v-
or; raddhay-with faith; kalpayet-should be suitable; dhare-for Lord

Ka.
"At home one should prepare four kinds of pure foods, delicious like
nectar, and with faith one should offer them to Lord Hari."
Texts 124-126
bhaviye
pupa dhpa tath dpa
naivedya su-manoharam
khaa-lauka-r-veaksroka-varttik
svastikollsik-dugdhatila-vea-kilik
phalni caiva pakvni
ngaragdikni ca
anyni vidhin dattv
bhakyni vividhni ca
evam dni dapayed
bhaktito npa
bhaviye-in the Bhaviya Pura; pupam-flower; dhpam-incense;
tath-so; dpam-lamp; naivedyam-food; su-manoharam-beautiful;
khaa-lauka-khaa-laus; r-vea-r-vea; ksra-kaseru;
oka-varttik-seva-laddus;
svastika-svastika;
ullsik-ullasika;
dugdha-dugdha-vesta; tila-vea-tila-vesta; kilik-kilatika; phalnifruits; ca-and; eva-indeed; pakvni-ripe; ngaraga-oranges; diknibeginning with; ca-and; anyni-other; vidhin-properly; dattv-offering;
bhakyni-delicious; vividhni-varieties; ca-and; evam-thus; dnibeginning with; dpayet-should give; bhaktita-with devotion; npa-O
king.
"O king, with devotion one should properly offer to the Lord flowers,
incense, lamps, and delicious foods, such as khaa-lau, r-vea,
kaseru, seva'-lau, svastika, ullsik, dugdha-vea, tila-vea,
kilik, oranges and other ripe fruits, and many other kinds of
delicious foods."
Text 127
vrhe
yas tu bhgavato devi
annd yena tu prayet
pritas tihate 'sau v
bahu-janmni mdhavi
vrhe-In the Varha Pura; ya-one who; tu-indeed; bhgavata-a
Vaiava; devi-O goddess; annt-from food; yena-by whom; tu-indeed;
prayet-pleases; prita-pleased; tihate-stands; asau-he; v-or;
bahu-janmni-many births; mdhavi-O beloved of Mdhava.
In the Varha Pura teh Supreme Personality of Godhead sais:
"O Goddess Mdhav, a person who with an offering of food pleases
Me is happy for many births."
Text 128
sarva-vrhi-maya ghya
ubha sarva-rasnvitam
mantrea me pradyeta
na kicid api saspet
sarva-all; vrhi-rice; mayam-consisting of; ghyam-to be accepted;
ubham-beautiful;
sarva-rasnvitam-with
all
delicious
tastes;
mantrea-with a mantra; me-of Me; pradyeta-should be given; na-not;
kicit-anything; api-even; saspet-should touch.
"With a mantra one should offer to me pure and delicious rice. One
should not taste it before it is offered.
Text 129
igud-phala-bilvni
badarmalakni ca
kharjur csana caiva
mnav ca parakn
igud-phala-bilvni-igud and bilvaa fruits; badarmalakni-badara
and amalaka; ca-and; kharjurn-kharjura; ca-and; sanan-carabija; caand; eva-indeed; mnav-cocnut; ca'and; parakn-parusa.
"One should offer to Me igud and bilva fruits, badara, amalaka,
kharjura, carabja, coconut, paraka, . . .
Text 130
loambarik caiva
tath plaka-phalni ca
paippala kaakya ca
tumburu ca priyagukam
loambarikn-la and uambarika; ca-and; eva-indeed; tath-so;
plaka-phalni-plaksa fruits; ca-and; paippalam-pippala; kaakyamkaakya; ca-and; tumburum-tumburu; ca-and; priyagukam-
priyangu.
. . . la, uambarika, plaka fruits, pippala; kaakya, tumburu,
priyagu, . . .
Text 131
marca ia-pka ca
bhalltakara-mardakam
drk ca dima caiva
pia-kharjram eva ca
marcam-black pepper; ia-pkam-simsa-paka; ca-and; bhalltakaramardakam-bhallta; karamardakam-karamardaka; drkm-grapes;
ca-and; dimam-pomegranate; ca-and; eva-indeed; pia-kharjrampia-kharjra; eva-indeed; ca-and.
. . . marca, ia-pka, bhallta, karamardaka, grapes, pomegranates,
pia-kharjra, . . .
Text 132
sauvra kelika caiva
tath ubha-phalni ca
piraka-phala caiva
punnga-phalam eva ca
sauvram-sauvira; kelikam-kelika; ca-and; eva-indeed; tath-so; ubhaphalni'auspicious fruits; ca-and; piraka-phalam-pindaraka-fruit; caand; eva-indeed; punnga-phalam-punnaga fruit; eva-indeed; ca-and.
. . . sauvra, kelika, auspicious fruits, piraka fruits, punnga
fruits, . . .
Text 133
am caiva kavra ca
kharjraka-mah-phalam
kumudasya phala caiva
vaheaka-phala tath
amm-sami; ca-and; eva-indeed; kavram-kavira; ca-and; kharjrakamah-phalam-great khrajuraka fruits; kumudasya-of the lotus; phalamfruit; ca-and; eva-indeed; vaheaka-phalam-vahedaka fruits; tath-so.
. . . am, kavra, great kharjraka fruits, lotus fruits, vaheaka fruits, .
..
Text 134
aja karkoaka caiva

tath tla-phalni ca
kadamba kaumuda caiva
dvi-vidha sthala-kajayo
ajam-aja; karkoakam-karkotaka; ca-and; eva-indeed; tath-so; tlaphalni'tala fruits; ca-and; kadamba-kadamba; kaumudam-kumuda;
ca-and; eva-indeed; dvi-vidham-two kinds; sthala-kajayo-of landgrowing lotus flowers.
. . .aja, karkoaka, tla fruits, kadamba, kaumuda, two kinds of sthalakaja fruits, . . .
Text 135
piikandeti vikhyta
vaa-npa tata param
madhu-kandeti vikhyata
mhia kandam eva ca
piikanda-pindarootl iti-thus; vikhytam-famous; vaa-npamvamsa-nipa; tata-so; param-more; madhu-kanda-madhu root; iti-thus;
vikhyatam-known; mhiam-mahisa; kandam-root; eva-indeed; ca-and.
. . . pii root, vaa-npa, madhu root, mhia root, . . .
Text 136
karamardaka-kanda ca
tath nlotpalasya ca
mla paukara caiva
lkasya phala tath
karamardaka-kandam-karamardaka
root;
ca-and;
tath-so;
nlotpalasya'of the blue lotus; ca-and; mlam-root; paukaram-of
puskara; ca-and; eva-indeed; lkasya-of saluka; phalam-fruit; tathso.
. . . karamardaka root, nlotpala root, pukara fruit, lka fruit.
Text 137
ete cnye ca bahava
kanda-mla-phalni ca
etni copayojyni
ye may parikalpit
ete-these; ca-and; anye-others; ca-and; bahava-many; kanda-mlaphalni-roots and fruits; ca-and; etni-they; ca-and; upayojyni-
suitable; ye-which; may-by Me; parikalpit-considered.

These and many other roots and fruits may be offered to Me.
Text 138
mlakasya tata ka
ki cka tathaiva ca
ka caiva kalyasya
sarapasya tathaiva ca
mlakasya-of radish; tata-so; kam-vegetable; kim ca-furthermore;
akam-nali saka; tath-so; eva-indeed; ca-and; kam-saka; ca-and;
eva-indeed; kalyasya-kalaya; sarapasya-sarsapa; tath-so; evaindeed; ca-and.
One may also offer to Me vegetables and herbs such as radish, nlka, kalya-ka, mustard, . . .
Text 139
vaakasya tu ka ca
kam eva kalambitam
rdrakasya ca ka vai
plka kam eva ca
vaakasya-of vamsaka; tu-indeed; kam-saka; ca-and; kam-saka;
eva-indeed; kalambitam-kalambita; rdrakasya-of ardraka; ca-and;
kam-saka; vai-indeed; plkam-palanka; kam-saka; eva-indeed;
ca-and.
. . . vaaka-ka, kalambita-ka, rdraka-ka, plka-ka, . . .
Text 140
ambiloaka-ka ca
ka kaumraka tath
ka-maala-patra ca
dvv eva taru-vnakau
ambiloaka-kam-ambilodaka-saka;
ca-and;
kam-ka;
kaumrakam-kaumaraka;
tath-so;
ka-maala-patram-sukamandala-patra; ca-and; dvv-both; eva-indeed; taru-vnakau-taruvanaka.
. . . ambiloaka-ka, kaumraka-ka, ka-maala-patra, taru,
vnaka, . . .
Text 141
carasya caiva ka ca
madhu-koumbara tath
ete cnye ca bahava
atao 'tha sahasraa
karmays" caiva sarve
vai ye may parikirtit
carasya-of cara; ca-and; eva-indeed; kam-saka; ca-and; madhukoumbaram-madhu-koumbara; tath-so; ete-they; ca-and; anyeothers;
ca-and;
bahava-many;
ataa-hundreds;
atha-then;
sahasraa-thousands; karmay-expert; ca-and; eva-indeed; sarveall; vai-indeed; ye-who; may-by Me; parikirtit-said.
. . . cara-ka, madhu-koumbara-ka, and many hundreds and
thousands of other vegetables and herbs.
Text 142
vrhn ca pravakymi
upayoga ca mdhavi
eka-citta samdhya
tat sarva u sundari
vrhnm-of rice; ca-and; pravakymi-I will tell; upayoga-proper;
ca-and; mdhavi-O Mdhav; eka-cittam-one heart; samdhyaplacing; tat-that; sarvam-all; u-please hear; sundari-O beautiful
one.
"O Mdhav, now I will speak about rice. O beautiful one, please listen
carefully.
Text 143
dharmdharmika-rakta ca
su-gandha rakta-likam
drgha-ka mah-li
vara-kukuma-patrakam
dharma-pious; adharma-impious; eka-one; raktam-liked; ca-and; sugandham-fragrant; rakta-likam-rakta sali; drgha-kam-dirghasuka; mah-lim-maha-sali; vara-kukuma-patrakam-vara-kunkumapatra.
Different kinds of fragrant rice, such as dharma-rakta, adharma-rakta,
drgha-uka, maha'-#l, vara-kukuma-patraka, . . .
Text 144
grma-li samadr
sa-r kua-likm
yav ca dvi-vidh jey
karmay mama sundari
grma-lim-grama-sali; samadrm-samudrasa; sa-rm-srisa;
kua-likm-kusa-sali; yav-barley; ca-and; dvi-vidh-two kinds;
jey-are known; karmay-to be done; mama-by Me; sundari-O
beautiful one.
. . . grma-li, madra, ra, and kua-li, as well as the two kinds
of barley, may be offered to Me.
Text 145
karmay caiva mudg ca
til k kulatthak
godhmaka mah-mudgamudgakam ava-jit
karmay-may be offered; ca-and; eva-indeed; mudg-mudga
eans; ca-and; til-sesame; k-Ka; kulatthak-kulattha;
godhmakam-wheat; mah-mudga-maha-mudga; mudgakam-eitgh
kinds of mudga; ava-jit-conqueror of the worlds.
O conqueror of the worlds, sesame, wheat, ka, kulatthaka, mudga
beans, maha'-mudga beans, and eight kinds of mudga beans may be
offered to Me.
Text 146
karmy etni coktni
vyajanni priynvitn
pratighmy aha hy etn
sarvn bhgavatn priyn
karmy-may be offered; etni-they; ca-and; uktni-said; vyajannispices and condiments; priynvitn-dear; pratighmy-I accept;
aham-I; hy-indeed; etn-them; sarvn-all; bhgavatn-the devotees;
priyn-dear.
"One may also offer to Me many kinds of delicious condiments and
spices. I accept these offerings from My dear devotees."
Text 147
ki ca
ye mayaivopayojyni
gavya dadhi payo ghtam
kimca-furthermore; ye-who; may-by Me; eva-indeed; upayojyni-
suitable; gavyam-milk products; dadhi-yogurt; paya-milk; ghtamghee.

The Lord also says:
"One may offer to Me milk products, like milk, yogurt, and ghee.
Text 148
sknde ca brahma-nrada-samvde
havi lyodana divya
naivedya deva-devya
yvaka pyasa tath
sknde ca brahma-nrada-samvde-in the Skanda Pura, in a
conversation of Brahma and Nrada, it is said:; havi-butter;
lyodanam-rice; divyam-divine; jya-yuktam-with ghee; sa-arkaramwith sugar; naivedyam-offering; deva-devya-to the master of the
demigods; yvakam-barley; pyasam-sweet-rice; tath-so.
In the Skanda Pura, in a conversation of Brahma and Nrada, it is
said:
"One should offer to Lord Ka foods cooked with rice, ghee, sugar,
and barley, and also sweet-rice.
Text 149
naivedynm abhve tu
phalni vinivedayet
phalnm py abhve tu
ta-gulmauadhir api
naivedynm-of offerings; abhve-in the absence; tu-indeed; phalnifruits; vinivedayet-should offer; phalnm-of fruits; py-even; abhvein the absence; tu-indeed; ta-grass; gulma-trees; auadhi-herbs;
api-even.
"In the absence of these things one may offer fruits. In the absence of
fruits one may offer the edible parts of trees, grass, and other plants.
Text 150
auadhnm albhe tu
toya ca vinivedyet
tad-albhe tu sarvatra
mnasa pravara smtam
auadhnm-of plants; albhe-in the absence; tu-indeed; toyam-water;
ca-asnd; vinivedyet-may offer; tad-albhe-in the absence of that; tu-
indeed; sarvatra-everywhere; mnasam-in

excellent; smtam-remembered.
the
mind;
pravaram-
"In the absence of plants one may offer water. In the absence of water
one may meditate on offering foods to the Lord."
Text 151
sknde mahendra prati r-nrada-vacana
yacchanti tulas-ka
ruta ye mdhavgrata
kalpnta viuloke tu
vasanti pitbhi saha
sknde mahendram- prati r-nrada-vacanam-In the Skanda Pura,
r Nrada tells King Indra:; yacchanti-offer; tulas-kam-tulas;
rutam-heard; ye-who; mdhavgrata-in the preswnce of Lord Ka;
kalpntam-at the end of the kalpa; viuloke-in Viuloka; tu-indeed;
vasanti-live; pitbhi-the pits; saha-with.
In the Skanda Pura, r Nrada tells King Indra:
"They who offer tulas-ka to Lord Mdhava live with their ancestors
in Viuloka until the end of the kalpa."
Text 152
atha naivedya-niiddhni
hrita-smtau
nbhakyam- naivedyrthe bhakye apy aj-mahi-kram- pacanakh matsys" ca
atha-now; naivedya-niiddhni-forbidden offerings; hrita-smtau-in
the Harita-smrti; na-not; abhakyam-inedible; naivedya-offering; arthefor the purpose; bhakyev-edible; apy-even; aj-of the goat; mahiof the buffalo; kram-milk; paca-nakh-animals with five nails;
matsy-fish; ca-and.
What Is Forbidden To Offer the Lord
In the Hrita-smti it is said:
"One may not offer to the Lord what is inedible. One also may not offer
goat milk, buffalo milk, fish, or the flesh of five-clawed beasts or other
beasts."
Text 153
dvrak-mhtmye
nl-ketra vpayanti
mlaka bhakayanti ye
naivsti narakottra
kalpa-koi-atair api
dvrak-mhtmye-in the Dvrak-mhtmya; nl-ketram-niliksetra;
vpayanti-offer; mlakam-radish; bhakayanti-offer; ye-who; na-not;
eva-indeed; asti-is; naraka-from hell; uttra-deliverance; kalpa-koiatai-for hundreds and millions of kalpas; api-even.
In the Dvrak-mhtmya it is said:
"They who offer to the Lord the foods nlketra or radish are not
rescued from hell for hundreds and millions of kalpas."
Text 154
vrhe
mhia cvika cja
ayajyam udhtam
vrhe-in the Varha Pura; mhiam-buffalo; ca-and; avikam-sheep;
ca-and; ajam-goat; ayajyam-not to be offered; udhtam-said.
"One should not offer buffalo ghee or goat ghee in a yaja."
Text 155
ki ca
mhia varjayen mahya
kra dadhi ghta yadi
kimca-furthermore; mhiam-from a buffalo; varjayet-should avpid;
mahyam-to Me; kram-milk; dadhi-yogurt; ghtam-ghee; yadi-if.
The Lord Himself says:
"One should not offer to Me milk, yogurt, or ghee that have come from
a buffalo."
Text 156
viu-dharmottare ttya-khae
abhakyam- cpy ahtam- ca
naivedya na nivedyate
kea-kvapanna ca
tath cvihita ca yat
viu-dharmottare ttya-khae-in the Viu-dharma Pura, Uttarakhaa, Part Three; abhakyam-inedible; ca-and; api-also; ahtam-not
taken; ca-and; naivedyam-offering; na-and; nivedyate-should offer;
kea-hair; ka-and insect or worm; avapannam-attained; ca-and;
tath-so; ca-and; avihitam-improper; ca-and; yat-what.
In the Viu-dharma Pura, Uttara-khaa, Part Three, it is said:

"Food into which a hair, an insect, or a worm has entered should not be
offered to the Lord.
Text 157
mik-lagulopeta
avadhtam avakutam
uumbara kapittha ca
tath danta-aha ca yat
evam dni devya
na deyni kadcana
mik-of a mouse or a rat; lagula-tail; upetam-attained; avadhtamrejected; avakutam-sneezed; uumbaram-uddumbara; kapitthamkapittha; ca-and; tath-so; danta-aham-jambira; ca-and; yat-what;
evam-thus; dni-beginning; devya-to ther Supreme Personality of
Godhead; na-not; deyni-to be offered; kadcana-ever.
"One should never offer to the Supreme Personality of Godhead food
that has been touched by a rat's tail, food that is rejected by others, or
food that has been sneezed on, nor should one ever offer uumbara,
kapittha, or danta-aha."
Text 158
athbhakyi
kaurme
vntka jlikka
kusumbhmantaka tath
phalu launa ukla
nirysa caiva varjayet
atha-now; abhakyi-inedible; kaurme-in the Krma Pura;
vntkam-eggplant;
jlikkam-plantain;
kusumbha-safflower;
mantakam-amantaka; tath-so; phalum-onion; launam-garlic;
uklam-sour cereal; nirysam-tree sap; ca-and; eva-indeed; varjayetone should avoid.
What Is Inedible (For the Purpose of Offering to the Lord)
In the Krma Pura it is said:
"One should avoid eggplant, plantain, safflower, amantaka, onion,
garlic, sour cereal, and the sap of trees.
Text 159
grjana kiuka caiva
kukua ca tathaiva ca
uumbaram alvu ca
jagdhv patati vai dvija
grjanam-grnjana; kiukam-kimsuka; ca-and; eva-indeed; kukuamkukunda; ca-and; tatha-so; eva-indeed; ca-and; uumbaramuddumbara; alvum-alavu; ca-and; jagdhv-eating; patati'falls; vaiindeed; dvija-a brhmaa.
"A brhmaa who eats grjana, kiuka, kukua, uumbara, or alvu
falls down from his exalted position."
Text 160
vaiave
bhujtodhta-sri
na kadcin narevara
vaiave-in the Viu Pura; bhujta-eats; udhta-sri-udhtasra; na-not; kadcin-ever; narevara-O king.
In the Viu Pura it is said:
"O king, one should never eat udhta-sra."
Text 161
sknde
na bhakayati vntka
tasya drataro hari
sknde-in the Skanda Pura; na-not; bhakayati-eats; vntkameggplant; tasya-of him; dratara-far away; hari-Lord Hari.
"Lord Ka stays far away from anyone who eats eggplant."
Text 162
ki cnyatra
vrtku bhat caiva
dagdham anna masrakam
yasyodare pravarteta
tasya drataro hari
kimca-furthermore; anyatra-in another place; vrtkum-eggplant;
bhatm-eggplant; ca-and; eva-indeed; dagdham-burned; annam-food;
masrakam-masura dal; yasya-of whom; udare-in the stomach;
pravarteta-is; tasya-of him; dratara-far away; hari-Lord Ka.
"Lord Ka stays far away from anyone who places eggplant, burned
food, or masra dl in his stomach."
Text 163
ki ca
alvu bhakayed yas tu
dagdham anna kalambikm
sa nirlajja katha brte
pjaymi janrdanam
kimca-furthermore; alvum-alavu; bhokayet-eats; ya-one; tuindeed; dagdham-burned; annam-food; kalambikm-kalambika; sa-he;
nirlajja-shameless; katham-how?; brte-speak; pjaymi-I worship;
janrdanam-Lord Hari.
It is also said:
"How can a shameless person who eats alvu, kalambik, and burned
food, say the words: 'I worship Lord Hari'?
Text 164
ata evokta ymale
yatra madya tath msa
tath vntka-mlake
nivedayen naiva tatra
harer aikntik rati
ata eva-therefore; uktam-said; ymale-in the Yamala; yatra-where;
madyam-liquor; tath-so; msam-meat; tath-so; vntka-eggplant;
mlake-and radish; nivedayen-may offer; na-not; eva-inded; tatrathere; hare-of Lord Ka; aikntik-unalloyed; rati-love.
In the Ymala it is said:
"Only a person without genuine devotion for the Lord will offer Him
wine, meat, eggplant, or radish."
Text 165
atha naivedyrpaa-mhtmyam
sknde
naivedyni manojni
kasygre nivedayet
kalpnta tat-pit tu
tptir bhavati vat
atha-now; naivedyrpaa-of offering food; mhtmyam-the glories;
sknde-in thr Skanda Pura; naivedyni-should be offered; manojnibeautiful; kasygre-in Lord Ka's presence; nivedayet-should
offer; kalpntam-to the end of the kalpa; tat-pitm-of his ancestors;
tu-indeed; tpti-satisfaction; bhavati-becomes; vat-eternal.
The Glories of Offering Food to the Lord

"By offering many delicious foods to Lord Ka, a person makes his
ancestors happy until the end of the kalpa.
Text 166
phalni yacchate yo vai
suhdyni narevara
kalpnta jyate tasya
sa-phala ca manoratha
phalni-fruits; yacchate-offers; ya-who; vai-indeed; suhdynipleasing; narevara-O king; kalpntam-to the end of the kalpa; jyateis born; tasya-of him; sa-phalam-successful; ca-and; manorathadesire.
"O king, by offering many delicious foods to Lord Ka, a person
attains all his desires until the end of the kalpa."
Texts 167 and 168
nrasihe
havi lyodana diyya
nivedya narasihya
yvaka pyasa tath
sams taula-sakhyy
yvatyas tvatr npa
viuloke mah-bhogn
bhujnas te sa-vaiav
nrasihe-in the Nsiha Pura; havi-ghee; lyodanam-rice;
divyam-splendid; jya-yuktam-with ghee; sa-with; arkaram-sugar;
nivedya-offering; narasihya-to Lord Nsiha; yvakam-as; pyasamsweet-rice; tath-so; sam-years; taula-sakhyy-with the number
of grains of rice; yvatya-as many; tvat-so many; npa-O King;
viuloke-in Viuloka; mah-bhogn-great enjoyment; bhujnaenjoy; te-they; sa-vaiav-with the Vaiavas.
.
"By offering to Lord Hari sweet rice with sugar and ghee, a person
enjoys for one year with the Vaiavas in Viuloka for each grain of
rice he offered."
Text 169
viu-dharmottare
anna-das tptim pnoti
svargaloka ca gacchati
dattv ca samvibhgya
tathaivnnam atandrita
trailokya-tarpite puyamtat-kat samavpnuyt
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; annada-offering food; tptim-happiness; pnoti-attains; svargalokamSvargaloka;
ca-and;
gacchati-goes;
dattv-giving;
ca-and;
samvibhgya-for an offering; tatha-so; eva-indeed; annam-food;
atandrita-diligent; trailokya-tarpite-pleasing the three worlds;
puyam-sacred; tat-kat-from that moment; samavpnuyt-attains.
"A person who offers food to Lord Hari goes to Svargaloka and
becomes happy. By diligently offering food to the Lord, a person
becomes very pious. He pleases the three worlds.
Text 170
akayyam anna-pna ca
pitbhya copatihate
odana vyajanopeta
dattv svargam avpnuyt
akayyam-imperishable;
anna-pnam-food
and
drink;
ca-and;
pitbhya-with the pits; ca-and; upatihate-stays; odanam-rice;
vyajana-spices; upetam-with; dattv-giving; svargam-to SAvargaloka;
avpnuyt-attains.
"A person who offers to the Lord rice and cuddy goes to Svargaloka
where, in the company of the pits, he enjoys imperishable food and
drink."
Text 171
paramnna tath dattv
tptim pnoti vatm
viulokam avpnoti
kulam uddharate tath
paramnnam-sweet rice; tath-so; dattv-giving; tptim-happiness;
pnoti-attains; vatm-eternal; viulokam-Viuloka; avpnotiattains; kulam-family; uddharate-delivers; tath-so.
"A person who offers sweet-rice to Lord Ka attains eternal

happiness, delivers his relatives, and goes to Viuloka.
Text 172
ghtaudana-pradnena
drgham yur avpnuyt
dadhy-odana-pradnena
riyam pnoty anuttamam
ghta-ghee; odana-rice; pradnena-by giving; drgham-long; yu-life;
avpnuyt-attains; dadhy-odana-yogurt and rice; pradnena-by giving;
riyam-opulence; pnoty-attains; anuttamam-peerless.
"By offering to the Lord rice and ghee one attains long life. By offering
rice and yogurt one attains peerless wealth."
Text 173
kirodana-pradnena
drgha-jvitam pnuyt
k ca pradnena
para saubhgyam anute
krodana-pradnena-by offering milk and rice; drgha-jvitam'long
life; pnuyt-attains; km-of sugarcane; ca-and; pradnena-by
offering; param-great; saubhgyam-good fortunte; anute-enjoys.
"By offering rice and milk one attains long life. By offering sugarcane
one attains great good fortune.
Text 174
ratnn caiva bhg syt
phitasya pradnena
agnydhna-phala labhet
ratnnm-of
jewels;
ca-and;
eva-indeed;
bhg-possessing;
syt'becomes; svargalokam-to Svargaloka; ca-and; gacchati-goes;
phitasya-of raw sugar; pradnena-by offering; agnydhna-phalamthe result of offering a yajna; labhet-attains.
"Such a person goes to Svargaloka and becomes wealthy with many
jewels. By offering raw sugar to the Lord one attains the result of
offering a yaja.
Text 175
tath gua-pradnena
kmitbham pnuyt
tath-so; gua-pradnena-by offering mollasses; kmitbham'the
attainment of desire; pnuyt-attains.
"By offering molasses to the Lord one attains his desire.
Text 176
nivedyeku-rasa bhakty
para saubhgyam pnuyt
sarvn kmn avpnoti
kaudra ya ca prayacchati
nivedya-offering; iku-sugarcane; rasam-juice; bhakty-with devotion;
param-great; saubhgyam-good fortune; pnuyt-attains; sarvn-all;
kmn-desires; avpnoti-attains; kaudram-honey; ya-one who; caand; prayacchati-offers.
"By offering sugarcane juice to the Lord one attains great good fortune.
By offering honey to the Lord one attains all his desires.
Text 177
tad eva tuhitopeta
rjasyam avpnuyt
vahniomam avpnoti
yvakasya nivedaka
ati-rtram avpnoti
tath ppa-nivedaka
tat-that;
eva-indeed;
tuhinopetam-cool;
rjasyam-rajasuya;
avpnuyt-attains;
vahniomam-agnistoma;
avpnoti-attains;
yvakasya-of barely; nivedaka-offering; ati-rtram-atiratra; avpnotiattains; tath-so; ppa-nivedaka-a person who offers cakes.
"By offering cold honey to the Lord one attains the result of a rjasyayaja. By offering barley to the Lord one attains the result of an
agnioma-yaja. By offering cakes to the Lord one attains the result of
an atirtra-yaja.
Text 178
vaidaln ca bhakyn
dnt kmn avpnuyt
drgha-jvitam pnoti
ghta-pra-nivedaka
vaidalnm-of dal; ca-and; bhakynm-to be eaten; dnt-by giving;
kmn-desires; avpnuyt-attains; drgha-long; jvitam-life; pnotiattains; ghta-pra-nivedaka-offering ghrtapura candy.

"By offering dl to the Lord one attains his desire. By offering
ghtapra candy to the Lord one attains a long life.
Text 179
modakn pradnena
kmn pnoty abhpsitn
modaknm-of modaka candy; pradnena-by offering; kmn-desires;
pnoty-attains; abhpsitn-desired.
"By offering modaka candy to the Lord one attains his desires.
Text 180
nn-vidhn bhakyn
dnt svargam avpnuyt
bhojanya-pradnena
tptim pnoty anuttamm
"By offering to the Lord delicious drinks one attains good fortune. By
offering foods that are sucked one attains power and glory.
Text 182
kulmollsik-dt
vahny-dheya phala labhet
tath kara-dnena
vahniomam avpnuyt
kulma-ullsik-dt-one who offers kulmasa and ullasika; vahnydheyam-an agnyadhana-yajna; phalam-result;
labhet-attains;
tath-so; kara-dnena-by offering krsara;
vahniomam-agnistoma-yajna; avpnuyt-attains.
"By offering kulma and ullsik one attains
the result of an agnydhna-yaja. By offering kara to
the Lord one attains the result of an agnioma-yaja.
Text 183
dhnn kaudra-yuktn
ljn ca nivedaka
mukhy caiva aktn
vahniomam avpnuyt
dhnnm-of freid barley; kaudra-yuktnm-with honey; ljnm-of

freid grains; ca-and; nivedaka-a persojn who offers;
mukhym-primarily;
ca-and; eva-indeed; aktnm-of barley meal;
vahniomam-agnistoma-yajna; avpnuyt-attains.
"A person who offers fried barley with honey and
other fried grains and barley meal attains the result of an
agnioma-yaja.
Text 184
vnaprasthrita puya
labhec chka-nivedaka
dattv haritaka caiva
tad eva phalam pnuyt
vnaprasthritam-in thr vanaprastha asrama; puyam-piety; labhecattains;
chka-nivedaka-offering
vegetables;
dattv-offering;
haritakam-haritaka; ca-and; eva-indeed; tat-that; eva-indeed; phalamresult; pnuyt-attains.
"A person who offers vegetables to the Lord attains
the pious result of following the vow of vnaprastha. A person
who offers haritaka to the Lord also attains that same result.
Text 185
dattv kni ramyi
viokas t abhijyate
dattv ca vyajanrthya
tathopakarani ca
dattv-offering; kni-vegetables; ramyi-delicious; vioka-free of
grief;
tv-indeed;
abhijyate-is
born;
dattv-offering;
ca-and;
vyajanrthya-condiments and spices; tath-so; upakaraniofferings; ca-and.
"A person who offers delicious spiced vegetables to
the Lord becomes free of grief.
Text 186
su-kule labhate janma
kanda-mla-nivedaka
nlotpala-vidr
taruasya tath dvij

su-kule-in a good family; labhate-attains; janma-birth; kanda-mlanivedaka'offering roots and herbs; nlotpala-blue lotus; vidrmseeds; taruasya-of lotus root; tath-so; dvij-O brhmaas.
"O brhmaas, a person who offers to the Lord roots,
herbs, lotus roots, and lotus seeds takes birth in a good family.
Text 187
kanda-dnd avpnoti
vnaprastha-phala ubham
trapuer vruka dattv
puarka-phala labhet
kanda-dnt-by offering roots; avpnoti-attains; vnaprastha-phalamthe result of vanaprastha; ubham-auspicious; trapue-cucumber;
vrukam-varuka; dattv-offering; puarka-phalam-lotus fruit; labhetattains.
"A person who offers to the Lord vruka, cucumbers,
and lotus fruits attains the auspicious result of following the
vnaprastha vow.
Text 188
karkandhu-vadare dattv
tath praivata kalam
paraka tathbhra ca
panasa nrikelakam
karkandhu-vadare-karkandhu and vadara; dattv-offering; tath-so;
praivatam-paraivata; kalam-kala; parakam-parisaka; tath-so;
abhram-abhra; ca-and; panasam-panasa; nrikelakam-coconut.
"A person who with devotion offers to Lord Ka,
the master of the demigods, karkandhu, vadara, praivata, kala,
paraka, abhra, panasa, coconut, . . .
Text 189
bhavya moca tath coca
kharjram atha dimam
mrtaka-sruvmloaphala-mna-priylakam
bhavyam-bhavya; mocam-moca; tath-so; cocam-coca; kharjram-
kharjura; atha-then; dimam-pomegranate;

mrtaka-mango; sruva-sruva; amloa-amlota;
phalamna-phalamana; priylakam-priyalaka.
. . . bhavya, moca, coca, kharjra, pomegranate, mango, sruva,
amloa, phalamna, priylaka, . . .
Text 190
jambu-bilvmala caiva
jtya vtaka tath
nraga-vjapre ca
vja-phalguphalny api
jambu-bilvmalam-jambu, bilva, amala; ca-and; eva-indeed; jtyamjatya; vtakam-vinataka; tath-so; nraga-oranges; vjaprevijapura; ca-and; vja-phalguphalni-vija and phlaguphala; api-also.
. . . jambu, bilva, mala, jtya, vtaka, oranges, vjapra,
vja, phalguphala, . . .
Text 191
evam dni divyni
ya phalni prayacchati
tath kandni mukhyni
deva-devya bhaktita
evam-thus; dni-beginning; divyni-splendid; ya-who; phalni'fruits;
prayacchati-offers; tath-so; kandni-roots; mukhyni-beginning with;
deva-devya-to the master of the demigods; bhaktita-with devotion.
. . . and other splendid fuits and roots, . . .
Text 192
kriy-sphalyam pnoti
svargaloka tathaia ca
prpnoti phalam arogya
mdvkn nivedaka
kriy-of activities; sphalyam-success; pnoti-attains; svargalokamSvargaloka; tath-so; eva-indeed; ca-and; prpnoti-attains; phalamresult; arogyam-without disease; mdvknm-grapes; nivedaka-one
who offers.
. . . attains the result of many pious deeds. He goes to
Svargaloka. A person who offers grapes to the Lord attains
freedom from disease.

Text 193
rasn mukhyn avpnoti
saubhgyam api cottamam
mrair abhyarcya devea
vamedha-phala labhet
rasn-nectar; mukhyn-beginning with; avpnoti-attains; saubhgyamgood fortune; api-also; ca-and; uttamam-best; mrai-with mangoes;
abhyarcya-worshiping; deveam-the master of the dmeigods;
vamedha-phalam-the result of an asvamedha-yajna; labhet-attains.
"He attains sweet happiness. He attains great good
fortune. A person who offers mangoes to Lord Ka, the master of
the demigods, attains the result of an avamedha-yaja."
Text 194
ki ca
mocaka panasa jamb
tathnyat kumbhal-phalam
prcnmalaka reha
madhukoumbarasya ca
yatna-pakvam api grahyamkadal-phalam uttamam
kimca-furthermore; mocakam-mocaka; panasam-panasa;
jamb-jambu; tath-so; anyat-another; kumbhal-phalam-kumbhaliphala; prcnmalakam-pracinamalaka; reham-best;
madhukoumbarasya-madhukodumbara;
ca-and;
yatna-pakvamproperly
ripe; api-also; grahyam-to ber taken; kadal-phalam-kadali-phala;
uttamam-best.
It is also said:
"One should offer to the Supreme Personality of Godhead mocaka,
panasa, jamb, kumbhal-phala, prcnmalaka, madhukoumbara,
and other excellent, perfectly ripe fruits."
Text 195
hari-bhakti-sudhodaye ca
yat kicid alpa naivedya
bhakta-bhakti-rasa-plutam
pratibhojayati ras
tad-dtn sva-sukha drutam. iti.

hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; ca-and; yat-what;
kicit-something; alpam-little; naivedyam-offering; bhakta-bhakti-rasaplutam-plunged in the nectar of the devotee's love; pratibhojayatienjoys; ra-the master of the goddess of fortune; tad-dtn-to the
givers;
sva-sukham-own happiness; drutam.-at once; iti-thus.
"When He enjoys even a very small offering that His devotees have
showered with the nectar of love and devotion, then Lord Ka, the
master of the goddess of fortune gives His own happiness to them."
Text 196
tata prgvad vicitri
pnakny uttamni ca
su-gandhi tala svaccha
jalam apy arpayet tata
tata-then; prgvat-as before; vicitri-variegated; pnakni-drinks;
uttamni-excellent;
ca-and;
su-gandhi-fragrant;
talam-cool;
svaccham-clear; jalam-water; api-also; arpayet-should offer; tatathen.
As one offers food to the Lord so one should also offer many
kinds of delicious nectar drinks and one should also offer clear,
cool, scented water.
Text 197
atha pnakni
tan-mahtmyam- ca
viu-dharmottare
pnakni su-gandhni
talni vieata
nivedya deva-devya
vjimedham avpnuyt
atha-now; pnakni-drinks; tan-mahtmyam-the glory of them; ca-and;
pnakni-drinks;
su-gandhni-scented;
talni-cool;
vieatavarious; nivedya-offering; deva-devya-to the master of the demigods;
vjimedham-an asvamedha-yajna; avpnuyt-attains.
Drinks
The Glory of Offering Drinks to the Lord

"A person who offers cool, scented, delicious drinks to the Lord attains
the result of an avamedha-yaja.
Text 198
tvagel-nga-kusumakarpra-sita-samyutai
sit-kaudra-guopetair
gandha-vara-gunvitai
tvagel-tvagela; nga-kusuma-naga flowers; karpra-camphor; sitayogurt; samyutai-with; sit-sugar; kaudra-honey; gua-molasses;
upetai-with; gandha-vara-gunvitai-fragrant.
"A person who offers to the Lord nectar drinks made
with tvagela, nga flowers, camphor, yogurt, sugar, honey,
molasses, fragrances, . . .
Text 199
vjapraka-nragasahakra-samanvitai
rjasyam avpnoti
pnakair viniveditai
vjapraka-vijapuraka;
nraga-oranges;
samanvitai-with;
rjasyam-a
rajasuya-yajna;
pnakai-with the drinks; viniveditai-described.
sahakra-mango;
avpnoti-attains;
. . . vjapraka, orange, and mango, attains the result of a

rjasya-yaja.
Text 200
nivedya nrikelmbuvahnioma-phala labhet
sarva-kma-vah nadyo
nitya yatra manoram
tatra pna-prad ynti
yatra rm gunvita. iti.
nivedya-offering; nrikelmbu-coconut juice; vahnioma-phalam-the
result of an agnistoma-yajna; labhet-attains; sarva-kma-all desires;
vah-fulfilling;
nadya-rivers;
nityam-always;
yatra-where;
manoram-beautiful; tatra-there; pna-prad-giving drinks; ynti-go;
yatra-where; rm-beasutiful; gunvita.-virtuous; iti-thus.
"A person who offers coconut-juice to the Lord

attains the result of an agnioma-yaja. A person who
offers nectar drinks to the Lord goes to the spiritual world,
where beautiful flowing rivers fulfill all desires, and where
many beautiful and virtuous goddesses of fortune reside."
Text 201
ittha samarpya naivedya
dattv javanik tata
bahir bhya yath akti
japa sandhynam caret
ittham-thus; samarpya-offering; naivedyam-food;
javanikm-curtain; tata-then; bahi-outside;
bhya-being; yath-as; akti-power; japam-japa;
sandhynam-meditation; caret-should perform.
dattv-offering;
"After thus making the offering to the Lord, one

should go to the other side of the curtain, and then chant the
mantras and meditate on the Lord as far as one is able.
Text 202
atha dhyna
brahmedyai parita ibhi spaviai sameto
lakmy ijad alaya-karay sdara vjyamn
marma-kr-prahasita-mukho hsayan pakti-bhoktn
bhukte ptre kanaka-ghaite a-rasa r-ramea. iti.
atha-now; dhynam-meditation; brahmedyai-by the demigods
headed by Brahma' and iva; parita-everywhere; ibhi-by the sages;
spaviai-entered; sameta-accompanied; lakmy-by ther goddess
of fortune; ijat-sounding; valaya-karay-with the bracelets; sdaramrespectfully; vjyamn-being fanned; marma-heart; kr-pastimes;
prahasita-smiling; mukha-face; hsayan-making smile; paktibhoktn-enjoying; bhukte-eats;
ptre-on a plate; kanaka-ghaite-golden; a-rasam-si kinds of food;
r-ramea-the master of the goddess of fortune;
iti-thus.
Meditation
"Smiling as He enjoys transcendental pastimes, surrounded by
Brahm, iva, the demigods, and the sages, and fanned by the
goddess of fortune as her bracelets tinkle, the Supreme Personality of
Godhead enjoys eating si kinds of delicious food from a golden plate."
Text 203
ekntibhi ctma-kta
sa-vayasyasya gokule
yaod-llyamnasya
dhyeya kasya bhojanam
ekntibhi-unalloyed;
ca-and;
tma-self;
ktam-done;
savayasyasya'with friends; gokule-in Gokula; yaod-by Yaod;
llyamnasya-showered with love; dhyeyam-to be meditated on;
kasya'of Lord Ka; bhojanam-the meal.
In this way the pure devotees meditate on Lord Ka, who is
accompanied by His friends, and who is showered with love
Mother Yaoda' as He enjoys His meal in Gokula.
Text 204
atha homa
nitya cvayaka homa
kuryt akty-anusrata
homaktau tu kurvta
japa tasya catur-guam
atha-now;
homa-homa;
nityam-always;
ca-and;
avayakamnecessarily; homam-homa; kuryt-should do; akty-anusrata'as far
as one is able; homaktau-unable to perform homa; tu-indeed;
kurvta-should do; japam'chanting; tasya-of Him; catur-guam-four
kinds.
Homa
As far as one is able, one should perform homa daily. If unable to
perform homa, one should chant the four kinds of mantras.
Text 205
ke 'py eva manvate 'vaya
nitya-homa sadcaret
puracaraa-homasyaktau hi sa vidhir mata
ke 'pi-some; evam-thus; manvate-think; avayam-mandatory;
nitya-homam-daily homa; sad-always; caret-should perform;
puracaraa-homasya-of purascarana and homa; aaktau-inability;
hi-indeed; sa-that; vidhi-way; mata-considered.
Some think that one must always perform daily homa. However,
if unable to perform puracaraa and homa, one may chant
mantras instead.
Text 206
prva dk-vidhau homavidhi ca likhita kiyn
tad-vistra ca vijeyas
tat-tac-chtrt tad-icchubhi
prvam-beginning; dka-vidhau-in initiation; homa-of homa; vidhirules; ca-and; likhita-written; kiyn-how many?; tat-of that; vistraelaboration; ca-and; vijeya-may be known; tat-t-chtrt-from
various scriptures; tad-icchubhi-by they who desire to study that.
How many rules are there for performing homa? They who wish
to know may study the various scriptures that describe this in
elaborate detail.
Text 207
sampti bhojane dhytv
dattv gaika jalam
amtpidhnam asi
svhety uccrayet sudh
samptim-attainment; bhojane-in eating; dhytv-meditationg; dattvgiving;
gaikam-a
mouthful;
jalam-water;
amta-nectar;
pidhnam-covering; asi-You are; svh-svaha; iti-thus; uccrayetshould recite; sudh-intelligent.
When one meditates on the Lord finishing His meal, one
should offer the Lord a mouthful of water and one should chant
the mantra, "amtpidhnam asi svh" (You are
sprinkling nectar).
Text 208
visjed deva-vaktre tat
teja sahra-mudray
sa-knti-tejasa kuryn
nikrntim iva sakramam
visjet-should emit; deva-vaktra-the Lord's mouth; tat-that; tejasplendor; sahra-mudray-with the samhara-mudra; sa-knti-tejasasplendor; kuryn-should do; nikrntim-departure; iva-like; sakramammoving.
Then one should show the sahra-mudr. One should meditate
on effulgence emanating from the Lord's mouth and again returning

there.
Text 209
atha bali-dna
tato javanik vidvn
apasrya yath-vidhi
vivaksenya bhagavannaivedya nivedayet
atha-then; bali-dnam-offering of gifts; tata-then; javanikm-the
curtain; vidvn-a wise person; apasrya-removing; yath-vidhiproperly; vivaksenya-to Vivaksena; bhagavat-of the Supreme
Personality of Godhead; naivedyam-a part of the offering;
nivedayet-should offer.
Offering Gifts
After properly withdrawing the curtain, the intelligent devotee should
offer to Vivaksena a portion of the remnants of the Lord's meal.
Text 210
tath ca pacartre r-nrada-vacana
vivaksenya dtavya
naivedya tac-chatakam
pdodaka prasda ca
lige caevarya ca
tath-so; ca-and; pacartre-in the Pancaratra; r-nrada-vacanam-the
wprds pf r Narada; vivaksenya-to Visvaksena; dtavyam-shouldf
be given; naivedyam-offering; t-chatakam-a hundredth part;
pdodakam-the water that washed the Lord's feet; prasdam-prasada;
ca-and; lige-on the linga; caevarya-of Lord iva, the husband of
Durg; ca-also.
In the Pacartra, r Nrada explains:
"One should offer a one-hundredth part of the remnants of Lord Viu's
meal and the water that has washed His feet to Vi/vaksena and also
to the liga of Lord iva."
Texts 211-213
tad-vidhi
mukhyd nata ptrn
naivedya samuddharet
sarva-deva-svarpya
parya paramehine
r-ka-seva-yuktya
vivaksenya te nama
ity uktv r-harer vame
trtha-klinna samarpayet
ata v sahasra
anyath niphala bhavet
tad vidhi-the way of that; mukhyt-primarily; nata-from the
north;
ptrn-objects;
naivedyam-part
of
the
offering;
samuddharet-should offer; sarva-deva-svarpya-the form of all the
demigods; parya-the master; paramehine-lord; r-ka-sevayuktya-engaged in service to Lordf Ka; vivaksenya-to
Visvaksena; te-to you; nama-obeisances; iti-thus; uktv-saying; rhare-of Lord Ka; vame-on the left; trtha-klinnam-water of the
feet; samarpayet-should offer; atam-a hundredth part; v-or;
sahasram-a thousandth part; anyath-otherwise; niphalamuseless; bhavet-becomes.
The Proper Method To Do This
Facing north one should offer part of the remnants of the Lord's meal
by chanting the mantra:
sarva-deva-svarpya
parya paramehine
r-ka-seva-yuktya
vivaksenya te nama
"O Vivaksena, O master of the demigods, O master engaged in Lord
Ka's service, obeisances to you!"
After reciting this mantra one should on the left offer a one-hundredth
or a a one-thousandth portion of the water that washed Lord Hari's
feet. Otherwise everything is useless.
Text 214
pacc ca balir-ity-dilokv uccrya vaiava
sarvebhyo vaiavebhyas tacchata vinivedayet
pact-after; ca-and; balir-ity-di-beginning with bali; lokv-verses;
uccrya-reciting;
vaiava-Vaiava;
sarvebhya-to
all;
vaiavebhya-Vaiavas; tat-of that; atam-hundreth part;
vinivedayet-should offer.
Then, reciting two verses, the devotee should offer a
hundredth part of the Lord's remnants to all the Vaiavas.
Text 215
tau ca lokau
balir vibhao bhma
kapilo nrado 'rjuna
prahlda cmbara ca
vasur vyu-suta iva
vivaksenoddhavkrr
sanakdy ukdaya
r-kasya prasdo 'ya
sarve ghantu vaiav
tau-they; ca-and; lokau-two verses; bali-Bali; vibhaa-Vibhisana;
bhma-Bhisma; kapila-Kapila; nrada-Narada; arjuna-Arjuna;
prahlda-Prahlada; cmbara-Ambarisa; ca-and; vasu-Vasudeva;
vyu-suta-Hanuman;
iva-iva;
vivaksenoddhavkrrVisvakseba, Uddhava, and Akrura; sanakdy-the sages headed by
Sanaka; ukdaya-the sages headed by Sukadeva; r-kasya-of
Lord Ka; prasda-the mercy; ayam-this; sarve-all; ghantuplease accept; vaiav-Vaiavas.
These two verses follow:
"May Bali, Vibhaa, Bhma, Kapila, Nrada,
Arjuna, Prahlda, Ambara, Vasu, Hanumn, iva, Vivaksena,
Uddhava, Akrra, the four kumras headed by Sanaka, and the
sages headed by ukadeva accept these remnants, which are the
mercy of Lord r Ka."
Text 217
ida yadyapi yujyeta
darparpaata param
tathpi bhakta-vtsalyt
kasytrpi sambhavet
idam-this; yadyapi-although; yujyeta-engaged; darparpaata-by
offering a mirror; param-then; tathpi-still; bhakta-devotee; vtsalytout of love; kasya-of Lord Ka; atra-here; api-also; sambhavetmay be.
After offering the Lord a mirror one should offer the
remnants of His meal to the devotees. There is no fault in this
because Lord Ka loves His devotees.
Text 218
atha bali-dna-mhtmya
nrasihe
tatas tad-anna-eena
pradebhya samntata
pupakatair vimirea
bali yas tu prayacchati
balin vaiaventha
tpt santo divaukasa
nti tasya prayacchanti
riyam arogyam eva ca
atha-now; bali-dna-mhtmyam-the glories of offering the remnants;
nrasihe-in the Nsiha Pura; tata-then; tad-anna-eena-with the
remnant of the meal; pradebhya-to the associates; samntatacomepletely; pupa-flowers; akatai-unbroken; vimirea-mixed;
balim-offering; ya-who;
tu-indeed; prayacchati-gives; balin-by the offering;
vaiavena-the Vaiava; atha-then; tpt-pleased;
santa-saintly; divaukasa-in Devaloka; ntim-peace; tasya-to him;
prayacchanti-give; riyam-handsomeness and wealth; arogyamfreedom
from disease; eva-indeed; ca-also.
The Glories of Offering the Remnants of the Lord's Meal to
the Devotees
"One who offers to the devotees the remnants of Lord Ka's meal
and the remnants of the flowers offered to Him, pleases the demigods
in the higher worlds. The demigods then give to him peacefulness,
handsomeness, wealth, and freedom from disease."
Text 220
atha jala-gady-arpaam
upalipya tato bhmi
punar gaika jalam
dadyt trir agre kasya
tato 'smai danta-odhanam
atha-now; jala-gady-arpaam-offering a mouthful of water;
upalipya-cleaning; tata-then; bhmim-the ground; puna-again;
gaikam-mouthful of water; jalam-water; dadyt-should offer; trithree; agre-in the presence; kasya-of Lord Ka; tata-then;
asmai-to Him; danta-odhanam-an instrument for cleaning the teeth.
Offering a Mouthful of Water
Then one should wipe the ground. Then one should three times offer a
mouthful of water to Lord Ka. Then one should offer Him a
toothbrush-twig.
Text 221
punar camana dattv

r-pyo r-mukhasya ca
mrjanyuka dattv
sarvy agni mrjayet
puna-again; camanam-water for rinsing the mouth; dattv-offering;
r-pyo-on both hands; r-mukhasya-on the mouth; ca-and;
mrjanya-for washing; aukam-a cloth; dattv-offering; sarvi-all;
agni-limbs; mrjayet-should wash.
One should again offer water for rinsing the mouth
(camana). One should offer a cloth for wiping the mouth and
hands. Then one should clean all the limbs of the Lord.
Text 222
paridhpypare vastre
punar dattvsanntaram
padyam camanya ca
prvavat punar arpayet
paridhpya-offering; apare-another; vastre-two garments; punaagain; dattv-placing; sana-seat; antaram-on; padyam-padya;
camanyam-acamana; ca-and; prvavat-as before; puna-again;
arpayet-should offer.
Then one should dress the Lord in another set of garments,
again place Him on His throne, and again offer Him padya and
camana as before.
Text 223
candanguru-cndi
pradadyt kara-mrjanam
karprdy-sya-vsa ca
tmbla tulasm api
candanguru-cndi-sandal paste, aguru paste, and other scented
substances; pradadyt-should offer; kara-mrjanam-washing the hand;
karpra-camphor; di-beginning; sya-of the mouth; vsam-scenting;
ca-and; tmblam-betelnuts; tulasm-tulas; api-also.
Then one should offer the Lord sandal paste, aguru paste,
and other fragrances as kara-mrjana. Then one should offer
camphor and other similar things to scent the Lord's mouth. Then
one should offer betelnuts and tulas.
Texts 224 and 225
atha mukha-vasdi-mhtmyamviu-dharmottare ttya-khae

pga-jt-phala dattv
jt-patra tathaiva ca
lavaga-phala-kakkolamel-kaa-phala tath
tmbln kialaya
svargalokam avpnuyt
saubhgyam atula loke
tath rpam anuttamam
atha-then; mukha-mouth; vsa-scenting; di-beginning; mhtmyamthe glroies; viu-dharmottare-in the Viu-dharma Pura, Uttarakhaa; ttya-khae-Third Part; pga-betelnuts; jt-jati; phalamfruits; dattv-offering; jt-jati; patram-leaves or petals; tath-so; evaindeed; ca-and; lavaga-clove; phala-fruits; kakkola-mel-kaa-phalamkakkola, mela, and kata fruits; tath-so; tmblnm-of betel;
kialayam-the sprouts; svargalokam-to Svargaloka;
avpnuyt-attains; saubhgyam-good fortune; atulam-incomparable;
loke-in the world; tath-so; rpam-handsomeness; anuttamampeerless.
The Glory of Scenting the Lord's Mouth
"A person who offers to the Lord betelnuts, jt-phala, jt-patra,
lavaga-phala, kakkola-phala, mel-phala, kaa-phala, and tmblkialaya attains Svargaloka. He attains peerless handsomeness and
good fortune in this world."
Text 226
sknde
tmbla ca sa-karpra
sa-pga nara-nyaka
kya yacchati prty
tasya tuo hari sad
sknde-in the Skanda Pura; tmblam-betelnuts; ca-and; sakarpram-with camphor; sa-pgam-with betelnuts; nara-nyaka-O
king; kya-to Lord Ka; yacchati-offers; prty-with love; tasya-of
him; tua-pleased; hari-Lord Ka; sad-always.
"O king, Lord Ka is always pleased with a person who affectionately
offers Him betelnuts and camphor."
Text 227
atha punar gandhrpaa

divya gandha punar dattv
yatheam anulepanai
divyair vicitrai r-ka
bhakti-cchedena lepayet
atha-now; puna-again; gandha-scents; arpaam-offering;
divyam-splendid; gandham-scent; puna-again; dattv-offering;
yath-as; iam-desired; anulepanai-with ointments;
divyai-splendid; vicitrai-wonderful; r-kam-to Lord Ka;
bhakti-chedena-with devotion; lepayet-should anoint.
Again Offering Fragrances to the Lord
One should again offer fragrance to the Lord. To one's heart's content
one should anoint the Lord with splendidly fragrant ointments.
Text 228
ramyni cordhva-puri
sad-varena yathspadam
su-gandhinnulepena
kasya racayettaram
ramyni-beautiful; ca-and; rdhva-puri-tilaka; sad-varena'of a
nice color; yath-as; aspadam-the place; su-gandhina-fragrant;
anulepena-with ointment; kasya-of Lord Ka; racayettaramshould do.
Then one should anoint the Lord with splendid, beautiful, and fragrant
tilaka.
Text 229
tath cgame dhyna-prasage
lale hdaye kukau
kahe bhvo ca prvayo
virjatordhva-purea
sauvarena vibhitam. iti.
tath-so; ca-and; game-in the Agama; dhyna-prasage-in connection
withmeditation; lale-on the forehead; hdaye-on the chest; kukauon the belly; kahe-on the neck; bhvo-on both arms; ca-and;
prvayo-on both sides; virjata-splendid; rdhva-purea-with
tilaka; sauvarena-golden; vibhitam-is decorated; iti-thus.
"The Lord is decorated with splendid golden tilaka on His forehead,
chest, abdomen, neck, arms, and sides."

Text 230
divyni kacukoakcy-dni pary api
vastri su-vicitri
r-ka paridhpayet
divyni-splendid; kacuka-garments;
ua-crown or turban; kci-belt; dni-beginning;
pari-others; api-also; vastri-garments; su-vicitri-very
wonderful and colorful; r-kam-to r Ka;
paridhpayet-should give.
One should dress Lord Ka in a splendid upper-garment,
crown or turban, belt, and other wonderful and colorful garments.
Text 231
tato divya-kirdibhani yath-ruci
vicitra-divya-mlyni
paridhpya vibhayet
tata-then;
divya-splendid;
kira-crown;
di-beginning
with;
bhani-ornaments; yath-ruci-gracefully; vicitra-wonderful; divyasplendid; mlyni-garlands; paridhpya-placing; vibhayet-should
decorate.
Then one should gracefully decorate the Lord with a splendid crown,
other ornaments, and wonderful flower garlands.
Text 232
atha mah-rjopacrrpaa
tata ca cmara-cchatrapdukdn parn api
mah-rjopacr ca
dattvdara pradarayet
atha-now; mah-of a great; rja-king; upacra-worship; arpaamoffering; tata-then; ca-and; cmara-camara; chatra-parasol; pdukaslippers; dn-beginning; parn-others; api-also; mah-rjopacrworthy of a great king; ca-and; dattv-offering; adaram-mirror;
pradarayet-should show.
Worshiping the Lord With Royal Opulence
One should worship the Lord with royal opulence, serving Him with
cmara, parasol, and other signs of royalty. One should show Him a
mirror.
Text 233
viu-dharmottare
yathdea yath-kla
rja-liga surlaye
dattv bhavati rjaiva
ntra kry vicra
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; yathas; deam-country; yath-as; klam-time; rjaligam-the signs of a king; surlaye-in the temple;
dattv-offering; bhavati-is; rj-a king; eva-indeed; na-not;
atra-here; kry-to be done; vicra-doubt.
"A person who, according to time and place, worships Lord Ka,
treating Him like a king in the temple, himself becomes a king. Of this
there is no doubt."
Text 234
tatra cmara-mhtmya
tath cmara-dnena
rmn bhavati bh-tale
mucyate ca tath ppai
tatra-there; cmara-mhtmyam-the glories of acamara; tath-so;
cmara-dnena-by offering a camara; rmn-glorious; bhavati-is; bhtale-in the world; mucyate-is liberated; ca-and; tath-so; ppai-by
sins; svargalokam-to Svargaloka; ca-and; gacchati-goes.
The Glory of Worshiping the Lord with a Cmara
A person who fans the Lord with a cmara becomes glorious,
handsome, and wealthy in this world. He becomes free of sins. He goes
to Svargaloka.
Texts 235 and 236
chatrasya mhtmya tatraiva
chatra bahu-alka ca
jhallar-vastra-samyutam
divya-vastrai ca samyukta
hema-daa-samanvitam
ya prayacchati kasya
chatra-laka-yutair vta
prrthyate so 'marai sarvai
krte pitbhi saha
chatrasya-of a parasol; mhtmyam-the glory; tatra-there;
eva-indeed; chatram-a parasol; bahu-alkam-with many sticks;
ca-and; jhallar-vastra-samyutam-with with splendid cloth; divyavastrai-with spelndid cloth; ca-and; samyuktam-endowed; hemadaa-with a golden handle; samanvitam-with; ya-who;
prayacchati-offers; kasya-to Lord Ka; chatra-laka-yutai-with
a hundred thousand parasols; vta-covered; prrthyate-is offered
prayers; sa-he; amarai-by the demigods; sarvai-all;
krte-enjoys; pitbhi-the pitas; saha-with.
The Glory of Worshiping the Lord with a Parasol
"A person who offers to Lord Ka a parasol with a golden handle,
many wooden ribs, and a covering of splendid and glorious cloth, is
himself served with a hundred thousand parasols. All the demigods
offer prayers to him. He enjoys with the pits."
Text 237
tatraiva vnyatra
rja bhavati loke 'smin
chatra dattv dvijottam
npnoti ripuja dukha
sagrame ripu-jid bhayet
tatra-there; eva-indeed; v-or; anyatra-in another place; rja-a king;
bhavati-is; loke-world; asmin-in this; chatram-a parasol; dattv-giving;
dvijottam-O best of the brhmaas; na-not; pnoti-attains; ripu-from
enemies; jam-born; dukham-suffering; sagrame-in battle; ripu-jitvictory of the enemy; bhayet-fears.
"O best of the brhmaas, a person who offers a parasol to Lord Ka
becomes a king in this world. Enemies will never trouble him. He will
never need to fear that an enemy will defeat him in battle.
Text 238
upnat-sampradnena
vimnam adhirohati
yathea tena lokeu
vicaraty amara-prabha
upnat-a sandal; sampradnena-by offering; vimnam-an airplane;

adhirohati-ascends; yath-as; iam-desired; tena-by him; lokeu-in
the worlds; vicarati-goes; amara-prabha-splendid demigod.
"A person who offers sandals or shoes to Lord Ka
flies in an airplane to any planet he desires. He becomes
splendid like a demigod."
Text 239
dhvajasya mhtmya tatraiva
lokeu dhvaja-bhta syd
dattv vior vara dhvajam
akralokam avpnoti
bahn abda-gan nara
dhvajasya-of a flag; mhtmyam-the glory; tatra-there; eva-indeed;
lokeu-in the worlds; dhvaja-bhta-a flag; syt-may be; dattvoffering; vio-of Lord Viu; varam-excellent; dhvajam-flag; akralokam-Indraloka; avpnoti-attains; bahn-many; abda-gan-years;
nara-a person.
The Glory of Offering the Lord a Flag
"A person who offers a flag to Lord Viu becomes like a flag himself,
famous in all the worlds. He goes to Indraloka, where he stays for
many years."
Text 240
ki ca
yukta pta-patkbhi
nivedya garua-dhvajam
keavya dvija-reh
sarva-loke mahyate. iti.
kimca-also; yuktam-engaged; pta-patkbhi-with yellow flags;
nivedya-offering; garua-dhvajam-a Garua flag; keavya-to Lord
Ka; dvija-reh-O best of brhmaas; sarva-loke'in all the
worlds; mahyate.-is glorified; iti-thus.
It is also said:
"O best of brhmaas, a person who offers Lord Ka a Garua flag
and many yellow flags is praised in all the worlds."
Text 241
yat-prsde dhvajropamhtmya likhita pur

tad atrpy akhila jeya
tatrtratyam ida tath
yat-prsde-in
whose
temple;
dhvajropa-raising
the
mhtmyam-the glory; likhitam-written; pur-before; tat-that;
atra-here; api-also;
akhilam-all; jeyam-to be known; tatra-there;
atratyam-here; idam-this; tath-so.
flag;
The glories of raising a flag over the Lord's temple have

already been completely described in this book. Still, one quote will be
given here.
Text 242
ki ca bhaviye
vior dhvaje tu sauvara
daa kuryd vicakaa
paytk cpi pt syd
garuasya sampa-g
kimca-furthermore; bhaviye-in the Bhavisya Pura; vio-of Lord
Viu; dhvaje-the flag; tu-indeed; sauvaram-gold; daam-pole;
kuryt-should do; vicakaa-wise; paytk-flag; ca-and; api-also;
pt-yellow; syt-should be; garuasya-of Garua; sampa-g-near.
"An intelligent person should raise Lord Viu's flag on a golden staff.
The flag should be yellow and bear the picture of Garua."
Text 243
vyajanasya mhtmya
viu-dharmottare
tla-vnta-pradnena
nirvti prpnuyt param
vyajanasya-of a fan; mhtmyam-the glory; viu-dharmottare-in the
Viu-dharma Pura, Uttara-khaa; tla-vnta-pradnena-y giving
a palm-frond fan; nirvtim-happiness; prpnuyt-attains; param-great.
The Glory of Giving a Fan
"A person who serves the Lord with a palm-frond fan becomes happy."
Text 244
vitnasya mhtmya
tatraiva
vitnaka-pradnena
sarva-ppai pramucyate
para nirvtim pnoti
yatra tatrbhijyate
vitnasya-of a canopy; mhtmyam-the glory; tatra-there;
eva-indeed; vitnaka-pradnena-by giving a canopy; sarva-all;
ppai-sins; pramucyate-freed; param-great; nirvtim-happiness;
pnoti'attains; yatra-where; tatra-there; abhijyate-is born.
The Glory of Giving a Canopy
"A person who gives a canopy to the Lord becomes free from all sins.
Wherever he takes birth he becomes very happy."
Text 245
khagdn mhtmya
dattv nistriakn mukhyn
atrubhir nbhibhyate
dattv tad-bandhana mukhya
agnydheya-phala labhet
khagdnm-beginning with a sword; mhtmyam-the glories;
dattv-giving; nistriakn-swords; mukhyn-excellent; atrubhi-by
enemies; na-not; abhibhyate-is defeated; dattv-giving; tadbandhanam-in relation to that; mukhyam-excellent; agnydheyaphalam-the reasult of an agnistoma-yajna; labhet-attains.
The Glory of Giving a Sword or a Similar Gift
"A person who gives an excellent sword to Lord Viu is never defeated
by enemies. A person who gives many excellent swords attains the
result of an agnioma-yaj.sy 241a."
Text 246
ki ca
patad-graha tath dattv
ubha-das t abhijyate
pda-pha-pradnena
sthna sarvatra vindati
kimca-furthermore; patad-graham-a spitoon; tath-so; dattv-giving;
ubha-da-giving auspiciousness; tv-indeed; abhijyate'is born; pdapha-pradnena-by
giving
a
footstool;
sthnam-a
place;
sarvatra'everywhere; vindati-finds.
It is also said:
"A person who gives the Lord a spittoon becomes happy. A person who
gives the Lord a footstool finds that he has a home everywhere.
Text 247
darpaasya pradnena
rpavn darpavn bhavet
mrjayitv tath ta ca
ubhagas t abhijyate
darpaasya-of as mirror; pradnena-by the gift; rpavn-handsome;
darpavn-glorious; bhavet-is; mrjayitv-by cleaning; tath-so; tamHim; ca-and; ubhaga-happiness; tv-indeed; abhijyate-is born.
"By giving the Lord a mirror one becomes handsome
and glorious. By cleaning the Lord's mirror one becomes happy.
Text 248
yat kicid deva-devya
dadyd bhakti-samanvita
tad evkayam pnoti
svargaloka sa gacchati
yat kicit-whatever; deva-devya-to the master of the demigods;
dadyt-one gives; bhakti-samanvita-with devotion; tat-that; evaindeed;
akayam-imperishable;
pnoti-attains;
svargalokamSvargaloka; sa-he; gacchati-goes.
"Whatever one gives to the Lord with devotion, one
receives back as an eternal gift. One who gives gifts to the Lord
goes to Svargaloka."
Text 249
ki ca vmana-pure r-bali prati r-prahldoktau
raddadhnair bhakti-parair
yny uddiya janrdanam
bali-dnni dyante
akayi vidur budh
kimca-furthermore; vmana-pure-in the Vmana Pura; r-balimto r
Bali; prati-to; r-prahldoktau-in the statement of r
Prahlda; raddadhnai-faithful; bhakti-parai-devoted; yni-what;
uddiya'in relatiuon to; janrdanam-to Lord Ka; bali-dnni-gifts;
dyante-are given; akayi-eternal; vidu-know; budha-the wise.

In the Vmana Pura, r Prahlda tells r Bali:
"The wise know that whatever the faithful devotees give to Lord Ka
they receive back as eternal gifts.
Text 250
atrpi kecid icchanti
dattv pupjali-trayam
prvokt daa akhdy
mudr sandarayed iti
atrpi-still; kecit-some; icchanti-desire; dattv-offering; pupjalitrayam-three handsful of flowers; prvokt-previously described; daaten; akha-dy-beginning with sankha; mudr-mudras; sandarayetshould show; iti-thus.
They who desire in this way should, when they offer
gifts to the Lord, offer three handsful of flowers and show the
previously described ten mudrs that begin with the akhamudr.
Text 251
atha gta-vdya-ntyni
tato vicitrair lalitai
kritair v svaya ktai
gtair vdyai ca ntyai ca
r-ka paritoayet
atha-now; gta-singing; vdya-music; ntyni-dancing; tata-then;
vicitrai-wonderful; lalitai-graceful; kritai-caused; v-or; svayampersonally; ktai-done; gtai-with singing; vdyai-music; ca-and;
ntyai-dancing; ca-and; r-kam-Lord Ka; paritoayet-should
please.
Singing, Music, and Dancing
One should please Lord Ka with singing, music, and dancing,
performed either by oneself or by others.
Text 252
atha tatra niiddha
ntydi kurvato bhaktn
nopavio 'valokayet
na ca tiryag vrajet tatra
tai sahntarayan prabhum

atha-now; tatra-there; niiddham-prohibitions; ntydi-beginning with
dancing; kurvata-performing; bhaktn-devotees; na-not; upaviasitting; avalokayet-should see; na-not; ca-and; tiryag-crossing; vrajetshould go; tatra-there; tai-with them; saha-with; antarayan-making
obstacles; prabhum-to the Lord.
Prohibitions
One should not passively sit down and look while the devotees are
singing and dancing. Nor should one enter among them but act badly
and become an obstacle to their activities.
Text 253
tath cokta
ntyanta vaiava hard
sno yas tu payati
khajo bhavati rjendra
so 'ya janmani janmani
tath-so; ca-and; uktam-spoken; ntyantam-dancing; vaiavamVaiava; hart-out of happiness; sna-sitting; ya-who; tu-indeed;
payati-sees; khaja-lame; bhavati-becomes; rjendra-O great king;
sa-he; ayam-that person; janmani-birth; janmani-after birth.
It is said:
"O king, a person who sits down and passively watches the happily
dancing devotees becomes lame for many births."
Text 254
ki ca
ntyat gyat madhye
bhaktn keavasya ca
tn te yas tiro yti
tiryag-yoi sa gacchati
kimca-furthermore; ntyatm-dancing; gyatm-singing; madhye-in
the midst; bhaktnm-of the devotees; keavasya-of Lord Ka; caand; tn-to them; te-without; ya-who; tira-obstacle; yti-does;
tiryag-yoim-birth as an animal; sa-he; gacchati-goes.
It is also said:
"A non-devotee who troubles the singing and dancing devotees of Lord
Ka becomes an animal in his next birth.
Text 255
atha gtdi-mhtmyam dau smnyata

nrasihe
gta-vdydikam- nya
akha-turydi-nisvanam
ya krayati vios tu
sandhyy mandire nara
sarva-kle vieena
kmaga kma-rpavn
atha-now; gta-singing; di-beginning with; mhtmyam-the glories;
dau-in the beginning ; smnyata-in general; nrasihe-in the
Nsiha Pura; gta-singing; vdya-and music; dikam-beginning
with; nyam-dancing; akha-turydi-nisvanam-the sounds of
conchshells and drums; ya-who; krayati-causes; vio-of Lord
Viu; tu-indeed; sandhyym-at sandhya; mandire-in the temple;
nara-a person; sarva-kle-at all times; vieena-specifically;
kmaga-attaining desires; kma-rpavn-any form he wishes.
The Glories of Singing, Music, and Dancing Described, At
First, in a General Way
"A person who arranges that at all times, or especially at sunrise, noon,
and sunset, there be in the Lord's temple singing, dancing, and mus
with the sounds of conchshells and drums, attains his desires. He
attains the power to assume any form he wishes.
Text 256
su-sagta-vidagdhai ca
sevyamno 'psaro-gaai
mahrhea vimnena
vicitrea virjt
svargt svargam anuprpya
viuloke mahyate
su-sagta-at
graceful
singing;
vidagdhai-expert;
ca-and;
sevyamna-served; apsaro-gaai-by apsaras; mahrhea-glorious;
vimnena-with an airplane; vicitrea-wonderful; virjt-shining;
svargt-from Svarga; svargam-to Svarga; anuprpya-attaining;
viuloke'in Viuloka;
mahyate-is glorified.
"Served by gracefully singing apsars, he travels
among the heavenly planets in a splendid and glorious airplane.
He is glorified in Viuloka."
Text 257
sknde viu-nrada-samvde
gta vdya ca ntya ca
nya viu-kath mune
ya karoti sa puytm
trailokyopari sasthita
sknde-In the Skanda Pura; viu-nrada-samvde-Lord Viu tells
Nrada Muni; gtam-singing; vdyam-music; ca-and; ntyam-dancing;
ca-and; nyam-drama; viu-kathm-the topics of Lord Viu; muneO sage; ya-one who; karoti-does; sa-he; puytm-very pious;
trailokyopari-above the three worlds; sasthita-situated.
In the Skanda Pura, Lord Viu tells Nrada Muni:
"O sage, a person who arranges for singing, music, dancing, and drama
glorifying Lord Viu is very saintly and pure at heart. His home is
above the three worlds."
Text 258
bhan-nrdye r-yama-bhagratha-samvde
devatyatane yas tu
bhakti-yukta prantyati
gtni gyaty athav
tat-phala u bh-pate
bhan-nrdye r-yama-bhagratha-samvde-in the Nrada Pura,
r Yama tells King Bhagratha;; devatyatane-in the Lord's temple;
ya-who; tu-indeed; bhakti-yukta-with devotion; prantyati-dances;
gtni'songs; gyati-sings; athav-or; tat-phalam-that result; uplease hear; bh-pate-O master of the earth.
In the Nrada Pura, r Yama tells King Bhagratha:
"O king, please hear the pious result attained by a person who with
devotion sings or dances in the Lord's temple.
Text 259
gandharva-rjat gnair
ntyd rudra-gaeatm
prpnoty aa-kulair yuktas
tata syn moka-bh nara
gandharva-rjatm-the king of the gandharvas; gnai-with singing;
ntyt-dancing; rudra-gaeatm-the king of the rudras; prpnotiattains; aa-kulai-with eight generations; yukta-engaged; tatathen; syn-is; moka-bhk-liberated; nara-person.
"By singing he becomes king of the gandharvas. By
dancing he becomes king of the rudras. With eight generations of

his family he attains liberation."
Texts 260 and 261
laige r-mrkaeymbara-samvde
viu-ketre tu yo vidvn
krayed bhakti-samyuta
gna-ntydika caiva
viv-khy ca kath tath
jti smti ca medh ca
tathaiva param sthitim
prpnoti viu-slokya
satyam etan nardhipa
laige r-mrkaeymbara-samvde-in the Liga Pura, r
Mrkaeya tells King Ambara; viu-ketre-in the realm of Lord
Viu; tu-indeed; ya-who; vidvn-wise; krayet-causes to be done;
bhakti-samyuta-with devotion; gna-ntydikam-beginning with
singing and dancing; ca-and; eva-indeed; vi-khym-the name of
Lord Viu; ca-and; kathm-topics; tath-so; jtim-birth; smtimmemory; ca-and; medhm-intelligence; ca-and; tatha-so; eva-indeed;
paramm-supreme;
sthitim-destination;
prpnoti-attains;
viuslokyam-the same planet as Lord Viu; satyam'truth; etan-this;
nardhipa-O king.
In the Liga Pura, r Mrkaeya tells King Ambara:
"A wise devotee who arranges that in the Lord's temple there be
singing, dancing, the chanting of Lord Viu's holy names, the
description of Lord Viu's glories, and other activities glorifying Lord
Viu attains good birth, memory, intelligence, and the supreme
destination. He goes to the realm of Lord Viu. O king, that is the
truth."
Text 262
anyatra ca r-bhagavad-uktau
visjya lajj yo 'dhte
gyate ntyate 'pi ca
kula-koi-samayukto
labhate mmaka padam
anyatra-in another place; ca-and; r-bhagavad-uktau-in the words of
the Lord; visjya-abandoning; lajjm-shyness; ya-one who; adhtereads; gyate-sings; ntyate-dances; api-and; ca-also; kula-koisamayukta-with ten million relatives; labhate-attains; mmakam-My;
padam-abode.
In another scripture the Supreme Personality of Godhead

declares:
"A person who, throwing away all shyness, glorifies Me by singing,
dancing, or study, goes to My abode with ten million of his relatives."
Text 263
ata evokta
bhrate ntya-gte tu
kuryt svbhvike 'pi v
svbhvikena bhagavn
prtty ha aunaka
ata eva-therefore; uktam-said; bhrate-in the Bharata-sastra; ntyagte-singing and dancing; tu-indeed; kuryt-should do; svbhvikenatural; api-even; v-or; svbhvikena-natural; bhagavn-the Supreme
Personality of Godhead; prti-is pleased; iti-thus; ha-saud;
aunaka-Saunaka Muni.
It is also said:
"aunaka Muni explains that the Supreme Personality of Godhead is
pleased when one glorifies Him with song and dance following the
Bharata-stra."
Text 264
ata eva nradye
vior gta ca ntya ca
naana ca vieata
brahman brhmaa-jtn
kartavya nitya-karma-vat
ata eva-therefore; nradye-in the Nrada Pura; vio-of Lord
Viu; gtam-song; ca-and; ntyam-dance; ca-and; naanam-drama;
ca-and; vieata-specifically; brahman-O brhmaa; brhmaajtnm-of they who are brhmaas; kartavyam-should be done; nityakarma-vat-constant activity.
In the Nrada Pura it is said:
"O great brhmaa, they who are brhmaas should always glorify
Lord Viu with song, dance, and theater."
Text 265
kintu smtau
gta-ntyni kurvta
dvija-devdi-tuaye
na jvanya yujta
vipra ppa-bhiy kvacit. iti.

kintu-however; smtau-In the Smti-sastra; gta-ntyni-song and
dance; kurvta-should be done; dvija-devdi-tuaye-to please the
master of the demigods and brhmaas; na-not; jvanya-for a
livelihood; yujta-should do; vipra-a brhmaa; ppa-bhiy-with fear
of sin; kvacit-ever; iti-thus.
In the Smti-stra it is said:
"One should sing and dance for the pleasure of the Supreme
Personality of Godhead, the master of the demigods and brhmaas. A
brhmaa will never sing and dance to earn his livelihood. He fears
that will be a a sin."
Text 266
eva ka-pranatvd
gtder nityat par
sasiddhair avieena
jey s hari-vsare
evam-thus; ka-pranatvt-because of pleasing Lord Ka;
gtde-beginning weith singing; nityat-regularity; par-great;
sasiddhai-by the perfect; avieena-without distinction; jey-should
be known; s-that; hari-vsare-on ekda.
Thus, to please Lord Ka the perfect souls should glorify
Him with song, dance, and theater every day and especially on
ekda.
Text 267
tath cokta
keavgre ntya-gta
na karoti harer dine
vahnin ki na dagdho 'sau
gata ki na rastalam
tath-so; ca-and; uktam-said; keavgre-in the presence of Lord
Keava; ntya-gtam-song and dance; na-not; karoti-does; hare-of
Lord Ka; dine-in a day; vahnin-by fire; kim-how?; na-not; dagdhaburned; asau-he; gata-gone; kim-whather?; na-not; rastalam-to hell.
It is therefore said:
"Will a person not be burned when fire touches him? Will a person not
go to hell when he does not sing and dance before Lord Keava on the
ekda day?"
Text 268
atha vieato gtasya mhtmya

dvaraka-mhtmye r-mrkaeyendradyumna-samvde
ka santoayed yas tu
su-gtair madhura-svanai
sarva-veda-phala tasya
jyate ntra saaya
atha-now; vieata-specifically; gtasya-of singing; mhtmyam-the
glories; dvaraka-mhtmye r-mrkaeyendradyumna-samvde-in
the Dvaraka-mhtmya, Mrkaeya Muni tells King Indradyumna;
kam-Lord Ka; santoayet-pleases; ya-one who; tu-indeed; sugtai-with singing; madhura-svanai-sweet; sarva-veda-phalam-the
result of asll the Vedas; tasya-of him; jyate-is born; na-not; atra-here;
saaya-doubt.
The Glories of Singing
In the Dvaraka-mhtmya, Mrkaeya Muni tells King Indradyumna:
"A person who with sweet singing pleases Lord Ka attains the result
of studying all the Vedas. Of this there is no doubt."
Text 269
sknde r-mahdevoktau
ruti-koi-sama japya
japa-koi-sama havi
havi-koi-sama geya
geya geya-sama vidu
sknde r-mahdevoktau-in the Skanda Pura, Lord iva explains:;
ruti-koi-samam-equal to ten million rutis; japyam-to be chanted;
japa-koi-samam-equal to ten million japas; havi-yajna; havi-koisamam-equal to ten million yajnas; geyam-song; geyam-to be sung;
geya-samam-equal to son; vidu-they know.
In the Skanda Pura, Lord iva explains:
"The wise know that chanting mantras is equal to ten million Ved
studies, yajas are equal to ten million mantra-chantings, and songs
glorifying Lord Viu are equal to ten million yajas."
Text 270
k-khae viuduta-ivaarma-samvde
yadi gta kvacid gta
rmad-dhari-harkitam
moka tu tat phala prahu
sannidhym athav tayo
k-khae viuduta-ivaarma-samvde-in the K-khaa, in a
conversation bewteen the Viudtas and ivaarma, it is said:; yadiif;

gtam-sung;
kvacit-sometime;
gtam-song;
rmad-dhariharkitam-glorifying Lord Hari; mokam-liberation; tu-indeed; tat-that;
phalam-result; prahu-the Supreme Personality of Godhead;
sannidhym-nearness; athav-of; tayo-of the two.
In the K-khaa, in a conversation bewteen the
Viudtas and ivaarma, it is said:
"A person will attain liberation if he sings songs glorifying Lord Hari. He
will attain Lord Hari's association."
Text 271
viuarme r-bhagavad-uktau
rgekyate ceto
gandharvbhimukha yadi
mayi buddhi samasthya
gyetha mama sat-kath
viuarme r-bhagavad-uktau-the Supreme Personality of Godhead
explains to Viuarma; rgea-by music; kyate-is attracted; cetathe heart; gandharva-O gandharva; abhimukham-facing; yadi-if; mayiin Me; buddhim-intelligence; samasthya-placing; gyetha-please sing;
mama-of Me; sat-kath-the glories of the Supreme Personality of
Godhead.
The Supreme Personality of Godhead explains to Viuarma:
"O gandharva, if your heart is attracted to music, then place your
intelligence in Me and sing about My glories."
Text 272
yo gyatam ania bhuvi bhakta uccai
sa drak samasta-jana-ppa-bhide 'lam eka
dpev asats api nanu prati-geham antar
dhvnta kim atra vilasaty amale dyu-nthe
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; ya-one who;
gyati-sings; am-to the Pura; aniam-day and night; bhuvi-on the
earth; bhakta-a devotee; uccai-aloud; sa-he; drak-quickly; samastajana-ppa-bhide-for breaking the sins of all the people; alam-able;
eka-alone; dpev-in the lamps; asatsv-among the temporary; apieven; nanu-indeed; prati-geham-to every home; nta-within;
dhvntam-darkness; kim-what?; atra-here; vilasati-shines; amale-pure;
dyu-nthe-sun.
"A devotee who always sings aloud of Lord Ka's glories has the
power to purify the sins of every person in the world. Even when all
candles are extinguished, how can darkness devour any home once
the sun has risen in the sky?"
Text 273
yad-nanda-kala gyan
bhakta puyru varati
tat sarva-trtha-salilasnna sva-mala-odhanam
yad-nanda-bliss; kalam-music; gyan-singing; bhakta-devotee;
puya-pure; aru-tears; varati-showers; tat-that; sarva-all; trtha-holy
places; salila-weater; snnam-bath; sva-mala-odhanam-purifying sins.
"A person who rains tears of love as he sings
blissful songs of Lord Ka's glories washes away all his sins
with those tears as if he had bathed in all holy rivers and
lakes."
Texts 274-276
vrhe
brhmao vasudevrtha
gyamno 'nia param
samyak tla-prayogena
sanniptena v puna
nava vara-sahasri
nava vara-atni ca
kuvera-bhavana gatv
modate vai yadcchay
kuvera-bhavand bhraa
svacchanda-gamanlaya
phalam pnoti su-roi
mama karma-paryaa
vrhe-in the Varha Pura; brhmaa-a brhmaa; vasudevrthamfor
Lord
Ka's
sake;
gyamna-singing;
aniam-always;
param'best;
samyak-completely;
tla-prayogena-with
rhythm;
sanniptena-by placing; v-or; puna-again; nava vara-sahasri9,000 years; nava vara-atni-900 years; ca-and; kuvera-bhavanamthe abode of Kuvera; gatv-going; modate-enjoys; vai-indeed;
yadcchay-spontaneously; kuvera-bhavant-from Kuvera's abode;
bhraa-fallen; svacchanda-gamanlaya-going wherever he wishes;
phalam-result; pnoti-attains; su-roi-O girl with the beautiful thighs;
mama-of Me; karma-paryaa-devoted to the work.
In the Varha Pura, the Supreme Personality of Godhead

says:
"A brhmaa who with graceful rhythms always sings songs to please
Lord Ka enjoys in Kuvera's abode for 9,900 years, and when he falls
down from there he may go wherever he wishes. O girl with the
beautiful thighs, a person who is devoted to serving Me attains the
greatest benefit.
The greatest benefit here means that he attains the
spiritual world of Vaikuha.
Text 277
nryan vidhin
gna rehatama smtam
gnenrdhito viu
sva-krti-jna-varcas
dadti tua sthna svamyathsmai kauikya vai
nryanm-of Lord Nryaa; vidhin-properly; gnam-song;
rehatamam-most excellent; smtam-remembered; gnena-by song;
rdhita-worshiped; viu-Lord Viu; sva-krti-j.sy 241na-varcasby the power of the knowledge of His glories; dadti-gives; tuapleased; sthnam-place; svam-own; yath-as; asmai-to him;
kauikya-to kausika; vai-indeed.
"Of the different ways one may serve Lord Nryaa,
singing His glories is the best. Pleased with someone who sings
His glories, Lord Nryaa gives him residence in the spiritual
world, as he did to Kauika Vipra."
Text 278
ki ca
ea vo muni-ardla
prokto gta-kramo mune
brhmao vsudevkhya
gyamno 'nia param
kimca-furthermore; ea-he; va-of you; muni-ardla-O tigers of the
sages; prokta-spoken; gta-krama-songs; mune-of the sage;
brhmaa-brhmaa; vsudevkhyam-the names of Lord Ka;
gyamna-singing; aniam-day and night; param-greatly.
It is also said:
"O tigers of the sages, in our presence Nrada has sung Lord Ka's
glories again and again.

Text 279
hare slokyam pnoti
rudra-gndhiko bhavet
karma manas vac
vsudeva-paryaa
gyan ntyas tam pnoti
tasmd geya para vidu
hare-of Lord Hari; slokyam-residence on the same planet; pnotiattains; rudra-gndhika-great songs; bhavet-is; karma-by deeds;
manas-mind; vac-words; vsudeva-paryaa-devoted to Lord
Ka; gyan-singing; ntya-dancing; tam-that; pnoti-attains;
tasmt-from that; geyam-to be sung; param-great; vidu-they know.
"A person who is devoted to singing Lord Ka's
glories goes to the realm where Lord Ka stays. A person who
with mind, words, and deeds is devoted to Lord Ka and who
glorifies Him with songs and dances, attains Him. That is why the
wise say that singing about the Lord's glories is the best of all
spiritual deeds."
Text 280
prathama-skandhe r-nradoktau
pragyata sva-vryi
trtha-pada priya-rav
hta iva me ghra
darana yti cetasi
prathama-skandhe-in the First Canto; r-nradoktau-in the words of
r
Nrada; pragyata-thus singing; sva-vryi-own activities;
trtha-pada-the Lord, whose lotus feet are the source of all virtues or
holiness; priya-rav-pleasing to hear; hta-called for; iva-just like;
me-to me; ghram-very soon; daranam-sight; yati-appears; cetasi-on
the seat of the heart.
In rmad-Bhgavatam (1.6.33, r Nrada explains:
"The Supreme Lord r Ka, whose glories and
activities are pleasing to hear, at once appears on the seat of
my heart, as if called for, as soon as I begin to chant His holy
activities."*
Text 281
dvdaa-skandhe r-stoktau
m giras ta hy asatir asat-kath

na kathyate yad bhagavn adhokaja
tad eva satya tad uhaiva magala
tad eva puya bhagavad-guodayam
davaa-skandhe-in the eleventh canto; r-stoktau-in the words of
r Suta Gosvami; m-false; gira-words; ta-they; hi-indeed; asatiuntrue; asat-kath-improper words; na-not; kathyate-to be spoken; yatwhat; bhagavn-the Lord; adhokaja-the Supreme Personality of
Godhead; tat-that; eva-indeed; satyam-truth; tat-that; u-indeed; haindeed; eva-indeed; magalam-auspicious; tat-that; eva-indeed;
puyam-sacred;
bhagavad-guodayam-describing
the
Lord's
transcendental qualities.
In rmad-Bhgavatam (12.12.49-50), r Sta Gosvm
explains:
"Words that do not describe the transcendental
Supreme Personality of Godhead but instead deal with temporary
matters are simply false and useless. Only those words that
manifest the transcendental qualities of the Supreme Lord are
actually truthful, auspicious, and pious.***
Text 282
tad eva ramya rucira nava nava
tad eva avan manaso mahotsavam
tad eva okrava-oaa n
yad uttama-loka-yao 'nugyate
tat-that; evam-indeed; ramyam-beautiful; ruciram-charming; navamnewer; navam-newer; tat-that; eva-indeed; avan-always; manasa-of
the heart; mahotsavam-a great festival; tat-that; eva-indeed;
okrava-oaam-drying up the ocean of grief; nm-of the people;
yat-what; uttama-loka-yaa-the glories of the Supreme Personality of
Godhead; anugyate-are sung.
"Those words describing the glories of the allfamous Supreme Personality of Godhead are attractive, relishable,
and ever fresh. Indeed, such words are a perpetual festival for
the mind, and they dry up the ocean of misery."***
Text 283
viu-dharmottare
dattv ca gta dharma-ja
gandharvai saha modate
svaya gtena sampjya
tasyaivnucaro bhavet
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; dattvgiving; ca-and; gtam-song; dharma-ja-o knower of religon;
gandharvai-gandharvas;
saha-with;
modate-pleases;
svayampersonally; gtena-with song; sampjya-worshiping; tasya-of Him; evaindeed; anucara-an associate; bhavet-becomes.
"O knower of religion, the Supreme Lord enjoys pastimes with the
gandharvas, who glorify Him with song. A person who worships Him by
glorifying Him in song becomes a personal companion of the Lord."
Text 284
pdme r-ka-satyabhm-samvdya-krttika-mhtmye rpthu-nrada-samavde r-bhagavad-uktau
nha vasmi vaikuhe
na yogi-hdayeu v
mad-bhakt yatra gyanti
tatra tihmi nrada
pdme-in the Padma Pura; r-ka-satyabhm-samvdya-in a
conversation of Ka and Satyabhm; krttika-mhtmye-in the
Karttika-mahatmya; r-pthu-nrada-samavde-in a conversation of
Pthu and Narada; r-bhagavad-uktau-in the words of the Supreme
Personality of Godhead; na-not; aham-I; vasmi-reside; vaikuhe-in
Vaikuha; na-not; yogi-hdayeu-in the hearts of the yogis; v-or;
mad-bhakta-My devotees; yatra-where; gyanti-sing; tatra-there;
tihmi-I stay; nrada-O Narada.
In the Padma Pura, in a conversation of Ka and
Satyabhm, in the Krttika-mhtmya, in a conversation of Pthu
and Nrada, the Supreme Personality of Godhead explains:
"O Nrada, I am not in Vaikuha, nor in the
hearts of the yogs. I remain where My devotees engage in
glorifying My activities.*
Text 285
te pjdika gandhapadydyai kriyate narai
tena prti par ymi
na tath mat-pjant
tem-of them; pj-worship; dikabeginning eith; gandha-fragrance;
padya-padya; dyai-beginning eith; kriyate-is done; narai-by
people;; tena-by that; prtim-pleasure; parm-great; ymi-I attain; nanot; tath-so; mat-pjant-from worshiping Me.
"When the people, with fragrances, padya, and other

things, worship My devotees, who are always singing My
glories, I become very pleased. I am not pleased in the same way
when the people worship Me directly."
Text 286
ata evokta
karmay aupayikatvena
brhmao 'nya iti smta
krikym ata prokta
vipro gtai ramed iti
ata eva-therfore; uktam-said; karmai-in action; aupayikatvena-by the
method; brhmaa-a brhmaa; anya-another; iti-thus; smtaconsidered; krikym-in verses; ata-then; proktam-said; vipra-a
brhmaa; gtai-with songs; ramet-enjoys; iti-thus.
It is also said:
"Whether a person is a brhmaa or is not a brhmaa is determined
by his actions. The scriptures declare that a brhmaa is very happy to
sing the glories of the Supreme Personality of Godhead."
Text 287
atha ntyasya mhtmyam
dvrak-mhtmye tatraiva
yo ntyati prahtm
bhvair bahu-su-bhaktita
sa nirdahati ppni
janmntara-atev api
atha-now; ntyasya-of dancing; mhtmyam-the glories; dvrakmhtmye-in the Dvrak-mhtmya; tatra-there; eva-indeed; ya-a
person who; ntyati-dances; prahtm-happy at heart; bhvaiwith love; bahu-su-bhaktita-with great devotion; sa-he; nirdahatiburns; ppni-sins; janmntara-atev-in a hundred births; api-even.
The Glory of Dancing
"A person who with a happy heart and with great love and devotion,
dances to please the Lord burns to ashes the sins of a hundred births."
Text 288
bahudhotsryate hard
viu-bhaktasya ntyata
padbhy bhmer dio 'kibhy

dorbhy vmgala diva
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; bahudh-greatly;
utsryate-expelled; hart-by happiness; viu-of Lord Viu;
bhaktasya-of a devotee; ntyata-dancing; padbhym-with feet;
bhme-of the earth; dia-the directions;
akibhym-with eyes; dorbhym-with arms; v-or;
amagalam-inauspiciousness; diva-to heaven.
"Striking the ground, the feet of a blissfully dancing devotee of Lord
Viu chase away all inauspiciousness. So also do his moving arms
and eyes turning to every direction."
Text 289
vrhe
ya ca ntyati su-roi
purokta samsata
triad-vara-sahasri
triad-vara-atni ca
pukara-dvpam sdya
modate vai yadcchay
vrhe-in the Varha Pura; ya-who; ca-and; ntyati-dances; suroi-O girl with the beautioful thighs; pura-in the Puras; uktamsaid; samsata-completely; triad-vara-sahasri-30,000 years;
triad-vara-atni-3,000 years; ca-and; pukara-dvpam-to Pukaradvpa; sdya-attaining; modate-enjoys; vai-indeed; yadcchayspontaneously.
In the Varha Pura the Supreme Personality of Godhead
explains:
"O girl with the beautiful thighs, in the Puras it is said that a person
who dances to please Me goes to Pukara-dvpa, where he enjoys as
he likes for 33,000 years."
Text 290
pukarc ca paribhraa
svacchanda-gamanlaya
phalam pnoti su-roi
mama karma-paryaa
pukart-from Puskara; ca-and; paribhraa-fallen; svacchandagamanlaya-free to go anywhere he wishes; phalam-result; pnotiattains; su-roi-O girlw ith the beautiful thiughs; mama-of Me; karma-
paryaa-devoted to work.
"When he finally falls from Pukara-dvpa, he is
free to go wherever he wishes. O girl with the beautiful thighs,
that is the great benefit attained by My devoted servant."
Text 291
viu-dharmottare
ntya dattv tathpnoti
rudralokam asaayam
svaya ntyena sampjya
ntyam-dancing; dattv-giving; tath-so; pnoti-attains; rudralokamRudraloka; asaayam-without doubt; svayam-personally; ntyena-by
dancing; sampjya-worshiping; tasya-of him; eva-indeed; anucara-a
follower; bhavet-becomes.
"A person who dances to please the Lord goes to Rudraloka. Of this
there is no doubt. A person who with his dancing worships the Lord
becomes a personal associate of the Lord."
Text 292
anyatra r-nradoktau
ntyat r-pater agre
tlik-vdanair bham
uyante arra-sth
sarve ptaka-pakia
anyatra-in another place; r-nrada-of Narada Muni; uktau-in the
words; ntyatm-dancing; r-pate-of the master of the goddess of
fortune; agre-in the presence; tlik-vdanai-with rhytm and music;
bham-greatly; uyante-fly away; arra-sth-in the body; sarveall; ptaka-of sins; pakia-the birds.
In another scripture Nrada Muni explains:
"When mus plays, drums sound, and the devotees dance before the
Supreme Personality of Godhead, all the birds of past sins fly far away."
Text 293
atha vdyasya mhtmyam
sagta-stre
v-vdana-tattva-ja
ruti-jti-virada
tlaja cpraysena
moka-mrga niyacchati
atha-now; vdyasya-of music; mhtmyam-the glory; sagta-stre-In
the Sagta-stra; v-vdana-tattva-j.sy 241a-expert at playing
the vina; ruti-jti-virada-expert in music; tlaja-expert in rhythm;
ca-and; apraysena-easily; moka-mrgam-the path of liberation;
niyacchati-gives.
The Glory of Instrumental Music
In the Sagta-stra it is said:
"A va player expert in melody and rhythm who glorifies the Lord with
mus easily walks on the path to liberation."
Text 294
viu-dharmottare
vdya dattv tath vipra
akralokam avpnuyt
svaya vdyena sampjya
vdyam-music; dattv-giving; tath-so; vipra-dear; akralokam-to
Indraloka; avpnuyt-attains; svayam-personally; vdyena-with music;
sampjya-worshiping; tasya-of him; eva-indeed; anucara-a follower;
bhavet-becomes.
"A brhmaa who glorifies the Lord with mus goes to Indraloka. A
person who worships the Lord with mus becomes a personal associate
of the Lord.
Text 295
vdynm api devasya
tantr-vdya sad priyam
tena sampjya varada.
gapatyam avpnuyt
vdynm-of music; api-and; devasya-of the Lord; tantr-vdyammus of string isntruments; sad-always; priyam-dear; tena-by that;
sampjya-worshiping; varadam-the giver of boons; gapatyamGaealoka; avpnuyt-attains.
"The Lord is especially fond of the mus of string
instruments. A person who worships the Lord with the mus of a
string instrument goes to Gaealoka.
Text 296
ata aktau puna pj
akta cet sa-parvra
ka gandhdibhi puna
pacopacrair mlena
sampjyrghya samarpayet
ata-then; aktau-in the ability; puna-again; pj-worship; aktaable; cet-if; sa-parvram-with associates; kam-Lord Ka;
gandhdibhi-with things beginning with fragrances; puna-again;
paca-five; upacrai-with services; mlena-with the root; sampjyaworshiping; arghyam-arghya; samarpayet-should offer.
Worshiping the Lord According to One's Ability
"If one is able, one should worship Lord Ka and His associates by
offering arghya and the five items beginning with sweet fragrances.
Text 297
atha nrjana
tata ca mla-mantrea
dattv pupjali-trayam
mah-nrjana kuryn
mah-vdya-jaya-svanai
atha-now; nrjanam-arati; tata-then; ca-and; mla-mantrea-with
the mula-mantra; dattv-giving; pupjali-trayam-three handsful of
flowers; mah-nrjanam-great arati; kuryn-should do; mah-vdyajaya-svanai-with geat instrumental mus and jaya-mantras.
Arati
After chanting the mla-mantras and offering three handsful of flowers
one should offer a great rati accompanied by great instrumental mus
and the chanting of jaya-mantras.
Text 298
prajjvlayet tad-artha ca
karprea ghtena v
rtrika ubhe patre
viamneka-vartikam
prajjvlayet-one should light; tad-artham-for that purpose;
ca-and; karprea-with camphor; ghtena-with ghee; v-or; rtrikamarati; ubhe-beautiful; ptre-in a cup; viama-not an
even number; aneka-plural; vartikam-with wicks.
During rati one should offer to the Lord a lamp burning

with ghee or camphor on an uneven plural number of wicks in a
beautiful dish.
Text 299
atha nrjana-mhtmyamsknde brahma-nrada-samvde
bahu-vartti-samyukta
jvalanta keavopari
kuryd rtrika yas tu
kalpa-koi vased divi
atha-now; nrjana-mhtmyam-the glory of arati; sknde-in the
Skanda Pura; brahma-nrada-samvde-in a conversation of Brahma
and Narada; bahu-many; vartti-wicks; samyuktam-with; jvalantamburning; keavopari-o Lord Ka; kuryt-should do; rtrikam-arai;
ya-one who; tu-indeed; kalpa-koim-for ten million kalpas; vasetresides; divi-in Devaloka.
The Glory of Arati
said:
"A person who offers to Lord Keava a lamp burning with many wicks
resides in Devaloka for ten million kalpas.
Text 300
karprea tu ya kuryd
bhakty keava-mrdhani
rtrika muni-reha
pravied vium avyayam
karprea-with camphor; tu-indeed; ya-who; kuryt-does; bhaktywithy devotion; keava-mrdhani-to Lord Ka's head; rtrikamlamp; muni-reha-O best of sages; praviet-enters; vium
avyayam-the eternal world of Lord Viu.
"O best of sages, a person who with devotion offers
a camphor lamp to Lord Keava enters the eternal world of Lord
Viu."
Text 301
tatraivnyatra
dptimanta sa-karpra
karoty rtrika npa
kasya vasate loke
sapta kalpni mnava

tatra-there; eva-indeed; anyatra-in another place; dptimantamshining; sa-karpram-with camphor; karoti-does; rtrikam-arati; npaO king; kasya-of Lord Ka; vasate-resides; loke-in the world;
sapta-seven; kalpni-kalpas; mnava-person.
In another verse of the Skanda Pura it is said:
"O king, a person who offers a camphor-lamp to the Lord resides in
Lord Ka's realm for seven kalpas."
Text 302
tatraiva r-ivom-samvde
mantra-hna kriy-hna
yat kta pjana hare
sarva sampratm eti
kte nrjane ive
tatra-there; eva-indeed; r-ivom-samvde-in a conversation of iva
and Um; mantra-hnam-without mantras; kriy-hnam-without pious
deeds; yat-what; ktam-done; pjanam-worship; hare-of Lord Ka;
sarvam-all; sampratm-perfection; eti-attains; kte-done; nrjanearati; ive-O Um.
In another verse of the Skanda Pura, Lord iva tells Um:
"O beautiful one, even if it is performed without the proper mantras or
the proper actions, a person who offers rati to Lord Ka attains all
perfection.
Text 303
ktv nrjana vior
dpvaly sudyay
tamo-vikra jayati
jite tasmi ca ko bhava
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; ktv-doing;
nrjanam-arati; vio-of Lord Viu; dpvaly-with many lamps;
sudyay-beautiful; tamo-vikram-darkness; jayati-defeats; jitedefeated; tasmi-in that; ca-and; ka-what?; bhava-repeated birth
and death.
"By offering rati with many beautiful lamps to Lord Viu, a person
defeats all darkness. How can the cycle of birth and death survive that
defeat?"
Text 304
anyatra ca
koayo brahma-hatyn
agamygama-koaya
dahaty loka-mtrea
vio srtrika mukham. iti.
anyatra-in anogther place; ca-and; koaya-ten million; brahmahatynm-murders of brhmaas; agamygama-koaya-ten million
adulteries; dahati-burns; loka-mtrea-simply by seeing; vio-of
Lord Viu; srtrikam-in arati; mukham.-the face; iti-thus.
"Simply by seeing Lord Viu's face during rati, a person burns away
the sinful reactions of ten million adulteries and ten million brhmaa
murders."
Text 305
y ca dpasya mhtmya
prva likhitam asti tat
draavya sarvatrpi
pryebhedato 'nayo
yat-what; ca-and; dpasya-of a lamp; mhtmyam- -the glory; prvambefore; likhitam-written; asti-is; tat-that; draavyam-should be seen;
sarvatra-everywhere; api-also; pryea-primarily; abhedata-because
of the lack of difference; anayo-of the two.
The glories of offering a lamp, glories that have already
been described in this book, apply in all situations. There is
not a difference because of different situations.
Text 306
ata sdaram utthya
mah-nrjana t idam
draavya dpavat sarvair
vandyam rtrika ca yat
ata-then; sdaram-respectfully; utthya-rising; mah-nrjanamgreat arati; tv-indeed; idam-this; draavyam-should be seen; dpavatwith a lamp; sarvai-by all; vandyam-to be worshiped; rtrikamoffering a lamp; ca-and; yat-what.
The rati ceremony, where a lamp is offered to the Lord,
should be seen and honored by all.
Text 307
tad ukta r-pulastyena viu-dharme
dhpa crtrika payet
karbhy ca pravandate
kula-koi samuddhtya
yati vio para padam
tat-that; uktam-said; r-pulastyena-by r Pulastya Muni; viudharme-in the Viu-dharma Pura; dhpam-incense; ca-and;
rtrikam-lamp; payet-should see; karbhym-with both hands; caand; pravandate-should offer obeisances; kula-koim-ten million
relatives; samuddhtya-delivering; yati-goes; vio-of Lord Viu;
param-to the supreme; padam-abode.
In the Viu-dharma Pura, Pulastya Muni explains:
"A person who see the rati ceremony, where incense and a lamp are
offered to the Lord, and then bows down with both hands, goes to Lord
Viu's supreme abode and takes ten million of his kinsmen with him.
Text 308
mlgame ca
nrjana ca ya payed
deva-devasya cakria
sapta janmni vipra syd
ante ca parama padam
mlgame-in the Mlgama; ca-and; nrjanam-arati; ca-and; yawho; payet-sees; deva-devasya-of the master of the demigods;
cakria-who holds the cakra; sapta-seven; janmni-births; vipra-a
brhmaa; syt-is; ante-atthe end; ca-and; paramam-the supreme;
padam-abode.
In the Mlgama it is said:
"A person who sees an rati ceremony offered to Lord Viu, who holds
the Sudarana-cakra and who is the master of the demigods, becomes
a brhmaa for seven births, and at the end goes to the Lord's
supreme abode."
Text 309
atha akhdi-vadana-mhtmya
brhan-nradya r-yama-bhagratha-samvde
keavyatane rjan
kurvan akha-rava nara
sarva-ppa-vinirmukto
brahma saha modate
atha-now; akhdi-vadana-mhtmyamThe Glories of Sounding

the Conchshell and Other Musical Instruments; brhan-nradya'in the
Narada Pura; r-yama-pf r
yama; bhagratha-and King
Bhagiratha; samvde-in a conversation; keavyatane-in the temple of
Lord Ka; rjan-O king; kurvn-doing; akha-ravam-the sound of a
conchshell; nara-a person; sarva-ppa-vinirmukta-free of all sins;
brahma-with Brahma; saha'with; modate-enjoys.
The Glories of Sounding the Conchshell and Other Musical
Instruments
"O king, a person who sounds a conchshell in Lord Keava's temple
becomes free of all sins. He goes to Brahmaloka where he enjoys with
Lord Brahm."
Text 310
kara-abda prakurvanti
keavyataneu ye
te sarve ppa-nirmukt
vimne yuga-dvayam
kara-abdam-clapping the hands;; prakurvanti-do; keavyataneu-in
Lord Ka's temple; ye-who; te-they; sarve-all; ppa-sins; nirmuktfreed; vimne-the masters of airplanes; yuga-dvayam-for two yugas.
"They who clap their hands in Lord Keava's temple
become free from all sins. For two yugas they travel in their own
celestial airplanes.
Text 311
tldi-kasya-ninada
kurvan viu-ghe nara
yat phala labhate rjan
ua gadato mama
tldi-kasya-ninadam-the sound of karatalas; kurvan-making; viughe-in Lord Viu's house; nara-a person; yat-what; phalam-result;
labhate-attain; rjan-O king; uva-please hear; gadata-speaking;
mama-from me.
"O king, please listen and I will tell you the
benefit attained by a person who plays karatlas in Lord
Viu's temple.
Text 312
vimna-ata-sakula
gyamna ca gandharvair
viun saha modate
sarva-ppa-vinirmukta-free of all sins; vimna-ata-sakula-with a
hundred airplanes; gyamna-glorified; ca-and; gandharvai-by the
gandharvas; viun-Lord Viu; saha-with; modate-enjoys.
"He becomes free of all sins. Glorified by the
gandharvas, he leaves this world in a fleet of a hundred
celestial airplanes. He enjoys with Lord Viu.
Text 313
bher-mdaga-paahanindyai ca iimai
santarpya deva-devea
yat phala labhate u
bher-mdaga-paaha-bhers, mdagas, paahas; nina-nisana;
dyai-beginning with; ca-and; iimai-with dindimas; santarpyapleasing; deva-deveam-the master of the demigods; yat-what;
phalam-result; labhate-attains; u-please hear.
"Please hear the benefit attained by a person who
pleases Lord Viu with the mus of bhers, mdagas,
paahas, ninas, and iimas.
Text 314
deva-str-ata-samyukta
sarva-kma-samanvita
svargalokam anuprpya
modate paca-kalpakam. iti.
deva-str-ata-samyukta-with a hundred demigoddesses; sarvakma-samanvita-all
desires
fulfilled;
svargalokam-Svargaloka;
anuprpya-attaining; modate-enjoys; pa.sy 241ca-kalpakam-for five
kalpas; iti-thus.
"He goes to Svargaloka where, surrounded by a
hundred demigoddesses, and his every desire fulfilled, he enjoys
for five kalpas.
Text 315
atha sa-jala-akha-nrjana
tata ca sa-jala akha
bhagavan-mastakopari
tri-bhrmayitv kurvta
punar nrjana prabho
atha-now; sa-with; jala-water; akha-conchshell; nrjanam-arati;
tata-then;
ca-and;
sa-jalam-with
water;
akham-conchshell;
bhagavat-of the Supreme Personality of Godhead; mastaka-head;
upari-abode; tri-bhrmayitv-circling three times; kurvta-should do;
puna-again; nrjanam-arati; prabho-of the Lord.
Offering a Conchshell Filled With Water
One should offer a conchshell filled with water, circling it three times
over the head of the Supreme Lord.
Text 316
tan-mhtmya ca
dvrak-mhtmye tatraiva
akhe ktv tu pnya
bhrmita keavopari
sannidhau vasate vio
kalpnta kra-sgare. iti.
tan-mhtmyam-the glory of that; ca-and; dvrak-mhtmye-in the
Dvaraka-mahatmya; tatra-there; eva-indeed; akhe-conchshell; ktvdoing; tu-indeed; pnyam-with water; bhrmitam-circled; keavopariover Lord Ka; sannidhau-near; vasate-resides; vio-of Lord Viu;
kalpntam-to the end of the kalpa; kra-sgare-in the ocean of milk;
iti-thus.
The Glory of Offering a Conchshell Filled With Water
"A person who before Lord Keava circles a conchshell filled with water
stays with the Lord in the ocean of milk until the end of the kalpa."
Text 317
nrjana-dvaya caitat
tmblasyrpaa param
kecid icchanti kec ca
darparpaata param
nrjana-dvayam-two
aratis;
ca-and;
etat-this;
tmblasya-of
betelnuts; arpaam-offering; param-supreme; kecit-some; icchantidesire; kecit-some; ca-and; darparpaata-from offering a mirror;
param-then.
There are two kinds of rati. In one betelnuts are offered.
In another one may prefer to offer a mirror.
Text 318
tath ca pacartre
punar camana dadyt
karod vartanam eva ca
sa-karpra ca tmbla
kuryn nrjana tath
tath-so; ca-and; pacartre-in the Pa.sy
241cartra; puna-again; camanam-acamana; dadyt-should offer;
karot-does;
vartanam-offering; eva-indeed; ca-and; sa-karpram-with camphor;
ca-and; tmblam-betelnuts; kuryn-should do; nrjanam-arati;
tath-so.
"One should perform the rati ceremony, offering to the Lord camana
and betelnuts mixed with camphor.
Text 319
samarpya mukudni
bhani vicakaa
adarayet tathdara
prakalpya chatra-cmare
samarpya-offering; mukua-a crown; dni-beginning with; bhaniornaments; vicakaa-an intelligent person; adarayet-should show;
tath-so; daram-a mirror; prakalpya-arranging; chatra-cmare-a
parasol and camara.
"A wise devotee should offer the Lord a crown, many
ornaments, a parasol, and a cmara. Then the devotee should place
a mirror there so the Lord may see Himself.
Text 320
grue ca
atha bhuktavate dattv
jalai karpra-vsitai
camanam- ca tmbla
candanai karamrjanam
grue-in the Garuda Pura; ca-and; atha-then; bhuktavate-eaten;
dattv-giving;
jalai-with
water;
karpra-vsitai'scented
with
camphor;
camanam-acamana;
ca-and;
tmblam-betelnuts;
candanai-with sandal; karamrjanam-water for washing the hands.
"When the Lord has finished His meal, the devotee should offer Him
camana water scented with camphor so the Lord may rinse His
mouth. Then the devotee should offer betelnuts, and then water
scented with sandal paste so the Lord may wash His hands."
Text 321
pupjali tata ktv
bhaktydara pradarayet
nrjana puna krya
karpra vibhave sati
pupjalim-a handful of flowers; tata-then; ktv-doing; bhakty-with
devotion; daram-a mirror; pradarayet-should show; nrjanamarati; puna-again; karyam-to be done; karpram-camphor; vibhave-O
glorious one; sati-O saintly girl.
"O glorious and saintly girl, then the devotee
should with devotion offer a handful of flowers, a mirror, and
again camphor."
Text 322
ata eva vyu-purae
rtrika tu nisneha
nisnehayati devatm
ata saamayitvaiva
puna pjanam caret
ata eva-therefore; vyu-purae-in the Vayu Pura; rtrikam-arati; tuindeed; nisneham-without ghee of roil; nisnehayati-causing to not
love of be merciful; devatm-the Lord; ata-then; saamayitvextinguishing; eva-indeed; puna-again; pjanam-worship; caretshould do.
In the Vyu Pura it is said:
"If a devotee offers the Lord a lamp that has neither ghee nor oil in it,
the devotee will not earn the Lord's love and mercy. If the lamp
becomes extinguished, the worship should be done again."
Text 323
ata eva dvrak-mhtmye
tatraiva ktv pjdika sarva
jvalanta ka-murdhani
rtrika prakurvo
modate ka-sannidhau. iti.
ata eva-therefore; dvrak-mhtmye-In
the
Dvrak-mhtmya;
tatra-there; eva-indeed; ktv-doing; pjdikam-beginning with

worship; sarvam-all; jvalantam-shining; ka-murdhani-at Lord
Ka's head; rtrikam-lamp; prakurva-doing; modate-enjoys;
ka-sannidhau-in the company of Lord Ka; iti-thus.
"A person who offers a shining lamp, placing it before Lord Ka's
face, enjoys in Lord Ka's company."
Text 324
kecin nrjant pacd
icchanti praati tata
pradakia tata stotra
gta-ntydika tata
kecit-some; nrjant-arati; pact-after; icchanti-desire; praatimbowing down; tata-then; pradakiam-circumambulation;
tata-then; stotram-prayers; gta-ntydikam-beginning with singing
and dancing; tata-then.
When the rati is completed, some devotees wish to offer
obeisances, then circumambulate, then recite prayers, and then
glorify the Lord with singing, dancing, and other activities.
Text 325
eva bhagavata sva-svasampradynusrata
pravartante prabhor bhaktau
bhakty sarva hi obhanam
evam-thus; bhagavata-of the Lord; sva-sva-pwn; sampradyasampradaya; anusrata-following; pravartante-do; prabho-of the
Lord; bhaktau-in devotion; bhakty-with devotion; sarvam-all; hiindeed; obhanam-glorious.
Each following his own sampradya, the devotees engage in
devotional service to the Lord in different ways. All these
services are glorious.
Text 326
tato nkipya devasyopari pupjali-trayam
vicitrair madhurai stotrai
stuti kurvta bhaktimn
tata-then; nkipya-offering;
devasya-of
the
Lord;
upari-above;
pupa-of flowers; ajali-handsful; trayam-three; vicitrai-wonderful;

madhurai-sweet; stotrai-with prayers; stutim-prayers; kurvta-should
do; bhaktimn-devotee.
Then the devotee should offer three handsful of flowers to
the Lord, and then he should glorify the Lord with many sweet and
wonderful prayers.
Text 327
atha stuti-vidhi
mahbhrate
rirdhyiu ka
vca jigdismi yam
tay vysa-samsiny
pryat madhusdana. iti.
atha-now;
stuti-vidhi-offering
prayers;
mahbhrate-in
the
Mahabharata; rirdhyiu-desiring to worship; kam-Lord Ka;
vcam-words; jigdismi-I desire to speak; yam-which; tay-by that;
vysa-elaborate; samsiny-concise; pryatm-may be pleased;
madhusdana-Lord Ka; iti-thus.
Offering Prayers to the Lord
"I desire to worship the Lord with my words. I pray that Lord Ka will
be pleased with these prayers, where much is said with few words."
Text 328
rambhe ca stuter eta
loka stuti-para pahet
saty tasy samptau ca
loka sakrtayed imam
rambhe-in the beginning; ca-and; stute-of the prayers; etam-this;
lokam-verse; stuti-para-devoted to offering prayers; pahet'should
recite; satym-truth; tasym-in this; samptau-in the conclusion; caand; lokam-verse; sakrtayet-should recite; imam-this.
A devotee who wishes to offer prayers should begin his
prayers with this verse. At the end of his prayers he should
recite the following verse:
Text 329
iti vidy-tapo-yonir
ayonir viur rita
vg-yajenrcito deva
pryat me janrdana
iti-thus; vidy-of knowledge; tapa-and austerity; yoni-the place of
birth; ayoni-who has no birth; viu-Lord Viu; rita-is glorified;
vk-of words; yajena-by the yajna; arcita-worshiped; deva-the Lord;
pryatm-may be pleased; me-with me; janrdana-who rescues His
devotees from grief.
"With these words I have glorified Lord Viu,
who, although He never takes birth, is the parent from whom
knowledge and austerity are born. I pray that Lord Viu, who
has been worshiped with the yaja of these words, and who
rescues His devotees from distress, will be pleased with me."
Text 330
atha stotri
prva-tpan-rutiu
o namo viva-rpya
viva-sthity-anta-hetave
vivevarya vivya
govindya namo nama
atha-now; stotri-prayers; prva-tpan-rutiu-in
Gopala-tapani Upanisad; om nama-I offer my respectful
obeisances; viva-within the universe; rpya-beauty
and glory; viva-of the universe;
sthiti-maintenance; anta-anihillation;
hetave-cause; viva-of the universe; varya-the
supreme controller; vivya-the universe;
govindya-unto Lord Govinda; nama nama-I repeatedly offer
my respectful obeisances.
Prayers
In r Gopla-tpan Upaniad the following prayers are given:
"Om- nama. To Lord Govinda, who is the form of the universe, the
creator, maintainer, and destroyer of the universe, the master of the
universe, and the universe itself, I offer my respectful obeisances.
Text 331
namo vijna-rpya
paramnanda-rpie
kya gopnthya
govindya namo mana
nama-I
offer
my
respectful
obeisances;
transcendental knowledge; rpya-the form;
vij.sy
241na-of
parama-supreme;
nanda-bliss; rpie-form; kya-unto Lord Ka; gopnthyaunto the master of the gops; govindya-the Lord who pleases the
cows, land and senses; nama-nama-I repeatedly offer my respectful
obeisances.
"Obeisances to Lord Govinda, whose form is full of knowledge,
whose form is full of supreme bliss, who is all-attractive, and
who is the master of the gops.
Text 332
nama kamala-netrya
nama kamala-mline
nama kamala-nbhya
kamal-pataye nama
nama-obeisances; kamala-lotus; netrya-eyes; nama' obeisances;
kamala-of lotuses; mline-wearing a garland; nama-obeisances;
kamala-lotus; nbhya-navel; kamal-of the gops; pataye-the master;
nama-obeisances.
"Obeisances to Him, His eyes lotus flowers. Obeisances to
Him, garlanded with lotuses. Obeisances to Him, His navel a
lotus. Obeisances to Him, the husband of the goddesses of fortune.
Text 333
barhpbhiramya
rykuha-medhase
ram-mnasa-hasya
govindya namo nama
barha-pa-whose crown is decorated with a peacock feather;
abhirmya-very beautiful; rmya-who also appears as Lord
Balarma; akuha-very sharp; medhase-with intelligence; ram-of
rmat Rdhr; mnasa-in the mnasa lake of the thoughts;
hasya-the swan; govindya-unto Lord Govinda; nama nama-I
repeatedly offer my respectful obeisances.
"Obeisances to Lord Govinda, handsome with a peacock-feather
crown, identical with Balarma, His intelligence sharp, and He
the swan in the Mnasa lake of the goddess of fortune's thoughts.
Text 334
kasa-vaa-vinya
kei-cra-ghtine
vabhadhvaja-vandyya
prtha-srathaye nama
ksa-vaa-Kasa and all His messengers;
vinya-killing; kesi-Kesi; cra-and Cra;
ghtine' killing; vabhadhvaja-by Lord iva;
vandyya-worshiped and glorified; prtha-of Arjuna;
srathaye-the chariot driver; nama-I offer my respectful
obeisances.
"Obeisances to Him, the death of Kasa and his allies, the
killer of Ke and Cra, the object of worship for iva, and
the chariot-driver of Arjuna.
Text 335
veu-vdana-lya
goplyhi-mardine
klind-kla-lolya
lola-kuala-valgave
veu-vdana-lya-expert at playing the flute;
goplya-cowherd boy; ahi-the Kliya serpent;
mardine-defeating; klind-of the Yamuna river;
kla-on the shore; lolya-moving; lola-moving;
kuala-earrings; valgave' beautiful.
"Obeisances to Him, the cowherd boy fond of playing the
flute, the crusher of Kliya, the person who walks on the
Yamun's shore and whose earrings gracefully swing to and fro.
Text 336
ballav-nayanmbhojamline ntya-line
nama praata-plya
r-kya namo nama
ballav-of the gops; nayana-of the eyes; ambhoja' of lotus flowers;
mline-garlanded; ntya-line-fond of dancing; nama-I offer my
respectful obeisances; praata-of the surrendered souls; plya-unto
the protector; r-kya-unto Lord Ka; nama nama-I
repeatedly offer my respectful obeisances.
"Obeisances to r Ka, the protector of the surrendered
souls. Obeisances to Him, the expert dancer garlanded with the
gops' lotus glances.
Text 337
nama ppa-pranya
govardhana-dharya ca
ptan-jvitntya
tvartsu-hrie
nama-I offer my respectful obeisances; ppa-of sins; pranya-to the
dwstroyer; govardhana-of Govardhana Hill; dharya-to the lifter; caalso; ptan-of Ptan; jvita-the life;
antya-ending; tvarta-of Tvarta; asu-the
life; hrie-removing.
"Obeisances to Him, the death of sin, the lifter of
Govardhana Hill, the end of Ptan's life, the thief of
Tvarta's life.
Text 338
nikalya vimohya
uddhyuddhi-vairie
advityya mahate
r-kya namo nama
nikalya-decorated with golden necklace (or beyond the spell of the
material energy, vimohya-who rescues the devotees from material
illusion; uddhya-pure; auddhi-vairie' enemy of the impure;
advityya-without a second;
mahate-full of all powers and opulences; r-kya-unto
Lord Ka; nama nama-I repeatedly offer my respectful
obeisances.
"Obeisances to r Ka, decorated with a golden
necklace, charming, pure, the enemy of impurity, one without a
second, the
greatest.
Text 339
prasda paramnanda
prasda paramevara
dhi-vydhi-bhujagena
daa mm uddhara prabho
prasda-please be merciful; parama-supreme;
nanda' bliss; prasda-please be merciful;
parama-supreme; vara-O controller; dhi-mental
suffering; vydhi-physical suffering; bhujagenea-by
the snake; daam-bitten; mm-me;
uddhara-please rescue; prabha-O Lord.

"Be kind, O blissful one. Be kind, O Supreme Lord. O Lord,
please rescue me, who am bitten by the snake of physical and mental
pain.
Text 340
r-ka rukmi-knta
gopjana-manohara
sasra-sgare magna
mm uddhara jagad-guro
r-ka-O Ka; rukmi-of Rukmini; knta-O
husband; gopjana-of the gops; mana-the minds; hara' enchanting;
sasra-of birth and death in material
existance; sgare-in the ocean; magnam-drowing; mam-me; uddharaplease rescue; jagat-of the
universe; gura-O master.
"O Ka, O husband of Rukmi, O enchanter of the gops, O
master of the universe, please rescue me, drowning in the ocean
of repeated birth and death.
Text 341
keava klea-haraa
nryaa janrdana
govinda paramnanda
m samuddhara mdhava
keava-O father of Brahma' and iva; klea-of distress; haraa-O
remover; nryaa-O resting place of all living beings; janrdana-O
LOrd who fulfills the desires of the distressed conditioned souls;
govinda-O Pleaser of the cows, land, and senses; parama-O supreme;
nanda-bliss; mm-me;
samuddhara-please rescue; mdhava-O lover of rmat
Rdhr.
"O Keava, O Nryaa, O Govinda, O Janrdana, O source
of all transcendental bliss, O Lord who rescues the devotees from
distress, O Mdhava, please rescue me."
Text 342
vieata kali-kle stotri
ekdaa-skandhe
dhyeyam- sad paribhavghnam abhia-doha
trthspada iva-virici-nuta arayam

bhtyrti-ha praata-pla bhavbdhi-pota
vande mah-purua te cararavindam
vieata-specifically; kali-kle-in the time of Kali; stotri-prayers;
ekdaa-skandhe-in the eleventh canto; dhyeyam-fit to be meditated
upon; sad-always; paribhava-the insults of masterial existence;
ghnam-which destroy; abhia-the true desire of the soul; dohamwhich amply reward; trtha-of all the holy places and hreat saintly
personalities; aspadam-the abode; iva-virici-by the greatest of the
demigods, Lord iva and Brahm; nutam-which are bowed down to;
arayam-most woprthy of taking shelter of; bhtya-of Your servants;
rti-ham-which relieve the distress; praata-pla-O protector of all who
simply offer respects to You; bhavbdhi-of the ocean of birth and
death; potam-which are a suitable boat (for crossing); vande-I offer my
homage;
mah-purua-O
Lord
Mahprabhu;
te-to
Your;
cararavindam-lotus feet.
Prayers Specifically Suitable for the Kali-yuga
In rmad-Bhgavatam (11.5.33 and 34, the following prayers are
given:
"We offer our respectful obeisances unto the lotus
feet of Him, the Lord, upon whom we should always meditate. He
destroys insults to His devotees. He removes the distresses of
His devotees and satisfies their desires. He, the abode of all
holy places and the shelter of all sages, is worshipable by Lord
iva and Lord Brahm. He is the boat of the demigods for crossing
the ocean of birth and death.*
Text 343
tyaktv su-dustyaja-surepsita-rjya-lakm
dharmiha rya-vacas yad-agdarapyam
my-mga dayitepsitam anvadhvad
vande mah-purua te cararavindam
tyaktv-abandoning; su-dustyaja-most difficult ot give up; sura-psitaanxiously desired by the demigods; rjya-lakmm-the goddess of
fortune and her opulence; dharmiha-most perfectly fixed in
religiousness; rya-vacas-according to the words of a brhmaa (who
had cursed Him to be deprived of all the happiness of family life); yatHe who; agt-went; arayam-to the forest (taking to the renounced
order of life); my-mgam-the conditioned soul who is always
searching out illusory enjoyment; dayitay-out of sheer mercy;
psitam-His desired object; anvadhvat-running after; vande-I offer my
homage;
mah-purua-O
Lord
Mahprabhu;
te-to
Your;
cararavindam-lotus feet.
"We offer our respectful obeisances unto the lotus

feet of the Lord, upon whom one should always meditate. He left
His householder life, leaving aside His eternal consort, whom
even the denizens of heaven adore. He went into the forest to
deliver the fallen souls, who are put into illusion by material
energy."*
Text 344
vaidikndny eva
ke paurikny api
tantrikni ca stri
stotry abhinavny api
vaidikni-Vedic; dni-like this; eva-indeed; ke-to Lord Ka;
paurikni-Puranic; api-also; tantrikni-Tantric; ca-and; striscriptures; stotri-prayers; abhinavni-new; api-also.
In this way there are many prayers to Lord Ka, prayers
from the Vedas, Puras, Tantras, and recent authors also.
Text 345
viu-dharmottare hasa-gtym
abhraa-lakaai ktv
svaya viracitkarai
stava brhmaa-ardls
tasmt kmn avpnuyt
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; hasagtym-in the Hamsa-gita; abhraa-not fallen; lakaai-nature;
ktv-doing; svayam-personally; viracita-created; akarai-with words;
stavam-prayers; brhmaa-ardl-O tigers of the sages; tasmt-from
that; kmn-desires; avpnuyt-attain.
In the Viu-dharma Pura, Uttara-khaa, Hasa-gt, it is
said:
"O tigers of the brhmaas, they who compose eloquent prayers
glorifying Lord Ka attain what they desire."
Text 346
stuti-mhtmya
viu-dharme
sarva-deveu yat puya
sarva-desveu yat phalam
naras tat phalam pnoti
stutv deva janrdanam
stuti-mhtmyam-the Glories of Offering Prayers; viu-dharme-in the

Viu-dharma Pura; sarva-deveu-to all the demigods; yat'what;
puyam-piety; sarva-all; desveu-the demigods; yat-what; phalamresult; nara-a person; tat-that; phalam-result; pnoti-attains; stutvpraying; devam-to Lord; janrdanam-Ka.
The Glories of Offering Prayers
"By reciting prayers glorifying to Lord Ka one attains the pious
result of praying to all the demigods."
Text 347
viu-dharmottare
na vitta-dna-nicayair
bhubhir madhusdana
tath toam avpnoti
yath stotrair dvijottam
viu-dharmottare-Ti
In the Viu-dharma Pura, Uttara-khaa, it
is said; na-not; vitta-dna-nicayai-by giving great wealth in charity;
bhubhi-many; madhusdana-Lord Ka; tath-so; toamsatisfaction;
avpnoti-attains;
yath-as;
stotrai-with
prayers;
dvijottam-O best of brhmaas.
"O best of brhmaa, Lord Ka is not as pleased with very generous
charity as he is with hearing eloquent prayers."
Text 348
nrasihe
stotrair japai ca devgre
ya stauti madhusdanam
viulokam avpnuyt
nrasihe-in the Nsiha Pura; stotrai-with prayers; japai-with
japa; ca-and; devgre-in ther Lord's presence; ya-one who; stautioffers prayers; madhusdanam-to Lord Ka; sarva-ppa-vinirmuktafree from all sins; viulokam-Viuloka; avpnuyt-attains.
"A person who chants japa and recites prayers before Lord Hari
becomes free of all sins and goes to Viuloka."
Text 349
stuvann ameya-mhtmya
bhakti-granthi-taramya-vk
bhaved brahmdi-durlabhyaprabhu-kruya-bhjanam
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya;
stuvann-praying; ameya-mhtmyam-limitless glories; bhakti-of
devotion; granthi-taramya-vk-with eloquent words; bhavet-may be;
brahmdi-by Brahma and the other demigods; durlabhya-difficult to
attain; prabhu-of the Supreme Personality of Godhead; kruya-of
mercy; bhjanam-the object.
"A person who with eloquent words praises the limitless glories of the
Supreme Personality of Godhead attains the Lord's mercy, which even
Brahma' and the demigods find difficult to attain.
Text 350
yath narasya stuvato
blakasyeva tuyati
mugdha-vkyair na hi tath
vibudhn jagat-pit
yath-as; narasya-of a person; stuvata-offering prayers; blakasya-of
a child; iva-like; tuyati-is pleased; mugdha-vkyai-with charming and
bewildered words; na-not; hi-indeed; tath-so; vibudhnm-of the
intelligent demigods; jagat-pit-teh father of the universe.
"When Lord Ka, the father of the universes, hears
the prayers of a sincere devotee, he is pleased as a father is
pleased to hear the broken words of his small son. The Lord is
not as pleased when he hears the elegant prayers of the very
intelligent demigods.
Text 351
abala prabhur psitonnati
kta-yatna sva-yasa-stave gh
svayam uddharati stanrthina
pada-lagna jananva blakam
abalam-weak; prabhu-the Supreme Personality of Godhead; psitadesired; unnatim-great; kta-yatnam-with a great effort; sva-yasastave-in prayers glorifying the Lord; gh-compassionate; svayampersonally; uddharati-picks up; stanrthinam-eager for the breast;
pada-lagnam-grasping the foot; janan-a mother; iva-like; blakam-an
infant.
"When, wishing to drink from her breast, an infant
son clutches his mother's foot, the kind mother picks him up.
In the same way when a sincere devotee, although not expert with
words, yearns to speak many words of praise, the Supreme Lord
picks him up."
Text 352
sknde amta-sroddhre
r-ka-stava-ratnaughair
ye jihv t alakt
namasy muni-siddhn
vandany divaukasm
sknde amta-sroddhare-in the Skanda Pura, Amta-sroddhra;
r-ka-stava-ratnaughai-with many jewels of prayers to Lord
Ka; yem-of whom; jihv-the tongue; tv-indeed; alaktddecorated; namasy-obeisdances; muni-siddhnm-of the sages and
perfect saints; vandany-to be offered obeisances; divaukasm-of the
residents of the higher planets.
In the Skanda Pura, Amta-sroddhra, it is said:
"They whose tongues are decorated with jewel prayers glorifying Lord
Ka are praised by the residents of Devaloka. The great munis and
siddhas bow down before them."
Text 353
tatraiva krttika-mhtmye r-brahma-nrada-samvde
stotr parama stotra
vior nma-sahasrakam
hitv stotra-sahasri
pahanya mah-mune
tatra-there; eva-indeed; krttika-mhtmye-in the Krttika-mhtmya;
r-brahma-nrada-samvde-in a conversation of r Brahma and r
Narada; stotrm-of prayers; paramam-supreme; stotram-prayer;
vio-of Lord Viu; nma-sahasrakam-thousand names; hitvoffering; stotra-of prayers; sahasri-thousands; pahanyam-to be
recited; mah-mune-O great sage.
In the Skanda Pura, Krttika-mhtmya, r Brahm tells
r Nrada:
"Of all prayers the thousand names of Lord Viu is the best. O great
sage, put aside the other prayers and recite the Lord's thousand
names.
Text 354
tenaikena muni-reha
pahitena sad hari
prtim yati deveo
yuga-koi-atni ca. iti.
tena-by this; ekena-one; muni-reha-O best of sages; pahitenarecited; sad-always; hari-Lord Hari; prtim-pleasure; yati-attains;
devea-the master of the dmeigods; yuga-koi-atni-hundreds and
millions of yugas; ca-and; iti-thus.
"When a person once recites these thousand names,
Lord Hari, the master of the demigods becomes very pleased. That
pleasure stays with Him for hundreds and millions of yugas."
Text 355
snne yat stotra-mhtmya
likhita lekhyam agrata
y ca krtana-mhtmya
sarva jeyam ihpi tat
snne-in bathing; yat-what; stotra-mhtmyam-glorification ofm
prayers; likhitam-written; lekhyam-to be written; agrata-in the
presence; yac-ehat; ca-and; krtana-mhtmyam-the glory of praises;
sarvam-all; jeyam-to be known; iha-here; api-also;
tat-that.
The glories of chanting this prayer as one bathes
have already been described in this book. In this place the
glories of reciting the Lord's thousand names as one offers
prayers is described.
Text 356
tan-nityat
viu-dharme
nna tat kaha-lka
athav prati-jihvik
rogo vnyo na s jihv
y na stauti harer gun
tan-of that; nityat-regularity; viu-dharme-in the Viu-dharma
Pura; nnam-indeed; tat-that; kaha-lkam-a tumor in the throat;
athav-or; prati-jihvik-soft palate; roga-disease; v-or; anyaanother; na-not; s-that; jihv-tongue; y-which; na-not; stauti-praises;
hare-of Lord Ka; gun-the virtues.

One Should Always Chant the Lord's Glories
"A tongue that will not chant Lord Hari's glories will be attacked by a
disease."
Text 357
atha vandana
praamed atha sga
tan-mudr ca pradarayet
pahet prati-prama ca
prasda bhagavann iti
atha-now; vandanam-obeisances; praamet-one should bow down;
atha-now; sgam-with eight limbs; tan-mudrm-that mudra; caand; pradarayet-should show; pahet-should recite; prati-pramamwith every obeisance; ca-and; prasda-be pleased; bhagavann-O
Supreme Personality of Godhead; iti-thus.
Bowing Down
One should bow down with all eight parts of the body and also show
the appropriate mudr. Each time one bows down, one should recite,
"prasda bhagavan" (O Lord, please be merciful to me!).
Text 358
tad-uktam ekdae r-bhagavat
stavair uccvacai stotrai
paurai prktair api
stutv prasda bhagavann
iti vandeta daavat
tat-that; uktam-said; ekdae-in the eleventh canto; r-bhagavat-by
the Supreme Personality of Godhead; stavai-with prayers; uccvacaigreat and small; stotrai-with prayers; paurai-from the Puras;
prktai-ordinary; api-also; stutv-praying; prasda-be mericful;
bhagavann-O Lord; iti-thus; vandeta-shoudl bow down; daavatlike a stick.
In rmad-Bhgavatam (11.27.45), the Supreme Personality of
Godhead explains:
"The devotee should offer homage to the Lord with
all kinds of hymns and prayers, both from the Puras and other
ancient scriptures, and also from ordinary traditions. Praying,
'O Lord, please be merciful to me!' he should fall down flat like
a rod and offer obeisances."***
Text 359
atha prama-vidhi
tatraiva
iro mat-pdayo ktv
bhubhy ca parasparam
prpanna phi mm a
bhta mtyu-grahravt
atha-now; prama-vidhi-the way to bow down; tatra-there; evaindeed; ira-head; mat-pdayo-at My feet; ktv-doing; bhubhymwith
both
arms;
ca-and;
parasparam-together;
prpannamsurrendered; phi-please protecte; mm-me; a-O Lord; bhtamaftraid; mtyu-grahravt-of the ocean of death.
The Way to Bow Down
In rmad-Bhgavatam (11.27.45), the Supreme Personality
Godhead again explains:
"Placing his head at the feet of the Deity, he
should then stand with folded hands before the Lord and pray, 'O
my Lord, please protect me, who am surrendered unto You. I am
most fearful of this ocean of material existence, standing as I
am in the mouth of death.' "***
of
Text 360
ki cgame
dorbhy padbhy ca jnubhy
uras iras d
manas vacas ceti
pramo 'ga rita
kimca-furthermore; agame-in the Aagama-sastra; dorbhym-with
both arms; padbhym-with both feet; ca-and; jnubhym-with both
knees; uras-with the chest; iras-with the head; d-with the eyes;
manas-with the heart; vacas-with the words; ca-and; iti-thus;
prama-bowing down; aa-eight; aga-parts of the body; ritasaid.
"One should bow down with both arms, both feet, both knees, the
chest, head, eyes, heart, and words. This is called bowing down with
eight parts of the body.
Text 361
jnubhy caiva bhubhy
iras vacas dhiy

pacgaka prama syt
pjsu pravarv imau. iti.
jnubhym-with both knees; ca-and; eva-indeed; bhubhym-with
both arms; iras-with the head; vacas-with words;
dhiy-intell;igence; pa.sy
241cgaka-with five parts of the body; prama-bowing down;
syt-is; pjsu-in worship; pravarv-excellent; imau.-these two;
iti-thus.
"One should bow down with both arms, both knees, the
head, words, and intelligence. This is called bowing down with
five parts of the body. These two kinds of bowing down are
excellent when one worships the Lord."
Text 362
garua dakie ktv
kuryt tat-phato budha
avaya ca prams trn
akta ced adhikdhikn
garuam-garua; dakie-on the right; ktv-doing; kuryt-should do;
tat-phata-on the back; budha-wise; avayam-necessarily; caand; praman-bwoing down; trn-three; akta-able; cet-if; adhikabetter; adhikn-better.
A wise devotee should bow down, keeping Garua on one's
right. One should bow down three times. If one is able, he should
bow down many times.
Garua stands facing the Lord, so if Garua is at one's
right, then the Lord is at one's left. One should not bow down
keeping the Lord at one's right. One also should not bow down directly
facing the Lord. As one is forbidden to circumambulate only once,
so also one is forbidden to bow down only once. One should bow
down three times. If one is able, he should bow down many times:
si times, eight times, or 108 times. The more times the better.
Text 363
tath ca nrada-pacartre
sandhi vkya hari cdya
gurn sva-gurum eva ca
dvi-catur-viad athav
catur-vit tad-ardhakam
namet tad-ardham athav

tad-ardha sarvath namet
tath-so; ca-and; nrada-pacartre-in the Nrada-pacartra; sandhiman opportunity; vkya-seeing; harim-to Lord Hari; ca-and; dyam-the
Supreme Personality of Godhead; gurn-to the gurus; sva-gurum-to
one's own guru; eva-indeed; ca-and; dvi-twice; catur-viat-24; athavor; catur-vit-24; tad-ardhakam-half of that; namet-should bow
down; tad-ardham-half of that; athav-or; tad-ardham-half of that;
sarvath-in all respects; namet-one should bow down.
"At an appropriate time one should bow down before the original
Supreme Personality of Godhead, the many spiritual masters, and
one's own spiritual master. One should bow down 48 times, or 36
times, or 18 times, or 9 times."
The original Supreme Personality of Godhead is Lord Ka.
The many spiritual masters are described in the Krma Pura:
yo bhvayati y ste
yena vidyopadiyate
jyeo bhrt ca bhart ca
pa,sy 241caite gurava smt
"The five spiritual masters are a person's father,
mother, teacher, elder brother, and husband."
Text 364
viu-dharmottare
devrc-darand eva
praamen madhusdanam
snnpek na kartavy
dvrc dvija-sattam
devrc-da-pta hi
uci-sarva prakrtitam
devrcdarant-by seeing the worship of the Lord; eva-indeed;
praamen-may bow down; madhusdanam-to Lord Ka; snnabathing in holy places; apekin relation to; na-not; kartavy-needing
to be done; dv-seeing; arcm-the worship; dvija-sattam-O best
of brhmaas; devrc-the worship of the Lord; da-by seeing;
ptam-purified;
hi-indeed;
uci-sarvam-completely
purified;
prakrtitam-said.

"A person who sees the worship ceremony of the Lord and then bows
down before Lord Ka does not need to bathe in sacred rivers. O
best of brhmaas, simply by seeing the worship of the Lord he has
become completely purified."
Text 365
atha namaskra-mhtmya
nrasihe
namaskra smto yaja
sarva-yajeu cottama
namaskrea caikena
nara pto hari vrajet
atha-now; namaskra-mhtmyam-the Glories of Bowing Down;
nrasihe-in the Nsiha Pura; namaskra-obeisances; smtaremembered; yaja-yajna; sarva-yaj.sy 241eu-among all yajnas; caand; uttama-the best; namaskrea-by obeisances; ca-and; ekenaone; nara-a person; pta-purified; harim-to Lord Ka; vrajet-goes.
The Glories of Bowing Down
"The yaja of bowing down before the Lord is the best of all yajas. By
bowing down only once a person becomes purified and goes to Lord
Ka."
Text 366
sknde
daa-prama kurute
viave bhakti-bhvita
reu-sakhya vaset svarge
manvantara-ata nara
sknde-in the Skanda Pura; daa-pramam-bowing down like a
stick; kurute-does; viave-to Lord Viu; bhakti-bhvita-with love
and devotion; reu-of paritcles of dust; sakhyam-the number; vasetresides; svarge-in Svargaloka; manvantara-atam-for a hundred
manvantaras; nara-a person.
"A person who with love and devotion bows down like a stick
(daavat, before Lord Viu resides in Svargaloka for a period of time
equal to a hundred manvantaras multiplied by the number of particles
of dust he touches as he bows down."
Text 367
tatraiva r-brahma-nrada-samvde
praamya daavad bhmau
namaskrea yo 'rcayet
sa ya gatim avpnoti
na ta kratu-atair api
namaskrea caikena
nara pto hari vrajet
tatra-there; eva-indeed; r-brahma-nrada-samvde-in a conversation
of r Brahma and r Narada; praamya-bowing down; daavat-like
a stick; bhmau-to the ground; namaskrea-with obeisances; ya-one
who; arcayet-worships; sa-he; yam-whom; gatim-destination; avpnotiattains; na-not; tam-that; kratu-atai-with a hundred yajnas; api-even;
namaskrea-with obeisances; ca-and; ekena-one; nara-a person;
pta-purified; harim-to Lord Ka; vrajet-goes.
In the Skanda Pura, in a conversation of r Brahma' and
r Nrada, it is said:
"A person who worships Lord Hari by bowing down like a stick falling to
the ground (daavat, attains a destination not to be attained by
performing a hundred yajas. By bowing down only once a person
becomes purified and goes to Lord Ka."
Text 368
tatraiva r-ivom-samvde
bhmim pya jnubhy
ira ropya vai bhuvi
praamed yo hi devea
so 'vamedha-phala labhet
tatra-there; eva-indeed; r-ivom-samvde-in a conversation of r
iva and r Um, it is said; bhmim-to the ground; pya-pressing;
jnubhym-with both knees; ira-head; ropya-placing; vai-indeed;
bhuvi-to the ground; praamet-bows; ya-who; hi-indeed; deveam-the
master of the demigods; sa-he; avamedha-of an asvamedha-yajna;
phalam-the result; labhet-attains.
In the Skanda Pura, in a conversation of r iva and r
Um, it is said:
"A person who, His head and knees touching the ground, bows down
before Lord Ka, the master of the demigods, attains the result of an
avamedha-yaja."
Text 369
tatraivnyatra
trtha-koi-sahasri
trtha-koi-atni ca
nryaa-pramasya
kal nrhanti oam
tatra-there; eva-indeed; anyatra-in another place; trtha-koisahasri-thousands and millions of holy places; trtha-koi-atnihundreds and millions of holy places; ca-and; nryaa-pramasya-of
one who bows down before the Lord; kalm-a part; na-not; arhanti-is
worthy; oam-sixteenth.
In the Skanda Pura, in another passage, it is also said:
"Hundreds and thousands and millions of pilgrimages are not equal to
even a sixteenth part of bowing down before Lord Nryaa.
Text 370
heynpi namaskra
kurvata rga-dhanvane
ataan mrjita ppa
tat kad eva nayati
heyna-by cheating; api-even; namaskram-obeisances; kurvatadoing; rga-dhanvane-to the Lord who holds the rga bow; ataanhundreds; mrjitam-purified; ppam-sins; tat-that; kat-from the
moment; eva-indeed; nayati-is destroyed.
"A hypocrite who makes a show of bowing down before
Lord Ka, who holds the rga bow, becomes purified of
hundreds of sins. His sins are destroyed in a moment.
Text 371
reu-maita-gtrasya
ka dehe bhavanti yat
tvad vara-sahasri
viuloke mahyate
reu-maita-gtrasya-limbs decorated with dust; ka-particles;
dehe-on the body; bhavanti-are; yat-what; tvat-so many; varasahasri-thousand years; viuloke-in Viuloka; mahyate-is
glorified.
"A person who bows down before Lord Viu is
glorified on Viuloka for a period of time equal to a
thousand years multiplied by the number of particles of dust that
decorated
his body as he bowed down.
Text 372
viu-dharmottare
abhivdya jaganntha
ktrtha ca tath bhavet
namaskra-kriy tasya
sarva-ppa-prain
abhivdyam-obeisances; jaganntham-the Lord of the universes;
ktrtha-successful; ca-and; tath-so; bhavet-may be; namaskrakryam-obeisances; tasya-of him; sarva-ppa-prain-destroying all
sins.
"A person who bows down before Lord Ka, the master of the
universes, becomes all-successful and all-perfect. By bowing down he
becomes free of all sins.
Text 373
jnubhy caiva pibhy
iras ca vicakaa
ktv prama devasya
sarvn kmn avpnuyt
jnubhym-with knees; ca-and; eva-indeed; pibhym-with both
hands; iras-with head; ca-and; vicakaa-intelligent; ktv-doing;
pramam-bowing down; devasya-to the Lord; sarvn-all; kmndesires; avpnuyt-attains.
"A wise devotee who with his head, both hands,
and both knees bows down before Lord Ka attains all his
desires."
Text 374
viu-pure
andi-nidhana deva
daitya-dnava-daraam
ye namanti nar nitya
na hi payanti te yamam
viu-pure-in the Viu Pura; andi-nidhanam-without beginning
or end; devam-the Supreme Personality of Godhead; daitya-dnavadaraam'who kills the demons; ye-who; namanti-bow; nar-people;
nityam-always; na-not; hi-indeed; payanti-see; te-they; yamamYamarja.

"They who again and again bow down before Lord Ka, the Supreme
Personality of Godhead who has neither beginning nor end, and who
crushes the demons, never see Yamarja.
Text 375
ye jan jagat ntha
nitya nryaa dvij
namanti na hi te vio
sthnd anyatra gmina
ye-who; jan-persons; jagatm-of the universes; ntham-the master;
nityam-always;
nryaam-Lord
Nryaa;
dvij-brhmaas;
namanti-bow down; na-they; hi-indeed; te-they; vio-of Lord Viu;
sthnt-place; anyatra-in another place; gmina-go.
"O brhmaas, they who again and again bow down
before Lord Nryaa, the master of the universes, go to the
Lord's transcendental abode. They do not go to any other place."
Text 376
nradye
eko 'pi kasya kta pramo
davamedhvabhtair na tulya
davamedh punar eti janma
ka-pram na punar-bhavya
nradye-in the Nrada Pur; eka-one; api-even; kasya-of Lord
Ka; kta-done; prama-obeisances; davamedhvabhtaiwith ten asvamedhas and avabhrtas; na-not; tulya-equal;
davamedh-a person who mperforms ten asvamedhas; punaatain; eti-goes; janma-to a birth; ka-pram-a person who bows
down before Lord Ka; na-not; punar-bhavya-for another birth.
"Ten avamedha-yajas and avabhtas are not equal to once bowing
down before Lord Ka. A person who performs ten avamedha-yajas
must still take birth again, but a person who bows down before Lord
Ka will never take birth again."
Text 377
vior daa-pramrtha
bhaktena patito bhuvi
patita ptaka ktsna

nottihati puna saha
hari-bhakti-sudhodaye-In the Hari-bhakti-sudhodaya; vio-of Lord
Viu; daa-pramrtham-dandavat obeisances; bhaktena-by a
devotee; patita-fallen; bhuvi-to the ground; patitam-fallen; ptakamsins; ktsnam-all; na-not; uttihati-rise up; puna-again; saha-with.
"A devotee who falls down to the ground to offer daavat obeisances
to Lord Viu drops all his sins at that spot. They will never rise from
there again."
Text 378
pdme devadta-vikuala-samvde
tapas taptv naro ghora
araye niyatendriya
yat phala samavpnoti
tan natv garua-dhvajam
pdme devadta-vikuala-samvde-in the Padma Pura, in a
conversation of Devadta and Vikuala; tapa-auspterities; taptvperforming; nara-a person; ghoram-terruble; araye-in the forest;
niyatendriya-controlling
the senses;
yat-what; phalam-result;
samavpnoti-attains; tan-that; natv-bowing down; garua-dhvajambefore the Lord who holds a flag of Garua.
In the Padma Pura, in a conversation of Devadta and
Vikuala, it is said:
"A person who bows down before Lord Ka, whose flag is marked
with the picture of Garua, attains the same result earned by an ascet
who performs terrible austerities in the forest."
Text 379
ktvpi bahua ppa
naro moha-samanvita
na yti naraka natv
sarva-ppa-hara harim
ktv-performed; api-even; bahua-many; ppam-sins; nara-a
person; moha-samanvita-bewildered; na-not; yti-goes; narakam-to
hell; natv-bowing; sarva-ppa-haram-who removes all sins; harim-to
Lord Hari.
"A very sinful fool who bows down to Lord Hari, who
removes all sins, will not go to hell."
Text 380
tatraiva vedanidhi-stutau
api ppa durcra
nara tat praato hare
nekante kikar ymy
jalks tapana yath
tatra-there; eva-indeed; vedanidhi-stutau-ijn the prayers of Vedanidhi;
api-whether?; ppam-sin; durcram-mischief; nara-a person; tatthat; praata-bowing down; hare-to Lord Hari; na-not;
kante-see; kikar-the servants; ymy-of Yama;
jalk-leeches; tapanam-the sun; yath-so.
In the Padma Pura, in the prayers of Vedanidhi, it is
said:
"Is it possible that a person who has bowed down before Lord Hari will
be held guilty of sin? As leeches cannot see the sun, so the servants of
Yamarja cannot find any sins on such a person."
Text 381
viu-pure r-yamasya nija-bhanusane
harim amara-ganrcitghri-padma
praamati ya paramrthato hi marty
tam apagata-samasta-ppa-bandha
vraja parihtya yathgnim jya-siktam
viu-pure-in the Viu Pura; r-yamasya-of r Yamarja; nijaown; bhaa-soldiers; anusane-in the teaching; harim-to Lord Ka;
amara-gaa-by the demigods; arcita-worshiped; aghri-padmam-lotus
feet; praamati-bows; ya-who; paramrthata-in truth; hi-indeed;
marty-mortals; tam-to Him; apagata-gone; samasta-all; ppa-of sins;
bandham-bondage; vraja-go; parihtya-removing; yath-as; agnim-fire;
jya-with ghee; siktam-anointed.
In the Viu Pura, r Yamarja teaches his soldiers:
"They who bow down before Lord Hari, whose lotus feet are worshiped
by all the demigods, have no sins. Avoid them as you would avoid
jumping into a fire burning with ghee."
Text 382
brahma-vaivarte
aragata-rakaodyata
harim a praamanti ye nar
na patanti bhavmbudhau sphua
patitn uddharati sma tn asau

brahma-vaivarte-in the Brahma-vaivarta Pura; aragata-the
surrendered souls; rakaa-protection; udyatam-prepared; harim-Lord
Ka; am-the Supreme Personality of Godhead; praamanti-bow;
ye-they; nar-people; na-not; patanti-fall down; bhavmbudhau-into
the ocean of birth and death; sphuam-clearly; patitn-fallen;
uddharati sma-delivered; tn-them; asau-He.
In the Brahma-vaivarta Pura it is said:
"They who bow down before Lord Hari, who is always eager to protect
the surrendered souls, never fall into the ocean of repeated birth and
death. If somehow they do fall, Lord Hari delivers them."
Text 383
aama-skndhe ca bali-vkye
aho pramya kta samudyata
prpanna-bhaktrtha-vidhau samhita
yal-loka-plais tvad-anugraho 'marair
alabdha-prvo 'pasade 'sure 'rpita
aama-skndhe-ijn the eighth canto; ca-also; bali-vkye-in the
statement of King Bali; aha-alas!; pramya-to offer my respectful
obeisances; kta-I did; samudyata-only an endeavor; prpannabhaktrtha-vidhau-in the regulative principles observed by pure
devotees; samhita-is capable; yal-what; loka-plai-by the leaders of
various planets; tvad-anugraha-Your causeless mercy; amarai-by the
demigods; alabdha-prva-not achieved previously; apasade-unto a
fallen person like me; asure-belonging to the asura community;
arpita-endowed.
In rmad-Bhgavatam (8.23.2, Bali Mahrja explains:
"What a wonderful effect there is in even attempting
to offer respectful obeisances to You! I merely endeavored to
offer You obeisances, but nonetheless the attempt was as
successful as those of pure devotees. The causeless mercy You
have shown to me, a fallen demon, was never achieved even by the
demigods or the leaders of the various planets."*
Text 384
ata eva nryaa-vyha-stave
aho bhgyam aho bhgya
aho bhgya nm idam
ye hari-padbjgre
iro nyasta yath tath
ata eva-therefore; nryaa-vyha-stave-in the Nryaa-vyha-stava;
aha-Oh; bhgyam-fortunate; aha-Oh; bhgyam-fortune; aha-Oh;

bhgyam-fortunate; nm-of the people; idam-this; yem-of whom;
hari-padbjgre-at Lord Ka's lotus feet; ira-head; nyastamplaced; yath-as; tath-so.
In the Nryaa-vyha-stava it is said:
"How fortunate! How fortunate! How fortunate are they who place their
heads before Lord Hari's lotus feet!"
Text 385
ki ca nrasihe r-yamoktau
tasya vai narasihasya
vior amita-tejasa
prama ye prakurvanti
tem api namo nama
kimca-furthermore; nrasihe-in the Nsiha Pura; r-yamoktau-in
the words of Yama; tasya-of Him; vai-indeed; narasihasya'Lord
Nsiha; vio-Lord Viu; amita-tejasa-whose power is limitless;
pramam-obeisances; ye-who; prakurvanti-do; tem-to them; apialso; nama-obeisances; nama-obeisances.
In the Nsiha Pura, Yamarja declares:
Text 386
bhaviyottare ca
vior deva-jagad-dhtur
janrdana-jagat-pate
prama ye prakurvanti
tem api namo nama. iti.
bhaviyottare-in the Bhaviya Pura, Uttara-khaa; ca-and; vioof Lord Viu; deva-jagad-dhtu-the creator of the universe and the
demigods; janrdana-who rescues the devotees form sufferings; jagatpate-who is ther master of the universes;
pramam-obeisances; ye-who; prakurvanti-do; tem-of them; apialso;
nama-obeisances; nama.-obeisances; iti-thus.
In the Bhaviya Pura, Uttara-khaa, it is said:
"Again and again I bow down before the devotees who themselves bow
down before Lord Viu, who is the master of the universes, the
creator of the universes and the demigods, and the protector who
rescues His devotees from dangers and sufferings."
Text 387
atha prama-nityat
bhan-nradye lubdhakopkhynrambhe
sakd v na named yas tu
viave arma-krie
avopara vijnyt
kadcid api nlapet
atha-now; prama-nityat-regularly bowing down; bhan-nradye-in
the Narada Pura; lubdhaka-of a hunter; upkhyna-of the story;
rambhe-in the beginning; sakt-once; v-or; na-not; namet-bows;
ya-who; tu-indeed; viave-to Lord Viu; arma-krie-who grants
auspiciousness and happiness; avoparam-a corpse; vijnyt-know;
kadcit-ever; api-even; na-not; lapet-should talk.
One Should Regularly Bow Down Before the Lord
In the Nrada Pura, in the beginning of the hunter's story, it is said:
"He is like a living corpse who has never, not even a single time,
bowed down before Lord Viu, who brings happiness and good
fortune. A devotee should know that and never even speak to such a
sinner."
Text 388
kimca pdme vaikha-mhtmye yama-brhmaa-samvde
payanto bhagavad-dvra
nma astra-paricchadam
aktv tat-pramdi
ynti te narakaukasa
kimca-furthermore; pdme-in the Padma Pura; vaikhamhtmye-in the Vaisakha-mahatmya; yama-brhmaa-samvde-in a
conversation of yamaraja and a brhmaa; payanta-seeing;
bhagavat-to the Supreme Personality of Godhead; dvram-the door;
nma-indeed; astra-paricchadam-with the weapon; aktv-not doing;
tat-pramdi-beginning with offering obeisances; ynti-go; te-they;
narakaukasa-to a home in hell.
In the Padma Pura, Vaikha-mhtmya, in a conversation
of Yamarja and a brhmaa, it is said:
"They who see the Sudarana-cakra-marked entrance to Lord Viu's
temple but do not bow down to offer respects, make for themselves a
home in hell."
Text 389
atha namaskra-niiddhni
viu-smtau
janma-prabhti yat kicit
pumn vai dharmam caret
sarva tan niphala yti
eka-hastbhivdant
atha-now; namaskra-nisiddhni-prohibitions in bowing down;
viu-smtau-in the Viu-smti; janma-prabhti-beginning from
irth; yat-what;
kicit-something; pumn-a person; vai-indeed;
dharmam-religion; caret-does; sarvam-all; tan-that;
niphalam-useless; yti'goes;
eka-hasta-with one hand; abhivdant-by offering obeisances with
one hand.
Prohibitions in Offering Obeisances
"A person who since his birth has carefully followed the principles of
religion, but who nevertheless bows with only one hand before the
Lord, negates all that he has done."
Text 390
vrhe
vastra-prvta-dehas tu
yo nara praameta mm
vitr sa jyate mrkha
sapta janmni bhmini
vrhe-in the Varha Pura; vastra-with cloth; prvta-covered;
deha-body; tu-indeed; ya-who; nara-a person; praameta-bows
down; mm-to Me; vitr-a leper; sa-he; jyate-is born; mrkha-a fool;
sapta-seven; janmni-births; bhmini-O beautiful one.
In the Varha Pura, the Supreme Personality of Godhead
declares:
"O beautiful one, a fool who bows down before me when his entire
body is completely covered with cloth becomes a leper for seven
births."
Text 391
ki cnyatra
agre phe vma-bhge
sampe garbha-mandire
japa-homa-namaskrn
na kuryt keavlaye
kimca-furthermore; anyatra-in another place; agre-in the presewnce;
phe-in the back; vma-bhge-on the left; sampe-near; garbhamandire-at the altar; japa-homa-namaskrn-japa, yajnas, and
obeisances; na-not; kuryt-does; keavlaye-in Lord Ka's temple.
"In Lord Ka's temple one should not perform japa, yaja, or
obeisances directly facing the altar, very close to the altar, or with the
altar at the right or back."
Text 392
api ca
sakd bhmau nipatito
na akta praamen muhu
utthayotthya kartavya
daavat praiptanam. iti.
api ca-also; sakt-once; bhmau-to the ground; nipatita-fallen; na-not;
akta-able; praamen-offers obeisances; muhu-again and again;
utthaya-rising; utthya-and rising; kartavyam-to be done; daavatlike a stick; praiptanam-bowing down; iti-thus.
It is also said:
"One should not fall to the ground to offer obeisances only once. If one
is able, one should offer obeisances in this way again and again. One
should stand up, fall down like a stick, and stand up again. Thus one
should offer obeisances."
Text 393
atha pradaki
tata pradaki kuryd
bhakty bhagavato hare
nmni krtayan aktau
ta ca sga-vandanam
atha-now; pradaki-circumambulation; tata-then; pradakimcircumambulation;
kuryt-should
do;
bhakty-with
devotion;
bhagavata-of the Supreme Personality of Godhead; hare-Lord Ka;
nmni-the names; krtayan-chanting; aktau-in the ability; tam-to
Him; ca-and; sga-vandanam-obeisances with eight parts of the
body.
Circumambulation
Chanting Lord Hari's holy names one should perform circumambulation
with devotion. If one is able, he should
circumambulate by again and again bowing down with eight parts of
the body.
Text 394
pradaki-sakhy
nrasihe
eka cay ravau sapta
tisro dadyd vinyake
catasra keave dadyt
ive t ardha-pradakim
pradaki-of circumambulation; sakhy-the number; nrasihe-in the
Nsiha Pura; ekam-one; caym-Durg; ravau-the sun; saptaseven; tisra-three; dadyt-should do; vinyake-Gaea; catasra-four;
keave-Ka; dadyt-should do; ive-iva; tv-indeed; ardha-half;
pradakim-circumambulation.
The Number of Circumambulations
"One should circumambulate Durga' one time, the sun-god seven
times, Gaea three times, Lord Ka four times, and iva half a
time."
Text 395
atha pradaki-mhtmya
vrhe
pradaki ye kurvanti
bhakti-yuktena cetas
na te yama-pura ynti
ynti puya-kt gatim
atha-now; pradaki-mhtmyam-trhe glories of circumambulation;
vrhe-in the Varha Pura; pradakim-circumambulation; ye-who;
kurvanti-do; bhakti-yuktena-with devotion; cetas-in the heart; na-not;
te-they; yama-puram-the city of yamarja; ynti-go; ynti-go; puyaktm-of they who act piously; gatim-to the goal.
The Glories of Circumambulation
"They who, their hearts filled with devotion, circumambulate the Lord
do not enter Yamarja's city. They go to the place where the saintly
devotees go.
Text 396
yas tri pradakia kuryt
sgaka-pramakam
davamedhasya phala
prpnuyn ntra saaya

ya-one who; tri-thrice; pradakiam-circumambulation; kuryt-does;
sgaka-pramakam-with
eight
parts
of
the
body;
davamedhasya-of ten asvamedha-yajnas; phalam-the result;
prpnuyn'attains; na-not; atra-here; saaya-doubt.
"A person who, bowing down again and again with
eight parts of his body, performs circumambulation, attains the
result of ten avamedha-yajas. Of this there is no
doubt."
Text 397
vior vimna ya kuryt
sakd bhakty pradakiam
avamedha-sahasrasya
phalam pnoti mnava
sknde r-brahma-nrada-samvde-in the Skanda Pura, in a
conversation of Brahma' and Nrada; vio-of Lord Viu; vimnamthe temple or chariot; ya-who; kuryt-does; sakt-once; bhakty-with
devotion; pradakiam-circumambulation; avamedha-sahasrasya-of a
thousand asvamedha-yajnas; phalam-the result; pnoti-attains;
mnava-a person.
In the Skanda Pura, in a conversation of Brahma' and Nrada, it
is said:
"A person who with devotion once circumambulates the temple or
chariot of Lord Viu attains the result of a thousand avamedhayajas."
Text 398
tatra cturmsya-mhtmye
catur-vra bhrambhis tu
jagat sarva carcaram
krnta bhavati viprgrya
tat trtha-gamandhikam
tatra-there; cturmsya-mhtmye-the glories of Caturmasya; caturvram-four times; bhrambhi-with circumambulation; tu-indeed;
jagat-the universe; sarvam-entire; carcaram-with moving and
unmvoing beings; krntam-passing through; bhavati-does; viprgrya-O
best of brhmaas; tat-that; trtha-gamandhikam-better than
pilgrimage.
In the Skanda Pura, Cturmsya-mhtmya, it is said:
"O best of brhmaas, a person who four times circumambulates the

Lord attains the result of circumambulating the entire universe filled
with moving and unmoving beings. He attains a result better than
going on all pilgrimages."
Text 399
tatraivnyatra
pradakia tu ya kuryt
hari bhakty samanvita
hasa-yukta-vimnena
viuloka sa gacchati
tatra-there; eva-indeed; anyatra-in another place; pradakiamcircumambulation; tu-indeed; ya-who; kuryt-does; harim-Lord Ka;
bhakty-with devotion; samanvita-with; hasa-yukta-vimnena-flying
on a swan; viulokam-to Viuloka; sa-he; gacchati-goes.
In the Cturmsya-mhtmya it is also said:
"A person who with devotion circumambulates Lord Hari flies on a swan
to Lord Viu's world."
Text 400
nrasihe
pradakiena caikena
deva-devasya mandire
ktena yat phala n
t chnuva nptmaja
pthv-pradakia-phalamyat tat prpya hari vrajet
nrasihe-in the Nsiha Pura; pradakiena-circuma,bul;ation; caand; ekena-with one; deva-devasya-of the master of the demiogds;
mandire-in ther temple; ktena-done; yat-what; phalam-result; nmof the people; tac-that; chnuva-please hear; nptmaja-O prince;
pthv-pradakia-phalam-the result of circumambulating the earth;
yat-what; tat-that; prpya-attaining; harim-to Lord Hari; vrajet-goes.
"O prince, please hear the result attained by a person who once
circumambulates Lord Hari in His temple. Such a person attains the
result of circumambulating the earth. He goes to Lord Hari."
Text 401
anyatra ca
eva ktv tu kasya
ya kuryd dvi pradakiam

sapta-dvpavat-puya
labhate tu pade pade
pahan nma-sahasra tu
nmny evtha kevalam
anyatra-in another place; ca-and; evam-thus; ktv-doing; tu-indeed;
kasya-of
Lord
Ka;
ya-who;
kuryt-does;
dvi-two;
pradakiam-circumambulations; sapta-dvpavat-puyam-the piety
of circumambulating the earth with its seven continents; labhateattains; tu-indeed; pade-step; pade-by step; pahan-reciting; nmasahasram-the thousand names of the Lord; tu-indeed; nmni-names;
eva-indeed; atha-then; kevalam-only.
"A person who, as he chants the holy names of Lord Ka or the
thousand names of the Lord, twice circumambulates Lord Ka
attains the result of circumambulating the earth or giving the earth in
charity."
Text 402
viu pradaki-kurvan
yas tatrvartate puna
tad evvartana tasya
punar nvartate bhave
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; vium-Lord
Viu; pradaki-kurvan-circumambulating; ya-one who; tatra-there;
vartate-returns; puna-again; tat-that; eva-indeed; vartanam-return;
tasya-of him; puna-again; na-not; vartate-returns; bhave-to the
world of birth and death.
"A person who walks around Lord Viu and then returns to the place
where he began guarantees that he will not return to the world of birth
and death."
Text 403
bhan-nradye yama-bhagratha-samvde
pradakia-traya kuryd
yo vior manujevara
devendratva samanute
bhan-nradye yama-bhagratha-samvde-in the Nrada Pura, in a
conversation of Yamarja and King Bhagratha; pradakia-trayam-
three circumambulations; kuryt-does; ya-who; vio-of Lord Viu;

manujevara-O king; sarva-ppa-vinirmukta-freed from all sins;
devendratvam-the post of Lord Indra; samanute-enjoys.
In the Nrada Pura, Yamarja tells King Bhagratha:
"O king, a person who three times circumambulates Lord Viu
become free of all sins. He enjoys the post of King Indra."
Text 404
tatraiva pradakia-mhtmye sudharmopkhynrambhe
bhakty kurvanti ye vio
pradakia-catuayam
te 'pi ynti para sthna
sarva-lokottamottamam. iti.
tatra-there; eva-indeed; pradakia-mhtmye-in the Pradaksinamahatmya; sudharmopkhynrambhe-in the beginning of the story of
Sudharma; bhakty-with devotion; kurvanti-do; ye-who; vio-of Lord
Viu; pradakia-catuayam-four circumambulations; te-they; apialso; ynti-go; param-to the supreme; sthnam-abode; sarvalokottamottamam.-above all the worlds; iti-thus.
In the Nrada Pura, Pradakia-mhtmya, in the beginning
of Sudharma's story, it is said:
"They who with devotion circumambulate Lord Viu go to the
supreme abode above all the worlds.
Text 405
tat khyta yat su-dharmasya
prvasmin gdhra-janmani
ka-pradakibhysn
mah-siddhir abhd iti
tat-that; khytam-fame; yat-ehat; su-dharmasya-of Sudharma;
prvasmin'prwviously; gdhra-janmani-in the birth as a vulture; kapradakibhyst-by circumambulating Lord Ka; mah-siddhigreat perfection; abht-was; iti-thus.
"Because in his previous life as a vulture he had
circumambulated Lord Ka, Sudharma attained perfection."
Text 406
atha pradakiy niiddha
viu-smtau
eka-hasta-prama ca
eka caiva pradaki

akle darana vior
hanti puya pur-ktam
atha-now; pradakiym-in circumambulation; niiddham-forbidden;
viu-smtau-in the Viu-smti; eka-hasta-with one hand; pramaobeisances; ca-and; eka-one; ca-and; eva-indeed; pradakicircumambulation; akle-at the wrong time; daranam-seeing; vioof Lord Viiu; hanti-kills; puyam-piety; pur-ktam-of previous time.
Prohibitions in Circumambulation
"Offering obeisances with only one hand, circumambulating only once,
and seeing the Deity of Lord Viu at the wrong time kill the pious
merit earned before."
Text 407
ki ca
kasya purato naiva
sryasyaiva pradakim
kuryd bhramarik-rpa
vaimukhypadan prabho
kimca-furthermore; kasya-of Lord k; purata-in the presence; nanot; eva-indeed; sryasya-of the sun; eva-indeed; pradakimcircumambulation;
kuryt-should
do;
bhramarik-rpamcircumambulation; vaimukhypadanm-turned from the face; prabhoof the Lord.
It is also said:
"A person who does not perform circumambulation before Lord Ka,
the supreme Deity of the sun, is not allowed to appear before the
Lord."
Text 408
tath cokta
pradakia na kartavya
vimukhatvc ca karat
tath-so; ca-and; uktasaid; pradakiam-circumambulation; na-not;
kartavyam-to be done; vimukhatvt-because of not facing; ca-and;
karat-for the reason.
It is also said:
"During circumambulation one should not place one's back to the
Lord."
Text 409
atha karmdy-arpaa
tata r-ka-pdbje
dsyenaiva samarpayet
tribhir mantrai sva-karmi
sarvy tmnam apy atha
atha-now; karma-work; di-beginning with; arpaam-offering; tatathen; r-ka-pdbje-to Lord Ka's lotus feet; dsyena-by
service; eva-indeed; samarpayet-should offer; tribhi-with three;
mantrai-mantras; sva-karmi-own work; sarvi-all; tmnam-self;
api-also; atha-then.
Giving the Results of Work and Other Offerings to the Lord
Thinking oneself a servant of Lord Ka's lotus feet, and chanting
three mantras, one should offer all the results of one's work to the
Lord. One should also offer oneself to the Lord.
Text 410
mantras" ca
ita prvam- pra-buddhi-dharmdhikarato jgrat-svpna-suuptyavasthsu manas vc karma hastbhym- padbhym udarea
i yat smtam- yad uktam- yat ktam- tat sarvam- rkrpaam- bhavatu svh. mm- madyam- ca sakalam- haraye
samarpaymti. om- tat sat. iti.
mantra-the mantra; ca-and; ita-thus; prvam-before; pra-life;
buddhi-intelligence; dharma-and religion; adhikarata-being more;
jgrat-waking; svpna-dreaming; suupti-and dreamless sleep;
avasthsu-in the conditions; manas-with the mind; vc-words;
karma-deeds; hastbhym-with both hands; padbhym-with both
feet; udarea-with stomach; i-with genitals; yat-what; smtamremembered; yat-what; uktam-said; yat-what; ktam-done; tat-that;
sarvam-all; r-krpaam-an offering to Lord Ka; bhavatu-may
be; svh-Svh; mm-to me; madyam-mine; ca-and; sakalam-all;
haraye-to Lord Hari; samarpaymi-I offer; iti-thus; om- tat sat-Om- Tat
Sat; iti-thus.
The Mantra
"My life, intelligence, pious deeds, whatever in waking, dreaming, or
dreamless sleep I have done with my mind, words, actions, hands, feet,
stomach, and genitals, and everything I have remembered, spoken,
and done is now offered to Lord Ka. Svh. I now offer myself and
everything I possess to Lord Hari.
Om- Tat Sat."
Text 411
atha tatra karmrpaa
brhan-nradye
virg cet karma-phale
na kicid api krayet
arpayet sva-kta karma
pryatm iti me hari
atha-now; tatra-there; karmrpaam-offering work; brhan-nradye-in
the Narada Pura; virg-renounced; cet-if; karma-of work; phale-in
the result; na-not; kicit-anything; api-even; krayet-may do; arpayetmay iffer; sva-ktam-personally done; karma-work; pryatm-may be
pleased; iti-thus; me-with me; hari-Lord Ka.
Offering the Results of One's Work
"Even if a person is renounced and does not engage in fruitive work, he
may still offer what he does to the Lord and pray, 'May Lord Ka
have mercy on me'."
Text 412
ata eva krma-pure
pratu bhagavn a
karmanena avata
karoti satata buddhy
brahmrpaam ida param
ata eva-therefore; krma-pure-in the Krma Pura; pratu-may be
pleased; bhagavn-the Lord; a-the Supreme; karma-by work;
anena-this; avata-always; karoti-soes; satatam-always; buddhywith intelligence; brahmrpaam-an offering to the Supreme; idamthis; param-then.
In the Krma Pura it is said:
"May the Supreme Personality of Godhead always be pleased with my
work. Because He gives intelligence it is He who does everything. This
work is therefore offered to Him.
Text 413
yad v phaln sannysa
prakuryt paramevare
karmam etad apy hur
brahmrpaam anuttamam
yat-what; v-or; phalnm-of the results; sannysm-renunciation;
prakuryt-should do; paramevare-to the Supreme Personality of
Godhead;
karmam-of
work;
etat-this;
api-also;
hu-said;
brahmrpaam-an offering to the Supreme; anuttamam-peerless.
"In this way one should renounce the fruits of one's
work, offering them to the Supreme Personality of Godhead. the
sages say this is the best offering to the Supreme4."
Text 414
atha karmrpaa-vidhi
dakea pinrghya-stha
ghtv clukodakam
nidhya ka-pdbjasampe prrthayed idam
atha-now; karmrpaa-vidhi-the way to offer one;s work; dakeawith the right; pin-hand; arghya-stham-arghya; ghtv-taking;
clukodakam-a handful of water; nidhya-placing; ka-pdbjasampe-at Lord Ka's lotus feet; prrthayet-should pray; idam-this.
The Way to Offer the Results of One's Work
In one;s right hand one should take a palmful of water, place it near
Lord Ka's lotus feet, and recite the following prayer.
Text 415
pda-traya-kramkrnt
trailokevara keava
tvat-prasdd ida toya
pdya te 'stu janrdana
pda-traya-kramkrnt-O Lord who covered the universe in three
steps; trailokevara-O master of the three worlds; keava-O Ka;
tvat-of You; prasdt-by mercy; idam-this; toyam-water; pdyam-for
washing the feet; te-of You; astu-may be; janrdana-O Lord who
rescues the devotees from troubles and sufferings.
"O Lord Keava, O master of the three worlds, O Lord
who traversed the universe in three steps, O Lord who rescues the
devotees from dangers and sufferings, by Your mercy may this
water be accepted to wash Your feet."
Text 416
atha karmrpaa-mhtmya
bhan-nradye
para-loka-phala-prepsu
kuryt karmy atandrita
harer nivedayet tni

tat sarva t akaya bhavet
atha-now; karmrpaa-mhtmyam-the glory of offering one's work;
bhan-nradye-in the Narada Pura; para-loka-phala-the
result of the supreme world; prepsu-desiring; kuryt-should do;
karmi-work; atandrita-without fatigue; hare-to Lord Ka;
nivedayet-should offer; tni-that; tat-that; sarvam-all; tv-indeed;
akayam-eternal; bhavet-may become.
The Glories of Offering the Results of One's Work to the
Lord
"A person who desires to attain the spiritual world should work
tirelessly on the Lord's behalf. He should offer everything to the Lord
and everything will bring an eternal result."
Text 417
ata eva nryaa-vyha-stave
krpita-phal ka
sva-dharmea yajanti ye
viu-bhakty-arthino dhanys
tebhyo 'pha namo nama
ata eva-therefore; nryaa-vyha-stave-in the Nryaa-vyhastava;krpita-phal kam-the results offered to r Ka; svadharmea-by one;s own nature; yajanti-worship; ye-who; viu-bhaktyarthina-desiring devotional service to Lord Viu; dhany-fortunate;
tebhya-to them; api-also; iha-here; namo nama-obeisances.
In the Nryaa-vyha-stava it is said:
"I offer my respectful obeisances to they who, desiring to attain pure
devotion to Lord Ka, worship Him by following their own religious
duties and offering all the results of their work to Him."
Text 418
atha svrpaa-vidhi
aha bhagavato 'o 'smi
sad dso 'smi sarvath
tat-kppekako nitya
ity tmna samarpayet
atha-now; svrpaa-vidhi-the way to offer oneself; aham-I;
bhagavata-of the Supreme Personality of Godhead; aa-par and
parcel; asmi-I am; sad-eternally; dsa-servant; asmi-I am; sarvathin all ways; tat-kppekaka-dependent on His mercy; nityameternally; iti-thus; tmnam-myself; samarpayet-I offer.
The Way to Offer Oneself to the Lord

"I am part and parcel of the Supreme Personality of Godhead. I am His
servant eternally. I am always dependent on His mercy." Saying this,
one should offer oneself to the Lord.
Text 419
tath cokta r-sakarcarya-padai
saty api bhedgame ntha
tavha na mmaknas tvam
samudro hi taraga kvacana
samudro na taraga
tath-so;
ca-and;
uktam-said;
r-sakarcarya-padai-by
Akrraakaracarya; sati-in the Supreme; api-even; bheda-difference;
game-in the arrival; ntha-O Lord; tava-of You; aham-i; na-not;
mmakna-mine; tvam-You; samudra-an ocean; hi-indeed; taragawave; kvacana-somwhere; samudra-oceasn; na-not; taraga-wave.
rpada akarcrya explains:
"O Lord, when we meet I will be Your property, but You will not be my
property. A wave is part of the ocean, but the ocean is not part of the
wave."
Living in the material world, one is separated from the
Supreme Lord. When a person becomes enlightened with spiritual
knowledge he is not longer separated from the Lord. This verse
gives a good example to describe the truth that the living
entities are simultaneously one and different from the Lord.
Text 420
athtmrpaa-mhtmyamsaptama-skndhe r-prahldoktau
dharmrtha-km iti yo 'bhihits tri-varga
k tray naya-damau vividha ca vrt
manye tad etad akhila nigamasya satya
svtmrpaa sva-suhda paramasya pusa
atha-now; tmrpaa-mhtmyam-the glories of offering oneself;
saptama-skndhe-in the Seventh Canto; r-prahldoktau-in the words
of r Prahlada; dharma-religion; artha-econom development; kmregulated sense gratification; iti-thus; ya-which; abhihit-prescribed;
tri-varga-the group of three; k-self realization; tray-the Ved
ritualist ceremonies; naya-logic; damau-and the science of law and
order; vividha-varieties of ; ca-also; vrt-occupational duties, or one;s
livelihood; manye-I consider; tat-them; etat-these; akhilam-all;

nigamasya-of the Vedas; satyam-truth; svtmrpaam-the full
surrendering of one's self; sva-suhda-unto the supreme friend;
paramasya-the ultimate; pusa-pesonality.
The Glories of Offering Oneself to the Lord
In rmad-Bhgavatam (7.6.26, Prahlda Mahrja explains:
"Religion, econom development, and sense
gratification: these are described in the Vedas as tri-varga, or
three ways to salvation. Within these three categories are
education and self realization, ritualist ceremonies performed
according to Ved injunction, logic, the science of law and
order, and the various means of earning one's livelihood. These
are the external subject matters of study in the Vedas, and
therefore I consider them material. However, I consider surrender
to the lotus feet of Lord Viu to be transcendental."*
Text 421
ekdae r-bhagavad-uddhava-samvde
martyo yad tyakta-samasta-karm
nivedittm vicikrito me
tadmtatva pratipadyamno
maytma-bhyya ca kalpate vai
ekdae-in the eleventh canto; r-bhagavad-uddhava-samvde-in a
conversation of Uddhava and the Supreme Personality of Godhead;
martya-the living entity sibjected to birth and death; yad'as soon as;
tyakta-given up; samasta-all; karm-fruitive activities; nivedittm-a
fully surrendered soul; vicikrita-desired to act; me-by me; tad-at
that time; amtatvam-immortality; pratipadyamna-attaining; maywith Me; tma-bhyya-for becoming of a similar nature; ca-also;
kalpate-is eligible; vai-certainly.
In rmad-Bhgavatam (11.29.34, the
Supreme Personality of Godhead tells Uddhava:
"The living entity who is subjected to birth and
death attains immortality when he gives up all material
activities, dedicates his life to the execution of My order, and
acts according to My directions. In this way he becomes fit to
enjoy the spiritual bliss derived from exchanging loving mellows
with Me."*
Text 422
atha japa
japasya purato ktv
pryma-traya budha
mantrrtha-smti-prva ca
japed aottara atam
mla lekhyena vidhin
sadaiva japa-mlay
atha-now; japa-japa; japasya-of japa; purata-in the presence; ktvdoing;
pryma-trayam-three
pranayamas;
budha-wise;
mantrrtha-smti-prvam-remembrance of the mantra's meaning; caand; japet-should chant; aottaram- atam-108; mlam-mula;
lekhyena-what is written; vidhin-by rules; sad-always; eva-indeed;
japa-mlay-of a garland of japa.
Japa
After performing three pryamas and remembering the purpose of
the mantra, one should, following the regulations written in scripture,
chant one's japa mantra 108 times regularly.
Text 423
aktau 'dhika-shasra
japet ta crpayan japam
pryma ca ktv trn
dadyt ka-kare jalam
aktau-in ability; adhika-shasram-1,008; japet-should chant japa;
tam-that;
ca-and;
arpayan-offering;
japam-japa;
prymapranayama; ca-and; ktv-doing; trn-three; dadyt-should give;
ka-kare-in Lord Ka's hand; jalam-water.
If one is able, one should chant the japa
mantra 1,008 times. After performing three
prymas one should offer water to Lord
Ka's hand.
Text 424
tatra cya mantra
guhyti-guhya-gopt tva
ghsmat-kta japam
siddhir bhavatu me deva
tvat-prasdt tvayi sthite. iti.
tatra-there; ca-and; ayam-this; mantra-mantra; guhyti-guhya-goptthe protector of the greatest secrets; tvam-You; gha-please accept;
smat-by us; ktam-done; japam-japa; siddhi-perfection; bhavatumay be; me-of me; deva-O Lord; tvat-prasdt-by Your mercy; tvayi-in
You; sthite-situated; iti-thus.
That Mantra
"O Lord, You are the protector of
the most confidential secrets. Please accept my
offering of japa. O Lord, by Your mercy may I
attain spiritual perfection."
Text 425
japa-prakro yo 'pekyo
mldi-niyamtmaka
puracarya-prasage tu
sa vilikhiyate 'grata
japa-of japa; prakra-the method;
ya-which; apekya-to be considered; mldiniyamtmaka'a prescribed number of chantings; puracaryaprasage-in relation to purascarana; tu-indeed;
sa-that; vilikhiyate-will be written;
agrata-in the beginning.
The method one should adopt for chanting japa will be
described later in this book.
Text 426
arpita ta ca sacintya
svi-kta prabhunkhilam
puna stutv yatha-akti
praamya prrthayed imam
arpitam-offered; tam-that; ca-and; sa.sy
241cintya-thinking; svi-ktam-accepted; prabhun-by the Lord;
akhilam-all; puna-again; stutv-praying; yatha-akti-as one is
able; praamya-bowing down; prrthayet-should offer prayers;
imam-this.
When one has offered his chanting of japa and one thinks the
Lord has accepted it all, then, as far as one is able, one should
bow down and recite prayers.
Text 427
atha prrthanam
game
mantra-hna kriy-hna
bhakti-hna janrdana
yat pjita may deva
paripra tad astu me
atha-now; prrthanam-prayers; game-in the Agama-sastra; mantrahnam-without mantras; kriy-hnam-without proper actions; bhaktidevotion; hnam-without; janrdana-O Lord Ka; yat-what; pjitamworshiped; may-by me; deva-O Lord; paripram-perfect; tat-that;
astu-may be; me-of me.
Prayers
"O Lord Ka, may my worship become perfect, even though it is
offered without proper actions, proper mantras, or real devotion."
Text 428
ki ca
yad datta bhakti-mtrea
patra pupa phala jalam
vedita nivedya tu
tad ghnukampay
kimca-furthermore; yat-what; dattam-offered; bhakti-mtrea-simply
with devotion; patram-leaf; pupam-flower; phalam-fruit; jalam-water;
veditam-offered; nivedyam-offering; tu-indeed; tat-that; ghaplease accept; anukampay-with mercy.
It is also said:
"O Lord, please accept this fruit, leaf, flower, and water that I have
offered with love.
Text 429
vidhi-hna mantra-hna
yat kicid upapditam
kriy-mantra-vihna v
tat sarva kantum arhasi
vidhi-hnam-without rules; mantra-hnam-without mantras; yat-what;
kicit-something;
upapditam-done;
kriy-mantra-vihnam-without
mantras or proper actions; v-or; tat'that; sarvam-all; kantum-to
forgive; arhasi-are worthy.
"Please forgive all that I have done without proper
mantras or proper actions."
Text 430
ki ca
ajnd athav jnd
aubha yan may ktam
kantum arhasi tat sarva
dsyenaiva gha mm
kimca-furthermore; ajnt-out of ignorance; athav-or; jnt-with
knowledge; aubham-inauspicious; yan-what; may-by me; ktamdone; kantum-to forgive; arhasi-are worthy; tat-that; sarvam-all;
dsyena-by service; eva-indeed; gha-please accept; mm-me.
It is also said:
"Please forgive whatever wrong I have done, either knowingly or
unknowingly. Please accept me as Your servant.
Text 431
sthiti sev gatir ytr
smti cint stutir vaca
bhyt sarvtman vio
madya tvayi ceitam
sthiti-situation; sev-service; gati-goal; ytr-travel; smti-memory;
cint-meditation; stuti-prayers; vaca-words; bhyt-may be;
sarvtman-with the entire heart; via-O Lord Viu; madyam-my;
tvayi-in You; ceitam-deeds.
"My place, service, goal, travel, memory,
thought, prayers, words, and everything I do, O Lord Viu, I
offer to You with all my heart."
Text 432
api ca
ka rma mukunda vmana vsudeva jagad-guro
matsya kacchapa nrasiha varha rghava phi mm
api-also; ca-and; ka-O Ka; rma-O Rma; mukunda-O Mukunda;
vmana-O Vmana; vsudeva-O Vsudeva; jagad-gura-O master of
the worlds; matsya-O Matsya; kacchapa-O Krma; nrasiha-O
Nsiha; varha-O Varha; rghava-O Rmacandra; phi-please
protect; mm-me.
It is also said:
"O Ka, O Rma, O Mukunda, O Vmana, O Vsudeva, O master of
the worlds, O Matsya, O Krma, O Nsiha, O Varha, O Rmacandra,
please protect me.
Text 433
deva-dnava-nraddi-vandya day-nidhe
devak-suta dehi me tava pda-bhaktim acacalm
deva-dnava-nraddi-vandya-worshiped by the devas and danavas
headed by Narada; day-nidhe-O ocean of mercy; devak-suta'O son of
Devak; dehi-please give; me-to me; tava-of You; pda-bhaktimdevotion for the feet; aca.sy 241calm-unwavering.
"O Lord worshiped by the devas and dnavas headed by
Nrada, O ocean of mercy, O son of Devak, please give me
unwavering devotion for Your feet."
Text 434
r-viu-pure
ntha yoi-sahasreu
yeu yeu vrajmy aham
teu tev acyut bhaktir
acyutstu sad tvayi
r-viu-pure-in the Viu Pura; ntha-O Lord; yoi-sahasreu-in
thousands of wombs; yeu yeu-in whatever; vrajmi-I go; aham-I;
teu teu-in them; acyut-unwavering; bhakti-devotion; acyut-O
infallible one; astu-may be; sad-always; tvayi-for You.
"O infallible Lord, in whatever thousands of births I will take in this
world may I always have unflinching devotion for You.
Text 435
y prtir avivekn
viayev anapyin
tvm anusmarata s me
hdayn mpasarpatu
y-what; prti-happiness; aviveknm-of the fools; viayev-in the
objects of the material senses; anapyin-following; tvam-You;
anusmarata-by remembering; s-that; me-of me; hdayn-from the
heart; m-may not; apasarpatu-depart.
"O Lord, as the fools love material sense objects,
let me always love and remember You. May love for You never leave
my heart."
If the last word is divided "mpa sarpatu", the word
"m" may mean "the goddess of fortune, and .sy
168pa" may mean "husband". Thus the word mpa" means

"O husband of the goddess of fortune". Interpreted in
this way the verse means:
"O husband of the goddess of fortune, the fools love material sense
objects. Please let me always remember You. May the love for material
sense objects leave my heart."
Text 436
pava-gty
keu pakiu mgeu sarspeu
raka-pic-manujev api yatra tatra
jtasya me bhavatu keava te prasdt
tvayy eva bhaktir atul vybhicri ca
pava-gtym-in the Pava-gt; keu-in insects and worms;
pakiu-in birds; mgeu-in beasts; sarspeu-in snakes; raka-in
raksasas; pic-witches; manujev-human beings; api-and; yatrawhere; tatra-there; jtasya-born; me-of me; bhavatu-may be; keava-O
Keava; te-of You; prasdt-by the mercy; tvayi-in You; eva-indeed;
bhakti-devotion; atul-peerless; vybhicri-unwavering; ca-and.
In the Pava-gt it is said:
"O Lord Keava, wherever I take birth, whether as a worm, an insect, a
beast, a snake, a demon, a witch, or a human being, may I, by Your
mercy, always have unflinching devotion to You."
Text 437
pdme
yuvatn yath yuni
yun ca yuvatau yath
mano 'bhiramate tadvan
mano me ramat tvayi
pdme-in the Padma Pura; yuvatnm-of young girls; yath-as; yunifro a young boy; yunm-of young boys; ca-and; yuvatau-for a young
girl; yath-as; mana-mind; abhiramate-takes pleasure; tadvan-so;
mana-mind; me-of me; ramatm-may take pleasure; tvayi-in You.
"O my Lord, I know that young girls have natural
affection for young boys, and that young boys have natural
affection for young girls. I am praying at Your lotus feet that
my mind may become attracted unto You in the same spontaneous
way."*
Text 438
athpardha-kamrpaa
tato 'pardhn r-ka
kam-la kampayet
sa-kku krtayan lokn
uttamn sampradyikn
atha-now; apardha-offenses; kam-forgiveness; arpaam-offering;
tata-then; apardhn-offenses; r-kam-to Lord Ka; kamfrgiveness; lam-by nature; kampayet-may forgive; sa-kku-with
plaintive words; krtayan-glorifying; lokn-verses; uttamn-peerless;
sampradyikn-from the sampradaya.
The Forgiveness of Offenses
Then, glorifying Him with peerless prayers handed down in the discipl
succession, with words filled with emotion one should beg merciful
Lord Ka to forgive one's offenses.
Text 439
tath hi
apardha-sahasri
kriyante 'har-nia may
dso 'ham iti m matv
kamasva madhusdana
tath hi-furthermore; apardha-sahasri-thousands of offesnes;
kriyante-are done; aha-day; niam-and night; may-by me; dsaservant; aham-I; iti-thus; mm-me; matv-considering; kamasvaplease forgive; madhusdana-O Ka.
It is said:
"Day and night I commit thousands of offenses. O Lord Madhusdana,
please think of me as Your servant and forgive me."
Text 440
ki ca
pratij tava govinda
na me bhakta praayati
iti sasrtya sasmtya
prn sandhraymy aham
kimca-furthermore; pratij-promise; tava-of You; govinda-O Lord
Ka; na-not; me-of Me; bhakta-the devotee; praayati-pewrishes;
iti-this; sasrtya-remembering; sasmtya-and remem,bering; prnlife; sandhraymi-I maintain; aham-I.
It is also said:
"'My devotee will never perish.' O Lord Govinda, that was Your promise.
I remember that promise again and again. That is how I stay alive."
Text 441
athpardh
game
ynair v pdukair vpi
gamana bhagavad-ghe
devotsavdy-asev ca
apramas tvad-agrata
atha-now; apardh-offenses; game-in the Agama-sastra; ynai-by
vehicles; v-or; pdukai-with shoes; v-or; api-also; gamanam-going;
bhagavad-ghe-in the temple of the Lord; deva-of the Lord; utsavafestivals; di-beginning with; asev-without service; ca-and;
aprama-without bowing down; tvad-agrata-in Your presence.
Offenses
"1. One should not enter the temple of the Deity in
a car or palanquin or with shoes on the feet, 2. One should not
fail to observe the various festivals for the pleasure of the
Supreme Personality of Godhead, such as Janmam and
Rathaytr, 3. One should not avoid bowing down before the Deity,
. . .*
Text 442
ucchie vthavauce
bhagavad-darandikam
eka-hasta-prama ca
tat-purastt pradakiam
ucchie-in eating remnants; v-or; athav-or;
aauce-uncelan; bhagavad-darandikam-beginning with seeing the
Lord; eka-hasta-with one hand;
prama-bowing; ca-and; tat-purastt-before Him;
pradakiam-circumambulating.
. . . 4. One should not enter the temple to worship the Lord
without having washed one's hands and feet after eating, 5. one
should not enter the temple in a contaminated state, (According
to Ved scripture, if someone dies in the family the whole
family becomes contaminated for some time, according to its
status. For example, if the family is brhmaa their

contamination period is twelve days, for the ksatriyas and
vaiyas it is fifteen days, and for the dras thirty days., 6.
One should not bow down on one hand, 7. One should not
circumambulate in front of r Ka, (the process of
circumambulating the temple is that one should begin
circumambulating from the Deity's right-hand side of the temple
and come round. Such circumambulation should be performed outside
the temple structure at least three times daily., . . .*
Text 443
pda-prasraa cgre
tath paryaka-bandhanam
ayana bhakaa vpi
mithy-bhaam eva ca
pda-prasraam-spreading the feet; ca-and; agre-in the presence;
tath-so; paryaka-bandhanam-holding on the seat; ayanam-lying
down; bhakaam-eating; v-or; api-also; mithy-bhaam-speaking
lies; eva-indeed; ca-and.
. . . 8. One should not spread his legs before the Deity, 9. One
should not sit before the Deity holding the ankles, elbows, or
knees with one's hands, 10. One should not lie down before the
Deity of Ka, 11. One should not accept prasda before the
Deity, 12. One should never speak a lie before the Deity, . . .*
Text 444
uccair bh mitho jalpo
rodanni ca vigraha
nigrahnugrahau caiva
nu ca krra-bhaam
uccai-loudly; bh-talking; mitha-together; jalpa-talking; rodannicrying out; ca-and; vigraha-fighting; nigraha-rebuking; anugrahaubeing kind; ca-and; eva-certainly; nu-to the people; ca-and; krrabhaam-speaking harshly.
. . . 13. One should not talk very loudly before the Deity, 14.
One should not talk with others before the Deity, 15. One should
not cry or howl before the Deity, 16. One should not quarrel or
fight before the Deity, 17. One should not chastise anyone before
the Deity, 18. One should not be charitable to beggars before the
Deity, 19. One should not speak very harshly to others before the
Deity, . . .*
Text 445
kambalvaraa caiva
para-nind para-stuti
alla-bhaa caiva
adho-vyu-vimokaam
kambalvaraam-a fur blanket; ca-and; eva-indeed; para-nindrebuking others; para-stuti-praising others; alla-bhaamspeaking ill names; ca-and; eva-indeed; adho-vyu-vimokaampassing air.
. . . 20. One should not wear a fur blanket before the Deity,
21.
One should not eulogize or praise anyone before the Deity,
22.
One should not speak any ill names before the Deity, 23.
One should not pass air before the Deity, . . .*
Text 446
aktau gauopacra ca
anivedita-bhakaam
tat-tat-klodbhavn ca
phaldnm anarpaam
aktau-in ability; gauopacra-worshiping; ca-and; anivedita-waht is
not offered to the Deity; bhakaam-eating; tat-tat-kla-various times;
udbhavnm-grown; ca-and; phaldnm-fruits and other things;
anarpaam-not offering.
. . . 24. One should not fail to worship the Deity according to
one's means, (In the Bhagavad-gta' it is stated that the Lord is
satisfied if some devotee offers Him a leaf or a little water.
This formula prescribed by the Lord is universally applicable,
even for the poorest man. But that does not mean that one who has
sufficient means to worship the Lord very nicely should also
adopt this method and try to satisfy the Lord simply by offering
water and a leaf. If he has sufficient means, he should offer
nice decorations, nice flowers, and nice foodstuffs and observe
all ceremonies. It is not that one should try to satisfy the
Supreme Lord with a little water and a leaf, and for himself
spend all his money in sense gratification.), 25. One should not
eat anything that is not offered first to Ka, 26. One should
not fail to offer fresh fruit and grains to Ka, according to
the season, . . . *
Text 447
viniyuktvaiasya
pradna vyajandike
ph-ktvsana caiva
parem abhivdanam
viniyuktvaiasya-of what is not offered; pradnam-offering;
vyajandike-foodstuffs; ph-ktvsanam-sitting by placing the
back; ca-and; eva-certainly; parem-of superiors; abhivdanamobeisances.
. . . 27. After food has been cooked, no one should be
offered any foodstuff unless it is first offered to the Deity,
28. One should not sit with his back toward the Deity, . . . *
Text 448
gurau mauna nija-stotra
devat-nindana tath
apardhs tath vior
dva-triat parikrtit
gurau-before the spiritual master; maunam-silence; nija-stotrampraising oneself; devat-nindanam-insulting the demigods; tath'so;
apardh-offenses; tath-so; vio-of Lord Vinu; dva-triat-32;
parikrtit-said.
. . . 29. One should not offer obeisances silently to the
spiritual master, or in other words, one should recite aloud the
prayers to the spiritual master while offering obeisances, 30.
One should not fail to offer some praise in the presence of the
spiritual master, 31. One should not praise himself before the
spiritual master, 32. One should not deride the demigods before
the Deity. These are thirty-two offenses to Lord Viu."
Text 449
vrhe
dva-triad apardh ye
krtyante vasudhe may
vaiavena sad te tu
varjany prayatnata
vrhe-in the Varha Pura; dva-triat-32; apardh-offenses; yewhich; krtyante-said; vasudhe-O earth; may-by Me; vaiavena-by a
Vaiava; sad-always; te-they; tu-indeed; varjany-to be avoided;
prayatnata-carefully.
In the Varha Pura the Supreme Personality of Godhead
says:
"O earth-goddess, now I will describe to you thirty-two offenses that

the Vaiavas should avoid with care.
Text 450
ye vai na varjayanty etn
apardhn mayoditn
sarva-dharma-paribhra
pacyante narake ciram
ye-who; vai-indeen; na-not; varjayanti-avoid; etn-these; apardhnoffenses; may-by me; uditn-spoken; sarva-all; dharma-religion;
paribhra-broken; pacyante-burn; narake-in hell; ciram-for a long
time.
"They who do not avoid these offenses I will describe
will burn in hell for a long time.
Texts 451-469
rjnna-bhakaa caiva
pady api bhayvaham
dhvntgre hare spara
para su-kta-nana
tathaiva vidhim ullaghya
sahas sparana hare
dvrodgho vin vdya
kroa-msa-nivedanam
pdhukbhy tath vior
mandiryopasarpaam
kukkurocchia-kalana
mauna-bhago 'cyutrcane
tath pjana-kle ca
vi-utsargya sarpaam
raddhdikam aktv ca
navnnasya ca bhakaam
adattv gandha-mlydi
dhpana madhughtina
akarmay aprasnena
pjana ca hares tath
aktv daa-kha ca
ktv nidhvana tath
spv rajasval dpa
tath mtakam eva ca
rakta nlam adhauta ca
prakya malina paam
paridhya mta dv
vimucypna-mrutam
krodha ktv mana ca
gatv bhtvpy ajra-bhuk
bhakayitv kroda-msa
piyka jala-pdakam
tath kusumbha-ka ca
tailbhyaga vidhya ca
hare sparo hare karmakraa ptakvaham
ki ca tatraiva
mama stra bahi-ktya
asmka ya prapadyate
muktv ca mama stri
stram anyat prabhate
madyapas tu samsdya
pravied bhavana mama
yo me kusumbha-kena
prpaa kurute nara
api ca
mama der abhimukha
tmbla crcayet tu ya
kurvaka-pala-sthai
pupai kuryn mamrcanam
mamrcm sure kle
ya karoti vimha-dh
phsanopavio ya
pjayed v nirsana
vma-hastena m dhtv
snpayed v vimha-dh
pj paryuitai pupai
hvana garva-kalpanam
tiryak-pura-dharo bhtv
ya karoti mamrcanam
ycitai patra-pupadyair
ya karoti mamrcanam
apraklita-pdo ya
pravien mama mandiram
avaiavasya pakvnna
yo mahya vinivedayet
avaiaveu payatsu
mama pj karoti ya
apjayitv vighnea
sambhya ca kaplinam
nara pj tu ya kuryt
snpana ca nakhmbhas
amaun gharma-liptgo
mama pj karoti ya
rjnna-bhakaam-eating rajanna; ca-and; evam-thus; pady-in
calamity; api-also; bhayvaham-bringing fear; dhvntgre-in a dark
room; hare-of Lord Ka; spara-touchinng; param-then; su-ktanana-self-destructive; tath-so; eva-indeed; vidhim-rules; ullaghyajumping over; sahas-suddenly; sparanam-touching; hare-of Lord
Ka; dvrodgha-coming to the door; vin-without; vdyamsound;
kroa-msa-nivedanam-offering
kroda-mamsa;
pdhukbhym-with shoes; tath-so; vio-of Lord Vinu; mandiryato the temple; upasarpaam-going; kukkurocchia-kalanam-seen by
dogs; mauna-bhaga-breaking the siulence; acyuta-of the Supreme
Personality of Godhead; arcane-in the worship; tath-so; pjana-kle-at
the time of worship; ca-and; vi-utsargya-passing stool; sarpaamgoing; raddhdikam-beginning with faith; aktv-not doing; ca-and;
navnnasya-of new grains; ca-and; bhakaam-eating; adattv-not
offering;
gandha-mlydi-fragrant
flowers;
dhpanam-incense;
madhughtina-to Lord Ka; akarmay-not done; apasnena-without
a flower; pjanam-worship; ca-and; hare-of Lord Ka; tath-so;
aktv-not doing; daa-kham-a wooden stick; ca-and; ktvdoing; nidhvanam-sex; tath-so; spv-touching; rajasvalm-a
woman in her menstrual periood; dpam-lamp; tath-so; mtakamcorpse; eva-indeed; ca-and; raktam-red; nlam-blue; adhautamunwashed; ca-and; prakyam-of another; malinam-dirty; paamgarment;
paridhya-wearing;
mtam-corspe;
dv-seeing;
vimucypna-mrutam-passing air; krodham-anger; ktv-doing;
manam-crematorium; ca-and; gatv-going; bhtv-becoming; apialso; ajra-bhuk-eating 3waht isn not offered; bhakayitv-feedintg;
kroda-msam-kroda-mamsa; piykam-pinyaka; jala-pdakam-jalapadaka;
tath-so;
kusumbha-kam-kusumbha-saka;
ca-and;
tailbhyagam-anointed with oil; vidhya-placing; ca-and; hare-of Lord
Ka; spara-touching; hare-of Lord Ka; karma-work; kraamcause; ptakvaham-bringing sin; kimca-furthewrmore; tatra-there;
eva-indeed; mama-of Me; stram-scripture; bahi-ktya-ouside;
asmkam-of us; ya-who; prapadyate-attaining; muktv-leaving; caand; mama-of Me; stri-scriptires; stram-scripture; anyatqanother; prabhate-speaks; madyapa-chewing betelnuts; tuindeed; samsdya-attaining; praviet-enters; bhavanam-temple;
mama-of Me; ya-who; me-of Me; kusumbha-kena prpaam-a
flower in an unclean pot; kurute-does; nara-person; api ca-also;
mama-of Me; de-in the sight; abhimukham-facingg; tmblambetelnuts; crcayet-should chew; tu-indeed; ya-who; kurvaka-palasthai-kept in an unclean pot; pupai-with flowers; kuryn-should do;
mama-of Me; arcanam-worship; mama-of Me; rcm-worship; suredemonic;
kle-time;
ya-who;
karoti-does;
vimha-dh-fool;
phsanopavia-sitting down; ya-who; pjayet-worships; v-or;
nirsana-without a sitting place; vma-hastena-with the left hand;
mm-Me; dhtv-holding; snpayet-should bathe; v-or; vimhadh-fool; pj-worship; paryuitai-bad; pupai-with flowers;
hvanam-spitting; garva-kalpanam-bragging; tiryak-puradharawearing th3e wrong tilaka; bhtv-being; ya-who; karoti-does; mamaof Me; arcanam-worship; ycitai-praying; patra-pupadyai-with
flowers, leaves, and other offerings; ya-who; karoti-does; mama-of
Me; arcanam-the worship; apraklita-unwashed; pda-feet; ya-who;
pravien-enters; mama-My; mandiram-temple; avaiavasya-of one
who is not a Vaiava; pakv-cooked; annam-food; ya-one who;
mahyam-to Me; vinivedayet-offers; avaiaveu-as they who are not
Vaiavas; payatsu-look on; mama-of Me; pjm-worship; karoti-does;
ya-who; apjayitv-not worshiping; vighneam-Gaea; sambhyatalking; ca-and; kaplinam-to an outcaste; nara-person; pjmworship; tu-indeed; ya-who; kuryt-does; snpanam-bathing; ca-and;
nakhmbhas-with water touching the nails; amaun-not silent;
gharma-liptga-perspiring; mama-of Me; pjm-worship; karoti-does;
ya-who.
"1. One should not touch the Deity in a dark room,
2. one should not fail to strictly follow the rules and
regulations in worshiping the Deity, 3. One should not enter the
temple of the Deity without first making some sound, 4. One
should not offer any foodstuff to the Deity which has been seen
by dogs or other lower animals, 5. One should not break silence
while worshiping, 6. One should not pass urine or evacuate while
engaged in worshiping, 7. One should not offer incense without
offerings some flower, 8. Useless flowers without any fragrance
should not be offered, 9. One should not fail to wash his teeth
very carefully every day, 10. One should not enter the temple
directly after sexual intercourse. 11. One should not touch a
woman during her menstrual period, 12. One should not enter the
temple after touching a dead body, 13. One should not enter the
temple wearing garments of red or blue color or garments that are
unwashed, 14. One should not enter the temple after seeing a dead
body, 15. One should not pass air within the temple, 16. One
should not be angry within the temple, 17. One should not enter
the temple after visiting a crematorium, 18. One should not belch
before the Deity. So, until one has fully digested his food, he
should not enter the temple, 19. One should not smoke marijuana,
or ganja, 20. One should not take opium or similar intoxicants,
21. One should never enter the Deity room or touch the body of
the Deity after having smeared oil over his body, 22. one should
not show disrespect to a scripture teaching about the supremacy
of the Lord, 23. One should not introduce any opposing scripture,
24.
One should not chew betel before the Deity, 25. One should
not offer a flower that was kept in an unclean pot, 26. One should not
worship the Lord while sitting on the bare floor. One must have a sitting
place or carpet, 27. One should not touch the Deity before one has
completed taking bath, 28. One should not decorate his forehead with
three-lined tilaka, 29. One should not enter the temple without having
washed his hands and feet, 30. One should not offer foodstuff which is
cooked by a non-Vaiava, 31. One should not worship the Deity before
a non-devotee, 32. One should begin the worship of the demigod
Gaapati, who drives away all impediments in the execution of
devotional service. (In the Brahma-sahita' it is stated that Gaapati
worships the lotus feet of Lord Nsihadeva and in that way has
become auspicious for the devotees in clearing out all impediments.
Therefore all devotees should worship gaapati., Also, the Deities
should not be bathed in water that has been touched by the nails or
fingers
When a devotee is perspiring, he should not engage himself in
worshiping the Deity."*
Text 470
jey pare 'pi bahavo
'pardh sad-asammatai
carai stra-vihitaniiddhti-kramdibhi
tatrpi sarvath ka
nirmlya tu na laghayet
jey-should be known; pare-others; api-also; bahava-many;
apardh-offenses; sat-by the Vaiavas; asammatai-not approved;
carai-byactivities; stra-by the scriptures; vihita-given; niiddhaprohibited; ti-kramdibhi-by transgressions; tatrpi-nevertheless;
sarvath-in all respects; ka-of Lord Ka; nirmlyam-the remnants
of offerings of flowers the Lord; tu-indeed; na-not; laghayet-should
cross or step over.
The scriptures and the Vaiavas explain that there are also
many other prohibitions. For example, one should not cross or
step over the flowers offered to the Deities.*
Text 471
tath ca nrasihe ntanu prati nrada-vkyam
ata para tu nirmlya
na laghaya mah-pate
narasihasya devasya
tathnye divaukasm
tath-so; ca-and; nrasihe-in the Nsiha Pura; ntanum-King
Santanu; prati-to; nrada-vkyam-the words of Narada Muni; ata-
then; param-then; tu-indeed; nirmlyam-offerings of flowers; na-not;

laghaya-step over; mah-pate-O king; narasihasya-of Nsiha;
devasya-Lord; tath-so; anyem-of other; divaukasm-Deities.
In the Nsiha Pura, Nrada Muni tells King ntanu:
"O king, one should not cross or step over the flowers offered to Lord
Nsiha or any other Deity.
Text 472
kasya paritoepsur
na tac-chapatham caret
nn-devasya nirmlya
upayujta na kvacit
kasya-of Lord Ka; paritoa-the satisfaction; psu-desiring; nanot; t-chapatham-taking a vow in His name; caret'should do; nndevasya-of various demigods; nirmlyam-offerings of flowers;
upayujta-should enjoy; na'not; kvacit-ever.
"One should not take a vow in the name of God. One
should not accept the remnants of flowers offered to the various
demigods."
Text 473
tath viu-dharmottare
pady api ca kasty
devea-apatha nara
na karoti hi yo brahmas
tasya tuyati keava
tath-so; viu-dharmottare'in the Viu-dharma Pura, Uttarakhaa; pady-in calamity; api-even; ca-and; kastym-in distress;
devea-apatham-taking a vow in the Lord's name; nara-a person; nanot; karoti-does; hi-indeed; ya-wjo; brahma-O brhmaa; tasya-of
him; tuyati'pleased; keava-Lord Ka.
"O brhmaa, a person who, even in danger or calamity, does not take
a vow in the name of God, pleases Lord Keava.
Text 474
na dhrayati nirmlya
anya-deva-dhta tu ya
bhukte na cnya-naivedya
tasya tuyati keava. iti.
na-not; dhrayati-wears; nirmlyam-flowers; anya-deva-dhtam-worn

by any other deity; tu-indeed; ya-who; bhukte-enjoys; na-not; ca-and;
anya-of any demigod; naivedyam-offerings of food; tasya-of him;
tuyati-is pleased; keava-Lord Ka; iti-thus.
"O brhmaa, a person who does not accept the
remnants of food or flowers offered to any demigod pleases Lord
Keava."
Text 475
athpardha-amana
samvatsarasya madhye ca
trthe aukarake mama
ktopavsa snnena
gagy uddhim pnuyt
atha-now;
apardha-of
offenses;
amanam-pacification;
samvatsarasya-of a year; madhye-in the midst; ca-and; trthe-at a holy
place; aukarake-aukara-trtha; mama-of Me; ktopavsa-fasting;
snnena-with bathing; gagym-in the Gag; uddhim-purity;
pnuyt-attains.
Becoming Free of Offenses
The Supreme Personality of Godhead explains:
"A person who stays at aukara-trtha for one year, fasts for My sake,
and bathes in the Gag, is purified of his offenses.
Text 476
mathury tathpy eva
spardh ucir bhavet
mathurym-in Mathur; tathpy-still;
offender; uci-pure; bhavet-becomes.
evam-thus;
spardh-an
"A person who stays at Mathura' for one year, fasts

for My sake, and bathes in the Yamun, is also purified of his
offenses.
Text 477
anayos trthayor ake
ya sevet sukt nara
sahasra-janma-janitn
apardhn jahti sa
anayo-of bothe; trthayo-holy places; ake-on the lap; ya-one who;
sevet-serves; sukt-pious; nara-person; sahasra-janma-a thousand
births; janitn-born; apardhn-offenses; jahti-abandons; sa-he.

"Anyone who stays in either of these holy places and
engages in My devotional service becomes free from the offenses
of a thousand births."
Text 478
sknde
ahany ahani yo martyo
gtdhyya tu sampahet
dva-triad-apardhais tu
ahany ahani mucyate
sknde-in the Skanda Pura; ahany-day; ahani-after day; ya-who;
martya-a person; gtdhyyam-study of Bhagavad-gt; tu-indeed;
sampahet-studies; dva-triad-apardhai-32; tu-indeed; ahany-day;
ahani-by day; mucyate-is freed.
"A person who every day reads Bhagavad-gta' is every day freed of
the thirty-two offenses."
Text 479
tatra krttika-mhtmye
tulasy kurute yas tu
la-grma-ilrcanam
dva-triad-apardh ca
kamate tasya keava
tatra-there; krttika-mhtmye-in the krttika-mhtmya; tulasy'of
Tulas; kurute-does; ya-who; tu-indeed; la-grma-il-of the
lagrma-il; arcanam-worship; dva-triad-apardh'32 offenses;
ca-and; kamate-forgives; tasya-of him; keava-Lord Ka.
In the Skanda Pura, Krttika-mhtmya, it is said:
"Lord Keava forgives the thirty-two offenses committed by a devotee
who worships the lagrma-ila' and Tulas."
Text 480
tatraivnyatra
dvdaya jgare vior
ya pahet tulas-stavam
dva-triad-apardhni
kamate tasya keava
tatra-there; eva-indeed; anyatra-in another place; dvdayam-on
dvadasi; jgare-vigil; vio-of Lord Viu; ya-who; pahet'recites;

tulas-of Tulas; stavam-prayer; dva-triad-apardhni-32 offenses;
kamate-forgives; tasya'of him; keava-Lord Ka.
In another passage of the Skanda Pura it is said:
"Lord Keava forgives the thirty-two offenses committed by a devotee
who on dvda keeps an all-night vigil and recites prayers to Tulasdev.
Text 481
ya karoti hare pj
ka-strkito nara
apardha-sahasri
nitya harati keava. iti.
ya-who; karoti-does; hare-of Lord Hari; pjm-worship; kastrkita-marked with Lord Ka's cakra; nara-a person;
apardha-offenses;
sahasri-thousands;
nityam-always;
haratiremoves; keava-Lord Keava; iti-thus.
"Lord Keava again and again removes many thousands
of offenses committed by a devotee who, marked with the Lord's
cakra, worships Lord Hari."
Text 482
atha ea-grahana
tato bhagavat datta
manyamno daylun
mah-prasda ity uktv
ea irasi dhrayet
atha-now; ea-grahanam-accepting the remnants; tata-then;
bhagavata-by the Supreme Personality of Godhead; dattam-given;
manyamna-considering; daylun-by the merciful; mah-prasdagreat mercy; ity-thus; uktv-saying; eam-the remnants; irasi-on the
head; dhrayet-should place.
Accepting the Remnants
Thinking, "This is the great mercy of the merciful Supreme Lord", one
should place on one's head the remnants of flowers offered to Lord
Ka.
Text 483
atha nirmlya-dhraa-nityat
pdme r-gautamabara-samvde
ambara harer lagna

nia pupa vilepanam
bhakty na dhatte iras
vapacd adhiko hi sa
atha-now; nirmlya-the remnants of flowers; dhraa-wearing; nityatregularity; pdme-in the Padma Pura; r-gautamabarasamvde-in a conversation of Gautama Muni and Kin g Ambarisa;
ambara-O Ambarisa; hare-of Lord Ka; lagnam-touching; niamwater; pupam-flower; vilepanam-ointment; bhakty-with devotion;
na-not; dhatte-p;aces; iras-on the head; vapact-than a dogeater;
adhika-lower; hi-indeed; sa-he.
One Should Always Accept the Remnants of Flowers Offered to
the Lord
In the Padma Pura, Gautama Muni tells King Ambaraq:
"O King Ambara, a person who does not place on his head the
remnants of flowers, water, or sandal paste offered to Lord Hari is
lower than a dogeater."
Text 484
atha r-bhagavan-nirmlya-mhtmyamsknde brahma-nrada-samvde
kottra tu nirmlya
yasyga spate mune
sarva-rogair tath ppair
mukto bhavati nrada
atha-now; r-bhagavan-nirmlya-mhtmyam-the Glories of the
Remnants of Flowers Offered to the Lord; sknde-in the Skanda Pura;
brahma-nrada-samvde-in a conevsration of Brahma and Narada;
kottram-offered to Lord Ka; tu-indeed; nirmlyam-flower
remnants; yasya-of whom; agam-the body; spate-touches; mune-O
sage; sarva-all;
rogai-diseases; tath-so; ppai-sins; mukta-free; bhavati-is;
nrada-O Narada.
The Glories of the Remnants of Flowers Offered to the Lord
In the Skanda Pura, Brahma' tells Nrada:
"O sage Nrada, a person whose body touches the remnants of flowers
offered to Lord Ka is never touched by sins or diseases."
Text 485
vior nirmlya-eea
yo gtra parimrjayet
duritni vinayanti
vydhayo ynti khaaa
vio-of Lord Viu; nirmlya-eea-by ther remnants of flowers;
ya-whose; gtram-limbs; parimrjayet-wipes; duritni-sins;
vinayanti-destroys; vydhaya-diseases; ynti-go;
khaaa-broken.
"Sins die and, broken into pieces, diseases flee,
when a person touches to his body flowers offered to Lord
Viu.
Text 486
mukhe irasi dehe tu
vittra tu yo vahet
tulas muni-ardla
na tasya spate kali
mukhe-in the mouth; irasi-on the head; dehe-on the body; tu-indeed;
vittram-offered to Lord Viu; tu-indeed; ya-who; vahet-carries;
tulasm-Tulas; muni-ardla-O tiger of the sages; na-not; tasya-of
him; spate-tohes; kali-Kali-yuga.
"O tiger of the sages, Kali-yuga cannot touch a
person who places to his head, mouth, and limbs, tulas leaves
offered to Lord Viu."
Text 487
ki ca
viu-mrti-sthita pupa
iras yo vahen nara
aparyuita-ppas tu
yvad yuga-catuayam
kimca-furthermore; viu-mrti-sthitam-situated on the Deity of Lord
Viu; pupam-flower; iras-with the head; ya-who; vahen-carries;
nara-a person; aparyuita-ppa-free of sin; tu-indeed; yvat-as;
yuga-catuayam-four yugas.
It is also said:
"A person who places to his head a flower offered to Lord Viu
becomes free from the sins of four yugas.
Text 488
ki kariyati su-snto
gagy bhsurottama
yo vahet iras nitya
tulas viu-sevitm
kim-what?; kariyati-will do; su-snta-carefgully bathed; gagym-in
the Gag; bhsurottama-O best of brhmaas; ya-who; vahet-carries;
iras-with his head; nityam-regularly; tulasm-tulas; viu-sevitmoffered to Lord Viu.
"O best of brhmaas, why should a person who
regularly places on his head tulas leaves offered to Lord
Viu be very interested to bathe in the Gag?
Text 489
viu-pdbja-samlagn
aho-ratroit ubhm
tulas dhrayed yo vai
tasya puyam anantakam
viu-pdbja-samlagnm-offered to Lord Viu's lotus feet; ahoratroitm-day and night; ubhm-auspiciousness; tulasm-tulas;
dhrayet-carries; ya-who; vai-indeed; tasya-of him; puyam-piety;
anantakam-limitless.
"A person who day and night places on his head
tulas leaves offered to Lord Viu's lotus feet attains piety
that has no end.
Text 490
aho-rtra ire yasya
tulas viu-sevit
na sa lipyati ppena
padma-patram ivmbhas
aho-rtram-day and night; ire-on the head; yasya-of whom; tulastulas; viu-sevit-offered to Lord Viu; na-not; sa-he; lipyatitouched; ppena-by sin; padma-patram-a lotus leaf; iva-like; ambhasby the water.
"As a lotus leaf is never touched by water, so a
person who day and night places on his head tulas leaves offered
to Lord Viu's lotus feet is never touched by sin."
Text 491
ki ca
vio ira-paribhra
bhakty yas tulas vahet
sidhyanti sarva-kryi
manascintitni ca
kimca-furthermore; vio-of Lord Viu; ira-paribhram-on the
head; bhakty-with devotion; ya-who;
tulasm-tulas; vahet-carries;
sidhyanti-become perfect; sarva-kryi-all work;
manascintitni'conceived by the mind; ca-and.
It is also said:
"A person who with devotion places a tulas leaf to his head attains
success in all his plans and endeavors.
Text 492
api ca
pramrjayati yo deha
tulasy vaiavo nara
sarva-trthamaya deha
tat-kat dvija jyate
api ca-also; pramrjayati-touches; ya-who; deham-body; tulasy'with
tulas; vaiava-a Vaiava; nara-person; sarva-all; trthamayamconsisting of holy places; deham-body; tat-kat-from that moment;
dvija-O brhmaa; jyate-is born.
"O brhmaa, when a devotee touches a tulas leaf
his body at once becomes the home of all holy places."
Text 493
grue
harer mrty-avaea tu
tulas-kha-candanam
nirmlya tu vahed yas tu
koi-trtha-phala labhet
grue-in the Garua Pura; hare-of Lord Ka; mrty-from the
Deity; avaeam-remnant of an offering; tu-indeed; tulas-khacandanam-candana and tulas; nirmlyam-flower; tu-indeed; vahetcarries; ya-who; tu-indeed; koi-trtha-phalam-the result of ten
million pilgrimages; labhet-attains.
"A person who accepts a tulaswoodpaste-sandalpaste flower offered
to the Deity of Lord Hari attains the result of ten million pilgrimages.
Text 494
nrada-pacartre
bhojannantara vior
arpita tulas-dalam
tat-kat ppa-nirmoktas
cndryaa-atdhika
nrada-pacartre-in the Nrada-pa.sy
241cartra; bhojannantaram-after food; vio-of Lord Viu;
arpitam-offered;
tulas-dalam-a tulas leaf; tat-kat-from that moment; ppanirmokta-free of sin; cndryaa-atdhika-more than observing
a hundred candrayana fasts.
"By honoring food and a tulas leaf offered to Lord Viu, a person
becomes more free of sins than if he had followed a hundred
cndryaa fasts."
Text 495
ki cnyatra
kautuka u me devi
vior nirmlya-vahnin
tpita nam yti
brahma-hatydi-ptakam
kimca-furthermore; anyatra-in another place; kautukam-wonder;
u-please hear; me-of me; devi-O goddess; vio-of Lord Viu;
nirmlya-of the remnants of flowers; vahnin-by the fire; tpitamheated; nam-destruction; yti-attains; brahma-hatydi-ptakam-a
host of sins, beginning with the murder of a brhmaa.
It is also said:
"O goddess, please hear from me something very wonderful. the act of
touching a flower offered to Lord Viu is a fire that burns away a host
of sins, beginning with the murder of a brhmaa."
Text 496
ekdaa-skandhe r-bhagavanta praty uddhavoktau
tvayopayukta-srag-gandhavaso-'lakra-carcita
ucchia-bhogino dss
tava my jayema hi
ekdaa-skandhe-in the eleventh canto; r-bhagavantam-the
Supreme Personality of Godhead; praty-to; uddhavoktau-in the words

of Uddhava; tvay-by You; upayukta-used; srag-flower garlands;
gandha-scented substances like sandalwood pulp; vasa-garments;
alakra-ornaments; carcita-being decorated with; ucchia-remnants
of food; bhogina-eating; ds-servants; tava-Your; mym-illusory
energy; jayema-can conquer over; hi-certainly.
In rmad-Bhgavatam (11.6.46,, Uddhava tells the Supreme
Personality of Godhead:
"My dear Lord, the garlands, scented substances,
garments, ornaments, and other such things that have been offered
to You may later be used by Your servants. By partaking of these
things and eating the remnants of food You have left, we will be
able to conquer the illusory energy."*
Text 497
ata eva sknde r-yamasya dtn anusane
pdodaka-rat ye ca
harer nirmlya-dhrak
viu-bhakti-rat ye vai
te tu tyjy su-drata. iti.
ata eva-therefore; sknde-in the Skanda Pura; r-yamasya-of r
Yama; dtn-to the messengers; anusane-in instyruction; pdodakathe water that has washed the feet; rat-devoted; ye-who; ca-and;
hare-of Lord Ka; nirmlya-dhrak-holding the flowers; viubhakti-rat-devoted to Lord iu; ye-who; vai-indeed; te-they; tuindeed; tyjy-should be abandoned; su-drata.-far away; iti.-thus.
In the Skanda Pura, Yamarja teaches his messengers:
"Stay far way from the Lord Viu's devotees, who touch water that
has washed the Lord's feet and hold flowers offered to the Lord."
Text 498
visarjana tu cet krya
visjyvarani tat
deve tan-mudray prrthya
deva hdi visarjayet
visarjanam-offering; tu-indeed; cet-if; kryam-to be done; visjyaremoving; varani-coverings; tat-that; deve-to the Lord; tanmudray-with that mudr; prrthya-praying; devam-to the Lord; hdi-in
the heart; visarjayet-should offer.
Then one should open his heart and, showing the visarjanmudr, invite the Lord to enter there.
Text 499
tath cokta
pjito 'si may bhakty
bhagavan kamal-pate
sa lakmko mama svnta
via virnti-hetave
tath-so; ca-and; uktam-said; pjita-worshiped; asi-You are; may-by
me; bhakty-with devotion; bhagavan-O Lord; kamal-pate-O husband
of the goddess of fortune; sa-accompanied by; lakmka-the goddess
of fortune; mama-of me; svntam-the heart; via-please enter;
virnti-hetave-to rest.
Then one should say:
"O Supreme Personality of Godhead, O husband of the goddess of
fortune, I have worshiped You with devotion. Now, taking with You the
goddess of fortune, please enter my heart and take rest there."
Text 500
prrthyaiva pduke dattv
sagam udvsayed dharim
pryma a-aga ca
ktv mudr visarjanm
prrthya-praying; evam-thus; pduke-shoes; dattv-offering; sa-with;
agam-body; udvsayet-should leave; harim-Lord Ka; prymampranayama; a-agam-si limbs; ca-and; ktv-doing; mudrm-mudra;
visarjanm-visarjani.
After speaking this prayer, one should perform pryma,
a-aga-nysa, and visarjan-mudr. Then one should offer
sandals to the Lord and give Him leave to go.
Text 501
atha pj-vidhi-viveka
aya pj-vidhir mantrasiddhy-arthasya japasya hi
aga bhaktes tu tan-nihair
nysdn antareyate
atha-now; pj-of worship; vidhi-rules; viveka-distinction; ayam-this;
pj-vidhi-rules of worship; mantra-of mantras; siddhy-perfection;
arthasya-purpose; japasya-chanting japa; hi-indeed; agam-body;
bhakte-of devotional service; tu-indeed; tan-nihai-faith in that;
nysdn-beginning with nyasa; antar-without; yate-is approved.
The Rules of Worship

The rules of worship we have described and the chanting of mantras
we have described should be performed. However, they who have faith
that the Deity in the temple is identical with the Supreme Personality
of Godhead Himself need not perform nysa and other rituals.
Text 502
tatra devlaye pj
nityatvena mah-prabho
kmyatvenpi gehe tu
pryo nityatay mat
tatra-there; devlaye-in the temple; pj-worship; nityatvena-regularly;
mah-prabho-of thr Supreme Personality of Godhead; kmyatvena-to
attain a specif desire; api-also; gehe-in the home; tu-indeed; pryafor the most part; nityatay-regularly; mat-considered.
The worship of the Lord should regularly be performed in the
temple. The Lord may also be worshiped to attain a specif
desire. The Lord may be also be regularly worshiped at home.
Text 503
sevdi-niyamo devlaye devasya ceyate
prya sva-gehe svacchandasev sva-vrata-rakay
sevdi-niyama-the rules of worship; devlaye-in the temple;
devasya-of the Lord; ca-and; yate-is appropriate;
prya-mostly; sva-gehe'in one's own home;
svacchanda-spontaneous; sev-service; sva-vrata-rakay-following
one's vow.
The rules of worship should be followed in the temple.
However, at home one may follow less strictly.
Text 504
ki ca viu-dharmottare
ghtena snpita deva
candanennulepayet
sita-jty ca kusumai
pjayet tad-anantaram
kimca-furthermore; viu-dharmottare-in the Viu-dharma Pura,
Uttara-khaa; ghtena-with ghee; snpitam-bathed; devam-the Lord;
candanena-sandal paste; anulepayet-one should anoint; sita-jtywith white jasmine flowers; ca-and; kusumai-with flowers; pjayetshould worship; tad-anantaram-then.
"One should bathe the Deity with ghee, anoint Him with sandal paste,
worship Him with white jasmine flowers, . . .
Text 505
vetena vastra-yugmena
tath mukt-phalai ubhai
mukhya-karpra-dhpena
payas pyasena ca
svetena-white; vastra-yugmena-with both garments; tath-so; muktphalai'with pearls; ubhai-beautiful; mukhya-karpra-with camphor;
dhpena-incense; payas-milk; pyasena-sweetrice; ca-and.
. . . offer Him white garments, beautiful pearls, camphor,.
incense, milk, and sweet-rice, . . .
Text 506
padma-strasya vartty ca
ghta-dhpena cpy atha
pjayet sarvath yatnt
sarva-kma-pradrcanam
padma-strasya-of lotus fiber; vartty-with a wick; ca-and; ghtadhpena-with a ghee lamp; ca-and; api-also; atha-then; pjayet-should
worship; sarvath-in all respects; yatnt-carefully; sarva-kmapradrcanam-the worship the gives all desires.
. . . and carefully worship Him with a ghee lamp burning with a
lotus-fiber wick. This worship fulfills all desires.
Text 507
ktvema mucyate rog
rogt ghram asaayam
dukharto mucyate dukhd
baddho mucyeta bandhant
ktv-doing; imam-this; mucyate-is fee; rog-diseased; rogt-from
disease; ghram-quickly; asaayam-without doubt; dukhartaunhappy; mucyate-free; dukht-from unhappiness; baddhaimprisoned; mucyeta-free; bandhant-from prison.
"By worshiping in this way a diseased person is

quickly freed from disease, a person afflicted with sufferings is
quickly freed from his sufferings, a prisoner is quickly freed
from prison, . . .
Text 508
rja-grasta ca mucyeta
tath rja-bhayn nara
kemena gacched adhvna
sarvnartha-vivarjita. iti.
rja-grasta-in the grip of the king; ca-and; mucyeta-is freed; tath-so;
rja-bhayn-from fear of the king; nara-a pewrson; kemena'happily;
gacchet-goes; adhvnam-on the path; sarva-all; anartha-vivarjita-free
from calamities; iti-thus.
. . . a criminal caught by the king is quickly freed from the king's
wrath, and person troubled by calamity is quickly made happy and free
from troubles."
Ninth vilasa
Text 1
sa prasdatu caitanyadevo yasya prasdata
mah-prasda-jtrha
sadya syd adhamo 'py aham
sa-He; prasdatu-may be pleased; caitanyadeva-Lord Caitanya;
yasya-of whom; prasdata-by the mercy; mah-prasda-great mercy;
jta-born; arha-worthy; sadya-suddenly; syt-is; adhama-fallen;
api-although; aham-I.
May Lord Caitanyadeva be merciful to me. Even though I am fallen,
may He be merciful to me.
Text 2
atha akhodaka t
ka-di-sudhokitam
vaiavebhya pradybhivandya mrdhani dhrayet
atha-now; akha-of a conchshell; udakam-water; tat-that; ka-of

Lord
Ka;
di-sight;
sudh-nectar;
ukitam-sprinkled;
vaiavebhya-to the Vaiavas; pradya-giving; abhivandya-bowing
down; mrdhani-on the head; dhrayet-should place.
One should offer to the Lord water in a conchshell. When by Lord
Ka's glance the water is transformed into nectar, one should
sprinkle it on the Vaiavas, offer obeisances to it, and sprinkle it on
one's own head.
Text 3
akhodaka-mhtmya
akhodaka harer bhaktir
nirmlya pdayor jalam
candana dhpa-ea tu
brahma-hatypahrakam
akhodaka-mhtmyam-the glories of the conchell-water; sknde-in
the Skanda Pura; brahma-nrada-samvde-in a conversation of
Brashma and Narada; akhodakam-the concshell water; hare-of Lord
Ka; bhakti-devotion; nirmlyam-flower remnants; pdayo-of the
feet; jalam-waster; candanam-sandal paste; dhpa-incense; eamtremnants; tu-indeed; brahma-haty-of the sin of brhmaa murder;
apahrakam-removing.
The Glories of Water Offered in a Conchshell
said:
"Devotion to Lord Hari and the remnants of offerings to Lord Hari of
water offered in a conchshell, flowers, water offered at His feet, sandal
paste, and incense, all remove the sin of murdering a brhmaa."
Text 4
tatraiva akha-mhtmye
akha-sthita tu yat toya
bhrmita keavopari
vandate iras nitya
gag-snnena tasya kim
tatra-there; eva-indeed; akha-mhtmye-in the akha-mhtmys;
akha-sthitam-situated in a conchshell; tu-indeed; yat-what; toyamwater; bhrmitam-circled; keavopari-over Lord Ka; vandate-bows
down; iras-with the head; nityam-regularly; gag-snnena-by
bathing in the Gag; tasya-of him; kim-what is the need?
In the Skanda Pura, akha-mhtmya, it is said:
"Why should a person who regularly bows his head before the
conchshell-water circled over Lord Keava be very interested to bathe
in the Gag?
Text 5
na dho na klamo nrtir
narakgni-bhaya na hi
yasya akhodaka mrdhni
ka-dyvalokitam
na-not; daha-fire; na-not; klama-fatiugue; na-not; rti--suffering;
narakgni-bhayam-fear of the fires of hell; na-not; hi-indeed; yasya-of
whom; akhodakam-conchshell water; mrdhni-on the herad; kadyvalokitam-seen by Lord Ka.
"A person who places on his head the conchshell-water seen by Lord
Ka does not experience fever, fatigue, suffering, or the fear of
hellfire.
Text 6
na grah na ca kuma
picoraga-rakak
dv akhodaka mrdhni
vidravanti dio daa

na-not; grah-grahas; na-not; ca-and; kuma-kusmandas;
pica-witches; uraga-snakes; rakak-cannibals; dv-seeing;
akhodakam-conchshell water; mrdhni-on the head; vidravanti-flee;
dia-in the directions; daa-ten.
"Ghosts, demons, witches, snakes, and cannibals do not trouble him.
Seeing the Lord's conchshell water on his head, they flee in the ten
directions.
Text 7
ka-mrdhni bhrmita tu
jala tac-chakha-sasthitam
ktv mrdhany avpnoti
mukti vio prasdata
ka-of Lord Ka; mrdhni-on the head; bhrmitam-circled; tuindeed; jalam-water; t-chakha-sasthitam-in the conchshell; ktvsoing; mrdhani-on the head; avpnoti-attains; muktim-liberation;
vio-of Lord Viu; prasdata-by the mercy.
"A person who places on his head the conchshell water circled over
Lord Ka attains liberation by the Lord's mercy.
Text 8
bhrmayitv harer mrdhni
mandira akha-vri
prokayed vaiavo yas tu
nubha tad-ghe bhavet
bhrmayitv-circiling; hare-of Lord Ka; mrdhni-on the head;
mandiram-the temple; akha-vrin-with conchshell water; prokayetsprinkles; vaiava-Vaiava; ya-who; tu-indeed; na-not; aubhaminauspiciousness; tad-ghe-in his home; bhavet-will be.
"Nothing inauspicious will happen in the home of a Vaiava who
circles conchshell-water over Lord Hari's head and then sprinkles it in

the temple.
Text 9
nrjana-jala yatra
yatra pdodaka hare
tihati muni-rdla
vardhante tatra sampada
nrjana-offered in arati; jalam-water; yatra yatra-wherever;
pdodakam-water that washed the Lord's feet; hare-of Lord Hari;
tihati-stays; muni-of sages; rdla-O tiger; vardhante-increases;
tatra-there; sampada-good fortune.
"O tiger of sages, prosperity and good fortune will stay in any place
where there is water that has washed Lord Hari's feet or water offered
to Lord Hari during rati."
Text 10
tatraivgre
nrjana-jala vior
yasya gtri saspet
yajvabhta-lakaa
snnaja labhate phalam
tatra-there; eva-indeed; agre-in the beginning; nrjana-jalam-water
from arati; vio-of Lord Viu; yasya-of whom; gtri-the limbs;
saspet-touches; yajvabhta-lakaam-the nature of an avabhrta
bath in a yajna; snnajam-born from the bath; labhate-attains; phalamthe result.
In the Skanda Pura it is also said:
"Whoever touches to his limbs the rati-water of Lord Viu attains
the result of an avabhta bath."
Text 11
tatraiva r-ivoktau
pdodakena devasya
hatyyuta-samanvita
udhyate ntra sandehas
tath akhodakena hi
tatra-there; eva-indeed; r-ivoktau-in the statement of Lord iva;
pdodakena-with the weater from the feet; devasya-of the Lord; hatyof murders; ayuta-ten thousand; samanvita-with; udhyate-is purified;
na-not; atra-here; sandeha-doubt; tath-so; akhodakena-with
conchsell-water; hi-indeed.
"Even a sinner who has committed ten thousand murders will
become purified by touching the Lord's conchshell-water or the water
that has washed the Lord's feet. Of this there is no doubt."
Text 12
bhad-viu-pure ca
trthdhika yaja-att ca pvana
jala sad keava-di-sasthitam
chinatti ppa tulas-vimirita
vieata cakra-il-vinirmitam
bhad-viu-pure-in the Viu Pura; ca-and; trthdhikam-more
than pilgrimages; yaja-att-than a hundred yajnas; ca-and; pvanampurifying; jalam-water; sad-always; keava-di-sasthitam-seen by
Lord Ka; chinatti-cuts; ppam-sin; tulas-vimiritam-mixed with
tulas; vieata-specifically; cakra-cakra; il-stone; vinirmitam-done.
"the water seen by Lord Ka is a more purifying that a hundred
yajas and a host of pilgrimages. The water, mixed with tulas leaves,
that has washed the lagrma-ila' cuts apart all sins."
Text 13
atha trtha-dhraa
ka-pdbja-trtha ca
vaiavebhya pradya hi
svaya bhaktybhivandydau
ptv irasi dhrayet
atha-now; trtha-dhraam-the water that has washed the Lord's
feet; ka-pdbja-trtham-the lotus feet of Lord Ka; ca-and;
vaiavebhya-to the Vaiavas; pradya-giving; hi-indeed; svayampersonally; bhakty-with devotion; abhivandya-bowing; dau-in the
beginning; ptv-drinking; irasi-on the head; dhrayet-should place.
The Water That Has Washed the Lord's Feet
One should give to the devotees the water that has washed the
Lord's feet. With devotion one should offer obeisances to that water,
drink it, and sprinkle it on one's head.
Text 14
tasya mantra-vidhi ca prk
prta-snna-prasagata
likhito hy adhun pne
vieo likhyate kiyn
tasya-of that; mantra-vidhi-the way of chanting the mantra; ca-and;
prk-first; prta-snna-prasagata-at early morning bath; likhitawritten; hi-indeed; adhun-now; pne-in drinking; viea-specifically;
likhyate-is written; kiyn-how much?
How much can be written about drinking this water that has washed
the Lord's feet! Now I will give the mantra for honoring the water of the
Lord's early-morning bath.
Text 15
sa cokta
o caraa pavitra vitata pura
yena ptas tarati duktni
tena pavitrea uddhena pt
api ppmnam arti tarema
sa-it; ca-and; ukta-said; om-O; caraam-feed; pavitram-poure;
vitatam-manifested; puram-ancient; yena-by which; pta-purified;
tarati-crosses; duktni-sins; tena-by it; pavitrea-pure; uddhenapure; pt-pure; api-also; ppmnam-of sins; artim-the enemy;
tarema-we cross.
The Mantra
"O. The sacred water that has washed the Lord's feet and that is
famous from ancient times washes away all sins. Purified by that
sacred water, we will will escape the hostile world of birth and death,
the home of sins.
Text 16
lokasya dvram rcayat pavitram- jyotimat vibhrjamnam- mahas
tad amtasya dhr bahudh dohamnam- caraam- loke sudhitmdadhtu. iti.
lokasya-of the world; dvram-the door; arcayat-should worship;
pavitram-sacred; jyotimat-with effulgence; vibhrjamnam-shining;
maha-splendor; tad -that; dhr-stream; bahudh-in many ways;
dohamnam-milking; caraam-feet; loke-in the world; sudhitm-nectar;
dadhtu-may give; iti-thus.
"The splendid and sacred stream of nectar that has washed the Lord
feet is the door to the spiritual world. Running in many swelling
streams, it floods the world with nectar."
Text 17
ima mantra samuccrya

sarva-dua-grahpaham
prnyt prokayed deha
putra-mitra-parigraham
imam-this; mantram-mantra; samuccrya-reciting; sarva-duagraha-all sins; apaham-removing; prnyt-should drink; prokayetshould sprinkle; deham-the body; putra-mitra-parigraham-family,
children, and friends.
Reciting this mantra, one should drink the water that has washed
the Lord's feet, sprinkle it on his body, and sprinkle it on his wife,
children, family, and friends.
Text 18
ki ca
vio pdodaka pta
koi-hatygha-nanam
tad eva-gua ppa
bhmau bindu-niptant
kimca-furthermore; vio-of Lord Viu; pda-feet; udakamwater; ptam-drunk; koi-hatygha-nanam-destroying millions of
sins; tat-that; eva-indeed; aa-guam-eight times; ppam-of sin;
bhmau-on the earth; bindu-of drops; niptant-by the falling.
It is also said:
"By drinking the water that has washed Lord Viu's feet one atones
for ten million murders and other sins. Sprinkling that water is even
more effective than drinking it. Sprinkling it destroys sins eight times
more than drinking it."
Text 19
atha r-caraodaka-pna-mhtmya
pdme gautammbara-samvde
hare snnvaeas tu
jala yasodare sthitam
ambara praamyoccai
pda-pu praghyatm
atha-now; r-caraa-of the Lord's feet; udaka-of the water; pnadrinking; mhtmyam-the glory; pdme-in the Padma Pura;
gautama-ambara-of Gautama Muni and King Ambarisa; samvde-ina
conversation; hare-of Lord Hari; snna-bathing; avaea-remnant;
tu-indeed; jalam-water; yasya-of whom; udare-in the stomach; sthitamis situated; ambaria-O King Ambarisa; praamya-bowing; uccaigreatly; pda-pu-the dust; praghyatm-should be taken.
The Glory of Drinking the Water That Has Washed the Lord's Feet
In the Padma Pura, Gautama Muni tells King Ambara:
"O King Ambara, please bow down before a person who places in
his stomach the water that has washed the Lord 's feet. You should
touch the dust from that devotee's feet."
Text 20
tatraiva devadta-vikuala-samvde
ye pibanti nar nitya
lagrma-il-jalam
paca-gavya-sahasrais tu
sevitai ki prayojanam
tatra-there; eva-indeed; devadta-vikuala-samvde-in a
conversation of Devaduta and Vikundala; ye-who; pibanti-drink; narpeople; nityam-regularly; lagrma-il-jalam-the water that has
washed the lagrma-il; paca-gavya-sahasrai-with a thousand
panca-gavyas; tu-indeed; sevitai-served; kim-what?; prayojanam-is
the need.
In the Padma Pura, in a conversation of Devadta and Vikuala,
it is said:
"Why should they who regularly drink the water that has washed the
lagrma-ila' think drinking a thousand paca-gavyas is very

important?"
Text 21
koi-trtha-sahasrais tu
sevitai ki prayojanam
nitya yadi pibet punay
lagrma-il-jalam
koi-trtha-sahasrai-with ten million pilgrimages; tu-indeed;
sevitai-served; kim-what?; prayojanam-need; nityam-regularly; yadiif; pibet-drink; puyam-sacred; lagrma-il-jalam-water that has
washed the lagrma-il.
lagrma-ila' think ten million pilgirmages are very important?
Text 22
lagrma-il-toya
ya pibed bindun samam
mtu stanya punar naiva
na pibed bhakti-bhn- nara
lagrma-il-toyam-water that has washed the lagrma-il;
ya-who; pibet-drinks; bindun-with a drop; samam-equal; matu-of a
mother; stanyam-the breast milk; puna-again; na-not; eva-indeed; nanot; pibet-drinks; bhakti-bhk-devotee; nara-person.
"A devotee who drinks even a single drop of water that has washed
the lagrma-ila' will never again drink a mother's milk."
Text 23
ki ca
dahanti narakn sarvn
garbha-vsa ca druam
pta yasi tu sad nitya
lagrma-il-jalam
kimca-furthermore; dahanti-burn; narakn-hells; sarvn-all; garbhavsam-residence in the womb; ca-and; druam-terrible; ptam-drunk;
yai-by whom; tu-indeed; sad-regularly; nityam-always; lagrmail-jalam-lagrma-il-water that has washed the lagrma-il.
It is also said:
"By regularly drinking water that has washed the lagrma-ila'
one burns away that chance that in the future he live in hell or enter
the horrible prison of a mother's womb."
Text 24
tatraiva r-yama-dhmraketu-samvde
lagrma-il-toya
bindu-mtra tu ya pibet
sarva-ppai pramucyeta
bhakti-mrge ktodyama
tatra-there; eva-indeed; r-yama-dhmraketu-samvde-in a
conversation of r Yama and r Dhumraketu; lagrma-il-toyamwater that has washed the lagrma-il; bindu-a drop; mtram-oly;
tu-indeed; ya-who; pibet-drinks; sarva-ppai-from all sins;
pramucyeta-freed; bhakti-mrge-on the path of devotional service;
ktodyama-endeavoring.
In the Padma Pura, in a conversation of r Yama and r
Dhmraketu, it is said:
"A person who drinks a single drop of the water that has washed the
lagrma-ila' become free from all sins. He becomes advanced on
the path of devotional service."
Text 25
tatraiva pulastya-bhagratha-samvde
pdodakasya mhtmya
bhagratha vadmi te
pvana sarva-trthebhyo
haty-koi-vinakam
tatra-there; eva-indeed; pulastya-bhagratha-samvde-in a
conversatio of Pulastya and Bhagiratha; pdodakasya-of the water
that has washed the feet; mhtmyam-the glory; bhagratha-O King
Bhagiratha; vadmi-I tell; te-to you; pvanam-purifying; sarvatrthebhya-than all holy places; haty-of murders; koi-ten million;
vinakam-destroying.
In the Padma Pura, Pulastya Muni tells King Bhagratha:
"O King Bhagratha, I will tell you the glories of the water that has
washed Lord Hari's feet. That water is more purifying than all holy
places. That water kills the sinful reactions of ten million murders."
Text 26
dhte irasi pte ca
sarvs tuyanti devat
pryacitta tu ppn
kalau pdodaka hare
dhte-held; irasi-on
tuyanti-are
satisfied;
atonement;
tu-indeed;
pdodakam-the water that
the head; pte-drunk; ca-and; sarv-all;

devata-the
demigods;
pryacittamppnm-of
sins;
kalau-in
Kali-yuga;
has washed the feet; hare-of Lord Hari.
"In Kali-yuga the water that has washed Lord Hari's feet is the
atonement for all sins. When a person drinks that water or places it on
his head, all the demigods become pleased with him."
Texts 27 and 28
ki ca
tribhi srasvata toya

sapthena tu nrmadam
sadya punti ggeya
darand eva ymunam
punanty etni toyni
snna-darana-krtanai
punti smarad eva
kalau pdodaka hare
kimca-furthermore; tribhi-with three; srasvatam-of the Sarasvati;
toyam-water; sapthena-wityh seven days; tu-indeed; nrmadam-of
the Narmada; sadya-at once; punti-purifies; gageyam-of the Gag;
darant-by seeing; eva-indeed; ymunam-of the Yamun; punantipurify; etni-they; toyni-water; snna-darana-krtanai-by bathing,
seeing, or gloi\rifying; punti-purifies; smarat-by remembering; evaindeed; kalau-in kali-yuga; pdodakam-the water that has washed the
feet; hare-of Lord Hari.
It is also said:
"The same result attained by bathing for three days in the
Sarasvat, seven days in the Narmad, or once in the Gag, or by
simply seeing the Yamun, or by seeing, glorifying, and bathing in all
these sacred rivers, is attained in Kali-yuga by simply remembering the
water that has washed the Lord Hari's feet."
Text 29
ki ca
arcitai koibhir ligair
nitya yat kriyate phalam
tat phala ata-shasra
pte pdodake hare
kimca-furthermore; arcitai-worshiped; koibhi-ten million; ligaiiva-ligas; nityam-regularly; yat-what; kriyate-done; phalam-piety; tatthat; phalam-result; ata-shasram-100,000 times; pte-drunk;
pdodake-the water that has washed the feet; hare-of Lord Hari.
It is also said:
"By once drinking the water that has washed the feet of Lord Hari
one attains a hundred thousand times the pious benefit of daily
worshiping ten million iva-ligas.
Text 30
aucir v durcro
mah-ptaka-samyuta
spv pdodaka vio
sad udhyati mnava
auci-impure; v-or; durcra-misbehaved; mah-ptakasamyuta'a great sinner; spv-touching; pdodakam-the water that
has washed the feet; vio-of Lord Viu; sad-eternally; udhyati-is
purified; mnava'a person.
"Whether impure, or ill-behaved, or a great sinner, anyone who once
touches the water that has washed Lord Viu's feet becomes eternally
purified.
Text 31
ppa-koi-yuto yas tu
mtyu-kale iro-mukhe
dehe pdodaka tasya
na prayti yamlayam
ppa-koi-yuta-committed millions of sins; ya-who; tu-indeed;
mtyu-kale-at the time of death; iro-mukhe-on his head; dehe-on his
body; pdodakam-the water that has washed the feet; tasya-of him;
na-not; prayti-goes; yamlayam-to the abode of Yamarja.
"Anyone, even if he has committed many millions of sins, who at the
time of his death places on his head or his body the water that has
washed Lord Viu's feet will not go to Yama's abode.
Text 32
na dna na havir ye
svdhyyo na surrcanam
te 'pi pdodaka ptv
praynti param gatim
na-not; dnam-charity; na-not; havi-yajna; yem-of whom;
svdhyya-study; na-not; surrcanam-worship of the demigods; tethey; api-even; pdodakam-the water that has washed the feet; ptvdrinkiong; praynti-go; paramm-to the supreme; gatim-abode.
"They who, even though they never gave any charity, performed
any yajas, studied the Vedas, or worshiped the demigods, have one
drunk the water that has washed Lord Hari's feet, will go to the Lord's
supreme abode.
Text 33
krttike krttik-yoge
ki kariyati pukare
nitya ca pukara tasya
yasya pdodaka hare
krttike-in the month of Krttika; krttik-yoge-with the star Krttika;
kim-what?; kariyati-will do; pukare-at Puskara; nityam-always; caand; pukaram-Puskara; tasya-of him; yasya-of whom; pdodakam-the
water that has washed the feet; hare-of Lord Hari.
"Why would a person who has once drunk the water that has
washed Lord Hari's feet be very interested to stay at Pukara-trtha
during the month of Krttika, when the star Kttika' is prominent?
Text 34
vikh-ka-samyukt
vaikh hi kariyati
pirake mah-trthe
ujjyiny bhagratha
vikh-ka-samyukt-with the star visakha; vaikh'the month of
Visakha; hi-what; kariyati-will do; pirake-at POindaraka; mahtrthe-the great holy place; ujjyinym-in Ujjain; bhagratha-O King
Bhagiratha.
washed Lord Hari's feet be very interested to stay at Piraka-trtha
during the month of Vaikh, when the star Vikh is prominent?
Text 35
mgha-mse prayge tu
snna ki kariyati
prayga satata tasya
yasya pdodaka hare
mgha-mse-in the month of Magha; prayge-at Prayaga; tu-indeed;
snnam-bath; kim-what?; kariyati-will do; praygam-Prayaga;
satatam-always; tasya-of him; yasya-of whom; pdodakam-the water
that has washed the feet; hare-of Lord Hari.
washed Lord Hari's feet be very interested to bathe at Prayga during
the month of Mgha?
Text 36
prabodha-vsare prpte
mathury ca tasya kim
nitya ca ymuna snna
yasya pdodaka hare
prabodha-vsare-probodhini ekda; prpte-attained; mathurymin Mathur; ca-and; tasya-of him; kim-what?; nityam-always; ca-and;
ymunam-in the Yamuna; snnam-bath; yasya-of whom; pdodakamthe water from the feet; hare-of Lord Hari.
washed Lord Hari's feet be very interested to bathe in the Yamuna' at
Mathur during the prabodhin ekda?
Text 37
kym uttara-vhiny
gagy tu mtasya kim
yasya pdodaka vior
mukhe caivvatihate
kym-in Varanasi; uttara-vhinym-most sacred; gagym-in the
Ganga; tu-indeed; mtasya-corpse; kim-what?; yasya-of whom;
pdodakam-water from the feet; vio-of Lord Hari; mukhe-in the
mouth; ca-and; eva-indeed; avatihate-is situated.
washed Lord Hari's feet be very interested to have his dead body
placed in the most sacred Gaga' at Vras?"
Text 38
ki ca
hitv pdodaka vior
yo 'nya-trthni gacchati
anargha ratnam utsjya
lora vchati durmati
kimca-furthermore; hitv-leaving; pdodakam-the water from the
feet; vio-of Lord Viu; ya-who; anya-trthni-to other holy places;
gacchati-goes; anargham-priceless; ratnam-jewel; utsjya-rejecdting;
loram-a clod of earth; vchati-desires; durmati-fool.
It is also said:
"A person who leaves behind the water that has washed Lord Viu's
feet and goes on pilgrimage to many holy places is a fool who has left
behind a priceless gem to search for clumps of earth.
Text 39
kuruketra-samo deo
bindu pdodaka mata
kuruketra-sama-equal to Kuruksetra; dea-place; bindu-drop;
pdodakam-water from the feet; mata-considered.
"Any place where a drop of the water that has washed Lord Viu's
feet falls is sacred like Kuruketra.
Text 40
pated yatrkaya puya
nitya bhavati tad-ghe
gay-pi-sama puya
putrm api jyate
patet-falls; yatra-where; akayam-eternal; puyam-piety; nityamalways; bhavati-is; tad-ghe-in his home; gay-pi-samam-equal to
offering pinda at Gaya; puyam-piety; putrm-of sons; api-also;
jyate-is born.
"Any home where there is always water that has washed Lord
Viu's feet falls is sacred always. The sons born in that home will
always offer pia at Gay.
Text 41
pdodakena devasya
ye kuryu pit-tarpaam
nsur bhaya tasya
pret-janya ca rkasam
pdodakena-with the water of the feet; devasya-of the Supreme
Personality of Godhead; ye-who; kuryu-do; pitr-tarpaam-pitrtarpana; na-not; asurm-of the demons; bhayam-fear; tasya-of him;
pret-janyam-of ghosts; ca-and; rkasam-of cannibals.
"A person who offers pitr-tarpaa with water that has washed Lord
Hari's feet need never fear demons, ghosts, or cannibals.

Text 42
na rogasya bhaya caiva
nsti vighna-kta bhayam
na du naiva ghork
svpa-dottha-bhaya na hi
na-not; rogasya-of disease; bhayam-fear; ca-and; eva-indeed; nanot; asti-is; vighna-ktam-created by obstacles; bhayam-fear; na-not;
du-wicked; na-not' eva-indeed; ghork-with horrible eyes;
svpa-dottha-bhayam-fears born from nightmares; na-not; hi-indeed.
"He need never fear diseases, obstacles, nightmares, or wicked men
with fearful eyes.
Text 43
grah p na kurvanti
caur nayanti dru
ki tasya trtha-gamane
devar ca darane
grah-ghosts; pm-trouble; na-not; kurvanti-do; caur-theives;
nayanti-perish; dru-terrible; kim-what?; tasya-of him; trthagamane-pilgrimage; devarm-of the demigods and sages; ca-and;
darane-in seeing.
"Ghosts will not trouble him. Thieves that try to ro him will perish.
What to him are pilgrimages or the audience of demigods and sages?
Text 44
yasya pdodaka mrdhni
lagrma-ilodbhavam
prto bhavati martaa
prto bhavati keava
brahm bhavati su-prta

prto bhavati akara
yasya-of whom; pdodakam-the water from the feet; mrdhni-on the
head; lagrma-ilodbhavam-from the lagrma-il; prtapleased; bhavati-is; martaa-the sun-god; prta-pleased; bhavatiis; keava'Lord Ka; brahm-Brahm; bhavati-is; su-prta-very
pleased; prta-pleased; bhavati-is; akara-Lord iva.
"Lord Ka is pleased with a person who places on his head the
water that has washed the lagrma-il. iva is pleased with him.
Brahma' is pleased with him. Srya is pleased with him.
Text 45
pdodakasya mhtmya
ya pahet keavgrata
sa yti parama sthna
yatra devo janrdana
pdodakasya-of the water that has washed the feet; mhtmyamthe glories; ya-who; pahet-recites; keavgrata-in the presence of
Lord Ka; sa-he; yti-goes; paramam-to the supreme; sthnamabode; yatra-where; deva-the Lord; janrdana-Ka.
"A person who before the Deity of Lord Ka chants the glories of
the water that has washed the Lord's feet goes to the spiritual world
where Lord Ka always stays."
Text 46
brahma-pure r-brahma-nrada-samvde
pryacitta yadi prpta
kcchra v t agha-maraam
so 'pi pdodaka ptv
uddhi prpnoti tat-kat
brahma-pure r-brayhma-nrada-samvde-in the Brahma
Pura, in a conversation of Lord Brahma' and Nrada Muni;
pryacittam-atonement;
yadi-if;
prptam-attained;
kcchramdifficulty; v-or; tv-indeed; agha-maraam-the crushing of sins; sahe; api-even; pdodakam-the waster from the feet; ptv-drinking;
uddhim-purity; prpnoti-attains; tat-kat-at that moment.
In the Brahma Pura, in a conversation of Lord Brahma' and
Nrada Muni, it is said:
"A person who drinks the water that has washed Lord Hari's feet at
once becomes pure. He has performed severe penance. He has
crushed all his sins.
Text 47
aauca naiva vidyeta
stake mtake 'pi ca
ye pdodak mrdhni
prana ye ca kurvate
aaucam-impure; na-not; eva-indeed; vidyeta-becomes; stake-in
birth; mtake-in death; api-even; ca-and; yem-of whom; pdodakmthe water from the feet; mrdhni-on the head; pranam-drinking; yewho; ca-and; kurvate-do.
"A person who at the time of birth and the time of death drinks the
water that has washed Lord Hari's feet and places that water on his
head becomes completely pure.
Text 48
anta-kle 'pi yasyeha
dyate pdayor jalam
so 'pi sad-gatim pnoti
sad-crair bahi-kta
anta-kle-at the last moment; api-also; yasya-of whom; iha-here;
dyate-is given; pdayo-of the feet; jalam-the water; sa api-he; sadgatim-the spiritula world; pnoti-attains; sad-crai-with saintly
deeds; bahi-kta-outside.
"A person who at the moment of death receives the water that has
washed Lord Hari's feet goes to the spiritual world even if he lived far
away from any pious deeds.
Text 49
apeya pibate yas tu
bhukte ya cpy abhojanam
agamygaman ye vai
ppcr ca ye nar
te 'pi pjy bhavanty u
sadya pdmbu-sevant
apeyam-not to be drunk; pibate-drinks; ya-who; tu-indeed;
bhukte'eats; ya-who; ca-and; api-also; abhojanam-not to be eaten;
agamy-women who should not be approached; gaman-approaching;
ye-who; vai-indeed; ppcr-sinners; ca-and; ye-who; nar-people;
te'they; api-also; pjy-to be worshiped; bhavanti-are; u-at once;
sadya-suddenly; pdmbu-sevant-by serving the water that has
washed the Lord's feet.
"Even they who drink what should not be drunk, eat what should not
be eaten, approach women who should not be approached, and
commit a host of sinful deeds, become at once worshipable if they
honor the water that has washed Lord Hari's feet."
Text 50
ki ca
apavitra yad-anna syt
pnya cpi ppinm
bhuktv ptv viuddha syt
ptv pdodaka hare
kimca-furthermore; apavitram-impure; yad-annam-whose food;
syt-is; pnyam-drink; ca-and; api-and; ppinm-of sinners; bhuktveating; ptv-drinking; viuddha-pure; syt-is; ptv-drinking;
pdodakam-the water from the feet; hare-of Lord Hari.
It is also said:
"Sinners who eat and drink impure things become purified by
drinking the water that has washed Lord Hari's feet.
Text 51
tapta-kcchrt paca-gavyn
mah-kcchrd viiyate
cndryat pra-kcchrt
parkd api suvrata
kya-uddhir bhavaty u
ptv pdodaka hare
tpta-kcchrt-from severe austerities; paca-gavyt-from pancagavya; mah-kcchrt-from great troubles; viiyate-is distinguished;
cndryat-from candrayana; pra-kcchrt-very difficult; paraktgreat; api-even; suvrata-O saintly one; kya-uddhi-purification of the
body; bhavati-is; u-at once; ptv-drinking; pdodakam-the water
that has washed the feet; hare-of Lord Hari.
"O saintly one, drinking the water that has washed Lord Hari's feet is
more
purifying
that
performing
paca-gavya,
tapta-kcchra,
cndryaa, pra-kcchra, or parka-vrata. By drinking the water that
has washed Lord Hari's feet one's body becomes completely pure.
Text 52
aguru kukuma cpi
karpra cnulepanam
viu-pdmbu-samlagna
tad vai pvana-pvanam
agurum-aguru; kukumam-kunkuma; ca-and; api-and; karpramcamphor; ca-and; anulepanam-sandal; viu-pdmbu-samlagnam-the
water from Lord Viu's feet; tat-that; vai-indeed; pvana-pvanam-the
most purifying.
"Touched by the water that has washed Lord Viu's feet, aguru,
kukuma, camphor, and sandal paste become supremely purifying.

Text 53
di-pta tu yat toya
viun prabhaviun
tad vai ppa-hara putra
ki puna padayor jalam
di-by seeing; ptam-purified; tu-indeed; yat-what; toyam-water;
viun-by Lord Viu; prabhaviun-all-powerful; tat-that; vaiindeed; ppa-sins; haram-removing; putra-O son; kim-what?; punaagain; padayo-of the feet; jalam-water.
"My son, water that all-powerful Lord Viu has glanced upon has
the power to remove all sins. What, then, can be said of the water that
has washed His feet?
Text 54
etad-artham aha putra
iras viu-tat-para
dhraymi pibmy adya
mhtmya vidita mama
etad-artham-for tyhis purpose; aham-I; putra-O son; iras-with the
head; viu-tat-para-devoted to Lord Viu; dhraymi-I hold; pibmiI drink; adya-now; mhtmyam-the glory; viditam-known; mama-of
me.
"My son, that is why I, who am a devotee of Lord Viu, drink that
water and place it on my head. Now you have learned from me about
the glories of the water that has washed Lord Viu's feet.
Text 55
priyas tvam agraja putras
tad-artha gadita may
rahasya me t anarhasya
na vaktavya kadcana
priya-dear; tvam-you; agraja-first-born; putra-son; tad-arthamfor that reason; gaditam-spoken; maya-by me; rahasyam-secret; me-of
me; tv-indeed; anarhasya-unworthy; na-not; vaktavyam-to be spoken;
kadcana-ever.
"You are my first son and you are very dear to me. That is why I
have told you this secret knowledge. Please do not repeat it to anyone
who is unworthy.
Text 56
dhrayasva sad mrdhni
prana kuru nityaa
janma-mtyu-jara-dukhair
moka ysyasi putraka
dhrayasva-please hold; sad-always; mrdhni-on the head;
pranam-drinking; kuru-do; nityaa-always; janma-birth; mtyudeath; jar-old-age; dukhai-with suffering; mokam-freedom;
yasyasi-you will attain; putraka-O son.
"Always place this water on your head. Always drink this water. My
son, in this way you will become free from birth, death, and old-age."
Texts 57 and 58
viu-dharmottare
sadya phala-prada puya
sarva-ppa-vinanam
sarva-magala-magalya
sarva-dukha-vinanam
dusvapna-nana puya
viu-pdodaka ubham
sarvopadrava-hntra
sarva-vydhi-vinanam

sadya-at once; phala-pradam-giving the result; puyam-pious; sarvappa-all sins; vinanam-destroying; sarva-magala-magalyam-allauspiciousness; sarva-dukha-vinanam-destroying all sufferings;
dusvapna-nanam-destruction of nightmares; puyam-piety; viupdodakam-water that has wasehd Lord Viu;s feet; ubhambeautiful; sarvopadrava-hntram-removing all obstacles; sarvavydhi-vinanam-destroying all diseases.
"The beautiful water that has washed Lord Viu's feet quickly
brings great auspiciousness and the benefits of pious deeds, destroys
all sins, nightmares, obstacles, diseases, and sufferings, . . .
Text 59
sarvotpta-praamana
sarva-ppa-nivraam
sarva-kalya-sukhada
sarvotpta-praamanam-quells all calamities; sarva-ppanivraam'removes all sins; sarva-kalya-sukhadam-brings allauspicious happiness; sarva-kma-phala-pradam-fulfills all desires.
. . . stops all calamities, removes all sins, brings all-auspicious
happiness, fulfills all desires, . . .
Text 60
sarva-siddhi-prada dhanya
sarva-dharma-vivardhanam
sarva-atru-praamana
sarva-bhoga-pradyakam
sarva-siddhi-pradam-gives all perfection; dhanyam-glorious; sarvadharma-vivardhanam'increases all piety; sarva-atru-praamanamquiets all enemies; sarva-bhoga-pradyakam-gives all pleasures.
. . . brings all perfections, glories, piety, and pleasures, and quiets all
enemies.
Text 61
sarva-trthasya phala-da
mrdhni pdmbu-dhraam
praygasya prabhsasya
pukarasya ca sevane
pthdakasya trthasya
cnto labhate phalam
sarva-trthasya-of all holy places; phala-dam-giving the results;
mrdhni-on the head; pdmbu-dhraam-the water from the lotus
feet; praygasya-of Prayaga; prabhsasya-of Prabhasa; pukarasya-of
Puskara; ca-and; sevane-in service; pthdakasya-of the water;
trthasya-from the feet; cnta-sipping; labhate-attains; phalam-the
result.
"A person who places on his head the water that has washed Lord
Hari's feet attains the benefit of all pilgrimages. A person who sips
some of the water that has washed Lord Hari's feet attains the benefit
of going on pilgrimage to Prayga, Prabhsa, and Pukara.
Text 62
cakra-trtha phala ydk
tdk pdmbu-dhrat
sarasvaty gayy ca
gatv yat prpnuyt phalam
tat phala labhate rehammrdhni pdmbu-dhrat
cakra-trtham-Cakra-tirtha; phalam-result; ydk-as; tdk-that;
pdmbu-dhrat-by placing on one;s head the water that has
washed Lord Hari's feet; sarasvatym-in the Sarasvati; gayym-in
Gaya; ca-and; gatv-going; yat-what; prpnuyt-attains; phalam-result;
tat-that; phalam-result; labhate-attains; reham-best; mrdhni-on
the head; pdmbu-dhrat-by accepting the water from the Lord's
feet.
"By placing on one's head the water that has washed Lord Hari's feet
one attains the benefit of going on pilgrimage to Cakra-trtha and
Gay, and bathing in the Sarasvat."
Text 63
sknde
pdodakasya mhtmya
devo jnti akara
viu-pda-cyut gag
iras yena dhrit
sthna naivsti ppasya
dehin deha-madhyata
sknde-in the Skanda Pura; pdodakasya-of the water that has
washed the Lord';s feet; mhtmyam-the glorty; deva-the Lord;
jnti-knows; akara-iva; viu-of Lord Viu; pda-from the feet;
cyut-fallen; gag-the Gag; iras-by the head; yena-by which;
dhrit-held; sthnam-abode; na-not; eba-indeed; asti-is; ppasya-of
sin; dehinm-of the embodies souls; deha-madhyata-in the midst of
bodies.
"Lord iva, who carries on his head the Gag, which flows from Lord
Viu's feet, well knows the glory of the water that has washed Lord
Viu's feet. That is why sin can never touch him.
Texts 64 and 65
sa-bhybhyantara yasya
vypta pdodakena vai
pdoda viu-naivedya
udare yasya tihati
nraya labhate ppa
svayam eva vinayati
mah-ppa-graha-grasto
vypto roga-atair yadi
sa-bhybhyantaram-within and without; yasya-of whom; vyptampervaded; pdodakena-with the water of the feet; vai-indeed;
pdodam-the water of the feet; viu-naivedyam-food offered to Lord
Viu; udare-in the stomach; yasya-of whom; tihati-stays; na-not;
rayam-shelter; labhate-attains; ppam-sin; svayam-personally; evaindeed; vinayati-perishes; mah-ppa-graha-grasta-haunted by
great sins; vypta-pervaded; roga-atai-by hundreds of diseases;
yadi-if.
"When a person places on his head and in his stomach the water
that has washed Lord Viu's feet, and when he places in his stomach
the remnants of food offered to Lord Viu, sin cannot make its home
in him. Even if he is haunted by many great sins, and even if he is
tormented by hundreds of diseases, all his sins perish.
Texts 66 and 67
hare pdodaka ptv
mucyate ntra saaya
iras tihate ye
nitya pdodaka hare
ki kariyati te loke
trtha-koi-manorathai
ayam eva paro dharma
idam eva para tapa
idam eva para trthamviu-pdmbu yat pibet
hare-of Lord Hari; pdodakam-the water that has washed the feet;
ptv-drinking; mucyate-is released; na-not; atra-here; saayadoubt; iras-with the head; tihate-stands; yem-of whom; nityamalways; pdodakam-the water of the feet; hare-of Lord Hari; kimwhy?; kariyati-will do; te-they; loke-in the world; trtha-koimanorathai-with the desire for millions of pilgrimages; ayam-this;
eva-indeed; para-supreme; dharma-piety; idam-this; eva-indeed;
param-supreme; tapa-austerity; idam-this; eva-indeed; paramsupreme; trtham-pilgirmage; viu-pdmbu-the water that has
washed Lord Viu's feet; yat-what; pibet-drinks.
"A person who drinks the water that has washed Lord Hari's feet
becomes liberated. Of this there is no doubt. Why would they who
place on their heads the water that has washed Lord Hari's feet be
very interested to go on millions of pilgrimages? To drink the water that
has washed Lord Viu's feet is the greatest pilgrimage, the greatest
pious act, the greatest austerity."
Text 68
tatraiva r-ivoma-samvde
vilaya ynti ppni
pte pdodake hare
ki punar viu-pdoda
lagrma-il-cyutam
tatra-there; eva-indeed; r-ivoma-samvde-in a conversation of
Lord iva and Um; vilayam-to destruction; ynti-go; ppni-sins; ptewhen drunk; pdodake-the water of the feet; hare-of Lord Hari; kimwhat?; puna-more; viu-pdodam-the water of Lord Viu's feet;
lagrma-il-cyutam-faleen from the lagrma-il.
In the Skanda Pura Lord iva tells Goddess Um:
"When a person drinks the water that has washed Lord Hari's feet,
all his sins perish. What, then, can be said when a person drinks the
water that has washed the lagrma-il?
Text 69
vieena haret ppa
brahma-hatydika priye
pte pdodake vior
yadi prair vimucyate
hatv yama-bhan sarvn
vaiava lokam pnuyt
vieena-specifically; haret-removes; ppam-sin; brahmahatydikam-beginning with the murder of a brhmaa; priye-O
beloved; pte-drunk; pdodake-the water of the feet; vio-of Lord
Viu; yadi-if; praai-with life; vimucyate-released; hatv-killing;

yama-bhan-from the soldiers of Yama; sarvn-all; vaiavam-of Lord
Viu; lokam-the world; pnuyt-attains.
"O beloved, the act of drinking the water that has washed Lord
Viu's feet removes all sins, beginning with the sin of killing a
brhmaa. When a person who has drunk this water dies, he defeats
Yama's soldiers and goes to the world of Lord Viu."
Text 70
tatraiva r-iva-krttikeya-samvde r-lagrma-il-mhtmye
chinnas tena mah-sena
garbhvsa su-drua
pt yena sad vio
lagrma-il-jalam
tatraiva r-iva-krttikeya-samvde r-lagrma-il-mhtmyein the Skanda Pura, in the r lagrma-il-mhtmya, Lord iva
tells Krttikeya; chinna-broken; tena-by that; mah-sena-O great
general; garbhvsa-living in a mother's womb; su-drua-very
terrible; ptm-drunk; yena-by whom; sad-regularly; vio-of Lord
Viu; lagrma-il-jalam-the water of the lagrma-il.
In the Skanda Pura, in the r lagrma-il-mhtmya, Lord
iva tells Krttikeya:
"O great general, they who regularly drink the water that has
washed the lagrma-il are rescued from having again to enter a
mother's womb.
Text 71
ye pibanti nar nitya
lagrma-il-jalam
paca-gavya-sahasrais tu
pritai ki prayojanam
ye-who; pibanti-drink; nar-people; nityam-regularly; lagrma-il-
jalam-the water of the lagrma-il; paca-gavya-sahasrai-with a

thousand panca-gavyas; tu-indeed; pritai-drunk; kim-what?;
prayojanam-is the need.
lagrma-il be very interested to drink a thousand paca-gavyas?
Text 72
pryacitte samutpanne
ki dnai kim upoaai
cndryaai ca trthai ca
ptv pdodaka uci
pryacitte-atonement; samutpanne-performed; kim-what?;
dnai'with charity; kim-what?; upoaai-with fasting; cndryaaiwith candrayana; ca-and; trthai-with pilgrimages; ca-and; ptvhaving drunk; pdodakam-the water that has washed the feet; ucisacred.
"What need is there for charity, fasting, cndryaa-vrata, and
pilgrimages for a person who already atoned for his sins by drinking
the sacred water that has washed Lord Viu's feet?"
Text 73
bhan-nradiye lubdhakopakhynrambhe
hari-pdodaka yas tu
kaa-mtra ca dhrayet
sa snta sarva-trthesu
vio priyataras tath
bhan-nradiye lubdhakopakhynrambhe-in the Nrada Pura, in
the beginning of the hunter's story; hari-pdodakam-the water that has
washed Lord Hari's feet; ya-who; tu-indeed; kaa-mtram-for a
single moment; ca-and; dhrayet-holds; sa-he; snta-bathed; sarvatrthesu-in all holy rivers; vio-of Lord Viu; priyatara-very dear;
tath-so.
In the Nrada Pura, in the beginning of the hunter's story, it is

said:
"A person who for a single moment places on his head the water
that has washed Lord Hari's feet has bathed in all holy rivers. He is
very dear to Lord Viu.
Text 74
akla-mtyu-amana
sarva-vydhi-vinanam
sarva-dukhopaamana
hari-pdodaka ubham
akla-untimely; mtyu-death; amanam-making quiet; sarva-vydhivinanam'destroying all diseases; sarva-dukhopaamanam-quieting
all sufferings; hari-pdodakam-the water that has washed Lord Hari's
feet; ubham-sacred.
"The sacred water that has washed Lord Hari's feet stops untimely
death, all diseases, and all sufferings."
Text 75
tatraiva tad-upkhynnte
hari-pdodaka-sparl
lubdhako vita-kalmaa
divya vimnm ruhya
munim enam athbravt
tatra-there; eva-indeed; tad-upkhynnte-at the end of the story;
hari-pdodaka-sparl-by touching th water that has washed Lord
Hari's feet; lubdhaka-the hunter; vita-kalmaa-freed of sins; divyamcelestial; vimnm-airplane; ruhya-climbing; munim-sage; enam-to
the; atha-then; abravt-said.
In the Nrada Pura, at the end of the hunter's story, it is said:
"By touching the water that had washed Lord Hari's feet, the hunter
became at once free of all sins. Entering the celestial airplane, he said
to the sage:
Text 76
hari-pdodaka yasmn
mayi tva kiptavn mune
prpito 'smi tvay tasmt
tad vio parama padam
hari-pdodakam-the water that has washed Lord Hari's feet;
yasmn-because; mayi-on me; tvam-you; kiptavn-thrown; mune-O
sage; prpita-attained; asmi-I have; tvay-by you; tasmt-therefore;
tat-that; vio-of Lord Viu; paramam-the supreme; padam-abode.
" `O sage, it is because you sprinkled on me the water that washed
Lord Hari's feet that I am now about to enter Lord Viu's supreme
abode.' "
Text 77
pda prva kila spv
gagbht smart-moka-d
vio sadyas tu tat-sag
pdmbu katham yate
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; pdam-foot;
prvam-before; kila-indeed; spv-touching; gag-the Gag; abhtwas; smart-to they who remember; moka-liberation; d-giving;
vio-of Lord Viu; sadya-at once; tu-indeed; tat-sag-touching
that; pdmbu-the water of the feet; katham-why?; yate-is glorified.
"In ancient times the Gaga' touched Lord Viu's foot. The Gaga'
gives liberation to they who think of her. Why should the water that
has washed Lord Viu's feet be glorified in this way? Why should it be
thought more purifying that the Gag?

Text 78
tpa-traynalo yo 'sau
na myet sakalbdhibhi
druta myati so 'lpena
rmad-viu-padmbun
tpa-sufferings; traya-three; anala-fire; ya-which; asau-that; nanot; myet-remembers; sakala-all; abdhibhi-by oceans; drutam-at
once; myati-extinguishes; sa-that; alpena-small; rmad-viupadmbun-with the water that has washed Lord Viu's feet.
"The fire of the threefold material miseries, a fire all the oceans in
the world cannot extinguish, is extinguished at once by a single drop of
the water that has washed Lord Viu's feet.
Text 79
yuddhstrbhedya-kavaca
bhavgni-stambhanauadham
sarvgai sarvath dhrya
pdya uci-pada sad
yuddhstra-by weapons; abhedya-unbreakable; kavacam-armor;
bhava-of birth and death; agni-the fever; stambhana-stopping;
auadham-medicine; sarvgai-with all limbs; sarvath-in all respects;
dhryam-to be held; pdyam-the water of the feet; uci-pada-sacred;
sad-always.
"One should always place on all his limbs the water that has washed
Lord hari's feet, water that is an armor invincible to all weapons, water
that is a medicine to cure the fever of repeated birth and death.
Text 80
amtatvvaha nitya
viu-pdmbu ya pibet
sa pibaty amta nitya
mse mse tu devat
amtatva-immortality; avaham-bringing; nityam-always; viupdmbu-the water that has washed Lord Viu's feet; ya-who;
pibet'drinks; sa-he; pibati-drinks; amtam-nectar; nityam-daily; msemonth; mse-after month; tu-indeed; devat-a demigod.
"Every month the demigods drink nectar, but still they do not
become immortal. It is they who regularly drink the water that has
washed Lords Viu's feet who attain immortality.
Text 81
mhtmyam iyad ity asya
vakt yo 'pi sa nirbhaya
nan anargha-maer mlya
kalpayann agham anute
mhtmyam-glory; iyat-attain; iti-thus; asya-of him; vakt-the
speaker; ya-who; api-also; sa-he; nirbhaya-fearless; nanv-indeed;
anargha-mae-of a priceless jewel; mlyam-price; kalpayannconsidering; agham-sin; anute-attain.
"A person who glorifies the water that has washed Lord Viu's feet
becomes fearless. A person who tries to set a limit on the value of the
priceless gem of that water commits a sin."
Text 82
anyatrpi
sa brahmacr sa vrat
ram ca sad-uci
viu-pdodaka yasya
mukhe irasi vigrahe
anyatra-in another place; api-also; sa-he; brahmacr-brahmacari;
sa-he; vrat-following vows; ram-following the asrmas; ca-and;
sad-uci-always pure; viu-pdodakam-the water that has washed

Lord Viu's feet; yasya-of whom; mukhe-in the mouth; irasi-on the
head; vigrahe-on the body.
"A person who places the water that has washed Lord Viu's feet
on his head, on his body, and in his mouth is always pure. He is a
brahmacr. He is a follower of vows. He is a follower of varrama.
Text 83
janma-prabhti-ppn
prayacitta yadcchati
lagrma-il-vri
ppa-har nievyatm
janma-from birth; prabhti-beginning; ppnm-of sins;
prayacittam-atonement; yadi-if; icchati-desires; lagrma-il-vrithe water that has washed the lagrma-il; ppa-har-removing
sins; nievyatm-should be served.
"If a person wishes to become free from all the sins committed since
the time of his birth, he should honor the water that has washed the
lagrma-il, water that removes all sins."
Text 84
ata eva tejodravia-pacartre r-brahmaoktampha-prald udaka
pthag dya putraka
sicayen mrdhni bhaktn
sarva-trtha-maya hi tat. iti.
ata eva-therefore; tejodravia-pacartre r-brahmaoktam-in the
Tejodravia-pacartra, r Brahma' explains; pha-of the feet;
pralt-flowing in a current; udakam-the water; pthag-specifically;
dya-taking; putraka-O son; sicayet-should sprinkle; mrdhni-on th
ehead; bhaktnm-of the devotees; sarva-trtha-mayam-consiting of
all holy places; hi-indeed; tat-that; iti-thus.

In the Tejodravia-pacartra, r Brahma' explains:
"My son, a person should take the water that has washed Lord Hari's
feet and sprinkle it over the Vaiavas' heads. That water contains
within it all holy places."
Text 85
pdodakasya mhtmya
vikhyta sarva-strata
likhitu aknuyt ko hi
sindhrmn gaayann api
pdodakasya-of the water that has washed the feet; mhtmyamthe glory; vikhytam-famous; sarva-strata-in all the scriptures;
likhitum-to write; aknuyt-may be able; ka-who?; hi-indeed;
sindhrmn-the waves in the ocean; gaayann-counting; api-even.
The glories of the water that has washed Lord Viu's feet are
described in all the scriptures. What person, even if he has the power
to count all the waves in the ocean, has the power to write about them
all.
Text 86
vieata ca pdoda
tulas-dala-samyutam
akhe ktv vaiavebhyo
dattv prgvat pibet svayam
vieata-specifically; ca-and; pdodam-the water of the feet;
tulas-dala-samyutam-with tulas leaves; akhe-in a conchshell;
ktv-doing; vaiavebhya-to the Vaiavas; dattv-offered; prgvatas before; pibet-should drink; svayam-personally.
One should offer to Lord Hari water mixed with tulas leaves in a
conchshell. One should then offer the remnants of this water to the
Vaiavas and one should then also drink it himself.

Text 87
atha akha-kta-pdodaka-mhtmya
ktv pdodaka akhe
vaiavn mhtmanm
yo dadyt tulas-mira
cndryaa-ata labhet
atha-now; akha-kta-pdodaka-mhtmyam-the Glories of Water
Offered in a Conchshell; sknde-in the Skanda Pura; r-brahmanrada-samvde-in a conversation of r Brahma and r Narada;
ktv-doing; pdodakam-water fo thew feet; akhe-in a conchshell;
vaiavnm-of the Vaiavas; mhtmanm-great souls; ya-who;
dadyt-offers; tulas-miram-mixed with tulas leaves; cndryaaatam-a hundred candrayanas; labhet-attains.
The Glories of Water Offered in a Conchshell
In the Skanda Pura, in a conversation of r Brahma' and r
Nrada, it is said:
"A person who offers to Lord Hari water mixed with tulas leaves in a
conchshell, and then offers the remnants of this water to the saintlyhearted Vaiavas attains the pious benefit of a hundred cndryaas.
Text 88
ghtv ka-pdmbu
akhe ktv tu vaiava
yo vahet iras nitya
sa munis tapasottama
ghtv-taking; ka-pdmbu-the water of Lord Ka's feet;
akhe-in a conchshell; ktv-doing; tu-indeed; vaiava-Vaiava;
ya-who; vahet-should carry; iras-on his head; nityam-always; sa-he;
muni-sage; tapasottama-the most austere.
"A Vaiava who regularly places on his head the water offered in a
conchshell to Lord Ka is the most austere of saintly sages.
Text 89
lagrma-il-toya
yadi akha-bhta pibet
haty-koi-vina ca
kurute ntra saaya
conversation of Devadta and Vikuala; lagrma-il-toyam-the
water of the lagrma-il; yadi-if; akha-bhtam-in a conchshell;
pibet-drinks; haty-koi-vinam-the destruction of ten million
murders; ca-and; kurute-does; na-not; atra-here; saaya-doubt.
it is said:
"A person who drinks the water that has washed the lagrma-il
destroys the sinful reactions of ten million murders. Of this there is no
doubt."
Text 90
agastya-sahitya
lagrma-il-toya
tulas-dala-vsitam
ye pibanti punas te
stanya-pna na vidyate. iti.
agastya-sahityam-in the Agastya-sahit; lagrma-il-toyamthe water of the lagrma-il; tulas-dala-vsitam-scented with a
tulas leaf; ye-who; pibanti-drink; puna-again; tem-of them;
stanya-pnam-the drinking of a mother's milk; na-not; vidyate-is; itithus.
In the Agastya-sahit
"A person who drinks the water mixed the tulas leaves that has
washed the lagrma-il will never again drink from a mother's
breast."
Text 91
r-vior vaiavn ca
pvana caraodakam
sarva-trtha-maya ptv
kuryd camana na hi
r-vio-of r Viu; vaiavnm-of the Vaiavas; ca-and;
pvanam-purifying; caraodakam-water from the feet; sarva-trthamayam-consisting of all holy places; ptv-drinking; kuryt-should do;
camanam-sipping; na-not; hi-indeed.
"A person who drinks the water that has washed the feet of Lord
Viu and the Vaiavas, supremely purifying water that contains
within it all sacred rivers, need never drink any other sacred water to
become purified.
Text 92
tad ukta sknde ivena
vio pdodaka ptv
pacd auci-akay
cmati ca yo mohd
brahma-h sa nigadyate
tat-that; uktam-said; sknde-in the Skanda Pura; ivena-by Lord
iva; vio-of Lord Viu; pdodakam-the water that has washed the
feet; ptv-drinking; pact-after; auci-impurity; akay-with anxiety;
cmati-sips; ca-and; ya-who; moht-our of bewilderment; brahmah-the killing of a brhmaa; sa-he; nigadyate-is said.

"A person who after drinking the water that has washed Lord Viu's
feet worries that he is still impure is a sinner. He is the killer of a
brhmaa."
Text 93
ruti ca
bhagavn pavitram. bhagavat-pdau pavitram. bhagavat-pdodaka
pavitram. na tat-pna camanyam. yath hi soma iti.
ruti-the ruti-sastra; ca-and; bhagavn-the Supreme Personality of
Godhead; pavitram-pure; bhagavat-pdau-the feet of the Supreme
Personality of Godhead; pavitram-pure; bhagavat-padodakam-the
water that has washed the feet of the Supreme Personality of
Godhead; pavitram-pure; na-not; tat-pna-drinking that; camanyamto be spat out; yath-as; hi-indeed; soma'soma; iti-thus.
The ruti-stra explains:
"The Supreme Personality of Godhead is supremely purifying.
The feet of the Supreme Personality of Godhead are supremely
purifying.
The water that has washed the feet of the Supreme Personality of
Godhead is supremely purifying. One should not drink that water and
then spit it out. It is purifying like soma."
Text 94
saupare ca
viu-pdodaka ptv
bhakta-pdodaka tath
ya cmati sammohd
brahma-h sa nigadyate. iti.
saupare-in the Garua Pura; ca-and; viu-pdodakam-the water
of Lord Viu's feet; ptv-drinking; bhakta-pdodakam-the water of
the devotees' feet; tath-so; ya-who; cmati-spits; sammoht-out of
illusion; brahma-h-a killer of a brhmaa; sa-he; nigadyate-is called;

iti-thus.
"A person who first sips and then foolishly spits out the water that
has washed the feet of Lord Viu or the Vaiavas is sinful like the
killer of a brhmaa."
Text 95
tata uddha paya-pra
gandha-pupkatnvitam
adharopari sannyasec
chakha bhagavad-agrata
tata-then; uddham-pure; paya-pram-water; gandhapupkatnvitam-with scents and flowers and whole grains of rice;
adhara-lips; upari-above; sannyasec-should offer; akham-conchshell;
bhagavad-agrata-in the presence of the Lord.
Then one should offer to the lips of the Deity a conchshell filled with
pure water in which are scents, flowers, and unbroken grains of rice.
Text 96
atha r-bhagavad-agrata akha-sthpana-mhtamya
sknde brahma-nrada-samvde akha-mhtmye
purato vsudevasya
sa-pupa sa-jalkatam
akham abhyarcita payet
tasya lakmr na durlabh
atha-then; r-bhagavad-agrata-in the presence opf the Supreme
Personality of Godhead; akha-sthpana-mhtamyam-the glories of
offering a conchshell; sknde-in the Skanda Pura; brahma-nradasamvde-in a conversation of Brahma and Narada; akha-mhtmyein the Sankha-mahatmya; purata-in the presence; vsudevasya'of
Lord Ka; sa-pupam-with flowers; sa-jala-with water; akatam-with

unbroklen grains of rice; akham-conchshell; abhyarcitam-worshiped;
payet-should see; tasya-of him; lakm-opulence; na-not; durlabhdifficult to obtain.
In the Skanda Pura, akha-mhtmya, in a conversation of
Brahma and Nrada, it is said:
"For a person who looks on as a conchshell filled with water in which
are scents, flowers, and unbroken grains of rice, is offered to the Deity,
opulence and prosperity are not difficult to obtain.
Text 97
sa-pupa vri-ja yasya
durvkata-samanvitam
purato vsudevasya
tasya r sarvato-mukhi. iti.
sa-pupam-with flowers; vri-jam-a conchshell; yasya-of whom;
durv-druva grass; akata-unbroken grains of rice; samanvitam-with;
purata-in the presence; vsudevasya-of Lorrd Ka; tasya-of him;
r-opulence; sarvato-mukhi'is everywhere; iti-thus.
"At every turn opulence and prosperity rush to meet a person who
offers to the Deity of Lord Ka a conchshell filled with water in which
are drva' grass, flowers, and unbroken grains of rice.
Text 98
bhtvtha bhaktimn rmattulasy knane prabhum
sampjybhyarcayet t ca
r-ka-caraa-priym
bhtv-becoming; atha-then; bhaktimn-a devotee; rmat-glorious;
tulasy-of Tulas; knane-in the forest; prabhum-the Lord; sampjyaworshiping; abhyarcayet-should worship; tm-her; ca-and; r-kacaraa-priym-dear to the lotus feet of the Supreme Personality of
Godhead.
"A devotee should go to a glorious Tulas forest and worship Tulasdev, who is dear to Lord Ka's feet.
Text 99
atha r-tulas-vana-pj
prgvat t arghya tato 'bhyarcya
gandha-pupkatdin
stutv bhagavat ta ca
praamet prrthya daavat
atha-now; r-tulas-vana-pj-the worship of the Tulas forest;
prgvat-as before; tv-indeed; arghyam-arghya; tata-then; abhyarcyaworshiping; gandha-pupkatdin-with scents, flowers, unroken
grains fo rice, and other things; stutv-offering prayers; bhagavatm-to
the goddess; tam-to her; ca-and; praamet-should bow down;
prrthya-pffering prayers; daavat-like a stick.
The worship of the Beautiful Tulas Forest
As before, one should offer arghya with scents, flowers, unbroken
grains of rice, and other things. Then one should glorify Tulas-dev,
bow down like a stick (daavat, before her, and make some request.
Text 100
athrghya-mantra
riya riye riyvse
nitya rdhara-satkte
bhakty datta may devi
arghya gha namo 'stu te
atha-then; arghya-mantra-the arghya mantra; riya-of the
goddess of fortune; riye-to the goddess of fortune; riyvse-the
home of the goddess of fortune; nityam-always; rdhara-of the
husband of the goddess of fortune; satkte-honored; bhakty-with
devotion; dattam-given; may-by me; devi-o goddess; arghyam-
arghya; gha-please accept; nama-obeisances; astu-are; te-to you.

The Mantra For Offering Arghya
"O goddess, O glory of the goddess of fortune, O home of the
goddess of fortune, O object of worship for the goddess of fortune's
husband, please accept this arghya I offer to you with devotion. I offer
my respectful obeisances to you."
Text 101
pj-mantra
nirmit tva pur devair
arcit tva sursurai
tulasi hara me ppa
pj gha namo 'stu te
pj-for worship; mantra-the mantra; nirmit-created; tvam-you;
pur-before; devai-by the demigods; arcit-worshiped; tvam-you;
sursurai-by the suras and asuras; tulasi-O Tulas; hara-please
remove; me-of me; ppam-the sin; pjm-worship; gha-please
accept; nama-obeisances; astu-are; te-unto you.
The Mantra For Worshiping Tulas-dev
"In ancient times you were planted by the demigods. You are
worshiped by the suras and asuras. O Tulas, please remove my sins.
Please accept the worship I offer you. I offer my respectful obeisances
to you."
Text 102
stuti ca
mah-prasda-janan
sarva-saubhagya-vardhin
dhi-vydhi-har nitya
tulasi tva namo 'stu te
stuti-glorification; ca-and; mah-prasda-janan-the mother of

great mercy; sarva-saubhagya-vardhin-in the increaser of all good
fortune; dhi-vydhi-har-the remover of all diseases and anxieties;
nityam-always; tulasi-O Tulas; tvam-you; nama-obesiances; astu-are;
te-to you.
A Prayer Chanting the Glories of Tulas-dev
"You are the mother of great mercy. You grant all good fortune. You
remove diseases and anxieties. O Tulas-dev, again and again I offer
my respectful obeisances to you."
Text 103
prrthan
riya dehi yao dehi
krtim yus tath sukham
bala pui tath dharma
tulasi tva prasda me
prrthan-request; riyam-wealth; dehi-please give; yaa-fame;
dehi-please give; krtim-glory; yu-long life; tath-so; sukhamhappiness; balam-strength; puim-properity; tath-so; dharmampiety; tulas-O Tulas; tvam-you; prasda-please be merciful; me-to
me.
A Prayer Filled With Requests
"Please give me wealth. Please give me fame, glory, long life,
happiness, strength, prosperity, and piety. O Tulas-dev, please be
merciful to me."
Text 104
prama-vkyam
avant-khae
y d nikhilgha-sagha-aman sp vapu-pvan
rogm abhivandit nirasin siktntaka-trsin
pratysatti-vidhyin bhagavata kasya samropit
nyast tac-carae vimukti-phalad tasyai tulasyai nama
prama-vkyam-words for bowing down; avant-khae-in the
Avanti-khanda; y-who; d-seen; nikhilgha-all sins; saghamultitude; aman-pacifying; sp-touched; vapu-pvan-purifying
the body; rogm-of diseases; abhivandit-bowed down; nirasinexpellling; sikt-watered; antaka-death; trsin-terrifying; pratysattividhyin-giving nearness; bhagavata-to the Supreme Personality of
Godhead; kasya-Lord Ka; samropit-planted; nyast-placed; tcarae-at the feet; vimukti-phalad-giving liberation; tasyai-to her;
tulasyai-Tulas-dev; nama-obeisances.
Words to Recite While Offering Obeisances to Tulas-dev
In the Avant-khaa it is said:
"I offer my respectful obeisances to Tulas-dev. When someone
sees her, she destroys all his sins. When someone touches her, she
purifies his body. When someone offers obeisances to her, she cures
his diseases. When someone waters her, she makes Yamarja afraid of
him. When someone plants her, she brings him near to Lord Ka.
When someone places her at Lord Ka's feet, she gives him
liberation.
Text 105
bhagavatys tulasys tu
mhtmymta-sgare
lobht krditum icchmi
kudras tat kamyat tvay
bhagavaty-of Goddess; tulasy-Tulas; tu-indeed;
mhtmymta-sgare-in the ocean of the nectar glories; lobht-out of
greed; krditum-to jump; icchmi-I wish; kudra-tiny; tat-that;
kamyatm-to be forgiven; tvay-by you.
"Even though I am only a tiny creature, I still yearn to dive into the
nectar ocean of Goddess Tulas's glories. O goddess, please forgive
me."
Text 106
atha tulas-vana-pja-mhtmya
sknde
ravaa-dvda-yoge
lagrma-ilrcane
yat phala sagame prokta
tulas-pjanena tat
atha-now; tulas-vana-pja-mhtmyam-the Glories of Worshiping
the Tulas Forest; sknde-in the Skanda Pura; ravaa-dvdayoge-on sravana-dvadasi; lagrma-ilrcane-in thwe worship of the
lagrma-il; yat-what; phalam-result; sagame-in the contact;
proktam-said; tulas-of Tulas; pjanena-by the worship; tat-that.
The Glories of Worshiping the Tulas Forest
"By worshiping Tulas-dev one attains the same result that is
obtained by worshiping the lagrma-ila' on ravaa' dvda."
Text 107
grue
dhtr-phalena yat puya
jayanty samupoae
khagendra bhavate n
tulas-pjanena tat
grue-in the Garua Pura; dhtr-phalena-by the dhatri fruit; yatwhat; puyam-piety; jayantym-on Jayanti; samupoae-fasting;
khagendra-O king of birds; bhavate-is; nm-of the people; tulaspjanena-by worshipign Tulas; tat-that.
"O king of birds, by worshiping Tulas-dev one attains the same

result as one attains by honoring the dhtr fruit or by fasting on
Janmam.
Text 108
prayga-snna-niratau
ky pra-vimokae
yat phala vihita devais
tulas-pjanena tat
prayga-snna-niratau-bathing at Prayaga; kym-at Varanasi;
pra-vimokae-dying; yat-what; phalam-result; vihitam-placed;
devai-by the devas; tulas-pjanena-y worshiping Tulas-0dev; tatthat.
"O king of birds, the demigods say that by worshiping Tulas-dev
one attains the same result as one attains by bathing at Prayga or
dying at Vras."
Text 109
agastya-sahity
caturm api var
ram vieata
str ca purun ca
pjitea dadti hi
agastya-sahitym-in the Agastya-sahit; caturm-four; apiindeed; varm-of varnas; ramm-of asramas; vieataspecifically; strm-of women; ca-and; purunm-of men; ca-and;
pjita-worshiped; iam-desired; dadti-gives; hi-thus.
In the Agastya-sahit it is said:
"When she is properly worshiped, Tulas-dev fulfills the desires of

the men and women of the four varas and ramas.
Text 110
tulas ropit sikt
d sp ca pvayet
rdhit prayatnena
sarva-kma-phala-prad
tulas-Tulas; ropit-planted; sikt-watered; d-seen;
sp'touched;
ca-and;
pvayet-purifies;
rdhit-worshiped;
prayatnena-with care; sarva-kma-phala-prad-fulfilling all desires.
"When she is planted, watered, seen, or touched, Tulas-dev brings
purification. When she is worshiped she fulfills all desires.
Text 111
ki ca
pradakin bhramitv ye
namaskurvanti nityaa
na te durita kicid
aknam avaiyate
kimca-furthermore; pradakinm-circumambulation; bhramitvgoing around; ye-who; namaskurvanti-bow down; nityaa-regularly;
na-not; tem-of them; duritam-sin; kicit-anything; aknam-great;
avaiyate-remains.
It is also said:
"They who regularly circumambulate Tulas-dev and bow down
before her become free from sin.
Text 112
bhan-nradye yajadhvajopkhynnte
pjyamn ca tulas
yasya vemani tihati
tasya sarvi sreysi
vardhante 'har ahar dvij
bhan-nradye yajadhvajopkhynnte-in the Nrada Pura, at
the end of Yajadhvaja's story; pjyamn-worshiped; ca-and; tulasTulas; yasya-of whom; vemani-in the home; tihati-stays; tasya-of
him; sarvi-all; sreysi-good; vardhante-increases; ahar aha-day
after day; dvij-O brhmaas.
In the Nrada Pura, at the end of Yajadhvaja's story, it is said:
"A person who worships Tulas-dev in his home finds that his good
fortune increases day by day."
Text 113
ata eva pdme devadta-vikuala-samvde
pake pake tu samprpte
dvday vaiya-sattama
brahmdayo 'pi kurvanti
tulas-vana-pjanam
ata eva-therefore; pdme devadta-vikuala-samvde-in the
Padma Pura, in a conversation of Devadta and Vikuala; pake
pake-fortnight after fortnight; tu-indeed; samprpte-attained;
dvdaym-on
dvadasi;
vaiya-sattama-O
best
of
vaisyas;
brahmdaya-headed by Brahm; api-even; kurvanti-do; tulas-vanapjanam-worship of the Tulas forest.
it is said:
"O best of vaiyas, dvda after dvda, the demigods headed by
Brahma' worship the Tulas forest."
Text 114
ata eva r-tulas-stuti-mahim
ananya-manas nitya
tulas stauti yo nara
pit-deva-manuyn
priyo bhavati sarvad
ata eva-therefore; r-tulas-stuti-mahim-the glory of offering
prayers to Tulas; ananya-manas-with unwavering mind; nityamregularly; tulasm-Tulas; stauti-praises; ya-who; nara-a person;
pitr-deva-manuynm-of the pitas, devas, and human beings; priyadear; bhavati-is; sarvad-in all respects.
The Glories of Offering Prayers Praising Tulas
A person who with an unwavering heart glorifies Tulas with prayers
becomes very dear to the devas, pits, and human beings.
Text 115
atha tulas-vana-mhtmya
sknde
rati badhnti nnyatra
tulas-knana vin
deva-devo jagat-svm
kali-kle vieata
atha-now; tulas-vana-mhtmyam-the glories of the Tulas fgorest;
sknde-in the Skanda Pura; ratim-love; badhnti-does; na-not;
anyatra-in any other object; tulas-knanam-Tulas forest; vinwithout; deva-deva-the master of the demigods; jagat-svm-the
master of the universe; kali-kle-at the time of Kali; vieataspecifically.
The Glory of the Tulas Forest

"In the age of Kali, Lord Hari, the master of the universes and
demigods, is especially pleased by a Tulas forest and by nothing else.
Text 116
hitv trtha-sahasri
sarvn api iloccayn
tulas-knane nitya
kalau tihati keava
hitv-leaving aside; trtha-sahasri-thousands of holy places;
sarvn-all; api-even; iloccayn-mountains; tulas-knane-in a Tulas
forest; nityam-always; kalau-in kali-yuga; tihati-stays; keava-Lord
Ka.
"Avoiding a thousand holy places and the chains of sacred
mountains, in Kali-yuga Lord Ka stays always in a Tulas forest.
Text 117
nirkit narair yais tu
tulas-vana-vik
ropit yai ca vidhin
saprpta parama padam
nirkit-seen; narai-by people; yai-who; tu-indeed; tulas-vanavik-the Tulas forest; ropit-planted; yai-by whom; ca-and;
vidhin-properlu; saprptam-attained; paramam-the supreme; padamabode.
"They who see or plant a Tulas forest attain the Lord's supreme
abode.
Text 118
na dhtr sa-phal yatra

na vius tulas-vanam
tat mana-sama sthna
santi yatra na vaiav
na-not; dhtr-dhatri; sa-phal-with fruit; yatra-where; na-not;
viu-Lord Viu; tulas-vanam'a Tulas forest; tat-that; manasamam-like a crematorioum; sthnam-plance; santi-are; yatra'where;
na-no; vaiav-Vaiavas.
"Any place where there is no Deity of Lord Viu, no fruit-bearing
dhtr tree, no Tulas forest, or no Vaiavas is like a cremationground.
Text 119
keavrthe kalau ye tu
ropayantha bh-tale
ki kariyaty asantuo
yamo 'pi saha kikarai
keava-of Lord Ka; arthe-for the sake; kalau-in kali-yuga; ye-who;
tu-indeed; ropayanti-plant; iha-here; bh-tale-on the earth; kim-what?;
kariyaty-will do; asantua-displeased; yama-yamarja; api-even;
saha-with; kikarai-his servants.
"Even if they are displeased with him, what can Yamarja and his
servants do to a person who in this world has planted a Tulas forest
for Lord Ka's sake.
Texts 120 and 121
tulasy ropaa krya
ravaena vieata
apardha-sahasri
kamate puruottama
devlayeu sarveu
puya-ketreu yo nara
vpayet tulas puy

tat trtha cakra-pina
tulasy-of Tulas; ropaam-planting; kryam-to be done;
ravaena-bythe star Sravana; vieata-specifically; apardhasahasri-thousands of offenses; kamate-forguves; puruottama-the
Supreme Personality of Godhead; devlayeu-in temples; sarveu-all;
puya-ketreu-in holy places; ya-who; nara-a person; vpayetplants; tulasm-Tulas; puym-sacred; tat-that; trtham-place; cakrapina-to Lord Ka.
"One should plant Tulas at the time of the star ravaa. The
Supreme Personality of Godhead forgives a thousand offenses for one
who plants Tulas in holy places and temples. Wherever Tulas is
planted, that place becomes sacred to Lord Viu.
Text 122
ghaair yantra-ghabhi ca
sicita tulas-vanam
jala-dhrbhir viprendra
prita bhuvana-trayam
ghaai-with pitchers; yantra-ghabhi-with watering devices; caand; sicitam-watered; tulas-vanam-the Tulas forest; jala-dhrbhiwith streams of water; viprendra-O king of brhmaas; pritampleased; bhuvana-trayam-the three worlds.
"O king of brhmaas, he pleases the three worlds who, with
streams of water from pitchers and other watering devices, waters a
Tulas forest."
Text 123
tatraiva r-brahma-nrada-samvde
tulas-gandham dya
yatra gacchati mruta
dio daa ca pt syur
bhta-grma catur-vidha
tatraiva r-brahma-nrada-samvde-in the Skanda Pura, in a

conversation of Brahma' and Nrada; tulas-gandham-the scent of
Tulas; dya-taking; yatra-where; gacchati-goes; mruta-breeze;
dia-directions; daa-ten; ca-and; pt-purified; syu-are; bhtagrma-living entities; catur-vidha-four kinds.
said:
"When a breeze picks up the scent of Tulas and carries that scent in
the ten directions, the four kinds of living entities there all become
purified.
Text 124
tulas-knanodbht
chy yatra bhaved dvija
tatra rddha pradtavya
pit tpti-hetave
tulas-knanodbht-born from aTulas forest; chy-shade; yatrawhere; bhavet-is; dvija-O d; tatra-there;
rddham-sraddha;
pradtavyam-should be given; pitm-to the pitas; tpti-hetave-for
satisfaction.
"O brhmaa, offerings of rddha to please the pits should be
given in the shade of a Tulas forest.
Text 125
tulas-bja-nikara
patate yatra nrada
pia-dna kta tatra
pit dattam akayam
tulas-bja-nikara-Tulas seeds; patate-fall; yatra-where; nrada'O
Narada; pia-dnam-offering of pinda; ktam-done; tatra-theer;
pitm-to the pitas; dattam-given; akayam-without failure.
"O Nrada, to be perfectly successful, pia offerings to the pits

should be presented in a place where Tulas seeds have fallen."
Text 126
tatraivgre
d sp tath dhyt
krtit namit rut
ropit sevit nitya
pjit tulas ubh
tatra-there; eva-indeed; agre-in the beginning; d-seen; sptouched; tath-so; dhyt-remembered; krtit-praised; namit-bowed
before; rut-heard; ropit-planted; sevit-served; nityam-regularly;
pjit-worshiped; tulas'Tulas; ubh-auspicious.
"When she is regularly seen, touched, remembered, glorified, bowed
before, heard about, planted, served, or worshiped, Tulas-dev brings
great auspiciousness.
Text 127
navadh tulas nitya

ye bhajanti dine dine
yuga-koi-sahasri
te vasanti harer ghe
navadh-in nine ways; tulasm-Tulas; nityam-regularly; ye-who;
bhajanti-worship; dine-day; dine-after day; yuga-koi-sahasri-ten
billion yugas; te-they; vasanti-reside; hare-of Lord Hari; ghe-in the
home.
"They who daily worship Tulas-dev in these nine ways reside in
Lord Hari's spiritual realm for ten billion yugas.
Text 128
ropit tulas yvat
kurute mla-vistram
tvat koi-sahasra tu
tanoti sukta kalau
ropit-planted; tulas-Tulas; yvat-as; kurute-does; mlavistram'spreading of roots; tvat-so; koi-sahasram-ten billion; tuindeed; tanoti-spread; suktam-pious deeds; kalau-in Kali-yuga.
"As each new root appears on Tulas-dev, the person in Kali-yuga
who planted her earns ten billion pious deeds.
Text 129
yv chkh-prakhbhir
bja-pupai phalair mune
ropit tulas pumbhir
vardhate vasudh-tale
yvat-as; kh-prakhbhi-with branches and su-braqnches;
bja-pupai-with seeds and flowers; phalai-with fruits; mune-O sage;
ropit-planted; tulas-Tulas; pumbhi-by people; vardhate-prosper;
vasudh-tale-on the earth.
"As each new branch, twig, seed, flower, and fruit appears on Tulasdev, the human being who planted her gains a host of pious
descendants.
Text 130
kule te tu ye jt
ye bhaviyanti ye mt
kalpa yuga-shasra
te vso harer ghe
kule-in the family; tem-of them; tu-indeed; ye-who; jt-born; ye-
who; bhaviyanti-will be; ye-who; mt-died; kalpam-to the kalpa;

yuga-yugas; shasram-a thousand; tem-of them; vsa-resieence;
hare-of Lord Hari; ghe-in the home.
"All who were born in his family and all who will be born in his family,
beginning with the start of the kalpa and extending a thousand yugas
into the future, will reside in Lord Hari's transcendental abode."
Text 131
tatraiva cvant-khae
tulas ye vicinvanti
dhanys tat-kara-pallav
keavrthe kalau ye ca
ropayantha bh-tale
tatra-there; eva-indeed; ca-and; avant-khae-in the Avantkhaa; tulas-Tulas; ye-who; vicinvanti-collect; dhany-fortunate;
tat-kara-pallav-leaves; keavrthe-for Lord Ka; kalau-in Kali-yuga;
ye-who; ca-and; ropayanti-plant; iha-here; bh-tale-ojn the earth.
In the Avant-khaa it is said:
"They are very fortunate who in Kali-yuga plant Tulas, pick her
leaves, and offer them to Lord Ka.
Text 132
snne dne tath dhyne
prane keavrcane
tulas dahate ppa
ropae krtane kalau
snne-in bathing; dne-in giving; tath-so; dhyne-in remembering;
prane-in eating; keavrcane-in the worship of Lord Ka; tulasTulas; dahate-burns; ppam-sins; ropae-in planting; krtane-in
praising; kalau-in Kali-yuga.
"In Kali-yuga when she is planted, glorified, bathed, given in charity,

remembered, offered to Lord Ka, and when the remnants of her
offered leaves are eaten, Tulas-dev burs away all sins.
Text 133
k-khae sva-dtn prati r-yamnusane
tulasy-alakt ye ye
tulas-nma-jpak
tulas-vana-pl ye
te tyjy drato bha
k-khae-in the kasi-khanda; sva-dtn-own messengers; pratito; r-yamnusane-in the instruction of Yamaraja; tulasy-with
Tulas; alakt-decorated; ye ye-whoever; tulas-nma-jpakchanting the name of Tulas; tulas-vana-pl-protecting a Tulas
forest; ye-who; te-they; tyjy-left alone; drata-far away; bha-O
soldiers.
In the K-khaa, Yamarja teaches his messengers:
"O my soldiers, you should stay far away from anyone who has been
decorated with Tulas, who has chanted Tulas's names, or who has
protected a Tulas forest.
Text 134
tatraiva dhruva-carite
tulas yasya bhavane
praty-aha paripjyate
tad-ghe nopasarpanti
kadcid yama-kikar
tatra-there; eva-indeed; dhruva-carite-in the Dhruva-carita; tulasTulas; yasya-of whom; bhavane-in the home; praty-aham-every day;
paripjyate-is worshiped; tad-ghe-in his home; na-not; upasarpantiapproahces; kadcit-ever; yama-kikar-Yama's servants.
In the K-khaa, Dhruva-carita, it is said:

"Yama's servants will never enter a home where Tulas is worshiped
every day."
Text 135
na payanti yama vaiya
tulas-vana-ropat
sarva-ppa-hara sarvakmada tulas-vanam
conversation of Devadta and Vikuala; na-not; payanti-see; yamamYama; vaiy-O Vaisya; tulas-vana-ropat-because of planting a
Tulas forest; sarva-ppa-haram-removing all sins; sarva-all; kmadesires; dam-fulfilling; tulas-vanam-Tulas forest.
it is said:
"O noble vaiya, they who plant a Tulas forest will not see
Yamarja. A Tulas forest removes all sins and grants all desires.
Text 136
tulas-knana vaiya
ghe yasmis tu tihate
tad-gha trthi-bhta hi
no ynti yama-kikar
tulas-knanam-a Tulas forest; vaiya-O vaisya; ghe-in the home;
yasmi-in which; tu-indeed; tihate-stays; tad-gham-that home;
trthi-bhtam-a holy place; hi-indeed; na-not; u-indeed; ynti-go;
yama-kikar-Yama's servants.
"A person who keeps a Tulas forest there transforms his home into
a holy place. Yamarja's servants will never enter that home.

Text 137
tvad vara-sahasri
yvad bja-dalni ca
vasanti devaloke tu
tulas ropayanti ye
tvat-so; vara-sahasri-for a thousand years; yvat-so; bjadalni-seeds and leaves; ca-and; vasanti-resides; devaloke-in
Devaloka; tu-indeed; tulasm-Tulas; ropayanti-plant; ye-they.
"They who plant Tulas stay, for each seed and leaf, a thousand
years in Devaloka.
Text 138
tulas-gandham ghrya
pitaras tua-mnas
praynti garurhas
tat pada cakra-pina
tulas-gandham-the scent of Tulas; ghrya-smelling; pitara-pitas;
tua-mnas-pleased at heart; praynti-go; garurha-riding on
Garua; tat-that; padam-abode; cakra-pina-of Lord Hari.
"When they smell the scent of Tulas, the pits become happy at
heart. Riding on Garua, they go to Lord Hari's spiritual abode.
Text 139
darana narmadys tu
gag-snna vi vara
tulas-dala-saspara
samam etat traya smtam
daranam-the sight; narmady-of the Narmada; tu-indeed; gag-
snnam-bathing in the Ganga; vim-of vaisyas; vara-O best; tulasTulas; dala-leaf; saspara-touching; samam-equal; etat-these;
trayam-three; smtam-considered.
"Seeing the Narmad, bathing in the Gag, and touching a Tulas
leaf are three equally pious actions."
Text 140
ropat plant sekd
darant sparann nm
tulas dahate ppa
v-mana-kya-sacitam
ropat-from planting; plant-from protecting; sekt-from watering;
darant-from seeintg; sparann-from touching; nm-of people;
tulas-Tulas; dahate-burns; ppam-sin; vk-words; mana-mind; kyabody; sacitam-performed.
"When the people plant, protect, water, see, or touch her, Tulas
burns away any sins they may have committed with their bodies,
minds, or words.
Text 141
amra-vka-sahasrea
pippaln atena ca
yat phala hi tad ekena
tulas-viapena tu
amra-vka-sahasrea-of a thousand mango trees; pippalnm-of
pippala trees; atena-with a hundred; ca-and; yat-what; phalam-fruit;
hi'indeed; tat-that; ekena-with one; tulas-vitapena-a single branch of
a Tulas tree; tu-indeed.
"A single branch of Tulas is equal to a hundred pippala trees or a
thousand mango trees.
Text 142
viu-pjana-samyuktas
tulas yas tu ropayet
yugyuta-daaika sa
ropako ramate divi
viu-pjana-samyukta-engaged in the worship,of Lord Viu;
tulasm-Tulas; ya-who; tu-indeed; ropayet-plants; yugyuta-ten
thousand yugas; daa-ten; ekam-one; sa-he; ropaka-planter; ramateenjoys; divi-in heaven.
"A Vaiava who plants a Tulas tree enjoys in Devaloka for a
hundred thousand yugas."
Text 143
tatraiva vaikha-mhtmye
pukardni trthni
gagdy saritas tath
vsudevdayo dev
vasanti tulas-dale
tatra-there; eva-indeed; vaikha-mhtmye-in the Vaisakhamahatmya; pukardni-beginnign wuth Puskara; trthni-holy places;
gagdy-beginning with the Ganga; sarita-holy rivers; tath-so;
vsudevdaya-beginning with Lord k; dev-Deities; vasanti-reside;
tulas-dale-in a Tulas leaf.
In the Padma Pura, Vaikha-mhtmya, it is said:
"Pukara and all other holy places, the Gaga' and all other holy
rivers, as well as Lord Ka and all other Deities reside in every Tulas
leaf.
Text 144
dridrya-dukha-rogrtippni su-bahny api

tulas harato kipra
rogn iva hartak
dridrya-poverty; dukha-suffering; roga-disease; arti-torment;
ppni-sins; su-bahny-very many; api-also; tulas-Tulas; haratiremoves; kipram-at once; rogn-diseases; iva-as; hartak-haritaki.
"As the hartak cures diseases, so Tulas quickly removes poverty,
suffering, disease, and sin."
Text 145
tatraiva krttika-mhtmye
yad-ghe tulas bhti
rakbhir jala-secanai
tad-ghe yamadt ca
drato varjayanti hi
tatra-there; eva-indeed; krttika-mhtmye-in the Karttikamahatmya; yad-ghe-in whose home; tulas-Tulas; bhti-is;
rakbhi-with protection; jala-secanai-with watering; tad-ghe-in
that home; yamadt-the messengers of Yama; ca-and; drata-far
away; varjayanti-avoid; hi-indeed.
In the Padma Pura, Krttika-mhtmya, it is said:
"The messengers of Yamarja stay far away from any home where
Tulas-dev is protected and watered.
Text 146
tulasys tarpaa ye ca
pitn uddiya mnav
kurvanti te pitaras
tpt varyuta jalai
tulasy-of Tulas; tarpaam-tarpana; ye-who; ca-and; pitn-to the
pitas; uddiya-in relation to; mnav-people; kurvanti-do; tem-of

them; pitara-the pitas; tpt-pleased; varyutam-for ten thousand
years; jalai-with water.
"When they are given the remnants of an offering of water and
Tulas, the pits are pleased as if they were offered water for ten
thousand years.
Text 147
paricry ca ye tasya
rakaybala-bandhanai
urito haris tais tu
ntra kry vicra
paricrym-worship; ca-and; ye-who; tasya-of Him; rakay-with
protection; bla-bandhanai-with a trench; urita-worshiped;
hari-Lord Ka; tai-by them; tu-indeed; na-not; atra-here; kry-to
be done; vicra-doubt.
"They worship Tulas and protect her by arranging a water-trench to
circle her base, worship Lord Ka with these deeds. Of this there is
no doubt.
Texts 148-150
nvaj jtu krysy
vka-bhvn manibhi
yath hi vsudevasya
vaikuha-bhoga-vigraha
lagrma-il-rpa
sthvara bhuvi dyate
tath lakmyaikam pann
tulas bhoga-vigrah
apara sthvara rpa
bhuvi loka-hitya vai
sp d rakit ca
mah-ptaka-nin
na-not; avaj-offense; jtu-ever; kry-should be done; asy-of

her; vka-bhvn-thinking to be a tree; manibhi-by the wise;
yath-as; hi-indeed; vsudevasya-of Lord Vsudeva; vaikuha-bhogavigraha-enjoying in Vaikuha; lagrma-il-rpam-the form of the
lagrma-il; sthvaram-a stone; bhuvi-on the earth; dyate-is
seen; tath-so; lakmyaikam-oneness with the goddess of fortune;
pann-attained; tulas-Tulas; bhoga-vigrah-Tulas form; aparamanother; sthvaram-immobile; rpam-form; bhuvi-on the earth; lokahitya-for the benefit of the people; vai-indeed; sp-touched;
d-seen; rakit-protected; ca-and; mah-ptaka-nin-destroying
great sins.
"As they should not commit the offense of thinking Lord Vsudeva is
an ordinary person who happens to be enjoying in Vaikuha, or the
offense of thinking that the lagrma-il is an ordinary stone, so the
wise should not commit the offense of thinking that Tulas-dev is an
ordinary tree. Tulas-dev is an incarnation of the goddess of fortune,
and she appears as a tree in order to benefit the people of the world.
When she is seen, touched, or protected, she destroys the greatest
sins."
Text 151
agastya-sahity
vios trailokya-nthasya
rmasya janaktmaj
priy tathaiva tulas
sarva-lokaika-pvan
agastya-sahitym-in the Agastya-sahit; vio-of Lord Viu;
trailokya-nthasya-the master of the three worlds; rmasya'of Lord
Rma; janaktmaj-the daughter of King Janaka; priy-beloved; tathso; eva-indeed; tulas-Tulas; sarva-lokaika-pvan-the purifier of all
the worlds.
"As Sta'-dev is dear to Lord Rma, the all-pervading master of the
three worlds, so Tulas-dev, the purifier of all the worlds, is also dear
to Him.
Text 152
tulas-vik yatra
pupntara-atvt
obhate rghavas tatra
stay sahita svayam
tulas-vik-a Tulas forest; yatra-where; pupntara-atvt-with
hundreds of other flowers; obhate-is beautiful; rghava-Lord Rma;
tatra-there; stay-S; sahitam-with; svayam-personally.
"Lord Rma personally stayed with Sta'-dev in a forest filled with
Tulas and with hundreds of other flowers
Text 153
tulas-vipinasypi
samantt pvana sthalam
kroa-mtra bhavaty eva
ggeyasyaiva pthasa
tulas-vipinasya-of a Tulas tree; api-even; samantt-everywhere;
pvanam-purifying; sthalam-place; kroa-mtram-two miles; bhavatyis; eva-indeed; ggeyasya-of the Ganga shore; eva-indeed; pthasafrom the water.
"A single Tulas plant purifies every place for two miles around. It is
as if the entire area had been flooded by the Gag.
Text 154
tulas-sannidhau prn
ye tyajanti munvara
na te naraka-kles
praynti parama padam
tulas-Tulas; sannidhau-near; prn-life; ye-who; tyajantiabandon; munvara-O king of sages; na-not; tem-of them; narakakles-the suffering of hell; praynti-they go; paramam-to the
supreme; padam-abode.
"O king of the sages, they who die near Tulas do not suffer in hell.
They go to the spiritual world."
Text 155
ki ca
ananya-daran prtar
ye payanti tapo-dhana
aho-rtra-kta ppa
tat-kat praharanti te
kimca-furthermore; ananya-daran-without seeing anything else;
prta-in the morning; ye-who; payanti-see; tapo-dhana-O sages
whose wealth is austerity; aha-day; rtra-and night; ktam-done;
ppam-sin; tat-kat-from that moment; praharanti-remove; te-they.
It is also said:
"O sage whose wealth is austerity, they who see Tulas when they
first open their eyes in the morning become from that moment free
from all the sins of all their days and nights."
Text 156
grue
kta yena mah-bhga
tulas-vana-ropaam
muktis tena bhaved datt
prin vinat-suta
grue-in the Garua Pura; ktam-done; yena-by whom; mahbhga-O very fortunate one; tulas-vana-ropaam-the planting of a
Tulas forest; mukti-liberation; tena-by him; bhavet-may be; dattgiven; prinm-of living entities; vinat-suta-O son of Vinat.
"O fortunate Garua, O son of Vinat, a person who plants a Tulas
forest attains liberation.
Text 157
tulas vpit yena
puyrme vane ghe
pakndra tena satyokta
lok sapta pratiit
tulas-Tulas; vpit-planted; yena-by whom; puyrme-in a
pleasant garned; vane-in a forest; ghe-in a home; pakndra-O king
of birds; tena-by him; satyoktam-in truth; lok-worlds; sapta-seven;
pratiit-established.
"O king of birds, a person who plants a Tulas tree in a beautiful
garden, in a forest, or in his home has done a very important deed. It is
as if he has created the seven worlds.
Text 158
tulas-knane yas tu
muhrtam api viramet
janma-koi-ktt ppn
mucyate ntra saaya
tulas-Tulas; knane-in a forest; ya-one who; tu-indeed;
muhrtam-for a moment; api-even; viramet-rests; janma-koi-ten
million births; ktt-done; ppn-from the sins; mucyate-is freed; nanot; atra-here; saaya-doubt.
"A person who for even a moment rests in a Tulas forest becomes
freed from the sins of ten million births. Of this there is no doubt.
Text 159
pradakin ya kurute
pahan nma-sahasrakam
tulas-knane nitya
yajyuta-phala labhet
pradakinm-circumambulation; ya-who; kurute-does; pahanreciting; nma-sahasrakam-the thousand names; tulas-knane-in the
Tulas forest; nityam-regularly; yaja-of yajnas; ayuta-ten thousand;
phalam-results; labhet-attains.
"A person who, chanting the thousand names, circumambulates a
Tulas forest attains the result of ten thousand yajas.
Text 160
nitya sannihito viu
samsphas tulas-vane
api me 'kata-patraika
kacid dhanyo 'rpayed iti
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya it is said;
nityam-always; sannihita-staying; viu-Lord Viu; samsphadesiring; tulas-vane-in the Tulas forest; api-also; me-of me; akatapatraikam-a single unbroken Tulas leaf; kacit-someone; dhanyafortunate; arpayet-may offer; iti-thus.
" `Perhaps someone will offer Me an unbroken Tulas leaf.' Thinking
these words, Lord Viu always stays in a Tulas forest."
Text 161
bhan-nradye
gag-prasage sasra-ppa-vicchedi
gag-nma prakrtitam
tath tulasy bhakti ca
hari-krti-pravaktar
bhan-nradye-in thr Narada Pura; gag-prasage-by touching
the Ganga; sasra-ppa-vicched-which destroys all sins; gagnma-with the name Ganga; prakrtitam-called; tath-so; tulasy-of
Tulas; bhakti-devotion; ca-and; hari-krti-pravaktar-chanting the
glories of Lord Ka.
"When one chants the name Gag, the Gaga' destroys all his sins.
When one chants the names of Lord Hari, Tulas gives one the gift of
devotional service.
Text 162
tulas-knana yatra
yatra padma-vanni ca
pura-pahana yatra
tatra sannihito hari
tulas-knanam-the Tulas forest; yatra-where; yatra-where; padmavanni-lotus forests; ca-and; pura-pahanam-reading the Pura'as;
yatra tatra-there; sannihita-stays; hari-Lord Ka.
"Lord Hari stays wherever there is a lotus forest or a Tulas forest, or
wherever the Puras are read."
Text 163
tatraiva r-yama-bhagratha-samvde
tulas-ropaa ye tu
kurvate manujevara
te puya-phala vakye
vadatas tva nimaya
tatra-there; eva-indeed; r-yama-bhagratha-samvde-in a
conversation of Yama and Bhagiuratha; tulas-ropaam-planting
Tulas; ye-who; tu-indeed; kurvate-does; manujevara-O master of
men; tem-of them; puya-phalam-pious result; vakye-I will tell;
vadata-speaking; tvam-you; nimaya-please hear.
In the Nrada Pura, Yamarja tells King Bhagratha:
"O king, please listen and I will tell you the pious benefit gained by a
person who plants Tulas.
Text 164
sapta-koi-kulair yukto
mtta pittas tath
vaset kalpa-ata sgra
nryaa-sampaga
sapta-koi-kulai-with seventy million relatives; yukta-accopanied;
mtta-from hsi mother's side; pitta-from his father's side; tathso; vaset-resides; kalpa-atam-for a hundred kalpas; sgram-in the
presence; nryaa-sampaga-near Lord Nryaa.
"Accompanied by seventy million relatives from his father's and
mother's families, for a hundred kalpas he stays near Lord Nryaa.
Text 165
tni tulas-mlt
yvanty apahioti vai
tvatr brahma-haty hi
chinatty eva na saaya
tni-grass; tulas-mlt-at Tulas's roots; yvanty-as many;
apahioti-removes; vai-indeed; tvat-that many; brahma-hatymurders of a brhmaa; hi-indeed; chinatty-cuts; eva-indeed; na-no;
saaya-doubt.
"When a person removes the blades of grass growing at Tulas's
roots, with each blade of grass he becomes free of the sin of killing a
brhmaa.
Text 166
tulasy sicayed yas tu
culukodaka-mtrakam
kroda-yin srdha
vased candra-trakam
tulasym-on Tulas; sicayet-sprinkles; ya-who; tu-indeed;
culukodaka-mtrakam-a palmful of water; kiroda-yin-with Lord
Krodakay Viu; srdham-with; vaset-resides; candra-trakamfor as long as the sun and the moon shine.
"A person who waters Tulas with even a small palmful of water
stays with Lord Krodakay Viu for as long as the sun and moon
shine in the sky.
Text 167
kaakvaraa vpi
vti khai karoti ya
tulasy u rjendra
tasya puya-phala mahat
kaaka-of thorns; varaam-covering; v-or; api-also; vtim-fence;
khai-with wood; karoti-does; ya-who; tulasy-of Tulas-devi;
u-please hear; rjendra-O king; tasya-of him; puya-phalam-the
pious result; mahat-great.
"O king, please hear the pious result attained by a person who
protects Tulas with a wooden fence or a hedge of thorns.
Text 168
yvad dinni santihet

kaakvaraa prabho
kula-traya-yutas tvat
tihed brahma-pade yugam
yvat-as; dinni-days; santihet-stays; kaakvaraam-thorn
hedge; prabha-O king; kula-traya-yuta-with three generations; tvatso long; tihet-stays; brahma-pade'in the abode of Brahma; yugamfor a yuga.
"For each day that thorn hedge remains he stays for a yuga with
three generations of his kinsmen in Brahmaloka.
Text 169
prkra-kalpako yas tu
tulasy manujevara
kula-trayea sahito
vio srpyata vrajet
prkra-kalpaka-building a wall; ya-who; tu-indeed; tulasy-of t;
manujevara-O king; kula-trayea-with three generations; sahita-with;
vio-of Lord Viu; srpyatam-attaining the same form; vrajetattains.
"O king, when a person builds a wall around Tulas-dev, he and
three generations of his kinsmen attain spiritual forms like that of Lord
Viu."
Text 170
ata eva tatraiva yajadhvajopkhynnte
durlabh tulas-sev
durlabh sagati satm
durlabhh hari-bhakti ca
sasrrava-ptinm
ata eva tatraiva yajadhvaopkhynnte-in the Nrada Pura, at

the end of Yajadhvaja's story; durlabh-rare; tulas-sev-service to
Tulas; durlabh-rare; sagati-aswsociate; satm-of the devotees;
durlabhh-rare;
hari-bhakti-devotion
to
Lord
Hari;
ca-and;
sasrrava-ptinm-for they who have fallen in the ocean of birth
and death.
In the Nrada Pura, at the end of Yajadhvaja's story, it is said:
"Service to Tulas, association with the devotees, and devotion to
Lord Hari are rarely attained by they who have fallen into the ocean of
birth and death."
Text 171
purntareu ca
yat phala kratubhi sviai
sampta-vara-dakiai
tat phala koi-guita
ropayitv hare priym
purntareu-in another Pura; ca-and; yat-what; phalam-result;
kratubhi-by yajnas; sviai-by worship; sampta-attained; varadakiai-daksina; tat-that; phalam-result; koi-guitam-multiplied ten
million times; ropayitv-having planted; hare'to Lord Ka; priymdear.
In other Puras it is said:
"They who plant Lord Hari's dear Tulas attain a pious result ten
million times better than what is attained by performing a host of
yajas and giving very generous dakia' to the brhmaas.
Text 172
tulas ye prayacchanti
surm arcanya vai
ropayanti ucau dee
te loko 'kaya smta

tulasm-Tulas; ye-who; prayacchanti-give; surm-of the Lord;
arcanya-for worship; vai-indeed; ropayanti-plant; ucau-in a sacred;
dee-place; tem-of them; loka-world; akaya-eternal; smtaconsidered.
"They whom plant Tulas in a pure place and offer her leaves in
worship to Lord Viu attain the eternal spiritual world.
Text 173
ropit tulas dv
narea bhuvi bhmipa
vivara-vadano bhtv
tal-lipi mrjayed yama
ropitm-planted; tulasm-Tulas; dv-seeing; narea-by a
person; bhuvi-on the earth; bhmipa-O king; vivara-vadana-with a
silent mouth; bhtv-becoming; tal-lipim-his letters; mrjayet-wipes
away; yama-Yamarja.
"When he sees that someone has planted a Tulas tree, from his
book Yamaja silently erases that person's name.
Text 174
tulasti ca yo bryt
tri-kla vadane yadi
nitya sa go-sahasrasya
phalam pnoti bhsura
tulas-Tulas; iti-thus; ca-and; ya-who; bryt-says; tri-klam-three
times; vadane-in the mouth; yadi-if; nityam-regularly; sa-he; gosahasrasya-of giving a thousand cows in charity; phalam-the result;
pnoti'attains; bhsura-O brhmaa.
"O brhmaa, a person who morning, noon, and night, regularly
speaks the name of Tulas attains the result of giving a thousand cows
in charity.
Text 175
tena datta huta japta
kta rddha gay-ire
tapas tapta khaga-reha
tulas yena ropit
tena-by him; dattam-offered; hutam-yajna; jptam-japa; ktamdone; rddham-sraddha; gay-ire-at Gay; tapa-austerities;
taptam-performed; khaga-reha-O best of birds; tulas-Tulas;
yena'by whom; ropit-planted.
"O best of birds, a person who plants Tulas attains the benefit of
offering yajas, chanting japa, and following austere vows.
Text 176
rutbhilait d
ropitr sicit nat
tulas dahate ppa
yugntgnir ivkhilam
rut-heard; abhilait-desired; d-seen; ropitr-planted; sicitwatered; nat-bowed before; tulas'Tulas; dahate-burns; ppam-sin;
yugntgni-the fire at the end of the yuga; iva-like; akhilam-all.
"When she is heard about, desired, seen, planted, watered, or
offered respectful obeisances, Tulas burns away all sins. She becomes
like the great fire at the yuga's end.
Text 177
keavyatane yas tu
krayet tulas-vanam
labhate ckaya sthna
pitbhi saha vaiava

keavyatane-in Lord Keava's temple; ya-who; tu-indeed; krayetcauses; tulas-vanam-a Tulas forest; labhate-attains; ca-and;
akayam-eternal; sthnam-place; pitbhi-pitas; saha-with; vaiavaVaiava.
"A person who plants a Tulas forest in Lord Ka's temple attains
the eternal spiritual world with his devotee ancestors."
Text 178
anyatrpi
tulas-knane rddha
pit kurute tu ya
gay-rddha kta tena
bhita viun pur
anyatra-in another place; api-even; tulas-knane-in a Tulas forest;
rddham-sraddha; pitm-of the pitas; kurute-does; tu-indeed; yawho; gay-rddham-sraddha at Gaya; ktam-done; tena-by him;
bhitam-spoken; viun-by Lord Viu; pur-in ancient times.
"A person who in a Tulas forest offers rddha to the pits attains
the result of offering rddha in Gay. Lord Viu Himself said this long
ago.
Text 179
tulas-gahana dv
vimukto yti ptakt
sarvath muni-rdla
brahma-h puya-bhg bhavet
tulas-gahanam-a Tulas forest; dv-seeing; vimukta-liberated;
yti-goes; ptakt-from sin; sarvath-in all respects; muni-rdla-O
tiger of sages; brahma-h-a brhmaa killer; puya-bhg-pious;

bhavet-become.
"O tiger of sages, a person who sees a Tulas forest becomes free
from all sins. Although in the past he may have killed many
brhmaas, he becomes pure and saintly.
Text 180
ki ca sknde vaiha-mandht-samvde
ukla-pake yad rjan
tty budha-samyut
ravaena mah-bhaga
tulas cti-puyad. iti.
kimca-furthermore; sknde vaiha-mandhtr-samvde-in the
Skanda Pura, Vaiha Muni tells King Mandht; ukla-pake-on the
sukla paksa; yad-when; rjan-O king; tty-third; budha-samyutwith mercury; ravaena-with Sravana; mah-bhag-O very fortunate
one; tulas-Tulas; ca-an; ati--puyad-giving great piety; iti-thus.
In the Skanda Pura, Vaiha Muni tells King Mandht:
"O very fortunate king, Tulas-dev gives great pious benefits to
anyone who worships her on a third tithi of the ukla-paka when
Mercury is conjoined with the star ravaa.
Text 181
prasagt r-tulasy hi
mda khasya cdhun
mhtmya likhyate ke
arpitasya dalasya ca
prasagt-by the touch; r-tulasy-of r Tulas; hi-indeed; mdaof the earth; khasya-of the wood; ca-and; adhun-now;
mhtmyam-glory; likhyate-is written; ke-to Lord Ka; arpitasyaoffered; dalasya-leaf; ca-and.
Now will be written the glories of the Tulas's leaves offered to Lord
Ka and the glories of the touch of Tulas's wood and earth.
Text 182
r-tulas-mttik-khdi-mhtmya
bh-gatais tulas-mlair
mttik sparit tu y
trtha-koi-sam jey
dhry yatnena s ghe
r-tulas-mttik-khdi-mhtmyam-the Glories of Tulas's
Wood and Earth; sknde-in the Skanda Pura; r-brahma-nradasamvde-in a conversation of Brahma and Narada; bh-gatai-on the
ground;
tulas-mlai-with
Tulas
roots;
mttik-earth;
sparit'touched; tu-indeed; y-which; trtha-koi-sam-equal to ten
million pilgrimages; jey-should be known; dhry-to be held;
yatnena-with care; s-that; ghe-in the home.
The Glories of Tulas's Wood and Earth
"Touching the earth at Tulas's roots is equal to ten million
pilgrimages. One should carefully keep some of this earth in his home.
Text 183
yasmin ghe dvija-reha
tulas-mla-mttik
sarvad tihate dehe
devat na sa mnusa
yasmin-in which; ghe-home; dvija-reha-O best of brhmaas;
tulas-mla-mttik-the earth at Tulas's roots; sarvad-in all respects;
tihate-stays; dehe-in the body; devat-a demigod; na-not; sa-he;

mnusa-a human being.
"O best of the brhmaas, a person who in his home keeps some
earth from Tulas's roots is no longer a human being. Now he is a
demigod.
Text 184
tulas-mttika-lipto
yadi prt parityajet
yamena nekitu akto
yukta ppa-atair api
tulas-mttika-lipta-anointed with the earth from Tulas; yadi-if;
prt-life; parityajet-leaves; yamena-by Yamaraja; na-not; kitum-to
be seen; akta-is able; yukta-endowed; ppa-atai-with a hundred
sins; api-even.
"A person who at his death is anointed with Tulas earth is invisible
to Yamarja. Yamarja cannot even see him, even if he has committed
a hundred sins.
Text 185
irasi kriyate yais tu
tulas-mla-mttik
vighnni tasya nayanti
snukul grahs tath
irasi-on the head; kriyate-is done; yai-by whom; tu-indeed; tulasmla-mttik-Tulas earth; vighnni-obstacles; tasya-of him; nayantiperish; snukul-favorable; grah-planets; tath-so.
"When a person places Tulas earth on his head, all obstacles that
trouble him perish. All the planets become auspicious for him.
Text 186
tulas-mttik yatra
kha patra ca vemani
tihate muni-rdla
nicala vaiava padam
tulas-mttik-Tulas earth; yatra-where; kham-wood; patramleaf; ca-and; vemani-ijn the home; tihate-stays; muni-rdla-O
tiger of the sages; nicalam-eternal; vaiavam-of Lord Viu; padamthe abode.
"O tiger of sages, a person who keeps Tulas's earth, wood, and
leaves transforms his home into the eternal world of Lord Viu."
Text 187
tatraivnyatra
magalrtha ca doa-ghna
pavitrrtha dvijottama
tulas-mla-samlagna
mttikm vahed budha
tatra-there; eva-indeed; anyatra-in another place; magalrtham-for
auspiciousness; ca-and; doa-ghnam-destroying faults; pavitrrthamfor purification; dvijottama-O best of brhmaas; tulas-mlasamlagnam-touching Tulas's roots; mttikm-earth; vahet-should
carry; budha-wise.
"O best of the brhmaas, in order to create auspiciousness, drive
away faults, and bring purification, a wise man should carry with him
some of the earth that has touched Tulas-dev's roots.
Text 188
tan-mla-mttik yo vai
dhrayiyati mastake
tasya tuo varn kmn

pradadti janrdana
tan-mla-mttikm-the earth fropm Tulas's roots; ya-who; vaiindeed; dhrayiyati-will place; mastake-on the head; tasya-of him;
tua-pleased;
varn-boons;
kmn-desires;
pradadti-gives;
janrdana-Lord Ka.
"Lord Ka is pleased with whoever places the earth from Tulas's
roots on his head. Lord Ka grants him anything he may desire."
Text 189
bhan-nradye gag-prasage
tulas-mla-sambht
hari-bhakta-padodbhav
gagodbhav ca ml-lekh
nayaty acyuta-rpatm
bhan-nradye-in the narada Pura; gag-prasage-in connection
with the Ganga; tulas-mla-sambht-from Tulas's roots; haribhakta-padodbhav-from Lord Hari's devotees; gagodbhav-from the
Gang; ca-and; ml-lekh-earth; nayaty-brings; acyuta-rpatm-an
eternal form.
In the Nrada Pura's description of the Gag, it is said:

"A person who touches the earth that has touched Tulas, Lord
Hari's devotees, or the Gag, attains an eternal spiritual form."
Text 190
grue
yad-ghe tulas-kha
patra sukam athrdrakam
bhavate naiva ppa tadghe sakramate kalau
grue-in the Garua Pura; yad-ghe-in whose home; tulaskham-Tulas wood; patram-leaf; sukam-dry; atha-then; ardrakammoist; bhavate-is; na-not; eva-indeed; ppam-sin; tat-of him; ghe-in
the home; sakramate-enters; kalau-in Kali-yuga.
"When in the Kali-yuga a person keeps in his home Tulas wood and
Tulas leaves, either dry or moist, sin cannot enter his home."
Text 191
r-prahlda-sahity tath viu-dharmottare' pi
patra pupa phala kha
tvak-kh-pallavkuram
tulas-sambhava mla
pvana mttikdy api
r-prahlda-sahitym- tath viu-dharmottare-in both the r
Prahlda-sahit and the r Viu-dharma Pura, Uttara-khaa;
api-also; patram-leaf; pupam-flower; phalam-fruit; kham-wood;
tvak-bark; kh-branches; pallava-twigs; akuram'-sprout; tulassambhavam-from Tulas; mlam-root; pvanam-purifying; mttikdybeginning with earth; api-even.
In both the r Prahlda-sahit and the r Viu-dharma Pura,
Uttara-khaa, it is said:
"Tulas's leaves, flowers, fruits, wood, bark, branches, twigs,
sprouts, roots, and earth are all supremely purifying.
Text 192
homa kurvanti ye viprs
tulas-kha-vahnin
lave lave bhavet puya
agnioma-atodbhavam
homam-yajna; kurvanti-do; ye-who; vipr-brhmaas; tulaskha-vahnin-with fire lit with Tulas wood; lave-moment; lave-after
moment; bhavet-is; puyam-piety; agnioma-atodbhavam-equal to a
hundred agnistomas.
"brhmaas who offer homa with a fire burning with Tulas wood
attain at every moment the piety of offering a hundred agniomayajas.
Text 193
naivedya pacate yas tu
tulas-kha-vahnin
meru-tulya bhaved anna
tad datta keavya hi
naivedyam-an offering fo food; pacate-cooks; ya-who; tu-indeed;
tulas-kha-vahnin-with a fire burning with Tulas wood; merutulyam-equal to Mount Meru; bhavet-is; annam-food; tat-that; dattamgiven; keavya-to Lord Ka; hi-indeed.
"When someone, using a fire burning with Tulas wood, cooks an
offering of food to give to Lord Keava, that offering becomes like a
great Mount Meru of food.
Text 194
arra dahyate ye
tulas-kha-vahnin
na te punar vttir
viulokt kathacana
arram-body; dahyate-is burning; yem-of whom; tulas-khavahnin-with a fire of Tulas wood; na-not; tem-of them; punaagain; vtti-return; viulokt-from Viuloka; kathacana-ever.
"A person whose dead body burns in a fire of Tulas wood goes to
Viuloka. He never returns to this world.
Text 195
grasto yadi mah-ppair
agamygamandikai
mta udhyati dahena
tulas-kha-vahnin
grasta-haunted; yadi-if; mah-ppai-by great sins;
agamygamandikai-beginning with approaching a woman who
should not be approached; mta-dead; udhyati-is purified; dahenaby burning; tulas-kha-vahnin-in a fire of Tulas wood.
"Even if he was haunted by many great sins beginning with the sin
of approaching a woman who should not be approached, a person who
dies and is cremated in a fire of Tulas wood becomes completely pure.
Text 196
trtha yadi na samprpta
smtir v krtana hare
tulas-kha-dagdhasya
mtasya na punar bhava
trtham-holy place; yadi-if; na-not; samprptam-attained; smtimemory; v-of; krtanam-chanting the glories; hare-of Lord Ksa;
tulas-of Tulas; kha-with the wood; dagdhasya-burned; mtasyadead; na-not; puna-again; bhava-birth.
"Even if a person never went on pilgrimage to any holy places, never
meditated on Lord Hari, and never chanted Lord Hari's glories, if when
he dies he is cremated in a fire of Tulas wood, he will not take birth
again.
Text 197
yady eka tulas-kha
madhye kha-cayasya hi
daha-kle bhaven mukti

ppa-koi-yutasya ca
yady-if; ekam-one; tulas-kham-Tulas wood; madhye-in the
middle; kha-cayasya-of much wood; hi-indeed; daha-kle-at the
time of burning; bhavet-is; mukti-liberation; ppa-koi-yutasyacommitted ten million sins; ca-and.
"A person who commits ten million sins, dies, and is cremated in a
fire where among much other wood there is a single piece of Tulas,
attains liberation.
Text 198
janma-koi-sahasrais tu
toito yair janrdana
dahyante te jan loke
tulas-kha-vahnin
janma-koi-sahasrai-ten billion births; tu-indeed; toita-pleased;
yai-by whom; janrdana-Lord Ka; dahyante-burn; te-they; janpersons; loke-in this world; tulas-kha-vahnin-in a fire of Tulas
wood.
"They who die and then are cremated in a fire burning with Tulas
wood please Lord Hari as if they had performed pious deeds for ten
billion births.
Text 199
agastya-sahity
ya kuryt tulas-khair
aka-ml su-rpim
kaha-ml ca yantena
kta tasykaya bhavet
agastya-sahitym-in the Agastya-sahit; ya-who; kuryt-does;
tulas-khai-with Tulas wood; aka-mlm-japa beads; surpim-beautiful; kaha-mlm-neck beads; ca-and; yantena-
cearefully; ktam-done; tasya-of him; akayam-eternal; bhavet-is.

"A person who carefully makes beautiful japa beads or neck beads
out of Tulas wood attains a benefit that is eternal.
Text 200
atha tulas-patra-dhraa-mhtmya
yasya nbhi-sthita patra
mukhe irasi karayo
tulas-sambhava nitya
trthais tasya makhai ca kim
atha-now; tulas-patra-dhraa-mhtmyam-the Glories of Honoring
a Tulas Leaf; sknde-in the Skanda Pura; r-brahma-nradasamvde-in a convesration of r Brahma and r Narada; yasya-of
whom; nbhi-sthitam-onm the navel; patram-leaf; mukhe-on the
mouth; irasi-on the head; karayo-on the ears; tulas-sambhavamborn from Tulas; nityam-always; trthai-with holy places; tasya-of
him; makhai-with yajnas; ca-and; kim-what is the use?
The Glories of Honoring a Tulas Leaf
"What is the use of many pilgrimages and yajas for a person who
places on his mouth, head, ears, and navel, a Tulas leaf offered to
Lord Hari?"
Text 201
tatraivnyatra
atrughna ca supuya ca
r-kara roga-nanam
ktv dharmam avpnoti
iras tulas-dalam
tatra-there; eva-indeed; anyatra-in another place; atrughnamkilling enemies; ca-and; supuyam-very pious; ca-and; r-karambringing opulences; roga-diseases; nanam-destroying; ktv-doing;
dharmam-piety; avpnoti-attains; iras'by the head; tulas-dalam-a
Tulas leaf.
"A person who places on his head a Tulas leaf offered to Lord Hari
attains purity, piety, wealth, and the destruction of all diseases. He
vanquishes his enemies.
Text 202
ya kacid vaiavo loke
mithycro 'py anram
punti sakall lokn
iras tulas vahan
ya-who; kacit-someone; vaiava-a Vaiava; loke-in the world;
mithycra-a lier; api-even; anram-not following varnasrama;
punti-purifies; sakaln-all; lokn-worlds; iras-with the head;
tulasm-Tulas; vahan-carrying.
"A person who rejects varrama and is addicted to telling lies, but
nevertheless worships Lord Viu and places on his head a Tulas leaf
offered to Lord Viu, purifies all the worlds."
Text 203
bhan-nradye r-yama-bhagratha-samvde
karena dhrayed yas tu
tulas satata nara
tat-kha vpi rjendra
tasya nsty upaptakam
bhan-nradye-in the Narada Pura; r-yama-bhagrathasamvde-in a conversation of Yama and Bhagiratha; karena-with the
ear; dhrayet-holds; ya-who; tu-indeed; tulasm-Tulas; satatamalways; nara-a person; tat-kham-Tulas wood; v-or; api-also;
rjendra-O great king; tasya-of him; na-not; asti-is; upaptakam-sin.
In the Nrada Pura, r Yama tells King Bhagratha:
"O great king, a person who regularly touches to his ear a Tulas leaf
or a portion of Tulas wood, is never touched by sin.
Text 204
hari-bhakti-sudhodaye vaiava-vipram- prati yamadtnm uktau
kasmd iti na jnmas
tulasy hi priyo hari
gacchanta tulas-hasta
rakann evnugacchati
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; vaiavavipram-a Vaiava brhmaa; prati-to; yamadtnm-of the
Yamadutas; uktau-in the words; kasmt-how?; iti-thus; na-not;
jnma-we know; tulasy-of Tulas; hi-indeed; priya-dear; hari-Lord
Hari; gacchantam-going; tulas-hastam-Tulas in the hand; rakannprotecting; eva-indeed; anugacchati-follows.
In the Hari-bhakti-sudhodaya, the messengers of Yamarja tell a
Vaiava brhmaa:
"We did not understand. Lord Hari loves Tulas-dev. When a person
carries Tulas in his hand, Lord Hari follows him and gives him all
protection.
Text 205
purntare ca
ya ktv tulas-patra
iras viu-tat-para
karoti dharma-kryi
phalam pnoti ckayam
purntare-in another Pura; ca-and; ya-who; ktv-doing;
tulas-patram-a Tulas leaf; iras-with the head; viu-tat-para-a
Vaiava; karoti-does; dharma-kryi-pious deeds; phalam-result;
pnoti-attains; ca-and; akayam-eternal.
In another Pura it is said:
"By placing a Tulas leaf to his head, a Vaiava performs a host of
pious deeds. He attains a result that is eternal."
Text 206
garua-pure
mukhe tu tulas-patra
dv irasi karayo
kurute bhskaris tasya
duktasya tu mrjanam
garua-pure-in the Garua Pura; mukhe-in the mouth; tuindeed; tulas-patram-a t leaf; dv-seeing; irasi-on the head;
karayo-on the ears; kurute-does; bhskari-Yama; tasya-of him;
duktasya-impiety; tu-indeed; mrjanam-cleansing.
"When he sees that a person has touched a Tulas leaf to his mouth,
head, or ears, from his book Yamarja at once erases all his sins.
Text 207
tri-kla vinat-putra
prayet tulas yadi
viiyate kya-uddhis
cndryaa-ata vin
tri-klam-three times; vinat-putra-O Garua; prayet-eats;

tulasm-Tulas; yadi-if; viiyate-is distinguished; kya-of the body;
uddhi-purity; cndryaa-atam-a hundred candrasyana-vratas;
vin-without.
"O son of Vinat, if he eats a Tulas leaf at sunrise, noon and sunset,
a person becomes very pure. He does not need to perform a hundred
cndryaa-vratas.
Text 208
sknde r-vaiha-mandht-samvde
cndryat tapta-kcchrt
brahma-kurcht kuodakt
viiyate kya-uddhis
tulas-patra-bhakat
sknde r-vaiha-mandhtr-samvde-in the Skanda Pura, r
Vaiha Muni tells King Mandht; cndryat-than candrayana;
tapta-kcchrt-than great austerities; brahma-kurcht-brahma-kurcha;
kuodakt'kusodaka; viiyate-better; kya-uddhi-purity; tulaspatra-bhakat-from eating a Tulas leaf.
In the Skanda Pura, r Vaiha Muni tells King Mandht;
"By eating a Tulas leaf one becomes very pure. More pure than if he
had followed the cndryaa-vrata, tapta-kcchra-vrata, brahmakurcha-vrata, or kuodaka-vrata.
Text 209
tath ca tulas-patrabhakad bhva-varjita
ppo 'pi sad-gati prpta
ity etad api virutam
tath-so; ca-and; tulas-patra-a Tulas leaf; bhakat--by eating;
bhva-varjita-without spiritual love; ppa-a sinner; api-even; sad-
gatim-the spiritual world; prpta-attained; ity-thus; etat-this; api-also;

virutam-heard.
"It is well known that simply by eating a Tulas leaf offered to the
Lord, even a sinner who has no spiritual love will attain the abode of
the Lord."
Text 210
tath ca sknde r-brahm nradam- prati kathite amta-sroddhare
lubdhakopkhynnte yamadtn prati r-viudtnm- vacanamkirbdhau mathyamne hi
tulas kma-rpi
utpdit mah-bhg
lokoddhraa-hetave
tath-so; ca-and; sknde-in the Skanda Pura; r-brahm-r
Brahma; nradam-Narada; prati-to; kathite-spoken; amta-sroddharein ther Amrta-saroddhara; lubdhakopkhynnte-at the end of the
hunter;s stor; yamadtn-the yamadutas; prati-to; r-viudtnmof the r Viudtas; vacanam-the words; kirbdhau-in the milk
ocean; mathyamne-churned; hi-indeed; tulas-Tulas; kma-rpiwho has the power to assume any form at will; utpdit-born; mahbhg-very fortunate and beautiful; lokoddhraa-hetave-to deliver the
worlds.
In the Skanda Pura, where r Brahm speaks this verse to r
Nrada, as well as in the Amta-sroddhara, where, at the end of the
hunter's story, the r Viudtas speak this verse to the Yamadtas,
it is said:
"As the milk ocean was being churned, beautiful Tulas, who has the
power to assume any form at will, and whose purpose was to deliver all
the worlds, suddenly appeared.
Text 211
yasy smaraa-mtrea
darant krtand api
vilaya ynti ppni

ki punar viu-pjant
yasy-of whom; smaraa-by remembering; mtrea-simply;
darant-by seeing; krtant-by glorifying; api-also; vilayam-to
destruction; ynti-go; ppni-sins; kim-what?; puna-more; viupjant-by worshiping Lord Viu.
"When she is remembered, seen, or glorified, sins race to
destruction. How much more, then, are sins destroyed when Lord Viu
Himself is worshiped?
Text 212
jta-rpa-maya pupa
padmarga-maya ubham
hitv tu ratna-jtni
ghti tulas-dalam
jta-rpa-mayam-made of gold; pupam-flower; padmargamayam-made of rubies; ubham-beautiful; hitv-offering; tu-indeed;
ratna-jtni-made of jewels; ghti-accepts; tulas-dalam-a Tulas
leaf.
"Lord Viu will push aside a flower of gold, a flower of rubies, or a
flower of many jewels, and choose instead a single Tulas leaf.
Text 213
bhakita lubdhakenpi
patra tulas-sambhavam
pacd dintam panno
bhasm-bhta kalevaram
bhakitam-eaten; lubdhakena-by a hunter; api-even; patram-leaf;
tulas-sambhavam-Tulas; pact-after; dintam-death; pannaattained; bhasm-bhtam-burned to ashes; kalevaram-body.
"Even a cruel hunter who eats a Tulas leaf at the time of death
burns all his sins to ashes.
Text 214
sitsita yath nra
sarva-ppa-kayvaham
tath ca tulas-patra
prita sarva-kma-dam
sita-white; asitam-black; yath-as; nram-water; sarva-ppakayvaham-removes sins; tath-so; ca-and; tulas-patram-a Tulas
leaf; pritam-eaten; sarva-kma-dam-fulfills all desires.
As the Gaga' and the Yamuna' was away all sins, so does eating a
Tulas leaf. Eating a Tulas leaf bring the fulfillment of all desires.
Text 215
yath jta-balo vahnir
dahate knandikam
prita tulas-patra
yath dahati ptakam
yath-as; jta-bala-powerful; vahni-fire; dahate-burns;
knandikam'beginning with a forest; pritam-eaten; tulas-Tulas;
patram-leaf; yath-as; dahati-burns; ptakam-sins.
"As a great fire burns away a forest and many other things, so eating
a Tulas leaf burns away sins.
Text 216
yath bhakti-rato nitya
naro dahati ptakam
tulas-bhakat tat tad
dahate ppa-sacayam
yath-as; bhakti-rata-a devotee; nityam-always; nara-a person;

dahati-burns; ptakam-sin; tulas-Tulas; bhakat-by eating; tatthat; tat-that; dahate-burns; ppa-sacayam-a multitude of sins.
"By serving Lord Viu, a person burns away his sins. In the same
way, by eating a Tulas leaf, a person burns away a great multitude of
sins.
Text 217
cndryaa-sahasrasya
park atasya ca
na tulya jyate puya
tulas-patra-bhakat
cndryaa-sahasrasya-of a thousand candrayanas; parkm-of
parakas; atasya-of a hundred; ca-and; na-not; tulyam-equality; jyateis born; puyam-piety; tulas-patra-bhakat-by eating a Tulas leaf.
"A thousand cndryaa-vratas and a hundred parka-vratas do not
bring piety equal to what is attained by eating a Tulas leaf.
Text 218
ktv ppa-sahasri
prve vayasi mnava
tulas-bhakan mucyet
rutam etat pur hare
ktv-doing; ppa-sahasri-a thousand sins; prve-in the first;
vayasi-age; mnava-a person; tulas-bhakan-by eating a Tulas
leaf; mucyet-is released; rutam-heard; etat-that; pur-before; harefrom Lord Hari.
"I heard Lord Hari say that a person who eats a Tulas leaf becomes
free form a thousands sins committed in his youth.
Text 219
tvat tihanti ppni

dehin yama-kikar
yvan na tulas-patra
mukhe irasi tihati
tvat-so; tihanti-stand; ppni-sins; dehinm-of the embodied
beings; yama-kikar-the servnats of Yamarja; yvan-as; na-not;
tulas-Tulas; patram-leaf; mukhe-in the mouth; irasi-on the head;
tihati-stays.
"When a person places a Tulas leaf on his mouth or on his head,
neither sins nor Yama's servants can again approach him.
Text 220
amtd utthit dhtr
tulas viu-vallabh
smt sakrtit dhyt
prit sarva-kma-d
amtt-from nectar; utthit-arisen; dhtr-dhatri; tulas-Tulas;
viu-vallabh-dear to Lord Viu; smt-remembered; sakrtitglorified; dhyt-meditated; prit-eaten; sarva-kma-d-fulfilling all
desires.
"The dhtr fruit was manifested from nectar. The Tulas plant is
dear to Lord Viu. When they are remembered, praised, meditated
on, or eaten, they fulfill all desires.
Text 221
tatraiva r-yama prati r-bhagavad-vkya
dhtr-phala ca tulas
mtyu-kle bhaved yadi
mukhe yasya ire dehe
durgatir nsti tasya vai
tatra-there; eva-indeed; r-yamam-r Yama; prati-to; rbhagavad-vkyam-the words of the Supreme Personality of Godhead;
dhtr-phalam-the dhatri fruit; ca-and; tulas-Tulas; mtyu-kle-at the
time fo death; bhavet-may be; yadi-if; mukhe-on the mouth; yasya-of
whom; ire-on the head; dehe'on the body; durgati-trouble; na-not;
asti-is; tasya-of him; vai-indeed.
In the Skanda Pura, the Supreme Personality of Godhead tells
Yamarja:
"A person who places Tulas or the dhtr fruit on his mouth, head,
or body at the moment of his death does not attain an inauspicious
destination.
Text 222
yukto yadi mah-ppai
sukta nrjita kvacit
tathpi dyate mokas
tulas bhakit yadi
yukta-endowed; yadi-if; mah-ppai-with great sins; suktampiety; na-not; arjitam-earned; kvacit-ever; tathpi-still; dyate-is given;
moka-liberation; tulas-Tulas; bhakit-eaten; yadi-if.
"Even a great sinner who has not done a single pious deed will attain
liberation if he eats a Tulas leaf.
Text 223
lubdhakentma-dehena
bhakita tulas-dalam
samprpto mat-pada nna
ktv prasya samkayam
lubdhakena-by the hunter; tma-dehena-his own body; bhakitameaten; tulas-dalam-Tulas leaf; samprpta-attained; mat-padam-My
abode; nnam-indeed; ktv-doing; prasya-of the life; samkayam-
death.
"That hunter ate a Tulas leaf, and therefore when he died he went
to My abode."
Text 224
purntare ca
upoya dvda uddh
prae tulas-dalam
prayed yadi viprendra
avamedhaka labhet. iti.
pura-Pura; antare-in another; ca-and; upoya-fasting;
dvdam-on dvadasi; uddhm-pure; prae-on breaking the fast;
tulas-dalam-a Tulas leaf; prayet-eats; yadi-if; viprendra-O king of
brhmaas; avamedhakam-eight asvamedha-yajanas; labhetattains; iti-thus.
In another Pura it is said:
"A person who fasts on a pure dvda, and then on the next day
breaks his fast by eating a Tulas leaf, attains the result of eight
avamedha-yajas.
Text 225
tathaiva tulas-sparst
ka-cakrea rakita
brahma-bandhur iti khyto
tath-so; eva-indeed; tulas-sparst-by touchign Tulas; kacakrea-by Lord Ka's cakra; rakita-"rotected; brahma-bandhu-a
brhmaa's friend; iti-thus; khyta-famous; hari-bhakti-sudhodaye-in
the Hari-bhakti-sudhodaya.
"A brahma-bandhu who ate a Tulas leaf was protected by Lord

Ka's cakra. This story is famous in the Hari-bhakti-sudhodaya.
Text 226
ata evokta
ki citram asy patita tulasy
dala jala v patita punte
lagndhibhla-sthalam lavlamt-snp ktsngha-vinanya. iti.
ata eva-therefore; uktam-said; kim-what?; citram-wonder; asy-of
this; patitam-fallen; tulasy-of Tulas; dalam-a leaf; jalam-water; v-or;
patitam-fallen;
punte-purifies;
lagndhibhla-sthalam-on
the
forehead; lavla-around the roots; mt-earth; snp-bathing; ktsnaall; agha-sins; vinanya-for destruction; iti-thus.
It is also said:
"How wonderful it is! A fallen Tulas leaf, some water placed on
Tulas, or some earth from Tulas's roots placed on one's forehead
destroy every sin."
Text 227
rmat-tulasy patrasya
mhtmya yady apdam
tathpi vaiavais tan na
grhya krpaa vin
rmat-tulasy-of r Tulas; patrasya-of a leaf; mhtmyam-the
glory; yady-if; api-evem; dam-like this; tathpi-nevertheless;
vaiavai-by the Vaiavas; tan-that; na-not; grhyam-to be tasken;
krpaam-being offered to Lord Ka; vin-without.
Even though Tulas's leaves are glorious in this way, the Vaiavas
will never accept them unless they are first offered to Lord Ka.
Text 228
ka-priyatvt sarvatra
r-tulasy prasagata
sakrtyamna dhtry ca
mhtmya likhyate 'dhun
ka-priyatvt-because of being dear to Ka; sarvatraeverywhere; r-tulasy-of r Tulas; prasagata-by the touch;
sakrtyamnam-being
glorified;
dhtry-of
dhatri;
ca-and;
mhtmyam-glory; likhyate-is written; adhun-now.
Because she is very dear to Lord Ka, r Tulas-dev is glorified
in all the scriptures. Now we will write about the glories of the dhtr
fruit.
Text 229
atha dhtr-mhtmya sknde
cchy samritya
yo 'rcayet cakra-pinam
pupe pupe 'svamedhasya
phala prpnoti mnava
brahma-nrada-samvde
Text 230
tatraivgre dhtr-cchy tu sasprsya
kuryt pia tu yo mune
mukti praynti pitara
prasdn mdhavasya ca
Text 231
mrdhni ghre mukhe caiva
dehe ca muni-sattama
dhatte dhtr-phala yas tu
sa mhtm su-durlabha
dhtr-
Text 232
dhtr-phala-viliptgo
dhtr-phala-vibhita
dhtr-phala-ktaharo
naro nryao bhavet
Text 233
dhatte dhtr-phala mune
priyo bhavati devn
manuyn tu k kath
Text 234
mithycaro 'pi duysta-dhi
punti sakall lokn
dhtr-phala-dalnvita
Text 235
dhtr-phalni yo nitya
vahate kara-sampue
tasya nryao devo
varam eka prayacchati
Text 236
dht-phala ca bhoktavya
kadcit kara-samput
yaa riyam avpnoti
prasdc cakra-pina
Text 237
dhtr-phala ca tulas
mttik dvarakodbhava
saphala jvita tasya
tritaya yasya vemni
Text 238
dhtr-phalais tu sammira
tulas-dala-vsitam
pibate vahate yas tu
trtha-koi-phala labhet
Text 239
yasmin ghe bhavet toya
tulas-dala-vsitam
dhtr-phalai ca viprendra
ggeyai ki prayojanam
Text 240
tulas-dala-naivedya
dhtry yasya phala ghe
kavaca vaiava tasya
sarva-ppa-vinsanam
Text 241
brahma-purae ca dhtr-phalni tulas
hy anta-kle bhaved yadi
mukhe caiva irasy age
ptaka nsti tasya vai
Text 242
ktv tu bhagavat-pja
na trtha snnam caret
na ca devalayopeta
'sprsya-sasprsandin
Text 243
atha snna-viea-kla smty-artha-sare na snyd utsave trthe

magalya vinivartya ca
anuvrajya suhd-bandhun
arcayitvea-devatm
Text 244
viu-smtau ca viv-alaya-smipa-sthn
viu-sevrtham gatn
candaln patitn vpi
spv na snnam caret
Text 245
deva-yatra-vivaheu
yajopakaraeu ca
utsaveu ca sarveu
spaspir na vidyate
Text 246
eva prata samabhyarcya
r-ka tad-anntaram
strbhys dvija sakty
kuryd vipro vieata
Text 247
yad ukta ruti-smti ubhe netre
vipr parikrtite
ekena vikala kano
dvbhym andha prakrtita
Text 248
ki ca kaurme vyasa-gity yo 'nyatra kurute yatna
anadhitya ruti dvija
sa sa-mudho na sambhasyo
veda-bahyo dvijatibhi
Text 249
na veda-paha-mtrea
santuyed ea vai dvija
yathoktcra-hnas tu
pake gaur iva sidati
Text 250
yo 'dhitya vidhivad veda
vedrtha na vicrayet
sa candha udra-kalpas tu
padrtha na prpdyate. iti.
Text 251
ato 'dhitanvaha vidvn
athadhypya ca vaiava
samarpya t ca kya
yatena nija-vttaye
Text 252
vttau satya ca uyt
sadhn sagatya sat-katham
Text 253
atha vtti-sampadna saptama-skandhe rtmtbhy jveta
mtena prmtena v
satyantbhym api v
na sva-vttya kadcana
Text 254
rtam ucha-sila prokta
amta syd ayacitam
mta tu nitya yacna syt
prmta karsana smtam

Text 255
satyanta tu vanijya
sva-vttir nica-sevanam
Text 256
tmano nica-lokn
sevana vtti-siddhaye
nitara nindyate sadbhir
vaiavasya vieata
Text 256
tad ukta seva sva-vttir yair ukt
na samyak tair udahtam
svacchanda-carita kva sva
vikritasu kva sevaka
Text 258
pani-ktytmana prn
ye vartante dvijadhama
te durtmanm anna
bhuktv cndryaa caret. iti.
Text 259
ukla-vtter asiddhau ca
bhojynnn udra-vargata
tathaiva grhygrhyni
janyc chastrato budha
Text 260
ukla-vtti ca r-viu-dharmottare ttya-khae pratigrahena yal
labdha
yajyata iyatas tath

gunvitebhyo viprasya
ukla tat tri-vidha smtam
Text 261
yuddhopakarl labdha ca
dandc ca vyavaharata
katriyasya dhana ukla
tri-vidha parikrtitam
Text 262
krsi-vanijya-go-raka
ktv ukla tath visa
dvija-surusay labdha
ukla udrasya krtitam
Text 263
kramgata prti-dna
prpta ca saha bharyay
avieena sarve
dhana ukla prakrtitam
Text 264
atha grhygrhyni kaurme tatraiva nadyc chudrasya vipro 'nna
mohd v yadi kmata
na udra-yoni vrajati
yas tu bhukte hy anapadi
Text 265
dukta h8i manuyasya
sarvam anne pratihitam
yo yasynna samasnti
sa tasyasnti kilbisam
Text 266
ardhika kula-mitra ca
sva-gopla ca napita
ete udreu bhojynn
dattv sv-alpa-pana budhai
Text 267
pays sneha-pakva yad
gorasa caiva saktava
pinyaka caiva taila ca
udrd grhya tathaiva ca
Text 268
agira gorasa caiva saktu ca
taila-pinyakam eva ca
apupn bhakayet chudrt
yat kicit payas ktam
Text 269
atri-smtau sva-sutaya ca yo bhukte
sa bhukte pthivi-mlm
narendra-bhavane bhuktv
vihy jyate krmi
Text 270
anyatra ca daa-napita-goplakula-mitrrdha-sirina
bhojynna udra-varge 'mi
tathtma-vinivedaka
Text 271
madhudaka phala mla
edhasya-bhaya-dakin
abhyudyatni t etni
grhyny api nikata
Text 272
khala-ketra-gata dhanya
kupa-vapiu yaj-jalam
agrhyd api tad-grhya
y ca goha-gata paya
Text 273
panya pays bhakya
ghta lavanam eva ca
hasta-datta na ghnyt
tulya go-masa-bhakaai
Text 274
manu-smtau samudra saindhava caiva
lavane paramdbhute
pratyake pai tu grhye
nisedhas t anya-gocara
Text 275
ayasenaiva patrea
yad annam upanyate
bhokt tad vit-sama bhukte
dat ca naraka vrajet
Text 276
go-rakakn vanijakn
tath karuka-silina
prosyn vardhusika caiva
viprn udravad caret
Text 277
kaurme ca tatraiva trna kha phala pupa
prakasa vai harer budha

dharmrtha kevala vipra
hy anyath patito bhavet
Text 278
tila-mudga-yavdn
muir grhya pathi sthitai
kudhrthair nnyath vipra
dharma-vidbhir iti sthiti
Text 279
vaiavn hi bhoktavya
prrthynna vaiavai sad
avaiavnm anna tu
parivarjyam amedhyavat
Text 280
tath ca pdme devadta-vikuala-samvde prrthayed vaiavd
anna
prayatnena vicakaa
sarva-ppa-viudhy-artha
tad-abhave jala pibet
Text 281
nradye mah-ptaka-samyukto
vrajed vaiava-mandiram
yacayed annam amta
tad-abhave jala pibet
Text 282
viu-smtau srotriynna vaiavnna
huta-ea ca yad-dhavi
anakht sodhayet ppa
tusagni kanaka yath
Text 283
sknde markandeya-bhagratha-samvde uddha bhagavatasynna
uddha bhagrathi-jalam
uddha viu-para citta
uddham ekadsi-vratam
Text 284
avaiava-ghe bhuktv
pitv v janato 'pi v
uddhi cndryae prokt
iapurta vtha sad
Text 285
r-prahlada-vakye ca keavrca ghe yasya
na tihati mahi-pate
tasynna naiva bhoktavya
abhakyena sama smtam
Text 286
kecid vtty-anapekasya
japa-rddhavata prabho
vivas tasydisanty asmin
kle 'pi ktino japam
Text 287
atha madhyhnika-ktyni madhyhne snnata prva
pupdy ahtya v svayam
bhtydin v sampdya
kuryn madhyhniki kriya
Text 288
snnasaktau ca madhyhne
snnam carya mantrikam
yathokta bhagavat-pja
sakta cet pragvad caret

Text 289
atha vaiava-vaisvadevdi-vidhi tata karpitenaiva
uddhenanena vaiava
vaisvadevdika daiva
karma paitra ca sadhayet
Text 290
tad ukta sasthe dina-vibhage tu
kuryt paca mah-makhn
daivo homena yaja syt
bhautas tu bali-dnata
Text 291
paitro viprnna-danena
paitrea balinthav
kicid anna-pradnd v
tarpad v catur-vidha
Text 292
nr-yajo 'tithi-satkart
hanta-karea cambun
brahma-yajo veda-japat
puraa-pahanena v
Text 293
tan-nityat kaurme aktv tu dvija paca
mah-yajn dvijottama
bhujita cet su-mudhtm
tiryag-yoni na gacchati
Text 294
atha vaiava-rddha-vidhi prpte rddha-dine 'pi prag

anna bhagavate 'rpayet
tac-chesenaiva kurvta
rddha bhagavato nara
Text 295
y ca smtau ghagni-isu-devn
yatn brahmacarinm
pit-pako na datavyo
yvat pin na nirvapet. iti.
Text 296
idrk samnya-vacana
viea-vacana-vrajai
ruti-smti-puradivarttibhir badhyate dhruvam
Text 297
tath ca pdme vior niveditnnena
yastavya devatntaram
pitbhya cpi tad deya
tad anantyya kalpate
Text 298
moka-dharme nradoktau satvata vidhim asthya

prak surya-mukha-nisrtam
pjaym sa devesa
tac-chesena pitamahn
Text 299
brahmanda-purae ya rddha-kle hari-bhukta-ea
dadti bhakty pit-devatnm
tenaiva pias tulas-vimirn
akalpa-koi pitara su-tpta
Text 300
sknde devn pitn samuddiya
yad vior viniveditam
tn uddiya tath kuryt
pradn tasya caiva hi
Text 301
praynti tptim atula
sodakena tu tena vai
mukunda-gatra-lagnena
brahmann vilepanam
Text 302
candanena tu pin
kartavya pit-tptaye
devn ca pit ca
jyate tpti-rakay
Text 303
eva kte mahi-pla
ma bhavet saaya kvacit
Text 304
tatraiva r-puruottama-khae anndya rddha-kle tu
patitdyair nirkitam
tulas-dala-mirea
salilenbhisicayet
Text 305
tad-nna uddhatam eti
vior naivedya-miritam
vior naivedya-ea tu
tasmd deya dvijtmanm
pie caiva vieena
pit tptim icchat

Text 306
tatraiva r-brahma-nrada-samvde pitn uddiya yai pj

keavasya kt narai
tyaktv te naraki pida
mukti ynti mah-mune
Text 307
dhanyas te mnava loke
kali-kle vieata
ye kurvanti harer nitya
pit-artha pjana mune
Text 308
ki dattair bahubhir piair
gaya-rddhdibhir mune
yair arcito harir bhakty
pit-artha ca dine dine
Text 309
yam uddiya hare pj
kriyate muni-pugava
uddhtya narakavast
ta nayet parama padam
Text 310
yo dadti hare sthna
pitn uddiya nrada
kartavya hi pit yat
tat kta tena bho dvija
Text 311
rutau ca eka eva nrya asit. na brahma. neme dyva-prthivyau.

sarve devah. sarve pitarah. sarve manuyah, viuna asitam asnnti.
viunaghrta jighranti. viuna pita pibantiu. tasmd vidhvaso
viupahta bhakayeyuh. iti.
Text 312
ata evokta r-bhagavat viu-dharme prebhyo juhuyd nna
man-niveditam uttamam
tpyanti sarvada pr
man-nivedita-bhakat
Text 313
tasmt sarva-prayatnena
pradeya man-niveditam
mampi hdaya-sthasya
pit ca vieata
Text 314
ki ca tatraivnyatra bhakya bhojya ca yat kicid

anivedygra-bhoktari
na deya pit-devebhya
prayacitti yato bhavet
Text 315
svargdau kathito devair
agra-bhug bhagavn hari
yaja-bhaga-bhujo devas
tatas tena prakalpita
Fifteenth Vilasa, Volume Two
Text 246
atha bhdra-ktyam
bhdre bhagavato janma-
dine kryo mahotsava

vieea mah-pj
vrata-prena vaiavai
atha-now; bhdra-ktyam-the duties of Bhadra; bhdre-in Bhadra;
bhagavata-of the Supreme Personality of Godhead; janma-of ther
birth; dine-the day; krya-to be done; mahotsava-great festival;
vieea-specifically; mah-pjm-great worship; vrata-prena-with a
a vow fulfilled; vaiavai-by the Vaiavas.
Duties in the Month of Bhdra (August-September)
In the month of Bhdra the Vaiavas should celebrate a great festival
on the birthday of the Supreme Personality of Godhead. They should
perform great worship and fulfill a vow.
Text 247
atha janmam-vratam
sarvair avaya kartavya
janmam-vrata narai
nityatvt ppa-hritvt
sarvrtha-prpand api
atha-now; janmam-vratam-the vow of Janmam; sarvai-by
all; avayam-compulsory; kartavyam-to be done; janmam-vratamthe vow of Janmam; narai-by people; nityatvt-because of
regularity; ppa-hritvt-because of removing sins; sarvrtha-all
benefirs; prpant-because of attainment; api-also.
The Vow of Janmam
The vow of Janmam is compulsory for everyone. This is because it
is a regular observance, it removes sins, and it grants all benefits.
Text 248
atha r-janmam-vratotpatti
bhaviyottare r-yudhihira uvca
janmam-vratam- brhi
vistrea mamcyuta
kasmin kle samutpanna
ki puya ko vidhi smta
atha-now;
r-janmam-vratotpatti-the
creation
of
the
Janmam vow; bhaviyottare-in the Bhavisya Purana, Uttarakhanda; r-yudhihira uvca-r Yudhihira said; janmamvratam-the vow of Janmam; brhi-please tell; vistreaelaborately; mama-to me; acyuta-O infallible Lord; kasmin-at what;
kle-time; samutpannam-manifested; kim-what; puyam-piety; kawhat; vidhi-rules; smta-considered.
The Origin of r Janmam

In the Bhaviya Pura, Uttara-khaa, r Yudhihira says:
O infallible Lord, please describe to me the vow of Janmam in
great detail. When did this vow begin? What piety does it grant? How is
it performed?
Text 249
r-ka uvca
hate kassure due
mathury yudhihira
devak m parivajya
ktvotsage ruroda ha
r-ka uvca-r Ka said; hate-killed ; kassure-the demon
Kamsa; due-wicked; mathurym-in Mathura; yudhihira-O
Yudhihira; devak-Devaki; mm-Me; parivajya-embracing; ktvplacing; utsage-on the lap; ruroda-wept; ha-indeed.
r Ka said: O Yudhihira, after I had killed the demon Kasa,
Devak embraced Me, placed Me on her lap, and wept.
Text 250
tatraiva raga-ve s
macrh janotsave
malla-yuddhe pur vtte
sastut kukurndhakai
tatra-there; eva-indeed; raga-vte-in teh arena; s-she; maca-on the
grandstand; rh-high; janotsave-in the festival; malla-yuddhe-in the
wrestling; pur-before; vtte-done; sastut-praised; kukurndhakaiby the Kukuras and Andhakas.
When the wrestling was over she stood up in the grandstand. The
Kukuras and Andhakas praised her.
Text 251
svajanair bahubhi snigdhais
te strbhi samvt
vasudevo 'pi tatraiva
vatsalyt praruroda me
samgamya parivajya
putra putrety uvca ha
svajanai-own people; bahubhi-many; snigdhai-affectionate; temof them; strbhi-by the women; samvt-surrounded; vasudeva-
Vasudeva; api-also; tatra-there; eva-indeed; vatsalyt-out of parental

affection;
praruroda-wept;
me-Me;
samgamya-approaching;
parivajya-embracing; putra-son!; putra-son!; iti-thus; uvca-said; haindeed;.
Her affectionate kinsmen and their wives surrounded her. Vasudeva
came, embraced me, said, "Son! Son!" and wept with a father's love.
Text 252
sa gadgada-svaro dino
bpa-parykulekaa
balabhdra ca m caiva
parivajyedam abravt
sa-he; gadgada-svara-his voice choked up; dina-poor; bpaparykulekaa-his eyes filled with tears; balabhdram-Balarma; caand; mm-Me; ca-and; eva-indeed; parivajya-embracing; idam-this;
abravt-said.
His eyes filled with tears, he embraced Balarma and Me. In a choked
voice he said:
Text 253
adya me saphala janma
jvita ca sujvitam
yadu-bhbhy sutbhy me
samudbhta samgama
adya-today; me-of me; saphalam-fruitful; janma-birth; jvitam-lived;
ca-and; sujvitam-well lived; yadu-bhbhym-the two lights of the
Yadus; sutbhym-with the sons; me-of me; samudbhta-born;
samgama-met.
Today my birth has born fruit. Today my life is lived well. Now I have
met my sons, the two glories of the Yadu dynasty.
Text 254
eva harea dam-patyor
ha sarva tad npa
praipatya jan sarve
mm cus te praharit
evam-thus; harena-with joy; dam-patyo-of the husband and wife;
ham-happy; sarvam-all; tad-then; npa-O king; praipatya-bowing
down; jan-people; sarve-all; mm-to Me; cu-said; te-they;
praharit-happy.
O king, seeing My parents' happiness, everyone else became happy.

Bowing before Me, everyone spoke these words:
Text 255
adya praharo hy asmka
adya jto janrdana
adya mallga-yuddhena
dua kaso niptita
adya-today; prahara-happiness; hi-indeed; asmkam-of us; adyatoday; jta-born; janrdana-Ka; adya-today; mallga-yuddhenain the wrestling battle; dua-wicked; kasa-Kamsa; niptita-fallen.
Today we are happy. Today Ka is born. Today the demon Kasa has
fallen in a wrestling match.
Text 256
eva mahotsava dv
samje madhusdana
prasda kriyatm asya
lokasynyo 'pi ghrata
evam-thus; mahotsavam-a great festival; dv-seeing; samje-in the
assembly; madhusdana-O Ka; prasda-mercy; kriyatm-should
be done; asya-of him; lokasya-of the people; anya-another; api-also;
ghrata-quickly.
O Lord Ka, please glance at the people in this festival. Please give
Your mercy to them and to others also.
Text 257
yasmin dine prasyeta
devak tv janrdana
tad-dina dehi vaikuha
kurmas te tatra cotsavam
samyag-bhakti-prpannnmprasdam- kuru keava
yasmin-in which; dine-day; prasyeta-gave birth; devak-Devcak;
tvm-to You; janrdana-O Ka; tad-dinam-that day; dehi-please give;
vaikuha-O Lord who destroys all sufferings; kurma-we will do; te-for
You; tatra-there; ca-and; utsavam-a festival; samyag-bhaktiprpannnm-of Your sincere devotees; prasdam-mercy; kuru-please
do; keava-O Ka.
O Ka, O Lord who removes all sufferings, please give to us the day
when Devak gave birth to You. We will celebrate a festival in Your
honor. O Ka, please be kind to Your sincere devotees.
Text 258
evam ukte janaughena
vasudevo 'pi vismita
vilokya balabhdra ta
sampraha-tanruha
evam-thus; ukte-spoken; janaughena-by the multitude of people;
vasudeva-Vasudeva; api-also; vismita-surprised; vilokya-seeing;
balabhdram-Balarma; tam-Him; sampraha-tanruha-the hairs of
his body erect in ecstasy.
Filled with wonder to hear the people speak these words, and the hairs
of his body now erect in ecstasy, Vasudeva glanced at Balarma and
said:
Text 259
evam ast iti lokn
kathayasva yath-tatham
evam-so;
astv-be
it;
iti-thus;
loknmkathayasva'please tell; yath-tatham-as it is.
-of
the
people;
It should be so. Please tell the people.

Text 260
tatas tta-samden
may janmam-vratam
mathury janaughaya
prtha samyak prakitam
tata-then; tta-of father; samdet-because of the instruction;
may-by Me; janmam-vratam-Janmam; mathurym-in
Mathur; janaughya-to the people; prtha-O son of Pth; samyakproperly; prakitam-revealed.
O son of Pth, then, on My father's order, I revealed the vow of
Janmam to the people of Mathur.
Text 261
paur ca taj-janma-dina
vare garbhame gate
punar janmam lok

kurvantu brhmadaya
katriy vaiya-jty
dr ye 'nye 'pi dharmia
paur-the people of the city; ca-and; ta-janma-dinam-on the
borthday; vare-in the year; garbhame-the eighth; gate-had come;
puna-again; janmamm-Janmam; lok-the people; kurvantushould do; brhmadaya-beginning with the brahmanas; katriythe ksatriyas; vaiya-jty-the vaisyas; dr-the sudras; ye-who;
anye-others; api-also; dharmia-pious.
The brhmaas, katriyas, vaiyas, dras, and all others who are
pious, from the age of eight years and older, should observe this vow
of Janmam.
rla Santana Gosvm comments:
The same is true for observing ekda. In the scriptures it is said:
aa-vardhiko bla
"Children eight years and older should also observe ekda."
Text 262
siha-ri-gate srye
gagane jaladgame
msi bhdra-pade 'amy
ka-pake 'rdha-rtrake
ake va-ri-sthe
prjpatyarka-samyute
vasudevena devaky
aha jto jana svayam
siha-ri-gate-in Leo; srye-when the sun; gagane-in the sky; jaladaof clouds; game-at the arrival; msi-in the month; bhdra-pade-of
Bhadra; aamym-on the aam; ka-pake-on the dark
fortnight; ardha-rtrake-in the middle of the night; ake-the moon;
va-ri-sthe-in Taurus; prjpatyarka-samyute'with the star Rohi;
vasudevena-by Vasudeva; devakym-in Devak; aham-I; jta-born;
jan-O people; svayam-personally.
O people, during the monsoon season, on the aam of the dark
fortnight (ka-paka, of the month of Bhdra, when the sun was in
Leo and the moon and the star Rohi were both in Taurus, in the
middle of the night I was born as the son of Vasudeva and Devak.
Text 264
evam etat samkhyta

loke janmam-vratam
bhagavaty ca tatraiva
kurudhva su-mahotsava
mathury tata pacl
loke khyti gamiyati
evam-thus; etat-that; samkhytam-called; loke-in the world
janmam-vratam-the vow of Janmam; bhagavaty-of the
goddess; ca-also; tatra-there; eva-indeed; kurudhvam-should do; sumahotsavam-a great festival; mathurym-in Mathur; tata-then;
pact-after; loke-in the world; khytim-fame; gamiyati-will go.
This day will be known in this world as the vow of Janmam. On this
day celebrate a great festival honoring both Me and the goddess. First
this festival will be celebrated in Mathur. Later it will become famous
in the whole world.
The word "bhagavaty" (goddess, here refers to Devak. It may also
refer to Durg.
Text 265
ity karya yathkhyta
tath lokair anuhitam
ntir astu sukha cstu
lok santu nirmay. iti.
iti-thus; karya-hearing; yathkhytam-as called; tath-so; lokai-by
the people; anuhitam-established; nti-peace; astu-may be;
sukham-happiness; ca-also; stu-may be; lok-people; santu-may be;
nirmay.-free of disease; iti.-thus.
Hearing of this festival, the people began to observe it. May there be
peace amongst them. May they be happy. May they have good health.
Text 266
nityatva ca para tasya
bhagavat-prann matam
vidhi-vkya-viec cakrae pratyavyata
nityatvam-regularity; ca-and; param-then; tasya-of that; bhagavatprant-because of pleasing the Lord; matam-considered; vidhimethod; vkya-statement; viet-specifically; ca-and; akrae-in nonperformance; pratyavyata-because of obstacles.
This festival should be observed every year, for that is pleasing to the
Lord. The scriptures also describe some offenses in its observance.
Text 267
atha r-janmam-vrata-nityatvam
tatra r-bhagavat-pranam- vidhis" ca sknde
prahlddyai ca bh-plai
kt janmam ubh
raddhay paray vio
prtaye ka-vallabh
atha-now; r-janmam-vrata-nityatvam.-the regular performance
of this vow; tatra-there; r-bhagavat-the Supreme Personality of
Godhead; pranam-pleasing; vidhi-method; ca-and; sknde-in the
Skanda Purana; prahlddyai-beginning with Prahlada; ca-and; bhplai-by kings; kt-done; janmam-Janmam; ubhauspicious; raddhay-with faith; paray-great; vio-of Lord Viu;
prtaye-for the pleasure; ka-vallabh-dear to Lord Ka.
r Janmam Should Be Observed Every Year
The Observance of r Janmam Is Pleasing to the Supreme
Personality of Godhead
Prahlda and other great kings very faithfully observe the auspicious
vow of Janmam, which is dear to Lord Ka. Their purpose is to
please Lord Viu,
Text 268
ki ca
prjpatyarka-samyukt
rvaasysitam
vare vare tu kartavy
tuy-artha cakra-pina
kimca-furthermore; prjpatyarka-samyukt-with the star Rohini;
rvaasya-of Sravana; asita-dark; aam-astami; vare-in year;
vare-after year; tu-indeed; kartavy-to be done; tuy-artham-for the
pleasure; cakra-pina-of Lord Ka, who holds the cakra in His
hand.
It is also said:
To please Lord Ka, who holds a cakra in His hand, the aam of
the dark fortnight in the month of rvaa, when the star Rohi is
conjoined with the moon, should be observed year after year.
Text 269
athkaraa-pratyavye
prathamam- bhojane pratyavya
r-viu-rahasye brahma-nrada-samvde
drnnena tu yat ppa
ava-hasta-stha-bhojane
tat ppa labhate pumbhir
jayanty bhojane kte
atha-now; akaraa-pratyavye-obstacles; prathamam-first; bhojane-in
eating; pratyavya-obstacles; r-viu-rahasye-in r
Viurahasya; brahma-nrada-samvde-in a conversdation of Brahma and
Narada; dra-of sudras; annena-by food; tu-but; yat-what; ppam-sin;
ava-of a corpse; hasta-in the hand; stha-situated; bhojane-in food; tatthat; ppam-sin; labhyate-is attained; pumbhi-by the people;
jayantym-on Jayanti; bhojane-eating; kte-done.
Offenses in This Vow
First, the Offense of Eating
In the r Viu-rahasya, Brahma' tells Nrada:
By eating on Jayant one commits a sin equal to the sin of eating a
dra's food or eating the food in the hand of a corpse.
Text 270
ghdhra-msa khara kka
syena v muni-sattama
msa ca dvipad bhukta
bhukta janmam-dine
ghdhra-of a vulture; msam-flesh; kharam-heron; kkam-crow;
syenam-hawk; v-or; muni-sattama-O best of sages; msam-flesh; caand; dvipadm-of two-legged creatures; bhuktam-eated; bhuktameaten; janmam-dine-on Janmam day.
A person who eats on Janmam day commits the sin of eating the
flesh of a vulture, heron, crow, or hawk, or the flesh of a human being.
Text 271
janmam-dine prpte
yena bhukta dvijottama
trailokya-sambhava ppa
bhuktam eva na saaya
janmam-dine-on Janmam day; prpte-attained; yena-by
whom; bhuktam-eaten; dvijottama-O best of brahmanas; trailokya-in
the three worlds; sambhavam-born; ppam-sin; bhuktam-eaten; eva-
indeed; na-not; saaya-doubt.

O best of brhmaas, one who eats on Janmam day commits all
the sins in the three worlds. Of this there is no doubt.
Text 272
ki ca
jayant-vsare prpte
karoty udara-puram
pyate tila-mtra tu
yama-dtai kalevaram
kimca-furthermore; jayant-vsare-on Jayanti day; prpte-attained;
karoti-does; udara-puram-filling the belly; pyate-is tortured; tilamtram-only a sesamum seed; tu-indeed; yama-dtai-by the
messengers of Yama; kalevaram-the body.
It is also said:
A person who fills his belly in the Jayant day is tortured by the
messengers of Yamarja. They will not allow him to eat anything more
than a single sesamum seed.
Text 273
yo bhukte yo vimhtm
jayant-vsare npa
na tasya narakottro
dvda ca prakurvata
ya-who; bhukte-eats; ya-who; vimhtm-bewildered; jayantvsare-in Jayanti day; npa-O king; na-not; tasya-of him; naraka-from
hell; uttra-deliverance; dvdam-dvadasi; ca-and; prakurvatadoing.
O king, a fool who eats on the Jayant day will not easily be delivered
from hell, even if he observes the vow of dvda.
Text 274
attngata tena
kulam ekottara atam
patita narake ghore
bhujat ka-vsare
atta-passed; angatam-not yet arrived; tena-by him; kulam-family;
eka-une; uttaram-more; atam-hundred; patitam-fallen; narake-into
hell; ghore-horrible; bhujat-eating; ka-vsare-on Lord Ka's day.
A person who eats on Lord Ka's holy day pushes into a horrible hell
a hundred and one generations of his relatives past and yet to come.
Text 275
athopavsa-prvaka-pj-viea-mahotsavdi-vrata-tygapratyavya
tatraiva
ye na kurvanti jnanta
ka-janmam-vratam
te bhavanti mah-prja
vyl mahati knane
atha-now; upavsa-fasting; prvaka-first; pj-worship; viea-specific;
mahotsava-great festuval; di-beginning with; vrata-vow; tygaabandoning; pratyavya-offense; tatra-there; eva-indeed; ye-who; nanot; kurvanti-do; jnanta-knowing; ka-janmam-vratam-the
vow of Ka Janmam; te-they; bhavanti-are; mah-prja-O wise
one; vyl-beasts of prey; mahati-in the great; knane-jungle.
The Offense of Failing to Follow the Vow by Fasting, Worshiping,
Observing a Great Festival, and Performing Other Duties
In the r Viu-rahasya it is said:
O wise sage, they who knowingly neglect the vow of r Kajanmam become ferocious beasts in the jungle.
Text 276
brahma-haty sur-pna
go-vadha strc-vadho 'pi v
na loko muni-rdla
jayant-vimukhasya ca
brahma-haty-killing a brahmana; sur-pnam-drinking liquor; govadha-killing a cow; str...-vadha-killing a woman; api-even; v-or;
na-not; loka-world; muni-rdla-O tiger of the sages; jayantvimukhasya-averse to Jayant; ca-and.
O tiger of the sages, a person averse to observing the holy day of
Jayant will not find happiness in this life or the next. His sin is equal to
that of killing a brhmaa, a cow, or a woman, or drinking liquor.
Text 277
vare vare tu y nr
ka-janmam-vratam
na karoti mah-prja
vyl bhavati knane
vare vare-year aftyer year; tu-indeed; y-who; nr-woman; kajanmam-vratam-the vow of Ka Janmam; na-not; karotidoes; mah-prja-O wise onme; vyl-a ferocious beast; bhavati-is;
knane-in the jungle.
O wise sage, a woman who year after year declines to observe the vow
of r Ka-janmam becomes in her next birth a ferocious beast
in the jungle.
Text 278
rvae bahule pake
ka-janmam-vratam
na karoti naro yas tu
sa bhavet krra-rkasa
rvae-in Sravana; bahule-great; pake-side; ka-janmamvratam-the vow of r Ka-Janmam; na-not; karoti-does; naraa man; ya-who; tu-indeed; sa-he; bhavet-becomes; krra-rkasa-a
cruel raksasa.
A man who does not observe r Ka-janmam in the bahulapaka of the month of rvaa becomes in his next life a cruel
rkasa.
Text 279
rvae bahule pake
na karoti yadamm
krryudha krra-mukh
hisanti yama-kikar
rvae-in Sravana; bahule pake-in the bahula-paksa; na-not; karotidoes; yad-when; aamm-astami; krryudha-with cruel weapons;
krra-mukh-with cruel faces; hisanti-torture; yama-kikar-the
servants of Yamarja.
With cruel faces and cruel weapons the servants of Yamarja torture
whoever does not observe the aam day in the bahula-paka of the
month of rvaa.
Text 280
na karoti yad vior
jayant-sambhava vratam
yamasya vaam panna
sahate nrak vyathm
na-not; karoti-does; yad-when;
vio-of
Lord
Viu;
jayant-
sambhavam-the Jayanti day; vratam-vow; yamasya-of Yama; vaamthe abode; panna-attains; sahate-suffers; nrakm-of hell; vyathmthe torments.
Whoever does not observe the vow of Lord Viu's Jayant day goes to
Yama's world where he suffers the torments of hell.
Text 281
ki ca tatraiva
ka-janmam tyaktv
yo 'nya-vratam upsate
npnoti sukta kicid
da rutam athpi v
kimca-furthermore; tatra-there; eva-indeed; ka-janmammKa-Janmam; tyaktv-abandoning; ya-who; anya-another;
vratam-vow; upsate-observes; na-not; pnoti-attains; suktam-piety;
kicit-something; dam-seen; rutam-heard; atha-then; api-even; vor.
In that scripture it is also said:
A person who neglects the vow of r Ka-janmam and
observes another vow instead does not attain any pious benefit seen
or heard anywhere.
Text 282
ki ca
tuy-artha devak-snor
jayant-sambhava vratam
kartavya vitta-hyena
bhakty bhakta-janair api
akurvan yti niraya
yvad indra caturdasa
kimca-furthermore; tuy-artham-for satisfaction; devak-sno-of
the son of DEvak; jayant-sambhavam-in the day of Jayant; vratamthe vow; kartavyam-to be done; vitta-hyena-by cheating on wealth;
bhakty-with devotion; bhakta-janai-by devotees; api-even; akurvannot doing; yti-goes; nirayam-to hell; yvat-as long as; indr-Indras;
caturdasa-fourteen.
It is also said:
One should observe the vow of Jayant to please Lord Ka, the son
of Devak. If one does not devotedly observe this vow with the
devotees, or if one does not observe it in a way appropriate to his
financial situation, he will go to hell for as long as the fourteen Indras
rule in their posts.

Text 283
atha janmam-mhtmyam
bhaviyottare r-ka-yudhihira-samvde janmam-vratakathane
ekenaivopavsena
ktena kuru-nandana
sapta-janma-ktt ppn
mucyate ntra saaya
atha-now; janmam-mhtmyam-the glories of Janmam;
bhaviyottare-in the Bhavisya Purana, Uttara-khanda; r-kayudhihira-samvde-in a conversatuon of r Ka and King
Yudhisthira; janmam-vrata-kathane-in the description of the vow
of Janmam; ekena-by one; eva-indeed; upavsena-fasting; ktenadone; kuru-nandana-O delioght of the Kurus; sapta-janma-ktt-done in
seven births; ppn-from the sins; mucyate-released; na-not; atrahere; saaya-doubt.
The Glories of Janmam
In the Bhaviya Pura, Uttara-khaa, Lord Ka tells King
Yudhihira:
O delight of the Kurus, by once fasting during Janmam a person
becomes free from the sins of seven births. Of this there is no doubt.
Text 284
putra-santnam rogya
saubhgyam atula labhet
satya-dharma-rato bhtv
mto vaikuham pnuyt
putra-santnam-descendents; rogyam-healthy; saubhgyam-fortune;
atulam-peerless;
labhet-attains;
satya-dharma-rata-devoted
to
religion and truth; bhtv-becoming; mta-dead; vaikuhamVaikuntha; pnuyt-attains.
His descendants are righteous. He attains health and peerless good
fortune. He becomes devoted to truth and religion, and when he dies
he goes to Vaikuha.
Text 285
tatra nitya vimnena
vara-laka yudhihira
bhogn nn-vidhn bhuktv
puya-ed ihgata
tatra-there; nityam-always; vimnena-by airplane; vara-lakam-a
hundred thousand years; yudhihira-O Yudhisthira; bhognenjoyments; nn-vidhn-many kinds; bhuktv-enjoying; puya-etwith the remnants of his piety; iha-here; gatacome.
O Yudhihira, that person travels on an airplane, sightseeing the
universe and enjoying many pleasures. This he does for a hundred
thousand years. Then, with what remains of his pious credits, he
returns here, to this earth.
Texts 286 and 287
sarva-kma-samddhe tu
sarvsukha-vivarjite
sarva-dharma-yute prtha
sarva-gokula-sakule
tasmin rre prabhur bhukte
drghyur manasepsitn
bhogn ante ca parama
pada yty apunar-bhavam
sarva-kma-samddhe-filled with all desires; tu-indeed; sarvsukhavivarjite-without any sufferings; sarva-dharma-all piety; yute-with;
prtha-O Partha; sarva-gokula-sakule-filled with many cows; tasmin-in
that; rre-kingdom; prabhu-master; bhukte-enjoys; drghyu-long
life; manas-by the mind; psitn-desired; bhogn-enjoyment; ante-at
the end; ca-and; paramam-the supreme; padam-abode; yti-goes;
apunar-bhavam-where there is no repeated birth.
Here on this earth He becomes the ruler of a great kingdom, a kingdom
filled with all desirable things, all pious deeds, and many cows, and
free of any sufferings. There he lives for a long time and enjoys
whatever his heart desires. At the end he goes to the spiritual world,
where there is no repetition of birth and death.
Text 288
tat-kule rpa-vikhyt
jyante hdayagam
tat-kule-in his family; rpa-handsome; vikhyt-famous; jyante'born;
hdayagam-dear to the heart.
His descendants are famous for their handsome forms. They are all
saintly and pleasing to everyone's hearts.
Text 289
yasmin sadaiva dee tu

likhita vpi carcitam
mama janma-dina puyasarvlakra-obhita
pjyate pava-reha
janair utsava-samyutam
yasmin-in which; sad-always; eva-indeed; dee-country; tu-indeed;
likhitam-written; v-or; api-indeed; carcitam-anointed; mama-of Me;
janma-dinam-the birthday; puya-piety; sarva-all; alakra-ornaments;
obhitam-decorated; pjyate-worshiped; pava-reha-O best of
the Pandavas; janai-by people; utsava-samyutam-with a festival.
A country where the day of My birth is always shown in pictures and
anointed with sandal paste becomes beautiful with all the ornaments
of spiritual life. It becomes a great festival. It is worshiped by all.
rla Santana Gosvm comments
If the word "likhitam" is interpreted to mean "written" and "carcitam"
to mean "studied", then the first phrase of this verse may be
interpreted to mean, "a country where the day of My birth is always
written in many books and studied with care".
Text 290
para-cakra-bhaya tatra
na kadcid bhavaty uta
parjanya kma-var syd
tibhyo na bhaya bhavet
para-cakra-bhayam-fear of others; tatra-there; na-not; kadcit-ever;
bhavati-is; uta-indeed; parjanya-rain; kma-as desired; var-raining;
syt-is; tibhya-from plagues and calamities; na-not; bhayam-fear;
bhavet-is.
In that country there is no fear of others and no fear of plagues or
other calamities. There the rain falls as much as could be desired.
There are si kinds of calamities (ti): 1. excessive rain, 2. drought, 3.
plague of locusts, 4. plague of rats, 5. plague of birds, and 6. invasion
of foreign armies.
Text 291
ghe v pjyate yasmin
devaky carita mama
tatra sarva-samddhi syn

nopasargdika bhayam
ghe-in the home; v-or; pjyate-is worshiped; yasmin-in which;
devaky-of Devak; caritam-pastimes; mama-of Me; tatra-there;
sarva-samddhi-all opulences; syt-are; na-not; upasarga-with
disease; dikam-beginning; bhayam-fear.
All opulences come to a home where My pastimes with Devak are
worshiped. Fearful diseases and other calamities can never enter
there.
Text 292
pauto nakuld vylt
ppa-rogc ca ptakt
rjata caurato vpi
na kadcid bhaya bhavet
pauta-from a bull; nakult-from a mongoose; vylt-from a snake or
a tiger; ppa-rogt-from sinful diseases; ca-and; ptakt-from sins;
rjata-from a king; caurata-from a thief; v-or; api-also; na-not;
kadcit-ever; bhayam-fear; bhavet-is.
In that home there is no fear of bulls, a mongoose, snakes, tigers,
sinful diseases, sins, thieves, or the king.
Text 293
ki ca
yasmin ghe pu-putra
likhyate devak-vratam
na tatra mta-nikrntir
na garbha-patana tath
kimca-furthermore; yasmin-in which; ghe-home; pu-putra-O son
of Pu; likhyate-is written; devak-vratam-the vow of Devak; nanot; tatra-there; mta-dead; nikrnti-birth; na-not; garbha-patanammiscarriage; tath-so.
The Lord also said:
O son of Pu, in a home where there is a book describing this vow of
worshiping Devak-dev, there will never be a miscarriage. Nor will
any child be born dead.
Text 294
na ca vydhi-bhaya tatra
bhaved iti mata mama
na vaidhavya na daurbhgya
na dambha kalaho ghe
na-nor; ca-and; vydhi-bhayam-fear of disease; tatra-there; bhavet-is;
iti-thus; matam-considered; mama-by Me; na-not; vaidhavyamwidowhood;
na-not;
daurbhgyam-misfortune;
na-not;
dambha'deception; kalaha-quarrel; ghe-in the home.
In that home there need be no fear of disease. That is My opinion. In
that home no woman will become a widow. In that home there will be
no misfortune, deception, or quarrel.
Text 295
samparkepi ya kuryt
kaci janmam-vratam
viulokam avpnoti
so 'pi prtha na saaya
samparkea-by contact; api-even; ya-who; kuryt-does; kacitsomeone; janmam-vratam-the Janmam vow; viulokamViukloka; avpnoti-attains; so 'pi-that person; prtha-O Partha; nano; saaya-doubt.
Even a person who accidentally observes the vow of Janmam will
go to the spiritual world of Lord Viu. Of this there is no doubt.
Text 296
janmam jana-mano-nayanotsavhy
pppah sapadi nandita-nanda-gop
yo devak sadayit yajatha tasy
putrn avpya samupaiti pada sa vio
janmam-Janmam; jana-of the people; mana-of the mind;
nayana-of the eyes; utsava-festival; hy-enriched; ppa-sins; apahremoving; sapadi-at once; nandita-delighted; nanda-gop-the gopa
Nanda; ya-who; devakm-Devak; sadayitm-with her dear husband;
yajati-worships; iha-here; tasym-on this; putrn-good children;
avpya-attaining; samupaiti-attains; padam-the abode; sa-he; vioof Lord Viu.
Janmam is a festival of happiness for the eyes and the heart. It
delights Nanda Mahrja. It removes all sins. A person who on
Janmam worships Devak and her husband Vasudeva attains
many good children and at the end goes to the spiritual world of Lord
Viu.
Text 297
viu-dharme
rohi ca yad kapake 'amy dvijottama
jayant nma s prokt
sarva-ppa-har tithi
viu-dharme-in the Viu-dharma Pura; rohi-Rohi; ca-and;
yad-when; ka-pake-in the ka-paka; aamym-on thwe
astami; dvijottama-O best of brahmanas; jayant-Jayant; nmanamed; s-that; prokt-called; sarva-ppa-har-removing all sins;
tithi-the day.
O best of brhmaas, when the star Rohi is conjoined with the moon
on the atam of the dark fortnight, that day is called Jayant, a day
that removes all sins.
Text 298
yad blye y ca kaumre
yauvane vardhake 'pi yat
sapta-janma-kta ppa
s-alpa v yadi v bahu
tat kalayati govinda
tasym abhyarcya bhaktita
yat-what; blye-in balya; yat-what; ca-also; kaumre-in kaumara;
yauvane-in yauvana; vardhake-in vardhaka; api-also; yat-what; saptajanma-ktam-done in seven births; ppam-sins; s-alpam-slight; veven; yadi-if; v-or; bahu-great; tat-that; kalayati-washes away;
govindam-Lord Ka; tasym-onnthat day; abhyarcya-worshiping;
bhaktita-with devotion.
A person who on that day worships Lord Govinda washes away his sins,
either great or small, or performed in childhood, youth, or maturity, in
seven births.
Text 299
homa-yajdi-dnn
phala ca ata-sammitam
samprpnoti na sandeho
y cnyan manasepsitam
homa-yajdi-dnnm-of homa, yajna, and charity; phalam-the result;
ca-and; ata-sammitam-a hundred times; samprpnoti-attains; na-no;
sandeha-doubt; yat-what; ca-and; anyat-others; manas-by the mind;
psitam-desired.
He attains the results of homas, yajas, and charity multiplied a

hundred times. He attains whatever his heart desires.
Text 300
upavsa ca tatrokto
mah-ptaka-nana
upavsa-fasting; ca-and; tatrqa-there;
nana-destroying the greatest sins.
ukta-said;
mah-ptaka-
A person who fasts on that day becomes freed from the greatest sins.
Text 301
viu-rahasye
jayantym upavsa tu
ktv yo 'rcayate harim
tasya janma-atodbhta
ppa nayati sarvath
viu-rahasye-in the Viu-rahasya; jayantym-on Jayant; upavsamfasting; tu-indeed; ktv-doing; ya-who; arcayate-worships; harimLord Hari; tasya-of him; janma-atodbhtam-created in a hundred
births; ppam-sin; nayati-destroys; sarvath-completely.
In the Viu-rahasya it is said:
A person who on Jayant fasts and worships Lord Hari completely
destroys the sins of a hundred births.
Text 302
kaumre yauvane blye
vrdhakye yad uprjitam
tat ppa amayet kas
tithv asy su-pjita
kaumre-in kumara years; yauvane-in youth; blye-in childhood;
vrdhakye-in maturity; yat-what; uprjitam-gained; tat-that; ppamsin; amayet-pacifies; ka-Lord Ka; tithau-day; asym-on that;
su-pjita-nicely worshiped.
Lord Ka forgives the sins of a child, youth, or adult who carefully
worships Him on this day.
Text 303
snna dna tath homa
svadhyyo 'tha japas tapa
sarva ata-gua prokta
jayanty yat kta hare

snnam-bathign; dnam-charity; tath-so; homa-homa; svadhyyaVed study; atha-then; japa-japa; tapa-austerity; sarvam-all; ataguam-multiplied a hundred times; proktam-said; jayantym-on
Jayant; yat-what; ktam-done; hare-of Lord Hari.
When they are done to please Lord Hari, bathing, charity, homa, Ved
study, japa, and austerity are multiplied a hundred times when
performed on Jayant.
Text 304
dhana-dhnya-vah puy
sarva-ppa-har ubh
samupoy janair yatnj
jayant ka-bhakti-d
dhana-wealth; dhnya-and grain; vah-bringing; puy-piety; sarvappa-har-removing all sins; ubh-auspicious; samupoy-to be
fasted; janai-by the people; yatnt-carefully; jayant-Jayant; kabhakti-d-bringing devotion to Lord Ka.
Jayant is sacred and auspicious. It brings wealth and grains. It brings
devotion to Lord Ka. On Jayant the people should carefully observe
a fast.
Text 305
brahma-pure prva-khae janmam-mhtmye r-stoktau
y tu kam nma
virut vaiav tithi
tasy prabhvam ritya
pt sarve kalau jan
brahma-pure-in the Brahma Purana; prva-khae-Purva-khanda;
janmam-mhtmye-Janmam-mahatmya; r-stoktau-in the
words of r Suta Gosvami; y-which; tu-indeed; kam-Ka
Janmam; nma-named; virut-famous; vaiav-Vaiava; tithiday; tasy-of that; prabhvam-power; ritya-taking shelter; ptpurified; sarve-all; kalau-in kali-yuga; jan-people.
In the Brahma Pura, Prva-khaa, Janmam-mhtmya, rla
Sta Gosvm explains:
Ka Janmam is a famous Vaiava holy day. They who in Kaliyuga take shelter of the glory of that day become purified of all sins.
Text 306
rvae msi bahul

rohi-samyutam
jayantti samkhyt
sarvghaugha-vinin
rvae-of rvaa; msi-in the month; bahul-great; rohisamyutam-the astami with Rohini; jayant-Jayant; iti-thus;
samkhyt-called; sarva-all; agha-of sins; augha-a flood; vinindestroying.
When the star Rohi is conjoined with the moon on the aam of the
ravaa month, that day is called Jayant. That day destroys a flood of
sins.
Texts 307 and 308
tasy viu-tithau kecid
dhany kali-yuge jan
ye 'bhyarcayanti devea
jgrata samupoit
na te vidyate kvpi
sasra-bhayam ulbaam
yatra tihanti te dee
kalis tatra na tihati
tasym-on that; viu-tithau-day holy to Lord Viu; kecit-some;
dhany-fortunate; kali-yuge-in Kali-yuga; jan-people; ye-who;
abhyarcayanti-worship; deveam-the master of the demigods;
jgrata-keeping a vigil; samupoit-fasting; na-not; tem-of them;
vidyate-is; kvpi-anywhere; sasra-bhayam-fear of the material world;
ulbaam-great; yatra-where; tihanti-stay; te-they; dee-in the
country; kali-Kali; tatra-there; na-not; tihati-stays.
The fortunate persons who on that day sacred to Lord Viu fast, keep
an all-night vigil, and worship Lord Hari, the master of the demigods,
never fear having to take birth again in this world. Wherever they stay,
Kali-yuga cannot enter.
Text 309
tatraiva r-uka-janamejaya-samvde
ya ea bhagavn viur
devaky vasudevata
jta kasa-vadhrtha hi
tad-dina magalyanam
tatra-there;
eva-indeed;
r-uka-janamejaya-samvde-in
a
conversation of r Sukadeva Gosvami and King Janamejaya; ya-who;
ea-He;
bhagavn-Lord;
viu-Viu;
devakym-in
Devaki;
vasudevata-from Vasudeva; jta-born; kasa-vadhrtham-to

Kamsa; hi-indeed; tad-dinam-that day; magalyanam-auspicious.
kill
In that scripture rla ukadeva Gosvm tells King Janamejaya:

Then, in order to kill Kasa, Lord Viu took birth as the son of
Vasudeva and Devak. That day is the abode of auspiciousness.
Text 310
y s praty-abdam yti
rvae bahulam
sagat rohiyarkena
n mukti-phala-prad
y-which; s-that; praty-abdam-every year; yti-comes; rvae-in
Sravana; bahulam-Bahulam; sagat-meeting; rohiyarkenawith the star Rohini; nm-of people; mukti-phala-prad-giving
liberation.
When, as happens every year, there is a day when the star Rohi is
conjoined with the moon during the month of rvaa, that day is
called Bahulami. That day brings liberation to the people.
Text 311
yasy santana sakt
pura puruottama
avatra kitau sai
mukti-deti kim adbhutam
yasym-on which; santana-eternal; sakt-directly; pura-ancient;
puruottama-Supreme Personality of Godhead; avatra-descended;
kitau-to the earth; s e-that; mukti-d-giving liberation; iti-thus;
kim-what?; adbhutam-wonder.
On that day the eternal and primeval Supreme Personality of Godhead
descended to the earth. Why should it be a source of wonder that this
day brings liberation?
Text 312
tatraivgre vrata-vidhi-kathane
idam eva para reya
idam eva para tapa
idam eva paro dharmo
yad-viu-vrata-dhraam
tatra-there; eva-indeed; agre-in the presence; vrata-vidhi-kathanedescription of the vow; idam-this; eva-indeed; param-supreme; reya-
good; idam-this; eva-indeed; param-supreme; tapa-austerity; idamthis; eva-indeed; para-supreme; dharma-religion; yad-viu-vratadhraam-following this vow for Lord Viu.
In that scripture this vow is described in these words:
Following this vow for Lord Viu is the greatest good, the greatest
austerity, and the greatest religious duty.
Text 313
ka-janmam loke
prasiddh ppa-nin
kratu-koi-sam t e
trthayuta-atai sam
sknde-in the Skanda Purana; brahma-nrada-samvde-in a
conversation of Brahma and Narada; ka-janmam-Ka
Janmam; loke-in the world; prasiddh-famous; ppa-nindestroying sins; kratu-koi-sam-equal to ten million yajnas; tv-indeed;
e-this; trthayuta-atai-to many millions of pilgrimages; samequal.
In the Skanda Pura, Brahma' tell Nrada:
Ka Janmam is famous in this world. It destroys sins. It is equal
to many millions of yajas. It is equal to many millions of pilgrimages.
Text 314
kapil-go-sahasra tu
yo dadti dine dine
tat-phala samavpnoti
jayanty samupoae
kapil-go-sahasram-a
thousand
cows;
tu-indeed;
ya-who;
dadti'gives; dine-day; dine-after day; tat-phalam-that result;
samavpnoti-attains; jayantym-on Jayanti; samupoae-in fasting.
By fasting on Jayant one attains the same pious result attained by
giving a thousand cows in charity day after day.
Text 315
hema-bhra-sahasra tu
kuruketre prayacchati
tat phala samavpnoti
jayanty samupoae
hema-bhra-sahasram-a
thousand
bharas
of
gold;
tu-indeed;
kuruketre'at Kuruksetra; prayacchati-gives; tat-that; phalam-result;

samavpnoti-attains; jayantym-on Jayanti; samupoae-by fasting.
giving a thousand bhras of gold in charity at Kuruketra.
Text 316
ratna-koi-sahasri
yo dadti dvijottama
tat-phala samavpnoti
jayanty samupoae
ratna-koi-sahasri-many billions opf jewels; ya-who; dadti'gives;
dvijottama-O best of brahmanas; tat-that; phalam-result; samavpnotiattains; jayantym-on Jayanti; samupoae-by fasting.
O best of brhmaas, by fasting on Jayant one attains the same pious
result attained by giving many millions of jewels in charity.
Text 317
vp-kpa-sahasri
devatyatanni ca
kany-koi-pradnena
yat-phalam- kavibhi smtam
mt-pitror gurm- ca
bhaktim udvahat phalam
vp-kpa-sahasri-thousands of lakes and ponds; devatyatannitemples; ca-and; kany-girls; koi-millions; pradnena-by giving; yatphalam-which result; kavibhi-by philosophers; smtam-considered;
mt-pitro-of father and mother; gurm-of gurus; ca-and; bhaktimdevotion; udvahatm-carring; phalam-the result.
digging thousands of wells and ponds, building many temples, giving
millions of daughters in charity to their prospective bridegrooms, and
devotedly serving parents and gurus.
Text 318
gurv-arthe brhmarthe v
svmy-arthe v tyajet tanum
paropkra-yuktn
trtha-seva-rattmanm
satya-vratn yat puya
jayanty samupoae
gur-arthe-for the sake of the guru; brhmarthe-for the sake of the

brahmanas; v-or; svmy-arthe-fro the sake of the master; v-or;
tyajet-should abandon; tanum-body; paropkra-yuktnm-of they who
are engaged in helping others; trtha-seva-rattmanm-of they who
devotedly go on pilgrimages; satya-vratnm-of they who follow a vow
of truthfulness; yat-what; puyam-piety; jayantym-on Jayant;
samupoae-fasting.
By fasting on Jayant one attains the same pious result attained by one
who gives up his body for the sake of his guru, or for the sake of the
brhmaas, or for the sake of his master, or the same pious result
attained by they who have dedicated their lives to helping others, or
by they who devotedly go on pilgrimages, or by they who follow a vow
of truthfulness.
Text 319
nirrayeu vasat
tapasn tu yat phalam
rjasya-sahasreu
ata-vargnihotrata
ekenaivopavsena
jayantym- tat phala smtam
nirrayewithout
a
shelter;
vasatm-residing;
tapasnm-of
austerities; tu-indeed; yat-what; phalam-result; rjasya-of rajasuyayajnas; sahasreu-in thousands; ata-vara-a hundred years;
agnihotrata-from an agnihotra-yajna; ekena-by one; eva-indeed;
upavsena-fasting; jayantym-on Jayanti; tat-that; phalam-result;
smtam-considered.
By once fasting on Jayant one attains the result of performing
austerities and remaining homeless, of performing a thousand
rjasya-yajas, or of performing an agnihotra-yaja of a hundred years.
Text 320
ktv rjya mah bhuktv
prpya krti ca svatm
jayanty copavsena
vior bhmau laya gata
ktv-doing; rjyam-a kingdom; mahm-the earth; bhuktv-enjoying;
prpya-attaining; krtim-fame; ca-and; svatm-eternal; jayantymon jayanti; ca-and; upavsena-by fasting; vio-of Lord Viu;
bhmau-in the realm; layam-liberation; gata-attained.
By fasting on Jayant one attains a great kingdom and eternal fame,
enjoys the pleasures of the earth, and at the end enters the spiritual
world of Lord Viu.
Text 321
dharmam artha ca kma ca
mukti ca muni-pugava
dadti vchitn kmn
rvae msi cam
dharmam-piety; artham-wealth; ca-and; kmam-sense gratification; caand; muktim-liberation; ca-and; muni-pugava-O best of sages; dadtigives; vchitn-desires; kmn-pleasures; rvae-in Sravana; msimonth; ca-and; aam-the aam.
O best of sages, the aam day of the month of rvaa brings piety,
wealth, sense gratification, and liberation. It fulfills all desires.
Text 322
janmam-vrata ye vai
prakurvanti narottam
krayanti ca viprendra
lakms te sad sthir
janmam-vratam-the vow of Janmam; ye-who; vai-indeed;
prakurvanti-do; narottam-the best of people; krayanti-cause to do;
ca-and; viprendra-O king of brahmanas; lakm-the goddess of
fortune; tem-of them; sad-always; sthir-steady.
O king of brhmaas, Goddess Lakm always stays among those
great souls who observe the vow of Janmam.
Text 323
na vedair na purai ca
may da mah-mune
yat-sama cdhika vpi
ka-janmam-vratt
na-not; vedai-by the Vedas; na-not; purai-by the Puranas; ca-and;
may-by me; dam-seen; mah-mune-O great sage; yat-samamequal to that; ca-and; adhikam-better; v-or; api-also; kajanmam-vratt-than the vow of Ka-janmam.
O great sage, I have not seen anything in the Vedas or the Puras
equal to or better than the vow of r Ka-janmam.
Text 324
niyama-stha nara dv
janmamy dvijottama
vivara-vadano bhtv
tal-lipi marjayed yama
niyama-stham-restraining the senses; naram-a person; dv-seeing;
janmamym-on Janmam; dvijottama-O best of brahmanas;
vivara-without color; vadana-face; bhtv-becopming; tal-lipim-the
writing of him; marjayet-wipes away; yama-Yamarja.
O best of brhmaas, when he sees a self-controlled person observing
the vow of Janmam, Yamarja, his face turned white, at once
erases what is written of him.
Text 325
ki ca
vratenrdhya ta deva
devak-sahita harim
tyaktv yama-patha ghora
yti vio para padam
kimca-furthermore; vratena-with a vow; rdhya-worshiping; tamHim; devam-the Supreme Personality of Godhead; devak-sahitam-with
Devak; harim-Lord Ka; tyaktv-leaving; yama-patham-the path to
Yama; ghoram-horrible; yati-goes; vio-of Lord Viu; param-to the
supreme; padam-abode.
It is also said:
A person who with a vow worships Lord Ka and Devak leaves the
horrible path to Yamaloka and goes to the supreme abode of Lord
Viu.
Text 326
smaraa vsudevasya
mtyu-kle bhaven mune
sidhyanti sarva-kryi
kte janmam-vrate
mamjay kurudhva
ta-jayant muktaye tath
smaraam-remembering; vsudevasya-of Lord Ka; mtyu-kle-at
the moment of death; bhavet-does; mune-O sage; sidhyanti-becomes
perfect; sarva-kryi-all duties; kte-done; janmam-vrate-in the
vow of Janmam; mama-of Me; jay-by the order; kurudhvamplease do; ta-jayantm-Janmam; muktaye-for liberation; tathso.
O sage, a person who at the moment of his death remembers Lord

Ka, attains perfection. In the same way when a person follows the
vow of Janmam, all he has done becomes perfect. Therefore, by
my order, please observe the vow of Janmam and thus attain
liberation from this world of birth and death.
Text 327
brahma-khae r-stoktau ca tad-vrata-mahimnuvarannte
ity etat kathitam aea-stra-guhya
r-ka-vrata-mahimnuvarana yat
rutvaitat sakd api ptakair vimukto
dehnte vrajati naro murri-lokam
brahma-khae-in the Brahma-khaa; r-sta-of r Suta; uktau-in
the
statement;
ca-and;
tad-vrata-mahimnuvarannte-after
describing the glories of that vow; iti-thsu; etat-this; kathitam-said;
aea-stra-guhyam-hidden in all the scriptures; r-ka-vratamahimnuvaranam-the description of the glories of this vow to
please Lord Ka; yat-what; rutv-hearing; etat-this; sakt-once; apieven; ptakai-by sins; vimukta-freed; dehnte-at the end of the
body; vrajati-goes; nara-a pwerson; murri-lokam-to the world of Lord
Ka.
In the Brahma-khaa, after describing the glories of this vow, r Sta
Gosvm says:
Thus I have described the glories of the r Ka-Janmam vow,
which is very confidential and hidden in all the scriptures. By once
hearing this description a person becomes free from all his sins. At the
end of his body he goes to the world of Lord Ka.
Text 328
atha r-janmam-vrata-niraya
kopsyam bhdre
rohiy-hy mah-phal
nithe 'trpi ki cendau
je vpi navam-yut
atha-now; r-janmam-vrata-niraya-following the vow of
Janmam; ka-Lord Ka; upsy-to be worshiped; aam-the
astami; bhdre-in the month of Bhadra; rohiy-hy-opulent with the
star Rophini; mah-phal-a great result; nithe-in the middle of the
night; atra-here; api-also; kim-what?; ca-and; indau-in the moon; jeknowing; v-or; api-also; navam-yut-with the navami.
The Method of Observing Janmam
When at midnight of Janmam in the month of Bhdra the star

Rohi is conjoined with the moon, that Janmam brings a specially
great result. Janmam also brings a great result when it falls on a
Monday or a Wednesday, or when there is a navam-yoga.
Text 329
atha rohi-yukta-janmam
viu-rahasye
prjpatyarka-samyukt
k nabhasi cam
muhrtam api labhyeta
saivopoy mah-phal
atha-now; rohi-yukta-janmam-Janmam with Rohini; viurahasye-in the Viu-rahasya; prjpatyarka-the star Rohini;
samyukt-with; k-dark; nabhasi-in the sky; ca-and; aamastami; muhrtam-moment; api-even; labhyeta-is attained; sa-that;
eva-indeed; upoy-to be fasted; mah-phal-a greta result.
Janmam When Rohi Is Conjoined With the Moon
In the Viu-rahasya it is said:
When on the aam of the dark fortnight the star Rohi is conjoined
with the moon for even a single muhrta, fasting on that aam day
brings a great result.
Text 330
muhrtam apy aho-rtre
yasmin yukta tu labhyate
aamy rohi-ka
ta su-puyam upvaset
muhrtam-a muhurta; api-even; aho-rtre-day and night; yasmin-in
which; yuktam-joined; tu-indeed; labhyate-is obtained; aamy-of the
astami; rohi-kam-the star Rohini; tam-that; su-puyam-very
sacred; upvaset-should fast.
When on the aam the star Rohi is conjoined with the
moon for even a single muhrta of the day or night, that time is
very sacred. On that day one should observe a fast.
Text 331
ki ca tatraiva
am ka-pakasya
rohi-ka-samyut
bhavet prauha-pade msi
jayant nma s smt
kimca-furthermore; tatra-there; eva-inded; am-aam; kapakasya-of the krsna-paksa; rohi-ka-samyut-with the star
Rohi; bhavet-is; prauha-pade-Bhadra; msi-in the month; jayantJayant; nma-named; s-that; smt-considered.
In that scripture it is also said:
When the star Rohi is conjoined with the moon on the Ka-paka
aam of the month of Bhdra, that day is called Jayant.
Text 332
viu-dharmottare
rohiy-ka yad kapake 'amy dvijottama
jayant nma s prokt
sarva-ppa-har tithi
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; rohiykam-with the star Rohi; yad-when; ka-pake-in the Kapaksa; aamym-on the aam; dvijottama-O best of brahmanas;
jayant-Jayant; nma-named; s-that; prokt-said; sarva-ppa-harremoving all sins; tithi-say.
In the Viu-dharma Pura, Uttara-khaa it is said:
O best of brhmaas, when the star Rohi is conjoined with the moon
on the Ka-paka aam of the month of Bhdra, that day is called
Jayant. That day removes all sins.
Text 333
yad blye y ca kaumre
yauvane vrdhake tath
bahu-janma-kta ppa
hanti sopoit tithi
yat-what; blye-in childhoopd; yat-what; ca-and; kaumre-in kumara;
yauvane-in youth; vrdhake-in maturity; tath-so; bahu-many; janmabirths; ktam-done; ppam-sin; hanti-kills; sa-with; upoit-fasting;
tithi-day.
By fasting on that day one destroys many births' sins of
childhood, youth, and maturity.
Text 334
sknde
prjpatyena samyukt
am tu yad bhavet
rvae bahule pake
sarva-ppa-prain
sknde-in the Skanda Pura; prjpatyena-the star Rohii; samyuktwith; am-aam; tu-indeed; yad-when; bhavet-is; rvae-in
the month of Sravana; bahule pake-in the Ka-paksa; sarva-ppaprain-destroying all sins.
When the star Rohi is conjoined with the moon on the ka-paka
of the rvaa month, that day destroys all sins.
Text 335
jaya puya ca kurute
jayant tena ta vidu
jayam-victory; puyam-piety; ca-and; kurute-does; jayantm-Jayant;
tena'by that; tam-that; vidu-they know.
Because it brings victory (jaya, and piety, the wise call
that day "Jayant".
Text 336
viu-pure
kamy bhaved yatra
kalaik rohi npa
jayant nma s jey
upoy sa prayatnata
viu-pure-in the Viu Pura; kamym-on kami;
bhavet-is; yatra-where; kal-phase; ek-one; rohi-Rohi; npa-O
king; jayant-Jayant; nma-called; s-that;
jey-to be known; upoy-to be fasted; sa-that;
O king, when, on the aam of the ka-paka, the star Rohi is
conjoined with the moon for even a single kal, that day is called
Jayant. One should carefully fast on that day.
Text 337
sapta-janma-kta ppa
rjan yat tri-vidha nm
tat phlayati govindas

titthau tasy tu bhvita
sapta-janma-ktam-done in seven births; ppam-sin; rjan-O king; yatwhat; tri-vidham-three kinds; nm-of the people; tat-that; phlayatigives result; govinda-Lord Ka; tithau-day; tasym-on that; tuindeed; bhvita-meditated upon.
O king, Lord Govinda destroys seven births of the three
kinds of sins for one who worships Him or meditates on Him during
that day.
Text 338
upavsa ca tatrokto
mah-ptaka-nana
jayanty jagat-pla
vidhintra na saaya
upavsa-fasting; ca-and; tatra-there; ukta-said; mah-ptakanana-destroying the greatest sins; jayantym-on Jayant; jagatthe world; pla-protector; vidhin-by rules; atra-here; na-no; saayadoubt.
O king, proper fasting on Jayant destroys the greatest
sins. Of this there is no doubt.
Text 339
trety dvpare caiva
rjan kta-yuge tath
rohi-samyut ceya
vidvadbhi samupoit
tretym-in Treta-yuga; dvpare-in Dvapara-yuga; ca-and; eva-indeed;
rjan-O king; kta-yuge-in Satya-yuga; tath-so; rohi-samyut-with
Rohi; ca-and; iyam-this; vidvadbhi-by the wise; samupoit-to be
fasted.
O king, wise persons in Satya, Tret, and Dvpara yuga fast
on that day, when Rohi is conjoined with the moon.
Text 340
agni-pure
ardha-rtrd adha cordhva
kalay v yad bhavet
jayant nma s prokt
sarva-ppa-prain
agni-pure-in the Agni Pura; ardha-rtrt-from half the

night; adha-below; ca-and; urdhvam-above; kalay-by a kala; v-or;
yad-when; bhavet-is; jayant-Jayant; nma-named; s-that;
prokt-said; sarva-ppa-prain-destroying all sins.
When for one kala' before or after the middle of the night the star
Rohi is conjoined with the moon, that day is called Jayant, a day
that destroys all sins.
Text 341
atha ardha-rtra-yut janmam
bhaviya-viudharmayo
rohiym ardha-rtre ca
yad kam bhavet
tasym abhyarcana aure
hanti ppa tri-janma-jam
atha-now; ardha-rtra-yut-with the middle of the night; janmamJanmam; bhaviya-viudharmayo-in the Bhavisya and Viudharma Puras; rohiym-when Rohi; ardha-rtre-in the middle of
the night; ca-and; yad-when; kam-Janmam; bhavet-is;
tasyam-then; abhyarcanam-worship; aure-O descendent of King
Durasena; hanti-kills; ppam-sin; tri-janma-jam-created in three births.
Janmam When the Star Rohi Is Conjoined With the Moon
in the Middle of the Night
In both the Bhaviya and Viu-dharma Puras it is said:
O descendant of rasena, when one worships Lord Ka on a
Kam day when the star Rohi is conjoined with the moon in
the middle of the night, that worship destroys the sins of three births.
Text 342
prjpatyarka-samyukt
k nabhasi cam
sopavso hare pj
tatra ktv na sdati
ardha-rtre ca yoge 'ya
trpaty-udaye sati
prjpatyarka-samyukt-with the star Rohi; k-Ka; nabhasiin the sky; ca-and; aam-aam; sopavsa-with fasting; hare-of
Lord Ka; pjm-worship; tatra-there; ktv-doing; na-not;
sidati-stays; ardha-rtre-in the middle of the night; ca-and; yoge-in
yoga; ayam-this; trpati-of the moon; udaye-the rising;
sati-being.
When the star Rohi is conjoined with the moon on the
Ka-paka aam, one should fast and worship Lord Hari.
This is so even if the rising moon is not conjoined with Rohi
in the middle of the night.
Texts 343 and 344
ki ca
rohi-sahit k
msi bhdra-pade 'am
ardha-rtrd adha cordhva
kalaypi yad bhavet
tatra jto jagan-ntha
kauubh harir avyaya
tam evopavaset kla
kuryt tatraiva jgaram
kimca-furthermore; rohi-sahit-with Rohi; k-Ka; msi-in
the month; bhdra-pade-of Bhadra; aam-ther aam; ardha-half;
rtrt-night; adha-below; ca-and; rdhvam-above; kalay-by a kala;
api-also; yad-when; bhavet-may be; tatra-there; jta-born; jaganntha-the master ofn the universes; kauubh-who wears a
Kaustubha jewel; hari-Lord Ka; avyaya-eternal and infallible; tamthat; eva-indeed; upavaset-should fast; klam-time; kuryt-should do;
tatra-there; eva-indeed; jgaram-vigil.
It is also said:
When for one kala' before or after the middle of the night the star
Rohi is conjoined with the moon on the ka-paka aam of the
month Bhdra, that is the moment of the birth of Lord Hari, the
infallible Supreme Personality of Godhead, who is the master of the
universes, and who is decorated with the Kaustubha jewel. On that day
one should fast and keep an all-night vigil.
Text 345
jayant nma s rtris
tatra jto janrdana
niyattm uci sntv
pj tatra pravartayet
jayant-Jayant; nma-named; s-that; rtri-night; tatra-there; jtaborn; janrdana-Lord Ka; niyattm-self-controlled; uci-pure;
sntv-bathing;
pjm-worship;
tatra-then;
pravartayet-should
perform.
On that night, which bears the name Jayant, Lord Ka was born. At
that time a self-controlled and pure-hearted person
should bathe himself and then worship Lord Ka.
Text 346
vahni-pure
sama-yoge tu rohiyc
nithe rja-sattama
samajyata govindo
bla-rp catur-bhuja
tasmt tam- pjayet tatra
yath-vittnusarata
vahni-pure-in the Agni Pura; sama-yoge-conjoined; tu-indeed;
rohiyc-with Rohi; nithe-in the middle of the night; rja-sattamaO best of kings; samajyata-was born; govinda-Ka; bla-rp-in
the form of a child; catur-bhuja-with four arms; tasmt-then; tam-Him;
pjayet-should worship; tatra-there; yath-vittnusarata-as one has
the wealth.
O best of kings, in the middle of the night, at a time when the star
Rohi was conjoined with the moon, Lord Govinda was born as a fourarmed infant. At that time one should worship the Lord in a way
appropriate to one's own wealth.
Text 347
bhaviyottare
msi bhdra-pade 'amy
ka-pake 'rdha-rtrake
ake va-ri-sthe
prjpatyarka-samyute
upoito 'rcayet ka
yaod devak tath
bhaviyottare-in the Bhavisya Pura, Uttara-khanda; msi-in the
month; bhdra-pade-of Bhadra; aamym-on the aam; kapake-on the Ka-paksa; ardha-rtrake-in the middle of the night;
ake-the moon; va-ri-sthe-in Taurus; prjpatyarka-samyutewiththe star Rohi; upoita-fasting; arcayet-should worship; kamLord Ka; yaodm-Yaod; devakm-Devak; tath-so.
On the ka-paka aam of the month of Bhdra, in the middle of
the night, when the moon is with the star Rohi in Taurus, one should
fast and worship Lord Ka along with Yaoda' and Devak.
Text 348
ki ca
msi bhdra-pade 'amy
nithe ka-pakake
ake va-ri-sthe
ke rohi-samjake
yoge 'smin vasudevd dhi
dev devam ajjanat
kimca-furthermore; msi-in the month; bhdra-pade-of Bhadra;
aamym-on the astmami; nithe-in the middle of the night; kapakake'in the Ka-paksa; ake-the moon; va-ri-sthe-in
taurus; ke-the star; rohi-samjake-named Rohi; yoge-in
conjunction; asmin-in this; vasudevt-from Vasudeva; hi-indeed; devDevak; devam'the Supreme Personality of Godhead; ajjanat-gave
birth.
It is also said:
On the ka-paka aam of the month of Bhdra, in the middle of
the night, when the moon was with the star Rohi in Taurus, Devak
gave birth to the Supreme Personality of Godhead, who was begotten
by Mahrja Vasudeva.
Text 349
tasmt sampjayed atra
uci samyag-upoita
tasmt-therefore;
sampjayet-one
should
uci'pure; samyag-upoita-properly fasting.
worship;
atra-then;
On that day a pure-hearted person should properly fast and

worship Lord Ka.
Text 350
pdme
preta-yoni gatn tu
pretatva nita narai
yai ktv rvae msi
aam rohi-yut
pdme-in the Padma Pura; preta-yonim-birth as a preta; gatnmattained; tu-indeed; pretatvam-status as a preta; nitam-dcestroyed;
narai-by people; yai-who; ktv-doing; rvae-of Sravabna; msi-in
the month; aam-the aam; rohi-yut-with Rohi.

Ghosts who observe the aam when Rohi is conjoined with the
moon in the month of ravaa become free from having to be ghosts.
Text 351
ki punar budha-vrea
somenpi vieata
ki punar navam-yukt
kula-koyas tu mukti-d
kim-what?; puna-more; budha-vrea-by Wednesday; somena-by the
moon; api-also; vieata-especially; kim-what?; puna-more; navamnavami; yukt-with; kula-koya-ten million relatives; tu-indeed; muktid-giving liberation.
How much more is this true when this day falls on a Wednesday
or Monday? How much more is this true when this day is joined
with the navam? At that time this day brings liberation to ten
million of one's kinsmen.
Text 352
sknde
udaye cam kicin
navam sa-kal yadi
bhavate budha-samyukt
prjpatyarka-samyut
api vara-atenpi
labhyate v na v vibho
sknde-Skanda; udaye-rising; ca-and; aam-aam; ki.sy 241citsomething; navam-navami; sa-kal-with the kala; yadi-if; bhavate-is;
budha-samyukt-with mercury; prjpatyarka-samyut-with Rohi;
api-also; vara-atena-with a hundred years; api-also; labhyate-is
attained; v-or; na-not; v-or; vibha-O almighty Lord.
If a kala' of the navam is present in the aam, and if both Mercury
and Rohi are conjoined with the moon, that is a very rare
occurrence. Such a time may come after a hundred years, or then, O
almighty Lord, it may not come, even after a hundred years.
Text 353
bhaviye ca
navamy yoga-nidray
janmamy hares tata

navamy sahitopoy
rohi-budha-samyut. iti.
bhaviye-in the Bhavisya Pura; ca-and; navamym-on the navami;
yoga-nidray-with yoga-nidra; janmamym-on Janmam;
hare-of Lord Ka; tata-then; navamy-by the navami;
sahitopoy-to be fasted; rohi-budha-samyut-with Rohi and
Mercury; iti-thus.
One should fast on Ka-janmam when there is navam and
yoga-nidra' and when Rohi and Mercury are conjoined with the
moon.
Text 354
indu prve 'hani je v
pare ced rohi-yut
keval cam vddh
sopoy navam-yut
indu-the moon; prve-on the previous; ahani-day; j.sy 241e-Mercury;
v-or; pare-on the nexct; cet-if; rohi-yut-with Rohi; keval-alone;
ca-and; am-aam; vddh-increased; sopoy-increased;
navam-yut-with the navam.
One should fast on the aam when on the previous day
the moon is conjoined with Mercury, or when on the following day
the moon is conjoined with Rohi, or when the aam is
joined with the navam.
Text 355
tath ca pdme
muhrtenpi samyukt
sampr cam bhavet
ki punar navam-yukt
kula-koyas tu mukti-d
tath-so; ca-and; pdme-in the Padma Pura; muhrtena-with a
muhurta; api-even; samyukt-conjpined; sampr-full; ca-and;
aam-aam; bhavet-is; kim-what?; puna-more; navam-yuktwith the navami; kula-koya-ten million relatives; tu-indeed; mukti-dgiving liberation.
How much more is this true when on the aam even for a
muhta the moon is conjoined with Rohi and this day is joined
with the navam? At that time this day brings liberation to ten
million of one's kinsmen.

Text 356
stoktau ca
msi bhdra-pade k
aam navam bhavet
pjyam tata pumbhi
strbhi cpi vieata
sta-of Sta Gosvami; uktau-in the statement; ca-and; msi-in the
month; bhdra-pade-of Bhadra; k-Ka; aam-aam;
navam-navami; bhavet-is; pjy-to be worshiped; aam-aam;
tata-then; pumbhi-by men; strbhi-by women; ca-and; api-and;
vieata-especially.
r Sta Gosvm explains:
When in the month of Bhdra the ka-paka aam is joined with
the navam, that aam should be worshiped by all men and women.
Text 357
rohiy-der viyuktpi
sopoy kevalam
tat-tad-yogas tu vaisiye
vrata-lopo 'nyath bhavet
rohiy-de-beginning with Rohi; viyukt-separtaed; api-even;
sopoy-tpo be fasted; keval-only; aam-aam; tat-tad-yogaconjoined to that; tu-but; vaisiye-specifically; vrata-of the vow;
lopa-omission; anyath-otherwise; bhavet-should be.
Even if the auspicious conjunction of Rohi and other
luminaries are not present, one should still fast on Janmam.
However, in the absence of these especially auspicious situations
it is possible not to observe the vow.
Text 358
ittha uddhaiva likhit
yogd bahu-vidham
tyjy viddh ca saptamy
s viddhaikda yath
ittham-thus; uddh-pure; eva-indeed; likhit-written; yogt-from yoga;
bahu-vidh-many kinds; aam-aams; tyjy-to be abandoned;
viddh-wounded; ca-and; saptamy-by the saptami; s-and; viddhawounded; ekdaelkadasi; yath-as.
In this way the many different kinds of pure aams are

described in the writing of the scriptures. However, when it is
mixed with the saptam, the aam should not be observed. This
is like an ekda that should not observed.
Text 359
atha saptam-viddha-janmam-niedha
brahma-vaivarte
varjany prayatnena
saptam-sahitam
sa-rkpi na kartavy
saptam-samyutam
atha-; saptam-viddha-viddha by the saptami; janmamJanmam;
niedha-forbidden;
brahma-vaivarte-in
Brahmavaivarta Pura; varjany-to be avoided; prayatnena-carefully;
saptam-sahitam-the saptami; sa-rk-with the star; api-even; nanot; kartavy-to be done; saptam-samyut-with the saptami;
aam-the aam.
When It Is Viddha by the Saptam, Janmam Should Not Be
Observed
One should carefully avoid the aam that is viddha by the saptam.
Even if Rohi is conjoined with the moon, one should not observe an
aam that is viddha by the saptam.
Text 360
pdme
paca-gavya yath uddha
na grhya madya-samyutam
ravi-viddh tath tyjy
rohi-sahit yadi
pdme-in the Padma Pura; paca-gavyam-pancay-gavya; yath-as;
uddham-pure; na-not; grhyam-to be ataken; madya-with wine;
samyutam-mixed; ravi-viddh-wounded by the saptami; tath-so;
tyjy-to be rejected; rohi-sahit-with Rohi; yadi-if.
As one should not accept pure paca-gavya if it is mixed with wine, so
one should not observe Janmam if it is viddha by the saptam.
This is so even if Rohi is conjoined with the moon.
Text 361
prva-viddh yath nand

varjit rvanvit
tatham prva-viddh
sa-ka ca vivarjayet
prva-viddh-prteviously
wounded;
yath-as;
nand-ekadasi;
varjit'avoided; rvanvit-with Sravana; tath-so; aammaam; prva-viddhm-wounded by the previous; sa-kam-with the
star; ca-and; vivarjayet-should avoid.
As ekda should not observed when it is viddha by the
previous day, so Janmam should not be observed when it is
viddha by the previous day. This is so even when the star Rohi
is conjoined with the moon.
Text 362
varjany prayatnena
saptam-samyutam
vin kena kartavy
navam-samyutam
varjany-to
be
avoided;
prayatnena-carefully;
saptamsamyutam-Janmam viddha by the saptami; vin-with;
kena-the star; kartavy-to be done; navamsamyutam-Janmam viddha by the navam.
One should take care not to observe Janmam when it is
viddha by the saptam. However one should observe Janmam
when
it is viddha by the navam. This is true even if the star Rohi
is not conjoined with the moon.
Text 363
aviddhy sa-ky
jto devak-nandana
aviddhym-not viddha; sa-kym-with the star; jta-born; devaknandana-the son of Devak.
Lord Ka, the son of Devak, was born when the aam
was not viddha and when the star Rohi was conjoined with the
moon.
Text 364
vsare v nirdhe v
saptamy ca yadam
prva-mir tad tyjy
prjpatyarka-samyut
vsare-in the day; v-or; nirdhe-in the middle of the night; v-or;
saptamym-on the saptami; ca-and; yad-when; aam-the aam;
prva-mir-mixed with the previous day; tad-then; tyjy-to be
rejected; prjpatyarka-samyut-with the star Rohi.
If, during the day or in the middle of the night, the
atam is mixed with the saptam, that aam should not be
observed, even if the star Rohi is conjoined with the moon.
Text 365
pdme
janmam prva-viddh
sa-k sa-kalm api
vihya navam uddh
upoya vratam caret
pdme-in the Padma Pura; janmamm-Janmam; prvaviddhm-viddha by the previous day; sa-km-with the star; sakalm-with a kala; api-even; vihya-rejecting; navamm-navami;
uddhm-pure; upoya-fasting; vratam-vow; caret-should observe.
If it is viddha by the previous day, Janmam should not be
observed. This is true even if it is sa-kala' and even if the star Rohi is
conjoined with the moon. In that situation one should fast and observe
the vow on the pure navam instead of on the aam.
Text 366
sa-kalpi sa-kpi
navam-samyutpi ca
janmam prva-viddh
na kartavy kadcana
sa-kal-with kala; api-even; sa-k-with the star; api-even; navamsamyut-with
the
navami;
api-even;
ca-and;
janmam'Janmam; prva-by the previous day; viddh-viddhq;
na-not; kartavy-to be done; kadcana-ever.
Even if it is sa-kala' and even if the star Rohi is
conjoined with the moon, Janmam should never be observed on
an atam that is viddha by the previous day.

Text 367
palavedhe tu viprendra
saptamy cam tyajet
suray bindun spa
gagmbha-kalasa yath
palavedhe-for a moment; tu-but; viprendra-O king of brahmanas;
saptamy-with the saptami; ca-and; aamm-aam; tyajet-sghould
abandon; suray-with wine; bindun-with adrop; spam-touched;
gagmbha-kalasam-a pot of Ganges water; yath-as.
As one should reject a pitcher of Ganges water that has been
touched by a single drop of liquor, so one should reject a
Janmam touched for even a moment by the saptam.
Text 368
vin rkea kartavy
navam-samyutam
sa-kpi na kartavy
saptam-samyutam
vin-without; rkea-the star; kartavy-to be done; navam-samyutwith the navami; aam-aam; sa-k-with the star; api-even; nanot; kartavy-to be done; saptam-samyut-with the saptami;
aam-aam.
Even if the star Rohi is not conjoined with the moon, one
should observe the Janmam that is touched by the navam. But,
even if the star Rohi is conjoined with the moon, one should
not observe the Janmam that is touched by the saptam.
Text 369
tasmt sarva-prayatnena
tyjyam evubha budhai
vedhe puya-kaya yti
tama sryodaye yath
tasmt-there; sarva-prayatnena-with all care; tyjyam-to be avoided;
eva-in deed; aubham-inauspicious; budhai-by the wise; vedhe-a
moment; puya-of piety; kayam-destruction; yti-attains; tamadarkness; srya-of the sun; udaye-in the rising; yath-as.
Therefore the wise should carefully avoid celebrating
Janmam at that inauspicious time. By celebrating at that time
all one's piety is at once destroyed in the same way the darkness
of night is destroyed when the sun rises.
Text 370
yjavalkya-smtau
sampr crdha-rtre tu
rohi yadi labhyate
kartavy s prayatnena
prva-viddh vivarjayet. iti.
yjavalkya-smtau-in the Yajnavalkya-smrti; sampr-full; ca-and;
ardha-rtre-in the middle of the night; tu-indeed; rohi-Rohi; yadi-if;
labhyate-is attained; kartavy-to be done; sa-that; prayatnena-with
care; prva-viddhm-viddha by the previous day; vivarjayet-should
avoid; iti-thus.
In the Yjavalkya-smti it is said:
Even if the star Rohi is perfectly conjoined with the moon in the
middle of the night, an aam that is viddha by the previous day
should not be celebrated.
Text 371
y ca vahni-puradau
prokta viddham-vratam
avaiava-para t ca
kta tad deva-myay
yat-what; ca-aznd; vahni-puradau-in the Agni Pura and other
scriptures; proktam-said; viddham-vratam-an aam that is
viddha;; avaiava-param-not dear to the Vaiavas; tat-that; ca-and;
ktam-done; tat-that; deva-myay-by the illusory potency of the Lord.
In the Agni Pura and other scriptures it is said that the
aam that is viddha in this way is not dear to the
Vaiavas. Such an aam is a creation of the Lord's illusory
potency, my.
Text 372
tath ca sknde
pur devair i-gaai
sva-pada-cyuti-akay
saptam-vedha-jlena
gopita hy aam-vratam
tath-so; ca-and; sknde-in the Skanda Pura; pur-previously;
devai-by the demigods; i-gaai-by the sages; sva-pada-from the
status; cyuti-falling; akay-by the fear; saptam-of the spatami;

vedha-of moments; jlena-by the network; gopitam-hidden; hi-indeed;
aam-vratam-the vow odf the aam.
Fearing that they would fall from their exalted posts, in ancient times
the demigods and sages carefully avoided observing this vow on an
aam viddha by the saptam.
Text 373
iya prmikai kadevcrydi-vaiavai
vyavasthny ca nirt
likhitcrata satm
iyam-this;
prmikai-by
the
evidence;
ka-devcryaKadevacarya; di-beginning with; vaiavai-by the Vaiavas;
vyavasth-situation; any-another; ca-and; nirt-concluded; likhitwritten; crata-from the activities; satm-of the saintly devotees.
In this way, following the evidence presented by r
Kadevcrya and other saintly Vaiavas and also following the
practical actions of the great devotees, the way of observing
Janmam and other holy days is described in this book.
Text 374
uddh ca rohi-yukt
prve 'hani paratra ca
aamy upoy prvaiva
tithi-bhnte ca praam
uddh-pure; ca-and; rohi-yukt-with Rohi; prve-on the previous;
ahani-day; paratra-on the next; ca-and; aami-the aam; upoy-to
be fasted; prva-previous; eva-indeed; tithi-of the day; bh-of the star;
ante-after; ca-and; praam-breaking the fast.
On a pure aam, when the star Rohi is conjoined with
the moon and when the previous and following days are also pure,
one should fast. One should break the fast after both the tithi
and conjunction of the star Rohi have ended.
Texts 375 and 376
kevala-kopsan-stre gautamya-tantre tantra-dkm
uddiya yathoktam
atha bhdrsitamy
prdurst svaya hari
brahma prrthita prva
devaky kpay vibhu
rohiy-ke ubha-tithau
daityn na-hetave
mahotsava prakurvta
yatnatas tad-dine ubhe
kevala-kopsan-stre-scripture
describing
pure
devotional
service to Lord Ka; gautamya-tantre-in the Gautamiya Tantra;
tantra-Tantric; dkm-initiation; uddiya-in relation to; yath-as;
uktam-said; atha-then; bhdra-of the month of Bhadra; asita-in the
Ka-paksa; aamym-on the aam; prdurst-appeared;
svayam-personally;
hari-Lord
Ka;
brahma-by
Brahm;
prrthita-requested;
prvam-previously;
devakym-in
Devak;
kpay-mercifully; vibhu-the Supreme Personality of Godhead; rohiyke-the star Rohi; ubha-tithau-on the auspicious day; daitynmof the demigopds; na-hetave-for destructionm; mahotsavam-a great
festival; prakurvta-should do; yatnata-carefully; tad-dine-on that
day; ubhe-auspicious.
In the Gautamya Tantra, which describes pure devotional
service to Lord Ka, in the course of describing Vaiava
tantr initiation, it is said:
On the demigod Brahm's request, Lord Ka, the Supreme
Personality of Godhead, mercifully appeared in the wom of Devak on
the ka-paka aam of the month Bhdra, an auspicious day
when the star Rohi was conjoined with the moon. The Lord's mission
then was to kill the demons. One should carefully celebrate a great
festival on that auspicious day.
Text 377
rjanyair brhmaair vaiyai
drai caiva sva-aktita
upavsa prakartavyo
na bhoktavya kadcana
rjanyai-by ksatriyas; brhmaai-by brahmanas; vaiyai-by
vaisyas; drai-by sudras; caiva-and; sva-aktita-according to therir
ability;
upavsa-fasting;
prakartavya-to
be
done;
na-not;
bhoktavyam-to beeaten; kadcana-ever.
On that day brhmaas, katriyas, vaiyas, and dras
should all observe a fast, each according to his own ability. At
no time on that day should anything be eaten.
Text 378
ka-janma-dine yas tu
bhukte sa tu nardhama
nivasen narake ghore
yvad hta-samplavam
ka-janma-dine-on the day of Lord Ka's birth; ya-who; tuindeed; bhukte-eats; sa-he; tu-indeed; nardhama-the lowest of men;
nivaset-will reside; narake-in hell; ghore-horrible; yvat-as long as;
hta-samplavam-the time of cosm devastation.
One who eats on the day of Lord Ka's birth is the lowest
of men. He will live in a horrible hell until the time when the
material universe is destroyed.
Text 379
aam rohi-yukt
crdha-rtra yad spet
upoya ta tithi vidvn
koi-yaja-phala labhet
aam-the aam; rohi-yukt-with Rohi; ca-and; ardha-half;
rtram-the night; yad-when; spet-touches; upoya-fasting; tamthat; tithim-day; vidvn-the wise; koi-yaja-phalam-the result of ten
million yajnas; labhet-attains.
A wise devotee who fasts on the aam when the star
Rohi is conjoined with the moon at the middle of the night
attains the result of performing ten million yajas.
Text 380
somhni budha-vre v
cam rohi-yut
jayant nma s khyt
ta labhet puya-sacayai
somhni-Monday; budha-vre-on Wednesday; v-or; ca-and; aamthe aam; rohi-yut-with Rohi; jayant-Jayant; nma-named;
s-that; khyt-called; tam-that; labhet-attains; puya-sacayai-with
great piety.
When the aam falls on a Monday or Wednesday when the
star Rohi is conjoined with the moon, that day is called
Jayant. That day brings great piety.
Text 381
tasym upoya yat ppa
loka koi-bhavodbhavam
vimucya nivased vipra
vaikuhe viraje pure
tasym-on that day; upoya-fastring; yat-what; ppam-sin; loka-the
people; koi-bhavodbhavam-in ten million births; vimucya-becoming
free; nivaset-resides; vipra-O brahmanas; vaikuhe-in the spiritual
world; viraje-pure; pure-in the city.
One who fasts on that day becomes free from the sins of ten
million births. He resides in the pure spiritual world.
Text 382
aam navam-viddh
um-mahevar-tithi
saivopoy sad puyakakibh rohi vin
aam-aam; navam-viddh-viddha by the navami; ummahevar-tithi-the day of Goddess Um; sa-that; eva-indeed;
upoy-to be fasted; sad-always; puya-piety; kakibhi-by they who
desire; rohim-Rohi; vin-without.
The atam viddha by the navam is also sacred to Goddess
Um. They who desire piety should fast on that day, even if the
star Rohi is not conjoined with the moon.
Text 383
para-viddh sad kry
prva-viddh tu varjayet
aam saptam-viddh
hanyt puya pur-ktam
para-viddh-viddha by the following day; sad-always; kry-to be
observed; prva-viddhm-viddha by the previous day; tu-but;
varjayet'should avoid; aam-aam; saptam-viddh-viddha by the
saptami;
hanyt-destroys;
puyam-piety;
pur-ktam-previous
acquired.
One should observe the Janmam that is viddha by the
following day and one should not observe it when it is viddha by
the previous day. When it is viddha by the previous day, the
aam destroys one's previously acquired piety.
Text 384
brahma-haty-phala dadyd
dhari-vaimukhya-krat
kevalas t arka-yogena
upavsa-sthitim- vin
na yacchati ubham- kryammunibhi parikrtitam
brahma-haty-phalam-the result of killing a brahmana; dadyt-gives;
hari-vaimukhya-krat-from being averse to Lord Ka; kevalaonly; tu-indeed; arka-yogena-with the star; upavsa-sthitim-fasting;
vin-without;
na-not;
yacchati-gives;
ubham-auspoiciousness;
kryam-to be done; munibhi-by the sages; parikrtitam-glorified.
One who, because he is averse to Lord Ka, does not
observe a fast on the Janmam when the star Rohi is
conjoined with the moon attains the sinful reaction of murdering
a brhmaa. He does not attain the pious benefits described by
the sages.
Text 385
pare 'hni praa kuryt
tithy-ante vtha kata
pare-on the following; ahni-day; praam-breaking the fast; kurytshould do; tithy-ante-at the end of the tithi; v-or; atha-then; katafrom the star.
On the following day one should break his fast. The fast
should be broken either at the end of the tithi or at the end of
the time when the star Rohi is conjoined with the moon.
Text 386
yad-ka v tithir vpi
rtri vypya vyavasthit
divase praa kuryd
anyath patana bhavet. iti
yad-kam-the star; v-or; tithi-the tithi; v-or; api-also; rtrim-the
night; vypya-extending; vyavasthit-situated; divase-in the day;
praam-breaking the fast; kuryt-should do; anyath-otherwise;
patanam-falling down; bhavet-may be; iti-thus.
If either the tithi or the Rohi-moon conjunction extend
through the entire night, then one should break his fast on the
following day. By failing to do this one falls down.

Text 387
um-mahevar-tithi. iti tat-samjety artha.
um-mahevar-tithi-Um-mahevar-tithih;
named that; iti-thus; artha-the meaning.
iti-thus;
tat-samj-
This day is also called Um-mahevar-tithi.

Text 388
atra kraa yathokta bhoja-rjye
aamy pjayec chambhu
navamy aktir ijyate
tayor yoge tu samprpte
dvayo puj mah-phal. iti.
atra-here; kraam-the reason; yath-as; uktam-said; bhoja-rjye-in
the Bhoja-rajiya; aamym-on the aam; pjayet-should worship;
ambhum-ambhu; navamym-on the navami; akti-akti; ijyate-is
worshiped; tayo-of them; yoge-in the meeting; tu-indeed; samprpteattained; dvayo-of them both; puj-worship; mah-phal-great result;
iti-thus.
The reason this is so is given in the following words of the
Bhoja-rjya:
On the aam one should worship Lord iva, and on the navam one
should worship his potency. When these two holy days meet, the
performance of worship brings a great result.
Text 389
atra kevalam ity dv
um-mahevar tithi
tithi prokt saiva yasmd
upoyatvena nicit
atra-here; kevalam-only; iti-thus; du-beginning; um-mahevarUma-mahevar; tithi-day; tithi-day; prokt-said; sa-that; evaindeed; yasmt-from which; upoyatvena-because of being suitable for
fasting; nicit-is considered.
The passage beginning with the word "kevalam"
declares that this day is also called Uma'-mahevar-tithi.
Therefore one should fast on this day (the atam that is
viddha by the navam).
Text 390
api-abdas tu tatra syd
yad-ukta rohi vin
tasmd atrpi saptamy
viddhamy eva varjit
api-abda-the word api; tu-indeed; tatra-there; syt-is; yad-uktamsaid; rohim-Rohi; vin-without; tasmt-therefore; atra-here; apieven; saptamy-by the saptami; viddha-viddha; aami-the aam;
eva-indeed; varjit-to be avoided.
The word "api" here means "even if the star
Rohi is not conjoined with the moon." However, the aam
should not be observed when it is viddha by the saptam.
Text 391
yad-ka ceti yad-vkya
tat tu smnya-tad-yutau
prasagd uktam asmin hi
viddh tyaktaiva sgraham
yad-kam-the star; ca-and; iti-thus; yad-vkyam-which statement; tatthat; tu-indeed; smnya-tad-yutau-with that; prasagt-from contact;
uktam-said; asmin-in that; hi-indeed;
viddh-viddha; tyakt-to be avoided; eva-indeed;
sgraham-carefully.
Therefore, even if the star Rohi is conjoined with the
moon, one should take care not to observe an atam that is
viddha by the saptam.
Text 392
ruti-ligdika-nyyc
chruter eva hi mukhyat
tad evam aam-hnau
vrata-lopa prasajyate
tan-nirastam- prvam eva
sknda-vkynusrata
ruti-ligdika-nyyt-from the indications of Sruti-sastra; chrute-from
Sruti; eva-indeed; hi-indeed; mukhyat-predominence; tat-that; evamthus; aam-aam; hnau-destroying; vrata-lopa-breaking the ow;
prasajyate-is attached; tan-nirastam-leaving that; prvam-before; evaindeed; sknda-vkynusrata-accroding to the words of Skanda
Pura.
Both the ruti-stra and the Skanda Pura affirm that one
should not observe the aam that is viddha by the saptam.
Text 393
janmam prva-viddh
ity dya yad-udritam
nsiha-paricaryy
dnta ca pradar#ita
janmamm-Janmam; prva-viddhm-viddha by the previous
day; iti-thus; dyam-beginning; yad-udritam-said; nsihaparicaryym-in the Nsiha-paricary; dnta-an example;
ca'and; pradar#ita-shown.
This is described in the passage beginning with the words
"Janmamm- prva-viddhm". The Nsiha-paricary also
gives an example to show this.
Text 394
daam-vedha-yogena
uddha hi dvda-vratam
saptamy-avedha-vedhoktivyavasth y kt parai
nirast s pur devair
ity di vacaso balt
daam-vedha-yogena-with the touch of the dasami; uddham-pure;
hi-indeed; dvda-vratam-dvadasi vow; saptamy-a-not; vedhavedhokti-vyavasth-with the saptami; y-which; kt-done; parai-by
thers; nirast-rejected; s-that; pur-in ancient times; devai-by the
devas; iti-thus; di-beginning; vacasa-of words; balt-by the power.
A dvda that is viddha by the daam is still pure.
However, an atam that is viddha by the saptam is rejected.
This is confirmed by the passage beginning with the words .sy
168nirast s pur devai".
Text 395
vaiavvaiava-dvaidhd
dvyasthaiva tad arhati
vaiava-of Vaiavas; avaiava-and non-Vaiavas; dvaidhtbecause of the difference; dvyasth-two positions; eva-indeed; tatthat; arhati-should be.
It is because the Vaiavas and non-Vaiavas are different

that there are two opinions about this.
Text 396
yata uktam gneya-viudharmayo
dvau bhta-sargau loke 'smin
daiv sura eva ca
viu-bhakta smto daiva
suras tad-viparyaya
yata-because; uktam-said; gneya-viudharmayo-in the Agni
Pura and Visnu-dharma Pura, Uttara-khanda; dvau-two; bhta' of
the living beings; sargau-dispositions; loke-in the world; asmin-in this;
daiv-godly; sura-demonic; eva-certainly; ca-and;
viu-bhakta-a devotee of Lord Viu; smta-remembered;
daiva-godly; sura-demon tad-viparyaya-the oppoiste of that.
In both the Agni Pura and the Viu-dharma Pura, Uttarakhaa, it is said:
There are two classes of men in the created world. One
consists of the demoni and the other of the godly. The devotees
of Viu are the godly, whereas those who are just the opposite
are called demons.*
Text 397
atha janmam-praa-kla-niraya
uddhy kevaly caam-vddhau tu praam
tithy-ante bhe 'dhike bhnte
dvi-vddhau caika-bhedata
atha-now; janmam-praa-kla-niraya-the time of breaking the
fast after Janmam; uddhy-pure; kevaly-only; ca-and;
aam-aam; vddhau-in maturity; tu-indeed; praam-breaking
the fast; tithy-ante-at the end of the tithi; bhe-at the star; adhike-more;
bhnte-at rthe star; dvi-two; vddhau-mature; ca-and; eka-one;
bhedata-because of the difference.
The Time of Breaking the Janmam Fast
When the pure atam comes to an end, one should break the fast.
The fast may be broken at the end of the tithi or at the end of the
Rohi-moon conjunction.
Text 398
tath ca vahni-pure
bhnte kuryt tither vpi
asta bhrata praam
tath-so; ca-and; vahni-pure-in the Agni Pura; bhnte-the star;
kuryt-should do; tithe-of the tithi; v-or; api-also; astam-renjoined;
bhrata-O Bharata; praam-breaking the fast.
O descendant of Bharata, one may break the fast at the end of the tithi
or at the end of the Rohi-moon conjunction.
Text 399
ki ca
rohi-samyut ceya
vidvadbhi samupoit
viyoge praa kuryur
munayo brahma-vdina
kimca-furthermore; rohi-samyut-with Rohi; ca-and; iyam-this;
vidvadbhi-bythe wise; samupoit-fasted; viyoge-in separation;
praam-breaking the fast; kuryu-should do; munaya-the sages;
brahma-vdina-who speak of Brahman.
It is also said:
The wise fast during the Rohi-moon conjunction. When the
conjunction is over, the brahmavd sages break their fast.
Text 400
samyaugike tu samprpte
yatra ko 'pi viyujyate
tatraiva praa kuryd
eva veda-vido vidu
samyaugike-conjunction; tu-indeed; samprpte-attained; yatra-where;
ko 'pi-something; viyujyate-is separated; tatra-there; eva-indeed;
praam-breaking the fast; kuryt-should do; evam-thus; veda-vidathe knowers of the Vedas; vidu-wise.
The wise fast during the Rohi-moon conjunction. When the
conjunction is over, the knowers of the Vedas should break their fast.
Text 401
yad v
tithy-kayor eva
dvayor ante tu praam

samarthnm aaktn
dvayor eka-viyogata
yat-what; v-or; tithy-kayo-of the tithi or the star; eva-indeed;
dvayo-both; ante-at the end; tu-indeed; praam-breaking the fast;
samarthnm-able; aaktnm-unable; dvayo-of both; eka-viyogatabecause of bthe absence of one.
It is also said:
They who are able should break their fast after both the tithi and the
Rohi-moon conjunction have come to an end. They who are not able
may break their fast after one of these comes to an end.
Text 402
ata evoktam yjavalkyena
y kacit tithaya prokt
puya-nakatra-samyut
knte praa kuryd
vin ravaa-rohi
ata eva-therefore; uktam-said; yjavalkyena-by Yajnavalkya; y-which;
kacit-some; tithaya-tithis; prokt-said; puya-nakatra-samyutwioth the star; knte-at the end of the star; praam-fasting; kurytshould do; vin-without; ravaa-rohi-the star Rohi.
Yjavalkya explains:
When auspicious tithis are connected to auspicious stars one should
break his fast at the time when the star's conjunction with the moon
ends. The star Rohi is an exception to this rule.
Text 403
ata eva brahma-vaivarte
aamym atha rohiy
na kuryt praa kvacit
hanyt pur-kta karma
upavsrjita phalam
ata eva-therefore; brahma-vaivarte-in the Brahma-vaivarta Pura;
aamym-on the aam; atha-then; rohiym-in Rohi; na-not;
kuryt-should do; praam-breaking the fast; kvacit-sometime; hanytdestroys; pur-ktam-previously done; karma-pious deeds; upavsa-by
fasting; arjitam-earned; phalam-result.
One should break his fast after both the aam and the Rohi-moon
conjunction come to an end. If he does not, he destroys the pious merit

he earned by fasting.
Text 404
tithir aa-gua hanti
nakatra ca catur-guam
tasmt prayatnata kuryt
tithi-bhnte ca praam
tithi-day; aa-guam-eight times; hanti-kills; nakatram-star; caand; catur-guam-four times; tasmt-therefore; prayatnata-with care;
kuryt-should do; tithi-bhnte-at the end of the tithi and the star; caand; praam-breaking the fast.
By breaking the fast before the tithi's end one destroys his
piety eight times over. By breaking the fast before the Rohi-moon
conjunction's end one destroys his piety four times over.
Text 405
kec ca bhagavaj-janmamahotsava-dine ubhe
bhaktyotsavnte kurvanti
vaiav vrata-praam
kecit-some; ca-and; bhagava-janma-of the birtth of the Supreme
Personality of Godhead; mahotsava-dine-onm the day opf the festival;
ubhe-auspicious; bhakty-with devotion; utsava-the festival; ante-at
the end; kurvanti-do; vaiav-Vaiavas; vrata-praam-breaking the
fast.
The Vaiavas observe a great festival on the birthday of
the Supreme Personality of Godhead. At the festival's end, the
devotees break their fast.
Text 406
tath cokta grue
tithy-ante cotsavnte v
vrat kurvta praam
tath-so; ca-and; uktam-saisd; grue-in the Garua Pura; tithyante-at the tithi's end; ca-and; utsavnte-at the festuival's end; v-or;
vrat-observing the vow; kurvta-should do; praam-breaking the
fast.
At the tithi's end or the festival's end, one should break his fast.
Text 407
vyu-pure ca
yadcchet sarva-ppni
hantu niravaeata
utsavnte sad vipra
jagannthnnam ayet. iti.
vyu-pure-in the Vayu Pura; ca-and; yadi-if; icchet-desires; sarvappni-all
sins;
hantum-to destroy;
niravaeata-completely;
utsavante-at the festival's end; sad-always; vipra-O brahmana;
jagannthnnam-the prasadam remnant's of Lord Jaganntha; ayetshould eat; iti-thus.
In the Vyu Pura it is said:
If one desires to destroy all his sins, without a single sin remaining
alive, one should, at the festival's end, break his
fast by eating the prasda remnants from Lord Jaganntha.
Text 408
atha janmam-vrata-vidhi
vrata-sdharanatvc ca
saptamy-di-dina-traye
kartavy niyam sarve
daamy-di-dine iva
atha -now;janmam-vrata-vidhi vrata-sdharanatvc-the method
to observe the vow of Janmam; ca-and; saptamy-di-beginning
with the saptami; dina-days; traye-three; kartavy-to be done;
niyam-self control; sarve-all; daamy-di-begionning with the
dasami; dineu-in days; iva-like.
The Method of Observing the Janmam Vow
As one should be austere and self-controlled during the three-day
period of daam, ekda, and dvda, so one should also be
austere and self-controlled during the three-day period of saptam,
Janmam, and navam.
Text 409
atha vidhi-viea
tad vrata kda deva
lokai sarvair anuhitam
janmam-vrata nma
pavitra puruottama
atha-now; vidhi-viea-the sepcif method; bhaviyottare-in the

Bhavisya Pura, Uttara-khanda; r-yudhihira-r Yudhihira;
uvca-said; tat-that; vratam-vow; kdam-like what?; deva-O Lord;
lokai-by the people; sarvai-all; anuhitam-established; janmamvratam-Janmam
vow;
nma-named;
pavitram-purifying;
puruottama-O Supreme Personality of Godhead.
The Method of Observing the Vow
In the Bhaviya Pura, Uttara-khanda, r Yudhihira said:
O Supreme Person, what is the nature of this vow named Janmamvrata, which should be observed by all people?
Text 410
tena tva tuim ysi
lokn prabhavvyaya
etan me bhagavan brhi
prasdn madhusdana
tena-by this; tvam-You; tuim-happiness; ysi-attained; loknm-of
the people; prabhavvyaya-O Lord whose power is limitless; etat-this;
me-to me; bhagavan-O Lord; brhi-please tell; prasdt-mercifully;
madhusdana-O Ka.
This vow pleases You. O all-powerful Lord Ka, please
kindly describe this vow to me.
Text 411
r-ka uvca
prtha tad-divase prpte
danta-dhvana-prvakam
upavsasya niyama
grhyd yata-mnasa
r-ka uvca-r Ka; prtha-O Partha; tad-divase-on the day;
prpte-attaineed; danta-dhvana-prvakam-first brushing the teeth;
upavsasya-of fasting; niyamam-rule; grhyt-should accept; yatamnasa-with a controlled mind.
r Ka said: O Prtha, on that day one should first brush
one's teeth, and then, with a controlled mind, follow the rules
of fasting.
Text 412
ekenaivopavsena
ktena kuru-nandana
sapta-janma-ktn ppn
mucyate ntra saaya
ekena-once; eva-indeed; upvsena-by fasting; ktena-done; kurunandana-O delight of the Kurus; sapta-janma-ktn-done in seven
births; ppt-from sins; mucyate-freed; na-not; atra-here; saayadoubt.
O delight of the Kurus, by once fasting on this day a person
becomes freed from the sins of seven births. Of this there is no
doubt.
Text 413
upavttasya ppebhyo
yas tu vso guai saha
upavsa sa vijeyo
nopavsas tu laghanam
upavttasya-freed; ppebhya-from sins; ya-who; tu-indeed;
vsa-the home; guai-virtues; saha-wiuth; upavsa-fasting;
sa-he; vijeya-known; na-not; upavsa-fasting; tu-but;
laghanam-rebellion.
One who fasts on this day becomes free from sin. He becomes
the home of many virtues. One who does not fast jumps over the
rules of religion.
Text 414
atha tatra mantra
adya sthitva nirhra
sarva-bhoga-vivarjita
bhokye 'ha puarkka
araam me bhavcyuta
atha-now; tatra-there; mantrah-situated; adya-today; sthitva-standing;
nirhra-fasting; sarva-bhoga-vivarjita-without eating any food;
bhokye-will eat; aham-I; puarkka'O lotus-eyed one; araamshelter; me-to me; bhava-please become; acyuta-O infallible.
The Mantra For That
Today I stand before You. I am fasting. I have not eaten anything. Only
tomorrow will I eat. O infallible, lotus-eyed Lord, please become my
shelter.
Text 415
tata sntv tu madhyhne

nady-dau vimale jale
devaky obhana kuryt
su-gupta stik-gham
tata-then; sntv-bathing; tu-indeed; madhyhne-at midday; nadydau-in a river or other like place; vimale-pure; jale-in water;
devaky-of Devak; obhanam-decoration; kuryt-should do; suguptam-hidden; stik-gham-maternity-room.
Then, at midday, one should bathe in the pure water of a
river or other appropriate place. Then one should decorate the
prison maternity-room of Devak.
Text 416
atha stik-gha-nirma-vidhi
padmargair paair netrair
maita carcita ubhai
ramya vandana-mlbh
rak-mai-vibhitam
atha-now; stik-gha-nirma-vidhi-the method of
constructing the maternity room; padmargai-with rubies;
paai-with cloth; netrai-fine silk; maitam-decorated;
carcitam-anointed; ubhai-with auspicious ointments;
ramyam-beautiful; vandana-mlbhi-with garlands strung across
the entrances; rak-mai-with jewel amulets;
vibhitam-decorated.
The Method of Constructing the Maternity-room
The maternity-room should be decorated with rubies, fine silk, and
jewel-amulets. Garlands should be strung across the entrances. The
room should be anointed with auspicious ointments.
Text 417
sarva gokula-vat krya
gopjana-samkulam
gha-mardula-sagta
mgalya-kalasnvitam
sarvam-all; gokula-vat-like Gokula; kryam-to be done; gopjanasamkulam-filled with gops; gha-bells; mardula-sweet; sagtamsinging and music; mgalya-kalasnvitam-with auspicious waterpots.
Everything should be like Gokula. There should be many
gops. There should be auspicious waterpots. There should be

sweet singing and the sounds of bells.
Text 418
yavrdra-svastikbjdyai
akha-vditra-sakulam
bandhakar-loha-khagair
dpa-chga-samanvitam
yava-barelycorns; adra-moistened; svastika-svastikas; abja-lotus
flowers; dyai-beginning with; akha-vditra-sakulam'filled with the
sounds of conchshells; bandhakar-shackles; loha-iron; khagai-with
swords; dpa-lamps; chga-a chaga; samanvitam-with.
There should be moistened barleycorns, svastikas, lotus
flowers, and other like things. There should be the sounds of
conchshells. There should be shackles, an iron sword, a lamp, and
a chga.
Text 419
manthna-vri-ypai ca
bhti-sarapa-vahnibhi
dvri vinasta-muala
rakita raksa-plakai
manthna-churnig rod; vri-water; ypai-yupa; ca-and;
bhti-bhuti; sarapa-sarsapa; vahnibhi-with fire;
dvri-at the door; vinasta-placed; mualam-a club;
rakitam-guarded; raksa-plakai-by guards.
There should be a churning rod, water, a ypa, a bhti, a
sarapa, and a fire. A clu should be placed at the door. the
room should be protected by guards.
Text 420
ahy devy ca tatraiva
vidhna vidhi-vat tath
evam-vidha yath-akti
kartavya stik-gham
ahy devy-of Goddess ah; ca-and; tatra-there; eva-indeed;
vidhnam-establihsment; vidhi-vat-properly; tath-so; evam-vidham-in
this way; yath-akti-as one is able; kartavyam-should be done; stikgham-the maternity room.
Goddess ah should also be placed there. Thus, as far as

one is able, one should construct the maternity-room.
Text 421
tan-madhye pratim sthpy
s cpy aa-vidh smt
kcan rjat tmr
paittal mnmay tath
vrk maimay caiva
varik likhitthav
tan-madhye-in the midts of that; pratim-a Deity; sthpy-should be
placed; s-that; ca-and; api-also; aa-vidh-eight kinds; smtconsidered; kcan-golden; rjat-silver; tmr-copper; paittal-brass;
mnmay-clay; tath-so; vrk-wood; maimay-jewel; ca-and; evaindeed; varik likhit-a picture; athav-or.
In the midst of that room a Deity should be placed. The
Deity may be made of one of these eight substances: 1. gold, 2.
silver, 3. copper, 4. brass, 5. clay, 6. wood, or 7. jewels, or
8. the Deity may be a picture.
Text 422
sarva-lakaa-sampann
paryake crdha-suptik
pratapta-kcanbhs
kt s tu tapasvin
prast ca prasnt ca
tat-kac ca praharit
sarva-lakaa-sampann-endowed with all virtues;
paryake-on the bed; ca-also; ardha-suptik-half asleep;
pratapta-kcanbhs-splendid like molten gold; kt-done;
s-she; tu-indeed; tapasvin-austere; prast-mother; ca-and;
prasnt-affectionate; ca-and; tat-kat-from that moment;
ca-and; praharit-joyful.
Devak should should be resting, half-asleep, on the bed.
She should be splendid like molten gold, filled with all virtues,
austere, filled with maternal love, and, at that moment, joyful.
Texts 423 and 424
m cpi blaka supta
paryake stana-pyinam
rvatsa-vakasa deva
nlotpala-dala-prabham
ankha-cakra-gad-rgavana-ml-vibhitam
catur-bhuja maha-pra
sthpayet tatra bhaktita
mm-Me; ca-and; api-also; blakam-child; suptam-asleep; paryake-on
the bed; stana-pyinam-drinking from the breast; rvatsa-vakasamchest marked with rvatsa; devam-the Supreme Personality of
Godhead; nlotpala-dala-prabham-splendid like a blue lotus petal
ankha-cakra-gad-rga-vana-ml-vibhitam-decorated
with
conchshell, cakra, club, rga bow, and forest garland; catur-bhujamwith four arms; maha-pram-effulent; sthpayet-should place; tatrathere; bhaktita-with devotion.
With devotion one should place Me there on the bed. I should
be a sleeping infant splendid like a blue lotus petal, My chest
marked with rvatsa, effulgent, decorated with a forest garland,
and in My four hands a conchshell, cakra, clu, and arga bow.
Text 425
yaod cpi tatraiva
prasta-vara-kanyakm
yaodm-Yasoda; ca-and; api-also; tatra-there; eva-indeed; prastavara-kanyakm-the recently born beautiful infant girl.
Yaoda' and her beautiful newborn daughter should also be
there.
Text 426
tatra dev grah ng
yaka-vidydharorag
praat pupa-mlbhir
vyagra-hast sursur
sacaranta ivke
prakrair muditoditai
tatra-there; dev-the demigods; grah-the rulers of the planets; ngthe divine serpents; yaka-vidydharorag-the yaksas, vidyadharas,
and uragas; praat-bowing down; pupa-mlbhi-with flower
garlands; vyagra-hast-in their hands; sursur-the demigods and
demons; sacaranta-flying;
iva-as if; ke-in the sky; prakrai-in ways;
muditoditai-filled with happiness.
The devas, rulers of the planets, ngas, yakas,

vidydharas, uragas, suras, and asuras should be happily flying
in the sky. They should be offering respectful obeisances and
carrying presents of flower-garlands in their hands.
Text 427
vasudevo 'pi tatraiva
khaga-carma-dhara-sthita
vasudeva-Vasudeva; api-also; tatra-there; eva-indeed; khaga-sword;
carma-and shielf; dhara-sthita-holding.
Vasudeva should be holding a sword and shield.
Text 428
kayapo vasudevo 'yam
aditis cpi devak
ea-ngo hal ctra
yasodditir eva ca
kayapa-Kayapa; vasudeva-Vasudeva; ayam-he; aditi-Aditi; caand; api-and; devak-Devak; ea-nga-ea-nga; hal-Balarma;
ca-and; atra-here; yasod-Yaod; aditi-Aditi; eva'indeed; ca-also.
Vasudeva was Kayapa, Devak was Aditi, Balarma was eanga, and Yaoda' was also Aditi. They should all be there.
Text 429
nanda prajpatir dako
garga cpi catur-mukha
eo 'vatro rjendra
kaso vai kalinemi-ja
nanda-Nanda; prajpati-Prajapati; daka-Daka; garga-Garga; caand; api-also; catur-mukha-the demigod Brahm; ea-he; avatraincarnation; rjendra-O king of kings; kasa-Kasa; vai-indeed;
kalinemi-ja-prteviously bron as Kalanemi.
O king of kings, Nanda was Prajpati Daka, Garga Muni was the
demigod Brahm, and Kasa was Kalanemi. They should all be
there.
Text 430
tatra kasa-niyukt ye
dnav vividhyudh
te ca prahrik sarve
supt nidra-vimohit
ario dhenuka ke
dnav astra-paya
tatra-there; kasa-by Kamsa; niyukt-employed; ye-which; dnavdemons; vividhyudh-with various weapons; te-they; ca-and;
prahrik-guards; sarve-all; supt-asleep; nidra-vimohit-bewildered
by sleep; aria-Arista; dhenuka-Dhenuka; ke-Kesi; dnavdemons; astra-paya-with weapons in their hands.
There also should be demon-guards sent by Kasa. Holding
various weapons in their hands, they should all be asleep. Their
names are: Aria, Dhenuka, and Ke.
Text 431
ntyanto 'psaraso h
gandharv gta-tatpar
lekhany ca tatraiva
kliyo yamun-jale
nanda-gopa ca gop ca
yaod ca prastik
ntyanta-dancing; apsarasa-apsaras; h-joyful; gandharvgandharvas; gta-tatpar-singing; lekhany-to be drawn; ca-and;
tatra-there; eva-indeed; kliya-Kaliya; yamun-jale-in the Yamuna's
waters; nanda-gopa-the gopa Nanda; ca-and; gop-the gopas; caand; yaod-Yasoda; ca-and; prastik-who has recently given birth.
In this picture should also be drawn or painted happily
dancing apsars, singing gandharvas, Kliya in the Yamun's
waters, Nanda-gopa, many other gopas, and Yaoda' soon after she
gave birth.
Texts 432-434
tata pjopakrama
ramym evam-vidh ktv
devak nava-stikm
t prtha pjayed bhakty
gandha-pupkatai phalai
kumaair nrikelai ca
kharjrair daim-phalai
vja-prai pga-phalair
naragai panasais tath
dea-klodbhavair miai
pupai cpi su-gandhibhi
dhytvvatrn prag-uktn
mantrenena pjayet
tata-then; pj-of worship; upakrama-beginning; ramyambeautiful; evam-vidham-like this; ktv-doing; devakm-Devak; navastikm-recently given birth; tm-her; prtha-O son of Prtha; pjayetshould worship; bhakty-with devotion; gandha-pupkatai-with
fragrances, flowers, and unbroken grains of rice; phalai-with fruits;
kumaai-with kumaas; nrikelai-coconuts; ca-and; kharjraikharjras; daim-phalai-pomegranates; vjaprai-vijapuras; pgaphalai-betelnuts; naragai-oranges; panasai-panasas; tath-so;
dea-klodbhavai-born in that place and time; miai-sweet;
pupai-with flowers; ca-and; api-also; su-gandhibhi-very fragrant;
dhytv-meditating; avatrn-on the incarnations; prag-uktnpreviously described; mantrea-mantra; anena-with this; pjayetshould worship.
The Worship Begins
Thus one should make a beautiful picture. Then one should devotedly
worship Devak, who has recently given birth to Lord Ka. One
should worship her with fragrances, flowers, fruits, unbroken grains,
kumaas, coconuts, kharjras, pomegranates, vjapras, betelnuts,
oranges, panasas, with sweet and delicious fruits in season, and with
fragrant flowers.
Then one should meditate on the previously
described incarnations. Then one should worship Devak with the
following mantra.
The phrase "previously described incarnations"
refers to Devak's incarnation as Aditi, and the other like
incarnations already described.
Text 435
atha pj-mantra
aditir deva-mat tva
sarva-ppa-prain
atas tv pjayiymi
bhaya-bhto bhavasya ca
atha-now; pj-mantra-the mantra for worship; aditi-Aditi; devamat-the mother of the demigods; tvam-you; sarva-ppa-all sins;
prain-destroying; ata-therefore; tvm-you; pjayiymi-I will
worship; bhaya-bhta-afraid; bhavasya-of repeated birth and death;
ca-and.
The Mantra For Worshiping Devak

You are Aditi, the mother of the demigods. You destroy all sins.
Therefore I, who am afraid of this world of birth and death, will now
worship You.
Text 436
pjitsi yad devai
prasann tva varnane
tath me pjit bhakty
prasda kuru su-vrate
pjit-worshiped; asi-you are; yad-when; devai-by the demigods;
prasann-pleased; tvam-you; varnane-with the beautiful face; tathso; me-by me; pjit-worshiped; bhakty-with devotion; prasdammercy; kuru-please do; su-vrate-O saintly one.
O girl with the beautiful face, You were pleased when the
demigods worshiped you. Now I worship you with devotion. O
saintly one, please be merciful to me.
Text 437
yath putra priya labdhv
prapt te nirvti par
tath me nirvti devi
sa-putr tva dadasva me
yath-as; putram-to a son; priyam-dear; labdhv-attaining; praptattained; te-of you; nirvti-happiness; par-great; tath-so; me-of me;
nirvtim-happiness; devi-O goddess; sa-putr-with a son; tvam-you;
dadasva-please give; me-to me.
You are very happy to have a dear son. O goddess, please
give a like happiness to me.
Text 438
gyadbhi kinnardyai satata-parivt veu-vdi-ndair
bhgrdara-kumbha-prakara-hta-karai kinnarai sevyamn
paryake tvstte y muditatara-mukh putri samyag aste
s dev deva-mt jayati su-vadan devak knta-rup
gyadbhi-singing; kinnardyai-beginning with the kinnaras; satataparivt-always surrounded; veu-vdi-beginning with flutes and
vinas; ndai-with sounds; bhgra-golden pitchers; dara-mirrors;
kumbha-waterpots; prakara-multitudes; hta-held; karai-in their
hands; kinnarai-by kinnaras; sevyamn-beings served; paryake-on
the bed; tu-indeed; stte-covered; y-who; muditatara-mukh-happy

face; putri-with a son; samyag-properly; aste-stays; s-she; devgoddess; deva-mt-the mother of the demigods; jayati-all glories; suvadan-beautiful face; devak-Devak; knta-beautiful; rup-form.
All glories to beautiful, beautiful-faced Devak, the mother
of the demigods. The happy-faced mother of a newborn son, she
rests on her great bed. She is served by many kinnaras and other
demigods, who sing songs, play mus on flutes, vs, and other
instruments, and carry in their hands gifts of golden vases,
waterpots, and glistening mirrors.
Text 439
pd abhyajayant rr
devaky carantike
niann pakaje pjy
namo devyai riye iti
pdau-feet; abhyajayant-anointing; r-the goddess of fortune;
devaky-of Devak; carantike-the feet; niann-resting; pakaje-on
a lotus flower; pjy-to be worshiped; nama-obeisances; devyai-to the
goddess; riye-r; iti-thus.
Goddess Lakm anoints Devak's feet with sweet fragrances.
Reciting the mantra "namo devyai riye" (Obeisances to
Goddess Lakm), one should also worship Goddess Lakm, who sits
on a lotus flower.
Text 440
avatra-sahasra vai
kta te madhusdana
na sakhyam avatar
kaci jnti vai bhuvi
avatra-of incarnations; sahasram-thousands; vai-indeed; ktam-done;
te-of You; madhusdana-O Lord Ka; na-not; sakhyam-counting;
avatarm-of incarnations; kacit-someone; jnti-knows; vai-indeed;
bhuvi-in this world.
O Lord Ka, You descend to this world in the forms of many
thousands of incarnations. No one can count all Your incarnations
in this world.
Text 441
brahm ivdayo vpi
svarpa na vidus tava

atas tv pjaymy adya
mtur utsaga-yinam
brahm-Brahm; ivdaya-beginning withiva; v-or; api-also;
svarpam-transcendental form; na-not; vidu-understand; tava-of You;
ata-then; tvm-You; pjaymi-I worship; adya-now; mtu-of Your
mother; utsaga-yinam-sittting on the lap.
Brahm, iva, and all the demigods cannot understand the
truth of Your transcendental form. O Lord, I worship You as You
sit on Your mother's lap.
Text 442
sva-nmabhi caturthya tai
praavdi-namo-'ntakai
pjayeyur dvij sarve
str-dr mantra-varjit
sva-nmabhi-with Your names; caturthyam-in the datuve case; tai-by
them; praavdi-namo-'ntakai-with Om- in the beginning and nama
at the end; pjayeyu-should worship; dvij-the devas; sarve-all; strdr-women and sudras; mantra-varjit-without mantras.
All the brhmaas, and even the women and dras, who are
not eligible to chant Ved mantras, worship You by chanting your
names in the dative case, names preceded by om- and followed by
nama.
r Santana Gosvm comments:
An example of this is the the mantra "om- vsudevya
nama".
Text 443
vidhy-antaram apcchanti
kecid atra dvijottam
candrodaye akya
dadyd arghya hari smaran
vidhi-rule; antaram-another; api-even; icchanti-desire; kecit-some;
atra-here; dvijottam-the best fo brahmanas; candrodaye-at
moonrise; akya-to the moon-god; dadyt-should offer; arghyamarghya; harim-Lord Hari; smaran-remembering.
If some exalted brhmaas desire to perform more rituals,
they may offer arghya to the moon-god at moonrise. As they thus
offer arghya, they should meditate on Lord Hari, . . .

Text 444
anagha vmana auri
vaikuha puruottamam
aparjita vsudeva
mdhava madhusdanam
anagham-sinless; vmanam-Vmana; aurim-who appeared in the
srya-vaa; vaikuham-the master of Vaikuha; puruottamam'the
supreme person;
aparjitam-invincible; vsudevam-Vsudeva; mdhavam-Mdhava;
madhusdanam-the killer of the Madhu demon.
. . . who is sinless, Vmana, the descendant of the sun-god, the
master of Vaikuha, the supreme person, invincible, the son of
Vasudeva, the husband of the goddess of fortune, the killer of
the Madhu demon, . . .
Text 445
varha puarkka
nsiha dhara-dharam
dmodara padmanbha
keava garua-dhvajam
varham-Lord Varha; puarkkam-lotus-eyed; nsiham-Lord
Nsiha; dhara-dharam-the maintainer of the earth; dmodaramwhose waist was tied with a rope; padmanbham-lotus-navel;
keavam-the master of Brahma' and iva; garua-dhvajam-who carries
the flag of Garua.
. . . Lord Varha, lotus-eyed, Lord Nsiha, the maintainer of the
earth, the Lord whose waist was tied with a rope, the Lord whose
navel is a lotus flower, the master of Brahma' and iva, the Lord
who carries the flag of Garua, . . .
Text 446
govindam acyuta ka
ananta puruottamam
adhokaja jagad-bja
sarga-sthity-anta-kraam
govindam-the pleasure of the cows, land, and senses; acyutaminfallible; kam-all-attractive; anantam-limitless; puruottamam-the
supreme person; adhokajam-beyond the perception of material
senses; jagad-bjam-the seed of the universes; sarga-sthity-antakraam-the creator, maintainer, and destroyer.
. . . the pleasure of the cows, land, and senses, infallible,
all-attractive, limitless, the supreme person, beyond the perception
of material senses, the seed of the universes, the creator, maintainer,
and
destroyer, . . .
Text 447
andi-nidhana viu
trilokea trivikramam
nryaa caturbhu
akha-cakra-gad-dharam
andi-nidhanam-without beginning or end; vium-all-pervading;
trilokeam-the master of the three worlds; trivikramam-who took three
steps; nryaam-the resting place of all living entities; caturbhumfour-armed; akha-cakra-gad-dharam-who holds a conch, disc, and
club.
. . . without beginning or end, all-pervading, the master of the
three worlds, the Lord who took three steps, the resting place of
all living entities, four-armed, the Lord who holds a conch,
disc, and club, . . .
Text 448
ptmbara-dhara nitya
vana-ml-vibhitam
rvatska jagat-setu
r-pati r-dhara harim
ptmbara-dharam-who wears yellow garments; nityam-eternal; vanaml-vibhitam-decorated with a forest garland; rvatskammarked with rvatsa; jagat-setum-the ruler of the universes; rpatim-the husband of the goddess of fortune; r-dharam-the
maintainer of the goddess of fortune; harim-the Lord who removes all
that is inauspicious.
. . . the Lord who wears yellow garments, who is eternal,
decorated with a forest garland, marked with rvatsa, the ruler
of the universes, the husband of the goddess of fortune, the
maintainer of the goddess of fortune, the Lord who removes all
that is inauspicious, . . .
Text 449
devak-garbha-sambhta
daitya-sainya-vinanam
ghrghyam ida deva
govindya namo nama
ity arghya-mantra
devak-garbha-sambhtam-born in the wom of Devak; daityasainya-vinanam-destroying the armies of demons; gha-please
accept; arghyam-arghya; idam-this; deva-O Lord; govindya-to Lord
Govinda; nama-obeisances; nama-obeisnaces; iti-thus; arghya-the
arghya; mantra-mantra.
. . . who was born from Devak's womb, and who destroyed the demon
armies. The arghya mantra is, "ghrghyam idam- deva
govindya namo nama" (O Lord, please accept this arghya.
Obeisances, obeisances to Lord Govinda.).
Text 450
atha snna-mantra
yogevarya yoga-sambhavya yoga-pataye govindya namo nama
atha-now; snna-mantra-the bathing mantra; yogesvarya-to
the master of yoga; yoga-sambhavya-to the father of yoga; yogapataye-to the master of yoga; govindya-to Lord Govinda;
nama-obeisances; nama-obeisances.
The bathing mantra is, "yogevarya yoga-sambhavya
yoga-pataye govindya namo nama" (Obeisances, obeisances to Lord
Govinda, who is the controller of yoga, the father of yoga, and
the master of yoga).
Text 451
atha vastra-dna-mantra
yajesvarya yaja-sambhavya yaja-pataye govindya namo
nama
atha-now;
vastra-garments;
dna-offering;
mantra-mantra;
yajesvarya-to the controller of yajnas; yajna-sambhavya-to the
father of yajnas; yajna-pataye-to the mater of yajnas; govindya-to
Lord Govinda; nama-obeisances; nama-obeisances.
The mantra for offering garments is, "yajesvarya
yaja-sambhavya yaja-pataye govindya namo nama" (Obeisances,
obeisances to Lord Govinda, who is the controller of yaja, the
father of yaja, and the master of yaja).
Text 452
atha dhpa-dna-mantra
vivevarya viva-sambhavya viva-pataye govindya namo nama.
atha-now; dhpa-dna-mantra-the mantra for offering incense;
vivevarya-to the controller of the universe; viva-sambhavya'the
father of the universe; viva-pataye-the master of the universe;
govindya-to Lord Govinda; nama-obeisances; nama-obeisances.
The mantra for offering incense is, "vivevarya
viva-sambhavya viva-pataye govindya namo nama"
(Obeisances, obeisances to Lord Govinda, who is the controller of
the universes, the father of the universes, and the master of the
universes.
Text 453
atha naivedyrpaa-mantra
dharmevarya dharma-sambhavya dharma-pataye govindya namo
nama
atha-now; naivedyrpaa-mantra-the mantra for offering food;
dharmevarya-to the controller of religion; dharma-sambhavya-the
father of religion; dharma-pataye-the master of religion; govindya-to
Lord Govinda; nama-obeisances; nama-obeisances.
The mantra for offering food is, "dharmevarya
dharma-sambhavya dharma-pataye govindya namo nama"
(Obeisances, obeisances to Lord Govinda, who is the controller
of religion, the father of religion, and the master of religion).
Text 454
atha candrrghya-dna-mantra
krodrava-sambhta
atri-netra-samudbhava
ghrghya akema
rohin-sahito mama
atha-now; candra-to the moon-god; arghya-arghya; dna-offering;
mantra-mantra; krodrava-sambhta-born from the milk-ocean;
atri-netra-samudbhava-born from Atri Muni's eye; gha-please
accept; arghyam-arghya; aka-O moon-god; imathis; rohinRohi; sahita-with; mama-of me.
The mantra for offering arghya to the moon-god:
O moon-god born from the milk-ocean and from Atri Muni's eye, O
moon-god now associating with Rohi, please accept this arghya I

offer to you.
Text 455
sthaile sthpayed deva
aka rohi tath
devak vasudeva ca
yaod nanda eva ca
sthaile-on the altar; sthpayet-should place; devam-the Lord;
akam-the moon-god; rohim-Rohi; tath-so; devakm-Devak;
vasudevam-Vasudeva; ca-and; yaodm-Yaod; nandam-Nanda; evaindeed; ca-and.
Then one should place on the altar Lord Ka, the moon-god,
Rohi, Devak, Vasudeva, Yaod, Nanda, . . .
Text 456
balabhadra tath gopn
gop-gokulam eva ca
eva kte na sandeho
nara ppt pramucyate
balabhadram-Balarma; tath-so; gopn-the gopas; gop-gokulam-the
cows and gops; eva-indeed; ca-and; evam-thus; kte-done; na-no;
sandeha-doubt; nara-person; ppt-from sin; pramucyate-is freed.
. . . Balarma, the gopas, the gops, and the cows. One who does
this becomes free from sins. Of this there is no doubt.
Text 457
ardha-rtre vasor dhra
ptayed ga-sarpi
tato vardhpana ah
nmdi-karaa tata
ardha-rtre-in the middle of the night; vaso-of water; dhrm-a
stream; ptayet-on eshould cause to fall; ga-with mollasses; sarpiand ghee; tata-then; vardhpanam-the ceremony of cutting the
umbilical cord; ah-Goddess ah; nmdi-karaam-the name
giving ceremony; tata-then.
In the middle of the night one should bathe Lord Ka with
a stream of water and with molasses and ghee. Then one should
observe the ceremony for cutting the umbilical cord. Then one should
worship Goddess ah. Then one should observe the name-giving

ceremony.
Text 458
kartavya tat-kand rtrau
prabhte navam-dine
yath mama tath kryo
bhagavaty mahotsava
kartavyam-to be done; tat-kant-from that moment; rtrau-in the
night; prabhte-at sunrise; navam-dine-on the navami; yath-as;
mama-of me; tath-so; krya-duty; bhagavaty-of the goddess;
mahotsava-a festival.
Then, at daybreak of the navam, one should celebrate a great
festival honoring Goddess Durg.
Text 459
brhman bhojayed bhakty
tebhyo dadyc ca dakim
hiraya rajata gvo
vssi vividhni ca
brhman-brahmanas; bhojayet-should feed; bhakty-with devotion;
tebhya-to them; dadyt-should give; ca-and; dakim-daksina;
hirayam-gold;
rajatam-silver;
gva-cows;
vssi-garmewnts;
vividhni'various; ca-and.
Then one should offer a great feast to the brhmaas and
also offer them dakia' of gold, silver, cows, and many kinds of
exquisite garments.
Text 460
yad yad iatma tena
ko me priyatm iti
yad yat-whatever; iatmam-desired; tena-by that;
Ksa; me-with me; priyatm-may be pleased; iti-thus.
ka-Lord
One should give the brhmaas whatever they desire. At this

time one should pray, "May Lord Ka be pleased with
me".
Text 461
ya deva devak dev

vasudevd ajjanat
bhaumasya brahmao guptyai
tasmai brahmtmane nama
yam-which; devam-the Supreme Personality of Godhead; devakDevak; dev-goddess; vasudevt-from Vasudeva; ajjanat-gave birth;
bhaumasya-of the earth; brahmaa-of Brahma; guptyai-for
protection; tasmai-to Him; brahmtmane-the Supreme Personality of
Godhead; nama-obeisances.
I offer my respectful obeisances to the Supreme Personality
of Godhead, who, in order to give protection to Brahma' and all
other living entities in this world, was born as the son of
Vasudeva and Devak.
Text 462
su-janma-vsudevya
go-brhmaa-hitya ca
ntir astu iva cstu
ity uktv ta visarjayet
su-good; janma-birth; vsudevya-to the son of Vasudeva; gobrhmaa-hitya-who protects the welfare of the cows and brahmanas;
ca-and; nti-peace; astu-may be; ivam-auspiciousness; ca-and;
astu-may be; iti-thus;
uktv-speaking; tam-Him; visarjayet-should allow to go.
Obeisances to the Supreme Personality of Godhead, who is the
son of Vasudeva and the auspiciousness of the cows and brhmaas.
May there be peace. May there be auspiciousness.
After speaking these words, one should take one's leave of the Deity.
Text 463
eva ya kurute devy
devaky su-mahotsavam
vare vare tu mad-bhakto
dharmrth dharma-nandana
naro v yadi v nr
yathokta phalam pnuyt
evam-thus; ya-who; kurute-does; devy-goddess; devaky-of
Devak; su-mahotsavam-great festival; vare-year; vare-after year;
tu-indeed; mad-bhakta-My devotee; dharmrth-desiring piety;
dharma-nandana-O son of Dharma; nara-a man; v-or; yadi-if; v-or;
nr-a woman; yath-as; uktam-said; phalam-result; pnuyt-will
obtain.
O son of Dharma, a man or a woman who is devoted to Me,

desires piety, and in this way year after year celebrates a great
festival in honor of Goddess Devak, will attain the pious
results described here.
Text 464
bhaviye
ghyn niyama prva
niyamt phalam pnoti
na reyo niyama vin
bhaviye-in the Bhaviya Pura; ghyt-may accept; niyamam-the
sankalpa mantra; prvam-before; danta-dhvana-brushing the teeth;
prvakam-before; niyamt-from the sankalpa mantra; phalam-the
result; pnoti-attains; na-not; reya-better; niyamam-the sankalpa
mantra; vin-without.
One should brush one's teeth and then recite the sakalpa-mantra. It is
the sakalpa-mantra that brings results. Without first reciting the
sakalpa-mantra one does not obtain the most auspicious result.
Text 465
niyama-mantra
adya sthitv nirhra
vo-bhte paramevara
bhokymi devak-putra
asmin janmam-vrate
niyama-mantra-the sakalpa-mantra; adya-now; sthitv-standing;
nirhra-without
eating;
vo-bhte-tomorrow;
paramevara-O
Supreme Personality of Godhead; bhokymi-I will eat; devak-putra-O
son of Devak; asmin-on this; janmam-vrate-the vow of
Janmam.
The Sakalpa-mantra
O Supreme Personality of Godhead, O son of Devak, now I stand
before You. Today I will not eat. Only tomorrow will I eat. Today I will
observe the vow of Janmam.
Text 466
upoitas tu madhyhne
sntv ka-tilai ubhai
dhtr-phala iro dadyn

mah-puya-vivddhaye
upoita-fasting; tu-indeed; madhyhne-at midday; sntv-bathing;
ka-tilai-with Ka oil; ubhai-auspicious; dhtr-phalam-an
amalaki fruit; ira-to the head; dadyn-should place; mah-puyavivddhaye-to increase piety.
One should thus fast. At midday one should bathe, using
auspicious ka-oil as soap. Then, to increase one's piety, one
should place a dhtr (malak, fruit to one's head.
Because the malak fruit is very dear to the Supreme
Personality of Godhead, placing it to one's head brings one the
great piety of devotional service to the Lord.
Text 467
ktv madhyhnika karma
sthpayed avraa ghaam
paca-ratna-samyukta
pavitrodaka-pritam
ktv-doing; madhyhnikam-midday; karma-duty; sthpayet-should
place; avraam-unbroken; ghaam-pot; paca-ratna-samyuktam-with
five jewels; pavitrodaka-pritam-filled with pure water.
After performing one's midday duties one should take an
unbroken pot decorated with five jewels and filled with pure
water.
Text 468
tasyopari nyaset patra
karprguru-vsitam
su-dhpa-vsita ubhra
pupa-mlbhiobhitamsauvara vittavn bhakty
tad-abhve 'tha vaiavam
tasya-that; upari-above; nyaset-should place; patram-a leaf;
karprguru-vsitam-scented with camphor and aguru; su-dhpa-with
fragrant incense; vsitam-scenbted; ubhram-beautiful; pupamlbhiobhitam-decorated with flower garlands; sauvaram-gold;
vittavn-wealthy; bhakty-with devotion; tad-abhve-in the absence of
that; atha-then; vaiavam-bamboo leaf.
Above the pot one should devotedly place a beautiful leaf
scented with camphor, aguru, and incense and decorated with a

flower-garland. If one is wealthy one may place there a leaf of
gold. If that is not possible one may place a bamboo-leaf.
Text 469
tasyopari nyased dev
haim lakaa-samyuktm
dadmna# tu putrasya
stana vai vismitnanm
tasya-that; upari-over; nyaset-should place; devm-the goddess;
haimm-golden; lakaa-samyuktm-with the features; dadmnamoffering; tu-indeed; putrasya-of the son; stanam-the breast; vai-indeed;
vismita-surprised; nanm-face.
Over that one should place a golden Deity of Goddess Devak.
Her face should have an expression of wonder. She should be
offering her breast to her infant son.
Text 470
pyamna stana so 'tha
kucgre pin span
avalokamna prem vai
mukha mtur muhur muhu
pyamna-drinking;
stanam-the
breast;
sa-He;
atha-then;
kucgre'the
nipple;
pin-with
a
hand;
span-touching;
avalokamna-looking; prem-with love; vai-indeed; mukham-face;
mtu-of mother; muhu-again; muhu -and again.
Touching her nipple with one hand, the infant Ka should
be drinking from her breast. With great love He should again and
again gaze at His mother's face.
Text 471
ktv caiva tu vaikuha
mtr saha jagat-prabhum
krdi-snapana ktv
candanena vilepayet
ktv-doing; ca-and; evam-thus; tu-indeed; vaikuham-the master of
the spiritual world; mtr-His mother; saha-with; jagat-prabhum-the
master of the universes; kra-milk; di-beginning with; snapanambathing; ktv-doing; candanena-with sandal paste; vilepayet-should
anoint.
Then with milk and other substances one should bathe Lord
Ka and His mother, Lord Ka who is the master of the
spiritual and material worlds. Then one should anoint Them both
with sandal paste.
Text 472
kukumena mah-bhga
karprguru-carcitam
padma-kora-gandhai ca
mganbhi-vimiritam
kukumena-with kunkuma; mah-bhga-O very fortunate one;
karprguru-carcitam'anointed with camphor and aguru; padmakora-gandhai-with fragrance from the lotus whorl; ca-and;
mganbhi-vimiritam-mixed with musk.
O fortunate one, one should then anoint Them with kukuma,
camphor, aguru, musk and the fragrance of lotus-whorls.
Text 473
veta-vastra-yuga-cchanna
pupa-ml-su-obhitam
mlat-mallik-pupais
campakai ketak-dalai
veta-vastra-yuga-cchannam-with white garments; pupa-ml-suobhitam'decorated with flower garlands; mlat-mallik-pupai-with
malati and mallika flowers; campakai'with campaka flowers; ketakdalai-with ketaki petals.
Then one should dress Them in white garments and decorate them
with flower garlands and with mlat, mallik, and campaka
flowers and with ketak petals.
Text 474
bilva-patrair akhaai ca
tulas-patra-komalai
anyair nn-vidhai pupai
karavrai sitsitai
bilva-with bilva; patrai-leaves; akhaai-unbroken; ca-and; tulaspatra-komalai-with soft tulas leaves; anyai-other; nn-vidhaivarious; pupai-flowers; karavrai-karavira; sitsitai-light and dark
colored.
Then one should also decorate Them with unbroken bilva
leaves, soft tulas leaves, karavra flowers, and various kinds

of light-colored and dark-colored flowers.
Text 475
ythik-atapatrai ca
tathnyai kala-sambhavai
pjanyo mah-bhga
mah-bhakty janrdana
ythik-atapatrai-with ythik and atapatra; ca-and; tath-so;
anyai-with others; kala-sambhavai-in season; pjanya-to be
worshiped; mah-bhga-O very fortunate one; mah-bhakty'with
great devotion; janrdana-Lord Ka.
Then one should decorate Them with ythika' and atapatra
flowers and with other flowers in season. O fortunate one, in
this way one should worship Lord Ka with great devotion.
Text 476
kumaair nrikelai ca
kharjrair daim-phalai
cta-vrka-samudbhtai
phalai rambha-samudbhavai
kumaai-with
kumaa;
nrikelai-with
coconut;
ca-and;
kharjrai-with kharjra; daim-phalai-with pomegranates; ctavrka-samudbhtai-born from the mango tree; phalai-with fruits;
rambha-samudbhavai-with bananas.
Then one should offer Lord Ka kuaas, coconuts,
kharjras, pomegranates, mangoes, and bananas.
Text 477
tat-kla-sambhavair divyai
phalair nn-vidhair mune
naivedyair vividhai ubhrair
ghta-pakvair anekadh
tat-kla-sambhavai-in season; divyai-with splendid; phalai-fruits;
nn-vidhai-many kinds; mune-O sage; naivedyai-with foods;
vividhai-various; ubhrai-beautiful; ghta-pakvai-cooked in ghee;
anekadh-many kinds.
O sage, in this way one should offer Lord Ka many
kinds of splendid fruits that are in season. One should also
offer Him many kinds of delicious foods cooked in ghee.
Text 478
dpn vai krayec cgre
tath kusuma-maapam
gta vdya tath ntya
stotra-pha ca krayet
blasya carita vio
phanya puna puna
dpn-lamps; vai-indeed; krayet-should cause to be; ca-and; agre-in
His presence; tath-so; kusuma-maapam-a flower-pavilion; gtamsongs; vdyam-instrumental music; tath-so; ntyam-dancing; stotrapham-reciting prayers; ca-and; krayet-should cause to be; blasyaof the child; caritam-the pastimes; vio-of Lord Viu; phanyamto be recited; puna-again; puna-and again.
One should light many lamps before the Lord, and one should
also offer Him a flower-pavilion, singing, instrumental music,
dancing, and recitation of prayers. Again and again one should
recite Lord Viu's childhood pastimes.
Text 479
sva-guru pjya akty vai
pjanyas tath hari
nii pj vidhtavy
devaky keavasya ca
mantrenena viprendra
pura-vihitena vai
sva-gurum-one's own spiritual master; pjya-worshiping; akty-with
ability; vai-indeed; pjanya-to be worshiped; tath-so; hari-Lord k;
nii-at night; pj-worship; vidhtavy-to be offered; devaky-of
Devak; keavasya-of Lord Ka; ca-and; mantrea-mantra; anenawith this; viprendra-O king of brahmanas; pura-vihitena-given in the
Puras; vai-indeed.
Then, as far as one is able, one should worship one's
spiritual master, and then one should worship Lord Ka. O king
of brhmaas, in the middle of the night one should worship Lord
Ka and Devak with the following mantra from the Puras.
Text 480
atha devak-pj-mantra
adite deva-mtas tva
sarva-ppa-prain
atas tv pjayiymi
bhto bhava-bhayasya ca
atha-now; devak-pj-mantra-the mantras for worshiping Decvaki;
adite-O Aditi; deva-mta-O mother of the demigods; tvam-You; sarvappa-prain-destroying
all
sins;
ata-therefore;
tvm-You;
pjayiymi-I will worship; bhta-frightened; bhava-bhayasya-of the
fear of repeated birth and death; ca-and.
The Mantras For Worshiping Devak
O Aditi, O mother of the demigods, You destroy all sins. That is why I,
who am afraid of taking birth again in this world, will now worship You.
Text 481
pjit tu yath devai
prasann tvam varnane
pjit tu may bhakty
prasda kuru su-vrate
pjit-worshiped; tu-indeed; yath-as; devai-by the devas; prasannpleased; tvam-You; varnane-O beautiful-faced one; pjit-worshiped;
tu-indeed; may-by me; bhakty-with devotion; prasdam-mercy;
kuru-please do; su-vrate-O saintly one.
O beautiful-faced one, you are pleased when the demigods
worship you. O saintly one, as they worship you with devotion so
will I. Please be merciful to me.
Text 482
yath putra hari labdhv
prpt te nivrti par
nirvti devi tm eva
sa-putr tvam prayaccha me
yath-as; putram-son; harim-Lord Hari; labdhv-attained; prptattained; te-of you; nivrti-happiness; par-transcendental; nirvtimhappiness; devi-O goddess; tm-that; eva-indeed; sa-putr-with your
son; tvam-you; prayaccha-please give; me-to me.
You became very happy to attain Lord Hari as your son. O
goddess, please give that same kind of happiness to me.
Text 483
r-ka-pj-mantra
avatrn sahasri
karoi madhusdana
na te sakhyvatr
kaci jtni vai bhuvi
r-ka-pj-mantra-the mantras for worshiping Lord Ka;
avatrn-incarnations;
sahasri-thousands;
karoi-You
do;
madhusdana-O k; na-not; te-of You; sakhy-number; avatrm-of
incarnations; kacij-something; jtni-born; vai-indeed; bhuvi-on the
earth.
The Mantras For Worshiping Lord Ka
O Lord Ka, You descend to this world in many thousands of
incarnations. No one can count the number of Your incarnations in this
world.
Text 484
dev brahmdayo vpi
svarpa na vidus tava
atas tv pjayiymi
mtur utsaga-sasthitam
dev-the demigods; brahmdaya-headed by Brahma; v-or; api-even;
svarpam-the form; na-not; vidu-know; tava-of You; ata-then; tvmYou; pjayiymi-I will worship; mtu-of the mother; utsagasasthitam-on the lap.
Brahma' and the demigods do not understand the true nature of
Your transcendental form. Now I will worship You as You sit on
Your mother's lap.
Text 485
vchitam kuru me deva
dukta caiva naya
kuruva me day deva
samsrrti-bhaypaha
vchitam-desire; kuru-do; me-of me; deva-O Lord; duktam-sins; caand; eva-indeed; naya-destroy; kuruva-please do; me-of me;
daym-mercy; deva-O Lord; samsrrti-bhaypaha-who removes the
fearful sufferings of repeated birth and death.
O Lord please fulfill my desires and destroy my sins. O Lord
who removes the fears and sufferings of this world of birth and
death, please be merciful to me.
Text 486
eva sampjya govinda
ptre tilamaye sthitam

tata# ca dpayed arghyam
indor udayata uci
evam-thus; sampjya-worshiping; govindam-Lord Ka; ptre-in a
bowl; tilamaye-made with sesame seeds; sthitam-situated; tata-then;
ca-and; dpayet-should offer; arghyam-arghya; indo-of the moon;
udayata-rising; uci-purity.
After worshiping Lord Govinda in this way, one should offer
Him arghya splendid and pure like the rising moon, arghya in a
bowl with sesame seeds.
Text 487
kya prathama dadyd
devak-sahitya vai
arghyam i-vara-reha
kya-to Lord Ka; prathamam-first; dadyt-should offer; devaksahitya-with Devak; vai-indeed; arghyam-arghya; i-vara-reha-O
best of the sages; sarva-kma-phala-pradam-fulfilling all desires.
O best of sages, thus one should begin by offering arghya to
Lord Ka and Devak, arghya that brings the fulfillment of all
desires.
Text 488
atha arghya-dna-mantra
jta kasa-vadhrthya
bh-bhrottraya ca
devatn hitrthya
dharma-sasthpanya ca
kaurav vinya
daitanyn nidhanya ca
atha-now; arghya-dna-mantra-the mantras for offering arghya;
jta-born; kasa-vadhrthya-to kill Kamsa; bh-bhrottraya-to
remove the birden opf the earth; ca-and; devatnm-of the demigods;
hitrthya-to bring auspiciousness; dharma-sasthpanya-to establish
religion;
ca-and;
kauravm-of
the
Kauravas;
vinya-for
destruction; daitanynm-of the demons; nidhanya-for destruction;
ca-and.
The Mantras For Offering Arghya
O Lord Ka, You took birth in this world to kill Kasa, remove the
earth's burden, establish religion, and kill the demons and the
Kauravas.
Text 489
ghrghya may datta
devak-sahito mama
gha-please accept; arghyam-arghya; may-by me; dattam-offered;
devak-sahita-with Devak; mama-of me.
O Lord who stays with Devak, please accept this arghya I
offer to You.
Text 490
r-kya devak-sahitya sa-parivarya lakmsahitya arghya nama
r-kya-to r Ka; devaksahitya-accompanied by DFevaki; sa-parivarya-with Your
associates; lakm-sahitya-with Laki; arghyam-arghyam;
nama-obeisances.
I offer this arghya to Lord Ka, who is accompanied by Devak, by
Goddess Lakm, and by His other associates. I offer my respectful
obeisances to Him.
Text 491
atha candrrghya-mantra
dadhi-pupkatair mira
tato 'rghyam aine mud
krodrava-sambhta
arghyam indo gha tva
rohiy sahito mama
atha-now; candrrghya-mantra-the mantras for offering arghya to the
moon; dadhi-pupkatai-with yogurt, flowers, and unbroken grains;
miram-mixed; tata-then; arghyam-arghya; aine-to the moon;
mud-happily; krodrava-sambhta-born from the ocean of milk;
atri-netra-samudbhava-born from Atri's eye; arghyam-arghyam; indaO moon; gha-please accept; tvam-you; rohiy-Rohi; sahitawith; mama-of me.
Mantras For Offering Arghya to the Moon-god
O Moon-god born from the milk-ocean and from Atri's eye, O
Moon-god now associating with Rohi, please accept this arghya
mixed with yogurt, flowers, and unbroken rice.

Text 492
nrikelena ubhrea
dadyd arghya vicakaa
kya paray bhakty
akhe ktv vidhnata
nrikelena-with a coconut; ubhrea-splendid; dadyt-should give;
arghyam-arghya; vicakaa-wise; kya-to Lord Ka; paraywith great; bhakty-devotion; akhe-in a conchshell; ktv'doing;
vidhnata-properly.
A wise devotee should first offer arghya in a coconut shell.
Then, with great devotion, he should offer arghya in a conchshell
to Lord Ka.
Text 493
dadyd bh-maala ktsna
sa-sgara-nagnvitam
arghya-dnena tat puya
labhate mnavo bhuvi
dadyt-should offer; bh-maalam-the entire earth; ktsnam-entire;
sa-sgara-nagnvitam-with oceans and and mountaiuns; arghyadnena-by offering arghya; tat-that; puyam-piety; labhate-attains;
mnava-a person; bhuvi-in this world.
By offering arghya in this way a person in this world
attains the same piety he would attain by offering the entire
earth, with all its seas and mountains.
Text 494
gta-stra-kathlpai
kury jgaraa nii
dhpa-dpa ca naivedya
tmbla dpayed dhare
gta-stra-kathlpai-with talk of Bhagavad-gita; kuryt-should do;
jgaraam-all night vigil; nii-at night; dhpa-incense; dpam-lamos;
ca-and; naivedyam-food; tmblam-betelnuts; dpayet-should offer;
hare-to Lord Ka.
Spending the time with talks of the scripture Bhagavad-gt,
one should keep an all-night vigil. To Lord Ka one should
offer incense, lamps, food, and betelnuts.
Text 495
eva janmm ktv
kartavya nvaiyate
sarva puya-phala prpya
ante yti pada hare
evam-thus; janmmm-Janmam; ktv-doing; kartavyam-to
bedone; na-not; avaiyate-remains; sarvam-all; puya-phalam-results
of piety; prpya-attaining; ante-atthe end; yti'goes; padam-to the
abode; hare-of Lord Ka.
When one observes Janmam in this way, nothing else
remains that he need do. He has already attained all pious
benefits. At the end of this lifetime he will go to the abode of
Lord Ka.
Text 496
brahma-pure ca
atha bhdra-pade msi
kmy kalau yuge
aoviatime jta
ko 'sau devak-suta
brahma-pure-in the Brahma Purana; ca-and; atha-now; bhdra-padeBhadra; msi-in the month; kmym-on Ka-Janmam;
kalau-in Kali; yuge-yuga; aoviatime-28th; jta-born; ka-Lord
Ka; asau-He; devak-suta-the son of Devak.
In the Brahma Pura it is said:
In the twenty-eighth Kali-yuga, in the month of Bhdra, on the kapaka aam, Lord Ka was born as Devak son.
Text 497
bhrvatrarthya
katriy kayya ca
tasmt sa tatra sampjyo
yaod devak tath
bhra-the burden; avatraa-removing; arthya-for the purpose;
katriym-of the ksatriyas; kayya-for destruction; ca-and; tasmttherefore; sa-He; tatra-there; sampjya-to be worshiped; yaodYasoda; devak-Devaki; tath-so.
Lord Ka come to this world to remove the earth's burden
and kill a host of demon katriyas. That is why Lord Ka
should be worshiped on this day. Devak and Yaoda' should also be

worshiped on this day.
Text 498
gandha-mlyais tath yvair
yava-godhma-sambhavai
sa-gorasair bhakya-bhojyai
phalais" ca vividhair api
rtrau prajgara kryo
ntya-gta-samkula. iti.
gandha-with scents; mlyai-with garlands; tath-so; yavai-with
barley; yava-godhma-sambhavai-made from wheat; sa-gorasai-with
milk; bhakya-bhojyai-with foods; phalai-with fruits; ca-and;
vividhai-various; api-also; rtrau-at night;
prajgara-awake; krya-to be done; ntya-gtasamkula-with singing and dancing; iti-thus.
One should keep an all-night vigil. One should glorify the
Lord with singing and dancing. One should offer Lord Ka
fragrances, flower garlands, various kinds of fruits, and
delicious foods made with wheat, barley, milk, and other
substances.
Text 499
yo bhaviyottardy-ukto
vidhis tad-anusrata
sarva janmm-ktya
eki-ktytra likhyate
ya-who; bhaviyottardy-ukta-said in Bhavisya Purana, Uttarakhanda and other scriptures; vidhi-rule; tad-anusrata-by following
that; sarvam-all; janmm-ktyam-duties of Janmam; eki-ktyabecoming one; atra-here; likhyate-is written.
In this book are gathered in one place all the Janmam
duties described in the Bhaviya Pura, Uttara-khaa and in
other scriptures also.
Text 500
eka-bhaktnantara tu
sptamym athavmy
prta sakalpa caret
eka-bhaktnantaram-devotee; tu-indeed; danta-dhvana-prvakampreviously brishing the teeth; sptamym-on the saptami; athav-or;
amym-on the astami; prta-early in the morning; sakalpamsankalpa; caret-should do.
On the saptam, or in the early morning of the aam, a
devotee should brush his teeth and then recite the sakalpamantra.
Text 501
atha tatra mantra
adya sthitv nirhra
sarva-bhoga-vivarjita
bhoke 'ha puarikaka
araa me bhavcyuta
atha-then; tatra-there; mantra-mantra; adya-now; sthitv-standing;
nirhra-without eating; sarva-bhoga-all eating; vivarjita-without;
bhoke-eat; aham-I; puarikaka-O lotus-eyed Lord; araam-shelter;
me-of me; bhava-please be; acyuta-O infallible Lord.
The Sakalpa-mantra
Now I stand before You. Today I will not eat. I will not eat anything. Only
tomorrow will I eat. O lotus-eyed one, O infallible Lord, please become
my shelter.
Text 502
kurvta prtar amy
snapandi tilai prabho
arpayec ca nava sarva
icrnusrata
kurvta-should do; prta-in the early morning; amym-on the
astami; snapandi-beginning with bathing; tilai-with oil; prabho-of
the Lord; arpayet-should offer; ca-and; navam-new; sarvam-all;
icrnusrata-by following the orders.
Early on the aam morning one should, using oil as
soap, bathe the Deity of the Lord. Then one should obediently
dress the Deity of the Lord in new garments.
Text 503
madhyhne ca ubhe trthe
'nyatra v saj-jale vrat
mrdhni dhtr-phala dattv
snyt ka-tilai ubhai

madhyhne-in midday; ca-and; ubhe-auspicious; trthe-on a day;
anyatra-another; v-or; sat-jale-in pure water; vrat-following the vow;
mrdhni-to the head; dhtr-phalam-amalaki fruit; dattv-placing;
snyt-should bathe; ka-tilai-with Ka-oil; ubhai-auspicious.
A midday the person following this vow should touch an
malak fruit to his head and then, using ka-oil as soap,
bathe in a holy river or in the pure water of an ordinary place.
Text 504
atha madhyhnika nityaktam anyat sampya hi
su-dee racayed divya
devaky stik-gham
atha-then; madhyhnikam-midday; nitya-regular; ktam-duties; anyatother; sampya-completing; hi-indeed; su-dee-in a good place;
racayet-should make; divyam-transcendental; devaky-of Devak;
stik-gham-the delivery-room.
After completing his other midday duties, in an appropriate
place this person should then construct the transcendental
maternity-room of Devak-dev.
Text 505
bhita maibhir vastravitnais toraair api
abaddhai phala-pupai ca
ghta-pakvdibhis tath
bhitam-dedcorated; maibhi-with jewels; vastra-cloth; vitnai-with
curtains; toraai-with arches; api-also; baddhai-tied; phala-pupaiwith fruits and flowers; ca-and; ghta-pakvdibhi-cooked in ghee;
tath-so.
He should then decorate the room with jewels, curtains,
archways, flowers, and fruits, and he should place in it
different foods cooked in ghee.
Text 506
yava-drdhvmbujdy-hya
vdya-gtdi-sakulam
dvre ca khal-lohakhaga-cchgdi-samyutam
yava-barley; drdhva-durva grass; ambuja-lotus; di-beginning;

dyam-opulent; vdya-gtdi-sakulam-with singing and music; dvreat the door; ca-and; khal-shackles; loha-iron; khaga-sword; chgachaga; di-samyutam-beginning with.
In the room should be barley, drva grass, lotus
flowers, and other things. There should be singing and
instrumental music. At the door should be placed shackles, an
iron sword, a chga, and other items.
Text 507
gokula vilikhet tatra
gopa-gopjanvtam
raka-pl ca gehasya
sarvato 'vasthitn likhet
gokulam-gokula;
vilikhet-there;
tatra-should
draw;
gopjanvtam-withgopas and gop; raka-pl-guards;
ca-and; gehasya-of the house; sarvata-everywhere;
avasthitn-situated; likhet-should draw.
gopa-
There he should draw a picture of Gokula filled with many

gopas and gops. He should also draw a picture of the prison with
guard's everywhere.
Text 508
tan-madhye sarvatobhadramaale sthpayed ghaam
ptra tad-upari nyased
dhaima vaiavam eva v
tan-madhye-in the middle of that; sarvatobhadra-maale-a
sarvatobhadra design; sthpayet-should place; ghaam-a waterpot;
ptram-leaf; tad-upari-above that; nyaset-should place; dhaimamgolden; vaiavam-bamboo; eva-indeed; v-or.
In the middle of that he should place a sarvatobhadra
design, and there he should place a waterpot. Above the waterpot he
should place a leaf of gold, or if not of gold then a bamboo
leaf.
Text 509
devak sthpayet tatra
svarennyena v ktam
sal-lakaa su-paryake
supt snuta-payodharm
devakm-Devaki; sthpayet-should place; tatra-there; svarena-gold;
anyena-with another; v-or; ktam-make; sat-lakaam-beautiful; suparyake-on the beautiful bed; suptm-asleep; snuta-payodharm-milk
flowing from her breasts.
There one should place a beautiful deity of Devak, a deity
made of gold, or of another material. Her breasts filled with
milk, beautiful Devak should be asleep on the beautiful bed.
Text 510
tathaiva bhagavanta ca
tad-utsage stanan-dhayam
nija-lakaa-sampanna
sthpayec chayita sukham
tath-so; eva-indeed; bhagavantam-the Supreme Personality of
Godhead; ca-also; tad-utsage-on her embrace; stanan-dhayam-an
infant drinking milk; nija-lakaa-sampannam-with His own qualities;
sthpayet-should place; ayitam-sleeping; sukham-happily.
So also one should place a Deity of Lord Ka. Lord Ka
should be an infant happily sleeping in his mother's embrace.
Text 511
tath kvacit pradee ca
r-yaod sa-kanyakm
r-nanda rohi rma
gopn gop ca g api
tath-so; kvacit-somewhere; pradee-in the place; ca-and; ryaodm-r Yasoda; sa-kanyakm-with her daughter; r-nandam-r
Nanda; rohim-Rohini; rmam-Balarma; gopn-gopas; gop-gops;
ca-and; g-cows; api-also.
There also one should place r Yaoda, her daughter, r
Nanda, Rohi, Balarma, and the gopas and gops.
Text 512
vasudeva ca devaky
sampe muditnanam
khaga-pi stuvanta ca
vismayotphulla-locanam
vasudevam-vasudeva;
ca-and;
devaky-Ddvaki;
sampe-near;
muditnanam-with a happy expression on his face; khaga-pim-a

sword in his hand; stuvantam-offering prayers; ca-and; vismayotphullalocanam-his eyes wide-open with wonder.
Near Devak should be Vasudeva, his face filled with
happiness. His eyes should be wide-open with wonder, he should be
holding a sword in his hand, and he should be offering prayers.
Text 513
devn mun ca tatrordhve
praatn pupa-varia
gandharvpsarasd ca
gta-ntydi-tatparn
devn-demigods; mun-sages; ca-and; tatra-there; rdhve-aove;
praatn-bowing;
pupa-varia-showering
flowers;
gandharvpsarasd-gandharvas, apsaras, and others; ca-and; gtantydi-tatparn-singing and dancing.
In the sky should be demigods and sages. They should be
bowing down and showering flowers. There should also be
gandharvas, apsara's and others enthusiastically singing and dancing.
Text 514
ka#sa ca tat-parvrn
ghtstr ca nidray
mohitn sthpayet kvpi
ky kliya likhet
ka#sam-Kamsa; ca-and; tat-parvrt-his associates; ghta-taken;
astr-sword; ca-and; nidray-with sleep; mohitn-bewildered;
sthpayet-should place; kvpi-somewhere; kym-in the Yamun;
kliyam-Kliya; likhet-should draw.
One should also draw Kasa and his companions, sound asleep
and their swords in their hands. One should also draw Kliya in
the Yamun.
Text 515
ittha ktv yatha-obha
sva-akty stik-gham
tat-tan-mrt ca vinyasya
prrabhetrcana nii
ittham-thus; ktv-doing; yatha-obham-beautiful; sva-akty-as far as
one is able; stik-gham-the maternity-room; tat-tan-mrt-various
deities; ca-and; vinyasya-placing; prrabheta-should begin; arcanamthe worship; nii-at night.

Thus one should make the deities and the room as beautiful
as one can. One should begin the worship at night.
Text 516
gandha-pupkatdni
vastrlakrani ca
naivedyni vicitri
phalni sthpayet tath
gandha-pupkatdni-beginning with scents, flowers, and unbroken
grains;
vastrlakrani-graments
and
ornaments;
ca-and;
naivedyni-food; vicitri-variegated; phalni-fruits; sthpayet-should
place; tath-so.
There one should place fragrances, flowers, unbroken grains,
garments, ornaments, and a great variety of fruits and foods.
Text 517
tata strokta-mantrea
vidhinvhya devakm
pratihpya ca tasyai prk
pupjalim arthrpayet
tata-then; strokta-mantrea-with mantras spoken in the scriptures;
vidhin-properly; vhya-invoking the presence; devakm-Devak;
pratihpya-establishing; ca-and; tasyai-top her; prk-before; pupaof flowers ajalim-a handful; artha-thne; arpayet-should offer.
Reciting mantras from the scriptures, one should then invite
Devak to appear in her deity-form. When the deity is thus
installed, one should offer her a handful of flowers.
Text 518
atha devak-dhyna
gyadbhi kinnardyai satata-parivt veu-vdi-ndair
bhgrdara-kumbha-prakara-hta-karai kinnarai sevyamn
paryake tvstte y muditatara-mukh putri samyag aste
s dev deva-mt jayati su-vadan devak knta-rp
atha-now; devak-dhynam-meditation on Devak; gyadbhi-sigig;
kinnardyai-beginnig wit the kinnaras; satata-parivt-always
surrounded; veu-vdi-beginnig wit flutes and vinas; ndai-wit
sounds; bhgra-golden pitchers; dara-mirrors; kumbha-waterpots;
prakara-multitudes; hta-held; karai-in their hands; kinnarai-by

kinnaras; sevyamn-beigs served; paryake-on the bed; tu-indeed;
stte-covered; y-who; muditatara-mukh-happy face; putri-wit a
son; samyag-properly; aste-stays; s-she; dev-goddess; deva-mtthe mother of the demigods; jayati-all glories; su-vadan-beautiful
face; devak-Devak; knta-beautiful; rp-form.
Meditation on Devak
All glories to beautiful, beautiful-faced Devak, the mother of the
demigods. The happy-faced mother of a newborn son, she rests on her
great bed. She is served by many kinnaras and other demigods, who
sing songs, play mus on flutes, vs, and other instruments, and
carry in their hands gifts of golden vases, waterpots, and glistening
mirrors.
Text 519
tath r-kadevasya
prgvad vhana budha
pratih ca vidhysmai
dadyt pupjali tata
tath-so; r-kadevasya-of Lord Ka; prgvat-as before;
vhanam-invocation; budha-wise; pratihm-establishment; caand; vidhya-doing; asmai-to Him; dadyt-should gove; pupjalim-a
handful fo flowers; tata-then.
As he did before with Devak, the wise devotee should then invite
Lord Ka to appear in His Deity-form. When the Deity is thus
installed, the devotee should offer Him a handful of flowers.
Text 520
candrodaye bahir geht
sammrjybjoparndave
nrikeldika akhe
ktv tenrghyam arpayet
candrodaye-in the moonrise; bahi-outside; geht-the hoouse;
sammrjya-cleaning; abja-lotus; upari-above; indave-to the moon;
nrikeldikam-beginning with a coconut; akhe-in a conchshell;
ktv'doing; tena-by that; arghyam-arghya; arpayet-should offer.
When the moon rises, one should go outside the house,
cleanse a place, put there a lotus flower, and there offer to the
moon-god arghya in a conchshell and a coconut-shell.
Text 521
atha tatra mantra

krodrava-sambhta
gharghya akea
rohiy sahito mama
atha-now; tatra-there; mantra-mantra; krodrava-sambhta'born
from the milk-ocean; atri-netra-from Atri's eye; samudbhava-born;
ghaa-please accept; arghyam-arghya; akea'O moon-god;
rohiy-Rohii; sahita-with; mama-of me.
The Mantra For That
O moon-god born from the milk-ocean and from Atri Muni's eye, O
moon-god now associating with Rohi, please accept this arghya I
offer to you.
Text 522
jyotsn-pate namas tubhya
namas te jyoti pate
namas te rohi-knta
arghya me pratighyatm
jyotsn-pate-O master of moonlight; nama-obeisances; tubhyam-to
you; nama-obeisances; te-to you; jyotim-of moonlight; pate'O
master; nama-obeisances; te-to you; rohi-knta-O beloved of
Rohini; arghyam-arghyam; me-from me; pratighyatm-may be
accepted.
O master of moonlight, obeisances to You! O master of
moonlight, obeisances to You! O beloved of Rohi, obeisances to
You! Please accept the arghya I offer to you.
Text 523
tato ghntar gatya
ktv jaya-jaya-dhvanim
dhytv r-bhagavaj-janma
kyrghya nivedayet
tata-then; ghnta-within the house; gatya-arriving; ktv-doing;
jaya-jaya-dhvanim-sounds of jaya jaya; dhytv-meditating; rbhagava-janma-on the birth of the Supreme Personality of Godhead;
kya-to Lord Ka; arghyam-arghya; nivedayet-should offer.
Returning inside the house, one should say "Jaya!
Jaya!", meditate on Lord Ka's birth, and then offer arghya to
Lord Ka.
Text 524
atha tatra mantra
jta kasa-vadhrthya. ity di.
atha-here; tatra-there; mantra-the mantra;
vadhrthya'to kill Kasa; iti-thus; di-beginning.
jta-born;
kasa-
The Mantra For that

The mantra for that is the mantra beginning with the words, "jta
kasa-vadhrthya".
Text 525
tata krdin uddhodakena tu yath-vidhi
devak-sahita bhakty
r-ka snpayet kt
tata-then; kra-with milk; din-beginning; uddha-pure; udakenawith water; tu-indeed; yath-vidhi-as proper; devak-Devak; sahitamwith; bhakty-with devotion; r-kam-Lord Ka; snpayet-should
bathe; kt-devotee.
Then one should devotedly and properly bathe Lord Ka and
Devak with pure water, milk, and other substances.
Text 526
atha tatra mantra
yogevarya yoga-sambhavya yoga-pataye govindya namo nama
atha-now; tatra-there; mantra-the mantra; yogevarya-to the master
of yoga; yoga-sambhavya-to the father of yoga; yoga-pataye-to the
master of yoga; govindya-to Lord Govinda; nama-obeisances;
nama-obeisances.
The mantra is, "yogevarya yoga-sambhavya
yoga-pataye govindya namo nama" (Obeisances, obeisances to Lord
Govinda, who is the controller of yoga, the father of yoga, and
the master of yoga).
Text 527
kvac ca
yogevarya devya
devak-nandanya ca
yogodbhavya nityya
govindya namo nama
kvacit-somewhere; ca-also; yogevarya-to the master of yoga;
devya-to the Supreme Personality of Godhead; devak-nandanya-to
the son of Devak; ca-and; yogodbhavya-to the father of yoga;
nityya-eternal; govindya-to Lord Ka; nama-obeisnaces; namaobeisnaces.
The following mantra may also be used:
Obeisances, obeisances to Lord Govinda, the eternal Supreme
Personality of Godhead, the master of yoga, the father of yoga, the son
of Devak.
Text 528
adite deva-mtas tva
ity di prrthya devakm
gandhdny arpayet tasyai
namo devyai riye iti
adite deva-mtas tvam ity di prrthya-witrh the prayer beginning with
the words "adite deva-mtas tvam; devakm-to Devaki; gandhdnibeginning with scents; arpayet-shoulkd offer; tasyai-to her; namaobeisances; devyai-to the goddess; riye-to the goddess; iti-thus.
Reciting the mantra beginning with the words "adite
deva-mtas tvam", as well as the mantra "namo devyai
riye", one should offer fragrances and other gifts to
Devak.
Text 529
avatra-sahasrtydinbhyarcya ca prabhum
pdydi vastra-bhdi
dhpa-dpdi crpayet
avatra-sahasrni iti din-with the mantra beginning with the words
"avatra-sahasrni;
abhyarcya-worshiping;
ca-and; prabhum-the
Supreme Personality of Godhead; pdydi-beginning with padya;
vastra-bhdi-beginning with garments and ornaments; dhpadpdi-beginning with incense and lamps; ca-and; arpayet-should
offer.
Reciting the mantra beginning with the words .sy
168avatra-sahasri", one should worship Lord Ka. One
should offer Him pdya (water for washing the feet), garments,
ornaments, incense, lamps, and other gifts.
Text 530
atha tatra padydi-dpnta-mantra
om- yajevarya yaja-sambhavya yajapataye govindya namo nama
atha-now; tatra-there; padydi-dpnta-mantra-the mantra for
offering the gifts that begin with padya and conclude with lamps;
om-O; yajesvarya-to the controller of yajnas;
yajna-sambhavya-to the father of yajnas; yajna-pataye-to
the mater of yajnas; govindya-to Lord Govinda;
nama-obeisances; nama-obeisances.
The mantra for offering these gifts, which begin with pdya
and conclude with lamps, is, "om- yajesvarya
yaja-sambhavya yaja-pataye govindya namo
nama" (O. Obeisances, obeisances to Lord Govinda, who is the
controller of yaja, the father of yaja, and the
master of yaja).
Text 531
atha naivedya-mantra
om- vivevarya viva-sambhavya viva-pataye govindya namo
nama
atha-now; naivedya-for offering food; mantra-the mantra; om-O;
vivevarya-to the controller of the universe; viva-sambhavya'the
father of the universe; viva-pataye-the master of the universe;
govindya-to Lord Govinda; nama-obeisances; nama-obeisances.
The mantra for offering food is, "om- vivevarya
viva-sambhavya viva-pataye govindya namo nama" (O.
Obeisances, obeisances to Lord Govinda, who is the controller of
the universes, the father of the universes, and the master of the
universes.
Text 532
vasudeva yaod ca
nanda rma ca rohim
any ca pjayet tat-tannma-mantrair yath-vidhi
vasudevam-vasudeva; yaodm-Yasoda; ca-and; nandam-Nanda;
rmam-Balarma; ca-and; rohim-Rohini; any-others; ca-and;
pjayet-should worship; tat-tan-various; nma-names; mantrai-with
mantra; yath-vidhi-appropriately.
Then, reciting the proper mantras with the proper names, one
should worship Vasudeva, Yaod, Nanda, Balarma, Rohi, and
others of the Lord's personal associates.
Text 533
pakvnnni vicitri
khdyni vividhni ca
tat-klna-phalny atra
tmbla ca samarpayet
pakva-cooked; annni-food; vicitri-many varieties;
khdyni'foods; vividhni-various; ca-and; tatklna-in season; phalni-fruits; atra-here;
tmblam-betelnuts; ca-and; samarpayet-should offer.
Then one should offer many varieties of cooked grains, many
varieties of other delicious foods, and many varieties of fruits
in season, and one should also offer betelnuts.
Text 534
atha tatra mantra
dharmevarya dharma-sambhavya dharma-pataye govindya namo
nama
atha-now; tatra-there; mantra-the mantra; dharmevarya-to the
controller of religion; dharma-sambhavya-the father of
religion; dharma-pataye-the master of religion;
govindya-to Lord Govinda; nama-obeisances;
nama-obeisances.
The mantra for that offering is, "dharmevarya
dharma-sambhavya dharma-pataye govindya namo nama"
(Obeisances, obeisances to Lord Govinda, who is the controller
of religion, the father of religion, and the master of religion).
Text 535
nithe gua-sarpibhy
vasor dhr ca ptayet
nithe-in the middle of the night; gua-sarpibhym-with molasses and
ghee; vaso-of water; dhrm-a stream; ca-and; ptayet-should cause
to fall.
Then, in the middle of the night, one should bathe the Lord
with a stream of water and with molasses and ghee.
Text 536
atha kuryd bhagavato
jta-karma-mahotsavam
r-nla-vardhana kuryt
ah-nisraa tata
atha-then; kuryt-should do; bhagavata-of the Supreme Personality of
Godhead; jta-karma-mahotsavam-the jata-karma ceremony; r-nlavardhanam-the ceremony of cutting the umbilical cord; kuryt-should
do; ah-nisraam-the worship of Goddess Sah; tata-then.
Then one should perform the jta-karma ceremony of the Lord,
then the ceremony of cutting the umbilical cord, and then the
worship of Goddess ah.
The mantra for worshiping the goddess is, .sy
168ahikyai nama".
Text 537
r-nma-karaa-tat-talllnukaraa tath
athcrya samabhyarcya
kury jgaraa mud
gta-ntydin blya
kr-ravaa-prvakam
r-nma-karaa-the name giving ceremony; tat-tat-various; lla-of
pastimes; anukaraam-imitation; tath-so; atha-then; cryam-the
spiritual
master;
samabhyarcya-worshiping;
kuryt-should
do;
jgaraam-vigil; mud-happily; gta-ntydin-beginning weith singing
and dancing; blya-childhood;
kr-pastimes; ravaa-hearing;
prvakam-first.
Then one should perform the name-giving ceremony, then
perform dramas of various pastimes of the Lord, then worship the
spiritual master, then hear narrations of Lord Ka's childhood
pastimes, and then keep an all-night vigil filled with happy
singing, dancing, and other like activities.
The pastimes depicted in dramas should begin with the
pastime of killing Ptana' and end with the pastime of killing

Kasa.
Text 538
janmoparjita ppa
tat-kad eva lyate
rtrau jgarae vipra
de nayati dehinm
sknde-in thre Skanda Purana; brahma-nrada-samvde-in a
conversation of Brahma and Narada; janma-from birth; uparjitamaccumulated; ppam-sins; tat-kat-from that moment; eva-indeed;
lyate-are destroyed; rtrau-at night; jgarae-in a vigil; vipra-O
brahmana; de-seen; nayati-perishes; dehinm-of the conditioned
souls.
In the Skanda Pura, Brahma' tells Nrada:
O brhmaa, when one observes such an all-night vigil, all his sins
from the time of his birth are at once destroyed.
Text 539
prabhte sati nirvartya
nitya-karmi vaiava
devam abhyarcya samprrthya
praamya ca visarjayet
prabhte-dawn; sati-being so; nirvartya-performing; nitya-karmiregular duties; vaiava-a devotee; devam-the Lord; abhyarcyaworshiping; samprrthya-offering prayers; praamya-bowing down; caand; visarjayet-should perform.
At dawn a Vaiava should then perform his regular duties,
worship the Lord, offer prayers to the Lord, and offer obeisances
to the Lord.
The regular duties here are those duties that begin with the
early-morning bath.
Text 540
atha prama-mantra yam- devam. ity-di-srdha-padyam
atha-now; prama-mantra-the mantra for offering
obneisances; yam devam ity-di-srdha-padyam-the one-and-a-half
verses beginning with the words "yam devam"
The mantra for offering obeisances is the one-and-a-halfverses prayer beginning with the words "yam- devam".
Text 541
atha prrthan-mantra ntir astu ity-di.
atha-now; prrthan-mantra-the mantra for offering prayers; ntir
astu ity-di-the verse beginning with the words "ntir astu".
The mantra for offering prayers is the verse beginning with
the words "ntir astu".
Text 542
athcryya tat sarva
r-mrty-di sa-dakim
pradya viprn sambhojya
vidadhyt praotsavam
atha-then; cryya-to the spiritual master; tat-that; sarvamevereything; r-mrty-di-beginning with the Deity of the Lord; sadakim-with daksina; pradya-offering; viprn-the brahmanas;
sambhojya-feeding; vidadhyt-should do; praotsavam-breaking the
fast.
Then one should give the Deities and all the paraphernalia
employed in the festival, along with daki, to the spiritual
master, then one should feed the brhmaas, and then one should
break the fast.
Text 543
atha prva-parivartanotsava
bhdrasya uklaikday
syanotsavavat prabho
kai-dnotsava kuryd
vaiavai saha vaiava
atha-now; prva-parivartanotsava-the Prva-parivartana festival;
bhdrasya-of Bhadra; uklaikdaym-of the sukla ekadasi; syanataking rest; utsava-the festuval; vat-like; prabho-of the Supreme
Personality of Godhead; kai-dnotsavam-festival of gift of a kati;
kuryt-should do; vaiavai-Vaiavas; saha-with; vaiava-a
Vaiava.
The Prva-parivartana Festival
On the ukla-ekda of Bhdra a Vaiava, accompanied by other
Vaiavas, should celebrate the Kaidna festival, which is like the

ayana festival.
Text 544
bhaviyottare
prpte bhdra-pade msi
ekday site 'hani
kai-dna bhaved vior
mah-ptaka-nanam
bhaviyottare-in the Bhavisya Purana, Uttara-khanda; prpte-attained;
bhdra-pade-Bhadra; msi-month; ekdaym-on ekadasi; site-sukla;
ahani-on the day; kai-dnam-kari-dana; bhavet-should be; vio-of
Lord Viu; mah-ptaka-nanam-destroying great sins.
On the ukla-ekda of the month of Bhdra, one should observe the
kai-dna (turning over, festival of Lord Viu, a festival that destroys
great sins.
Text 545
jalayntika ntv
samyag abhyarcya prabhum
karik-parivtti ca
dakige prakalpayet
jalayntikam-resting on the water; ntv-bringing; samyag-properly;
abhyarcya-worshiping; prabhum-the Supreme Personality of Godhead;
karik'of the hip; parivttim-turning; ca-and; dakige-on the right
side; prakalpayet-should arrange.
One should approach the Supreme Lord as He naps on the ocean
and one should arrange that the Lord turns over in His sleep and
now rests on His right side.
Text 546
atha abhyarthana-mantra
deva deva jaganntha
yogi-gamya nirajana
kai-dna kuruvdya
msi bhdra-pade ubhe
atha-now; abhyarthana-mantra-the mantra-prayer; deva-O Lord;
deva-O Lord; jaganntha-O master of the universes; yogi-gamyaapproached by the yogis; nirajana-untouched by matter; kai-dnamturning to the other side; kuruva-please do; adya-now; msi-in the
month; bhdra-pade-of Bhadra; ubhe-auspicious.

The Mantra-Prayer
O Lord, O Lord, O master of the universes, O Lord approached by the
yogs, O Lord untouched by matter, now that it is the auspicious
month of Bhdra, please turn over on Your other side.
Text 547
mah-pj tata ktv
vaiavn paritoya ca
deva sva-mandire ntv
yath-prva niveayet
mah-pjm-great worship; tata-then; ktv-doing; vaiavn-the
Vaiavas; paritoya-pleasing; ca-and; devam-the Lord; sva-mandire-in
His temple; ntv-taking; yath-prvam-as before; niveayet-should be
made to reside.
Then one should perform great worship, please the Vaiavas,
and then return the Deity of the Lord to His place in the temple.
Text 548
atha ravaa-dvda-vrata
bhdrasya ukla-dvday
yuktya ravaena hi
upoya sagame sntv
deva vmanam arcayet
atha-now; ravaa-dvda-vratam-the vow of ravaa-dvda;
bhdrasya'of
Bhadra;
ukla-dvdaym-on
the
ukla-dvdai;
yuktyam-engaged; ravaena-with sravana; hi-indeed; upoyafasting; sagame'in junction; sntv-bathing; devam-Lord; vmanamVmana; arcayet-should worship.
The Vow of ravaa-dvda
When the star rava is conjoined with the moon on the
ukla-dvda of the month of Bhdra, one should fast, bathe,
and worship Lord Vmana.
Text 549
atha tan-mhtmya
msi bhdra-pade ukl
dvda ravanvit
mahat dvda jey
upavse mah-phal
arcayitvcyutam- bhakty
labhet puyam- dabdikam
atha-now; tan-mhtmyam-the glory of that; msi-in the month;
bhdra-pade'of Bhadra; ukl-sukla; dvda-Dvadasi; ravanvitwith sravan; mahat-great; dvda-dvadasi; j.sy 241ey-to be known;
upavse-in fasting; mah-phal-a great result; arcayitv-worshiping;
acyutam-the infallible Supreme Personality of Godhead; bhakty-with
devotion; labhet-attains; puyam-piety; dabdikam-of ten years.
The Glory of That
When the star ravaa is conjoined with the moon on the ukladvda of the month of Bhdra, that day is known as a maha'dvda. By fasting and devotedly worshiping the infallible Supreme
Personality of Godhead on that day, one attains the result of having
performed ten years of pious deeds.
Text 550
phala datta-hutn ca
tasy laka-gua bhavet
phalam-the result; datta-charity; hutnm-of yajna; ca-and; tasymthen; laka-guam-a hundred thousand times; bhavet-becomes.
On that day the results of giving charity and performing
yajas are multiplied by a hundred thousand times.
Text 551
skade
msi bhdra-pade ukl
dvda ravanvit
mahat dvda jey
upavse mah-phal
skade-in the Skanda Purana; msi-in the month; bhdra-pade-of
Bhadra; ukl-sukla; dvda-dvadasi; ravanvit-with Sravana;
mahat-great; dvda-dvadasi; jey-known; upavse-in fasting;
mah-phal-a great result.
When the star ravaa is conjoined with the moon on the ukladvda of the month of Bhdra, that day is known as maha'-dvda
(great dvda). Fasting on that day brings a great result.
Text 552
sagame sarita puye

dvda tam upoita
plavd eva cpnoti
dvdaa-dvda-phalam
sagame-in meeting; sarita-rivers; puye-sacred; dvdam-dvadasi;
tam-that; upoita-fasting; plavt-immersing; eva-indeed; ca-and;
pnoti-attains; dvdaa-of twelve; dvda-dvadasis; phalam-the
result.
A person who on this dvda fasts and bathes in a sacred
river attains the benefits of observing twelve dvdas.
Text 553
budha-ravaa-samyukt
saiva ced dvda bhavet
atyanta-mahat tasy
datta bhavati ckayam
budha-with Mercury; ravaa-and Sravana; samyukt-endowed; sthat; eva-ineed; cet-if; dvda-dvadasi; bhavet-is; atyanta-very;
mahat-great; tasym-on that day; dattam-given; bhavati-is; ca-and;
akayam-eternal.
If on that day both Mercury and ravaa are conjoined with
the moon, that day is known as atyanta-maha'-dvda (very great
dvda). Whatever charity is given on that day becomes eternal
and inexhaustible.
Text 554
arcayitvcyuta bhakty
labhet puya dabdikam
phala datta-hutn ca
tasy laka-gua bhavet
arcayitv-worshiping; acyutam-the infallible Supreme Personality of
Godhead; bhakty-with devotion; labhet-attains; puyam-piety;
dabdikam-of ten years; phalam-result; datta-hutnm-of charities
and yajnas; ca-and; tasym-on that day; laka-guam-a hundred
thousand times; bhavet-becomes.
By worshiping the infallible Supreme Personality of Godhead
on that day one attains the results of ten years of pious deeds.
On that day the results of charity and yajas are multiplied a
hundred thousand times.
Texts 555 and 556
brahma-vaivarte pit-putra-samvde
msi bhdra-pade uklapake yadi harer dine
budha-ravaa-samyoga
prpyate tatra pjita
prayacchati ubhn kmn
vmano manasi sthitn
vijay nama s prokt
tithi prti-kar hare
brahma-vaivarte-in the Brahma-vaivarta Purana; pit-putra-samvde-in
the conversation of a father and son; msi-in the month; bhdrapadeof Bhadra; ukla-pake-on the ukla-paka; yadi-if; hare-of Lord
Ka; dine-on the day; budha-ravaa-samyoga-the conjunction of
Mercury and Sravana; prpyate-is attained; tatra-there; pjitaworshiped; prayacchati-gives; ubhn-auspicious; kmn-desires;
vmana-Lord Vmana; manasi-in the heart; sthitn-residing; vijayVijaya; nma-named; s-that; prokt-called; tithi-day; prti-karpleasing; hare-to Lord Hari.
In the Brahma-vaivarta Pura a father tells his son:
If Mercury and ravaa are both conjoined with the moon on
the ukla-ekda of the month of Bhdra, that day is called
vijaya' ekda. That day is very pleasing to Lord Hari. Lord
Vmana fulfills the auspicious desires in the heart of one who
worships Him on that day.
Text 557
sagame sarva-trthn
sagamas tatra jyate
ukl bhdra-pade svarga
k kalua-sakayam
sagame-in the meeting; sarva-trthnm-of all holy places; sagamathe meeting; tatra-there; jyate-is born; ukl-sukla; bhdra-pade-in
Bhadra; svargam-Svargaloka; k-Ka; kalua-of sins; sakayamdestruction.
When Mercury and ravaa are both conjoined with the moon on
the dvda of the month of Bhdra, all holy places are
present. When Mercury and ravaa are both conjoined with the
moon on the ukla-dvda of the month of Bhdra, they bring
residence in Svargaloka, and when they are both conjoined with
the moon on the ka-dvda of the month of Bhdra, they
bring the destruction of sins.
Text 558
phlgune kurute mokam
api brahma-vadhn nm
mah-puya-prad hy e
sagame vijay tithi
sarva-ppa-kayo nna
jyate tad-upoim
phlgune-in Phalguna; kurute-doers; mokam-liberation; api-also;
brahma-vadht-from murdering a brahmana; nm-of the people;
mah-great; puya-piety; prad-giving; hi-indeed; e-this; sagame-in
the meeting; vijay-vijaya; tithi-day; sarva-ppa-kaya-destroying all
sins; nnam-indeed; jyate-is born; tad-upoim-of they who fast on
that day.
When ravaa is conjoined with the moon on the ukladvda of the month of Phlguna (February-March), that day
is called vijaya' dvda. That day brings great piety. It
purifies even the sin of murdering a brhmaa. They who fast on
that day become free from all sins.
Text 559
ki ca
sarva-trthni bh-phe
sagame ynti sagamam
vijay-vsare sarve
devn sagamo bhuvi
kimca-furthermore; sarva-trthni-all holy places; bh-phe-on the
earth; sagame-in meeting; ynti-go; sagamam-meeting; vijayvsare-on vijaya day; sarve-all; devnm-of the demigods; sagamameeting; bhuvi-on the earth.
It is also said:
On vijaya' dvda all holy places and all demigods gather together on
the earth.
Text 560
ida sarva-pureu
rahasya parigyate
sagame vmana pjya
preta-yonau na jyate
idam-this;
sarva-pureu-in
all
Puranas;
rahasyam-secret;
parigyate'is sung; sagame-in meeting; vmanam-Lord Vmana;
pjya-worshiping; preta-yonau-the wom of a preta; na-not; jyate-is

born.
This secret is told in all the Puras: Simply by worshiping
Lord Vmana on this day one is protected from having take birth
as a preta (ghost).
Text 561
viu-dharmottare r-paraurma uvca
upavssamarthn
ki syd ekam upoitam
mah-phala mah-deva
tan mamcakva suvrata
viu-dharmottare-in the Viu-dharma Purana, Uttara-khanda; rparaurma-r
Paraurma;
uvca-said;
upavsa-fasting;
asamarthnm-of they who are not able; kim-what?; syt-may be;
ekam-one; upoitam-fasted; mah-phalam-great result; mah-deva-O
iva; tat-that; mama-to me; cakva-please tell; suvrata-O saintly one.
In the Viu-dharma Pura, Uttara-khaa, r
Paraurma says:
What is the result attained by persons generally unable to fast who
once fast on this day? O saintly iva, please tell this to me.
Text 562
r-akara uvca
y rma ravaopet
dvda mahat tu s
tasym upoita snta
pjayitv janrdanamprpnoty ayatnd dharma-ja
dvdaa-dvda-phalam
r-sakara uvca-Lord iva said; y-which; rma-O Rma;
ravaopet-with Sravana; dvda-dvadasi; mahat-great; tu-indeed;
s-that; tasym-then; upoita-fasting; snta-bathing; pjayitvworshiping; janrdanam-Lord Ka; prpnoti-attains; ayatnt-easily;
dharma-ja-O knower of religion; dvdaa-dvda-phalam-the result of
twelve dvadasis.
O Paraurma wise in spiritual truth, a person who fasts,
bathes himself, and then worships Lord Ka on mah-dvda,
when the star ravaa is conjoined with the moon, attains the
results of observing twelve dvdas.
Text 563
ki ca
ravaa-dvda-yoge
budha-vro bhaved yadi
atyanta-mahat rma
dvda s prakrtit
kimca-furthermore; ravaa-dvda-yoge-on Sravana-dvadasi;
budha-vra-Wednesday; bhavet-is; yadi-if; atyanta-mahat-very
great; rma-O Rma; dvda-dvadasi; s-that; prakrtit-called.
Lord iva also said:
O Paraurma, if ravaa-dvda (when the star ravaa is conjoined
with the moon, falls on a Wednesday, then it is said to be atyantamahat (very great).
Text 564
snna japya tath homo
dna rddha surrcanam
sarvam akayam pnoti
tasy bhgu-kulodvaha
snnam-bathing; japyam-japa; tath-so; homa-yajna; dnam-charity;
rddham-sraddha; surrcanam-worship of the demigods; sarvam-all;
akayam-imperishable; pnoti-attains; tasym-then; bhgu-kulodvahaO scion of the Bhgu dynasty.
O scion of the Bhgu dynasty, bathing, japa, yaja,
charity, rddha, and demigod-worship all become limitless and
imperishable when performed on that day.
Text 565
tasmin dine tath snto
yo 'pi kvacana sagame
sa gaga-snna-ja rma
phala prpnoty asaayam
tasmin dine-on that day; tath-so; snta-bathing; yo 'pi-someone;
kvacana-somewhere; sagame-in contact; sa-he; gaga-snna-jam-born
from bathing in the Ganges; rma-O Rma; phalam-the result;
prpnoti-attains; asaayam-without doubt.
O Paraurma, a person who on that day bathes in any place
attains the result of bathing in the Ganges. Of this there is no

doubt.
Text 566
ravae sagama sarve
paripui-prada sad
vied dvda-yukte
budha-yukte vieata
ravae-in
Sravana;
sagama-contact;
sarve-all;
paripuiprada'giving nourishment; sad-always; viet-specifically; dvdayukte-with dvadasi; budha-yukte-with Mercury; vieata-specifically.
When it falls on a Wednesday, this dvda it brings
especially great piety.
Text 567
upavssamarthn
sadaiva puruottama
ek y dvda puy
ta vadasva mamnagha
bhaviyottare r-yudhihira uvca-in the Bhaviya Pira, Uttarakhaa, r Yudhihira says; upavssamarthnm-of they who are
not able to fast; sad-always; eva-indeed; puruottama-O supreme
person; ek-one; y-which; dvda-dvadasi; puy-piety; tam-that;
vadasva-please tell; mama-to me; anagha-O sinless one.
In the Bhaviya Pura, Uttara-khaa, r Yudhihira
says:
O sinless Supreme Person, please describe to me the piety attained by
persons generally unable to fast who once fast on this day.
Text 568
r-ka uvca
msi bhdra-pade ukl
dvda ravanvit
sarva-kma-prad puy
upavse mah-phal
r-ka uvca-r Ka said; msi-month; bhdra-pade-of Bhadra;
ukl-sukla; dvda-dvadasi; ravanvit-with Sravan; sarva-kmaprad-bringing all desires; puy-sacred; upavse-in fasting; mahphal-great result.
r Ka said:
When the star ravaa is conjoined with the moon during the ukladvda of the month of Bhdra, that day is very sacred. That day
fulfills all desires. Fasting on that day brings a great result.
Text 569
sagame sarit snatv
gag-snndi-ja phalam
sopavsa sampnoti
ntra kary vicra
sagame-in the meeting; saritm-of rivers; snatv-bathing; gagsnndi-jam-created by bathing in the Ganges; phalam-result;
sopavsa-fasting; sampnoti-attains; na-not; atra-here; kary-to be
done; vicra-doubt.
A person who on this day fasts and bathes in any river
attains the result of bathing in the Ganges. Of this there is no
doubt.
Text 570
ki ca
budha-ravaa-samyukt
saiva ced dvda bhavet
atva mahat tasy
sarva dattam ihkayam
kimca-furthermore; budha-ravaa-samyukt-with Mercury and
Sravana; s-that; eva-indeed; cet-if; dvda-dvadasi; bhavet-is;
atva-very; mahat-great; tasym-then; sarvam-all; dattam-given; ihahere; akayam-imperishable.
It is also said:
If on this dvda ravaa and Mercury are both conjoined
with the moon, that is a very great dvda. Any charity given on
that day becomes limitless and imperishable.
Texts 571 and 572
ki ca tatraiva vaig-upkhyne
ravaa-dvda-yoge
pjayitv janrdanam
dna ca dattv viprebhya
sopavso jitendriya
mah-nad-sagame ca
sntv dintam gata
avpa parama sthna
durlabha sarva-mnavai
kimca-furthermore; tatra-there; eva-indeed; vaig-upkhyne-in the
story of a merchant; ravaa-dvda-yoge-on a dvadasi with Sravana;
pjayitv-worshiping; janrdanam-Lord Ka; dnam-charity; ca-and;
dattv-giving; viprebhya-to brahmanas; sopavsa-with fasting
jitendriya-controlling the senses; mah-nad-sagame-in a great river;
ca-and; sntv-bathing; dintam-death; gata-attaining; avpaattains; paramam- sthnam-the supreme abode; durlabham-rare;
sarva-mnavai-for all human beings.
A person who on a ravaa-dvda fasts, controls his
senses, bathes in a great river, gives charity to the brhmaas,
and worships Lord Ka, attains, at the moment of death, a
celestial world that is difficult for any human being to enter.
Text 573
yatra kma-phal vk
nadya pyasa-kardam
talmala-pny
pukariyo manohar
yatra-where; kma-phal-with desire as fruit; vk-tree;
nadya'rivers; pyasa-kardam-payasa as mud;
tala-cvool; amala-pure; pny-delicious water;
pukariya-lakes filled with lotus flowers; manohar-beautiful.
In that world the trees fulfill all desires. There the
beautiful lotus-filled lakes have cool, pure, delicious water.
The mud of those lakes is pyasa (condensed milk).
Text 574
ta desm sdya vai mahtm
su-ma-jmbnada-bhitga
kalpa samagra sura-sundarbhi
ska sa reme mudita sadaiva
tam-that; desm-country; sdya-attaining; vaik-merchant;
mahtm-great soul; su-ma-jmbnada-the best gold;
bhita-decorated; aga-limbs; kalpam-kalpa; samagram-complete;
sura-sundarbhi-with beautiful demigoddesses; skam-with; sa-he;
reme-enjoyed; mudita-happy; sad-always; eva-indeed.
The noble-hearted merchant attained that world. There he

was decorated with ornaments of the finest gold. For an entire
kalpa he enjoyed there with many beautiful demigoddesses.
Text 575
ki cnte
budha-ravaa-samyuktadvday sagamodakam
dna bahv-odana asta
upavsa paro vidhi
kimca-furthermore; ante-at the end; budha-ravaa-samyukta-with
Mercury and Sravana; dvdaym-on the dvadasi; sagamodakamwater; dnam-gift; bah-odanam-much grain; astam-ordered;
upavsa-fasting; para-great; vidhi-rule.
It is also said:
When on this dvda both ravaa and Mercury are conjoined with
the moon one is enjoined to fast and to give grains in abundant charity.
Text 576
sagarea kukutsthena
dhundhumrea gandhin
eta cnyai ca rajendra
kmad dvda kt
sagarea-by Kign Sagara; kukutsthena-by Kakutstha; dhundhumreaby Dundhumara; gandhin-by Gandhi; eta-these; ca-and; anyai-by
others; ca-and; rajendra-O kign; kmad-fulfilling desires; dvdadvadasi; kt-done.
O king of kings, Sagara, Kakutstha, Dundhumra, Gandh, and
many others attained their desires by observing this dvda.
Text 577
y dvda budha-yut ravaena srdha
syt s jayeti kathit munibhir nabhasye
tam darea samupoya naro hi samyak
prpnoti siddhim aimdi-guopapanna. iti.
y-which; dvda-dvbadasi; budha-yut-with mercury;
ravaena-with Sravana; srdham-with; syt-is; s-that; jaya-jaya; itithus; kathit-called; munibhi-by the sages; nabhasye-in the
month of Bhadra; tam-that; darea-respectfully; samupoya-fasting;
nara-person; hi-indeed; samyak-properly; prpnoti-attains; siddhim
aimdi-guopapanna-the siddhis beginning with anima-siddhi;

iti-thus.
In the month of Bhdra a dvda when ravaa and
Mercury are both conjoined with the moon is called Jaya by the
sages. A person who respectfully fasts on that day attains aimsiddhi and the other myst perfections.
Text 578
atha ravaa-dvda-vrata-niraya
dvday ekda v syd
upoy ravaanvit
viu-#khala-yoga ca
ta traya mirita yadi
atha-now; ravaa-dvda-vrata-niraya-concluding the vow of
sravana-dvadasi; dvdai-dvadasi; ekda-ekadasi; v-or; syt-is;
upoy-to be fasted; ravaanvit-with sravana; viu-#khalayoga-Viu-#khala-yoga;
ca-and;
tam-that;
trayam-three;
misritam-mixed; yadi-if.
Conclusion of the ravaa-dvda Vow
One should fast on either a dvda or an ekda when ravaa is
conjoined with the moon. When in a single day all three of these
conditions are present, that day is called Viu-khala-yoga.
Text 579
atha ravaa-dvday-upavsa r-mrkaeya
ravaarka-samyukt
dvda yadi labhyate
upoy dvda tatra
trayoday tu praam
atha-now; ravaa-dvday-upavsa-fasting on ravaa-dvda; rmrkaeya-r Mrkaeya; ravaarka-samyukt-with the star
Sravana; dvda-dvadasi; yadi-if; labhyate-is attained; upoy-to be
fasted; dvda-dvadasi; tatra-there; trayodaym-on trayodasi; tuindeed; praam-breaking the fast.
Fasting on ravaa-dvda
r Mrkaeya explains:
If the star ravaa is conjoined with the moon on dvda, one should
fast on the dvda and break the fast on the trayoda.
Text 580
yama ca
yad tu ukla-dvday
nakatra ravaa bhavet
tadsau tu mah-puy
dvda vijay smt
yama-Yamaraja; ca-and; yad-when; tu-indeed; ukla-dvdaym-on
ukla-dvda; nakatram-star; ravaam-Sravana; bhavet-attains;
tad-then; asau-that; tu-indeed; mah-puy-very sacred; dvdadvadasi; vijay-Vijaya; smt-called.
Yamarja also explains:
When the star ravaa is conjoined with the moon on a ukla-dvda,
that very sacred day is called Vijaya' dvda.
Text 581
tatra dnopavsdya
akaya parikrtitam
ekday viuddhatve
dvday tu pare 'hani
ravae sati aktasya
vrata-yugma vidhyate
tatra-there; dnopavsdyam-beginnign with fasting and charity;
akayam-imperishable;
parikrtitam-said;
ekday-of
ekadasi;
viuddhatve-in purity; dvdaym-on dvadasi; tu-indeed; pare-on the
next; ahani-day; ravae-in Sravan; sati-being; aktasya-able; vratayugmam-both vows; vidhyate-is established.
In that situation fasting, giving charity, and other pious
deeds become limitless and imperishable. If the ekda is pure
and the star ravaa is conjoined with the moon on the
dvda, one should, if one is able, follow the vow on both
ekda and dvda.
Text 582
asampte vrate sarve
naiva kuryd vratntaram
ity di vacanasytra
bdhaka va na vidyate
asampte-not attained; vrate-vow; sarve-all; na-not; eva-indeed;
kuryt-should do; vratntaram-another vow; iti-thus; di-beginning;
vacanasya-of the statement; atra-here; bdhakam-refutation; na-not;
vidyate-is.
If this vow is not followed, one should try to follow another vow. There
is no argument to refute these words.

Text 583
tath hi bhaviyottare
ekdam upoyaiva
dvda samupoyate
na ctra vidhi-lopa syd
ubhayor devat hari. iti.
tath hi-furthermore; bhaviyottare-in the Bhavisya Purana, Uttarakhanda; ekdam-ekadasi; upoya-fasting; eva-indeed; dvdamdvadasi; samupoyate-fasting; na-not; ca-and; atra-here; vidhi-rules;
lopa-mission; syt-is; ubhayo-of both; devat-the Deity; hari-Lord
Ka; iti-thus.
If in this situation one fasts on both the ekda and the dvda, he is
not at fault, for both days have Lord Ka as their Deity.
Text 584
aaktas tu vrata-dvandve
bhukte vaikda-dine
upavsa budha kuryc
chravaa-dvda-dine
aakta-unable; tu-indeed; vrata-dvandve-both vows; bhukte-eats; vor; ekda-dine-on ekadasi; upavsam-fasting; budha-wise; kurytshould do; ravaa-dvda-dine-on sravana-dvadasi day.
If unable to fast on both days, a wise person should eat on
ekda and fast on the ravaa-dvda day.
Text 585
tath ca nradye
upoya dvda puya
viu-kena samyutam
ekday-udbhava puya
nara prpnoty asaayam
tath-so; ca-and; nradye-in the Narada Purana; upoya-fasting;
dvdam-dvadasi; puyam-piety; viu-kena-without the star
sacred to Lord Viu; samyutam-conjoined; ekday-udbhavamcreated on ekadasi; puyam-piety; nara-a person; prpnoti-attains;
asaayam-without doubt.
By fasting on this dvda when the star sacred to Lord

Viu is conjoined with the moon, one attains the pious
benefits attained by fasting on ekda. Of this there is no
doubt.
Texts 586 and 587
vjapeye yath yaje
karma-hno 'pi dkita
sarva phalam avpnoti
asnto 'py ahuto 'pi san
evam ekda tyaktv
dvday samupoat
prva-vsara-ja puya
sarva prpnoty asaayam. iti.
vjapeye-vajapeya; yath-as; yaje-in a yajna; karma-hna-without
karma; api-even; dkita-initiated; sarvam-all; phalam-result;
avpnoti-attains; asnta-without bathing; api-even; ahuta-without
offering oblations; api-even; san-being so; evam-thus; ekdamekadasi; tyaktv-rejecting; dvdaym-on dvadasi; samupoat-from
fasting; prva-vsara-jam-created on the previous day; puyam-piety;
sarvam-all; prpnoti-attains; asaayam-without doubt; iti-thus.
As a person initiated into the performance of a vajapeya-yaja
attains all the results of the yaja even though he personally
did not do any of the work of the yaja, did not offer the
oblations, and did not perform the ritual bath, so a person who
neglects this specif ekda and fasts instead on the dvda
attains all the pious benefits of fasting on ekda. Of this
there is no doubt.
Text 588
aty-alpo 'py anayor yogo
bhavet tithi-bhayor yadi
updeya sa eva syd
ity atropavased budha
aty-alpa-very slight; api-even anayo-of both; yoga-yoga; bhavet-is;
tithi-bhayo-of the tithi and the star; yadi-if; updeya-to be accepted;
sa-that; eva-ineed; syt-is; iti-thus; atra-here; upavaset-should fast;
budha-wise.
Even if the junction of the tithi and star is very slight, a
wise person will fast on that day.
Text 589
tath ca ravaa-dvda praktya tatraivokta
tithi-nakatrayor yoge
yoga caiva nardhipa
dvi-kalo yadi labhyeta
sa jeyo hy aa-ymika
tath-so; ca-and; ravaa-dvdam-ravaa-dvda; prakty-by
nature; tatra-there; eva-indeed; uktam-said; tithi-nakatrayo-of the
tithi and the star; yoge-in the yoga; yoga-the yoga; ca-and; evaindeed; nardhipa-O king; dvi-kla-two parts; yadi'if; labhyeta-is
attained; sa-that; jeya-to be known; hi-indeed; aa-ymika-astayamika.
In that scripture it is also said about ravaadvda:
O king, if the yoga of tithi and star occurs for two kals, that day is
called Aa-ymika.
Text 590
tathaiva mtsye
dvda ravaa-yukt
kn puyatam tithi
na tu s tena yukt ca
tvaty eva praasyate
tath-so; eva-indeed; mtsye-in the Matsya Purana; dvda-dvadasi;
ravaa-yukt-with Sravana; kn-complete; puyatam-most
sacred; tithi-day; na-not; tu-but; s-that; tena-with it; yukt-engaged;
ca-and; tvati-then; eva-indeed; praasyate-is praised.
In the Matsya Pura it is said:
When ravaa is conjoined with the moon, this dvda becomes a
very sacred day. By that conjunction it becomes glorious.
Text 591
atha ravaa-nakatra-yuktaikday-upavsa
nradiye
yadi na prpyate ka
dvday vaiava kvacit
ekda tadopoy
ppa-ghn ravanvit
atha-now; ravaa-nakatra-yukta-with the star Sravana; ekdai-on
ekadasi; upavsa-fasting; nradiye-in thre Narada Purana; yadi-if; nanot; prpyate-is attained; kam-teh star; dvdaym-on dvadasi;
vaiavam-Vaiava; kvacit-somewhere; ekda-ekadasi; tad-then.

upoy-top be fasted; ppa-ghn-destroying sins; ravanvit-with
ravaa.
Fasting on an Ekda When the Star ravaa Is Conjoined
with the Moon
If ravaa is not conjoined with the moon on the dvda, but it is so
on the ekda, one should fast on the ekda. That ekda
destroys sins.
Text 592
ubhayor devat viu
pura puruottama
vibhedo 'tra na kartavyo
vibhedt patate nara
ubhayo-of both; devat-the Deity; viu-Lord Viu; pura-ther
ancinet; puruottama-Supreme Personality of Godhead; vibhedadifference; atrahere; na-not; kartavya-to be done; vibhedt-from
difference; patate-falls; nara-a person.
Lord Viu, the ancient Supreme Personality of Godhead,
is the presiding Deity of both these days. Therefore one should
not make a distinction between them, saying one is better than
the other. One who makes such a distinction falls down.
Text 593
ata eva bhaviyottare
ekda yad ca syt
ravaena samanvit
vijay s tithi prokt
bhaktn vijaya-prad
ata eva-therefore; bhaviyottare-in the Bhavisya Purana, Uttarakhanda; ekda-ekadasi; yad-when; ca-qnd; syt-is; ravaena-with
sravana; samanvit-with; vijay-vijaya; s-that; tithi-day; prokt-said;
bhaktnm-of the devotees; vijaya-prad-giving victory.
When the star ravaa is conjoined with the moon on this ekda, the
day is called vijay ekda, for it brings victory (vijaya, to the
devotees.
Text 594
viu-pure
y kcit tithaya prokt
puy nakatra-yogata
ts eva tad-vrata kuryc
chravaa-dvda vin. iti.
viu-pure-in the Viu Purana; y-who;
kcit-someone; tithaya-days; prokt-said; puy-sacred;
nakatra-yogata-with the star; tsu-in therm; eva-indeed; tadvratam-thqat vow; kuryt-should do; ravaa-dvdam-ravaadvda; vin-without; iti-thus.
ravaa-dvda is not usually counted among the various holy days
with auspicious stars. (That is because it is considered to be included in
the previous ekda).
Text 595
ekday-upavse ca
dvday kam arcayet
prdurbhte hi bhagavn
dvdaym eva vmana
ekday-upavse-fasting on ekadasi; ca-and; dvdaym-on dvadasi;
kam-Lord Ka; arcayet-should worship; prdurbhte-born; hiindeed; bhagavn-the Supreme Personality of Godhead; dvdaym-on
dvadasi; eva-indeed; vmana-Lord Vmana.
On that ekda one should fast, and on the dvda one should
worship Lord Ka. This is so because Lord Vmana appeared in
this world on that dvda.
Text 596
tath ca matsya-purae
upoyaikda tatra
dvday pjayed dharim. iti.
tath-so; ca-and; matsya-purae-in the Matsya Purana; upoya-fasting;
ekdam-on ekadasi; tatra-there; dvdaym-on dvadasi; pjayetshould worship; harim-Lord Ka; iti-thus.
On that ekda one should fast, and on the dvda one should
worship Lord Hari.
Text 597
ato yadi na labhyeta
madhyhne dvda tad
dvda-madhya evrcyo
vmanas tarhi sribhi. iti.
ata-then; yadi-if; na-not; labhyeta-is attained; madhyhne-in
midday; dvda-dvadasi; tad-then; dvda-madhya-in the middle of
dvadasi; eva-indeed; arcya-to be worshiped; vmana-Lord Vmana;
tarhi-then; sribhi-by the devotees; iti-thus.
If by midday dvda is not attained, then the devotees
should wait until the day when it is dvda at midday. On that
day they should worship Lord Vmana.
Text 598
atha r-viu-khala-yoga
mtsye
dvda ravaa-sp
sped ekda yad
sa ea vaiavo yogo
viu-khala-samjita
atha-now; r-viu-khala-yuga-r Viu-khala-yoga; mtsyein the Matsya Purana; dvda-ravaa-sp-touched by the dvadasi
and by Sravana; spet-touches; ekdam-ekadasi; yad-when; sathat; ea-that; vaiava-a Vaiava; yoga-yoga; viu-khalaViu-khala; samjita-called.
r Viu-khala-yoga
When a dvda touched by ravaa touches this ekda, that day is
very sacred to Lord Viu. That day is called r Viu-khala-yoga.
Text 599
tasminn upoya vidhi-van
nara saka-kalmasa
prpnot anuttam siddhi
punar-vtti-durlabhm. iti.
tasmin-then; upoya-fasting; vidhi-vat-properly; nara-a person;
saka-kalmasa'free of sin; prpnotu-attains; anuttamm-peerless;
siddhim-perfection; punar-vtti-durlabhm-rare in the material world
of repeated birth; iti-thus.
A person who fasts on that day becomes free from sin. He
attains a perfection without peer, a perfection rare in this

world of repeated births.
Text 600
ekda-padentra
tad aho-rtra ucyate
anyath dvda-sparas
tasy nitya na vidyate
ekda-padena-by the word ekadasi; atra-here; tat-that; ahortra-day and night; ucyate-is said; anyath-otherwise; dvda-by
dvadasi; spara-touch; tasym-then; nityam-always; na-not; vidyateis.
The word "ekda" here refers to both the day and
the night. Were this not so, the touch of the dvda would
almost never occur.
Text 601
tithi-nakatrayor yoga
ity dya yat tu daritam
tenlpa-kla-samyoge
'py aa-ymikateyate
tithi-nakatrayo-of the tithi and the star; yoga-junction; iti-thus;
dyam-beginning; yat-what; tu-indeed; daritam-revealed; tena-by
that; alpa-slight; kla-time; samyoge-in contact; api-even; aaymikat-fro eight yamikas; iyate-is.
In text 589 it is seen that even if the yoga of tithi and
star is very brief, the day is still called Aa-ymika.
Text 602
atraiva dvda-madhye
praa ravae 'dhike
vakyamna ca ghaate
'nyath prgvad dvidh vratam
atra-here; eva-indeed; dvda-madhye-in the midst of the dvadasi;
praam-breaking the fast; ravae-in Sravana; adhike-great;
vakyamnam-will be spoken; ca-and; ghaate-is; anyath-otherwise;
prgvat-as before; dvidh-in two ways; vratam-vow.
If ravaa is conjoined with the moon, it is best to break
the fast on the dvda. If ravaa is not conjoined with the
moon, the vow may be observed in two ways, as has already been
described. More will be said of this later.
Text 603
dvda ravaarka cety
asmin phe bhaved idam
dvda-ravaa-spety
asmi ca spat khalu
tat-tat-shityam evha
prvasmd eva hetuta
dvda-dvadasi; ravaa-Sravana; kam-the star; ca-and;
iti-thus; asmin-in this; phe-reading; bhavet-is; idam-this;
dvda-dvadasi; ravaa-by Srvana; sp-touched; iti-thus;
asmin-in this; ca-and; spat-touched; khalu-indeed; tat-tatshityam-literary composition; eva-indeed; ha-said; prvasmt-as
before; eva-indeed; hetuta-from the reason.
The first line of text 589 may also be read "dvda
ravaarkam- ca" (dvda and the star ravaa). Thus the touch
of dvda and the star ravaa is described. This is for the same
reason as given previously.
Text 604
atha tasmd ayam- tu tatraiva viea dvitya-viu-khala-yoga
yath viu-dharmottare
ekda dvda ca
vaiavyam api tad bhavet
tad viu-khala nma
viu-syujya-kd bhavet
tasminn upoand gacche
chvetadvpa-pura dhruvam
atha-now; tasmt-from that; ayam-this; tu-indeed; tatra-there; evaindeed; viea-specific; dvitya-viu-khala-yoga-Dvitya Viukhala-yoga; yath-as; viu-dharmottare-in r Viu-dharma
Purana, Uttara-khanda; ekda-ekadasi; dvda-dvadasi; ca-and;
vaiavyam-the star ravaa; api-also; tat-that; bhavet-is; tat-that;
viu-khalam-r Viu-khala; nma-named; viu-syujya-ktthe cause of liberation in Lord Viu; bhavet-is; tasmin-in that;
upoant-form fasting; gacchet-may go; vetadvipa-puram-to the
realm of vetadvpa; dhruvam-eternal.
The Second r Viu-khala-yoga
In the r Viu-dharma Pura, Uttara-khaa, it is said:
When ekda, dvda, and the star ravaa combine in a single
day, that day is called r Viu-khala-yoga. That day brings Viusyujya liberation. By fasting on that day one goes to the eternal realm
of vetadvpa.
Text 605
dvdaym upavso 'tra
trayoday tu praam
niiddham api kartavya
ity aj paramevar. iti.
dvdaym-on the dvadasi; upavsa-fasting; atra-here; trayodaymon the trayodasi; tu-indeed; praam-breaking the fast; niiddhamforbidden; api-also; kartavyam-to be done; iti-thus; aj-the order;
paramevar-of the Supreme Personality of Godhead; iti-thus.
In this situation it is forbidden to fast on the dvda
and break the fast on the trayoda. That is the order of the Supreme
Personality of Godhead.
Text 606
yogo 'yam anyo dvday
kaya eveti lakyate
dvdaym upavsc ca
trayoday tu prat
trayoday praa hi
ravae 'pi nisetsyate
yoga-yoga; ayam-this; anya-another; dvday-of dvadasi; kayadestruction; eva-indeed; iti-thus; lakyate-is observed; dvdaym-on
dvadasi; upavst-from fasting; ca-and; trayodaym-on trayodasi; tuindeed; prat-from braking the fast; trayodaym-on trayodasi;
praam-breaking the fast; hi-indeed; ravae-in Sravana; api-also;
nisetsyate-is forbidden.
To fast on the dvda and break the fast on the
trayoda breaks the special yoga of the dvda in this
situation. When the star ravaa is present on ekda it
is also forbidden to break the fast on the trayoda.
Text 607
ata viu-khala eva vientara
dvday ekda saumya
ravaa ca catuayam
deva-dundubhi-yogo 'ya
yajyuta-phala-prada. iti.
ata-now; viu-khale-in Viu-khala; eva-indeed; viea-specif

situation;
antaram-another;
dvdai-dvadasi;
ekda-ekadasi;
saumya-Wednesday; ravaam-sravana; ca-and; catuayam-fourth;
deva-dundubhi-yoga-deva-dundubhi-yoga;
ayam-which; yaja-of yajnas; ayuta-ten thousand;
phala-results; prada-give; iti-thus.
A Different Kind of Situation in r Viu-khala-yoga
When dvda, ekda, Wednesday, and the star ravaa meet in a
single day, that meeting is called deva-dundubhi-yoga. That day gives
a pious result equal to ten thousand yajas.
Text 608
prahe tu dvday
ravay ca vddhita
rtrau tu prabhvd
yukta kartu vrata-dvayam
praa-breaking the fast; ahe-in the day; tu-indeed;
dvday-of dvadasi; ravay-of sravana; ca-and; vddhita-from
the increase; rtrau-at night; tu-indeed; praa-of breaking the fast;
abhvt-because of the absence;
yuktam-engaged; kartum-to do; vrata-dvayam-both vows.
One may break the fast on a dvda with ravaa. One may
not break the fast at night. One may observe the vow of fasting
on both ekda and dvda.
Text 609
na ctra vidhi-lopa syd
ubhayor devat hari
na-not; ca-and; atra-here; vidhi-of rules; lopa-omission; syt-is;
ubhayo-of both; devat-the Deity; hari-Lord Ka.
There is no fault in fasting on both days, for Lord Hari is
the presiding Deity of both these days.
Text 610
dvdaym upavso 'tra
trayoday tu praam
dvdaym-on dvadasi; upavsa-fasting; atra-in this situation;
trayodaym-onm trayodasi; tu-indeed; praam-breaking the fast.
In this situation one may fast on dvda and break the fast
in trayoda.
Text 611
dina-dvaye 'pi ravabhve tad-yoga-hnita
ekdaym upoyaiva
dvday vmana yajet
dina-dvaye-on both days; api-also; ravaa-sravana; abhve-in the
absence;
tad-yoga-hnita-because
of
destroying
the
yoga;
ekdaym-on ekadasi; upoya-fasting; eva-indeed; dvdaym-on
dvadasi; vmanam-Lord Vmana; yajet-should worship.
If the star ravaa is not conjoined with the moon on
either ekda or dvda, then there is no yoga. In that
situation one should fast on ekda and worship Lord Vmana
on the dvda.
Text 612
viu-khalake 'pi syd
vttir nii paratra cet
yad dhikya tithi-bhayo
akta kuryd vrata-dvayam
viu-khalake-on Viu-khala; api-even; syt-may be;
vtti-action; nii'at night; paratra-on the next; cet-if; yat-what;
dhikyam-greater; tithi-bhayo-of the tithi and the star;
akta-able; kuryt-should do; vrata-dvayam-both vows.
Even when there is a r Viu-khala-yuga and both the
tithi and avaa are present at night, then it is is best to
fast, if one is able, on both days.
Text 613
praya anaucitya
tvaty nii ced bhavet
aaktas tttara kuryd
yogasyaivasya gauravat
praya-for breaking the fast; anaucityam-imporpriety; tvatymthen; nii-at night; cet-if; bhavet-is; aakta-unable; tu-indeed;
uttaram-better; kuryt-should do; yogasya-of the yoga; eva-indeed;
asya-of this; gauravt-because of importance.
However, it is not proper to break the fast at night. If
one is not able to fast on both days, in this situation one should
fast on the dvda, for then the yoga is more important.
Text 614
atha tatra praa-kla-niraya
sa ca vrata-vikalpe dvitye viu-khale ca spaa eva. kevalaravaa-nikare tu na tad-dara. tithi-nakatra-sayoge ity di
vakyamnebhya.
atha-now; tatra-there; praa-kla-niraya-the time of breaking the
fast; sa-that; ca-and; vrata-vikalpe-in the decision to follow the vow;
dvitye-second; viu-khale-in the Viu-khala; ca-and; spaaclear; eva-indeed; kevala-ravaa-nikare-in the drawing our of
Sravana; tu-indeed; na-not; tad-dara-worship of that; tithi-nakatrayoge-in the yoga of tithi and star; iti-thus; di-beginning;
vakyamnebhya-which will be spoken.
The Time of Breaking the Fast
In the Second r Viu-khala this is clear. However, when the star
ravaa is not conjoined with the moon this is not so. This will be
discussed in the verse beginning with the words "tithi-nakatrasamyoge".
Text 615
prathama-viu-khale praa-niraya
anuvttir dvayor eva
prahe bhaved yadi
tatrdhikye tither vtte
bhnte saty eva praam
prathama-viu-khale-First Viu-khala; praaniraya-time of breaking the fast; anuvtti-following; dvayo-of
both; eva-indeed; prahe-on the day of breaking the fast;
bhavet-is; yadi-if; tatra-there; dhikye-more; tithe-of the tithi;
vtte-engaged; bh-ante-in the end of the star; sati-is; eva-indeed;
praam-breaking the fast.
The Time of Breaking the Fast After the First Viukhala:
It is best to break the fast on the next day, after both the tithi and starconjunction have ended.
Text 616
yad ukta nradye
tithi-nakatrayor yoge
upavso bhaved yad
praa tu na kartavya
yvan naikasya sakaya. iti.
yat-what; uktam-said; nradye-in the Narada Purana; tithinakatrayo-of the tithi and the star; yoge-in conjunction; upavsafasting; bhavet-is; yad-when; praam-breaking the fast; tu-indeed;
na-not; kartavyam-to be done; yvan-when; na-nor; ekasya-of one;
sakaya-the end; iti-thus.
This is described in the following words of the Nrada
Pura:
When the tithi and the star are both present, one should fast. One
should not break the fast until at least one of these has ended.
Text 617
kasya sati cdhikye
tithi-madhye tu praam
dvda-laghane doo
bahuo likhito yata
kasya-of the star; sati-being so; ca-and; dhikye-better; tithimadhye-in the middle of the day; tu-indeed; praam-breaking the
fast; dvda-dvadasi; laghane-jumping over; doa-fcault; bahuagreat; likhita-written; yata-because.
If the star is still conjoined by the middle of the
dvda, one should break the fast then, for the scriptures
affirm that it is a great fault not to break the fast on
dvda.
Text 618
tath cokta
tithi-nakatra-samyoge
upavso yad bhavet
tavad eva na bhoktavya
yvan naikasya sakaya
tath-so; ca-and; uktam-said; tithi-nakatra-samyoge-in the junction of
tithi and star; upavsa-fasting; yad-when; bhavet-is; tavat-then; evaindeed; na-not; bhoktavyam-to be eaten; yvan-when; na-not; ekasyaof one; sakaya-end.
It is said:
One should fast when the tithi and star are both present. One should
not break his fast until at least one of the two has ended.
Text 619
vieena mah-pla
ravaa vardhate yadi
tithi-kayena bhoktavya
dvda naiva laghayet. iti.
vieena-specifically; mah-pla-O king; ravaam-sravan; vardhateincreases; yadi-if; tithi-kayena-by ending the tithi; bhoktavyam-to be
eaten; dvdam-dvadasi; na-not; eva-indeed; laghayet-should
overllok; iti-thus.
O king, this is especially so when the star ravaa is
prominent. One should fast when the tithi has ended. One should
not ignore the presence of the dvda.
Text 620
eva dvayor nia-vyptau
chni praam ritam
na rtrau praa kuryd
iti hy anyatra sammatam
evam-thus; dvayo-of both; nia-vyptau-exteningin the night; ca-and;
ahni-in the day; praam-breaking the fast; ritam-said; na-not; rtrauat night; praam-breaking the fast; kuryt-should do; iti-thus; hiindeed; anyatra-in another place; sammatam-concluded.
When both are present at night, one should break the fast on
the following day. One should not break the fast at night. That
is also confirmed in other scriptures.
Text 621
yato rtrv ka-labdhv
api dvday-atikrama
ata kta paunar-uktya
dvda naiva laghayet
yata-when; rtru-at night; ka-labdhu-attainment of the star; apialso; dvday-atikrama-beyond dvadasi; ata-then; ktam-done;
paunar-uktyam-again said; dvdam-dvadasi; na-not; eva-indeed;
laghayet-should jump over.
When the star is present the whole night and is still
present during dvda, one should not neglect the dvda.
On dvda the fast should be broken. This is said again and
again.
Text 622
eva-krea ca punas
tad eva niradhri yat
dvday-andaro nta
kryo bhasya tu sa smta
eva-krea-by the word eva; ca-and; puna-again; tat-that;
eva-indeed; niradhri-accepts; yat-what; dvdayandara-disrespecting the dvadasi;
na-not; ata-then; krya-to be don; bhasya-of the star; tu-indeed;
sa'that; smta-considered.
The word "eva" (indeed, in this verse emphasizes
that one should not disrespect the dvda, even if the star is
still present.
Text 623
tath ca sknde
y kcit tithaya prokt
puy nakatra-yogata
knte praa kuryd
vin ravaa-rohim. iti.
tath-so; ca-and; sknde-in the Skanda Purana; ya-who; kacitsomeone; tithaya-days; prokta-said; puy-holy; nakatra-yogatawith stars; knte-at the end of the stars; praam-breaking the fast;
kuryt-should do; vin-without; ravaa-rohim-Sravana and Rohini.
iti..
When special star-moon conjunctions occur during holy days, one
should break the fast after the stellar conjunction has ended. However,
the stars ravaa and Rohii provide exceptions to this rule.
Text 624
yato rtri-gato dvdayao ntra vicryate
ato vardhata ity ha
prasamaytyayam
yata-when; rtri-gata-at night; dvdai-of dvadasi; aa-a part; nanot; atra-here; vicryate-is considered; ata-then; vardhata-increases;
iti-thus; ha-said; praa-of breaking the fast; asamaytyayam-past
the time.
The time when not even a part of the dvda is present at
night is not considered here. That time is called "atovardhate". That is past the time for breaking the fast.
Text 625
trayoday praa tu
naitad viayam iyate
trayodaym apty etad
anukter advidh smta
trayodaym-on trayodasi; praam-breaking the fast; tu-indeed; nanot; etat-this;
viayam-the range of
perception;
iyate-is;
trayodaym-on trayodasi; api-also; iti-thus; etat-this; anukte-not
from the statement; advidh-not two; smta-considered.
One should not break the fast on the trayoda. This is not
confirmed by the words of scripture.
Text 626
praty uttra tu-abdena
tasyaikadhya pradar#itam
paryavasyed ato yukty
dvda-kaya eva tat
praty uta-however; atra-here; tu-abdena-with the word tu; tasya-of
that;
ekadhyam-one;
pradar#itam-shown;
paryavasyet-should
conclude; ata-then; yukty-properly; dvda-kaya-the edn of
dvadasi; eva-indeed; tat-that.
Here the word "tu" (indeed, shows that one should
properly observe the end of dvda.
Text 627
tathpi sandihna ced
ghyc caramtam
pray para samyak
praka tad bhaved yata
tathpi-still; sandihna-doubt; cet-if; ghyt-should
accept; caramtam-the water that has washed the feet of the
Deity; pray-of breaking the fast; param-then; samyak-proper;
prakam-completing; tat-that; bhavet-may
e; yata-then.
If there is doubt about whether the fast should be broken

at that time, one may accept caramta, the water that has
washed the feet of the Deity.
Text 628
gautamye tu sphuam evokta
yad-ka v tithir vpi
rtri vypya vyavasthit
divase praa kuryd
anyath patana bhavet. iti.
gautamye-in the Gautamiya Tantra; tu-indeed; tu-indeed; sphuamclear; eva-indeed; uktasaid; yad-kam-the star; v-or; tithi-the tithi;
v-or; api-also; rtrim-the night; vypya-extending; vyavasthitsituated; divase-on the day; praam-breaking the fast; kuryt-should
do; anyath-otherwise; patanam-falling down; bhavet-may be; iti-thus.
When the star or tithi are present during the night, one should break
the fast on the following day. Otherwise one will fall down.
Text 629
atha r-vmana-vrata-vidhi
natv gurum anujpya
pacn niyamam caret
na hi sidhyed guror bhakti
niyama ca vin phalam
atha-now; r-vmana-vrata-vidhi-the method of following the vow for
Lord Vmana; natv-bowing; gurum-to the spiritual master; anujpyaasking for permission; pact-then; niyamam-the rules; caret-should
follow; na-not; hi-indeed; sidhyet-is perfect; guro-to the spiritual
master;
bhaktim-devotion; niyamam-rules; ca-and;
vin-without; phalam-result.
The Method of Following the Vow To Please Lord Vmana
First one should bow down before one's spiritual master and ask
permission to follow this vow. Without devotion to the spiritual master
this vow will not bear its fruit.
Text 630
tatra niyama-mantra
ekday nirhra
sthitv caivpare 'hani
bhokye r-vmannanta
aragata-vatsala
tatra-there; niyama-mantra-the mantra of the vow; ekdaym-on
ekadasi; nirhra-without eating; sthitv-staying; ca-and; eva-indeed;
apare-on the next; ahani-day; bhokye-I will eat; r-vmana-O
Vmana; ananta-O limitless one; aragata-of the surrendered
devotees; vatsala-affectionate.
The Mantra For This Vow
O limitless Lord Vmana, O Lord affectionate to the surrendered
devotees, on this ekda day I stand, fasting, before You. Today I will
not eat. I will not eat until tomorrow.
Text 631
ekday rajany v
dvday crcayet prabhum
ekday-of ekadasi; rajanym-at night; v-or; dvdaym-on
dvadasi; ca-and; arcayet-should worship; prabhum-the Supreme
Personality of Godhead.
Then, on the night of that ekda, or on the following
dvda, one should worship the Supreme Lord.
Text 632
svara-rpya-maye ptre
tmra-vasa-maye 'pi v
kuik sthpayet prve
chtrik-pduks tath
ubham- ca vaiavm- yaim
aka-stra pavitrakam
svara-gold; rpya-silver; maye-made of; ptre-in a dish; tmracopper; vaa-bamboo; maye-made of; api-and; v-or; kuikm-a
pitcher; sthpayet-should place; prve-on the side; chtrik-parasol;
pduk-sandals; tath-so; ubham-auspicious; ca-and; vaiavmbamboo; yaim-stick; aka-stram-aksa beads; pavitrakam-sacred
thread.
One should place the Deity of the Lord on a plate made of
gold, silver, copper, or bamboo, and by His side one should place a
kamaalu, parasol, sandals, bamboo staff, aka beads, and
sacred-thread.
Text 633
pupair gandhai phalair dhpair
vmana crcayed dharim
nn-vidhai ca naivedyair
bhakya-bhojyair guaudanai
jgaraa nii kurvta
gta-vdydi-nartanai
pupai-with flowers; gandhai-scents; phalai-fruits; dhpai-incense;
vmanam-Lord Vmana; ca-and; arcayet-should worship; harim-Lord
Hari; nn-vidhai-with various kinds; ca-and; naivedyai-of foods;
bhakya-bhojyai-delicious; gua-odanai-with mollasses and rice;
jgaraam-vigil; nii-at night; kurvta-should do; gta-vdydinartanai-with singing, music, and dancing.
Then one should worship Lord Vmana with offerings of
flowers, scents, fruits, incense, rice, molasses, and various
kinds of delicious foods. With singing, dancing, and instrumental
music, one should keep an all-night vigil.
Text 634
evam rdhya devea
prabhte vimale sati
dv arghya pradtavya
pacd deva prpjayet
nrikelena ubhrea
dadyd arghya ca prva-vat
evam-thus; rdhya-worshiping; deveam-the Supreme Personality of
Godhead; prabhte-at dawn; vimale-splenidd; sati-being; dau-in the
beginning; arghyam-arghya; pradtavyam-to be given; pact-then;
devam-the Supreme Personality of Godhead; prpjayet-should
worship; nrikelena-with a coconut; ubhrea-splendid; dadyt-should
give; arghyam-arghya; ca-nad; prva-vat-as before.
After thus worshiping the Lord, at dawn one should offer
arghya, worship the Lord again, and, as before, again offer the
Lord arghya in a splendid coconut shell.
Text 635
atha arghya-dna-mantra
vmanya namas tubhya
krnta-tribhuvanya ca
ghrghya may datta
vmanya namo 'stu te
vmanya arghya nama

atha-now; arghya-dna-mantra-the mantra for offering arghya;
vmanya-to Lord Vmana; nama-obeisances; tubhyam-to You;
krnta-with steps; tribhuvanya-the three worlds; ca-and; ghaplease accept; arghyam-arghya; may-by me; dattam-given;
vmanya-to Vmana; nama-obeisances; astu-are; te-to You;
vmanya-to Lord Vmana; arghyam-arghyam; nama-obeisances.
Obeisances to You, O Lord Vmana who stepped across the three
worlds. Please accept this arghya I offer You. Obeisances to You, O Lord
Vmana. This arghya is offered to Lord Vmana. Obeisances to Lord
Vmana.
Texts 636 and 637
matsya krma varha ca
narasiha ca vmanam
rma rma ca ka ca
kramd dvau buddha-kalkinau
pdayor jnunor guhye
nbhym urasi kakayo
bhujayor mrdhni sarvgev
arcayed ayudhni ca
matsyam-Matsya;
krmam-Krma;
varham-Varha;
ca-and;
narasiham-Narasiham; ca-and; vmanam-Vmana; rmam-Rma;
rmam-Rma; ca-and; kam-Ka; ca-and; kramt-in sequence;
dvau-both; buddha-kalkinau-Buddha and Kalk; pdayo-at the feet;
jnuno-on the knees; guhye-in the loins; nbhym-on the navel;
urasi-on the chest; kakayo-under the arms; bhujayo-on the arms;
mrdhni-on the head; sarvgeu-on all the limbs; arcayet-should
worship; ayudhni-the weapons; ca-also.
One should worship different forms of the Lord on the
different limbs of Lord Vmana. At Lord Vmana's feet one should
worship Lord Matsya. At His knees one should worship Lord Krma,
at His loins Lord Varha, at His navel Lord Nsiha, on His
chest Lord Vmana, under His arms Lord Paraurma, on both His
arms Lord Rmacandra, on His head Lord Ka, and on all His
limbs Buddha and Kalki. Then one should also worship the weapons
of the Lord.
The first mantra here is "om- matsyya nama
pdayo". The other mantras follow this prototype. The mantra for
the weapons is "om- sarvebhya yudhebhyo nama".

Translator's note: The mantras then become: 1. om- matsyya nama
pdayo, 2. om- krmya namo jnuno, 3. om- varhya namo
guhye, 4. om- narasihya namo nbhym, 5. omvmanya nama
urasi, 5. om- rmya nama kakayo, 6. om- rmya namo bhujayo,
7. omkya namo mrdhni, 8. om- buddha-kalkibhy nama
sarvgeu, and 9. om- sarvebhya yudhebhyo nama.
Text 638
mah-pjnta ktv
go-mah kcandikam
aktycaryya dtavya
brhmaebhya ca mantrata
mah-pj-the the great worship; antaend; ktv -doing; go-mahmthe cows and the earth; kcandikam-beginning with gold; akty-with
ability; caryya-to the spiritual master; dtavyam-should be given;
brhmaebhya-to the brahmanas; ca-and; mantrata-with the
mantra.
When this great worship is concluded one should offer, with
mantras and as far as one is able, cows, land, gold, and other
gifts to his spiritual master and to the brhmaas.
Text 639
brhmaa cpi mantrea
pratighti mantra-vit
dadti mantrato hy eva
dt bhakti-samanvita
brhmaa-a brahmana; ca-and; api-also; mantrea-with a mnantra;
pratighti-accepts;
mantra-vit-knowing
mantras;
dadti-gives;
mantrata-by mantra; hi-indeed; eva-indeed; dt-the giver; bhaktisamanvita-with devotion.
A brhmaa learned in mantras should, recite mantras as he
accepts the gifts. The person who gives should recite mantras as
he devotedly gives the gifts.
Text 640
tatra dna-mantra
vmano buddhi-do dt
dravya-stho vmana svayam
vmana ca pratigrh
tena me vmane rati
tatra-there; dna-mantra-the mantra for giving gifts; vmana-Lord

Vmana; buddhi-da-the giver of intelligence; dt-the giver; dravyastha-staying in the item; vmana-Lord Vmana; svayam-person ally;
vmana-Lord Vmana; ca-and; pratigrh-accepting; tena-by that;
me-of me; vmane-for Lord Vmana; rati-devotional love.
The Mantra For Giving Gifts
Lord Vmana is the giver of intelligence. He is the real giver of the gift.
Lord Vmana is Himself present in the gift.
Lord Vmana is the final recipient of the gift. May giving this
gift increase my love and devotion for Lord Vmana
Text 641
pratigraha-mantra
vmana pratighti
vmano 'pi dadti ca
vmanas tarako dvbhy
teneda vmane nama
pratigraha-mantra-the mantra for recieving gifts; vmana-Lord
Vmana; pratighti-accepts; vmana-Lord Vmana; api-also;
dadti-gives; ca-and; vmana-Lord Vmana; taraka-the savior;
dvbhym-both; tena-by this; idam-this; vmane-to Lord Vmana;
nama-obeisances.
The Mantra For Accepting Gifts
Lord Vmana is the final recipient of this gift. It is Lord Vmana who
ultimately gave this gift. Lord Vmana is our deliverer. Obeisances to
Lord Vmana.
Text 642
eva ktv vidhnena
bhojana pad-jyakam
prva dadyd brhmaebhya
pacd bhujta bandhubhi. iti.
evam-thus; ktv-doing; vidhnena-properly; bhojanam-food; padjyakam-with yogurt and ghee; prvam-before; dadyt-should offer;
brhmaebhya-to the brahmanas; pact-after; bhujta-should eat;
bandhubhi-with hsi friends and kinsmen; iti-thus.
Then one should offer a feast with ghee and yogurt to the
brhmaas. After that, one should eat with his friends and
kinsmen.
Text 643
yad vmana-pure ca
yad bhaviyottare vratam
vmanasyodita tasynusrl likhita t idam
yat-what; vmana-pure-in the Vmana Purana; ca-and; yat-what;
bhaviyottare-in the Bhavisya POurana, Uttara-khanda; vratam-vow;
vmanasya-of Lord Vmana; uditam-said; tasya-of that; anusrt-by
following; likhitam-written; tu-indeed; idam-that.
These words have followed the description of the Vmana vow
in the Vmana Pura and Bhaviya Pura, Uttara-khaa.
Texts 644 and 645
brahma-vaivarte
ghtv niyama prtar
gatv nadyo ca sagame
sauvara vmana ktv
sauvara-makea ca
yath-aktytha vittasya
kumbhopari jagat-patim
svara-ptre snpayitv
mantrair etai ca pjayet
brahma-vaivarte-in the Brahma-vaivarta Purana; ghtv-taking;
niyamam-the vow; prta-at dawn; gatv-going; nadyo-of a river; caand; sagame-in the contact; sauvaram-golden; vmanam-Vmana;
ktv-doing; sauvara-makea-with gold weighing a masa; ca-and;
yath-akty-as able; atha-then; vittasya-of wealth; kumbha-a pot;
upari-above; jagat-patim-the master of the universes; svara-ptre-in a
golden bowl; snpayitv-bathing; mantrai-with mantras; etai-these;
ca-and; pjayet-should worship.
A person observing the vow should recite the sakalpa-mantra, go to a
river, fashion a Deity of Lord Vmana, a Deity made of one ma of
gold, or if not of gold, then of another substance according to one's
possession of wealth, place the Deity in a golden basin, bathe Him, and
worship Him with the following mantras.
Text 646
tatra vmana-pj-mantra
o vmanya nama padau
kai damodarya ca
r r-pataye guhya
kmadevya pjayet
tatra-there; vmana-of Lord Vmana; pja-for worship; mantramantra; om-O; vmanya-to Lord Vmana; nama-obeisances;
padau-feet; kaim-waist; damodarya-to Lord Damodara; ca-and; rthighs; r-pataye-the husband of Goddess Lakm; guhyam-loins;
kmadevya-Kmadeva; pjayet-should worship.
The Mantras For Worshiping Lord Vmana
One should worship the feet of the Deity with the mantra, "Omvmanya nama". One should worship the Lord's waist with the
mantra, "Om- dmodarya nama". One should worship the Lord's
thighs with the mantra, "Om- r-pataye nama". One should worship
the Lord's loins with the mantra, "Om- kmadevya nama".
Text 647
pjaye jagat patyur
udara viva-dhrie
hdaya yoga-nthya
kaha r-pataye nama
pjayet-should worship; jagatm-of the universes; patyu-iof the
master; udaram-the belly; viva-dhrie-the maintainer of the
universes; hdayam-the heart; yoga-of yoga; nthya-the master;
kaham-the neck; r-pataye-the husband of Goddess Lakm;
nama-obeisances.
One should worship the belly of the master of the universes
with the mantra, "Om- viva-dhrie nama". One should
worship His heart with the mantra, "Om- yoganthya
nama". One should worship His neck with the mantra "Omr-pataye nama".
Text 648
mukha ca pakajakya
ira sarvtmane nama
ittha sampjya vsobhir
cchdya ca jagad-guru
dadyt su-raddhay crghya
nrikeldibhi phalai
mukham-face;
ca-and;
pakajakya-lotus-eyed;
ira-head;
sarvtmane'the soul of all; nama-obeisances; ittham-thus; sampjyaworshiping; vsobhi-with water; cchdya-covering; ca-and; jagadgurum-the master of the universes; dadyt-should give; suraddhay'with great faith; ca-and; arghyam-arghya; nrikeldibhi-
with cocnuts and others; phalai-with fruits.

One should worship His face with the mantra "Ompakajkya nama". One should worship His head with the mantra
"Om- sarvtmane nama". After thus worshiping the Lord,
one should bathe Him with a stream of water. Then with great
faith one should offer Him arghya along with coconuts and other
fruits.
Text 649
tatra arghya-dna-mantra
o namo namas te govinda
budha-ravaa-samjaka
aghaugha-sakaya ktv
preta-moka-prado bhava
tatra-there; arghya-dna-mantra-the mantra for offering arghya; omO; nama-obeisnaces; nama-obeisances; te-to You; govinda-O
Govinda;
budha-ravaa-samjaka-Budha-ravaa-samjnaka;
aghaugha-sakayam-destroying a flood of sins; ktv-doing; pretapreta; moka-freedom; prada-doing; bhava-please become.
O Govinda, O Budha-ravaa-samjaka, obeisances to You! Please
destroy the great flood of my sins. Please free me from having to take
birth as a preta.
Text 650
chtrophana-go-dna
dadyd atra kamaalum
vieena dvijgryya
vmana priyatm iti
chtra-parasol; uphana-sandals; ga-cows; dnam-charity; dadytshould give; atra-here; kamaalum-a kamandalu; vieena-esepcially;
dvijgryya-to the best of the brahmanas; vmana-May Lord Vmana;
priyatm-be pleased; iti-thus.
Then one should offer a parasol, sandals, cows, and a
kamaalu to the best of brhmaas. At that time one should
recite the mantra, "vmana priyatm" (May Lord Vmana
be pleased with me).
Text 651
yath-akty ca dnni
dvijgryebhya pradpayet
kuryj jgaraa rtrau
gta-stra-samanvitam
yath-akty-as able; ca-and; dnni-charity; dvijgryebhya-to the
best of brahmanas; pradpayet-should give; kuryt-should do;
jgaraam-vigil; rtrau-at night; gta-stra-samanvitam-with with
singing a scripture-reading.
As far as one is able, one should give charity to exalted
brhmaas. One should keep an all-night vigil, a vigil filled
with singing and scripture-reading.
Text 652
raddhay paray yukto
nim animiekaa
prabhte bhojayed viprn
dvday praa tata
raddhay-wuth faith; paray-great; yukta-endowed; nim-at night;
animiekaa-with unblinking eyes; prabhte-at dawn; bhojayetshould feed; viprn-brahmanas; dvdaym-on dvadasi; praambreaking the fast; tata-then.
With great faith one should keep his eyes open for the
entire night. At dawn of the dvda one should feed the
brhmaas. Then one should break the fast.
Text 653
kuryt svaya raddhay tat
sarva saphalat vrajet
kuryt-should do; svayam-personally; raddhay-with faith; tat-great;
sarvam-all; saphalatm-success; vrajet-attains.
One should do all this with great faith. In this way one
will attain the result of this vow.
Text 654
tan-mhtmya
tatraiva
eva kte tu kleya
vrate 'smin vijay-dine
na durlabhatara kicd
iha loke 'thav pare

tan-mhtmyam-the glory of that; tatra-there; eva-indeed; evam-thus;
kte-done; tu-indeed; kleya-O Kleya; vrate-vow; asmin-in this; vijaydine-on the day of Vijay; na-not; durlabhataram-very difficult; kictsomething; iha-here; loke-in thismworld; athav-or; pare-in the next.
The Glory of This Vow
In the same scripture it is said:
O Kleya, for one who follows this vow on the holy Vijaya' day, nothing
is difficult to attain, either in this world or the next.
Text 655
phalam asya vratasyokta
dattv pitror narottama
vaoddhra-karo mukti
yti paitryd d api
phalam-the result; asya-of this; vratasya-vow; uktam-said; dattvgiving; pitro-of parents; narottama-the best of persons; vaa-of the
family; uddhra-deliverance; kara-doing; muktim-liberation; ytiattains; paitryt-paternal; t-from the debt; api-even.
A noble-hearted person who offers the pious results of this
vow to his parents, delivers his ancestors. He is free of any
debts to his parents.
Text 656
na pvanatara kicid
ata param ihocyate
vijay-vrata-tulya ca
na para paripahyate
na-not; pvanataram-more purifying; ki.sy
241cit-something; ata-than this; param-more; iha-here; ucyate-is
said; vijay-vrata-tulyam-equal to the vow of Vijay; ca-and;
na-not; param-more; paripahyate-is read.
Nothing is more purifying than this vow. The scriptures do
not describe any vow equal to this vow of the holy Vijaya' day.
Texts 657 and 658
bhaviyottare ca
sampte tu vrate tasmin
yat puya tan nibodha me
catur-yugni rjendra
sapta-saptati-sakhyay
prpya viu-pura rjan
krate klam akayam
ihgatya bhaved rj
pratipaka-bhayakara
bhaviyottare-in the Bhavisya Purana, Uttara-khanda; ca-and;
sampte-attained; tu-indeed; vrate-vow; tasmin-in that; yat-what;
puyam-piety; tan-that; nibodha-please know; me-from me; caturyugni-four yugas; rjendra-O king of kings; sapta-saptati-sakhyaywith 77 times; prpya-attaining; viu-puram-the abode of Lord Viu;
rjan-O king; krate-enjoys pastimes; klam-time; akayam-without
end; iha-here; gatya-returning; bhavet-is; rj-a king; pratipakabhayakara-who fills his enemies with fear.
O king of kings, please hear from me the pious benefit earned by
following this vow. By following this vow one stays in the abode of Lord
Viu for seventy-seven catur-yugas. When he finally returns to this
earth he becomes a great king who fills his enemies with fear.
Text 659
hasty-ava-ratha-ynn
dt bhokt vimatsara
rpa-saubhgya-sampanno
drghyur nirujo bhavet
hasti-elephants; ava-horses; ratha-chariots; ynnm-vehicles; dtgiving; bhokt-enjoying; vimatsara-without envy; rpa-beauty;
saubhgya-and good fortune; sampanna-endowed; drghyu-long
life; niruja-healthy; bhavet-is.
He will have the power to give many elephants, horses, and
chariots in charity. He will enjoy many pleasures. He will be
free from envy. He will be handsome, fortunate, and healthy. He
will live a long life.
Text 660
putra-pautrai parivto
jvec ca arad atam
putra-with children; pautrai-and grandchildren; parivta-surrounded;
jvet-will live; ca-and; aradm-of autumns; atam-a hundred.
Surrounded by his children and grandchildren, he will live
for a hundred autumns.

Text 661
athvina-ktyam
vinasya site pake
daamy vijayotsava
kartavyo vaiavai srdha
sarvatra vijayrthin
atha-now; vina-of Asvina; ktyam-duties; vinasya-of Asvina; sitesukla; pake-in the paksa; daamym-on the dasami; vijaya-Vijaya;
utsava-festival;
kartavya-to
be done; vaiavai-Vaiavas;
srdham-with; sarvatra-always; vijayrthin-desiring victory.
Duties of the Month of Avina (September-October)
On the ukla-daam of the month of Avina, Vaiavas desiring
victory should always celebrate the festival of Vijaya.
Text 662
atha vijayotsava-vidhi
ratham ropya devea
sarvlakra-obhitam
ssita-dhanur-bapi naktacarntakam
atha-now; vijayotsava-vidhi-the method of observing the Vijaya
festival; ratham-on a chariot; ropya-placing; deveam-the Supreme
Personality of Godhead; sarvlakra-obhitam-decorated with all
ornaments; ssita-with a quiver; dhanu-bow; ba-and arrows;
pim-in hand; naktacara-of demons; antakam-the slayer.
The Method of Observing the Vijaya Festival
One should decorate Lord Rma, the Supreme Personality of
Godhead, the slayer of the demons, with all ornaments, place a
bow, arrows, and quiver in His hand, and then place Him on a
chariot.
Text 663
sva-llay jagat trtu
virbhta raghdvaham
rjopacrai r-rma
am-vka-tala nayet
sva-llay-with His own pastimes; jagat-the world; trtum-to protect;
virbhtam-manifested; raghdvaham-the scion of the Raghu dynasty;
rja-upacrai-with royal service; r-rmam-Lord Rma; am-vkatalam-to the Sami tree; nayet-should lead.
Then with royal pomp one should lead Lord Rma, who appeared
in the Raghu dynasty and manifested His pastimes to protect the
world, to a am tree.
Text 664
st-knta am-yukta
bhaktnm abhayakaram
arcayitv am-vka
arcayed vijayptaye
st-of St; kntam-the beloved; am-yuktam-with the sami tree;
bhaktnm-to the devotees; abhayakaram-giving fearlessness;
arcayitv-worshiping; am-vkam-the sami tree; arcayet-should
worship; vijayptaye-to attain victory.
As He stands by the am tree, one should worship Lord Rma,
the beloved of Sta' and the giver of fearlessness to the
devotees. Then, in order to attain victory, one should also
worship the am tree.
Text 665
atha tan-mantra
am amayate ppa
am lohita-kahak
dharitry-arjuna-bn
rmasya priya-vdin
atha-then; tan-mantra-that mantra; am-sami; amayate-may pify;
ppam-sins; am-sami; lohita-kahak-with red thorns; dharitri-the
holder; arjuna-bnm-of straight arrows; rmasya-of Rma; priyavdin-dear.
The Mantra For That
May the am tree, which has red thorns like a host of
straight arrows, and which is dear to Lord Rma, purify me of my
sins.
Text 666
kariyamn y ytr
ytr kla sukha may
tatra nirvighna-ktr tva
bhava r-rma-pjite
kariyamn-will be done; y-who; ytr-journey; yath-as; klamtime; sukham-happiness; may-by me; tatra-there; nirvighna-ktrmaking free of obstacles; tvam-You; bhava-please become; r-rmapjite-worshiped by r Rma.
Please make the journey easy at the appropriate time. O tree
worshiped by Lord Rma, please remove the obstacles in my path.
Text 667
ghtv skatmrdr
am-mula-gata mdam
gta-vditra-nirghoais
tato deva ghe nayet
ghtv-taking; skatmrdrm-a clod of earth; am-mula-gatam-at
the root of the sami tree; mdam-earth; gta-sinign; vditra-music;
nirghoai-with sounds; tata-then; devam-the Supreme Personality of
Godhead; ghe-to the home; nayet-should lead.
Then, taking an unbroken clod of earth from the roots of the
am tree, one should, with singing and instrumental music, bring
the Deity of the Supreme Personality of Godhead back to His
temple.
Text 668
kaicid kais tatra bhvya
kaicid bhvya ca vnarai
kaicid rakta-mukhair bhvya
koalendrasya tuaye
kaicit-by some; kai-stars; tatra-there; bhvyam-to be; kaicit-by
some; bhvyam-to be; ca-and; vnarai-by monkeys; kaicit-by some;
rakta-mukhai-red-faced; bhvyam-to be; koalendrasya'of Lord Rma;
tuaye-for the pleasure.
Then, in a drama, some may be bears, some may be monkeys,
and some may be rakta-mukha monkeys for the pleasure of Lord
Rma.
Text 669
nirjit rkas daity
vairio jagat-tale
rma-rjya rma-rjya
rma-rjyam iti dhruvam

nirjit-defeated; rkas-raksasas; daity-and daityas; vairiaenemies; jagat-tale-in the world; rma-rjyam-the kingdom of Rma;
rma-rjyam-the kingdom of Rma;
rma-rjyam-the kingdom of
Rma; iti-thus; dhruvam-certainly.
In that drama the demons and cannibals who opposed Rma are
all defeated. Then one should call out: "Rma-rjya (the
kingdom of Rma,! Rma-rjya! Rma-rjya!"
Text 670
nya sthpayed deva
nija-sihsane sukham
tato nrjya devea
praamed daavad bhuvi
mah-prasda-vastrdi
dhrayed vaiavai saha
nya-taking; sthpayet-should place; devam-the Supreme Personality
of Godhead; nija-sihsane-on His throne; sukham-happily; tata-then;
nrjya-offering arati; deveam-to the Supreme Personality of
Godhead; praamet-should bow down; daavat-like a stick; bhuvi-on
the ground; mah-prasda-vastrdi-the remnants of graments and
other things; dhrayet-should accept; vaiavai-Vaiavas; saha-with.
Then one should place the Deity of the Lord again
comfortably on His throne. One should offer rati to the Deity,
and one should offer daavat obeisances, falling to the ground
like a stick. Then, with the other Vaiavas, one should accept
the remnants of garments and other things offered to the Lord.
Text 671
iti r-viu-dharmoktnusrea vyalekhyayam
vidhi r-rma-vijayotsavasyotsava-kt satm
iti-thus; r-viu-dharma-in the r Viu-dharma Purana; uktastatement; anusrea-acording to; vyalekhyayam-I have written;
vidhi-method; r-rma-vijaya-utsavasya utsava-kt-the festival to
celebrate the vitory of Lord Rma; satm-of the devotees.
Thus, following the description in the r Viu-dharma
Pura, I have summarized the way to celebrate the festival of
Lord Rma's victory.
Text 672
st deti hanumadvkya rutvkarot prabhu
vijay vnarai srdha
vsare 'smin am-talt
st-St; d-is seen; iti-thus; hanumat-of Hanum; vkyam-the
words; rutv-hearing; akarot-did; prabhu-the Lord; vijaym-victory;
vnarai-monkeys; srdham-with; vsare-on the day; asmin-this;
am-talt-from the base of a am tree.
On this day, at the base of a am tree, Lord Rma
celebrated with His monkey allies the festival of His victory
when He heard Hanumn say, "I see St!".
Sixteenth Vilasa, Volume One
Text 1
atha krttika-ktya
dmodara prapadye 'ha
r-rdh-ramaa prabhum
prabhvd yasya tat-preha
krttika sevito bhavet
atha-now; krttika-ktyam-the duties of Krttika; dmodaram-to Lord
Ka; prapadye-surrender; aham-I; r-rdh-of r Rdh;
ramaam-the lover; prabhum-the Supreme Personality of Godhead;
prabhavt-by the power; yasya-of whom; tat-preha-dear to Him;
krttika-Krttika; sevita-served; bhavet-is.
Duties in the Month of Krttika
I surrender to the Supreme Personality of Godhead, who was tied about
the waist with a rope, and who is the lover of r Rdh. By His power
one is able to serve His favored month: the month of Krttika.
Text 2
bhti krttika-ktydi
sknda-pdmdiu sphuam
tathpy ekatra saghya
srato 'tra vilikhyate
bhti-manifested; krttika-ktydi-the duties of Krttika; skndapdmdiu-in the Skanda, Padma, and other Puras; sphuam'clearly;
tathpi-still; ekatra-in one place; saghya-collecting; srata-the
essence; atra-here; vilikhyate-is written.

The duties of the month of Krttika are clearly described in the Skanda
Pura, Padma Pura, and other scriptures. The essence of what they
say is collected here in one place.
Text 3
krttike 'smin vieea
nitya kurvta vaiava
dmodarrcana prtasnna-dna-vratdikam
krttike-in Krttika; asmin-in this; vieea-specifically; nityam-always;
kurvta-should do; vaiava-a devotee of Lord Viu; dmodara-of
Lord Dmodara; arcanam-the worship; prta-in the morning; snnabathing; dna-gifts; vrata-vows; dikam-beginning with.
Especially in the month of Krttika a Vaiava should regularly bathe in
the morning, worship Lord Dmodara, give charity, follow vows, and
perform other spiritual activities.
Text 4
tath dina-viee yad
bhagavat-pjandikam
kuryd vidhi-vieea
lekhyam agre vivicya tat
tath-so; dina-viee-on a specif day; yat-what; bhagavatpjandikam-beginning with worship of the Supreme Personality of
Godhead; kuryt-should do; vidhi-vieea-with specif rules; lekhyamwill be written; agre-in the beginning; vivicya-considering; tat-thus.
Here I will write when the month of Ka begins and how one should
worship the Lord during this month.
Text 5
atha krttika-vrata-nityat
duprpyam- prpya mnuya
krttikokta caren na hi
dharma dharma-bhta reha
sa mt-pit-ghtaka
atha-now; krttika-vrata-nityat-one should always follow the vow of
worshiping the Lord in the month of Krttika; sknde-in the Skanda
Pura; brahma-nrada-samvde-in a conversation of Brahma' and
Nrada; duprpyam-difficult to attain; prpya-attaining; mnuyamhuman birth; krttika-of the month of Krttika; uktam-said; carenfollows; na-not; hi-indeed; dharmam-religion; dharma-bhtm-of the
followers of religion; reha-the best; sa-he; mtr-pitr-ghtaka-the
killer of his father and mother.
One Should Always Follow the Vow of Krttika-vrata
said:
"O best of the followers of religion, a person who does not follow the
vow of Krttika-vrata is a sinner. He is like a person who murders his
father and mother.
Text 6
avratena kiped yas tu
msa dmodara-priyam
tiryag-yoim avpnoti
sarva-dharma-bahis-kta
avratena-without following the vow; kipet-spends; ya-who; tuindeed; msam-the month; dmodara-to Lord Dmodara; priyam-dear;
tiryag-yoim-birth as an animal; avpnoti-attains; sarva-dharma-bahiskta-outside all religious principles.
"A person who does not follow the vow in this month that is dear to
Lord Dmodara finds himself outside all religious principles. He takes
birth in an animal's womb.
Text 7
sa brahma-h sa go-ghna ca
svara-stey sadnti
na karoti muni-reha
yo nara krttike vratam
sa-he; brahma-h-murderer of a brhmaa; sa-he; go-ghna-killer of a
cow; ca-and; svara-stey-thief of gold; sad-always; anti-lying; nanot; karoti-does; muni-reha-O best of sages; ya-who; naraperson; krttike-in Krttika; vratam-vow.
"O best of sages, a person who does not follow this vow in the month
of Krttika is a brhmaa-killer, a cow-killer, a thief of gold, and a
perpetual liar.
Text 8
vidhav v vieena
vrata yadi na krttike

karoti muni-rdla
naraka yti sa dhruvam
vidhav-a widow; v-or; vieena-specifically; vratam-vow; yadi'if; nanot; krttike-in Krttika; karoti-does; muni-rdla-O tiger of sages;
narakam-to hell; yti-goes; sa-she; dhruvam-indeed.
"O tiger of sages, a widow especially who does not follow the vow of
Krttika certainly goes to hell.
Text 9
vrata tu krttike mse
yad na kurute gh
iprta vth tasya
yvad hta-nrak
vratam-vow; tu-indeed; krttike-in Krttika; mse-month; yad-when;
na-not; kurute-does; gh-a householder; iprtam-pious deeds;
vth-useless; tasya-of him; yvat-as; hta-screaming; nrak-a
person in hell.
"If a householder does not follow the vow of Krttika, his pious and
charitable deeds do him no good. They become like the screams of a
person in hell.
Text 10
samprpte krttike mse
dvijo vrata-par-mukha
bhavanti vimukh sarve
tasya dev sa-vvar
samprpte-attained;
krttike-Krttika;
mse-month;
dvija-a
brhmaa; vrata-parn-mukha-averse to the vow; bhavanti-become;
vimukh-averse; sarve-all; tasya-of him; dev-the demigods; savsav-with Indra's followers.
"if a brhmaa spurns the Krttika vow, then Indra and all the
demigods spurn him.
Text 11
iv ca bahubhir yajai
ktv rddha-satni ca
svarga npnoti viprendra
aktv krttike vratam
iv-worshiping; ca-and; bahubhi-with many; yajai-yajnas; ktv-
doing; rddha-satni-a hundred sraddhas; ca-and; svargam-Svarga;

na-not; pnoti-attains; viprendra-O king of the brhmaas; aktv-not
doing; krttike-in Krttika; vratam-the vow.
"O king of brhmaas, a person who performs a hundred rddhas and
a host of yajas, but does not follow the Krttika vow, cannot enter
Svargaloka.
Text 12
yati ca vidhav caiva
vieen vanrm
krttika naraka ynti
aktv vaiava vratam
yati-sannyasi; ca-and; vidhav-widow; ca-and; eva-indeed; vieenspecifically; vanrm-vanaprastha; krttikam-Krttika; narakam-to
hell; ynti-go; aktv-not doing; vaiavam-of Lord Viu; vratam-the
vow.
"Especially a sannys, vnaprastha, or widow who do not follow the
Vaiava Krttika-vow go to hell.
Text 13
vedair adhtai ki tasya
pura-pahanai ca kim
kta yadi na viprendra
krttike vaiava vratam
vedai-Vedas; adhtai-studied; kim-what is the use?; tasya-of him;
pura-pahanai-studying the Puras; ca-and; kim-what?; ktamdone; yadi-of; na-not; viprendra-O king of the brhmaas; krttikeKrttika; vaiavam-Vaiava; vratam-vow.
"O king of brhmaas, what good will study of the Vedas and Puras
do for a person who does not follow the Vaiava Krttika-vow?
Text 14
janma-prabhti yat puya
vidhivat samuprjitam
bhasm-bhavati tat sarva
aktv krttika-vratam
janma-prabhti-beginning
with
birth;
yat-what;
puyam-piety;
vidhivat'properly; samuprjitam-earned; bhasm-ashes; bhavatibecomes; tat-that; sarvam-all; aktv-not doing; krttika-vratam-the
Krttika vow.
"A person who does not follow the Krttika vow finds his life's pious
deeds burned to ashes.
Text 15
yad datta ca para japta
kta ca su-mahat-tapa
sarva viphalatm eti
aktv krttike vratam
yat-what; dattam-given; ca-and; param-more; japtam-chanted; ktamdoen;
ca-and;
su-mahat-tapa-great
austerities;
sarvam-all;
viphalatm-uselessness; eti-attain; aktv-not performing; krttike'in
Krttika; vratam-the vow.
"A person who does not follow the Krttika vow finds that all his
charity, great austerities, and mantra-chanting is useless.
Text 16
sapta-janmrjita puya
vth bhavati nrada
aktv krttike msi
vaiava vratam uttamam
sapta-janmrjitam-earned in seven births; puyam-piety; vthuseless; bhavati-is; nrada-O Narada; aktv-not doing; krttike msiin Krttika month; vaiavam-Vaiava; vratam-vow; uttamamtranscendental.
"O Narada, if one does not follow the Vaiava Krttika-vow, seven
births of his pious deeds become useless.
Text 17
ppa-bhta ca te jey
loke marty mah-mune
vaiavkhya vrata yais tu
na kta krttike ubham
ppa-bhta-sinners; ca-and; te-they; jey-known; loke-in the world;
marty-people; mah-mune-O great sage; vaiavkhyam- vratam-the
Vaiava vow; yai-by whom; tu-indeed; na-not; ktam-done; krttikein Krttika; ubham-auspicious.
"O great sage, they who do not follow the auspicious Vaiava Krttikavow are known as sinners in this world."
Text 18
ki ca
aktv niyama vio
krttika ya kipen nara
janmrjitasya puyasya
phala npnoti nrada
kimca-furthermore; aktv-not doing; niyamam-vow; vio-of Lord
Viu; krttikam-Krttika; ya-one who; kipen-spends; nara-a
person; janmrjitasya-earned in an entire lifetime; puyasya-of piety;
phalam-the result; na-not; pnoti-obtains; nrada-O Narada.
It is further said:
"O Nrada, a person who does not follow the Vaiava Krttika-vow
loses the pious deeds of an entire life."
Text 19
ki ca
niyamena vin caiva
yo nayet krttika mune
cturmsya tath caiva
brahma-h sa kuldhama
kimca-furthermore; niyamena-vow; vin-without; ca-and; eva-indeed;
ya-who; nayet-leads; krttikam-Krttika; mune-O sage; cturmsyamCaturmasya; tath-so; ca-and; eva-indeed; brahma-h-a rhmaakiller; sa-he; kuldhama-the lowest of his family.
It is also said:
"O sage, a person who does not follow the Krttika and Cturmsya
vows is sinful like a brhmaa-killer. He is the most degraded person in
his family.
Texts 20-22
ki ca
pi-dna pit ca
pit-pake na vai ktam
vrata na krttike msi
rvaym i-tarpaam
caitre nndolito viur
mgha-snna na saj-jale
na ktmardak puye
rvae rauhiam
sagame na kt yena
dvda ravanvit
kutra ysyanti te mh
nha vedmi kali-priya

kimca-furthermore; pi-dnam-offering pinda; pitm-to the pitas;
ca-and; pitr-pake-on pitr-paksa; na-not; vai-indeed; ktam-done;
vratam-vow; na-not; krttike-in Krttika; msi-month; rvaym-in the
month of Sravana; i-tarpaam-offering tarpaa to the sages; caitrein the month of Sravana; na-not; ndolita-moved on a swing; viuLord Viu; magha-in the month of Magha; snnam-bath; na-not; sajale-in clear water; na-not; kta-done; mardak-the mardak vow;
puye-in Puya; ravae-in ravaa; rauhiam-Rauhiam;
sagame-in the meeting; na-not; kt-done; yena-by which; dvdadvda; ravanvit-with sravana; kutra-where?; ysyanti-will go; tethey; mh-foolish; na-not; aham-I; vedmi-know; kali-priya-O Nrada.
What is the fate of the fools who do not offer pia' to the ancestors on
pitr-paka, who do not observe the vow of Krttika, who do not offer
tarpaa to the sages in the month of rvaa (July-August), who do not
observe Lord Viu's swing-festival in the month of Caitra (MarchApril), who do not bathe in clear water in the month of Mgha (JanuaryFebruary), who do not follow the mardak vow during the time of the
star Puya, and who do not observe the Rohim day when in the
month of rvaa the star ravaa is present on the dvda day? O
Nrada, I do not know.
Text 23
pdme ca r-nrada-aunakdi-muni-gaa-samvde
mnua karma-bhmau ya
krttika nayate mudh
cintmai kare prpya
kipyate kardammbuni
pdme-in the Padma Pura; ca-and; r-nrada-aunakdi-muni-gaasamvde-in a conversation of r Narada anmd the sages headed by
r Saunaka; mnua-a human being; karma-of karma; bhmau-in
the world; ya-who; krttikam-Krttika; nayate-passes; mudhuselessly; cintmaim-a ciontamani jewel; kare-in the hand; prpyaattaining; kipyate-throws; kardammbuni-in muddy water.
In the Padma Pura, in a conversation of r Nrada and the sages
headed by r aunaka it is said:
"A human being in this world of karma who does not follow the vow of
Krttika takes the cintmai jewel placed in his hand and throws it into
muddy water.
Text 24
niyamena vin vipr
krttikam- ya kipen nara

ka parn-mukhas tasya
yasmd rjo 'sya vallabha
niyamena-vow; vin-without; vipr-O brhmaas; krttikam-Krttika;
ya-who; kipen-spends; nara-a person; ka-Lord Ka; parnmukha-averse; tasya-of him; yasmt-because; rja-Krttika; asya-to
Him; vallabha-dear.
"O brhmaas, the month of Krttika is very dear to Lord Ka. That
is why Lord Ka turns His face from anyone who does not follow the
Krttika vow.
Text 25
atha tatra vieena snna-dndi-tat-karma-nityat
sknde tatraiva
yair na datta huta japta
na snna na harer vratam
na kta krttike putra
dvijs te vai nardham
atha-now; tatra-there; vieena-specifically; snna-bathing; dnagiving charity; di-beginning with; tat-karma-those activities; nityatshould be done regularly; sknde-in thekanda Pura; tatra-there;
eva-indeed; yai-by whom; na-not; dattam-given; hutam-yajna;
japtam-chanted japa; na-not; snnam-bathed; na-not; hare-of Lord
Ka; vratam-the vow; na-not; ktam-done; krttike-in Krttika; putraO son; dvij-brhmaas; te-they; vai-indeed; nardham-the lowest
of men.
One Should Always Follow the Krttika Bow by Bathing, Giving Charity,
and Performing Other Pious Deeds
"O son, brhmaas who in the month of Krttika do not give charity,
perform yajas, chant japa, bathe, or follow the vow to please Lord
Ka are the lowest of men."
Text 26
ki ca
yair na datta huta japta
krttike na vrata ktam
tentm hrito nna
na prpta prrthita phalam
kimca-furthermore; yai-by whom; na-not; dattam-given charity;
hutam-offered yajnas; japtam-chanted japa; krttike-in Krttika; na-not;
vratam-vow; ktam-done; tena-by that; tm-slef; hrita-robbed;
nnam-indeed;
phalam-result.
na-not;
prptam-attained;
prrthitam-requested;
It is further said:
"They who in the month of Krttika do not give charity, perform yajas,
chant japa, or follow vows are thieves who ro themselves of their own
valuables. They do not attain what they wish."
Text 27
ki ca
samprpte krttike msi
ye rat na janrdane
te sauri-pure vsa
pitbhi saha nrada
kimca-furthermore; samprpte-attained; krttike-Krttika; msimonth; ye-who; rat-engaged; na-not; janrdane-in Lord Ka;
tem-of them; sauri-pure-in the city of Yamarja; vsa-residence;
pitbhi-ancestors; saha-with; nrada-O Narada.
It is further said:
"O Nrada, they who do not worship Lord Ka during the month of
Krttika reside, along with their ancestors, in hell."
Text 28
ki ca
krttike nrcito yais tu
bhakti-bhvena keava
naraka te gamiyanti
yamadtais tu yantrit
kimca-furthermore; krttike-in Krttika; na-not; rcita-worshiped;
yai-by whom; tu-indeed; bhakti-bhvena-with love and devotion;
keava-Lord Ka; narakam-to hell; te-they; gamiyanti-will go;
yamadtai-by the Yamadtas; tu-indeed; yantrit-chained.
It is further said:
"They who in the month of Krttika do not worship Lord Ka with
love and devotion are chained and dragged to hell by the messengers
of Yamarja.
Text 29
janma-koi-sahasrais tu
mnuya prpya durlabham
krttike nrcito viur
hrita tena janma vai

janma-koi-sahasrai-by thousands and millions of births; tu-indeed;
mnuyam-human; prpya-attaining; durlabham-rare; krttike-in
Krttika; na-not; arcita-worshiped; viu-Lord Viu; hritamremoved; tena-by him; janma-birth; vai-indeed.
"He loses the rare human life he attained after many thousands and
millions of births who does not worship Lord Viu in the month of
Krttika.
Text 30
vio pj kath vior
vaiavn ca daranam
na bhavet krttike yasya
hanti puya dabdikam
vio-of Lord Viu; pj-worship; kath-topics; vio-of Lord Viu;
vaiavnm-of the Vaiavas; ca-qand; daranam-sight; na-not;
bhavet-is; krttike-in Krttika; yasya-of whom; hanti-kills; puyampiety; daa-ten; abdikam-years.
"A person who in the month of Krttika does not worship Lord Viu,
chant Lord Viu's glories, or associate with the Vaiavas, kills ten
years of pious deeds."
Text 31
atha krttika-mhtmya
krttikasya tu mhtmya
prk smnyena likhyate
tato vieatas tatra
karma-dedi-bhedata
atha-now; krttika-mhtmyam-the glories of Krttika; krttikasya-of
Krttika; tu-indeed; mhtmyam-the glory; prk-first; smnyena-in a
general way; likhyate-is written; tata-then; vieata-specifically;
tatra-there; karma-dedi-bhedata-differences beginning with work
and place.
The Glories of Krttika
First I will write of the glories of Krttika in a general way and then I will
write of the different situations beginning with the differences of work
and place.
Text 32
atha smnya-krttika-mhtmya
sknde tatraiva
krttikasya tu msasya
koy-aenpi nrhati
sarva-trtheu yat snna
sarva-dneu yat phalam
atha-now; smnya-in a general way; krttika-of Krttika; mhtmyamthe glory; sknde-in the Skanda Pura; tatra-there; eva-indeed;
krttikasya-of Krttika; tu-indeed; msasya-glory; koy-aena-with a
ten-millionth part; api-even; na-not; arhati-is worthy; sarva-in all;
trtheu-holy places; yat-what; snnam-bathing; sarva-dneu-in all
charities; yat-what; phalam-result.
A General Description of Krttika's Glories
"The pious result obtained by bathing in all holy places and giving all
charities is not equal to one ten-millionth part of the result obtained by
following the vow of Krttika.
Texts 33 and 34
ekata sarva-trthni
sarve yaj sa-daki
ekata pukare vsa
kuruketre himcale
meru-tulya-suvarni
sarva-dnni caikata
ekata krttiko vatsa
sarvad keava-priya
ekata-as one; sarva-trthni-all holy places; sarve-all; yaj-yajnas;
sa-daki-with daksina; ekata-as one; pukare-in Pukara; vsaresidence; kuruketre-in Kuruketra; himcale-in the Himalayas; merutulya-suvarni-gold equal to Mount Meru; sarva-dnni-all charity; caad; ekata-as one; ekata-as one; krttika-Krttika; vatsa-child;
sarvad-in all ways; keava-to Lord Ka; priya-dear.
"All holy places, yajas, dakis, residence in Pukara, Kuruketra,
and the Himalayas, and all giving in charity a pile of gold like Mount
Meru, reside in Krttika, Lord Ka's favorite month.
Text 35
yat kicit kriyate puya
vium uddiya krttike
tad akaya bhavet sarva
satyokta tava nrada
yat-waht; kicit-something; kriyate-is done; puyam-piety; vium-to
Lord Viu; uddiya-in relation to; krttike-in Krttika; tat-that;

akayam-eternal; bhavet-is; sarvam-all; satya-truth; uktam-said; tavaof you; nrada-O Narada.
"The service one does to Lord Viu in the month of Ka is all
eternal. O Nrada, I tell you the truth.
Text 36
krttika khalu vai msa
sarva-mseu cottamam
puyn parama puya
pvann ca pvanam
krttikam-Krttika; khalu-indeed; vai-indeed; msam- -month; sarvamseu-in all months; ca-and; uttamam-the best; puynm-of pious
deeds; paramam-the best; puyam-pious deed; pvannm-of
purifiers; ca-and; pvanam-the purifier.
"Krttika is the best of months, the most pious of pious deeds, the
most purifying of all that purify."
Text 37
ki ca
yath nadn viprendra
ailn caiva nrada
udadhn ca viprare
kayo naivopapadyate
kimca-furthermore; yath-as; nadnm-of rivers; viprendra-O king of
brhmaas; ailnm-of mountains; ca-and; eva-indeed; nrada-O
Narada; udadhnm-of oceans; ca-and; viprare-O sage of brhmaas;
kaya-destruction; na-not; eva-indeed; upapadyate-is.
It is further said:
"O Nrada, O king of brhmaas, O great sage, rivers, mountains, and
oceans will all be destroyed, but the month of Krttika will never be
destroyed.
Text 38
puya krttika-mse tu
yat kicit kriyate mune
na tasysti kayo brahman
ppasypy evam eva ca
puyam-piety; krttika-mse-in the month of Krttika; tu-indeed; yat-
what; kicit-something; kriyate-does; mune-O sage; na-not; tasya-of

that; asti-is; kaya-destruction; brahman-O brhmaa; ppasya-of
sin; api-also; evam-thus; eva-indeed; ca-and.
"O sage, in the month of Krttika neither pious deeds nor sins are ever
destroyed."
Text 39
na krttika-samo mso
na ktena sama yugam
na veda-sda stra
na trtha gagay samam
na-not; krttika-sama-equal to Krttika; msa-month; na-not;
ktena-Satya; samam-equal; yugam-yuga; na-not; veda-sdam-like
the Vedas; stram-scripture; na-not; trtham-holy place; gagay-the
Gag; samam-like.
"No month is like Krttika. No yuga is like Satya-yuga. No scripture is
like the Vedas. No holy place is like the Gag.
Text 40
krttika pravaro mso
vaiavn priya sad
krttika sakala yas tu
bhakty seveta vaiava
pitn uddharate sarvn
naraka-sthn mah-mune
krttika-Krttika; pravara-best; msa-month; vaiavnm-of ther
Vaiavas; priya-dear; sad-always; krttikam-Krttika; sakalam-all;
ya-who; tu-indeed; bhakty-with devotion; seveta-serve; vaiavaVaiava; pitn-the pitas; uddharate-delivers; sarvn-all; naraka-sthnstaying in hell; mah-mune-O great sage.
"Krttika is the best of months. Krttika is always dear to the
Vaiavas. O great sage, a Vaiava who with devotion serves Krttika
delivers his ancestors from hell.
Text 41
pdme ca
tatraiva dvadaev api mseu
krttika ka-vallabha
tasmin sampjito viur
alpakair apy upyanai
dadti vaiava lokamity eva nicita may

pdme-in the Padma Pura; ca-and; tatra-there; eva-indeed;
dvadaev-in the twelve; api-even; mseu-months; krttika-Krttika;
ka-to Lord Ka; vallabha-dear; tasmin-in that; sampjitaworshiped; viu-Lord Viu; alpakai-with slight; api-even;
upyanai-vow; dadti-gives; vaiavam-of Lord Viu; lokam-the
world; iti-thus; evam-thus; nicitam-concluded; may-by me.
"Of the twelve months, Krttika is the most dear to Lord Ka. To
anyone who even slightly worships Lord Viu during its time, the
month of Krttika gives residence in Lord Viu's transcendental
abode.
Text 42
yath dmodaro bhaktavatsalo vidito janai
tasyya tdo msa
sv-alpam apy uru-kraka
yath-as; dmodara-Lord Damodara; bhakta-the devotees; vatsalaloves; vidita-known; janai-by the people; tasya-of Him; ayam-this;
tda-like this; msa-month; s-alpam-very slight; api-even; urukraka-making big.
"As everyone knows, Lord Dmodara loves His devotees. Lord
Dmodara's month, the month of Krttika, also loves the devotees. The
month of Krttika thinks even the slightest devotional service is very
big and important.
Text 43
durlabho mnuo deho
dehin kaa-bhagura
tatrpi durlabha kla
krttiko hari-vallabha
durlabha-rare; mnua-human; deha-body; dehinm-of they who
possess bodies; kaa-bhagura-breaking in a moment; tatrpi-still;
durlabha-rare; kla-time; krttika-Krttika; hari-vallabha-dear to
Lord Ka.
"Even though its lasts for only a brief moment, the human form of life
is very rare and valuable. In the same way the brief month of Krttika
is also very rare and valuable.
Text 44
dpenpi hi yatrsau
pryate harir vara
su-gta ca dadty eva
para-dpa-prabodhant
dpena-with a lamp; api-even; hi-indeed; yatra-where; asau-He;
priyate-is pleased; hari-Lord Hari; vara-the Supreme Personality of
Godhead; su-gtam-glorified; ca-and; dadti-gives; eva-indeed; paradpa-prabodhant-from liughting another's lamp.
"Lord Ka is pleased by the offering of a single lamp during the
month of Krttika. Lord Ka glorifies anyone who lights a lamp for
someone else to offer."
Text 45
atha tatra vrata-mhtmya
sknde tatraiva
vratnm iha sarve
eka-janmnuga phalam
krttike tu vratasyokta
phala janma-atnugam
atha-now; tatra-there; vrata-mhtmyam-glory of the vow; sknde-in
the Skanda Pura; tatra-there; eva-indeed; vratnm-of vows; ihahere; sarvem-all; eka-one; janma-birth; anugam-following; phalamresult; krttike-in Krttika; tu-indeed; vratasya-of the vow; uktamspoken; phalam-result; janma-births; ata-a hundred; anugamfollowing.
"Other vows bring the results of a lifetime of pious deeds. The vow of
Krttika brings the result of a hundred lifetimes of pious deeds.
Text 46
akrra-trthe viprendra
krttikya samupoya ca
sntv yat phalam pnoti
t chrutv vaiava vratam
akrra-trthe-at Akrra-trtha; viprendra-O king of brhmaas;
krttikyam-in Krttika; samupoya-fasting; ca-and; sntv-bathing; yatwhat;
phalam-result;
pnoti-attains;
tat-that;
rutv-hearing;
vaiavam-Vaiava; vratam-vow.
"O king of brhmaas, a person who simply hears the glories of the
Krttika vow attains the result of fasting and bathing at sacred Akrratrtha.
Text 47
vrasy kuruketre
naimie pukare 'rbude
gatv yat phalam pnoti
vrata ktv tu krttike
vrasym-in
Varanasi;
kuruketre-at
Kuruksetra;
naimie-in
Naimisaranya; pukare-in Puskara; arbude-in Arbuda-tirtha; gatvgoing; yat-what; phalam-result; pnoti-attains; vratam-vow; ktvdoing; tu-indeed; krttike-in Krttika.
"By following the Krttika vow one attains the result of going on
pilgrimage to Vras, Kuruketra, Naimiraya, Pukara, and
Arbuda-trtha.
Text 48
aniv ca sad yajair
na ktv pitbhi svadhm
vratena krttike msi
vaiava tu pada vrajet
aniv-not worshiping; ca-and; sad-always; yajai-with yajnas; nanot; ktv-doing; pitbhi-with the pitas; svadhm-sraddha; vratenawith a vow; krttike-in Krttika; msi-month; vaiavam-of Lord Viu;
tu-indeed; padam-to the abode; vrajet-goes.
"A person who never performs yajas or offers rddha to the
ancestors, but who does follow the vow of Krttika, will go to the abode
of Lord Viu.
Text 49
pravttn ca bhakyn
krttike niyame kte
avaya ka-rpatva
prpyate muktida ubham
pravttnm-done; ca-and; bhakynm-of food; krttike-in Krttika;
niyame-in restriction; kte-done; avayam-inevitably; ka-rpatvama form, like that of Lord Ka; prpyate-attains; muktidam-giving
liberation; ubham-auspicious.
"One who sometimes fasts during Krttika attains liberation. He attains
a glorious spiritual form like Lord Ka's.
Text 50
ki ca
brhmaa katriyo vaiya
dro v muni-sattama
viyoi na vrajaty eva
vrata ktv tu krttike
kimca-furthermore; brhmaa-a brhmaa; katriya-a ksatriya;
vaiya-a vaisya; dra-a sudra; v-or; muni-sattama-O best of
sages; viyoim-a bad womb; na-not; vrajati-attains; eva-indeed;
vratam-vow; ktv'doing; tu-indeed; krttike-in Krttika.
It is further said:
"O best of sages, a brhmaa, katriya, vaiya, or dra who follows
the Krttika vow will not take birth in a sinful family.
Text 51
ki ca
krttike muni-rdla
sva-sakty vaiava vratam
ya karoti yathokta tu
muktis tasya kare sthit
kimca-furthermore; krttike-in Krttika; muni-rdla-O tiger of sages;
sva-sakty-own power; vaiavam-of Lord Viu; vratam-the vow; yaone who; karoti-does; yath-as; uktam-described; tu-indeed; muktiliberation; tasya-of him; kare-in the hand; sthit-staying.
It is further said:
"O tiger of sages, liberation stands in the hand of anyone who follows
the Krttika vow as I have described it to you.
Text 52
su-puye krttike msi
devari-pit-sevite
kriyame vrate nn
sv-alpe 'pi syn mah-phalam
su-puye-very sacred; krttike-in Krttika; msi-month; devari-pitrsevite-served by the demigods, sages, and pitas; kriyame'being
done; vrate-in the vow; nnm-of the people; s-alpe-very slight; apieven; syn-is; mah-phalam-great result.
"He attains a great result who even very slightly follows the very
sacred Krttika vow, which is served by the demigods, sages, and
pits.
Text 53
atha tatra karma-viea-mhtmya
sknde tatraiva
dna datta huta japta
tapa caiva tath ktam
tad akaya-phala prokta
krttike ca dvijottama
atha-now; tatra-there; karma-viea-mhtmyam-the glory of specif
activities; sknde-in the Skanda Pura; tatra-there; eva-indeed;
dnam-charity; dattam-given; hutam-yajna; japtam-japa; tapaausterity; ca-and; eva-indeed; tath-so; ktam-done; tat-that; akayaphalam-eternal result; proktam-said; krttike-in Krttika; ca-and;
dvijottama-O best of brhmaas.
The Glories of Specif Pious Activities Performed During Krttika
"Charity, yaja, japa, and austerity performed in the month of Krttika
bring a result, O best of brhmaas, that will never be destroyed."
Text 54
ki ca
yat kicit krttike datta
vium uddiya mnavai
tad akaya labhyate vai
anna-dna vieata
kimca-furthermore; yat-what; kicit-something; krttike-in Krttika;
dattam-given; vium-to Lord Viu; uddiya-in relation to; mnavaiby human beings; tat-that; akayam-imperishable; labhyate-is
attained; vai-indeed; anna-dnam-gift of food; vieata-specifically.
It is further said:
"One who during the month of Krttika gives a small gift to Lord Viu
attains a result that will never be destroyed. This is especially true
when the gift is food.
Text 55
ki ca
yas tu samvatsara pra
agnihotram upsate
krttike svastike ktv
samam etan na saaya
kimca-furthermore; ya-one who; tu-indeed; samvatsaram-for a year;

pram-full; agnihotram-agnihotra-yajna; upsate-worships; krttike-in
Krttika; svastike-auspicious; ktv-doing; samam-equal; etan-this; nano; saaya-doubt.
"One who follows the auspicious Krttika vow attains the result of an
entire year of performing agnihotra-yajas. Of this there is no doubt.
Text 56
krttike y karoty eva
keavasyaiva maalam
svarga-sth obhate s su
kapot paki yath
krttike-in Krttika; y-who; karoti-does; evam-thus; keavasya-of Lord
Ka; eva-indeed; maalam-the circle; svarga-sth-staying in
Svargaloka; obhate-is splendid; s-she; su-indeed; kapot-a dove;
paki-bird; yath-as.
"A woman who spends the month of Krttika in the circle where Lord
Keava stays becomes splendid like a dove in Svargaloka.
Text 57
ya karoti naro nitya
krttike patra-bhojanam
na sa durgatim pnoti
yvad indr caturdaa
ya-who; karoti-does; nara-a person; nityam-always; krttike-in
Krttika; patra-bhojanam-offering food; na-not; sa-he attains; durgatimmisfortune; pnoti-attains; yvat-as; indra-Indras; caturdaa-fourteen.
"One who regularly offers food to Lord Ka during the month of
Krttika does not suffer troubles. For as long as the fourteen Indras
rule, he is free of troubles.
Text 58
janma-prabhti yat ppa
mnavai ca kta bhavet
tat sarva nam pnoti
brahma-patreu bhojant
janma-with birth; prabhti-beginning; yat-what; ppam-sin; mnavaiby human beings; ca-and; ktam-done; bhavet-may be; tat-indeed;
sarvam-all; nam-destruction; pnoti-attains; brahma-of a pala
tree; patreu-in the leaves; bhojant-from eating.
"One who during the month of Krttika eats prasdam from a palaleaf plate destroys all sins committed since the time of his birth.
Text 59
sarva-kma-phala tasya
sarva-trtha-phala labhet
na vpi naraka payed
brahma-patreu bhojant
sarva-all; kma-desires; phalam-result; tasya-of him; sarva-trthaphalam-the result of all pilgrimages; labhet-attains; na-not; v-or; apieven; narakam-hell; payet-sees; brahma-patreu-in a palasa-leaf
plate; bhojant-from eating.
"One who during the month of Krttika eats prasdam from a palaleaf plate attains all his desires. He attains the result of all pilgrimages.
He never sees hell.
Text 60
brahma caia smti sakt
pala sarva-kma-da
madhyama varjita patra
drasya muni-sattama
bhujan narakam pnoti
yvad indr caturdaa
brahma-Brahma; ca-and; ea-this; smti-remembered; saktdirectly;
pala-palasa;
sarva-kma-da-fulfilling
all
desires;
madhyamam-middle; varjitam-without; patram-leaf; drasya-of a
sudra; muni-sattama-O best of sages; bhujan-eating; narakam-hell;
pnoti-attains; yvat-as; indr-Indras; caturdaa-fourteen.
"The pala tree, which is called by the name Brahma, fulfills all
desires. O best of sages, a dra should avoid the middle leaf of the
pala tree. A dra who eats from such a middle-leaf plate goes to
hell for as long as the fourteen Indras live.
Text 61
tila-dnam- nad-snna
sat-kath sdhu-sevanam
bhojana brahma-patreu
krttike mukti-dyakam
tila-of sesame; dnam-charity; nad-in a river; snnam-bathing; sat-of
the Supreme Personality of Godhead; kath-topics; sdhu-sevanam-
service to the devotees; bhojanam-eating; brahma-patreu-from a

pala-leaf plate; krttike-in Krttika; mukti-dyakam-giving liberation.
"During the month of Krttika giving sesame seeds in charity, bathing
in a sacred river, talking about the Supreme Personality of Godhead,
serving the devotees, and eating prasdam from a pala-leaf plate, all
grant liberation.
Text 62
jgara krttike msi
ya karoty aruodaye
dmodargre viprendra
go-sahasra-phala labhet
jgaram-staying awake; krttike-in Krttika; msi-month; ya-who;
karoti-does;
aruodaye-to
sunrise;
dmodargre-before
Lord
Dmodara; viprendra-O king of brhmaas; go-sahasra-phalam-the
result of a thousand cows; labhet-attains.
"O king of brhmaas, a person who during the month of Krttika
keeps an all-night vigil, in the presence of Lord Dmodara staying
awake until sunrise, attains the pious result of giving a thousand cows
in charity.
Text 63
jgara pacime yme
ya karoti mah-mune
krttike sannidhau vios
tat-pada kara-sasthitam
jgaram-a vigil; pacime-the last; yme-yama; ya-who; karoti-does;
mah-mune-O great sage; krttike-in Krttika; sannidhau-in the
presence; vio-of Lord Viu; tat-padam-His abode; kara-sasthitamstaying in the hand.
"O king of brhmaas, a person who during the month of Krttika
keeps an all-night vigil, in the presence of Lord Viu staying awake
until the last portion of the night, finds Lord Viu's spiritual abode in
the palm of his hand.
Text 64
sdhu-sev gav grsa
kath vios tathrcanam
jgare pacime yme
durlabha krttike kalau
sdhu-to the devotees; sev-service; gavm-of the cows; grsafeeding; kath-talking; vio-of Lord Viu; tath-so; arcanamworship; jgare-vigil; pacime-to the last; yme-yama; durlabha-rare;
krttike-in Krttika; kalau-in Kali-yuga.
"During the month of Krttika serving the devotees, feeding the cows,
talking about and worshiping Lord Viu, and keeping a vigil until the
last part of the night bring, in the Kali-yuga, a very rare result."
Text 65
ki ca
jala-dhenu-sahasra ca
va-sasthe divkare
toya dattv yad pnoti
snna ktv tu krttike
kimca-furthermore; jala-dhenu-sahasram-a thousand jaladhenus; caand; va-sasthe-situated in Taurus; divkare-in the sun; toyamwater; dattv-giving; yat-which; pnoti-attains; snnam-bath; ktvdoing; tu-indeed; krttike-in Krttika.
It is further said:
"One who bathes during the month of Krttika attains the pious result
of giving water and a thousand jaladhenus in charity when the sun is in
Taurus.
Text 66
sannihaty kuruketre
rhu-graste divkare
srya-vrea yat snna
tad ekhena krttike
sannihatym-Sannihatya; kuruketre-at Kuruksetra; rhu-grasteswallowed by Rahu; divkare-when the sun; srya-vrea-on sunday;
yat-what; snnam-bath; tat-that; ekhena-by one day; krttike-in
Krttika.
"By once bathing during the month of Krttika one attains the pious
result of bathing in Lake Sannihatya' at Kuruketra during a solar
eclipse on a Sunday.
Text 67
pitn uddiya yad datta
krttike ka-vallabhe
annodaka muni-reha
akaya jyate nm
pitn uddiya-to the pitas; yat-what; dattam-given; krttike-in Krttika;
ka-vallabhe-dear to Lord Viu; anna-food; udakam-water; munireha-O best of sages; akayam-immortal; jyate-is born; nm-of
men.
"O best of sages, they become free from death who offer food and
water to the pits during the month of Krttika, which is dear to Lord
Ka."
Text 68
ki ca
gta-stra-vinodena
krttika yo nayen nara
na tasya punar vttir
may d kali-priya
kimca-furthermore;
gta-stra-vinodena-by
happily
reading
Bhagavad-gt; krttikam-in Krttika; ya-who; nayen-pass; nara-a
person; na-not; tasya-of him; puna-again; vtti-return; may-by
me; d-seen; kali-priya-O Narada.
It is further said:
"O Nrada, I have personally seen that a person who happily reads
Bhagavad-gta' during the month of Krttika does not return to the
world of birth and death."
Text 69
ki ca
pradakia ca ya kuryt
krttike viu-sadmani
pade pade 'vamedhasya
phala-bhg bhaven nara
kimca-furthermore; pradakiam-circumambulation; ca-and; yawho; kuryt-does; krttike-in Krttika; viu-sadmani-in the abode of
Lord Viu; pade pade-at every step; avamedhasya-of an asvamedhayajna; phala-bhg-attaining the result; bhaven-is; nara-a person.
It is further said:
"By circumambulating a temple of Lord Viu during the month of
Krttika one attains at every step the pious result of performing an
avamedha-yaja.
Text 70
gta vdya ca ntya ca

krttike purato hare
ya karoti naro bhakty
labhate ckaya padam
gtam-singing; vdyam-playing musical instruments; ca-and; ntyamdancing; ca-and; krttike-in Krttika; purata-before; hare-Lord Hari;
ya-one who; karoti-does; nara-a person; bhakty-with devotion;
labhate-attains; ca-and; akayam-imperishable; padam-result.
"During the month of Krttika a person who with devotion sings, plays
a musical instrument, and dances before the Deity of Lord Hari attains
a pious result that will never be lost.
Text 71
harer nma-sahasrkhya
gajendrasya ca mokaam
krttike pahate yas tu
punar janma na vindate
harer nma-sahasrkhyam-the thousand names of Lord Hari;
gajendrasya-of Gajendra; ca-and; mokaam-liberation; krttike-in
Krttika; pahate-reads; ya-one who; tu-indeed; puna-again; janmabirth; na-not; vindate-is.
"A person who during the month of Krttika reads the thousand holy
names of Lord Hari and the story of Gajendra's liberation does not take
birth again.
Text 72
krttike pacime yme
stava gna karoti ya
vasate vetadvpe tu
pitbhi saha nrada
krttike-in Krttika; pacime-in the last; yme-period; stavam-prayers;
gnam-songs; karoti-does; ya-who; vasate-stays; vetadvpe-in
vetadvpa; tu-indeed; pitbhi-anscestors; saha-with; nrada-O
Narada.
"O Nrada, a person who during the month of Krttika at the end of the
night recites prayers and sings songs glorifying Lord Hari lives in
vetadvpa with all his ancestors.
Text 73
naivedya-dnena tu hare
krttike yava-sakhyay
yugni vasate svarge
tvanti muni-sattama
naivedya-food; dnena-by offering; tu-indeed; hare-to Lord Hari;
krttike-in Krttika; yava-of every tiny portion; sakhyay-with the
measurement; yugni-yugas; vasate-lives; svarge-in SDvarga; tvantithat long; muni-sattama-O best of sages.
"O best of sages, one who offers food to Lord Hari during the month of
Krttika lives in Svargaloka for as many yugas as their were grains or
crumbs in his offering.
Text 74
aguru tu sa-karpra
yo dahet keavgrata
krttike tu muni-reha
yugnte na punar bhava
agurum-aguru; tu-indeed; sa-karpram-with camphor; ya-who; dahetburns; keavgrata-in the presence of Lord Ka; krttike-in Krttika;
tu-indeed; muni-reha-O best of sages; yugnte-at the end of the
yuga; na-not; puna-again; bhava-birth.
"O best of sages, a person who burns incense of aguru and camphor
before the Deity of Lord Keava does not take birth again at the yuga's
end.
Text 75
ki ca
niyamena kath vior
ye vanti ca bhvit
lokrdha loka-pda v
krttike go-ata phalam
kimca-furthermore; niyamena-with a vow; kathm-talking; vio-of
Lord Viu; ye-who; vanti-hear; ca-and; bhvit-with love;
lokrdham-half a verse; loka-pdam-one fourth of a verse; v-or;
krttike-in Krttika; go-atam-a hundred cows; phalam-result.
"During the month of Ka, they who with love hear the topics of Lord
Viu, even if they hear only half a verse or a fourth of a verse, attain
the pious result of giving a hundred cows in charity.
Text 76
sarva-dharmn parityajya
krttike keavgrata
strvataraa puya
rotavya ca mah-mune
sarva-dharmn-all other religious principles; parityajya-abandoning;
krttike-in Krttika; keavgrata-in the presence of Lord Keava;
stra-of the scriptures; avataraam-descended; puyam-sacred;
rotavyam-should be heard; ca-and; mah-mune-O great sage.
"O great sage, please give up all other religious practice and simply
hear the sacred scriptures in the presence of the Deity of Lord Keava
during the month of Krttika.
Text 77
reyas lobha-buddhy v
ya karoti hare kathm
krttike muni-rdla
kuln trayec chatam
reyas-by the best; lobha-eager; buddhy-with intelligence; v-or;
ya-who; karoti-does; hare-of Lord Ka; kathm-the topics; krttikein Krttika; muni-rdla-O tiger of sages; kulnm-of the family;
trayet-may deliver; atam-a hundred.
"O tiger of sages, a person who during the month of Krttika eagerly
hears the topics of Lord Ka delivers a hundred generations of his
family.
Text 78
nitya stra-vinodena
krttika ya kipen nara
nirdahet sarva-ppni
yajyuta-phala labhet
nityam-always; stra-vinodena-by pastimes of the scriptures;
krttikam-Krttika; ya-who; kipen-spends; nara-a person; nirdahetburns; sarva-ppni-all sins; yaja-of yajnas; ayuta-ten thousand;
phalam-the result; labhet-attains.
"A person who in the month of Krttika passes the time in pastimes of
studying the holy scriptures burns away all his sins and attains the
pious result of performing ten thousand yajas.
Text 79
na tath tuyate dnair
na yajair go-gajdikai
yath stra-kathlpai
krttike madhusdana
na-not; tath-so; tuyate-is satisfied; dnai-with charities; na-not;
yajai-with yajnas; go-gajdikai-beginning with cows and elephants;
yath-as; stra-kathlpai-with discussing the scriptures; krttike-in
Krttika; madhusdana-Lord Ka.
"Lord Ka is not as pleased with many yajas and with charities of
many cows, elephants, or other expensive gifts, as He is with
discussion of scripture during the month of Krttika.
Text 80
krttike muni-rdla
ya oti hare kathm
sa nistarati durgi
janma-koi-atni ca
krttike-in Krttika; muni-rdla-O tiger of sages; ya-one who;
oti-hears; hare-of Lord Ka; kathm-the topics; sa-he; nistaraticrosses; durgi-troubles; janma-births; koi-atni-hundreds and
millions; ca-and.
"O tiger of sages, a person who during the month of Krttika hears the
topics of Lord Hari becomes free from the sufferings of hundreds and
millions of births.
Text 81
ya pahet pryato nitya
loka bhgavata mune
adaa-purn
krttike phalam pnuyt
ya-who; pahet-recites; pryata-mostly; nityam-always; lokamerse; bhgavatam-of rmad-Bhgavatam; mune-O sage; adaapurnm-of the eighteen Puras; krttike-in Krttika; phalam-result;
pnuyt-attains.
"O sage, a person who in the month of Krttika regularly recites the
verses of rmad-Bhgavatam attains the pious result of reciting all
eighteen Puras.
Text 82
ki ca
sarvn dharmn parityajya
iprtdikn nara
krttike paray bhakty

vaiavai sah samvaset
kimca-furthermore;
sarvn-all;
dharmn-religionj;
parityajyaabandoning; iprtdikn-beginning with pious deeds; nara-a
person; krttike-in Krttika; paray-with great; bhakty-devotion;
vaiavai-the Vaiavas; sah-with; samvaset-should reside.
"O great sage, please give up charities and all other pious deeds.
Instead engage in devotional service during the month of Krttika and
stay in the company of the Vaiavas.
Texts 83 and 84
pdme ca tatraiva
krttike bhmi-y yo
brahmacr haviya-bhuk
pala-patra bhujno
dmodaram athrcayet
sa sarva-ptaka hitv
vaikuhe hari-sannidhau
modate viu-sado
bhajannanda-nirvta
pdme-in the Padma Pura; ca-nad; tatra-there; eva-indeed; krttikein Krttika; bhmi-y-resting on the ground; ya-who; brahmacrcelibate; haviya-bhuk-eating haviya; pala-patram-from a palasa
leaf; bhujna-eating; dmodaram-Lord Dmodara; atha-then;
arcayet-should worship; sa-he; sarva-ptakam-all sins; hitv-leaving;
vaikuhe-in the spiritual world; hari-sannidhau-in the company of Lord
Hari; modate-enjoys; viu-sada-like Lord Viu; bhajannandanirvta-enjoying the bliss of devotional service.
"During the month of Krttika one should sleep on the floor, remain
celibate, eat haviya from a pala-leaf plate, and worship Lord
Dmodara. In this way one becomes free of all sins, goes to the
spiritual world, attains a spiritual body like the Lord's, and enjoys the
bliss of directly serving Lord Hari."
Text 85
ki ca
krttika sakala msa
prta sny jitendriya
japan haviya-bhug dnta
sarva-ppai pramucyate
kimca-furthermore; krttikam-Krttika; sakalam-all; msam-month;
prta-in the morning; sny-bathing; jitendriya-controlling the

senses; japan-chanting japa; haviya-bhug-eating haviya; dntapeaceful; sarva-ppai'from all sins; pramucyate-is free.
It is further said:
"A person who, for the entire month of Krttika rises early, bathes,
controls his senses, remains peaceful, chants japa, and eats only
haviya, becomes free from all sins.
Text 86
krttika tu naro msa
ya kuryd eka-bhojanam
ra ca bahu-vrya ca
krtim ca sa jyate
krttikam-Krttika; tu-indeed; nara-person; msam-month; ya-who;
kuryt-does; eka-bhojanam-eating once; ra-a hero; ca-and; bahuvrya-very powerful; ca-and; krtimn-glorious; ca-and; sa-he; jyateis born.
"A person who, for the entire month of Krttika, eats only once a day
becomes very famous, powerful, and heroic."
Text 87
ki ca
pala-patra-bhojo ca
krttike puruo nara
nippa syt tu naivedya
harer bhuktv vimucyate
madhya-stham aivara patramvarjayed brhmaetara
kimca-furthermore; pala-patra-bhoja-eating from a palasa-leaf
plate; ca-and; krttike-in Krttika; purua-person; nara-human;
nippa-sinless; syt-is; tu-indeed; naivedyam-offering of food; hareto Lord Hari; bhuktv-eating; vimucyate-is liberated; madhya-sthamstaying in the middle; aivaram-palasa; patram-leaf; varjayet-should
reject; brhmaetara-a person who is not a brhmaa.
It is further said:
"A person who during the month of Krttika eats from a pala-leaf
plate becomes free from all sins. A person who eats the remnants of
food offered to Lord Hari attains liberation. A person who is not a
qualified brhmaa should not eat from the middle leaf of the pala
tree."
Text 88
ki ca
apardha-sahasri
ptakni mahanty api
kamate 'sya harir deva
pjite krttike prabhu
kimca-furthermore; apardha-sahasri-a thousand offenses;
ptakni-sins; mahanti-great; api-even; kamate-forgives; asya-of him;
hari-Lord Hari; deva-the Supreme Personality of Godhead; pjiteworshiped; krttike-in Krttika; prabhu-all-powerful.
It is further said:
"Lord Hari, the all-powerful Supreme Personality of Godhead forgives
thousands of offenses and a host of terrible sins committed by one who
worships Him during the month of Krttika.
Text 89
naivedya pyasa vio
priya khaa ghtnvitam
vibhajya t ca bhujno
yaja-smya dine dine
naivedyam-offering of food; pyasam-payasa; vio-to Lord Viu;
priyam-dear; khaam-sugar; ghtnvitam-with ghee; vibhajyaoffering; tat-that; ca-and; bhujna-eating; yaja-smyam-equal to a
yajna; dine-day; dine-after.
"A person who to Lord Viu offers delicious pyasa made with sugar
and ghee, and then eats the remnants left by the Lord, attains the
result of performing every day a great yaja.
Text 90
tatraiva r-ka-saty-samvde
snna jgaraa dpa
tulas-vana-planam
krttike ye prakurvanti
te nar viu-mrtaya
tatra-there; eva-indeed; r-ka-saty-samvde-in a conversation of
Lord Ka and Satyabhm; snnam-bathing; jgaraam-vigil;
dpam-lamp; tulas...-vana-planam-protecting a tulas forest;
krttike-in Krttika; ye-who; prakurvanti-do; te-they; nar-people;
viu-of Lord Viu; mrtaya-forms.
Lord Ka explains to Satyabhm:
"They who during the month of Krttika bathe, keep an all-night vigil,
offer lamps, and protect a tulas forest, attain spiritual forms like Lord
Viu's.
Text 91
ittha dina-trayam api
krttike ye prakurvate
devnm api te vandy
ki yair janma tat ktam
ittham-thus; dina-days; trayam-three; api-even; krttike-in Krttika; yewho; prakurvate-do; devnm-of the demigods; api-even; te-they;
vandy-bowed down; kim-what?; yai-by whom; janma-from birth;
tat-that; ktam-done.
"They who for three days do these pious deeds are offered all respects
by the demigods. What, then, can be said of they who have performed
these pious deeds for their entire lives?
Text 92
tatraiva krttika-vratgni
hari-jgaraa prta
snna tulas-sevanam
udypana dpa-dna
vratny etni krttike
tatra-there; eva-indeed; krttika-Krttika; vrata-of the vow; agni-the
parts; hari-jgaraam-keeping an all-night vigil for the sake of Lord
Hari; prta-in the morning; snnam-bathing; tulas-tulas; sevanamserving; udypanam-conclusion; dpa-dnam-offering a lamp; vratnivows; etni-these; krttike-in Krttika.
The Various Parts of the Krttika Vow
The parts of the Krttika vow are: 1. Keeping an all-night vigil for the
sake of Lord Hari, 2. bathing early in the morning, 3. serving Tulas, 4.
properly concluding the vow, and 5. offering a lamp.
Text 93
pacabhir vratakair ebhi
sampra krttike vrat
phalam pnoti tat prokta
bhukti-mukti-phala-pradam
pacabhi-with five; vratakai-vows; ebhi-these; sampram-full;
krttike-in Krttika; vrat-the person following the vow; phalam-result;
pnoti-attains; tat-that; proktam-said; bhukti-mukti-phala-pradam-
giving the results of happiness and liberation.

A person who follows these five vows during the month of Krttika
attains the full result of happiness and liberation, which has already
been described in this book.
Text 94
vio ivasya v kuryd
alaye hari-jgaram
kuryd avattha-mle v
tulasn vaneu ca
vio-of Lord Viu; ivasya-of Lord iva; v-or; kuryt-should do;
alaye-in the temple; hari-jgaram-vigil; kuryt-should do; avattha-of a
banyan tree; mle-at the root; v-or; tulasnm-of Tulas; vaneu-in
forests; ca-and.
"In a Viu temple, a iva temple, at the root of a banyan tree, or in a
Tulas forest, one should keep an all-night vigil for Lord Hari's sake.
Text 95
pad-gato yadpy ambho
na labhet savanya sa
vydhito v puna kuryd
vior nmpamrjanam
pat-calamity; gata-attained; yad-when; api-even; ambha-water;
na-not; labhet-attains; savanya-for bathing; sa-he; vydhitadiseased; v-or; puna-again; kuryt-should do; vio-of Lord Viu;
nma-with the names; apamrjanam-cleansing.
"If, because of disease or misfortune, one is not able to bathe with
water, he should bathe by chanting the holy names of Lord Viu.
Text 96
udypana vidhi kartu
aakto v vrate sthita
brhman bhojayec chakty
vrata-sampra-hetave
udypanam-conclusion; vidhim-rules; kartum-to do; aakta-unable;
v-or; vrate-in the vow; sthita-situated; brhman-the brhmaas;
bhojayet-should feed; akty-with potency; vrata-sampra-hetave-to
make the vow complete.
"If one is not able to bring the vow to its conclusion with an elaborate
ritual, he should conclude the vow by feeding the brhmaas.

Text 97
aakto dpa-dnasya
para-dpn prabodhayet
te v rakaa kuryd
vatdibhya prayatnata
aakta-unable; dpa-dnasya-to offer a lamp; para-dpn-the lamps
of others; prabodhayet-should light; tem-of them; v-or; rakaamprotection;
kuryt-should
do;
vata-winds; dibhya-beginning;
"If one is unable to offer a lamp, he should light the lamps that others
offer, he should carefully protect others' lamps from winds or other
disturbances.
Text 98
abhve tulasn ca
pjayed vaiava dvijam
sarvbhve vrate kuryd
brhman gavm api
sev v bodhi-vaayor
vrata-sampra-hetave
abhve-in the absence; tulasnm-of Tulas; ca-and; pjayet-should
worship; vaiavam-Vaiava; dvijam-brhmaa; sarvbhve-if all are
absent; vrate-in the vow; kuryt-should do; brhmanm-of the
brhmaas; gavm-of the cows; api-also; sevm-service; v-or; bodhivaayo-of a bodhi of vaa tree; vrata-sampra-hetave-to complete
the vow.
"If there is no Tulas plant, one should worship a brhmaa-Vaiava. If
no brhmaa-Vaiava is present, one should serve the brhmaas,
cows, bodhi tree, and vaa tree to conclude the vow.
Text 99
atha tatra dpa-dna-mhtmyamsknde tatraiva
kalpa-koi-sahasri
ptakni bahny api
nimerdhena dpasya
vilaya ynti krttike
atha-now; tatra-there; dpa-dna-mhtmyam-the glories of offering a
lamp; sknde-in the Skanda Pura; tatra-there; eva-certainly; kalpa-
kalpas; koi-ten million; sahasri-thousand; ptakni-sins; bahnimany; api-even; nimerdhena-in half an eyeblink; dpasya-of a lamp;
vilayam-to destruction; ynti-go; krttike-in Krttika.
The Glories of Offering a Lamp During Krttika
"When one offers a lamp during the month of Krttika, his sins in many
thousands and millions of births perish in half an eyeblink."
Text 100
ki ca
u dpasya mhtmya
krttike keava-priyam
dpa-dnena viprendra
na punar jyate bhuvi
kimca-furthermore; u-please hear; dpasya-of a lamp;
mhtmyam-the glory; krttike-in Krttika; keava-priyam-dear to Lord
Keava; dpa-lamp; dnena-by offering; viprendra-O king of
brhmaas; na-not; puna-again; jyate-is born; bhuvi-on the earth.
It is further said:
"Please hear the glories of offering a lamp during the month of
Krttika, an offering that is very pleasing to Lord Keava. O king of
brhmaas, a person who offers a lamp in this way will not take birth
again in this world.
Text 101
ravi-grahe kuruketre
narmady ai-grahe
tat phala koi-guita
dpa-dnena krttike
ravi-grahe-during
a
solar
eclipse;
kuruketre-in
Kuruksetra;
narmadym-in the Nramada; ai-grahe-during a lunar eclipse; tatthat; phalam-result; koi-guitam-multiplied ten million times; dpadnena-by offering a lamp; krttike-in Krttika.
"By offering a lamp during the month of Krttika one attains a pious
result ten million times greater than the result obtained by bathing at
Kuruketra during a solar a eclipse or by bathing in the river Narmada'
during a lunar eclipse.
Text 102
ghtena dpako yasya
tila-tailena v puna
jvalate muni-rdla
avamedhena tasya kim
ghtena-with ghee; dpaka-a lamp; yasya-of whom; tila-tailena-with
sesame oil; v-or; puna-again; jvalate-burns; muni-of sages; rdlaO tiger; avamedhena-with an asvamedha-yajna; tasya-of him; kimwhat is the need?
"O tiger of sages, for a person who thus offers a lamp burning with
ghee or sesame oil, what is the use of performing an avasmedhayaja?
Text 103
mantra-hna kriy-hna
auca-hna janrdane
sarva samprat yti
krttike dpa-dnata
mantra-mantras; hnam-without; kriy-pious deeds; hnam-without;
auca-purity; hnam-without; janrdane-of Lord Ka; sarvam-all;
sampratm-perfection; yti-attains; krttike-in Krttika; dpadnata-by offering a lamp.
"Even if there are no mantras, no pious deeds, and no purity,
everything becomes perfect when a person offers a lamp during the
month of Krttika.
Text 104
tenea kratubhi sarvai
kta trthvaghanam
dpa-dna kta yena
krttike keavgrata
tena-by him; iam-worshiped; kratubhi-with yajnas; sarvai-all;
ktam-done; trthvaghanam-bathing in holy places; dpa-lamp;
dnam-offering; ktam-done; yena-by whom; krttike-in Krttika;
keavgrata-in the presence of Lord Ka.
"A person who during the month of Krttika offers a lamp to Lord
Keava has already performed all yajas and bathing in all holy rivers.
Text 105
tvad garjanti puyni
svarge martye rastale
yvn na jvalate jyoti
krttike keavgrata
tvat-then; garjanti-scream; puyni-pious deeds; svarge-in Svarga;
martye-in martyaloka; rastale-in Rastalaloka; yvn-when; na-not;
jvalate-burns; jyoti-lamp; krttike-in Krttika; keavgrata-before
Lord Ka.
"When in the month of Krttika there is no lamp burning before Lord
Keava, then the pious deeds in Svargaloka, Martyaloka, and
Rastalaloka scream with dissatisfaction.
Text 106
ryate cpi pitbhir
gth gt pur dvija
bhaviyati kule 'smka
pit-bhakta suto bhuvi
ryate-is heard; ca-and; api-also; pitbhi-by the pits; gth-verses;
gt-songs; pur-before; dvija-O brhmaa; bhaviyati-will be; kule-in
the family; asmkam-of us; pitr-bhakta-devoted to his father; suta-a
son; bhuvi-on the earth.
"O brhmaa, when the pits hear devotional verses and songs in the
month of Krttika, in that family will be born a son devoted to his
father.
Text 107
krttike dpa-dnena
yas toayati keavam
mukti prpsymahe nna
prasdc cakra-pina
krttike-in Krttika; dpa-dnena-by offering a lamp; ya-one who;
toayati-satisfies;
keavam-Lord
Ka;
muktim-liberation;
prpsymahe-we will attain; nnam-indeed; prasdt-by the mercy;
cakra-pina-of Lord Viu, who holds the cakra in His hand.
"The ancestors say: When someone in our family pleases Lord Keava
by offering to Him a lamp during the month of Krttika, then, by the
mercy of the Lord who holds the Sudarana-cakra in His hand, we will
all attain liberation."
Text 108
ki ca
meru-mandara-mtri
ktv ppny aeata
dahate ntra sandeho

dpa-dnt tu krttike
kimca-furthermnore; meru-mandara-mtri-like Mount Meru or
Mount Mandara; ktv-doing; ppni-sinsd; aeata-completely;
dahate-burns; na-not; atra-here; sandeha-doubt; dpa-a lamp; dntby offering; tu-indeed; krttike-in Krttika.
It is further said:
"By offering a lamp during the month of Krttika one burns away a
collection of sins as big as Mount Meru or Mount Mandara. Of this there
is no doubt.
Text 109
ghe vyatane vpi
dpn dadyc ca krttike
purato vsudevasya
mah-phala-vidhyina
ghe-at home; v-or; yatane-in a temple; v-or; api-also; dpnlamps; dadyt-should offer; ca-and; krttike-in Krttika; purata-before;
vsudevasya-Lord Vsudeva; mah-phala-vidhyina-who gives a great
result.
"To one who either at home it in a temple offers Him a lamp during the
month of Krttika, Lord Vsudeva gives a great result.
Text 110
sa jto mnue loke
sa dhanya sa ca krtimn
pradatta krttike msi
dpo vai madhuhgrata
sa-he; jta-born; mnue-human; loke-in the world; sa-he; dhanyafortunate; sa-he; ca-and; krtimn-glorious; pradatta-offered; krttike
msi-in the month of Krttika; dpa-a lamp; vai-indeed;
madhuhgrata-in the presence of Lord Ka.
"A person who, after taking birth in the world of human beings, offers a
lamp to Lord Ka during the month of Krttika becomes very glorious
and fortunate.
Text 111
nimirdhrdha-mtrea
dpa-dnena krttike
na tat kratu-atai prpya
phala trtha-atair api

nimirdhrdha-mtrea-in half an eyeblink; dpa-dnena-the offering
of a lamp; krttike-in Krttika; na-not; tat-that; kratu-atai-with a
hundred yajnas; prpyam-to be attained; phalam-result; trtha-ataiwith a hundred pilgrimages; api-even.
"A person who offers a lamp during the month of Krttika attains a
result that cannot be obtained with even a hundred yajas or a hundred
pilgrimages.
Text 112
sarvnuhna-hno 'pi
sarva-ppa-rato 'pi san
pyate ntra sandeho
dpa dattv tu krttike
sarva-all; anuhna-pious deeds; hna-without; api-even; sarvappa-rata-addicted to all sins; api-even; san-being so; pyate-is
pruified; na-not; atra-here; sandeha-doubt; dpam-lamp; dattvoffering; tu-indeed; krttike-during Krttika.
"Even a person addicted to all sins and averse to all pious deeds who
somehow offers a lamp during Krttika becomes purified. Of this there
is no doubt.
Text 113
tan nsti ptaka kicit
triu lokeu nrada
yan na odhayate dpa
krttike keavgrata
tat-that; na-not; asti-is; ptakam-sin; kicit-anything; triu-in the three;
lokeu-worlds; nrada-O Narada; yan-what; na-not; odhayate-purifies;
dpa-a lamp; krttike-in Krttika; keavgrata-before Lord Ka.
"O Nrada, no sin exists anywhere in the three worlds that will not be
purified by offering a lamp to Lord Keava during Krttika.
Text 114
purato vsudevasya
dpa dattv tu krttike
prpnoti vata sthna
sarva-bdh-vivarjitam
purata-in the presence; vsudevasya-of Lord Ka; dpam-a lamp;
dattv-offering; tu-undeed; krttike-in Krttika; prpnoti-attains;
vatam-eternal; sthnam-abode; sarva-bdh-vivarjitam-free of all

troubles.
"A person who offers a lamp to Lord Ka during Krttika attains the
eternal spiritual world where there is no suffering.
Text 115
ya kuryt krttike msi
karprea tu dpakam
dvday ca vieena
tasya puya vadmi te
ya-one who; kuryt-does; krttike-in Krttika; msi-month; karpreawith camphor; tu-indeed; dpakam-lamp; dvdaym-on the dvadasi
day; ca-and; vieena-specifically; tasya-of him; puyam-piety;
vadmi-I say; te-to you.
"Now I will describe to you the pious result attained by a person who
offers a lamp during the dvda day of Krttika month.
Texts 116 and 117
kule tasya prast ye
ye bhaviyanti nrada
samatt ca ye kecid
ye sakhy na vindate
kritv su-cira kla
devaloke yadcchay
te sarve muktim ynti
prasdc cakra-pina
kule-in the family; tasya-of him; prast-born; ye-who; ye-whoever;
bhaviyanti-will be; nrada-O Narada; samatt-passed; ca-and; yewho; kecit-some; yem-of whom; sakhy-measurment; na-not;
vindate-is; kritv-playing; su-ciram-for a long; klam-time; devalokein the worlds of the demigods; yadcchay-spontaneously; te-they;
sarve-all; muktim-liberation; ynti-will attain; prasdt'by the mercy;
cakra-pina-of Lord Ka.
"His ancestors and descendants, so many they cannot be counted, will
enjoy for a long time in the worlds of the demigods, and then they will
all easily attain liberation by the mercy of Lord Ka, who holds the
Sudarana-cakra in His hand."
Text 118
ki ca
dyta-vyjena viprendra
krttike keavlayam
dyotayed yo mah-bhga
punty saptata kulam
kimca-furthermore; dyta-of playing dice; vyjena-on the pretext;
viprendra-O king of brhmaas; krttike-in Krttika; keava-of Lord
Keava; alayam-the temple; dyotayet-illuminates; ya-who; mahbhga-O very fortunate one; punti-purifies; saptatam- kulam-seven
generations of his family.
It is further said:
"O very fortunate one, a person who in order to play dice lights a lamp
in Lord Keava's temple purifies seven generations of his family.
Text 119
krttike dpa-dna tu
kuryd yo vaiavlaye
dhana putro yaa krtir
bhavet tasya ca sarvad
krttike-in Krttika; dpa-dnam-offering a lamp; tu-indeed; kurytmay do; ya-who; vaiavlaye-in a temple of Lord Viu; dhanamwealth; putra-children; yaa-fame; krti-glory; bhavet-is; tasya-of
him; ca-and; sarvad-always.
"A person who offers a lamp in a temple of Lord Viu during the
month of Krttika attains eternal wealth, good children, fame, and
glory.
Text 120
yath ca mathand vahni
sarva-kheu dyate
tath ca dyate dharmo
dpa-dne na saaya
yath-as; ca-and; mathant-by friction; vahni-fire; sarva-kheu-in
all wood; dyate-is seen; tath-so; ca-and; dyate-is seen; dharmapiety; dpa-dne-in offring of a lamp; na-not; saaya-doubt.
"As fire is present in all wood and may be extracted by friction, so piety
is always present in the offering of a lamp during the month of Krttika.
Of this there is no doubt.
Text 121
ki ca
nirdhanenpi viprendra
ktv caivtma-vikrayam
kartavya dpa-dna tu
yvat krttika-prim
kimca-furthermore; nirdhanena-penniless; api-even; viprendra-O king
of brhmaas; ktv-doing; ca-and; eva-indeed; tma-Himself;
vikrayam-selling; kartavyam-to be done; dpa-dnam-offering a lamp;
tu-indeed; yvat-when; krttika-prim-on the full-moon of Krttika.
It is further said:
"O king of brhmaas, when someone offers Him a lamp on the fullmoon day of the month of Krttika, Lord Ka, finding that He does
not have sufficient money to repay that gift, gives Himself in exchange
for that lamp.
Text 122
vaiavo na sa mantavya
samprpte krttike mune
yo na yacchati mhtm
dpa keava-sadmani
vaiava-a devotee; na-not; sa-he; mantavya-is considered;
samprpte-attained; krttike-when Krttika; mune-O sage; ya-who;
na-not; yacchati-gives; mhtm-fool; dpam-a lamp; keavasadmani-in the temple of Lord Ka.
"O sage, a fool who does not offer a lamp in Lord Keava's temple
during Krttika is not considered a Vaiava."
Text 123
nradye r-rukmgada-mohin-samvde
ekata sarva-dnni
dpa-dnni caikata
krttike na sama prokta
dpa-do hy adhika smta
nradye r-rukmgada-mohin-samvde-in the Nrada Pura, in a
conversation of r Mohin-dev and r Rukmgada; ekata-by one;
sarva-dnni-all gifts; dpa-dnni-the gift of a lamp; ca-and; ekataby one; krttike-in Krttika; na-not; samam-equal; proktam-said; dpada-giving a lamp; hi-indeed; adhika-better; smta-is considered.
In the Nrada Pura, in a conversation of r Mohin-dev and r
Rukmgada, it is said:
"Of all gifts the gift of a lamp during the month of Krttika is the best.
No gift is its equal."
Text 124
pdme ca tatraiva
krttike 'khaa-dpa yo
dadti hari-sannidhau
divya-knti-vimngre
ramate sa hare pure
pdme-in the Padma Pura; ca-and; tatra-there; eva-indeed; krttikein Krttika; akhaa-unbroken; dpam-lamp; ya-who; dadti-gives;
hari-of Lord Ka; sannidhau-in the presence; divya-knti-vimngresplendid; ramate-enjoys; sa-he; hare-of Lord Ka; pure-in the world.
"One who offers a steady lamp to Lord Hari during the month of
Krttika enjoys pastimes in Lord Hari's splendid spiritual world.
Text 125
atha yatra pradpa-prabodhana-mhtmya
sknde tatraiva
pit-pake 'nna-dnena
jyaihdhe ca vri
krttike tat phala pus
para-dpa-prabodhant
atha-now; yatra-where; pradpa-prabodhana-mhtmyam-the glories
of lighting a lamp; sknde-in the Skanda Pura; tatra-there; evaindeed; pitr-pake-on pitr-pake; anna-of food; dnena-by the gift;
jyaihdhe-on Jyaiha adha; ca-and; vri-with water; krttikein Krttika; tat-that; phalam-result; pusm-of the people; para-dpaprabodhant-by lighting another's lamp.
The Glories of Lighting Another's Lamp During the Month of Krttika
"By lighting another's lamp during the month of Krttika one attains
the same result as if he had offered food on pitr-paka or water on
Jyaiha adha.
Text 126
bodhant para-dpasya
vaiavn ca sevant
krttike phalam pnoti
rjasyvamedhayo
bodhant-by lighting; para-dpasya-another's lamp; vaiavnm-of
the Vaiavas; ca-and; sevant-by serving; krttike-in Krttika;
phalam-the result; pnoti-attains; rjasyvamedhayo-of rjasya

and avamedha yajnas.
"By serving the Vaiavas and lighting the lamps they offer during the
month of Krttika one attains the result of performing many rjasya
and avamedha yajas.
Text 127
dpamna tu ye dpa
bodhayanti harer ghe
parea npa-rdla
nistr yama-ytan
dpamnam-glowing; tu-indeed; ye-which; dpam-lamp; bodhayantilight; hare-of Lord Ka; ghe-in the house; parea-by another;
npa-rdla-O tiger of kings; nistr-crossed; yama-ytan-the
torments of Yama.
"O tiger of kings, a person who in Lord Ka's temple lights the lamps
that others will offer during the month of Krttika becomes free from
the tortures of Yamarja.
Text 128
na tad bhavati viprendra
iair api mah-makhai
krttike yat phala prokta
para-dpa-prabodhant
na-not; tat-that; bhavati-is; viprendra-O king of brhmaas; iaiworshiped; api-even; mah-makhai-with great yajnas; krttike-in
Krttika;
yat-what;
phalam-result;
proktam-said;
para-dpaprabodhant-by lighting the lamps of others.
"O king of brhmaas, by lighting the lamps that others will offer
during the month of Krttika one attains the result of having performed
many great yajas.
Text 129
ekday parair datta
dpa prajvalya mik
mnuya durlabha prpya
par gatim avpa s
ekdaym-on ekda; parai-by others; dattam-offered; dpamlamp; prajvalya-lighting; mik-a mouse; mnuyam-a human birth;
durlabham-rare; prpya-attaining; parm-the supreme; gatim-
destination; avpa-attained; s-she.

"Somehow or other a mouse once lit a lamp that someone offered on
ekda during the month of Krttika. That mouse attained a rare
human birth and then went to the supreme spiritual world.
Text 130
atha ikhara-dpa-mhtmya
sknde tatraiva
yad yad bhsayate
dpaka kalasopari
tad tad muni-reha
dravate ppa-sacaya
atha-then; ikhara-dpa-mhtmyam-the glory of lighting a lamp on a
temple's roof; sknde-in the Skanda Pura; tatra-there; eva-indeed;
yad yad-whenever; bhsayate-shines; dpaka-a lamp; kalasoparion top of the dome; tad tad-then; muni-reha-O best of sages;
dravate-flee; ppa-sacaya-sins.
The Glories of Lighting a Lamp on a Temple' Roof
"O best of sages, when a lamp placed atop a temple's dome shines in
all directions, then a great host of sins quickly flees to escape its light.
Text 131
yo dadti dvijtibhyo
mahm udadhi-mekhalm
hare ikhara-dpasya
kal nrhati oam
ya-who; dadti-gives; dvijtibhya-to the brhmaas; mahm-the
earth; udadhi-mekhalm-which wears the oceans like a belt; hare-of
Lord Ka; ikhara-on the roof; dpasya-a lamp; kalm-part; na-not;
arhati-is equal; oam-to one sixteenth.
"A person who gives the entire earth, which wears the oceans like a
belt, in charity to the brhmaas does not earn even one sixteenth of
the pious merit earned by one who places a lamp on the roof of Lord
Ka's temple.
Text 132
yo dadti gav koi
sa-vatsa kra-samyutam
hare ikhara-dpasya
kal nrhati oa
ya-who; dadti-gives; gavm-of cows; koim-ten million; sa-vatsamwith cal;ves; kra-samyutam-full of milk; hare-of Lord Ka;
ikhara-on the roof; dpasya-a lamp; kalm-part; na-not; arhati-is
equal; oam-to one sixteenth.
"A person who gives ten million cows, all filled with milk and all the
mothers of young calves, in charity to the brhmaas does not earn
even one sixteenth of the pious merit earned by one who places a
lamp on the roof of Lord Ka's temple.
Text 133
sarvasva-dna kurute
vaiavn mah-mune
keavopari dpasya
kal nrhati oam
sarvasva-dnam-giving great treasure; kurute-does; vaiavnm-of
the Vaiavas; mah-mune-O great sage; keava-of Lord Ka; upariabove; dpasya-a lamp; kalm-part; na-not; arhati-is equal; oamto one sixteenth.
"O great sage, a person who gives great wealth in charity to the
Vaiavas does not earn even one sixteenth of the pious merit earned
by one who places a lamp on the roof of Lord Ka's temple.
Text 134
ki ca
ya karoti para dpa
mlyenpi mah-mune
ikharopari madhye ca
kuln trayec chatam
kimca-furthermore; ya-one who; karoti-does; param-a great; dpamlamp; mlyena-with a price; api-even; mah-mune-O great sage;
ikharopari-on a temple's roof; madhye-ihn the middle; ca-and;
kulnm-of family; trayet-delivers; atam-a hundred.
"O great sage, a person who places a great and costly lamp on a
temple roof delivers a hundred generations of his family.
Text 135
vimna jyoti dpta
ye nirkyanti krttike
keavasya mah-bhakty
kule te na nrak
vimnam-a palatial temple; jyoti-with a lamp; dptam-shining; yewho; nirkyanti-gaze; krttike-in Krttika; keavasya-of Lord Keava;
mah-with great; bhakty-devotion; kule-in the family; tem-of them;
na-not; nrak-a resident of hell.
"They who with great devotion gaze at a palatial temple lit with a
splendid lamp have not a single relative that lives in hell.
Text 136
divi dev nirkyante
viu-dpa-prada naram
kad bhaviyaty asmka
sagama puya-karma
divi-in the higher planets; dev-the demigods; nirkyante-are seen;
viu-dpa-pradam-offering lamps to Lord Viu; naram-a human;
kad-when?; bhaviyati-will be; asmkam-of all; sagama-the
company; puya-karma-by pious deeds.
"When they see a human being offering a lamp to Lord Viu, the
demigods in Devaloka think: When, by performing that single pious
deed, will this person join us here?
Text 137
krttike krttik yvat
prsdopari dpakam
yo dadti muni-reha
tasyendratva na durlabham
krttike-in Krttika; krttikm-in Krttika; yvat-when; prsda-a
temple; upari-above; dpakam-a lamp; ya-who; dadti-places; munireha-O best of sages; tasya-of him; indratvam-the post of Indra; nanot; durlabham-difficult to attain.
"O best of sages, a person who places a lamp on a temple roof during
the month of Krttika does not find it difficult to attain the post of
Indra.
Text 138
atha tatra dpa-ml-mhtmyamsknde tatraiva
dpa-paktes" ca racan
sa-bhybhyantare hare
vior vimne kurute
sa nara akha-cakra-dhk
atha-now; tatra-there; dpa-ml-mhtmyam-the glory of a row of
lamps; sknde-in the Skanda Pura; tatra-there; eva-indeed; dpapakte-of a row of lamps; ca-and; racanm-creation; sa-bhya-outside;
abhyantare-and inside; hare-of Lord Hari; vio-of Lord Viu;
vimne-on a palatial temple; kurute-does; sa-He; nara-a person;
akha-cakra-dhk-holding a conch and cakra.
The Glories of Offering Many Lamps During the Month of Krttika
"A person who lights many lamps inside and outside Lord Viu's
temple becomes a liberated soul. Holding a di and conch, he attains a
spiritual form like Lord Viu's.
Text 139
dpa-pakte ca racan
kurute keavlaye
tasynvaye prastn
lak naraka na hi
dpa-pakte-of many lamps; ca-and; racanm-creation; kurute-does;
keavlaye-in Lord Ka;'s temple; tasya-of him; anvaye-in the family;
prastnm-born; lakm-of hundred thousand; narakam-hell; nanot; hi-indeed.
"When a person lights many lamps in Lord Keava's temple, not a
single of his hundred thousand closest relatives lives in hell.
Text 140
vior vimna dphya
sa-bhybhyantare mune
dpodyata-kare mrge
tena prpta para padam
vio-of Lord Viu; vimnam-the temple; dphyam-opulent with
lamps; sa-bhybhyantare-within and without; mune-O sage;
dpodyata-kare-with shining lamps; mrge-on the path; tena-by him;
prptam-attained; param-the supreme; padam-abode.
"O sage, a person who makes Lord Viu's temple splendid with many
lights inside and outside, travels to the supreme abode on the path
shining with light."
Texts 141 and 142
bhaviye ca
ya kuryt krttike msi

obhana dpa-mlikm
prabodhe caiva dvday
ekday vieata
sryyuta-prakas tu
tejas bhsayan dia
tejo-ri-vimna-stho
jagad uddyotayas tvi
bhaviye-in the Bahviya Pura; ca-and; ya-who; kuryt-does;
krttike-in Krttika; msi-month; obhanam-beauty; dpa-mlikm-a
garland of lamps; prabodhe-lighting; ca-and; eva-indeed; dvdaymon dvadasi; ekdaym-on ekda; vieata-specifically; srya-suns;
ayuta-tne thousand; praka-shining; tu-indeed; tejas-with light;
bhsayan-illuminating; dia-the directions; tejo-ri-vimna-stha-on
an airplane filled with light; jagat-the universe; uddyotayailluminates; tvi-with light.
"A person who makes the Lord's temple splendid with many lamps
during the month of Krttika, and especially during the ekda or the
dvda of that month, becomes glorious like ten thousand suns.
Traveling in a splendid airplane that fills the universe with light, he
leaves this world of birth and death.
Text 143
yvat pradpa-sakhy tu
ghtenprya bodhit
tvad vara-sahasri
viuloke mahyate
yvat-as; pradpa-sakhy-with a number of lamps; tu-indeed;
ghtenprya-filled with ghee; bodhit-lighted; tvat-so; varasahasri-for a thousand years; viuloke-in Viuloka; mahyate-is
glorified.
"For each lamp that he lit on the earth he is glorified on Viuloka for a
thousand years.
Text 144
pdme tatraiva
uccai pradpam ke
yo dadyt krttike nara
sarva kula samuddhtya
viulokam avpnuyt
pdme-in the Padma Pura; tatra-there; eva-indeed; uccai-greatly;
pradpam-lamp; ke-in the sky; ya-who; dadyt'-places; krttike'in

Krttika; nara-a person; sarvam-all; kulam-family; samuddhtyadelivering; viulokam'to Viuloka; avpnuyt-attains.
"A person who places a great lamp high in the sky during the month of
Krttika takes all his relatives with him to Viuloka.
Text 145
viu-keavam uddiya
dpa dadyt tu krttike
ka-stha jala-stha ca
utsypi yat phalam
viu-keavam-Lord Ka; uddiya-in relation to; dpam-lamp;
dadyt-gives; tu-indeed; krttike-in Krttika; ka-stham-in the sky;
jala-stham-in the water; ca-and; uta-please hear; asya-of that; apialso; yat-what; phalam-result.
"Please hear the result obtained by a person who offers a lamp to Lord
Ka in the sky or over the water during the month of Krttika.
Text 146
dhana dhanya samddhi ca
putravn varo ghe
locane ca ubhe tasya
vidvn api ca jyate
dhanam-wealth; dhanyam-good fortune; samddhi-prosperity; caand; putravn-good children; vara-controller; ghe-in the home;
locane-in the eye; ca-and; ubhe-beautiful; tasya-of him; vidvnlearned; api-also; ca-and; jyate-is born.
"He becomes wealthy, fortunate, and prosperous. He becomes a
controller of others. He has good children. Everything before his eyes
and in his home is beautiful. He becomes wise and learned."
Text 147
ki ca
vipra-vemani yo dadyt
krttike msi dpakam
agnioma-phala tasya
pravadanti mania
kimca-furthermore; vipra-vemani-in a brhmaa's home; ya-who;
dadyt-offers; krttike-in Krttika; msi-month; dpakam-lamp;
agnioma-phalam-the result of an agnioma-yajna; tasya-of him;

pravadanti'say; mania-the wise.
It is further said:
"The wise say that a person who offers a lamp in a brhmaa's home
during the month of Krttika attains the result of offering an
agnioma-yaja.
Text 148
catupaheu rathysu
brhmavasatheu ca
vka-mleu goheu
kntare gahaneu ca
dpa-dnd dhi sarvatra
mah-phalam avpnuyt
catupaheu-at
a
crossway;
rathysu-on
royal
roads;
brhmavasatheu-in brhmaas' homes; ca-and; vka-mleu-at
the roots of trees; goheu-in cow barns; kntre-in a great forest;
gahaneu-in hidden places; ca-and; dpa-dnt-by offering lamps; hiindeed; sarvatra-everywhere; mah-phalam-a greta result; avpnuytattains.
"A person who places lamps on the royal roads, on crossroads, in
brhmaas' homes, at tree roots, in cow barns, in forests, in hidden
places, and everywhere, attains a great result.
Text 149
ka-dpa-dna-mantra
tatraiva
dmodarya nabhasi
tuly lolay saha
pradpa te prayacchmi
namo 'nantya vedhase. iti.
ka-in the sky; dpa-light; dna-placing; mantra-mantra; tatrathere; eva-indeed; dmodarya-to Lord Dmodara; nabhasi-in the sky;
tulym-during Krttika; lolay-the goddess of fortune; saha-with;
pradpam-lamp; te-they; prayacchmi-offer; nama-obeisances;
anantya-to the unlimited; vedhase-to the creator; iti-thus.
A Mantra For Offering a Lamp in the Sky
In the scriptures it is said:
"Reciting the mantra 'namo 'nantya vedhase' (Obeisances to the
unlimited, to the Supreme Creator), the devotees offer a lamp to Lord
Dmodara and the goddess of fortune in the sky.
Text 150
atha dea-viee krttika-mhtmya-vieah
pdme tatraiva
yatra kutrpi dee ya
krttika-snna-dnata
agnihotra-sama-phala
pjy ca vieata
atha-now; dea-places; viee-in specific; krttika-mhtmya-vieahthe glories of Krttika; pdme-in the Padma Pura; tatra-there; evaindeed; yatra kutra-wherever; api-even; dee-in the country; ya-one
who; krttika-in Krttika; snna-bathing; dnata-and giving charity;
agnihotra-sama-equal to an agnihotra-yajna; phala-the result;
pjym-in worship; ca-and; vieata-specifically.
The Glories of Observing the Krttika Vow in Certain Specif Places
"Wherever one may be, by bathing, giving charity, or especially by
worshiping the Lord during the month of Krttika one attains the result
of performing an agnihotra-yaja.
Text 151
kuruketre koi-guo
gagy cpi tat-sama
tato 'dhika pukare syd
dvraky ca bhrgava
ka-slokya-do msa
pj-snnai ca krttika
kuruketre-in Kuruksetra; koi-gua-tne million times; gagym-by
the gag; ca-and; api-also; tat-sama-equal to that; tata-than that;
adhika-more; pukare-at Puskara; syt-is; dvrakym-in Dvrak;
ca-and; bhrgava-O descendent of Bhgu; ka-slokya-da-giving
residence on Lord Ka's planet; msa-month; pj-worship;
snnai-bathing; ca-and; krttika-in Krttika.
"Observing the vow of Krttika brings a result ten million times greater
when performed at Kuruketra or by the Gag's shore. The result is
even greater at Pukara-trtha. Bathing and worship at Dvraka'
during the month of Krttika carries one to the abode of Lord Ka.
Text 152
any puryas tat-samn
munayo mathurm- vin
dmodaratvam- hi hares
tatraivsd yata kila
any-other; purya-cities; tat-samn-equal to them; munayasages; mathurm-Mathur; vin-except for; dmodaratvam-the nature
of Dmodara; hi-indeed; hare-of Lord Hari; tatra-there; eva-indeed;
st-was; yata'because; kila-indeed.
"O sages, other holy cities bring similar results. The district of Mathur,
however, is different, because Lord Ka revealed His Dmodara
pastimes in the district of Mathur.
Text 153
mathury tata corje
vaikuha-prti-vardhana
krttike mathury vai
paramvadhir iyate
mathurym-in Mathur; tata-therefore; ca-and; rje-in Krttika;
vaikuha-prti-vardhana-increased love for Lord Ka; krttike-in
Krttika; mathurym-in Mathur; vai-indeed; parama-greatly;
avadhi-the greatest; iyate-is attained.
"Observing the vow of Krttika in Mathura' brings love for Lord Ka.
In this way the best result is obtained in Mathur.
Text 154
yath mghe prayga syd
vaikhe jhnav yath
krttike mathur sevy
tatotkara paro na hi
yath-as; mghe-in the month of Magha; prayga-Prayaga; syt-is;
vaikhe-in Vaiskha; jhnav-the Gag; yath-as; krttike-in Krttika;
mathur-Mathur; sevy-to be served; tatotkara-superiority; paragreat; na-not; hi-indeed.
"As Prayga should be served in the month of Mgha (JanuaryFebruary), and as the Gaga' should be served in the month of Vaikha
(April-May), so Mathura' should be served in the month of Krttika.
Nothing is better than service to Mathura' in Krttika.
Text 155
mathury narair rje
sntv dmodaro 'rcita
ka-rp hi te jey
ntra kry vicra

mathurym-in Mathur; narai-by people; rje-in Krttika; sntvbathing; dmodara-Dmodara; arcita-worshiped; ka-rp-the
form of Lord Ka; hi-indeed; te-they; jey-should be known; na-not;
atra-here; kry-to be done; vicra-doubt.
"They who bathe and then worship Lord Dmodara in Mathura' during
the month of Krttika attain spiritual forms like Lord Ka's. Of this
there is no doubt.
Text 156
durlabha krttiko vipra
mathury nm iha
yatrrcita svaka rpa
bhaktebhya samprayacchati
durlabha-rare; krttika-Krttika; vipra-O brhmaa; mathurym-in
Mathur; nm-of the people; iha-here; yatra-where; arcitaworshiped; svakam-own; rpam-form; bhaktebhya-to the devotees;
samprayacchati-gives.
"O brhmaa, it is rare that one is allowed to spend the month of
Krttika in Mathur. To they who worship Him in Mathura' during
Krttika, Lord Ka reveals His own transcendental form.
Text 157
bhukti mukti harir dadyd
arcito 'nyatra sevinm
bhakti ca na dadty ea
yato vaya-kar hari
bhuktim-happiness; muktim-;liberation; hari-Lord Ka; dadytgives; arcita-worshiped; anyatra-another place; sevinm-of the
servants; bhaktim-devotional service; ca-and; na-not; dadti-gives;
ea-He; yata-because; vaya-kar-brought under control; hari-Lord
Ka.
"To the devotees who worship Him in other places, Lord Ka gives
happiness and liberation, but He does not give devotional service, for
devotional service turns Him into His devotee's servant.
Text 158
sa t ajas harer bhaktir
labhyate krttike narai
mathury sakd api
r-dmodara-pjant
sa-He; tv-indeed; ajas-easily; hare-of Lord Ka; bhaktidfevotional service; labhyate-is obtained; krttike-in Krttika; narai-by
people; mathurym-in Mathur; sakt-once; api-even; r-dmodarapjant-by worshiping Lord Dmodara.
"Still, one can very easily attain devotional service by once worshiping
Lord Dmodara in Mathura' during Krttika.
Text 159
mantra-dravya-vihna ca
vidhi-hna ca pjanam
manyate krttike devo
mathury yad-arcanam
mantra-matras; dravya-things; vihnam-without; ca-and; vidhi-hnamwithout rules; ca-and; pjanam-worship; manyate-considers; krttike-in
Krttika; deva-the Lord; mathurym-in Mathur; yad-arcanam-whose
worship.
"Even if it is performed without the proper mantras and offerings and
without following the rules and regulations, Lord Ka considers
worship of Him in Mathura' during Krttika to be the most perfect kind
of worship.
Text 160
yasya ppasya yujyeta
marant vinikti
tac-chuddhy-artham ida prokta
pryacitta su-nicitam
krttike mathury vai
r-dmodara-pjanam
yasya-of which; ppasya-sin; yujyeta-engaged; marant-until death;
vinikti-atoned; t-chuddhy-artham-for purification; idam-this;
proktam-said;
pryacittam-atonement;
su-nicitam-concluded;
krttike-in Krttika; mathurym-in Mathur; vai-indeed; rdmodara-pjanam-worship of Lord Dmodara.
"Worship of Lord Dmodara in Mathura' during the month of Krttika is
the proper atonement for a lifetime of sins.
Text 161
krttike mathury vai
pjand darana dhruva
ghra samprptavn blo

durlabha yoga-tat-parai
krttike-in Krttika; mathurym-in Mathur; vai-indeed; pjant-from
thew worship; daranam-seeing; dhruva-Dhruva; ghram-quickly;
samprptavn-attained; bla-a child; durlabham-rare; yoga-tatparai-by the great yogis.
"By worshiping the Lord in Mathura' during the month of Krttika, the
child Dhruva was quickly able to see Lord Ka directly, an
attainment rare even for the great yogs.
Text 162
sulabh mathur bhmau
praty-abda krttikas tath
tathpi sasarantha
nar mh bhavmbudhau
sulabh-easily attained; mathur-Mathur; bhmau-on the earth;
praty-abdam-every year; krttika-Krttika; tath-so; tathpi-still;
sasaranti-take birth again andagain; iha-here; nar-the people;
mh-bewildered; bhavmbudhau-in the ocean of birth and death.
"Even though every year there is a Krttika, and even though it is easy
to go to Mathur, still the bewildered people, miss the opportunity
placed before them. That is why they take birth again and again in the
ocean of material life.
Text 163
ki yajai ki tapobhi ca
trthair anyai ca sevitai
krttike mathury ced
arcyate rdhik-priya
kim-what is the use?; yajai-of yajnas; kim-what is the use?; tapobhiof uasterities; ca-and; trthai-pilgrimages; anyai-other; ca-and;
sevitai-served; krttike-in Krttika; mathurym-in mathur; cet-if;
arcyate'worshiped; rdhik-priya-the beloved of Rdh.
"What is the use of yajas, austerities, and pilgrimages to a person who
has the opportunity to worship Lord Ka, the beloved of Rdh, in
Mathura' during the month of Krttika?
Text 164
yni sarvi trthni
nad nadya sarsi ca
krttike nivasanty atra

mthure sarva-maale
yni-which; sarvi-all; trthni-holy places; nad-streams; nadyarivers; sarsi-lakes; ca-and; krttike-in Krttika; nivasanti-stay; atrathere; mthure-in Mathur; sarva-maale-in the circle.
"During the month of Krttika all holy streams, rivers, and lakes reside
in the circle of Mathur.
Text 165
krttike janma-sadane
keavasya ca ye nar
sakt pravi r-ka
te ynti param avyayam
krttike-in Krttika; janma-sadane-in the birthplace; keavasya'of Lord
Ka; ca-and; ye-which; nar-people; sakt-once; pravientered; r-kam-r Ka; te-they; ynti-attain; param'supreme;
avyayam-eternal.
"They who once enter Lord Ka's birthplace in Mathura' will enter the
spiritual world and meet Lord Ka, the eternal Supreme Personality
of Godhead.
Text 166
paropahsam uddiya
krttike hari-pjay
mathury labhed bhakty
ki puna raddhay nara. iti.
paropahsam-joking; uddiya-in relation to; krttike-in Krttika; haripjy-worship of Lord Ka; mathurym-in Mathur; labhet-attain;
bhakty-with devotion; kim-what?; puna-again; raddhay-with faith;
nara-a person; iti-thus.
"A person who as a joke worships Lord Ka in Mathura' during
Krttika attains the Lord's supreme abode. What, then, can be said of
they who worship the Lord with faith and devotion?"
Text 167
ittha krttika-ktyni
vyaktny eva svato 'bhavan
tatra kicid vieena
tad-vidhir likhyate 'dhun
ittham-thus; krttika-ktyni-the
duties
of
Krttika;
vyaktni-
manifested; eva-indeed; svata-spontaneously; abhavan-became;

tatra-there; kicit-something; vieena-specifically; tad-vidhi-the way
of that; likhyate-is written; adhun-now.
Thus, in a general way I have written about the duties of Krttika. Now
I will write specifically how these duties should be performed.
Text 168
atha krttika-ktya-vidhi
tatropakrama-kla
r-ka-saty-samvdya-krttika-mhtmye
avinasya tu msasya
y uklaikda bhavet
krttikasya vratnha
tasy kuryd atandrita
atha-now; krttika-ktya-vidhi-the way the duties of Krttika should
be performed; tatra-there; upakrama-beginning; kla-time; r-kaof Lord Ka; saty-and Satyabhm; samvdya-in a conversation;
krttika-mhtmye-in the glories of Krttika; avinasya-of asvina; tuindeed; msasya-the month; y-which; uklaikda-ukla-ekda;
bhavet-is; krttikasya-of Krttika; vratni-vows; iha-here; tasym-in
that; kuryt-should do; atandrita-diligently.
How the Duties of Krttika Should Be Performed
When Krttika Begins
In the Krttika-mhtmya, Lord Ka tells Satyabhm:
"One should diligently follow the vow of Krttika, which begins on the
ukla-ekda of the month of Avina.
Text 169
nitya jgarayntye
yme rtre samutthita
ucir bhtv prabodhytha
stotrair nrjayet prabhum
nityam-regularly; jgaraya-for waking; ntye-in the last; ymeportion; rtre-of the night; samutthita-risen; uci-pure; bhtvbecoming; prabodhya-waking; atha-then; stotrai-with prayers;
nrjayet-should offer arati; prabhum-to the Supreme Personality of
Godhead.
"In this vow one should rise at the end of night, waken the Deity with
prayers, and then offer rati.
Text 170
niamya vaiavn dharmn

vaiavai saha harita
ktv gtdika prtar
deva nrjayet prabhum
niamya-hearing; vaiavn-of Lord Viu; dharmn-the religion;
vaiavai-the Vaiavas; saha-with; harita-happy; ktv-doing;
gtdikam-beginning with songs; prta-early in the morning; devamthe Supreme Personality of Godhead; nrjayet-should offer arati;
prabhum-to the Supreme Personality of Godhead.
"In the company of the Vaiavas in the morning one should happily
hear about the religion of devotional service to Lord Viu, sing songs
glorifying Lord Viu, and offer rati to Lord Viu.
Text 171
nady-dau ca tato gatvcamya sakalpam caret
prabhu prrthytha tasmai ca
dadyd arghya yath-vidhi
nady-dau-beginning with rivers; ca-and; tata-then; gatv-going;
camya-sipping; sakalpam-desire; caret-should do; prabhum-to the
Lord; prrthya-praying; atha-then; tasmai-to Him; ca-and; dadytshould offer; arghyam-arghya; yath-vidhi-according to the rules.
"Then one should go to a river or other source of water, perform
camana, recite the sakalpa mantra, recite the prrthana' mantra, and
then properly offer arghya to the Lord.
Text 172
tatra sakalpa-mantra
krttike 'ha kariymi
prta snna janrdana
prty-artha tava devea
dmodara may saha
tatra-there; sakalpa-mantra-the sakalpa-mantra; krttike-in Krttika;
aham-I; kariymi-will do; prta-in the morning; snnam-bath;
janrdana-O Lord Ka; prty-artham-for the satisfaction; tava-of You;
devea-O master of the demigods; dmodara-O Dmodara; may-the
goddess of fortune; saha-with.
The Sakalpa mantra
"O Lord Dmodara, O Lord who rescues the devotees from sufferings, O
master of the demigods, to please You and Goddess Rdh, I shall
bathe every morning during the month of Krttika."

Text 173
atha prrthan-mantra
tava dhynena devea
jale 'smin sntum udyata
tvat-prasdc ce me ppa
dmodara vinayatu
atha-then; prrthan-mantra-the prarthana mantra; tava-of You;
dhynena-by meditation; devea-O master of the demigods; jale-in
water; asmin-in this; sntum-to bathe; udyata-about; tvat-prasdt-by
Your mercy; ca-and; me-of me; ppam-the sin; dmodara-O Lord
Dmodara; vinayatu.-will be destroyed.
The Prrthan mantra
"O master of the demigods, rapt in meditation on You, I am about to
take my bath. O Lord Dmodara, by Your grace may all my sins be
destroyed."
Text 174
atha arghya-mantra
vratina krttike msi
sntasya vidhivan mama
dmodara ghrghya
danujendra-nisdana
atha-now; arghya-mantra-arghya mantra; vratina-following the vow;
krttike-in Krttika; msi-month; sntasya-bathing; vidhivat-properly;
mama-of me; dmodara-O Lord Dmodara; gha-please accept;
rghyam-arghya; danujendra-nisdana-O killer of the great demons.
The Arghya mantra
"O Lord Dmodara, O killer of the kings of the demons, please accept
this arghya that I, who have bathed and who follow this vow, properly
offer to You.
Text 175
nitye naimittike ktsne
krttike ppa-oae
ghrghya may datta
rdhay sahito hare
nitye-regular; naimittike-occasional; ktsne-all; krttike-in Ka'rttika;
ppa-oae-drying up sins; gha-please accept; arghyam-arghya;
may-by me; dattam-offered; rdhay'Rdh; sahita-with; hare-O
Ka.
"O Lord Ka accompanied by Goddess Rdh, please accept this
arghya I offer to You. May the regular and occasional duties I perform
during this month of Krttika dry up all my sins."
Text 176
tilair lipya deha sva
nmoccraa-prvakam
sntv sa-vidhin sandhy
upsya gham vrajet
tilai-with oil; lipya-anointing; deham-body; svam-own; nmoccraaprvakam'calling out the holy name; sntv-bathing; sa-vidhinproperly; sandhym-gayatri; upsya-worshiping; gham-home; vrajetshould go.
Then one should anoint his body with oil, chant the Lord's holy names,
bathe, properly chant the gyatr mantra, and then return home.
Text 177
upalipytha devgre
nirmya svastika prabhum
tulas-mlat-padmgastya-pupdinrcayet
upalipya-anointing; atha-then; deva-of the Lord; agre-in the presence;
nirmya-doing; svastikam-svastika; prabhum-the Lord; tulas-with
Tulas; mlat-padm-gastya-pupdin-with mlat, lotus, agastya,
and others; pupa-flowers; din-beginning; arcayet-should worship.
Then, after anointing and making a svastika, one should worship the
Deity with Tulas and with mlat, lotus, agastya, and other flowers.
Text 178
nitya vaiava-sagaty
seveta bhagavat-kathm
sarpihar-ni dpa
tila-tailena crcayet
nityam-regularly; vaiava-sagaty-in the company of the Vaiavas;
seveta-one should serve; bhagavat-kathm-the message of the
Supreme Personality of Godhead; sarpi-with ghee; ahar-nim-day
and night; dpam-lamp; tila-tailena-with sesame oil; ca-and; arcayetshould worship.
In the company of the Vaiavas one should regularly serve the words
glorifying the Supreme Personality of Godhead. Day and night a lamp
of ghee or sesame oil should be used to worship the Lord.
Text 179
vieata ca naivedyny
arpayed arcayet tath
praama ca yath-akty
eka-bhaktdika-vratam
vieata-specifically; ca-and; naivedyni-offerings of food; arpayetshould place; arcayet-should worship; tath-then; praaman-bowing
down; ca-and; yath-akty-as far as one is able; eka-bhaktdikavratam-with a vow of being devoted to the Supreme Personality of
Godhead alone.
One should place offerings of food before the Lord, worship the Lord,
and bow down before Him. In this way as far as one is able one should
follow this vow of being devoted to the Lord alone.
Text 180
tath ca pdme tatraiva
prtar utthya aucdi
ktv gatv jalaye
ktv ca vidhivat snna
tato dmodarrcanam
tath-so; ca-and; pdme-in the Padma Pura; tatra-there; eva-indeed;
prta-in the m,orning; utthya-rising; auca-cleanliness; di-beginning
with; ktv-doing; gatv-going; jalaye-in a body of water; ktvdoing; ca-and; vidhivat-according to the rules; snnam-bath; tatathen; dmodarrcanam-the worship of Lord Dmodara.
"Early in the morning one should rise, go to a body of water, properly
bathe, and then worship Lord Dmodara.
Text 181
ki ca
maunena bhojana krya
krttike vrata-dhri
ghtena dpa-dna syt
tila-tailena v puna
kimca-furthermore; maunena-in silence; bhojanam-eating; kryamshould be done; krttike-in Krttika; vrata-dhri-following the vow;
ghtena-with ghee; dpa-dnam-offering a lamp; syt-should be; tilasesamum; tailena-with oil; v-or; puna-again.
It is further said:
"One who follows the Krttika vow should take his meals in silence. He
should offer a lamp of ghee or sesame oil.
Text 182
dina ca ka-kathay
vaiavn ca sagamai
nyat krttike msi
sakalpa-vrata-planam
dinam-the day; ca-and; ka-kathay-with talks of Lord Ka;
vaiavnm-of the Vaiavas; ca-and; sagamai-with association;
nyatm-should be passed; krttike msi-in Krttika month; sakalpavrata-planam-to keep the vow he made with the sakalpa mantra.
"To keep the vow he made with the sakalpa mantra he should pass his
days talking of Lord Ka in the company of the devotees.
Texts 183 and 184
vine ukla-pakasya
prrambhe hari-vsare
athav pauramsta
sakrantau v tulgame
dpa-dnam akhaa ca
dadyd vai viu-sannidhau
devlaye tulasy v
ke v tad uttamam
vine-of Asvina; ukla-pakasya-on the bright fortnight; prrambhebeginning; hari-vsare-on ekda; athav-or; pauramsta-from
the full moon; sakrantau-on sankranti; v-or; tulgame-on Tulagama;
dpa-lamp; dnam-offering; akhaam-unbroken; ca-and; dadytshould offer; vai-indeed; viu-sannidhau-to Lord Viu; devlaye-in
the temple; tulasym-to Tulas; v-or; ke-to the sky; v-or; tat-that;
uttamam-then.
"Beginning in the month of Avina, either on the ukla-ekda, or on
the full moon day, or on the tula-sakranti day, he should offer a lamp
to Lord Viu in the temple, or he should offer the lamp to Tulas-dev,
or to the sky."
Text 185
ki ca
rajata kanaka dpn
mani-muktphaldikam
dmodarasya prty-artha
pradadyt krttike nara
kimca-furthermore; rajatam-silver; kanakam-gold; dpn-lamps;
mai-jewels; muktphala-pearls; dikam-beginning; dmodarasya-of
Lord Dmodara; prty-artham-for the pleasure; pradadyt-should give;
krttike-in Krttika; nara-a person.
It is further said:
"During the month of Krttika a person should offer silver, gold, lamps,
jewels, pearls, and other valuables to please Lord Dmodara."
Text 186
sknde ca r-rukmgada-mohin-samvde
na ghe krttike kuryd
vieena tu krttikam
trthe tu krttik kuryt
sarva-yatnena bhvini. iti.
sknde ca r-rukmgada-mohin-samvde-in the Skanda Pura, in a
conversation of r Mohin and r Rukmgada; na-not; ghe-in the
home; krttike-during Krttika; kuryt-should do; vieena-specifically;
tu-indeed; krttikam-Krttika; trthe-in a holy place; tu-indeed;
krttikm-the vow of Krttika; kuryt-should do; sarva-all; yatnena-with
endeavor; bhvini-O goddess; iti-thus.
In the Skanda Pura, r Rukmgada tells r Mohin:
"O goddess, one should not follow the Krttika vow at home. One
should go to a holy place and follow it there very carefully."
Text 187
atha krttike varjyni
tatraiva brahma-nrada-samvde
krttike tu vieena
rja-m ca bhakayan
nipvn muni-rdla
yvad hta-nrak
atha-now; krttike-in Krttika; varjyni-waht should be avoided; tatrathere; eva-indeed; brahma-nrada-samvde-in a conversation of
Brahma' and Nrada; krttike-in Krttika; tu-indeed; vieenaspecifically; rja-mn-rajamasa beans; ca-and; bhakayan-should
eat; nipvn-kidney beans; muni-of sages; rdla-O tiger; yvat-as;
hta-called; nrak-a resident of hell.
What Should Be Avoided During the Month of Krttika

said:
"O tiger of sages, a person who during the month of Krttika eats
rjama beans or kidney beans becomes a resident of hell.
Text 188
kaligni paolni
vntaka sandhitni ca
na tyajet krttike msi
yvad hta-nrak
kaligni-kaliga; paolni-paola; vntakam-eggplant; sandhitnipickles; ca-and; na-not; tyajet-abandons; krttike msi-in Krttika
month; yvat-as; hta-nrak-is called a resident of hell.
"A person who during the month of Krttika does not avoid eating
kaliga, paola, eggplant, and pickles becomes a resident of hell.
Text 189
krttike msi dharmtm
matsya msa na bhakayet
tatraiva yatnatas tyjya
aka aukara tath
krttike-in Krttika; msi-month; dharmtm-a religious person;
matsyam-fish; msam-meat; na-not; bhakayet-eats; tatra-there;
eva-indeed; yatnata-carefully; tyjyam-ot be avoided; akamrabbit; aukaram-pork; tath-so.
"During the month of Krttika a religious person will carefully avoid
eating fish, rabbit, pork, or any kind of flesh."
Text 190
ki ca
parnna para-ayy ca
para-dra parganm
sarvad varjayet prjo
vieena tu krttike
kimca-furthermore; parnnam-sumptuous food; para-ayymcomfortable bed; ca-and; para-dram-another's wife; parganmprostitute; sarvad-always; varjayet-should avoid; prja-intelligent;
vieena-specifically; tu-indeed; krttike-in Krttika.
It is further said:
"During the month of Krttika an intelligent person should stay away
from sumptuous food, comfortable bed, prostitutes, and other's wives.
Text 191
tailbhyaga tath ayy
parnna kasya-bhojanam
krttike varjayed yas tu
paripra-vrat bhavet
taila-oil; abhyagam-anointing; tath-so; ayym-bed; parnnamsuptuous food; kasya-bhojanam-eating from a bell-metal plate;
krttike-in Krttika; varjayet-should avoid; ya-who; tu-indeed;
paripra-vrat-completely following the vow; bhavet-should be.
"A person who properly follows the Krttika vow should avoid being
anointed with oil, eating sumptuous food, sleeping in a comfortable
bed, and eating from a bell-metal plate.
Text 192
samprpte krttike dv
parnna yas tu varjayet
dine dine tu kcchrasya
phala prpnoti mnava
samprpte-attained; krttike-Krttika; dv-seeing; parnnamsumtuous food; ya-who; tu-indeed; varjayet-avoids; dine-day; dineafter day; tu-indeed; kcchrasya-of severe austerities; phalam-the
result; prpnoti-attains; mnava-a person.
"A person who avoids sumptuous food during the month of Krttika
attains every day the benefit of having performed severe austerities."
Text 193
tatraiva r-rukmgada-mohin-samvde
krttike varjayet taila
krttike varjayen madhu
krttike varjayet kasya
krttike ukla-sandhita
tatra-there;
eva-indeed;
r-rukmgada-mohin-samvde-in
a
conversation of r Rukmgada and r Mohin; krttike-in Krttika;
varjayet-should avoid; tailam-oil; krttike-in Krttika; varjayen-should
avoid; madhu-wine; krttike'in Krttika; varjayet-should avoid;
kasyam-bell-metal; krttike-in Krttika; ukla-sandhitam-stale and
sour.
r Rukmgada tells r Mohin:

"During Krttika one should avoid oil. During Krttika one should avoid
wine. During Krttika one should avoid bell-metal. During Krttika one
should avoid food that is not fresh.
Text 194
na matsya bhakayen msa
na kaurma nnyad eva hi
cla sa bhavet su-bhru
krttike masa-bhakat
na-not; matsyam-fish; bhakayen-should eat; msam-meat; na-not;
kaurmam-turtle; na-not; anyat-another; eva-indeed; hi-indeed;
cla-an outcaste; sa-he; bhavet-becomes; su-bhru-O girl with the
beautiful eyebrows; krttike-in Krttika; masa-bhakat-by eating
flesh.
"O girl with the beautiful eyebrows, one should not eat fish, turtle, or
any other kind of flesh. By eating meat during the month of Krttika
one becomes an outcaste.
Text 195
atha r-rdh-dmodara-pj-vidhi
pdme tatraiva
tata priyatam vio
rdhik gopiksu ca
krttike pjany ca
r-dmodara-sannidhau
atha-now; r-rdh-dmodara-pj-vidhi-the Way to Worship r r
Rdha'-Dmodara; pdme-in the Padma Pura; tatra-there; evaindeed; tata-from that; priyatam-most dear; via-of Lord Viu;
rdhik-Rdh; gopiksu-among the gops; ca-and; krttike-in Krttika;
pjany-to be worshiped; ca-and; r-dmodara-sannidhau-near Lord
Dmodara.
The Way to Worship r r Rdh-Dmodara
"Because She is the gop most dear to Lord Viu, r Rdha' should
be worshiped along with Lord Dmodara during the month of Krttika.
Text 196
dvija dmodara ktv
tat-patn rdhik tath
krttike pjanyau tau

vaso-'lakra-bhojanai
dvijam-a brhmaa; dmodaram-Lord Dmodara; ktv-making; tatpatnm-His wife; rdhikm-Rdh; tath-so; krttike-in Krttika;
pjanyau-to be worshiped; tau-Them both; vasa-with garments;
alakra-ornaments; bhojanaiand food.
"Dressing Lord Dmodara as a brhmaa and r Rdha' as His wife,
one should worship them with nice garments, ornaments, and foods
during the month of Krttika.
Text 197
rdhik-pratim vipra
pjayet krttike tu ya
tasya tuyati tat-prtyai
rmn dmodaro hari. iti.
rdhik-of r Rdh; pratimm-the Deity; vipra-a brhmaa;
pjayet-should worship; krttike-in Krttika; tu-indeed; ya-who; tasyaof him; tuyati-is pleased; tat-prtyai-for His satisfaction; rmnglorious; dmodara-Lord Dmodara; hari.-the Supreme Personality of
Godhead; iti-thus.
"O brhmaas, during the month of Krttika one should worship the
Deity of r Rdh. To please r Rdh, Lord Dmodara, the Supreme
Personality of Godhead, will be pleased with that worshiper."
Text 198
dmodaraka nma
stotra dmodarrcanam
nitya dmodarkari
pahet satyavratoditam
dmodarakam-Dmodaraka;
nma-named;
stotram-prayer;
dmodarrcanam-worship
of
Lord
Dmodara;
nityam-always;
dmodarkari-attarctive to Lord Dmodara; pahet-should recite;
satyavrata-by King Satyavrata; uditam-spoken.
One should regularly recite the prayer called Dmodaraka, which
was spoken by Satyavrata, which attracts Lord Dmodara, and which
describes the worship of Lord Dmodara.
Text 199
atha r-dmodarakam
nammvara sac-cid-nanda-rpa
lasat-kuala gokule bhrjamnam

yaod-bhiyolkhald dhvamna
parmam atyantato drutya gopy
atha=now; r-dmodarakam-r-dmodaraka; nammi-I offer
my respectful obeisances; varam-to the Supreme Personality of
Godhead; s-cid-nanda-rpam-whose form is eternal and full of
knowledge and bliss; lasat-kualam-with glistening earrings; gokule-in
Gokula; bhrjamnam-splendidly manifested; yaod-by Yaod; bhiywith fear; ulkhalt-from the wooden mortar; dhvamnam-fleeing;
para-greatly; mam-caught; atyantata-greatly; drutya-quickly;
gopy-by the gop.
r Dmodaraka
"I offer my humble obeisances to the Supreme Controller, who
possesses an eternal form of blissful knowledge, whose earrings
glisten, who manifested Himself in Gokula, who ran from the wooden
mortar in fear of Mother Yaoda' but was ultimately caught, . . .
Offering my respectful obeisances to r r Rdha'-Dmodara, I will
now comment on the Dmodaraka. In the beginning of this prayer
the author offers his respectful obeisances as with devotion he
describes the great treasure that is the form of the Supreme
Personality of Godhead, which was manifested in Gokula, and which is
glorious with the most excellent handsomeness, pastimes, virtues, and
other qualities.
What is the Supreme Personality of Godhead like? He is "vara",
which means "all-powerful", "the master of the universes", or "my
master". His form is eternal and full of knowledge and bliss. He is
handsome and attractive.
The gops describe His handsomeness in these words (rmadBhgavatam 10.29.40,:
trailokya-saubhagam ida ca nirkya rpa
yad go-dvija-druma-mg pulakny abibhran
"O Ka, even the cows, birds, trees, and deer become stunned in
ecstasy when they gaze at Your form, the most handsome in all the
three worlds."
rmad-Bhgavatam (3.2.12, again explains:
vismpana svasya ca saubhagarddhe
para pada bhaa-bhngam
"The Lord appeared in this mortal world by His internal potency,
yogamy. He came in His eternal form, which is just suitable for His
pastimes. These pastimes were wonderful for everyone, even for those
proud of their own opulence, including the Lord Hismelf as the Lord of
Vaikuha. Thus His (r Ka's, transcendental body is the ornament
of all ornaments."
Lord Ka's alkl-attractuve form was splendidly manifest in Gokyla,
where many cows, gopas, and gops lived. rmad-Bhgavatam
(10.32.14, explains:
caksa gop-pariad-gato 'rcitas
trailokya-lakmy-eka-pada vapur dadhat
"Worshiped by the gops, Lord Ka's transcendental form, the only
home of all glory and handsomeness in the three worlds, was
splendidly manifest."
The specif pastime described in this verse of Dmodaraka, where
Lord Ka broke the yogurt pot and fled in fear of Mother Yaod, is
described these words of rmad-Bhgavatam (10.9.8-9):
ulkhalaghrer upari vyavasthita
markya kma dadata ici sthitam
haiyagava caurya-viakitekaa
nirkya pact sutam gam chanai
"Ka, at that time, was sitting on an upside-down wooden mortar for
grinding spices and was distributing milk preparations, such as yogurt
and butter, to the monkeys as he liked. Because of having stolen He
was looking all around with great anxiety, suspecting that He might be
chastised by His mother. Mother Yaod, upon seeing HIm, very
cautiously approached Him from behind.*
tm tta-yai prasamkya sa-tvaras
tato 'varuhypasra bhtavat
gopy anvadhvan na yam pa yogin
kama praveu tapaserita mana
"When Lord Ka saw His mother, stick in hand, He very quickly got
down from the top of the mortar and began to flee as if very much
afraid. Although yogs try to capture Him as Paramtma' by
meditation, desiring to enter into the effulgence of the Lord with great
austerities and penances, they fail to reach Him. But Mother Yaod,
thinking that same Supreme Personality of Godhead, Ka, to be her
son, began following Ka to catch Him."*
Then Mother Yaoda' chased Lord Ka and caught Him from behind.
rmad-Bhgavatam (10.9.10, explains:
avacamn janan bhac-calacchroi-bharkrnta-gati su-madhyam

javena visrasita-kea-bandhanacyuta-prasnnugati parmat
"While following Ka, Mother Yaod, her thin waist overburdened by
her heavy breasts, naturally had to reduce her speed. Because of
following Ka very swiftly, her hair became loose, and the flowers in
her hair were falling after her. Yet she did not fail to capture her son
Ka."*
Text 200
rudanta muhur netra-yugma mjanta
karmbhoja-yugmena stka-netram
muhu vsa-kampa-trirekhka-kahasthita-graiva-dmodara bhakti-baddham
rudantacrying; muhu-again and again; netra-yugmam-two eyes;
mjantam-rubbing; karmbhoja-yugmena-with two lotus hands; sawith; tka-fear; netram-eyes; muhu-again and again; vsabreathing; kampa-trembling; tri-three; rekh-lines; aka-marked;
kaha-neck; sthita-situated; graiva-necklaces; dmodaram-Lord
Ka; bhakti-with devotion; baddham-bound.
. . . who cried and rubbed His frightened eyes again and again with His
two lotus hands, whose necklace on His three-lined neck trembled as
He breathed again and again, whose waist was surrounded by a rope,
and who was finally bound by love.
This pastime is described in the following words (rmad-Bhgavatam
(10.9.11):
ktgasa ta prarudantam aki
kaantam ajan-maini sva-pin
udvkamna bhaya-vihvalekaa
haste ghtva bhiayanty avgurat
"When caught by Mother Yaod, Ka became more and more afraid
and admitted to being an offender. As she looked upon Him, she saw
that He was crying, His tears mixing with the black ointment around
His eyes, and as He rubbed His eyes with His hands, He smeared the
ointment all over His face. Mother Yaod, catching her beautiful son
by the hand, mildly began to chastise Him."*
Mother Yaoda' then bound Him with a rope. rmad-Bhgavatam
(10.9.14, explains:
gopikollukhe dmn
babandha prkta yath
"Mother Yaod, considering Ka her own ordinary child, bound Him
to the wooden mortar with a rope."*
rmad-Bhgavatam (10.9.18-21, continues:
sva-mtu svinna-gtaya
visrasta-kabara-sraja
dv parirama ka
kpayst sva-bandhane
"Because of Mother Yaod's hard labor, her whole body became
covered with perspiration, and the flowers and com were falling from
her hair. When child Ka saw His mother thus fatigued, He became
merciful to her and agreed to be bound.*
evam sandarit hy aga
hari bhtya-vayat
sva-vaenpi kena
yasyeda sevara vae
"O Mahrja Parkit, this entire universe, with its great exalted
demigods like Lord iva, Lord Brahm, and Lord Indra, is under the
control of the Supreme Personality of Godhead. Yet the Supreme Lord
has one transcendental attribute: He comes under the control of His
devotees. This was now exhibited by Ka in this pastime.*
nema virico na bhavo
na rr apy aga-saray
prasda lebhire gop
yat tat prpa vimuktidt
"Neither Lord Brahm, nor Lord iva, nor even the goddess of fortune,
who is always the better half of the Supreme Lord, can obtain from the
Supreme Personality of Godhead, the deliverer from this material
world, such mercy as received by Mother Yaod.*
nya sukhpo bhagavn
dehin gopik-suta
jnin ctma-bhtn
yath bhaktimatm iha
"The Supreme Personality of Godhead, Ka, the son of Mother
Yaod, is accessible to devotees engaged in spontaneous loving
service, but He is not as easily accessible to mental speculators, to

those striving for self-realization by severe austerities and penances, or
to those who consider the body the same as the self."*
Text 201
itdk-sva-llbhir nanda-kue
sva-ghoa nimajjantam khypayantam
tadyeita-jeu bhaktair jitatva
puna prematas ta atvtti vande
itdk-like this; sva-own; llbhi-with pastimes; nanda-of bliss;
kue-in a lake; sva-own; ghoam-cowherd village; nimajjantamplunging; khypayantam-declaring; tadya-own; ita-supremacy;
jeu-among they who know; bhaktai-by the devotees; jitatvam-the
state of being defeated; puna-again and again; premata-out of love;
tam-to Him; ata-a hundred; vtti-repetitions; vande-I offer my
respectful obeisances.
"A hundred times I bow down before Lord Ka, who with pastimes
like these plunges His own cowherd village of Vraja in pools of ecstasy,
and who declares to they who know Him only as the supreme master
and controller: I am conquered by My loving devotees.
That Lord Ka is controlled by the love of His devotees is described
in the following words of rmad-Bhgavatam (10.11.7-8):
gopbhi stobhito 'ntyad
bhagavn blavat kvacit
udgyati kvacin mugdhas
tad-vao dru-yantravat
"The gops would say: 'If You dance, my dear Ka, then I shall give
You half a sweetmeat.' By saying these words or by clapping their
hands, all the gops encouraged Ka in different ways. At such
times, although He was the supremely powerful Personality of
Godhead, he would smile and dance according to their desire, as if He
were a wooden doll in their hands. Sometimes he would sing very
loudly, at their bidding. In this way Ka came completely under the
control of the gops.*
bibharti kvacid ajpta
phakonmna-pdukam
bahu-kepa ca kurute
svn ca prtim vahan
"Sometimes Mother Yaoda' and her gop friends would tell Ka,
'Bring this article' or 'Bring that article.' Sometimes they would order
Him to bring a wooden plank, wooden shoes, or a wooden measuring
pot, and Ka, when thus ordered by the mothers, would try to bring
them. Sometimes, however, as if unable to raise these things, He
would touch them and stand there. Just to invite the pleasure of his
relatives, He would strike His body with His arms to show that He had
sufficient strength."*
rmad-Bhgavatam (10.11.9, again says:
darayas tad-vid loka
tmano bhtya-vayatm
"To pure devotees throughout the world who could understand His
activities, the Supreme Personality of Godhead, Ka, exhibited how
much He can be subdued by His devotees, His servants."*
Text 202
vara deva moka na mokvadhi v
na cnya ve 'ha vared apha
ida te vapur ntha gopla-bla
sad me manasy virst kim anyai
varam-benediction; deva-O Lord; mokam-liberation; na-not; mokaliberation; vadhim-highest limit; v-or; na-not; ca-and; anyam-another
thing; ve-choose; aham-I; vara-of benedictions; t-from the
master; api-even; iha-here; idam-this; te-of You; vapu-the form;
ntha-O master; gopla-blam-a cowherd boy; sad-always; me-of me;
manasi-in the mind; virstm-may be manifested; kim-what is the
use?; anyai-of other things.
"O Lord, I do not ask for liberation, something better than liberation, or
any other thing. O Lord, all I ask from You, the master of all blessings,
is that Your form as a cowherd boy always be manifest in my heart.
What need have I for any other blessing?
The thing better that liberation here is residence in Vaikuhaloka.
Better than impersonal liberation is residence in Vaikuhaloka, and
better than residence in Vaikuhaloka is pure devotional service,
which begins with hearing the glories of Lord Ka. That pure
devotional service is better than residence in Vaikuhaloka is
described in the following words (rmad-Bhgavatam 3.15.49):
"O Lord, we pray that You let us be born in any hellish condition of life,
just as long as our hearts and minds are always engaged in the service
of Your lotus feet, our words are made beautiful by speaking of Your
activities just as tulas leaves are beautified when offered unto Your
lotus feet, and as long as our ears are always filled with the chanting of
Your transcendental qualities."*
Text 203
ida te mukhmbhojam atyanta-nlair
vta kuntalai sgdha-raktai ca gopy
muhu cumbita bimba-raktdhara me
manasy virstm ala laka-lbhai
idam-this; te-of You; mukha-face; ambhojam-lotus; atyanta-nlai-very
dark; vtam-covered; kuntalai-with hairs; snigdha-glistening; raktaired; ca-and; gopy-by the gop; muhu-again and again; cumbitamkissed; bimba-bimba fruit; rakta-red; adharam-lips; me-of me; manasiin the heart; virstm-may be manifested; alam-what is the need;
laka-of a hundred thousand; lbhai-attainments.
"May Your lotus face, decorated with glistening locks of hair and with
bimba-fruit lips again and again kissed by the gop Yaod, always be
manifest in my heart. What need have I for a hundred thousand other
blessings?
Lord Ka's face is like a blossoming lotus flower. It is blissful and the
sight of it removes all sufferings.
Text 204
namo deva dmodarnanta vio
prasda prabho dukha-jalbdhi-magnam
kp-di-vyti-dna batnughea mm ajam edhy aki-dya
nama-obeisances; deva-O Lord; dmodara-O Dmodara; anantaunlimited; via-O Viu; prasda-please be merciful; prabha-O
master; dukha-of torments; jalbdhi-in an ocean; magnam-drowning;
kp-of mercy; di-glance; vy-with a shower; ati-very; dnampoor; bata-indeed; anugha-please be kind; a-O Lord; mm-to me;
ajam-foolish; edhi-please come; aki-by the eyes; dya-visible.
"O unlimited, all-pervading Lord whose belly was bound by a rope, I
bow down before You. O master, please be kind to me, who am now
drowning in an ocean of sufferings. Please shower Your glance of mercy
on me, who am very poor, wretched, and foolish. O master, please
come before my eyes.
Here the author says that he is so distressed that he is on the verge of

death. He is like a living corpse. He says: "Please be kind to me! Please
rescue me! Please restore my life!"
Here the word "prabho" (O master, means "O master of great,
inconceivable, limitless, wonderful potencies!" This shows that the
Lord's potencies cannot be understood by the material senses. The
word "a" (O master, means "O supremely independent one!" This
shows that the Lord can do as He likes, and therefore He can bestow
His mercy even on a person who is not really worthy to receive it. The
word "vio" means "O all-pervading one!" or it also means "O Lord
who stays in Vndvana!"
Text 205
kuvertmajau baddha-mrtyaiva yadvat
tvay mocitau bhakti-bhjau ktau ca
tath prema-bhakti svak me prayaccha
na moke graho me 'sti dmodareha
kuvertmajau-the two sons of Kuvera; baddha-bound; mrty-by the
form; eva-indeed; yadvat-as; tvay-by You; mocitau-freed; bhaktibhjau-devotees; ktau-made; ca-and; tath-so; prema-bhaktim-love
and devotion; svakm-own; me-to me; prayaccha-please give; na-not;
moke-in liberation; graha-acceptance; me-of me; asti-is; dmodaraO Lord Dmodara; iha-here.
"Even though You were tied up, You still freed Kuvera's two sons and
made them devoted to You. Please give to me love and devotion as You
gave it to them. O Lord Dmodara, I will not accept impersonal
liberation.
Here, rejecting impersonal liberation, the author prays for pure
devotional service. Even though, as part of His beautiful pastimes, the
Lord Himself was tied up by the gop Yaod, He was able to free the
sons of Kuvera. Giving them the gift of pure devotional service, He said
to them (rmad-Bhgavatam 10.10.42):
"O Nalakvara and Maigrva, now you may both return home. Since
you desire to be always absorbed in My devotional service, your desire
to develop love and affection for Me will be fulfilled, and now you will
never fall from that platform."*
Text 206
namas te 'stu dhmne sphurad-dpti-dhmne
tvadyodarytha vivasya dhmne
namo rdhikyai tvadya-priyyai
namo 'nanta-llya devya tubhyam

nama-obeisances; te-of You; astu-may be; dhmne-to the rope;
sphurad-dpti-dhmne-splendid; tvadya-to You; udarya-abdomen;
atha-then; vivasya-of the universe; dhmne-the resting place; namaobeisances; rdhikyai-to r Rdh; tvadya-priyyai-dear to You;
nama-obeisances; ananta-unlimited; llya-whose pastimes; devyato the Lord; tubhyam-to You.
"Obeisances to Your rope, the abode of great splendor! Obeisances to
Your belly, the resting-place of the universe! Obeisances to Your
beloved, r Rdh! Obeisances to You, the Supreme Personality of
Godhead, whose pastimes have no end!"
Here the word "dhmne" means "the great rope that was tied around
Your belly". What was that rope like? It is described here as "the abode
of splendor". That means the rope was spiritual in nature.
Next the author says, "Obeisances to Your belly!" What is the Lord's
belly like? It is the resting place of the universe, where the moving and
unmoving beings live. This is so because from it sprouted the lotus
flower that is the home of the fourteen worlds. By tying a rope around
this belly, Mother Yaoda' showed that she had the entire universe
under her control. Actually no one has the power to tie up the Lord in
that way, but out of love for His mother, Lord Ka allowed her to tie
Him up.
r Rdha' is the most important of all the gops. She is most dear to
Lord Ka. Lord Ka's transcendental pastimes with r Rdha'
have no end. Therefore the Lord is described here as having pastimes
that have no end.
Text 207
pdme tatraiva
govardhana-girau ramye
rdh-kua priya hare
krttike bahulamy
tatra sntv hare priya
naro bhakto bhaved viprs
tad dhi tasya pratoaam
pdme-in the Padma Pura; tatra-there; eva-indeed; govardhanagirau-on Govardhana Hill; ramye-beautiful; rdh-kuam-Rdha'kua; priyam-dear; hare-to Lord Ka; krttike-in Krttika;
bahulamym-on Bahulastami; tatra-there; sntv-bathing; hare-to
Lord Ka; priya-dear; nara-a person; bhakta-devotee; bhavetmay be; vipr-O brhmaas; tat-that; hi-indeed; tasya-of Him;
pratoaam-pleasing.

"O brhmaas, a person who during the month of Krttika, on the
Bahulam, day bathes in Rdha'-kua, which is by beautiful
Govardhana Hill and which is very dear to Lord Ka, becomes a great
devotee. He is very pleasing to Lord Ka.
Text 208
yath rdh priy vios
tasy kua priya tath
sarva-gopu saivaik
vior atyanta-vallabh
yath-just as; rdh-rmat Rdhr; priy-very dear; vio-to
Lord Ka; tasy-Her; kuam-bathing place; priyam-very dear;
tath-so also; sarva-gopu-among all the gops; s-She; evacertainly; ek-alone; vio-of Lord Ka; atyanta-vallabh-most dear.
"Just as Rdha' is dear to Lord Ka, so Her bathing place, Rdha'kua, is dear to Him. She alone is His most beloved of all the gops."*
Text 209
ki ca tatraiva r-rdhikopkhynnte
vndvandhipatya ca
datta tasy pratuyat
kennyatra dev tu
rdh vndvane vane
kimca-furthermore; tatra-there; eva-indeed; r-rdhik-of r Rdh;
upkhyna-of the story; ante-at the end; vndvana-of V.rndvana;
dhipatyam-rule; ca-and; dattam-given; tasy-of Her; pratuyat-is
pleased; kena-by Lord Ka; anyatra-in another place; devgoddess; tu-indeed; rdh-Rdh; vndvane-in Vndvana; vaneforest.
In the Padma Pura, at the end of the story of r Rdh, it is said:
"Pleased with Her, Lord Ka made Rdha' the queen of Vndvana.
In other places She is Goddess Lakm, but in Vndvana forest She is
r Rdh.
Text 210
tat-kue krttikamy
sntv pjyo janrdana
subodhany yath prtis
tath prtis tato bhavet
tat-kue-in her lake; krttikamym-on the Janmam day of

Ka'rttika; sntv-bathing; pjya-worshiped; janrdana-Lord Ka;
subodhanym-on Utthana ekda; yath-as; prti-p-leased; tath-so;
prti-pleased; tata-then; bhavet-may be.
"When, on Janmam or Utthna ekda, a person bathes in
Rdha'-kua and then worships Lord Ka, Lord Ka becomes very
pleased with him.
Text 211
atha ka-trayoda-ktya
pdme ca tatraiva
krttike ka-pake tu
trayoday ni-mukhe
yama-dpa bahir dadyd
apamtyur vinayati
atha-npw; ka-trayoda-ktyam-duties of Ka-trayoda; pdmein the Padma Pura; ca-and; tatra-there; eva-indeed; krttike-in
Krttika; ka-pake-on the dark fortnight; tu-indeed; trayodaymon trayopdasi; ni-mukhe-in the beginning of the night; yama-dpama lamp for Yamarja; bahi-outside; dadyt-should place; apamtyuuntimely death; vinayati-is destroyed.
Duties of Ka-trayoda
"When on the Ka-trayoda of the month of Krttika a person
places a lamp for Yamarja outside, then the danger of his untimely
death is at once destroyed.
Text 212
atha tatra mantra
mtyun pa-dabhy
kla ymalay saha
trayoday dpa-dnt
sryaja priyatm
atha-now; tatra-there; mantra-mantra; mtyun-by death; padabhym-with noose and rod; kla-time; symalayblack; sahawith; trayodaym-on trayodasi; dpa-dnt-by offering a lamp;
sryaja-the son of the sun; priyatm-is pleased.
The Mantra For That
"With this offering of a lamp on the Ka-trayoda day, may Lord
Yamarja, who is the son of the sun-god, who is time personified, who
is accompanied by Goddess Durg, and who carries with him a noose,
a rod, and death itself, be pleased with me.

Text 213
atha ka-caturda-ktya
tatraiva
caturday dharma-rjapj kry prayatnata
snnam avayaka krya
narair naraka-bhrubhi
atha-now; ka-caturda-ktyam-the Duties of Ka-caturda;
tatra-there; eva-indeed; caturdaym-on caturdasi; dharma-rjaYamarja; pj-worship; kry-should be done; prayatnata-carefully;
snnam-bath; avayakam-should be done; kryam-done; narai-by
people; naraka-bhrubhi-who fear hell.
The Duties of Ka-caturda
They are described in the following words:
"They who fear going to hell must bathe and then carefully worship
Yamarja on the Ka-caturda day.
Text 214
aruodayato 'nyatra
rikty snti yo nara
tasybdhika-bhavo dharmo
nayaty eva na saaya
aruodayata-from sunrise; anyatra-in another place; riktym-empty;
snti-bathes; ya-who; nara-aperson; tasya-of him; abdhika-a year;
bhava-being; dharma-religion; nayati-perishes; eva-indeed; na-no;
saaya-doubt.
"A person who on the caturth, navam and caturda waits until after
sunrise to bathe loses a year of pious deeds.
Text 215
sknde ca tatraiva
krttike ka-pake tu
caturday vidhdyate
avayam eva kartavya
snna naraka-bhrubhi
sknde-in the Skanda Pura; ca-and; tatra-there; eva-indeed; krttikein Krttika; ka-pake-on the dark fortnight; tu-indeed; caturdayon caturdasi; vidhu-moon; udaye-in the rising; avayam-inevitably;
eva-indeed; kartavya-should be done; snna-bathing; naraka-
bhrubhi-by they who fear hell.

"They who fear hell should bathe during the moonrise of the Kacaturda in the month of Krttika.
Text 216
ki ca pdme tatraiva
tata ca tarpaa krya
dharmarjasya nmabhi
jvat-pit tu kurvta
tarpaa yama-bhmayo
kimca-furthermore; pdme-in the Padma Pura; tatra-there; evaindeed; tata-from that; ca-and; tarpaa-tarpaa; krya-should be
done; dharmarjasya-to Yamarja; nmabhi-with names; jvat-pitwhose father is alive; tu-indeed; kurvta-should do; tarpaa-tarpaa;
yama-bhmayo-to Yama and Bhma.
"On the Ka-caturda one should offer tarpaa and chant the
names of Yamarja. If one's father is stil living, one should offer
tarpaa to Yamarja and Bhma.
Text 217
yajopavtin krya
prcnvtin tath
devatva ca pittva ca
yamasysti dvi-rpat
yajopavtin-with a sacred thread; krya-should be done; prcnaavtin-with the sacred thread worn over the right shoulder; tath-so;
devatva-the status of d demigod; ca-and; pittva-the status of a
pit; ca-and; yamasya-Yamarja; asti-is; dvi-rpat-two forms.
"Wearing the sacred thread over the right shoulder, one should offer
tarpaa to Yamarja, who has two forms: one as a demigod and the
other as a pit.
Text 218
nakta yama-caturday
ya kuryc chiva-sannidhau
na tat kratu-atenpi
prpyate puyam dam
nakta-night; yama-caturday-of Yama-caturda; ya-who; kuryt-
should do; iva-iva; sannidhau-in the presence; na-indeed; tat-that;

kratu-atena-with a hundred yajnas; api-also; prpyate-is attainmed;
puyam-piety; dam-like that.
"A person who spends the night of this Yama-caturda near the Deity
of Lord iva attains great piety. Even with a hundred yajas one cannot
attain piety like it.
Text 219
kumr baukn pjya
tath aiva-tapo-dhann
rjasya-phala tena
prpyate ntra saaya
kumr-a young girl; baukn-brhmaa boys; pjya-worshiping;
tath'so; aiva-tapo-dhann-of austerities for Lord iva; rjasyaphala-the result of a rajasuya-yajna; tena-by that; prpyate-is
attained; na-not; atra-here; saaya-doubt.
"A young girl who at that time worships brhmaa boys who perform
austerities to please Lord iva attains the result of performing a
rjasya-yaja. Of this there is no doubt.
Text 220
krttike bhauma-vrea
citr k caturda
tasy bhtem abhyarcya
gacche chiva-pura nara
krttike-during the month of Krttika; bhauma-vrea-on Tuesday;
citr-wonderful; ka-Ka; caturda-caturdas;; tasy-on that;
bhteam-Lord iva; abhyarcya-worshiping; gacchet-may go; ivapura-to the abode of Lord Suva; nara-a person.
"When it falls on a Tuesday the Ka-ekda of the month of Krttika
is especially wonderful. A person who worships Lord iva on that day
goes to the abode of Lord iva.
Text 221
ki ca
amvasy-caturdayo
pradoe dpa-dnata
yama-mrgndhakrebhyo
mucyate krttike nara
kimca-furthermore; amvasy-caturdayo-of
amavasya
and
caturdasi; pradoe-in the evening; dpa-dnata-by offering a lamp;

yama-mrga-on the path of Yamarja; andhakrebhya-from the
blindness; mucyate-is liberated; krttike-in Krttika; nara-a person.
It is further said:
"A person who offers a lamp on the evening of the amvasya' and the
caturda becomes free from the darkness of the path to Yamarja."

Hari Bhakti Vilasa

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What are some rituals mentioned to please Lord Shiva?

What are some rituals mentioned to please Lord Shiva?

What benefits are mentioned for spending the night of Yama-caturdasi near the deity of Lord Shiva?

What benefits are mentioned for spending the night of Yama-caturdasi near the deity of Lord Shiva?

Sri Hari-bhaktivilasa

Gopal Bhatta Goswami

Commentary by rla Santana Gosvm

In my opinion the perfect name of the Supreme Personality of Godhead

. . . 112. renunciation of materialism, 113. worship at three times of the

. . . (Fourteenth, Fifteenth, and Sixteenth Vilsas, 130. duties in the

word bhajet here means "one should take shelter".

The symptom of such a spiritual master is that he is expert in

of Godhead, peaceful, free of material desires, aware of the spiritual

"O best of brhmaas, a spiritual master should be an exalted

sakta-attached; crya-a spiritual master; r-of good fortune;

dmbhik kpas tath

at death they go to hell. Finally they are born as animals."

character, test each other to see if they are qualified.

uda-kumbha kun pupa

bhavet priya-hite rata

snnodaka tath chy

relatives; abhivdayet-should offer respectful obeisances.

kim- ca-furthermore; na-not; tam-him; jpayet-should give orders;

A Great Fault on Both Sides

indeed; bhagavn-Supreme Personality of Godhead; viu-Lord Viu;

become its opposite."

Ka; parityajya-rejecting; ya-one who; anya-devam-another deity;

so 'ntyajo nntyajo 'ntyaja

"A person who considers demigods like Brahma' and iva to be on an

yam uddiya sad ntho

"Lord Viu is the most powerful. He is the most glorious. He is the

attaining; yti-go; vio-of Lord Viu; param-to the transcendental;

Nryaya goes with his kinsmen to the abode of Lord Viu."

Svargaloka. It is said to be the greatest secret in the Vedas.

becomes; sa-he; sarva-pta-pure of everything; bhavati-becomes.

without nysa, simply by chanting the Rma-mantra one attains

hy upappni yny api

Lord Ka; skt-directly; bhagavata-the Supreme Personality of

In r Gopla-tan Upaniad (1.2, the eighteen-syllable mantra is

Text 160 (d)

celebrated; gopjana-the gops;

Text 161 (a)

attain eternal perfection.

okrea-with the syllable om; antaritam-accompanied; ye-those who;

then; praata-offered obeisances; may-by me; anuklena-with a

tatra-there; eva-indeed; agre-before; tat-that; atra-here; gth-verses;

nara sarvajatm iyat

tathsau mantra uttama

teu sarveu mantreu

sdhvnm adhikro 'sti

wise one should know siddha, sdhya, su-siddha, and ari.

svapna-labdhe striy datte

stuttered; kecit-some; kilit-pierced; duit-defiled; api-also; etai-by

demigod-kingdom, the demigods attained Svargaloka, and Bhaspati

antaritn-within; ktv-doing; mantra-varn-the letters of the mantra;

chanter of the mantra; mantrra-sakhyay-with the letters of the

tathpy etad udritam

tata samarpayed dhpa

Kinds of Incense That Are Forbidden