Hari Bhakti Vilasa

Sri Hari-bhakti-vilasa
First Vilasa
Text 1
atha magalcaraam
caitanyadeva bhagavanta raye
r-vaiavn pramude 'jas likhan
vayaka karma vicrya sdhubhi
srdha samhtya samasta-strata
athanow; magalcaraaminvoking auspiciousness; caitanyadevamLord Caitanyadeva; bhagavantamthe
Supreme Personality of Godhead; rayeI take shelter; r-vaiavnmof the devotees; pramudefor the pleasure;
ajasproperly; likhanwritig; vayakamcompulsory; karmawork; vicryaconsiderig; sdhubhithe
devotees; srdhamwith; samhtyacollectig; samastafrom all; stratathe 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 Brahm 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 k (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
bhakteof devotional service; vilsnthe pastimes; cinutegathers; prabodhnandasyaof Prabodhnanda
Sarasvat; iyathe disciple; bhagavatto the Lord; priyasyadear; gopla-bhaaGopla Bhaa Gosvm;
raghuntha-dsamRaghuntha dsa Gosvm; santoayanpleasing; rpaRpa Gosvm; santanauSantana
Gosvm; caand.
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-bhakti-vilsa.
Text 3
mathur-ntha-pdbjaprema-bhakti-vilsata
jta bhakti-vilskhya
tad-bhakt layantv imam
mathurof Mathur; nthaof the master; pdbjafor the lotus feet; premalove; bhaktiand devotion;
vilsatafrom the pastimes; jtamborn; bhakti-vilskhyamnamed Bhakti-vilsa; tad-bhaktHis devotees;
layantvmay study; imamthis.
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-bhakti-vilsa 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
jysuall glories; tyantika-bhakti-nihato they who have great faith and devotion; r-vaiavthe devotees
of Lord Viu; mthuraof Mathur; maalein the circle; atrahere; kvaraKvara; ka-vanein Lord
Ka's forest; cakastumanifest; r-ka-dsaKa dsa; caand; sa-lokanthawith 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-diodhana mantra-saskriy
tatrathere; lekhya-pratijdescription of what will bewritten; dauin the begtinning; sa-kraamwith
reasons; lekhyamto be written; r-guruof the spiritual master; rayaamshelter; tatathen; guruthe guru;
iyathe disciple; parkdiexamination; bhagavnthe Supreme Personality of Godhead; manavamantras;
asyaof Him; caand; mantrafor the mantras; adikrqualified person; siddhy-dibeginning with perfection;
odhanampurification; mantraof mantras; saskriyrite of purification.
Table of Contents
In this book will be discussed: (First Vilsa) 1. Taking shelter of a bona-fide spiritual master, 2. the qualities of a bonafide 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
dkinitiation; nityamregularly; brahma-kleat brahma-muhrta; ubhaauspicious; utthnamrising;
pavitratpurity.
. . . (Second Vilsa) 10. initiation, 11. rising every day at brahma-muhrta, 12. cleanliness, . . .
Text 7
prta smtydi kasya
vdydyai ca prabodhanam
nirmlyottarady-dau
magalrtrika tata
prtaat sunrise; smtyremembering; dibeginning with; kasyaof Lord Ka; vdya-dyaiactivities
beginning with playing music; caand; prabodhanamawakening; nirmlyathe garlands worn by the Lord; uttaraa
wearing; dybeginning with; dauin the beginning; magalrtrikammagala-rati; tatathen.
. . . (Third Vilsa) 13. remembering Lord Ka and performing other devotional activities early in the morning, 14.
awakening the Deity with music and other devotional activities, 15. wearing garlands worn by the Deity and accepting
other remnants from the Deity, 16. maala-rati, . . .
Text 8
maitrdi-ktya auccamana dantasya dhvanam
snna tantrika-sandhydi
deva-sadmdi-saskriy
maitrapassing urine; dibeginning with; ktyamto be done; aucacleaning; camanamringing the mount;
dantasyaof the teeth; dhvanamcleaning; snnambathing; tantrika-sandhy-dioffering tantrika-sandhy; devasadmdi-saskriycleaning 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-sandhy (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-htiofferings to Tulas; gehaof the house; snnamcleaning; uodakdikamwith warm water;
vastramclothing; phamseat; caand; rdhva-puramtilaka; r-gopi-candandikambeginning with gopcandana.
. . 24. offering gifts to Tulas, 25. cleaning one's house, 26. bathing with warm water, 27. garments, 28. sitting place, 29.
tilaka, 30. gop-candana, . . .
Text 10
cakrdi-mudr ml ca
gha-sandhyrcana guro
mhtmya ctha kasya
dvra-vemntarrcanam
cakrawith cakra; dibeginning; mudrmudras; mlgarlands; caand; gha-sandhyoffering sandhy at

home; arcanamworship; guroof the spiritual master; mhtmyamthe glories; caand; athathen; kasyaof
Lord Ka; dvra-vemathe door of the houee; antarawithin; arcanamworship.
. . . 31. the cakra-mudr and other mudrs, 32. garlands, 33. performing sandhy at home, 34. worshiping the spiritual
master, 35. the glories of the spiritual master, 36. worshiping Lord Ka, 37. the glories of Lord Ka, (Fifth Vilsa) 38.
worshiping when one enters the door of the house, . . .
Text 11
pjrthsanam arghydisthpana vighna-vraam
r-gurv-di-natir bhtauddhi pra-viodhanam
pjworship; arthafor the purpose; sanama seat; arghydibeginning with arghya; sthpanamplacing;
vighna-vraamprotection from obstacles; r-guruwith the spiritual master; dibeginning; natioffering
obeisances; bhta-uddhibhta-uddhi; pra-viodhanampurifying 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 life-breath, . . .
Text 12
nysa-mudr-pacaka ca
ka-dhynntarrcane
pj padni r-mrtilagrma-ils tath
nysanyasas; mudrmudrs; pacakamfive; caand; ka-dhynameditation on Lord Ka; antarain the
heart; arcanein worship; pjworship; padniplaces; r-mrtithe Deity of the Lord; lagrma-ilthe
lagrma stone; tathso.
. . . 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
dvrakin Dvrak; udbhavamanifested; cakricakra stones; uddhayacleaning; phasitting place;
pjanamworship; vhandiactivities beginning with inviting the Lord to appear; tan-mudrthe mudras for that
purpose; sandi-samarpaamoffering 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
snpanambathing sakhaconchshells; ghaand bells; dibeginning with; vdyammusic; nmasahasrakamchanting a thousand names; pura-phareciting the Puras; vasanamgarments; upavtamsacred
thread; vibhaamornaments.
. . . 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
gandhaperfume; r-tulas-kahamade of tulas wood; candanamsandal paste; kusumniflowers; caand;
patrileaves; tulasTulas; caand; aga-upgaof the limbs of the Lord; varaaof the guards protecting the
Lord's abode; pjanamthe 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
dhpaincense; dpalamp; caand; naivedyamfood; pnamdrink; homahoma; bali-kriyofferings;
avagaarinsing the mouth; dybeginning with; syaof the mouth; vsascent; divya-gandhdikam
beginning with celestial scents; punaagain.
. . . (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
rjafor a king; upacrthings; gtwith singing; dibeginning; mah-nrjanamgreat rati; tathso;
akhdi-vdanamsound conchshells and other things; sa-ambuwith water; akhaconchshell; nrjanamrati;
stutiprayers.
. . . 73. offering regal gifts, 74. singing and other things, 75. offering mah-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 nngsi nirmlya-dhraam

natibowing down; pradakicircumambulating; karmawork; dibeginning with; arpaamoffering; japa
chanting japa; ycaneprayers; agasins; kampaamforgiveness; nnvarious; agsisins; nirmlyadhraamwearing 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
akhafromthe conchshell; ambuwater; trthamwater frok the Lord's lotus feet; tulasof Tulas; pj
worship; tan-mttika-diactivities beginning with respectfully touching her earth; caand; dhtr-amalak; snnaniedhasya klathe time when bathing is forbidden; vtter uparjanammeans 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
madhyhneat midday; vaivadeva-dibeginning with the Vaivadevas; rddhamrddha; caand; anarpyam
what should not be offered; ucyateis said; vinwithout; arcmworship; aanein eating; dofaults; tathso;
anarpitawithout offered; bhojanein 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-bhakaameating food offered to the Lord; santathe devotees of the Lord; sat-sagaassociation with
the devotees of the Lord; asad-asagatiavoiding the association of non-devotees; asad-gatithe result of associating
with non-devotees; vaiavaof the devotees; upahsamocking; nindoffenses; dibeginning 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
satmof the devotees; bhaktidevotion; viu-stramthe Vaiava scriptures; rmad-bhgavatamrmadBhgavatam; tathso; ll-kaththe narrations of the Lord's pastimes; caand; bhagavad-dharmathe religion of
the Lord; syamevening; nija-kriyown 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-ptamaterialistic activities; parhrarenunciation; tri-klrcworship at three times of the day;
vieataspecifically; naktamat night; ktynyduties; athathen; pjof worship; phalaof the result; siddhy
the perfection; dibeginning with; daranamseeing 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-dnamgiving gifts to the Lord; vividhavarious; upacrkinds of worship; nyna-praam
fulfilling a need; ayanamsleep; mahimthe glory; arcyof worship; rman-nmnaof the holy name; tath
so; adbhutawonder.
. . . 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
nmpardhoffenses to the holy name; bhaktidevotional service; caand; premalobe; athathen;
rayadayabeginning with surrender; pakevin the paksas; ekdaekda; sawith; agparts; r-dvda
dvda; aakameight things; mahatgreat.
. . . 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
mah-dvdas, . . .
Text 26
ktyni mrgardimseu dvdaev api

puracaraa-ktyni
mantra siddhasya lakaam
ktyniduties; mrgardibeginning with Margasirsa; mseuin the months; dvdaevtwelve; apialso;
puracaraa-ktynipuracaraa; mantrammantra; siddhasyaof one who has attained perfection; lakaamthe
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-virbhvanamappearance of the Deity; mrti-pratihestablishment of the Deity; ka-mandiramthe
temple of Lord Ka; jraold temples; uddhtirepair; r-tulasof r Tulas; vivhathe marriage; ananyaof
the pure devotees; karmaactivities; caand.
. . . (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
tatrathere; guruof the spiritual master; upasattiapproach; kraamthe cause; kpayby the mercy;
kadevasyaof Lord Kadeva; tad-bhakta-jana-sagataby the association of His devotees; bhakteof devotional
service; mhtmyamthe glory; karyahearing; tmthat; icchandesiring; sad-guruma 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
atrahere; anubhyateis experienced; nityamalways; dukha-rea series of sufferings; paratrain the next
life; caand; dusahunbearable; ruyateis heard; strtfrom scripture; titretshoudl desire to cross beyond;
apiand; tmthat; sudhan 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 ida bahu-sambhavnte
mnuyam artha-dam anityam apha dhra
tra yatena na pated anu-mtyu yvan
nireyasya viaya khalu sarvata syt
tathso; caand; uktamspokenm; ekdaa-skandhein the Eleventh Canto; bhagavatby the Supreme
Personality of Godhead; r-dattenar Datttreya; labdhvattaining; su-durlabhamvery rare; idamthis; bahusambhavnteafter many births; mnuyamhuman; artha-damgiving benefits; anityamtemporary; apialthough;
ihahere; dhraintelligent; tramquickly; yatetashould strive; nanot; patetshould fall; anu-mtyuthe
series of deaths; yvatas long as; nireyasyafor the best; viayathe material sense objects; khaluindeed;
sarvatain all respects; sytis.
This fact is affirmed by the Supreme Personality of Godhead, r Datttreya in the following words (rmadBhgavatam 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
svayampersonally; r-bhagavatby teh Supreme Personality of Godhead; caand; n-dehamthe human body;
dyamauspicious; su-labhameffortlessly attained; su-surlabhamvery difficult to attain; plavamboat; su-kalpam
well made; guru-karadhramthe captain being the spiritual master; mayby Me; anuklenafavirable; nabhasvat
by winds; ritamimpelled; pumna person; bhavbdhimthe ocean of repeated birth and death; nanot; taret
crosses; sahe; tma-hkiller of the soul.
The Supreme Personality of Godhead Himself declares (rmad-Bhgavatam 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 rmadBhgavatam 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
athanow; r-gurpasattitaking shelter of the spiritual master; tatrathere; evaindeed; r-prabuddhayogevara-uktauin the statement of r Prabhuddha, the master of yoga; tasmttherefore; gurumof a spiritual
master; prpadyetaone should take shelter; jijsudesirign to know; reyagood; uttamamhighest; bdein
scriptures; paresupreme; caand; nitamexpert; brahmayof the Supreme Personality of Godhead;
upasamrayamtaking shelter.
One Should Take Shelter of a Bona-fide Spiritual Master
r Prabhuddha, the great master of yoga, explained (rmad-Bhgavatam 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
svayampersonally; r-bhagavad-uktauin the statement of the Supreme Personality of Godhead; mad-abhijam
who knows me; gurumspiritual master; ntampeaceful; upstashould take shelter; mad-tmakamdedicated his
heart to Me.
The Supreme Personality of Godhead Himself affirms (rmad-Bhgavatam 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-dpiky ca
vipra prdhvasta-kma-prabhti-ripu-ghaa nirmalga 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-dpikymin the Krama-dpik; caand; viprambrhmaa; prdhvastadestroyed; kmawith lust;
prabhtibeginning; ripuenemies; ghaamengaged; nirmalgampure; garihamexalted; bhaktimdevotion;
kghri-pakeruha-yugalaof Lord Ka's lotus feet; rajathe dust; rginmlove; udvahantambearing;
vettramthe knower; veda-strgama-vimala-pathmof the pure path of the Vedas and Agamas; sammatam
concluded; satsuamong the devotees; dntamself-controlled; vidymknowledge; yawho; samvivitsuknows;
pravaa-tanu-manhumble; deikamguru; sasrayetashould take shelter.
r Krama-dpik 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
rutauin the ruti; apialso; tad-vijnrthamto attain knowledge; sad-gurumto a bona-fide spiritual master;
evaindeed; abhigacchetone must approach; samit-piwith firewood in his hand; rotriyamlearned in the
Vedas; brahma-nihamdevoted to the Supreme Personality of Godhead; cryavnwho has a spiritual master;
puruaa person; vedaknows.
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 Vedic 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
athanow; guruof a spiritual master; upasattitaking shelter; nityateternality; r-bhgavatein rmadBhgavatam; daama-skandheCanto Ten; ruti-stutauin the Prayers of the Personified Vedas; vijitaconquered;
hkasenses; vyubhiand air; adntanot controlled; manaof the mind; turagamthe horse; yawho; iha
here; yatantistruggle; yantumto control; ati-lolamvery eager; upya-khidastuggling in many ways; vyasana
troubles; atahundreds; anvitawith; samavahyaabandoning; guroof the spiritual master; caraamthe feet;
vaijamerchants; ivalike; ajaO unbron one; santyare; anot; ktaaccepted; karadhracaptain of the boat;
jaladhauin 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
rutauin the ruti; caand; nanot; eathus; tarkeaby logic; maticoncept; apaneyto be removed;
proktsaid; anyenaby another; evaindeed; su-jnyafor good knowledge; prehaO 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
athanow; vieataspecifically; r-guroof the spiritual master; lakanithe qualities; mantra-muktvalym
in the Mantra-mukval; avadtsaintly; anvayafamily; uddhapure; svaown; ucitaproper; cra
activities; tat-paradevoted; ramfollowing varnasrama; krodhaanger; rahitawithout; veda-vitknowing the
Vedas; sarva-stra-vitknowing 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-darana
uci su-veas tarua

sarva-bhta-hite rata
raddhvnfaithful; anasyanon-envious; caand; priya-vkspeaks sweetly; priya-daranais pleasing to
the eye; ucipure; su-veahas a pleasing appearance; taruayoung; sarva-bhta-hitein the welfare of all living
beings; rataengaged.
. . . 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
dhmnintelligent; anuddhata-matihumble at heart; praperfect; ahantnon-viloent; vimaraka
thoughtful; sad-guavirtuous; arcsuin the worship of the Lord; kta-dhenploying his intelligence; ktaja
grateful; iya-vatsalaaffectionate 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
nigrahapunishment; anugraheand mercy; aktaable; homa-mantra-paryaadevoted to homa and
mantras; uhpoha-prakra-jaexamining all sides of an issue; uddhtmpure at heart; yawho; kplaya
merciful; ity-di-lakaaiqualities beginning with these; yuktaendowed; gurua spiritual master; sytis;
garima-nidhia 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-sahitymin the Agastya-sahit; caand; devatopsakaworshiping the Supreme Personality of
Godhead; ntapeaceful; visayevin the obejcts of the material senses; apialso; nisphawithout desire;
adhytma-vitlearned in spiritual truth; brahma-vda prpounder of spiritual truth; veda-strrtha-kovidalearned
in the Vedas and scriptures.
In the Agastysa-sahit 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; caand; evaindeed; sahartumto quell; samarthaable; brhmaottamathe best of
brhmaas; tattvathe truth; jaknowing; yantra-mantrmof yantras and rituals; marma-bhettcutting
doubts; rahasya-vitknowing 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-kta performer of puracaraa; homa-mantra-siddhaexpert at chanting mantras in yajnas; prayogavitaware of what is needed; tapasvaustere; satya-vdtruthful; caand; ghasthaa householder; guru
spiritual master; ucyateis 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-smtauin the Viu-smti; paricaryworship; ysafame; lbhaattainment; lipsudesirign; iyt
from his disciple; gurua spiritual master; nanot; hiindeed; kp-sindhuan ocean of mercy; su-sampravery
perfect; sarva-sattvopakrakadoing 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
nisphadesireless; sarvatain all ways; siddhaperfect; sarva-vidy-viradaexpert in all knowledge; sarvasaaya-sacchettable to cut apart all doubts; analasanot lazy; guruspiritual 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-pacartrein r Nrada-pancaratra; r-bhagavan-nrada-samvdein a conversation of the Supreme
Personality of Godhead and r Nrada; brhmaaa brhmaa; sarva-kla-jaaware of appropriate situations;
kurytshould do; sarvevin all; anugrahammercy; tad-abhvtin the basence of such a person; dvija-rehaO
best of brhmaas; nttmpeaceful at heart; bhagavan-mayaand devoted to the Supreme Personality of Godhead;
bhavittmpure in heart; caand; sarva-jaall-knowing; stra-jalearned in the scriptures; sat-kriy-para
devoted to pious deeds; siddhi-traya-samyuktaendowed with three perfections; cryatveas a spiritual master;
abhiecitamay 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-jtnmof those who are born as ksatriyas, vaisyas, and sudras; katriyaksatriya; anugrahein
mercy; kamais competent; katriyasyaof a ksatriya; apialso; caand; guroguru; abhvtin the absence;
idalike this; yadiif; vaiyavaisya; sytis; tenaby him; kryashould be done; caand; dvayein both;
nityamalways; anugrahamerciful; sajtyenalike him; dreaby a sudra; tdenalike that; mah-mateO
noble-hearted one; anugrahbhiekaumerciful; caand; kryaushould 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
ki cafurthermore; varottamein the best of varnas; athathen; caand; guraua spiritual master; satiis; y
who; viruteheard; apiand; caand; sva-deatafrom one's own country; athathen; vor; anyatrain
another; nanot; idamthis; kryamto 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
vidyamnebeings so; tuindeed; yaone who; kurytmay do; yatrawhere; tatrathere; viparyayamthe
opposite; tasyaof him; ihahere; amutraand in the next life; nadestruction; sytis; tasmtfrom that;
stroktamspoken by the scriptures; caretshould do; katraksatriya; vivaisya; drasudra; jtyabirth;
prtilomyaminverted order; nanot; dkayetshould 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
pdmein the Padma Pura; caand; mah-bhgavata-rehathe best of great devotees; brhmaaa
brhmaa; vaiindeed; guruspiritual master; nmof men; sarvemall; evaand; loknmpeople; asauhe;
pjyato be worshiped; yathas; hariLord 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-prastaborn in a noble family; apialso; sarva-yajeuin all yajnas; dkitainitiated; sahasra-
khdhyylearned in a thousand branches of the Vedas; caand; nanot; gurua spiritual master; sytis;
avaiavanot a devotee of the Lord.
"However, a person born in an aristocratic 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-dkkaaccepted initiation in the worship of Lord Viu; viu-pj-paradevoted to the worship of
Lord Viu; naraa person; vaiavaa devotee of Lord Viu; abhihitais called; abhijaiby the wise; itara
other; smtthan him; avaiavanot 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
athanow; anot; gurua spiritual master; lakaamthe qualities; tattva-sgarein the Tattva-sgara; bahv-
one who eats voraciously; drgha-strdresses in opulent clothing; caand; viaydiuin the objects of material sense
gratification; lolupais greedy; hetu-vda-rataattracted to arguing with others and a follower of the atheistic
philosophies; duawicked; avg-vdnot an eloquent speaker; gua-nindakafilled 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
aromwithout hair; bahu-romwith abundant hair; caand; ninditrama-sevakaa servant of wicked men;
kla-dantawith black teeth; asitauhablack lips; caand; durgandhi-vsa-vhakawithj 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-sampannafilled with faults; yadyapialthough; svayampersonally; varaable; bahumany;
pratigrahadonations; saktaattached; cryaa spiritual master; rof good fortune; kayathe destruction;
vahabringing.
. . . 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-darana
satya-vk puya-carito
'dabhra-dhr dambha-varjita
athanow; iyaof a true disciple; lakanithe qualities; mantra-muktvalymin the Mantra-Muktval; iya
a disciple; uddhnvayafaithful; rmnglorious; vintahumble; priya-daranapleasing to the eyes; satyavktruthful; puya-caritapious; adabhra-dhintelligent; dambha-varjitahonest 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-paritygfree of lust and anger; bhaktadevoted; caand; guru-pdayoto the spiritual master's
feet; devat-praavadevoted to the Supreme Personality of Godhead; kyawith body; manamind; vgbhiand
words; div-niamday 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
nirujahealthy; nirjitea-ptakasinless; raddhaynvitafaithful; dvija-deva-pitnmof the devas;
brhmaa, and pits; caand; nityamalways; arc-paryaadevoted 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
yuvyoung; viniyatea-karaasense-controlled; karulayakind; ity-di-lakaaiwith qualities that
begin with these; yuktaendowed; iyadisciple; dkfor initiation; adhikravnqualified.
. . . 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-skandhein the Eleventh Canto; caand; amnywithout pride; amatsarawithout envy; daka
expert; nirmamawithout false possessiveness; dhafirm; sauhdafriendship; asatvaraunagitated; arthajijsueager to learn the truth; anasyunot hostile; amogha-vkwho does not speak uselessly.
In rmad-Bhgavatam (11.10.6) it is said:
"A genuine disciple is prideless, non-envious, diligent, free of false-possessiveness, 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
athanow; upekyawho should be rejected; agastya-sahitymin the Agastya-samhita; alaslazy; malina
contaminated; kliagitated; dmbhikproud; kpamiserly; tathso; daridrwretched; rogiadiseased;
ruaangry; rgiapassionate; bhoga-llasgreedy for sense pleasures.
Who Should Be Rejected
In the Agastya-sahit 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-grastgripped by envy and hostility; ahcheaters; parua-vdinaspeaking harshly; anyya
without reason; uprjitaearned; dhanealth; para-dra-ratadulterers; caand; yewho.
. . . 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
vidumof the learned; vairiaenemies; caand; evaindeed; ajfools; paita-mninathinking
themselves wise; bhraa-vratbroken vows; caand; yewho; kahawicked; vttayameans of livelihood;
piuncruel and insulting; khalwicked.
by foul means, harsh, insulting, wicked, . . .
Text 67
bahv-ina krra-ce
durtmna ca nindit
ity evam dayo 'py anye
ppih purudham
bahv-inaeating voraciously; krra-cecruel; durtmnawicked at heart; caand; ninditdegratded; ity
thus; evamin this way; dayabeginning with apialso; anyeothers; ppihsinners; purudhamthe
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
aktyebhyafrom what should not be done; anivrynot turning away; caand; guru-ikthe teaching of the
spiritual master; asahiavaunable to tolerate; evam-bhtathus; parityajyshould be rejected; iyatveas
disciples; nanot; upakalpitfit.
. . . 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
yadyif; etethey; hyindeed; upakalperanaccept; devat-kroa-bhjanthe object of the anger of the
Supreme Personality of Godhead; bhavantibecome; ihahere; daridrpoor; tethey; putra-dra-vivarjit
without wife or children; nrakresidents of hell; caand; evaindeed; dehaof the body; anteat the end;
tiryacaanimals; prabhavantiare born; tethey.
"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-pacartrein the Hayara-pacartra; jaiminijaimini; sugataSugata; caand; evaindeed;
nstikaNastika; nagnaNagna; evaindeed; caand; kapilapseudo-Kapila; caand; akapdaAkapdas; ca
and; asix; etethese; hetu-vdinaphilosophers.
In the Hayara-pacartra it is said:
"The six 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
etatof them; matathe philosophies; anusreaby following; vartantebecome; yewho; nardhmthe
lowest of men; tethey; hetu-vdinaphilsophers; proktsaid; tebhyato them; tantramthe rules of worship;
nanot; dpayetshould be given; itithus.
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
tayoof the two; parkexamination; caand; anyonyammutual; ekbdamfor one year; saha-vsata
living together; vyavahraactions; svabhvacharacter; anubhvenaby seeing; evaindeed; abhijyateis 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
athanow; parkaamthe test; mantra-muktvalymin Mantra-muktval; tayoof the two of them; vatsara
for one year; vsenaby residence; jtaknown; anyonyaof each other; svabhvayoteh natures; gurutthe
status of a spiritual master; iyatthe status of a disciple; caand; itithus; nanot; anyathotherwise; eva
indeed; itithus; nicayadetermination.
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
rutithe ruti-stra; caand; nanot; awithout; samvatsarafor a year; vsineliving togther; deytshould
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-sagrahein the Sra-sagraha; apialso; sad-gurua genuine spiritual master; svritamtaking shelter;
iyamdisciple; varamyear; ekamone; parkayetshould 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
rjion the king; caand; amtyajfrom the ministers; dofaults; patn-ppamthe sins of the wife; svabhartarion her husband; tathso; iyaby the disciple; arjitamearned; ppamsin; guruthe spiritual master;
prpnotiattains; nicitamindeed.
"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-dpikymin the Krama-dpik; tuindeed; santoayetshould satisfy; akuilanot crooked; ardratara
melting with affection; antartmwithin his heart; tamhim; svaiwith his own; dhanaiwealth; sva-vapu
with body; apiand; anukla-vywith favorable words; abda-trayamfor three years; kamalanbhaof the lotusnavel Pura; dhiywith thoughts; ati-dhravery sober; tuesatisfied; vivakatushould ask; gurauteh
spiritual master; athathen; mantrain the mantra; dkminitiation.
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
athathen; vieataspecifically; r-guru-sevof service to the spiritual master; vidhithe rules; kaurmein the
Krma Pura; r-vysa-gtymin the r Vysa-gt; udaof water; kumbhama pot; kunkua grass; pupam
flower; samidhafuel; asyaof him; haretshould fetch; sadregularly; mrjanamcleaning and massaging;
lepanamanointing; nityamalways; agnmof the limbs; vsasmof the garments; caretshould 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
nanot; asyaof him; nirmlya-remnant; ayanambed; pdukawooden sandal; upanahauleather sandal; api
also; krametshould step; sanamseat; chymshadow; sandmdish; vor; kadcanaever.
"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
sndhayetshould prepare; danta-khdntoothbrush-twig and other articles; ktyamto be done; caand; 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
anpcchyawithout asking; nanot; gantavyamto be gone; bhavetmay be; priya-hiteto please; rata
engaged; nanot; pdaufeet; srayetshould place; asyaof him; sannidhnenear; kadcanaever.
"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
jmbhayawning; hsyalaughing; dikambeginning with; caand; evaindeed; kaha-prvaraamfilling
the throat with loud sounds; taththen; varjayetshen avoid; sannidhaunear; nityamalways; athathen;
sphoanamsnapping the fingers; evaindeed; caand.
"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
ki cafurthmore; reyawelfare; tuindeed; guruvad-vttiactivities like to the spiritual master; nityam
alwasy; evaindeed; samcaretshould perform; guruof the spiritual master; putreuthe children; dreuwife;
guroof the spiritual master; caadn; evaindeed; sva-bandhuurelatives.
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
utsdanammassaging; vaiindeed; gtrmof the limbs; snpana-bathing; ucchiaremnants; bhojane
eating; nanot; kurytshould do; guru-putrasyaof the spiritual master's child; pdayoof the feet; aucam
washing; evaindeed; caand.
"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
guruvatlike the spiritual master; paripjyaworshipable; caand; sa-varof the same varna; guru-yoitathe
wife of the spiritual master; asavarnot of the same varna; tuindeed; sampjyworshipable; pratyutthna
rising; abhivdanaiwith 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
abhyajanamanointing; snpanambathing; caand; gatrotsdanammassaging the limbs; evaindeed; ca
and; guruof thespiritual master; patnyby the wife; nanot; kryito be done; kenmof the hair; caand;
prasdhanamarranging.
"The spiritual master's wife should not anoint with sandal paste, bathe, or massage her husband's disciples. Nor should
she comb their hair."
Text 88
devy-game r-ivoktau
guru-ayysana yna
pduke pda-phakam
snnodaka tath chy
laghayen na kadcana
devy-gamein the Devy-gama; r-ivoktauin the statement of Lord iva; guruof the spiritual master; ayy
the bed; sanamthe seat; ynamthe vehicle; pdukethe shoes; pda-phakamteh footstool; snnodakamthe
bath-water; tathso; chymteh shadow; laghayenmay overstep; nanot; kadcanaever.
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
gurood the spiritual master; agrein the presence; pthak-pjmspecific worship; advaitamnot different; ca
and; parityajetshould abandon; dkminitiation; vykhymexplanation; prabhutvammastery; caand; guro
of the spiritual master; agrein the presence; vivarjayetshould 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-nradaof r Nrada; uktauin the statement; yatra yatrawherever; gurumthe spiritual master; payetone
sees; tatra tatrathere; ktjaliwith folded hands; praametshould bow down; daavatlike a stick; bhmau
to the ground; chinnacut; mlaat the root; ivalike; drumaa 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
guroof the spiritual master; vkyathe words; sanamseat; ynamvehicle; pdukopanahaushoes; tath
so; vastramclothing; chymshadow; tathso; iyathe disciple; laghayenshould step over; nanot;
kadcanaever.
"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-smtauin r Manu-smti; nanot; udharetshould speak; guroof the spiritual master; nmathe
name; parokamnot present; apieven; kevalamsacred; nanot; caand; evaindeed; asyaof him; anukurvta
should imitate; gatiwalking; bhaatalking; 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
guroof the spiritual master; gurauwhen the spiritual master; sannihiteis present; guruvatlike the spiritual
master; vttimactions; caretshould do; nanot; caand; avisawithout being sent; guruby the spiritual
master; svnto one's own; gurnelder relatives; abhivdayetshould 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-pacartrein r Nrada-pacartra; yathas; tathso; yatrawhere; tatrathere; nanot;
ghytshould speak; caand; kevalamalone; abhaktywithout devotion; nanot; guroof the spiritual
master; nmathe name; ghytshould speak; caand; yata-controlled; tmavnwhose 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
praavaO; rr; tatathen; nmathe name; viu-abdtfrom the word Viu; anantaramafter;
pdapda; abdathe word; sametamwith; caand; natabowed; mrdhahead; ajali-yutawith 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 O r Viupda."
Text 96
ki ca
na tam jpayen moht
tasyj na ca laghayet
nnivedya guro kicid
bhoktavya v guros tath
ki cafurthermore; nanot; tamhim; jpayetshould give orders; mohtout of illusion; tasyaof him;
jmthe order; nanot; caand; laghayetshould disobey; nanot; anivedyawithout asking permission; guro
of the spiritual master; kicitsomething; bhoktavyamto be eaten; vor; guroof 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
anyatrain another scripture; caand; yntamcoming; agratain the presence; gacchetshould go;
gacchantamgoing; tamhim; anuvrajetshould follow; saneon the seat; ayaneon the bed; vor; apialso; na
not; tihetshould stay; agratain the presence; guroof 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
yatwhat; kicitsomething; annafood; pnadrink; dibeginning with; priyamfavorite; dravyamthing;
manoramampleasing to the heart; samarpyaoffering; guraveto the spiritual master; pactafter; svayam
personally; bhujtashould eat; praty-ahamevery 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-smtauin the r Viu-smti; nanot; guroof the spiritual master; apriyamnot liked; kuryt
should do; titahit; pitatroubled; apiand; vor; nanot; avamnyetashould disrespect; tad-vkyamhis
words; nanot; apriyamwhat is not liked; hiindeed; samcaretshould 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
cryasyaof the spiritual master; priyampleasure; kurytshould do; praiwith life; apiand; dhanai
with wealth; apiand; karmawith deeds; manaswith mind; vcwith words; sahe; ytigoes; paramam
to the supreme; gatimdestination.
"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
anyathotherwise; dvayoof them both; apialso; mah-doagreat faults; r-nrada-pacartrein r
Nrada-pacartra; yaone who; vktispeaks; nyya-rahitamwithout logic; anyyenawithout logic; oti
hears; yawho; tvboth; ubhauboth; narakamto hell; ghoramterrible; vrajatago; klamtime; 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.
athanow; iyaof the disciple; prrthanthe prayer; vaiava-tantrein the Vaiava-tantra; tryasvasave;
bhaO; jagannthamaster of the worlds; guraO spiritual master; sasra-vahninby the fire of repeated birth
and death; dagdhamburned; mmme; klaby time; daambitten; caand; tvmyou; ahamI; araamto
the shelter; gatagone; itithus.
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
tatrathere; r-vsudevasyaof Lord Vsudeva; sarva-deva-iromaethe crest jewel of all Deities; pdafeet;
ambhujalotus; ekaone; bhkpossessing; evaindeed; dkinitiation; grhyshould 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
athanow; r-bhagavatof the Supreme Personality of Godhead; mhtmyamthe glory; prathama-skandhein
the First Canto; sattvamgoodness; rajapassion; tamathe darkness of ignorance; itithus; prakteof material
nature; guaiqualities; taiby them; yuktaassociiated with; parathe transcendental; puruapersonality; eka
one; iha asyaof this material world; dhatteaccepts; sthity-dayefor the matter of creation, maintenance, and
destruction, etc.; hariViu the Personality of Godhead; viriciBrahm; haraLord iva; itithus; samj
different features; reyasiultimate benefit; tatratherein; khaluof course; sattvagoodness; tanoform; nm
of the human being; syuderived.
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
ki cafurthermore; athatherefore; apicertainly; yatwhose; pda-nakhanails of the feet; avasam
emanating; jagatthe whole universe; viricaBrahmj; upahtacollected; arhaaworship; ambhawater; sa
along with; amLord iva; puntypurifies; anyatamawho else; mukundtbesides the Personality of Godhead,
r Ka; kawho?; nmaname; lokewithin the world; bhagavatSupreme Lord; padaposition; arthaworth.
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-skandhein the Tenth Canto; tatthat; niamyahearing; athathen; munayathe sages; vismit
filled with wonder; muktafreed; saayfrom doubts; bhyasamthe Supreme Personality of Godhead;
raddadhufaithful; viumLord Viu; yatafrom whom; kemaauspiciousness; yatafrom whom;
abhayamfearlesness.
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-mhtmyein the Padma Pura, Vaikha-mhtmya; yama-brhmaa-samvdein the
conversation of Yama and a brhmaa; vyamohyafor bewilderment; carcarasyawith moving and unmoving
beings; jagataof the universe; te tewhoever; purgamthe Puras and Agamas; t tmthem; eva
indeed; hicertainly; devatmthe Supreme Personality of Godhead; paramikmdesired; jalpantumay chant; kalpa
the kalpa; vadhiuntil the end; siddhntein the conclusion; punaagain; ekaone; evaindeed; bhagavn
Supreme Personality of Godhead; viuLord Viu; samastaall; gamaAgamas; vypreuin actions; vivecana
conclusion; vyatikaramjoint; nteubrought; nicyateis 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 chstra para nsti.
na deva keavt para
nrasihein the Nsiha Pura; satyamtrue; satyamtrue; punaagain; satyamtrue; utkipyathrowing
up; bhujamarms; ucyateis said; vedtthan the Vedas; stramscripture; parambetter; nanot; astiis; na
not; devaDeity; keavtthan Lord Ka; parabetter.
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
yatabecause; pdmein the Padma Pura; arienemy; mitramfriend; viampoison; pathyamhealthy
food; adharmaimpiety; dharmatmpiety; vrajetbecomes; su-prasannepleased; hkeewhen Lord Ka is;
vipartereversed; viparyayathe 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
tatrathere; evaindeed; r-bhagavad-vkyamthe words of the Supreme Personality of Godhead; man-nimittam
caused by Me; ktamdone; ppamsin; apieven; dharmyafor religion; kalpatebecomes suited; mmMe;
andtyanot respecting; dharmareligion; apieven; ppamsin; sytbecomes; matof Me; prabhvataby
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 evatherefore; uktamsaid; skndhein the Skanda Pura; r-brahma-nrada-samvdein the conversation of
Brahm and Nrada; vsudevamLord Ka; parityajyarejecting; yaone who; anya-devamanother deity; upsate
worships; sva-mtaramhis own mother; parityajyarejecting; vapacma dogeater woman; vandatebows before;
hiindeed; sahe.
In the Skanda Pura, in a conversation of Brahm 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
tatrathere; evaindeed; anyatrain another place; vsudevamLord Ka; parityajyarejecting; yaone who;
anya-devamanother deity; upsateworships; tyaktvrejecting; amtamnectar; sahe; mhtmbewildered;
bhuktedrinks; halahalamhalahala; 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
mahbhratein the Mahabharata; yaone who; tuindeed; viumLord Viu; parityajyarejecting; moht
out of bewilderment; anyamanother; upsateworships; sahe; hema-rima pile of gold; utsjyarejecting;
pu-rima pile of stool; jighkatiwishes 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
andtyanot worshiping; tuindeed; yaone who; viumLord Viu; anya-devamanother deity; samrayet
takes shelter; gagmbhasathe water of the Gag; sahe; trtatortured with thirst; mga-tma
mirage; pradhvatiruns.
"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
pacartrein the Pancaratra; yaone who; mohtout of illusion; viumLord Viu; anyenaanother; hnadevenainsignificant demigod; durmatifool; sdhraamequality; saktat once; brtesays; sahe; antyaja
an outcaste; nanot; antyajaan outcaste; antyajaan outcaste.
h to be an outcaste."
Text 116
vaiava-tantre
na labheyur punar bhakti
harer aikntik ja
ekgra-manasa cpi
viu-smnya-darina
vaiava-tantrein the Vaiava-tantra; nanot; labheyuattain; punaagain; bhaktimdevotional service;
hareto Lord Ka; aikntikmunalloyed; jafools; ekgra-manasaminds fixed on one point; caand; api
also; viu-smnya-darinasee 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
anyatrain another place; caand; yaany peeson; tuhowever; nryaamthe Supreme Personality of
Godhead, the master of such demigods as Brahm and iva; devamthe Lord; brahmaLord Brahm; rudraLord iva;
diand others; daivataiwith such demigods; samatvenaon an equal level; evacertainly; vketaobserves; sa
such a person; papa; bhavetmust be; sadalways.
In another place it is said:
"A person who considers demigods like Brahm 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-stotrdauin the beginning of the Sahasra-nma prayers; lokaof verses; aughfloods; santiare;
caand; dlike this; vieataspecifically; sattva-nihaiby they who are in the mode of goodness; sevyato
be served; viuLord Viu; nanot; caand; aparaanother.
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 Durg 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 Brahms 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 Durg 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 yo mahat-teja
parama yo mahat-tapa
parama yo mahad brahma
parama yo 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
tathso; caand hari-vaein the Hari-vaa; r-iva-vkyamthe statement of Lord iva; hariLord Ka;
evaindeed; sadalways; rdhyato be worshiped; bhavadbhiby you; sattva-sasthitaisituated in the mode
of goodness; viu-mantramthe mantras of Lord Viu; sadalways; viprO brhmaas; pahadhvayou should
chant; dhytayou should meditate; keavamon Lord Ka; itithus.
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
dklike this; mhtmyaof the glories; vkyeuin the words; saghteuaccepted; sarvatain all respects;
granthabooks; bhulyaabundance; doafault; sytmay be; likhyanteare written; apekitniin 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
athanow; r-vaiavaof Lord Viu; mantraof the mantras; mhtmyamthe glory; gamein the Agamastra; mantrnthe mantras; r-mantraof mantras; rjathe king; dnbeginning with; vaiavnof Lord
Vinu; gurv-anugrahtby teh mercy of the spiritual master; sarvaivaryamall glory and opulence; japanchanting;
prpyaattaining; ytigo; vioof Lord Viu; paramto the transcendental; padamabode.
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
puyampiety; vara-sahasraiby a thousand years; yawho; ktamattained; su-vipulamvery great; tapa
austerities; japantichant; vaiavnof Lord Viu; mantrnmantras; narpeople; tethey; 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
vaiavein the Vaiava Tantra; caand; prajapanchantign; vaiavnof Lord Viu; mantrnmantras; ya
yamwhatever; payantisee; cakuwith eyes; sadalways; vor; saspettouch; sadyaalways; mucyate
is released; asauhe; mah-bhaytfrom 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-goplamantra-mhtmya-puaye
likhyateis written; viu-mantrmof the mantras of Lord Viu; mahimthe glory; athathen; vieata
specifically; ttparyatafrom the explanation; r-gopla-mantra-mhtmya-puayefor expounding the glories of the
r Gopla mantra.
Now I will write explaining the glories of some specific 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. rmadBhgavatam 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
sga samudra 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-purein rhe Padma Pura; devadta-vikuala-samvdein the conversation of Devaduta and Vikundala;
sgamwith angas; samudramwith mudras; sannysamwith nyasas; sa-i-cchanda-daivatamwith i,
cchanda, and daivata; sa-dkvadhiwith initiation; sa-dhynamwith meditation; sa-yantramwith yantras;
dvdakaram;twelve-syllable; akarameight-syylable; caand; mantream the king of mantras; yethey
who; japantichant; narottamthe best of men; tnthem; dvseeing; brahma-hone who has killed a
brhmaa; udhyetbecomes purified; tethey; yatafrom which; viavalike Lord Viu; svayampersonally;
akhinaholding conchshells; cakriaholding discs; bhtvbecoming; brahmyuspiritual; vana-mlina
wearing forest garlands; vasantireside; vaiaveof Lord Viu; lokein the realm; viu-rpeawith forms like that
of Lord Viu; tethey; narpeople.
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 twelvesyllable and eight-syllable 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 r-nradoktau
japa ca paramo guhya
ruyat me nptmaja
ya sapta-rtra prapahan
pumn payati khecarn
tatrathere; evaindeed; dvdakarasyaof the twelve-syllable mantra; caturtha-skandhein the Fourht Canto;
r-dhruvamr Dhruva; pratito; r-nradoktauin the statement of r Nrada; japathe chanting mantra in this
connection; caand; paramavery, very; guhyaconfidential; ruyatmplwease hear; mefrom me; nptmaja
O son of the king; yamwhich; sapta-rtramseven nights; prapahanchanting; pumna person; payatican see;
khecarnhuman 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-purein r Viu Pura; gatvgoing; gatvgoing; nivartantereturn; candra-srydaya
beginning with the moon and the sun; grahplanets; adyatoday; apieven; nanot; nivartantereturn;
dvdakara-cintakmeditating 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
yac cnyad api v-mayam
akarasyaof the eight syllable mantra; yathas; nrada-pacartrein the Nrada-pacartra; trayathree;
vedVedas; a-agnisix limbs; chandsimeters; vividhavarious; surdemigods; sarvamall;
akarntain the eight-syllable mantra; sthamsituated; yatwhat; caand; anyatanother; apieven; vmayamconsisting of words.
The Eight-syllable Mantra
In the Nrada-pacartra it is said:
"The three Vedas, six 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[98]
na punar-bhava-kakim
sarva-vednta-srrthathe essenc eof the meaning of all Vedanta; sasrrava-traathe boat to cross the
ocean of birth and death; gatithe goal; akarathe eight-syllable mantra; n[98]mof men; nanot; punarbhava-kakimdesiring 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
yatrawhere; akara-sasiddhaperfect in the eight-syllable mantra; mah-bhgavery fortunate; mahyate
is glorified; nanot; tatrathere; sacariyantiwill go; vydhi-durbhika-taskardosease, 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-gandharvthe demigods, demons, and gandharvas; siddha-vidyadhardayathe beings headed by
siddhas and vidyadharas; praamantibow down; mah-mnamto the exalted person; akara-vidamwho 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
vyaktammanifested; hiindeed; bhagavnthe Supreme Personality of Godhead; evaindeed; skndirectly;
nryaaLord Nryaa; svayampersonally; akaraof the eight-syylable mantra; svarpeain the form;
mukheuon the mouth; parivartategoes.
"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-khaein the Uttara-khanda opf the Padma Pura; evamthus; akarathe eight-syllable mantra;
mantramantra; jeyato be known; sarvrtha-sdhakafulfilling all desires; sarva-dukha-hararemoving asll
sufferings; rmnglorious; sarva-mantrtmakathe heart of all mantras; ubhabeautiful.
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-purein the Liga Pura; kimwhat is the use?; anyaiof other; bahubhimany; mantraimantras; kim
what is the use?; anyaiof other; bahubhimany; vrataivows; namaobeisances; nryayato Lord
Nryaa; itithus; mantramantra; 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
tasmttherefore; sarveuat all; kleutimes; namaobeisances; nryaetito Lord Nryaa; yaone who;
japetchants; sahe; ytigoes; viprendraO king of brhmaas; viu-lokamto the abode of Lord Viu; sabandhavawith 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-purein the Bhaviya Pura; akaraeight-syllable; mah-mantragreat mantra; sarva-ppahararemvoing all, sins; paragreat; sarvemof all; viu-mantrmViu mantras; rjatveas a king;
parikrtitaglorified.
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-samvdein a conversatio of r uka and r Vysa; caand; namo nryaayeti mantrathe
mantra Namo Nryaya; sarvrtha-sdhakafulfilling all desires; bhaktnmof the devotees; japatmchanting;
ttaO son; svarga-moka-phalathe ruslt of all liberation; pradagiving.
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
eathis; evaindeed; parasupreme; mokaliberation; eathus; svargaSvarga; udhtais siad; sarva-veda
of all the Vedas; rahasyebhyafrom the secrets; srathe best secret; eathis; samuddhtasaid.
"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
viunby Lord Viu; vaiavnmof the devotees; tuindeed; hityafor the welfare; manunby Manu; pur
in ancient times; krtitasaid; sarva-ppa-ghnakilling all sins; sarva-kma-pradyakafulfilling 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 namaobesiances to Lord Nryaa; itythus; ayamthis; evaindeed; satyamtruth; sasraghora-viathe terrible poison of repeated birth and detah; saharayafor removing; mantramantra; vantu
please hear; satya-matayaO saintly ones; mudithappy; targrenounced; uccais taramloudly; upadimy
declare; ahamI; rdhva-bhuwith 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
bhtvbvecoming; urdhva-bhuwith raised arms; adyatoday; ahamI; satya-prvamthe truth; bravmi
speak; vato you; heO; putra-siydisciples; utaplease hear; nanot; mantraa mantra; astkartthan
the eight-syllable mantra; parabetter.

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 evatherefore; uktamsaid; gruein the Garua Pura; snasitting; vor; aynareclining; vor;
tihnastanding; yatrawhere; tatrathere; vor; namo nryaaya itithe mantra Namo Nryaya;
mantraika-aranataking 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 mantra-rja 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.
athanow; r-nrasihnuuba-mantra-rjasyaof the eight-syllable Nsiha-mantra; mhtmyamthe glory;
tpanya-rutiuin the Nsiha-tpan Upaniad; devthe demigods; haindeed; prajpatimto Prajpati; abruvan
said; tasyaof Him; anuubain the meter anusthubh; mantra-rjasyathe king of mantras; nrasihasyaof
Lord Nsiha; phalamthe reuslt; nato us; brhiplease tell; itithus; sahe; haindeed; uvcasaid; prajpati
Prajpati; yawho; etamthis; mantra-rjamking of mantras; nrasihamof Lord Nsiha; anuubhamin the
meter Anusthubh; nityamalways; adhterecites; sahe; ditya-ptapure like the sun; bhavatibecomes; sa
he; agni-ptapure likem fire; bhavatibecomes; sahe; vyu-ptapure,like the wind; bhavatibecomes; sahe;
srya-ptapure like the4 sun; bhavatibecomes; sahe; candra-ptapure like the moon; bhavatibecomes; sa
he; satya-ptapure liek truth; bhavatibecomes; sahe; brahma-ptapure like Brahm; bhavatibecomes; sa
he; viu-ptapure like Viu; bhavatibecomes; sahe; rudra-ptapure like iva; bhavatibecomes; sahe;
sarva-ptapure of everything; bhavatibecomes.
The Glory of the Regal Nsiha-mantra in the Meter Anuubh
In the Nsiha-tpan Upaniad it is said:
"The demigods approached Lord Brahm and said: Please describe to us the result of chanting the regal Nsihamantra in the meter anuubh.
"Lord Brahm replied: One who regularly chants the regal Nsiha-mantra 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 tat-samam. yatn tu ata pra-rudrajapakena tat-samam, rudra-japaka-atam ekem ekentharvgirasa-khdhypakena tat-samam, atharvgirasakhdhypaka-atam ekam ekena mantra-rjdhypakena 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 sadiva brahmdi-vandita yogi-dhyeyam, 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.
tatrathere; evaindeed; anteat the end; anupantanot initiated as a brhmaa; atama hundred; ekam
one; ekenawith one; upantenabrhmaa; tat-samam,equal to that; upanta-atamof a hundred brhmaas; ekam
one; ekenawith one; ghasthenahouseholder; tat-samam,equal; ghastha-atama hundred householders; ekam
one; ekenawith one; vanaprasthenavanaprastha; tat-samam,equal; vanaprastha-atama hundred vanaprasthaS;
ekamone; ekenawith one; yatinsannyasi; tat-samam.equal; yatnmof sannyasis; tuindeed; atama
hundred; pra-rudra-japakenachanting the names of Lord iva; tat-samamequal; rudra-japaka-atamof a
hundred who chant the names of Lord iva; ekemone; ekenawith one; atharvgirasa-khdhypakenateacher of
the Atharva Veda Angirasa; tat-samam,equal; atharvgirasa-khdhypakaof teachers of the Atharva angirasa;
atama hundred; ekamone; ekenawith one; mantra-rjdhypakenateacher of the king of mantras; tat-samam,
equal; tatthat; vindeed; etatthat; paramsupreme; dhmaabode; mantra-rjdhypakasyaof a teacher of
the king of mantras; yatrawhere; nanot; dukhdi,beginning with suffering; yatrawhere; nanot; sryathe
sun; bhti,shines; yatrawhere; nanot; vyuthe wind; vti,blows; yatrawhere; nanot; candramthe
moon; tapati,shines; yatrawhere; nanot; nakatrithe stars; bhnti,shine; yatrawhere; nanot; agni
fire; dahati,burns; yatrawhere; nanot; mtyudeath; praviati,enters; yatrawhere; nano; doa.faults;
tatthat; sadnandameternal bliss; vatameternal; ntampeace; sad-ivameternal asupiciousness; brahmdivanditamglorified by Brahm and the demigods; yogi-dhyeyam,meditated on by the yogis; yatrawhere; gatv
going; nanot; nivartantereturn; yogina.the yogis; tatthat; etatthat; cwith the g mantras; abhyuktam
endowed; tattaht; vioof Lord Viu; paramamthe supreme; padamabode; sadalways; payantisees;
sraya,the demigods; diviin the sky; ivalike; cakueye; tatam.manifested; tatthat; viprsothe brhmaas;
vipanyavathe praiseworthy; jgvsaspiritually awake; samindhate,they reveal; vioof Viu; yatwhose;
paramamsupreme; padamabode.
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-kh 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 Brahm 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
athanow; r-rma-mantrmof the r Rma-mantras; mhtmyamthe glory; agastya-sahitymin the
Agastya-samhita; sarveuin all; mantra-vargeumantras; rehamthe best; vaiavamof Lord Viu; ucyateis
said; gapatyeuin Gaea-mantras; aiveuin iva-mantras; kta-saureuin Durg-mantras and Sryua-mantras;
abhadamfulfilling desires.
The Glories of the r Rma-mantra
"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
vaiaveuamong the mantras of Lord Viu; apieven; mantreuamong the mantras; rma-mantrathe Rmamantra; phaldhikabest at giving results; gapatydi-mantreuthan the mantras glorifying Gaea and the other
demigods; koi-koi-gudhikamany 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
vinwithout; evaindeed; dkminitiation; viprendraO king of brhmaas; puracarymparscarana; vin
without; evaindeed; hiindeed; vinwithout; evaindeed; nysa-vidhinnyasa; japa-mtreasimply by
chanting; siddhi-dgiving perfection.
"O king of brhmaas, without initiation, without puracaraa, and without nysa, simply by chanting the Rmamantra one attains perfection.
Text 150
mantrev u svanysaphala-do 'ya a-akara
a-akaro 'ya mantras tu
mahghaugha-nivraa
mantreuin mantras; auquickly; svanysa-phala-dagiving results; ayamthis; asix; akarasyllables;
a-akarasix syllables; ayamthis; mantramantra; tuindeed; mahgreat; aghaof sins; aughaflood;
nivraastopping.
"The six-syllable Rma-mantra quickly fulfills all desires. The six-syllable Rma-mantra destroys a flood of sins.
Texts 151 and 152

mantra-rja iti prokta
sarvem uttamottama
daina dina tu durita
paka-msartu-vara-jam
sarva dahati niea
tlcalam ivnala
brahma-haty-sahasri
jnjna-ktni ca
mantraof mantras; rjathe king; itithus; proktasaid; sarvemof all; uttamottamathe best of the best;
dainamwretched condition; dinamday; tuindeed; duritamsins; pakafortnight; msamonth; tuseason;
varayear; jamborn; sarvamall; dahatiburns; nieamcompletely; tlcalama mountain of cotton; ivalike;
analaa fire; brahma-haty-sahasrithe thousand murders of brhmaas; jnawith knowledge; ajna
without knowledge; ktnidone; caand.
"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 Rma-mantra 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
svaraof gold; steyatheft; surwine; pnadrinking; guruof ther spiritual master; talpathe bed; yutni
endowed; caand; koi-koimillions and millions; sahasrithousands; hyalso; upappnisins; ynywhich;
apialso; sarvyall; apialso; praayantidestroys; rma-mantrnukrtantby 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 sarvahaty tarati, sa sasra tarati, sa sarva tarati, sa vimuktrito bhavati, so 'mtatva ca gacchati.
tapanya-rutiuin the Rma-tpan Upaniad; caand; yawhat; etatthus; trakamdelivering; brhmaaa
brhmaa; nityamregularly; adhte,chants; sahe; ppmnmsin; tarati,crossess beyond; sahe; mtyum
death; tarati,crossess beyond; sahe; bhra-hatymthe sin of abortion; tarati,crossess beyond; sahe; sarvahatymmass-murders; tarati,crossess beyond; sahe; sasrambirth and death; tarati,crossess beyonbd; sa
and; sarvamall; tarati,crossess beyond; sahe; vimuktritaliberated; bhavati,becomes; sahe; amtatvam
immortality; caand; gacchatiattains.
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
athanow; r-gopladeva-mantra-mhtmyamthe glory of the Gopladeva-mantra; mantramantra; tuindeed;
kadevasyaof Lord Ka; sktdirectly; bhagavatathe Supreme Personality of Godhead; hareLord Hari;
sarvvatra-bjasyathe seed of all incarnations; sarvatain all respects; vryavattamathe 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
sarve mantra-vary
reho vaiava ucyate
viet ka-manavo
bhoga-mokaika-sdhanam
tathso; caand; bhad-gautamyein the Bhad-gautamya Tantra; r-govinda-vndvankhyein the portion
named Govinda-Vndvana; sarvemof all; mantra-varymgreat mantras; rehathe best; vaiavamantra of
Lord Viu; ucyateis said; vietspecifically; ka-manavathe Ka-mantra; bhoga-mokaika-sdhanamthe
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 yasyaof whatever; caand; mantrasyamantra; yo yawhatever; devademigod; tathso; puna
again; abhedtfrom being not different; tan-mannmof the mantras; caand; devatdeity; sHe; evaindeed;
bhyateis 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
kaLord Ka; evaindeed; param brahmathe Supreme Personality of Godhead; sac-cid-nanda-vigraha
whose form is eternal and full of knowledeg and bliss; smtiby remembering; mtreasimply; temof them; vai
indeed; bhukti-mukti-phala-pradagiving 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
tatrpistill; bhagavattmthe state of being the Supreme Personality of Godhead; svmown; tanvata
manifesting; gopa-llaywith the pastime of a cowherd boy; tasyaof Him; rehatambest; mantrmantras;
tevin them; apyalso; adakarathe eighteen-syllable 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
o munayo ha vai brahmam cu. ka paramo deva? kuto mtyur bibheti? kasya jnenkhila vijta bhavati?
keneda viva sasaratti?
athanow; adakara-mantraof the eighteen-syllable mantra; mhtmyamthe glory; tapanya-rutiuin r
Gopla-tpan Upaniad; ominvoking auspiciousness by reciting the name of the Personality of Godhead; munaya
sages; haindeed; vai certainly; brahmamBrahm; cu-adresses; kawho? parama devais the Supreme
Personality of Godhead; kuta of whom? mtyuis death; bibhetiafraid; kasyaof whom?; jnenawith the
knowledge; akhilameverything; vijtam known; bhavatibecomes; kenaby whom?; vivamis the universe;
sasaratimanifest; itithus.
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.
tatto them; ucertainly; haindeed; uvcasaid; brhmaaBrahm; kaKra; vaicertainly; paramam
the Supreme; daivatamPersonalityof Godhead; govindtGovinda; mtyudeath; bibhetifears;
gopjananvallabhaof Gopjanavallabha; jneneby the understanding; tatthat; jtamknown; bhavatibecomes;
svhayby pronouncing the syllable svh; idamthis; sasaratibecame manifested.
"Brahm 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 (c)

tad u hocu. ka ko govinda ca ko 'sav iti
gopjanavallabha ka k svheti.
tatthat; ucertainly; haindeed; cuthey asked; kaWho?; kais Ka; govindagovinda; caalso;
kawho?; asauis He; itithus; gopjanavallabhaGopjanavallabha; kaWho?; kwho? svhSvh; iti
thus.
"They then said: Who is Ka? Who is Govinda? Who is Gopjanavallabha? What is Svh?
Text 160 (d)

tn uvca brhmaa. ppa-karao go-bhmi-veda-vidito gopjanvidy kal-prerakas tan-my ceti, sakala para
brahmaivaitat.
tnto them; uvcareplied; brhmaaBrahm; ppasin; karaaremoving; gathe cows; bhmiland;
vedaand Vedas; viditacelebrated; gopjanathe gops;
avidyenchantment; kalforms; prerakamanifesting; tatHis; mypotency; caalso; itithus; sakalam
with all the parts; paramsupreme; brahmaspirit; evacertainly; etatHe.
"To them Brahm 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 Svh 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.
yahe who; dhyyatimeditates; rasayati; glorifies; bhajatiand worships; sahe; amtaimmortal; 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.
tethey; hacertainly; cuasked; kimwhat?; tatHis; rpamform; kimwhat?; rasanamglorification;
kathamwhat?; vor; ha ucertainly; tatHis; bhajanamdevotional service; tatthat; sarvaall; vividiatm
khyhiplease describe; itithus.
"They said: What is His form? What is His glorification? How does one worship Him? Please describe this to us.
Text 160 (g)

tad u hovca hairayo gopa-veam abhra tarua kalpa-drumritam.
tatthat; ucertainly; haindeed; uvcareplied; hairayaBrahm; gopa-veamin the form of a cowherd boy;
abhramlike a dark rain-cloud; taruamyouth; kalpa-drumaunder a desire-tree; ritamstaying;
"Brahm said: He appears like a cowherd boy. His complexion is like a monsoon cloud.
Text 161 (a)
ki ca tatraivgre
bhaktir asya bhajanam tad ihmutropdhi-nairsyenmusmin mana-kalpanam etad eva naikrmya iti.
ki cafurthermore; tatrathere; evaindeed; agrein the beginning; bhaktidevotional service; asyahis;
bhajanamworship; tatthat; ihahere; amutraand inthe next life after death;
updhi-nairsyenawith freedom from material desires; amusminin Him; manaof the mind; kalpanamthought;
etatthat; evacertainly; naikarmyamfreedom fromthe bonds of fruitive reaction; itithus.
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.
kamKa; tamHim; viprbrhmaas; badhudhrepeatedly; yajantiworship; govindamGovinda;
santameternal; bahudhrepeatedly; rdhayantiworship; gopjanavallabhagopjanavallabha; bhuvannithe
living entities; dadhremaintains; svhof innumerable transcendental potencies; ritathe shelter; jagatthe
material universe; ejayatcauses to move; suretsupremely powerful.
"Many brhmaas worship Ka. Many worship eternal Govinda. Gopjanavallabha maintains the worlds. Powerful
Svh moves the universe.
Text 162
vyur yathaiko bhuvana pravio janye janye paca-rpo babhva. kas tathaiko jagad-dhitrtham abdensau pacapado vibhtti.
vyuair; yathjust as; ekaone; bhuvanamthe universe; pravia entered; janye janyein the body of each
living entity; pacain five; rpforms; babhvabecame manifested; kaLord Ka; tathin the same way;
ekaone; jagatof the universe; hitaarthamfor the benefit; abdenaas sound; asauHe; pacain five; rp
forms; vibhtibecame manifested; itithus.
"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
ki ca tatraivopasna-vidhi-kathannantaram
eko va sarvaga ka iya
eko 'pi san bahudh yo 'vabhti
ta phastha ye tu yajanti dhrs
te sukha vata netarem
ki cafurthermore; tatrathere; evaindeed; upasnaof worship vidhirules; kathanadescription; anantaram
then; tatthis; ihahere; lokverses; bhavantiare; ekahone; vathe supreme controller; sarvagaallpervading; kaLord Kna; iyasupremely worshipable; ekaone; apialthough; sanbeing; bahudhin
many forms; yawho; avabhtimanifests; tamHim; phasthamin His transcendental abode; yethose who; tu
indeed; yajantiworship; dhrintelligent persons; temof them; sukhamhappiness; vatameternal; na
not; itaremof 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
nityaeternal; nitynmamong the eternals; cetanaliving entity; cetannmamong living entities; eka
one; bahnmamong the many; yawho; vidadhtigrants; kmndesires; tamunto Him pha-gamsituated
in his own abode; yethose who; anuyajantiworship; viprdevotees; temof them; siddhiperfection; vat
eternal; na itaremof 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
etatthis; vioof Lord Viu; paramamsupreme; padamabode; yethose who; nityaalways; udyukta
intently engaged; samyajanteengage in devotional service; nanot; kmnmaterial desires; temof them; asau
He; gopaof a cowherd boy; rpawith the transcendental form; prayatntwith endeavor; prakayatreveals;
tmaown; padamabode; tadthen; evacertainly.
"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
yaWho; brahmamto Brahm; vidadhtigave; prvampreviously; yawho; vaicertainly; vidy
transcendental knowledge; tasmaito him; gpayati smainstructed; kaKa; tamto Him; hacertainly;
devamthe Supreme Personality of Godhead; tma-buddhi-spiritual knowledge; prakammanifesting; mumuku
one whos desires liberation; vaicertainly; araamshelter; amumthis; vrajetshould go.
"It was Ka who in the beginning instructed Brahm in Vedic knowledge and who disseminated Vedic 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
okreawith the syllable om; antaritamaccompanied; yethose who; japantichant; govindasyaof Lord
Govinda; paca-padamwith five words; manummantra; tamthis; temof them; asauHe; darayetreveals;
tmaown; rpam transcendental form; tasmtfrom that; mumukuone who desires liberation; abhyset
should chant; nityamcontinually; antyaito attain transcendental peace.
"To they who chant the five-word mantra with o and govinda (o kya 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
etasmtfrom this; anyeothers; paca-padatfrom this mantra consisting of five words; abhuvancame into
existance; govindasyaof Lord Govinda; manavamantras; mnavnmof human society; das-arahe tensyllable mantra; dyabeginning with tethey; apialso; sakrandana-dyaihby the four Kumras, Indra, and
other devotees who desire liberation from material existance; abhyasyanteis chanted; bhtikmaiby Narada and
others who desire the spiritual opulence of pure devotional service; yathvatjust as;
"From this five-word mantra have come all other govinda-mantras in human society, including the ten-syllable govindamantra chanted by Indra's followers and by they who desire opulences."
Text 169 (a)

ki ca tatraiva
tad u hovca brhmaa asv anavaratam me dhyta stuta parrdhnte so 'budhyata. gopa-veo me purastd
virbabhva. tata praato maynuklena hd mahyam adaara svarpa saye dattvntarhita.
ki cafurthermore; tatrathere; evaindeed; tatthen; ucertainly; haindeed; uvcareplied brhmaa
Brahm; asauHe; anavaratamcontinually; meby me; dhytaremembered; stutaglorified; pardhanteat the
conclusion of the parrdha; saHe; abudhyatabecame perceived; gopa-veain the form of a cowherd boy; meme;
pruasttin the presence; virbabhvabecame manifested; tata-then; praataoffered obeisances; mayby me;
anuklenawith a compassionate; hdheart; mahyamto me; adaa-aramthe eighteen syllable mantra;
svarpam form; sayefor creation; dattvhaving 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 tev akareu bhaviyaj jagad-rpa prakayan.
punaagain; siskatadesiring to create; meof me; pradurabhtbecame manifest; teuin them; akareuin
the letters of the mantra; bhaviyatabout to be; jagat-rpamthe form of the universe; prakayanmanifesting.
"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 (c)

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.
tatthat; ihahere; ktfrom the letter ka; pawater; ltfrom the letter la; pthivearth; itafrom the letter
i; agnifire; bindofrom the letter m; induthe moon; tatsamptaktfrom the combination of these letter;
arkathe sun; itithus; klmakratfrom the word klm; asjamI created the material universe; kytfrom the
word kya; kamether; khtfrom ether; vayuair; itithus; uttartfrom the next word (govindya);
surabhimthe cows; vidyas well as knowledge; prdurakramI created; tatuttartfrom the next word
(gopjanavallabhya); str-pum-dimen, women and all species of life; vaalso; idamthis; sakalameverything.
"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
tathso; caand; gautamya-tantrein the Gautamiya Tantra; kl-krtfrom the syllable Klm; asjatcreated;
vivamthe universe; itithus; prhasaid; ruteof the Vedas; irathe head; la-krtfrom the syllable la;
pthivthe earth; jtborn; ka-krjfrom the letter k; jalaof water; sambhavabirth.
"The head of the Vedas said: From the world Kl 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-krtfrom the letter i; vahnifire; utpannaborn; ndtfrom the sound; vyuair; ajyatawas born;
bindofrom the letter ; ka-sambhtithe birth of sky; itithus; bhttmakathe heart of the elements;
manuthe 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-abdenaby the syllable sv; caand; ketra-jathe knower of the field; hh; itithus; cit-praktithe
spiritual consciousness; parasuperior; tayoof them; aikya-samudbhtibecoming one; mukha-veana-varaka
in an important word; ata evatherefore; hiindeed; vivasyaof the material universe; layadestruction;
svhrakein the syllables Svh; bhavetis.
"From the syllable sv, the knower of the field of activities is manifested. From the syllable h, 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 om-krntarlaka manum varttayet. saga-rahito
'bhynayat. tad vio parama pada sad payanti sraya. divva cakur tatam. tasmd ena nityam abhyaset. ity
di.
punaagain; caand; sthat; rutiGopla-tpan Upaniad; etasyaof Him; evaindeed; yajanenawith the
worship; candradhvajaiva; gatagone; mohaillusion; tmnamself; vedayitvknowing; om-krntarlakam
Om; manummantra; varttayet.chanted; saga-rahitaalone; abhynayatattained; tatthat; vioof Lord
Viu; paramamsupreme; padamabode; sadalways; payantisee; srayathe demigods; diviin the sky; iva
like; cakueye; tatammanifested; tasmtfrom that; enamthis; nityamalways; abhyaset.practiced; ity
thus; dibeginning.
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
tatrathere; evaindeed; agrebefore; tatthat; atrahere; gthverses; yasyaof whom; prva-padtfrom
the first word; bhmiearth; dvitytfrom the second; salilodbhavathe creation of water; ttytfrom the third;
tejafire; udbhtambormn; caturthtfrom the fourth; gandhascent; vhanacarrying; pacamtfrom the
fifth; ambarotpattithe birth of ether; tamthat; evaindeed; ekamone; samabhyasanpracticed; candradhvaja
Lord iva; agamatwent; vioof Lord Viu; paramamto the supreme; padamabode; avyayameternal.
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
tatafrom this; viuddhampure; vimalamwithout impurity; viokamwithout grief; aea-lobhdi-nirastasagamwithout greed and other vices; yatwhat; tatthat; padamabode; paca-padamfive words; tatthat; eva
indeed; sahe; vsudevaKa; nanot; yatafrom whom; anyatanother; astiis.
"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 sac-cid-ananda-vigraha paca-pada vndvana-sura-bhruha-talsn satata sa-marudgao 'ha paramay stuty toaymi. iti.
tamHim; ekamalone; govindamKa; sac-cid-ananda-vigrahamwhose form is eternal and full of knowledge
anmd bliss; paca-padamfive words; vndvana-sura-bhruha-talsnmsitting undcer a kalpa-vrksa tree in
Vndvana; satatamalways; sa-marud-gaawith the Maruts; ahamI; paramaywith great; stutydevotion;
toaymi.praise; itithus.
"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
ki ca stuty-anantaram
amu paca-pada mantram varttayed ya, sa yty anyasata kevala tat. anejad eka manaso javyo, na yad
dev pnuvan prvam art.
ki cafurthermore; stuty-anantaramin the same Upaniad; amumthis; paca-pada mantramfive-word
mantra; varttayetpractices; ya,one who; sahe; ytyattains; anyasataeasily; kevalamtranscendental; tat.
that; anejatfixed; ekamone; manasathan the mind; javyo,more swift; nanot; yatthis Supreme Lord;
devthe demigods like Indra, etc.; pnuvancan approach; prvamin front; artmoving 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.
tasmttherefore; kaLord Ka; evaindeed; parathe supreme; devaLord; tamon Him; dhyyetone
should meditate; tamHim; rasayetone should glorify; tamHim; yajetone should worship; itithus; o tat sat
O tat sat; itithus.
"Therefore, Ka is the Supreme Personality of Godhead. One should meditate upon Him, glorify Him, serve Him,
and worship Him. O tat sat."
Text 179
trailokya-sammohana-tantre ca dev prati r-mahdevoktdakara-prasaga eva
dharmrtha-kma-mok
varo jagad-vara
santi tasya mah-bhg
avatr sahasraa
trailokya-sammohana-tantrein the Trailokya-sammohana-tantra; caand; devmto the goddess; pratito; rmahdevaof Lord iva; uktaspoken; adakara-prasagein relation to the eighteen syllable mantra; evathus;
dharmrtha-kama-mokmof religion, sense-gratifcication, economic development, and liberation; varathe Lord;
jagad-varathe Lord of the univreses; santiare; tasyaof Him; mah-bhgfilled 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, economic 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
temof these; madhyein the midst; avatrmincarnations; blatvamchildhood; ati-durlabhamrare;
amnuisuperhuman; karmideeds; tni tnithem; ktniperformed; caand.
"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
pacurse; anugrahaand mercy; karttvein ability to do; yenaby whom; sarvamall; pratihitam
established; tasyaof Him; mantramthe mantra; pravakymiI will tell; sagopgamwith 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
yasyaof whom; vijna-mtreasimply with the knowledge; naraa person; sarvajatmthe state of knowing
everything; iyatattains; putrrthdesiring a son; putrama son; pnotiattains; dhanrthdesiring wealth; labhate
attains; dhanamwealth.
"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-jaknowing th meaning of all scriptures; bhavatybecomes; evaindeed; nano;
saayadoubt; trailokyamthe three worlds; caansd; va-kurytbrings under control; vyakul-kuruteagitates;
jagatthe 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
mohayetbewilders; sakalamall; sahe; apiand; mrayetkills; sakalnall; ripnenemies; bahunmore;
kimwhat?; ihahere; uktenaspoken; mumukuone who desires liberation; mokamliberation; pnuytattains.
"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
yathas; cintmaia cintamani jewel; rehathe best; yathas; gaua cow; caand; yathas; sata
saintly woman; yathas; dvijaa brhmaa; yathas; gagthe Gag; tathso; asauthis; mantramantra;
uttamathe 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 Gag 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
yathvatass; akhila-rehamthe best opf all; yathas; stramscripture; tuindeed; vaiavamVaiava;
yathas; tuindeed; saskteloquent; vwords; tathso; asauthis; mantramantra; uttamathe 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
ki cafurthermore; atatherefore; mayby me; pareniO goddess; praty-ahamevery day; japyateis
chanted; manuthe mantra; nanot; etenait; sdalike; kacitanything; jagatyin the world; asminin this;
carcareof 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-kalpein the r Sanat-kumra-kalpa; apialso; gopla-viayin relation to Lord Gopla; mantr
the mantra; trayas-triat-prabhedata33 divisons; teuin them; sarveuall; mantreumantras; mantra-rjam
the king of mantras; imamthis; uplease 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-prasannamvery clear; imamthis; mantrammantra; tantrein the Tantra; sammohanhvayenamed
Sammohana; gopanyaconcealed; tvayby you; mantrathe mantra; yatnenawith care; muni-pugavaO 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
anenawith this; mantra-rjenaroyal mantra; mahendratvamthe state of being Indra; purandaraPurandara;
jagmawent; deva-deveathe master of the demigods; viunby lord Viu; dattamgiven; 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
durvsasaof Durvasa Muni; purbefore; ptfrom the curse; asaubhgyenaby inauspiciousness; pita
tormented; sahe; evaindeed; subhgatvamauspiciousness; vaiindeed; tenawith that; evaindeed; puna
again; ptavnattained.
"Once Indra was cursed by Durvs 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
bahunwith more; kimwhat?; ihahere; uktenasaid; puracaraa-sdhanaiwith purascarana; vin
without; apieven; japa-mtreasimply by chanting; labhateattains; sarvamall; psitamdesired.
"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
prabhu r-ka-caitanya
ta nato 'smi gurttamam
kathacid rayd yasya
prkto 'py uttamo bhavet
prabhumto the Supreme Personality of Godhead; r-ka-caitanyamr Ka Caitanya; tamto Him; nata
bow; asmiI am; gurttamamthe best of spiritual masters; kathacitsomehow; raytby shelter; yasyaof
whom; prktanatural; apialso; uttamathe best; bhavetmay 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
athanow; adhikraof qualification; nirayathe dtermination; tntrikeufrom the Tantras; caand; mantreu
in mantras; dkymin initiation; yoitmof women; apieven; sdhvnmchaste; adhikraqualification;
astiis; drdnmof dras; caand; sad-dhiymsaintly.
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 r-nradmbara-samvde
gamoktena mrgea
str-drai caiva pjanam
kartavya raddhay vio
cintayitv pati hdi
tathso; caand; smty-artha-srein the Smty-artha-sra; pdmein the Padma Pura; caand; vaikhamhtmyeVaisakha-mahatmya; r-nradmbara-samvdein a conversation of r nrada and r Ambara;
gamoktenaspoken in the Agamas; mrgeaby the path; str-draiby women and dras; caand; evaindeed;
pjanamworship; kartavyamshould be done; raddhaywith faith; vioof Lord Viu; cintayitvmeditation;
patimthe master; hdiin the heart.
In the Smty-artha-sra, as well as in the Padma Pura, Vaikha-mhtmya, 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
drmof sudras; caand; evaindeed; bhavatiis; nmnby name; vaiindeed; devatrcanamworship of
the Lord; sarveall;and; gamaof the Agamas; mrgeaby the path; kuryushould do; vednusrifollowing
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
strmof women; apyalso; adhikraqualification; astiis; vioof Lord Viu; rdhndiuin worship
and other activities; pati-priya-hitnmdesiring welfare for their husbands; caand; rutithe Vedas; ethis;
santaneternal.
"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-sahity
r-rma-mantra-rjam uddiya
uci-vrata-tama dr
dharmik dvija-sevak
striya pati-vrat cnye
pratilomnuloma-j
lok cla-paryant
sarve 'py atrdhikria
agastya-sahitymin the Agastya-sahit it is said; r-rma-mantra-rjamthe king of Rma-mantras; uddiya
in relation to; uci-vrata-tamathe best of pure vows; drsudras; dharmikreligious; dvija-sevakservants
of the brhmaas; striyawomen; pati-vratdevoted to their husbands; caand; anyeothers; pratilomnulomajborn in pratiloma and anuloma families; lokpeople; cala-paryantdown to the candalas; sarveall; api
also; atrahere; adhikriaqualified.
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-sdhydimantra-dne vicrayet
sva-kulnya-kulatva ca
bla-prauhatvam eva ca
str-pum-napusakatva ca
ri-nakatra-melanam
supta-prabodha-kla ca
tath a-dhandikam
guruthe spiritual master; caand; siddha-sdhydibeginning with siddha-sadhya; mantra-dnein giving the
mantra; vicrayetshould consider; sva-kulaown family; anya-kulatvamanother family; caand; blayouth;
prauhatvamor age; evaindeed; caand; str-pum-napusakatvamman, woman, or eunuch; caand; rinakatra-melanamthe meeting of stars in the rasi; supta-prabodha-klamtime of wakefulness or sleep; caand; tath
so; a-dhandikambeginning 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-odhana
sarad-tilake
prk pratyag agr rekh syu
paca ymyottargra-ga
tvatya ca catu-kohacatuka maala bhavet

athanow; siddha-sdhydi-odhanampurification of the siddha-sadhya; sarad-tilakein the Sarada-tilaka; prk
east; pratyagwest; agrin front; rekhlines; syuare; pacafive; ymyasouth; uttargra-gaand north;
tvatyaas far as; caand; catu-koha-catukamrectangle; maalamarea; bhavetmay 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
indu1; agni3; rudra11; nava9; netra2; yuga4; ina12; diku10; tu6; aa8; oaa16;
caturdaa14; bhautikeu5; ptla7; pacadaa15; vahni3; himu1; kohein the surrouinding border;
varnletters; likhelshould write; lipi-bhavnin letters; kramaaone after another; tuindeed; 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 tv eka
iti koha-catuaye
janmabirth; kastar; akaratafrom the letter; vkyaseeing; yvanas; mantrdimkaramthe letter
beginning the manra; caturbhiwith four; kohakaiparts; tvindeed; ekamone; itithus; koha-catuayein
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
punaagain; kohaka-koheuon the lines of the four-sided figure; savyataon the left; janma-bhof the
birth-star; akartfrom the letter; siddha-sdhya-su-siddhrisiddha, sdhya, su-siddha, and ari; kramtone after the
other; jeymay be known; vicakaaiby the wise.

Then, to the left of the letters of the birth star, one after the other, the wise one should know siddha, sdhya, susiddha, and ari.
Text 205
siddha sidhyati klena
sdhyas tu japa-homata
su-siddho graha-mtrea
arir mla-nikntana
siddhasiddha; sidhyatibecomes perfect; klenain time; sdhyasadhya; tuindeed; japa-homataby japa
and yajna; su-siddhasu-siddha; graha-mtreasimply by accepting; ariari; 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-siddhasiddha-siddha; yathoktenaas said; dvi-gutdoible; siddha-sdhakasiddha-sdhaka; siddha-susiddhasiddha-su-siddha; ardha-japtfrom saying half; siddhrisiddhri; hantikills; bandhannbondage.
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-siddhasdhya-siddha; dvi-guikadouble; sdhya-sdhyasdhya-sdhya; hyindeed; 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-siddhasiddha-su-siddha; ardha-japtfrom saying half; tat-sdhyatat-sdhya; tuindeed;
gudhiktis more; tat-su-siddhatat-su-siddha; grahtfrom accepting; evaindeed; su-siddhrisu-siddhri;
sva-gotra-hdestroying the gotra.
Siddha-su-siddha is from chanting half. Tat-sdhya is more. Tat-su-siddha 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-siddhaari-siddha; sutnsons; hanytkills; ari-sdhyaari-sadhya; tuindeed; kanyakdaughters; tatsu-siddhatat-su-siddha; tuindeed; patn-ghnakills thw wife; tad-aritat-ari; hantikills; sdhakamthe
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
tathso; caand; tantrein the Tantra; asyaof that; caand; mantra-vieespecific mantra; apavda
exception; nsihrka-varhnmof Nsih, Arka, and Varha; prsdaof the palace; praavasyathe syllable O;
vaidikasyaVedic; tubut; mantrasyaof the mantras; siddhdnbeginning with siddha; nanot; evaindeed;
odhayetshould 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-labdheobtained in a dream; striyby a woman; dattegiven; ml-mantremala-mantra; caand; tryakarein three letters; ekkarein one letter; tathso; mantrein the mantra; siddhdnbeginning with siddha;
nanot; evaindeed; odhayetshould purify.
"He should not purify the siddha and other mantras when they are obtained in a dream, given by a woman, are mlmantras, have three letters, or have one letter."
Text 212
sva-kulnya-kulatvdi
vijeya cgamntart
na vistra-bhayd atra
vyarthatvd api likhyate
sva-kulnya-kulatvdifrom one's own family or another's family; vijeyamshould be known; caand;
gamntartfrom another Agama; nanot; vistra-bhaytwith great fear; atrahere; vyarthatvtbecause of
being irrelevant; apiindeed; likhyateis 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-gopladevasyaof Lord Gopladeva; sarvaivarya-pradarinawho has all opulences and powers; tdk
like that; aktiuin potencies; mantreuin the mantras; nanot; hiindeed; kicitanything; vicryateis
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
tathso; caand; krama-dpikymin the Krama-dipika; sarveuin all; vareuvarnas; tathso; rameu
in asramas; nruin women; nnvarious; ahvayanames; janmabirth; bheuin stars; dtthe giver;
phalnmof results; abhivchitnmdesired; drgat once; evaindeed; goplaka-mantrathe mantra of Lord
Gopla; eathis.
In the Krama-dpik 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-ivenokta
na ctra trav do
narasvdi-vicra
ka-ri-vicro v
na kartavyo manau priye
trailokya-sammohana-tantrein the Trailokya-sammohana-tantra; caand; adkara-mantramthe eighteensyllable mantra; adhiktyain relatiuon to; r-ivenaby Lord iva; uktamsaid; nanot; caand; atrahere; trav
enemeies; dofault; nanot; asvadebtor or wealthy; dibeginning with; vicraconsideration;; ka-rivicraconsideration of the birth star; vor; nanot; kartavyato be done; manauin the mantra; priyeO dear
one.
In the Trailokya-sammohana-tantra, Lord iva describes the eighteen-syllable 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
kecic chinn ca ruddh ca
kecin mada-samuddhat
malina stambhita kecit
kilit duit api
etair doair yuto nya
yatas tribhuvanottama
kecitsome; chinnbroken; caand; ruddhstopped; caand; kecinsome; mada-samuddhatspoken
wildly; malinaimpure; stambhitastuttered; kecitsome; kilitpierced; duitdefiled; apialso; etaiby them;
doaifaults; yutaendowed; nanot; ayamthis; yatabecause; tribhuvanottamathe 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
smnyatain general; caand; yathas; bhad-gautamyein the Bhad-gautamya Tantra; athaso; kamannof the mantras of Lord Ka; vakyeI will tell; daseen; adaand not seen; phalaresults; pradn
giving; ynwhich; vaiindeed; vijyaunderastanding; munayathe sages; lebhireattained; muktimliberation;
ajaseasily.
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
ghasthhouseholders; vanagvanaprasthas; caand; evaindeed; yatayasannyasis; brahma-cria
brahmacaris; striyawomen; drdayabeginning with sudras; caand; evaindeed; sarveall; yatrain which;
adhikriaare qualified.
"Householders, vnaprasthas, sannyss, brahmacrs, women, dras, and all others are qualified to chant these
mantras.
Text 219
ntra cintyo 'ri-uddhy-dir
nri-mitrdi-lakaam
na v praysa-bhulya
sdhane na parirama
nanot; atrain this; cintyato be considered; ari-uddhy-dibeginning with ari-suddha; nanot; ari-mitrdilakaamcharacteristics beginning with friends and enemies; nanot; vor; praysa-bhulyamwith a great effort;
sdhanein execution; nanot; pariramagreat 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
ajnaof ignorance; tlaof cotton; raeodf a heap; caand; analafire; kaa-mtratain a momwnt;
siddha-sdhya-su-siddhri-rpthose things beginning with siddha-sadhya-susiddha; nanot; atrahere; 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 svarga
vgatva bhaspati. ity di.
sarvemof all; siddha-mantrmsiddha-mantras; yatafrom which; brahmabest; akaraletters; manu
mantra; prajpatiPrajpati; avpaattained; gryampre-eminence; deva-rjyama demigod's kingdom; ac-pati
the husband of aci; avpuattained; tridathe demigods; svargamSvargaloka; vgatvambeing a master of
words; bhaspati.Bhaspati; itythus; dibeginning.
"Of all siddha-mantras, the Ka-mantras are the best. By chanting them Brahm 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
tathso; atrahere; evaindeed; anteat the end; viu-bhaktyby devotion to Lord Viu; vieena
specifically; kimwhat?; nanot; sidhyatibecoems perfect; bh-taleon the earth; kdi-brahma-paryantamfrom
Lord Brahm down to an insect; govindnugrahnby the mercy of Lord Govinda; muneO sage; sarva-sampattinilaythe abode of all opulences; sarvatraeverywhere; apialso; akuto-bhayfearlessness; itythus; di
beginning; kathitamspoken; kicitsomething; mhtmyamthe glory; vato you; munvarO 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 Brahm 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
kein the sky; trakstars; yadvatas; sindhoof the ocean; saikata-sivatcreation of grains of sand; etadvijna-mtreasimply by knowing this; labhenattains; muktimlibreation; catur-vidhmfour 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
etatthis; anyeuin other; mantreumantras; dofaults; santiare; pareothers; caand; yewhich; tadarthamfor this sake; mantra-saskrpurification of the mantra; likhyanteare written; tantratafrom the
Tantras; daaten.
"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
athanow; mantra-saskrapurification of the mantras; sarad-tilakein the Sarad-tilaka; jananamjanana;
jvanamjivana; caand; itithus; tanamtana; rodhanamrodhana; tathso; athathen; abhieka
abhieka; vimal-kraavimal-kraa; pyyanepyyana; punaagain; tarpaamtarpana; dpanamdipana;
guptigipti; daaten; etathey; mantra-saskriypurification 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

mantrmof mantras; mtk-madhytfrom the midst of a matrika; uddhararising; jananamjanana;
smtamremembered; praavaO; antaritnwithin; ktvdoing; mantra-varnthe letters of the mantra; japet
should chant; sudhintelligent.
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
etaj 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 tv 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
etatthis; jvanamjivana; itythus; husay; mantra-tantra-visradaexpert in mantras and tantras; manovarnletters of the mantra; samlikhyawriting; tayecshould strike; candanmbhaswith sandal water; pratyekammany times; vyunwith wind; mantrthe chanter of the mantra; tanamtadanam; tad-udhtamthat is
called; vilikhyawriting; mantramthe mantra; tamthat; mantrthe chanter of the mantra; prasnaiwith
flowers; karavrajaifrom the karavira tree; tan-mantrkara-sakhytaiwith the lettrs of trhe mantra; hanyt
should destroy; yatwhat; tenawith that; rodhanamrodhana; sva-tantrokta-vidhnenawith the rules of the
Tantras; mantrthe chanter of the mantra; mantrra-sakhyaywith the letters of the mantra; avattha-pallavai
with asvattha leaves; mantramthe mantra; abhiicetis abhiseka; viuddhayefor purification; sacintyameditating;
manasin the mind; mantramthe mantra; jyotir-mantreaas a mantra of light; nirdahetshould burn; mantrein
the mantra; mla-trayamthree times; mantrmantri; vimal-kraamvimalai-karana; tvindeed; idamthis; taravyomgnimwith teh fire of the sky; anugfollowing; daiholding a staff; jyotir-manua mantra of light; mata
considered; kuodekenawith kusa grass and water; japtenachanted; praty-arammany times; prokaam
proksana; manoof the mantra; tenaby that; mantreamantra; vidhivataccording to the rules; etatthis;
pyyanamapyayana; smtamconsidered; mantreaby the mantra; vriwith water; yantrein the yantra;
tarpaamtarpana; tarpaamtarpana; smtamconsidered.
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 tv aprakanam
tra-my-rma-yogain connection with Tara, Maya, and Ram; manoof the mantra; dpanamdipana; ucyate
is said; japyamnasyacahnting; mantrasyaof the mantra; gopnmgupti; tvindeed; aprakanamnot 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
balitvtbecause of the power; ka-mantrmof the Ka-mantras; saskrpekaamto be purified; na
not; hiindeed; smnyoddea-mtreain a general way; tathpystill; etatthis; udritamspoken.
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
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; tanmudray-with a mudra; arpayet-may offer; kam-to Lord Ka; sakrtayan-glorifying; gham-bell; vma-hastenawith 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; bahv-c-pariie-in the Bahv-c-pariia; dhpasya-of incense; vjane-in waving; ca-and; evaindeed; dhpena-with incense; aga-before the body; vidhpane-waving; nrjaneu-in arati; sarveu-in all; vio-of
Lord Viu; nmni-names; krtayet-should chant.
In the Bahv-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; kruyam-mercy; ca-and; abhikrtayet-should glorify; tath-so;
magala-ghoam-auspicious 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 Ptan is the first of many examples of the Lord's mercy. The prayers here are the prayers of Lord
Brahm 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; svanai-sounds; dhpa-of incense; sthanam-the place; samabhyarcya-worshiping; 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 jaya-mantras."
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; drudaru; sihlakam-sihlaka; ca-and; aguru-aguru; sit-sita; akha-sanka; jt-phalam-jati-phala; re-to the master of the
goddess of fortune; dhpni-incenses; 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-guggulv-aguru-ra-sitjya-madhu-candanai-with guggulu, aguru, ra, sit, jya,
madhu, and sandal; srgra-vinikiptai-placed on charcoal; kalpayet-should maske; dhpam-incense; uttamamexcellent.
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; madhavayato 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; dadyt-should 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-mhtmya
narasihe 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; mahikhyam-called 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; sarva-ppavivarjita-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; kalauin Kali-yuga; nar-persons; sa-karprea-with camphor; rjendra-Oking; ka-tuly-equal to Lord Ka; bhavantibecome; 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-dhpena-with incense; janrdanam-to Lord Ka;
dhpayitv-offering incense; nara-a persopn; yti-goes; padam-to the abode; tasya-of Him; sad-ivam-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-candana-saurabham-scentedwith divine sandal; dattvplacing; 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; tadvat-then; sarva-all; kma-desires; phala-results; pradam-giving; dhpam-incense; turukakamturukaka; dattv-offering; vahnioma-phalam-the 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; gandhafragrance; yukta-ktam-with; dattv-offering; yaja-gosavam-a gosava yajna; pnuyt-attains.
"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 gosava-yaja.
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-yaja. 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; rjasya-phalam-the result of a rajasuya-yajna; labhetattains; 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; aradi-in the autumn; rjasyam-a rasjasuya; avpnuyt-attains.
"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 nitya
dhpa-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; eva-indeed; prasarpati-goes; tath-so;
eva-indeed; rdhva-gata-gone above; nityam-always; dhpa-dnt-by offering incense; bhaven-becomes; 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; dadti-offers; hare-to Lord Hari; dhpam-incense;
tulas-tulas; kaha-wood; vahnin-with wood; ata-kratu-samam-equal to a hunded yajnas; puyam-piety; ga-of cows;
ayutam-ten thousand; labhate-attains; phalam-result; iti-thus.
In the Prahlda-sahit it is said:
r 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; rmad-bhagavad-layam-to the abode of the Supreme
Personality of Godhead; dhpa-eam-the remaining incense; tata-then; bhakty-with 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 ambara 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-murdhnwith 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; dhpana-incense; mhtmyam-the glories; kgurusamutthena-made of Kaguru; dhpena-with incesne; rdharlayam-the abode of the Lord; dhpayet-offer incesne;
vaiava-a devotee; ya-who; tu-indeed; 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-mhtmya
pdme 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; rgautammbarisa-samvde-in a conversation of r Gautama and r Ambara trtha-koi-atai-with 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; agam-the 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; bhavanti-are; khalu-indeed; dehina-persons; hare-of
Lord Ka; datt-offering; 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; dukham-suffering; na-not; adhijam-born of anxiety or mental
distress; na-not; eva-indeed; rogajam-born of physical disease; ya-one who; sevayet-serves; 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; kvacitever; 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; tad-bhava-of repeated birth and death; vylaby 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 karmic reactions.
Text 36
darand api dhpasya
dhpa-dndi-ja phalam
sarvam anye 'pi vindanti
tac 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; agre-in the presence; vyatimmanifestation; 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
tathaiva dpam utsjya
prgvad gha ca vdayan

pdbjd dg-abjnta
mudrayoccai pradpayet
atha-now; dpanam-offering a lamp; tath-so; eva-indeed; dpam-lamp; utsjya-offering; prgvat-as before; ghambell; ca-and; vdayan-ringing; pdbjt-from the lotus feet; dg-abjntam-up to the lotus eyes; mudray-with a mudr;
uccai-greatly; pradpayet-should offer a lamp.
Offering a Lamp
Ringing the bell as before, one should with a mudr 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; dpalamp; 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; ghtenawith ghee; v-or; gavyena-from a cow; tatra-there; asamarthye-in the lack of ability; tailena-with oil; api-also; su-gandhinscented.
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-parivraya
haraye raddhayrpayet
tath-so; ca-and; nradya-kalpe-in the Nrada-kalpa; sa-ghtam-with ghee; guggulam-guggula; dhpam-incense;
dpam-lamp; go-ghta-with cow's ghee; dpitam-burning; samasta-parivraya-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; tailena-with 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; ca-and; havi-with ghee; prathama-first; kalpa-considered; dvitya-second;
cand; 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; dibhi-beginning 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; puimprosperity; 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; ttya-khae-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; ca-and; bhairava-O Bhairava; vkeu-in trees; dpa-lamp; dtavya-should 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 Brahm 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; ca-and; eva-indeed;
samuddharet-delivers.
The Glories of Offering a Lamp

In the Skanda Pura, in a conversation of Brahm 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; tu-indeed; samutsjya-leaving; jyotrpam-a splendid form; labhet-attains; 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-prabheu-self-effulgent; deeu-in the abodes; tasya-of him; utpatti-masnifestation; 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; saj-jyoti-spiritual 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; prajvlayenlighting; nara-a person; viave-to Lord Viu; vidhivat-properly; bhakty-with devotion; tasya-of him; puya-phalamthe 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-sa-prabha-splendid like a thousand suns; jyotimat-with
effulgence; vimnena-with an airplane; viuloke-in Viuloka; 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; kurute-does; hare-to Lord Ka; dpa-laka-sahasrm-a hundred million lamps; puyam-piety; bhavatiattains; daityaja-O son of a demon; iti-thus.
In the Prahlda-sahit 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; vaiavaa 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
kecic 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-candriky dhpnantara dpa-prasage
rtrika tu viamabahu-vartti-samanvitam
abhyarcya rmacandrya
vma-madhyam athrpayet
tath-so; ca-and; rmrcana-candrikym-in the Rmrcana-candrik; dhpa-offering incense; anantaram-after; dpaprasage-inj connection with a lamp; rtrikam-arati; tu-indeed; viama-uneven; bahu-vartti-samanvitam-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; prabhum-to the Supreme Personality of Godhead; iti-thus.
"One should say, Òbeisances 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; api-also; bahul-many; asamunequal.
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; rmad-bhagavad-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-prada-mhtmyam-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; manoharam-beautiful; 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; nara-people; rgina-of Lord Ka; ghe-in the home;
bhavanti-become; te-they; candra-sam-like the moon; svargam-in Svargaloka; sdya-attaining; 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; nityaalways; ujjvala-shining; 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; caksi-eyes; phalavanti-become successful; ca-and; tath-so;
dpasya-of a lamp; dtra-the givers; bhavanti-become; sa-phala-succesful; ka-eyes.
"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; prati-pakam-each fortnight; tu-indeed; ya-who; nara-person;
dpam-lamp; 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-mlkulam-Filled with of lamps; divyam-splendid; vimnam-airplane; adhirohati-climbs.
"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; gandha-tailena-with scented oil; dpakn-lamps; viroga-free
of disease; ubhaga-fortunate and handsome; ca-and; eva-indeed; dattv-offering; 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; anya-devev-to other deities; api-even; dhruvam-indeed; kim-
what?; puna-more; 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; dpam-lamp; caku-eyes; pradam-giving; dadyt-gives;
tath-so; eva-indeed; rdhva-gati-pradam-giving an exalted destination; rdhvam-up; yath-as; 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; devlaye-in 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 vtihotra prati yajadhvajasya prva-janma-vtta-kathane
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-janmavtta-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-tantreindependnet; 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 mohin 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; vara-varini-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" here may mean either Svargaloka or Vaikuhaloka.
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 sepcific 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; likhyate-is written.
Now will be written a description of the glory of regularly, at a specific time, offering with devotion a great lamp in the
Lord's temple.
Texts 77-79
atha mah-dpa-mahtmya
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; sad-always; dey-to be done; bhmi-pla-O
protector opf the earth; mah-phala-great result; ka-pake-on the dark fornight; vieena-specifically; tatra-there; apialso; sa-that; vieata-specifically; amvasynew moon; ca-and ; nirdi-indicvated; dvdai-dvadasi; ca-and; mah-phalgreat result; ava-yujyam-Asvina; attym-passed; ka-paka-dark fortnight; ca-and; ya-who; bhavet-does; amvasynew moon; tad-then; puy-piety; dvdai-dvadasi; ca-and; 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 amvasy 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; tatra-ther; ca-and; dpayet-lights; vasas-with vloth; tuindeed; samagrea-sompletelu; 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; lakmvn-wealthy; jaya-dravia-samyuta-glorious; rre-in the kingdom; ca-and; jyate-is born;
svasmin-in his own; dee-province; ca-and; nagare-in 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; yat-what; 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; dnam-giving; mah-phalam-great result; kim-what?;
puna-again; mahata-great; 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
oa 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; itithus.
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; dpn-lamps; na-not; r-hare-of Lord Ka; haretshould take; nirvpayen-should extinguish; na-not; hisc-from disturbance; ca-and; ubham-auspiciousness; icchandesiring; 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
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; hisanam-trouble; 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; nirva-kt-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 Viu-dharma Pura r Yamarja tells the residents of hell:
yumbhi-by you all; yauvana-by yuthfulness; unmadam-intoxicated; uditai-spoken; 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; kut-ta-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; dattvgiving; 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; mka-dumb; 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 dumb 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; vkeuin trees; dpa-lamp; dtavya-may 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; pupjalim-flower; pham-the place; padyam-for the feet;
camanam-for sipping; tath-then; ktv-doing; patreu-in cups; kya-to Lord Ka; arpyet-should offer; bhojyamfood; 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; astram-astraya phat; jptv-chanting; ambun-with water;
prokya-sprinkling; naivedyam-offering of food; cakra-mudray-with the cakra-mudra; samrakya-protecting; prokayetshould sprinkle; vyu-bja-japta-chanting 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-bjam-the 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; uka-dried; 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 ha 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-dhray-with 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 tac 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; japetshould 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
tac 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; svhwith svh; antam-ending; mlam-mula-mantra; uccrya-reciting; taj-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; nivedyam-offering; tulas-yutam-with tulas; patra-plate;
hyaenriched; tasya-of that; mantrea-with the mantra; bhakty-with devotion; bhagavate-to 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; iti-thus; uccrayan-reciting; hare-of Lord Hari;
dattv-placing; atha-then; vidhivat-properly; vri-of water; gaam-handful; vma-pin-with the left hand; darayetshould show; grsa-mudrm-grsa-mudr; tu-indeed; 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 grsa-mudr, 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; dyaibeginning with; tat-tad-hvayai-with the various names.
Then with the right hand one should show the pra-mudr and other mudrs. Then one should chant mantras with
various names, mantras with o in the beginning, and with svh at the end.
The five mudrs beginning with pra-mudr are described in the following words of Krama-dipik:
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 mudr the little finger and the ring finger touch the thumb. In the second mudr the thumb touches the
middle finger and the forefinger. In the third mudr the the thumb touches the middle finger and the ring finger. In the
fourth mudr the the thumb touches the ring finger and the forefinger. In the fifth mudr the little finger touches the
ring finger and the forefinger. These are the mudrs beginning with the pra-mudr."
The corresponding mantras begin with "o prya svh". (The other mantras are: o apnya svh, o vynya
svh, o udnya svh, and o 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 Krama-dipik; 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; avtmaneavatmane; ni-ni; ca-and; ruddha-ruddha; de-dative case; yuta-with; nivedyam-offering; tma-bh-ka; msa-la; prvampa; 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 nivedya 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 nivedya-mantra. 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; mud-happily.
"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-bhakta su-bhakta iira-kara-sthita pyasa ppa-spa
lehya peya su-cuya sitam amta-phala ghrikdya sukhdyam
jya prjya samijya nayana-ruci-kara vjikail-marcasvdya karj-parikaram amthra-joa juasva
anyatra-in another place; ca-and; l-bhaktam-rice; su-bhaktam-nicely 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; amta-nectar; phalam-fruit; ghrikdyam-cooked in ghee; sukhdyam-the cause of happiness; jyamghee; prjyam-cooked in much ghee; samijyam-excellent; nayana-ruci-karam-pleasing to the eyes; vjikail-with ghee;
marca-and pepper; svdya-delicious; ka-rj-parikaram-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
ki ca-furthermore; garua-pure-in the Garua Pura; naivedyam-offering; paray-with great; bhakty-devotion;
gha-with bells; dyai-beginning; jaya-nisvanai-with sounds of victory; nrjanai-with arati; ca-and; haraye-to Lord
Ka; dadyt-should offer; dpa-lamp; 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 Brahm 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; kasyambell-metal; mn-mayam-clay; eva-indeed; ca-and; plam-pla leaf; padma-patram-lotus leaf; ca-and; ptram-dish;
vio-of Lord Viu; ati-priyam-favorite.
The Plates on Which Food May Be Offered

"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; ptramplate; uttamam-excellent; 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; na-npt; 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; pyasasweet-rice; sarpi-and ghee; akuly-cake; ppa-sweet cakes; modakn-modakas; samyva-samyava cakes; dadhiyogurt; spn-soup; ca-and; naivedyam-offering of food; sati-is he has sufficent means; kalpayet-should 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 sweet-coconut 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
yac cti-priyam tmana
tat tan nivedayen mahya
tad anantyya kalpate
ki ca-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 being
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-vidhnna-pnai-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 sweet-rice 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; godhmawheat; laya-rice; tila-sesame; mudga-mudga beans; daya-beginning with; m-masa beans; vrhaya-rice; ca-and;
priy-dear; hare-to Lord Ka.
"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; upamam-like; 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; sumanoharam-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; phalni-fruits; ca-and;
eva-indeed; pakvni-ripe; ngaraga-oranges; dikni-beginning with; ca-and; anyni-other; vidhin-properly; dattvoffering; bhakyni-delicious; vividhni-varieties; ca-and; evam-thus; dni-beginning 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, sev-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; yenaby 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; ca-and; 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; paippalampippala; kaakyam-kaakya; 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; bhalltakara-mardakam-bhallta; karamardakam-karamardaka;
drkm-grapes; ca-and; dimam-pomegranate; ca-and; eva-indeed; pia-kharjram-pia-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; ubha-phalni-auspicious fruits; ca-and; pirakaphalam-pindaraka-fruit; ca-and; 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; kharjraka-mah-phalam-great khrajuraka fruits; kumudasyaof the lotus; phalam-fruit; 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; tla-phalni-tala fruits; ca-and; kadamba-kadamba;
kaumudam-kumuda; ca-and; eva-indeed; dvi-vidham-two kinds; sthala-kajayo-of land-growing lotus flowers.
. . .aja, karkoaka, tla fruits, kadamba, kaumuda, two kinds of sthala-kaja fruits, . . .
Text 135
piikandeti vikhyta
vaa-npa tata param
madhu-kandeti vikhyata
mhia kandam eva ca
piikanda-pindarootl iti-thus; vikhytam-famous; vaa-npam-vamsa-nipa; tata-so; param-more; madhu-kandamadhu 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; tath-so.
. . . 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-mla-phalni-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; eva-indeed; ca-and.
One may also offer to Me vegetables and herbs such as radish, nl-ka, 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-patramsuka-mandala-patra; ca-and; dvv-both; eva-indeed; taru-vnakau-taru-vanaka.
. . . 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
karmay caiva sarve
vai ye may parikirtit
carasya-of cara; ca-and; eva-indeed; kam-saka; ca-and; madhu-koumbaram-madhu-koumbara; tath-so; etethey; ca-and; anye-others; ca-and; bahava-many; ataa-hundreds; atha-then; sahasraa-thousands; karmayexpert; ca-and; eva-indeed; sarve-all; 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;
samdhya-placing; 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; su-gandham-fragrant; rakta-likam-rakta sali; drghakam-dirgha-suka; mah-lim-maha-sali; vara-kukuma-patrakam-vara-kunkuma-patra.
Different kinds of fragrant rice, such as dharma-rakta, adharma-rakta, drgha-uka, mah-l, vara-kukumapatraka, . . .
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; dvividh-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 beans; ca-and; til-sesame; k-Ka;
kulatthak-kulattha; godhmakam-wheat; mah-mudga-maha-mudga; mudgakam-eitgh kinds of mudga; ava-jitconqueror of the worlds.
O conqueror of the worlds, sesame, wheat, ka, kulatthaka, mudga beans, mah-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; vyajanni-spices 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
ki ca-furthermore; ye-who; may-by Me; eva-indeed; upayojyni-suitable; gavyam-milk products; dadhi-yogurt;
paya-milk; ghtam-ghee.
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:; havibutter; lyodanam-rice; divyam-divine; jya-yuktam-with ghee; sa-arkaram-with sugar; naivedyam-offering; devadevya-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; phalni-fruits; vinivedayet-should offer; phalnm-of
fruits; py-even; abhve-in 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 the mind; pravaram-excellent; smtam-remembered.
"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 mahendra prati r-nrada-vacanam-In the Skanda Pura, r Nrada tells King Indra:; yacchanti-offer; tulaskam-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
nbhakya naivedyrthe bhakyev apy aj-mahi-kra paca-nakh matsy ca
atha-now; naivedya-niiddhni-forbidden offerings; hrita-smtau-in the Harita-smrti; na-not; abhakyam-inedible;
naivedya-offering; arthe-for the purpose; bhakyev-edible; apy-even; aj-of the goat; mahi-of 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; bhakayantioffer; ye-who; na-not; eva-indeed; asti-is; naraka-from hell; uttra--deliverance; kalpa-koi-atai-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
ki ca-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
abhakya cpy ahta ca
naivedya na nivedyate
kea-kvapanna ca
tath cvihita ca yat
viu-dharmottare ttya-khae-in the Viu-dharma Pura, Uttara-khaa, 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; avadhtam-rejected; avakutam-sneezed; uumbaramuddumbara; kapittham-kapittha; 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; kusumbhasafflower; mantakam-amantaka; tath-so; phalum-onion; launam-garlic; uklam-sour cereal; nirysam-tree sap; caand; eva-indeed; varjayet-one 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; kukuam-kukunda; ca-and; tatha-so; eva-indeed; ca-and;
uumbaram-uddumbara; alvum-alavu; ca-and; jagdhv-eating; patati-falls; vai-indeed; 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-udhta-sra; 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; vntkam-eggplant; tasya-of him; dratara-far away; hariLord 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
ki ca-furthermore; anyatra-in another place; vrtkum-eggplant; bhatm-eggplant; ca-and; eva-indeed; dagdhamburned; 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
ki ca-furthermore; alvum-alavu; bhokayet-eats; ya-one; tu-indeed; dagdham-burned; annam-food; kalambikmkalambika; 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: Ì 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; tatra-there; hare-of Lord Ka; aikntikunalloyed; 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; manojni-beautiful; 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; suhdyni-pleasing; narevara-O king; kalpntam-to the end of
the kalpa; jyate-is born; tasya-of him; sa-phalam-successful; ca-and; manoratha-desire.
"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; pyasam-sweet-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; bhujna-enjoy; 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 puya
tat-kat samavpnuyt
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; anna-da-offering food; tptim-happiness; pnotiattains; svargalokam-Svargaloka; ca-and; gacchati-goes; dattv-giving; ca-and; samvibhgya-for an offering; tatha-so; evaindeed; 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; viulokamViuloka; avpnoti-attains; 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; gacchatigoes; phitasya-of raw sugar; pradnena-by offering; agnydhna-phalam-the 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; ca-and; 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; avpnotiattains; yvakasya-of barely; nivedaka-offering; ati-rtram-atiratra; avpnoti-attains; tath-so; ppa-nivedaka-a person
who offers cakes.
"By offering cold honey to the Lord one attains the result of a rjasya-yaja. 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; pnoti-attains; 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
nn-vidhnm-various kinds; bhakynm-of foods; dnt-by giving; svargam-Svargaloka; avpnuyt-attains;
bhojanya-pradnena-by offering delicious foods; tptim-happiness; pnoty-attains; anuttamm-peerless.
"By offering many kinds of food to the Lord one attains Svargaloka. By offering delicious foods to the Lord one attains
peerless happiness.
Text 181
tath lehya-pradnena
saubhgyam adhigacchati
bala-varam avpnoti
cyn ca nivedane
tath-so; lehya-pradnena-by opffering drinks; saubhgyam-good fortune; adhigacchati-attains; bala-power; varamand glory; avpnoti-attains; cynm-of foods that are sucked; ca-and; nivedane-in the offering.
"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; vahny-dheyam-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; avpnuytattains.
"A person who offers fried barley with honey and other fried grains and barley meal attains the result of an agniomayaja.
Text 184
vnaprasthrita puya
labhec chka-nivedaka
dattv haritaka caiva
tad eva phalam pnuyt
vnaprasthritam-in thr vanaprastha asrama; puyam-piety; labhec-attains; chka-nivedaka-offering vegetables;
dattv-offering; haritakam-haritaka; ca-and; eva-indeed; tat-that; eva-indeed; phalam-result; 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 tv abhijyate
dattv ca vyajanrthya
tathopakarani ca
dattv-offering; kni-vegetables; ramyi-delicious; vioka-free of grief; tv-indeed; abhijyate-is born; dattvoffering; ca-and; vyajanrthya-condiments and spices; tath-so; upakarani-offerings; 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-mla-nivedaka-offering roots and herbs; nlotpala-blue
lotus; vidrm-seeds; 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-phalam-the result of vanaprastha; ubham-auspicious;
trapue-cucumber; vrukam-varuka; dattv-offering; puarka-phalam-lotus fruit; labhet-attains.
"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; parakamparisaka; 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; jtyam-jatya; vtakam-vinataka; tath-so; nragaoranges; vjapre-vijapura; 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 tathaiva ca
prpnoti phalam arogya
mdvkn nivedaka
kriy-of activities; sphalyam-success; pnoti-attains; svargalokam-Svargaloka; tath-so; eva-indeed; ca-and; prpnotiattains; phalam-result; 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; saubhgyam-good 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 grahya
kadal-phalam uttamam
ki ca-furthermore; mocakam-mocaka; panasam-panasa; jamb-jambu; tath-so; anyat--another; kumbhal-phalamkumbhali-phala; prcnmalakam-pracinamalaka; reham-best; madhukoumbarasya-madhukodumbara; ca-and; yatnapakvam-properly 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-dt[98]n sva-sukha drutam. iti.
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; ca-and; yat-what; kicit-something; alpam-little; naivedyamoffering; bhakta-bhakti-rasa-plutam-plunged in the nectar of the devotee's love; pratibhojayati-enjoys; ra-the master of
the goddess of fortune; tad-dt[98]n-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; tata-then.
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-mahtmya 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; viu-dharmottare-in the Viu-dharma
Pura, Uttara-khaa; pnakni-drinks; su-gandhni-scented; talni-cool; vieata-various; nivedya-offering; devadevya-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; sita-yogurt; 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; sahakra-mango; samanvitai-with; rjasyam-a rajasuya-yajna; avpnotiattains; pnakai-with the drinks; viniveditai-described.
. . . 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; pnaprad-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; dattv-offering; javanikm-curtain; tata-then; bahi-outside;
bhya-being; yath-as; akti-power; japam-japa; sandhynam-meditation; caret-should perform.
"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 Brahm 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; sdaram-respectfully; vjyamn-being fanned; marma-heart; kr-pastimes; prahasitasmiling; mukha-face; hsayan-making -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 six 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; sa-vayasyasya-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 Yaod 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; avayakam-necessarily; homam-homa; kuryt-should do; aktyanusrata-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; mataconsidered.
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; vidhi-rules; ca-and; likhita-written; kiyn-how
many?; tat-of that; vistra-elaboration; ca-and; vijeya-may be known; tat-tac-chtrt-from various scriptures; tadicchubhi-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; dattv-giving; gaikam-a mouthful; jalam-water;
amta-nectar; pidhnam-covering; asi-You are; svh-svaha; iti-thus; uccrayet-should 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; teja-splendor; sahra-mudray-with the samharamudra; sa-knti-tejasa-splendor; kuryn-should do; nikrntim-departure; iva-like; sakramam-moving.
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
offering; nivedayet-should offer.
Offering Gifts
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; tac-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 Vivaksena 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; paramehinelord; r-ka-seva-yuktya-engaged in service to Lordf Ka; vivaksenya-to Visvaksena; te-to you; nama-obeisances;
iti-thus; uktv-saying; r-hare-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; niphalam-useless; bhavetbecomes.
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; sarvebhyato 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; nradaNarada; arjuna-Arjuna; prahlda-Prahlada; cmbara-Ambarisa; ca-and; vasu-Vasudeva; vyu-suta-Hanuman;
iva-iva; vivaksenoddhavkrr-Visvakseba, 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; bhaktadevotee; vtsalyt-out of love; kasya-of Lord Ka; atra-here; api-also; sambhavet-may 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; samntata-comepletely; 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; arogyam-freedom 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; tri-three; agre-in the presence; kasyaof 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; puna-again; 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-mrjanamwashing 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-mhtmya
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; mhtmyam-the glroies; viu-dharmottare-in the Viudharma Pura, Uttara-khaa; ttya-khae-Third Part; pga-betelnuts; jt-jati; phalam-fruits; dattv-offering; jt-jati;
patram-leaves or petals; tath-so; eva-indeed; ca-and; lavaga-clove; phala-fruits; kakkola-mel-kaa-phalam-kakkola, 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; anuttamam-peerless.
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 tmbl-kialaya 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; sa-karpram-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; dattvoffering; 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; sugandhina-fragrant; anulepena-with ointment; kasya-of Lord Ka; racayettaram-should 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; hdayeon the chest; kukau-on the belly; kahe-on the neck; bhvo-on both arms; ca-and; prvayo-on both sides; virjatasplendid; 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; vicitrawonderful; divya-splendid; 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; arpaam-offering; tata-then; ca-and; cmara-camara; chatraparasol; pduka-slippers; dn-beginning; parn-others; api-also; mah-rjopacr-worthy 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
e 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; bh-tale-in the world; mucyate-is liberated; ca-and; tath-so; ppai-by sins; svargalokam-to Svargaloka; caand; 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; divya-vastrai-with spelndid cloth; ca-and; samyuktamendowed; hema-daa-with a golden handle; samanvitam-with; ya-who; prayacchati-offers; kasya-to Lord Ka;
chatra-laka-yutai-with a hundred 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-jit-victory 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; sytmay be; dattv-offering; vio-of Lord Viu; varam-excellent; dhvajam-flag; akra-lokam-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.
ki ca-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 flag; mhtmyam-the glory; likhitam-written; pur-before; tatthat; atra-here; api-also; akhilam-all; jeyam-to be known; tatra-there; atratyam-here; idam-this; tath-so.
The glories of raising a flag over the Lord's temple have already been completely described in this book. Still, one quote
Text 242
ki ca bhaviye
vior dhvaje tu sauvara
daa kuryd vicakaa
paytk cpi pt syd
garuasya sampa-g
ki ca-furthermore; bhaviye-in the Bhavisya Pura; vio-of Lord Viu; dhvaje-the flag; tu-indeed; sauvaramgold; 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; tlavnta-pradnena-by 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; mukhynexcellent; atrubhi-by enemies; na-not; abhibhyate-is defeated; dattv-giving; tad-bandhanam-in relation to that;
mukhyam-excellent; agnydheya-phalam-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-yaja."
Text 246
ki ca
patad-graha tath dattv
ubha-das tv abhijyate
pda-pha-pradnena
sthna sarvatra vindati
ki ca-furthermore; patad-graham-a spitoon; tath-so; dattv-giving; ubha-da-giving auspiciousness; tv-indeed;
abhijyate-is born; pda-pha-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 tv abhijyate
darpaasya-of as mirror; pradnena-by the gift; rpavn-handsome; darpavn-glorious; bhavet-is; mrjayitv-by
cleaning; tath-so; tam-Him; 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; eva-indeed; akayam-imperishable; pnoti-attains; svargalokam-Svargaloka; 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
ki ca-furthermore; vmana-pure-in the Vmana Pura; r-balim-to r Bali; prati-to; r-prahldoktau-in the
statement of r Prahlda; raddadhnai-faithful; bhakti-parai-devoted; yni-what; uddiya-in relatiuon to; janrdanamto 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; pupjali-trayam-three handsful of flowers; prvoktpreviously described; daa-ten; akha-dy-beginning with sankha; mudr-mudras; sandarayet-should 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 akha-mudr.
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; kritaicaused; v-or; svayam-personally; ktai-done; gtai-with singing; vdyai-music; ca-and; ntyai-dancing; ca-and; rkam-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; bhaktndevotees; na-not; upavia-sitting; avalokayet-should see; na-not; ca-and; tiryag-crossing; vrajet-should 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; vaiavam-Vaiava; 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
ki ca-furthermore; ntyatm-dancing; gyatm-singing; madhye-in the midst; bhaktnm-of the devotees; keavasyaof Lord Ka; ca-and; tn-to them; te-without; ya-who; tira-obstacle; yti-does; tiryag-yoim-birth as an animal; sahe; 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-vdydika 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; akhaturydi-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; kmagaattaining 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 music 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; mahrheaglorious; 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; caand; ntyam-dancing; ca-and; nyam-drama; viu-kathm-the topics of Lord Viu; mune-O sage; ya-one who; karotidoes; 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; u-please 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; prpnoti-attains; aa-kulai-with eight generations; yukta-engaged; tata-then; 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; gnantydikam-beginning with singing and dancing; ca-and; eva-indeed; viv-khym-the name of Lord Viu; ca-and;
kathm-topics; tath-so; jtim-birth; smtim-memory; ca-and; medhm-intelligence; ca-and; tatha-so; eva-indeed;
paramm-supreme; sthitim-destination; prpnoti-attains; viu-slokyam-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; adhte-reads; gyate-sings; ntyate-dances; api-and; ca-also; kula-koi-samayukta-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; ntya-gte-singing and dancing; tu-indeed; kuryt-should
do; svbhvike-natural; 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; brhmaa-jtnm-of they who are brhmaas;
kartavyam-should be done; nitya-karma-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-tuayeto 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; karotidoes; hare-of Lord Ka; dine-in a day; vahnin-by fire; kim-how?; na-not; dagdha-burned; asau-he; gata-gone; kimwhather?; 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 rmrkaeyendradyumna-samvde-in the Dvaraka-mhtmya, Mrkaeya Muni tells King Indradyumna; kam-Lord
Ka; santoayet-pleases; ya-one who; tu-indeed; su-gtai-with singing; madhura-svanai-sweet; sarva-veda-phalamthe 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-koi-samam-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 Vedic studies, yajas are equal to ten million mantrachantings, 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:; yadi-if; gtam-sung; kvacit-sometime; gtam-song; rmad-dhari-harkitam-glorifying Lord Hari;
mokam-liberation; tu-indeed; tat-that; phalam-result; prahu-the Supreme Personality of Godhead; sannidhymnearness; 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; ceta-the heart; gandharva-O gandharva; abhimukham-facing; yadi-if; mayi-in Me; buddhimintelligence; 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 asatsv 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; samasta-jana-ppa-bhide-for breaking the
sins of all the people; alam-able; eka-alone; dpev-in the lamps; asatsv-among the temporary; api-even; nanu-indeed;
prati-geham-to every home; nta-within; dhvntam-darkness; kim-what?; atra-here; vilasati-shines; amale-pure; dyunthe-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; vasudevrtham-for 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-sahasri-9,000 years; nava vara-atni-900 years; ca-and; kuvera-bhavanam-the abode of Kuvera; gatvgoing; 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 sva
yathsmai 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-jna-varcas-by the power of the knowledge of His
glories; dadti-gives; tua-pleased; 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
ki ca-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; pnoti-attains; rudra-gndhika-great songs; bhavet-is;
karma-by deeds; manas-mind; vac-words; vsudeva-paryaa-devoted to Lord Ka; gyan-singing; ntyadancing; 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-vryiown 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; asati-untrue; asat-kath-improper words; na-not; kathyate-to be spoken; yat-what; bhagavn-the Lord;
adhokaja-the Supreme Personality of Godhead; tat-that; eva-indeed; satyam-truth; tat-that; u-indeed; ha-indeed; evaindeed; 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; navam-newer; navam-newer; tat-that; eva-indeed; avanalways; 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 all-famous 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; dattv-giving; ca-and; gtam-song; dharma-ja-o
knower of religon; gandharvai-gandharvas; saha-with; modate-pleases; svayam-personally; gtena-with song; sampjyaworshiping; tasya-of Him; eva-indeed; 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 r-pthu-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; krttikamhtmye-in the Karttika-mahatmya; r-pthu-nrada-samavde-in a conversation of Pthu and Narada; r-bhagavaduktau-in the words of the Supreme Personality of Godhead; na-not; aham-I; vasmi-reside; vaikuhe-in Vaikuha; nanot; 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; na-not; 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; smta-considered; krikym-in verses; ata-then; proktam-said; vipra-a brhmaa; gtai-with songs; rametenjoys; 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; dvrak-mhtmye-in the Dvrak-mhtmya; tatra-there;
eva-indeed; ya-a person who; ntyati-dances; prahtm-happy at heart; bhvai-with love; bahu-su-bhaktita-with
great devotion; sa-he; nirdahati-burns; 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; viuof 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; su-roi-O girl with the beautioful thighs; pura-in
the Puras; uktam-said; samsata-completely; triad-vara-sahasri-30,000 years; triad-vara-atni-3,000 years;
ca-and; pukara-dvpam-to Pukara-dvpa; sdya-attaining; modate-enjoys; vai-indeed; yadcchay-spontaneously.
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; svacchanda-gamanlaya-free to go anywhere he wishes; phalamresult; pnoti-attains; 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
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ntyam-dancing; dattv-giving; tath-so; pnotiattains; rudralokam-Rudraloka; asaayam-without doubt; svayam-personally; ntyena-by dancing; sampjyaworshiping; 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; sarve-all; ptaka-of sins; pakia-the birds.
In another scripture Nrada Muni explains:
"When music 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-jaexpert 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 music easily walks on the path to liberation."
Text 294
viu-dharmottare
vdya dattv tath vipra
akralokam avpnuyt
svaya vdyena sampjya
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; 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 music goes to Indraloka. A person who worships the Lord with music
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-vdyam-music of string isntruments; sad-always; priyamdear; tena-by that; sampjya-worshiping; varadam-the giver of boons; gapatyam-Gaealoka; avpnuyt-attains.
"The Lord is especially fond of the music of string instruments. A person who worships the Lord with the music 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; akta-able; cet-if; sa-parvram-with associates; kamLord Ka; gandhdibhi-with things beginning with fragrances; puna-again; paca-five; upacrai-with services;
mlena-with the root; sampjya-worshiping; 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; pupjalitrayam-three handsful of flowers; mah-nrjanam-great arati; kuryn-should do; mah-vdya-jaya-svanai-with geat
instrumental music 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 music and the chanting of jaya-mantras.
Text 298
prajjvlayet tad-artha ca
karprea ghtena v
rtrika ubhe patre
viamneka-vartikam
rikam-arati; 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-mhtmya
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; jvalantam-burning; keavopari-o Lord
Ka; kuryt-should do; rtrikam-arai; ya-one who; tu-indeed; kalpa-koim-for ten million kalpas; vaset-resides; divi-in
Devaloka.
The Glory of Arati

"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; bhakty-withy devotion; keava-mrdhani-to Lord Ka's
head; rtrikam-lamp; 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; dptimantam-shining; sa-karpram-with camphor; karoti-does;
rtrikam-arati; npa-O 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; kriyhnam-without pious deeds; yat-what; ktam-done; pjanam-worship; hare-of Lord Ka; sarvam-all; sampratmperfection; eti-attains; kte-done; nrjane-arati; 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; dpvalywith many lamps; sudyay-beautiful; tamo-vikram-darkness; jayati-defeats; jite-defeated; tasmi-in that; ca-and; kawhat?; 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; brahma-hatynm-murders of brhmaas; agamygamakoaya-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
yac ca dpasya mhtmya
prva likhitam asti tat
draavya sarvatrpi
pryebhedato 'nayo
yat-what; ca-and; dpasya-of a lamp; mhtmya -the glory; prvam-before; 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 tv idam
draavya dpavat sarvair
vandyam rtrika ca yat
ata-then; sdaram-respectfully; utthya-rising; mah-nrjanam-great arati; tv-indeed; idam-this; draavyam-should
be seen; dpavat-with a lamp; sarvai-by all; vandyam-to be worshiped; rtrikam-offering 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; viu-dharme-in the Viu-dharma Pura; dhpamincense; ca-and; rtrikam-lamp; payet-should see; karbhym-with both hands; ca-and; 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; ya-who; 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-mhtmyam- The 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; nirmukt-freed; 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
uva gadato mama
tldi-kasya-ninadam-the sound of karatalas; kurvan-making; viu-ghe-in Lord Viu's house; nara-a person; yatwhat; 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; santarpya-pleasing; deva-deveam-the master of the demigods; yat-what; phalam-result; labhate-attains; uplease hear.
"Please hear the benefit attained by a person who pleases Lord Viu with the music 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; sarva-kma-samanvita-all desires fulfilled; svargalokamSvargaloka; anuprpya-attaining; modate-enjoys; paca-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; akhamconchshell; 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; ktv-doing; tu-indeed; pnyam-with water; bhrmitam-circled; keavopari-over 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 kecic ca
darparpaata param
nrjana-dvayam-two aratis; ca-and; etat-this; tmblasya-of betelnuts; arpaam-offering; param-supreme; kecit-some;
icchanti-desire; 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 Pacartra; 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; bhani-ornaments; 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
camana ca tmbla
candanai karamrjanam
grue-in the Garuda Pura; ca-and; atha-then; bhuktavate-eaten; dattv-giving; jalai-with water; karpra-vsitaiscented 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; pradarayetshould show; nrjanam-arati; 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; tu-indeed; nisneham-without ghee of roil;
nisnehayati-causing to not love of be merciful; devatm-the Lord; ata-then; saamayitv-extinguishing; eva-indeed;
puna-again; pjanam-worship; caret-should 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; pjdikambeginning 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
; 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; sampradya-sampradaya; anusrata-following; pravartante-do;
prabho-of the Lord; bhaktau-in devotion; bhakty-with devotion; sarvam-all; hi-indeed; 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; kamLord 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; ca-and; 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; antaanihillation; 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:
"O 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; vijna-of transcendental knowledge; rpya-the form; parama-supreme;
nanda-bliss; rpie-form; kya-unto Lord Ka; gopnthya-unto 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 allattractive, 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; ca-also; ptan-of Ptan; jvita-the life; antya-ending; tvarta-of Tvarta; asu-the life; hrieremoving.
"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; uddharaplease 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; uddhara-please 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 Brahm 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
dhyeya 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; dhyeyamfit to be meditated upon; sad-always; paribhava-the insults of masterial existence; ghnam-which destroy; abhia-the true
desire of the soul; doham-which 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; arayammost 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-psita-anxiously desired by the demigods; rjyalakmm-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); yat-He who; agtwent; 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; caand; stri-scriptures; 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; hasa-gtym-in the Hamsa-gita; abhraa-not

fallen; lakaai-nature; ktv-doing; svayam-personally; viracita-created; akarai-with words; stavam-prayers; brhmaaardl-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; phalam-result; nara-a person; tat-that;
phalam-result; pnoti-attains; stutv-praying; 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; toam-satisfaction; 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; yaone who; stauti-offers prayers; madhusdanam-to Lord Ka; sarva-ppa-vinirmukta-free 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 Brahm 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; mugdhavkyai-with charming and bewildered words; na-not; hi-indeed; tath-so; vibudhnm-of the intelligent demigods; jagatpit-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; psita-desired; unnatim-great; kta-yatnam-with a great
effort; sva-yasa-stave-in prayers glorifying the Lord; gh-compassionate; svayam-personally; 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 tv 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; alakt-ddecorated; namasy-obeisdances; munisiddhnm-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; nmasahasrakam-thousand names; hitv-offering; stotra-of prayers; sahasri-thousands; pahanyam-to be recited; mahmune-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; pahitena-recited; 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
yac 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; ihahere; 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; anya-another; 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; tanmudrm-that mudra; ca-and; pradarayet-should show; pahet-should recite; prati-pramam-with every obeisance; caand; 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; stavaiwith prayers; uccvacai-great 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; daavat-like 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, Ò 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; eva-indeed; ira-head; mat-pdayo-at My feet; ktvdoing; bhubhym-with both arms; ca-and; parasparam-together; prpannam-surrendered; phi-please protecte; mm-me;
a-O Lord; bhtam-aftraid; mtyu-grahravt-of the ocean of death.
The Way to Bow Down

In rmad-Bhgavatam (11.27.45), the Supreme Personality of Godhead again explains:
"Placing his head at the feet of the Deity, he should then stand with folded hands before the Lord and pray, Ò 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.' "***
Text 360
ki cgame
dorbhy padbhy ca jnubhy
uras iras d
manas vacas ceti
pramo 'ga rita
ki ca-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; rita-said.
"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; pacgaka-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; ca-and; praman-bwoing down; trn-three; akta-able; cet-if; adhika-better; 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: six 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; sandhim-an 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; athav-or; catur-vit-24; tad-ardhakam-half of that; namet-should bow down; tadardham-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

pacaite 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
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; devrcdarant-by seeing the worship of the Lord;
eva-indeed; praamen-may bow down; madhusdanam-to Lord Ka; snna-bathing 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; namaskraobeisances; smta-remembered; yaja-yajna; sarva-yajeu-among all yajnas; ca-and; uttama-the best; namaskrea-by
obeisances; ca-and; ekena-one; 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; vaset-resides; 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; avpnoti-attains; 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 Brahm 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
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; praametbows; 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-koi-sahasri-thousands and millions of holy places; trthakoi-atni-hundreds 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; kurvata-doing; rga-dhanvane-to the Lord who holds the
rga bow; ataan-hundreds; 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; vara-sahasri-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
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; abhivdyam-obeisances; jaganntham-the Lord of the
universes; ktrtha-successful; ca-and; tath-so; bhavet-may be; namaskra-kryam-obeisances; tasya-of him; sarva-ppaprain-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; vicakaaintelligent; ktv-doing; pramam-bowing down; devasya-to the Lord; sarvn-all; kmn-desires; 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-dnava-daraam-who kills the demons; ye-who; namanti-bow; nar-people; nityam-always; na-not; hiindeed; payanti-see; te-they; yamam-Yamarja.
"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;
davamedhvabhtai-with ten asvamedhas and avabhrtas; na-not; tulya-equal; davamedh-a person who
mperforms ten asvamedhas; puna-atain; 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; ptakam-sins; 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; tapaauspterities; taptv-performing; 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-dhvajam-before 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 ascetic 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; ytigoes; 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; tat-that; 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; nija-own; bhaa-soldiers; anusane-in the teaching;
harim-to Lord Ka; amara-gaa-by the demigods; arcita-worshiped; aghri-padmam-lotus feet; praamati-bows; yawho; paramrthata-in truth; hi-indeed; marty-mortals; tam-to Him; apagata-gone; samasta-all; ppa-of sins; bandhambondage; 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; udyatamprepared; 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 smadelivered; 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; prpanna-bhaktrtha-vidhau-in the regulative
principles observed by pure devotees; samhita-is capable; yal-what; loka-plai-by the leaders of various planets; tvadanugraha-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; nyastam-placed; 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
ki ca-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; api-also; 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; vio-of Lord Viu; deva-jagad-dhtu-the creator of
the universe and the demigods; janrdana-who rescues the devotees form sufferings; jagat-pate-who is ther master of
the universes; pramam-obeisances; ye-who; prakurvanti-do; tem-of them; api-also; 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; viaveto 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
ki ca pdme vaikha-mhtmye yama-brhmaa-samvde
payanto bhagavad-dvra
nma astra-paricchadam
aktv tat-pramdi
ynti te narakaukasa
ki ca-furthermore; pdme-in the Padma Pura; vaikha-mhtmye-in the Vaisakha-mahatmya; yama-brhmaasamvde-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-pramdibeginning 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-prabhtibeginning from birth; 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
ki ca-furthermore; anyatra-in another place; agre-in the presewnce; phe-in the back; vma-bhge-on the left;
sampe-near; garbha-mandire-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; daavat-like a stick; praiptanambowing 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; pradakim-circumambulation; 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
e 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 tv ardha-pradakim
pradaki-of circumambulation; sakhy-the number; nrasihe-in the Nsiha Pura; ekam-one; caym-Durg;
ravau-the sun; sapta-seven; 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 Durg 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; pradakimcircumambulation; ye-who; kurvanti-do; bhakti-yuktena-with devotion; cetas-in the heart; na-not; te-they; yama-puramthe city of yamarja; ynti-go; ynti-go; puya-ktm-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; saayadoubt.
"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 Brahm and Nrada; vio-of Lord
Viu; vimnam-the temple or chariot; ya-who; kuryt-does; sakt-once; bhakty-with devotion; pradakiamcircumambulation; avamedha-sahasrasya-of a thousand asvamedha-yajnas; phalam-the result; pnoti-attains; mnava-a
person.
"A person who with devotion once circumambulates the temple or chariot of Lord Viu attains the result of a
thousand avamedha-yajas."
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; catur-vram-four times; bhrambhi-with
circumambulation; tu-indeed; jagat-the universe; sarvam-entire; carcaram-with moving and unmvoing beings; krntampassing 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; pradakiam-circumambulation; 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
tac chnuva nptmaja
pthv-pradakia-phala
yat tat prpya hari vrajet
nrasihe-in the Nsiha Pura; pradakiena-circuma,bul;ation; ca-and; ekena-with one; deva-devasya-of the
master of the demiogds; mandire-in ther temple; ktena-done; yat-what; phalam-result; nm-of 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; labhate-attains; tu-indeed; pade-step; pade-by step; pahan-reciting; nma-sahasram-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; yaone 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; sarvappa-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 Pradaksina-mahatmya; sudharmopkhynrambhe-in the
beginning of the story of Sudharma; bhakty-with devotion; kurvanti-do; ye-who; vio-of Lord Viu; pradakiacatuayam-four circumambulations; te-they; api-also; 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; ka-pradakibhyst-by circumambulating Lord Ka; mah-siddhi-great 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-hastawith one hand; prama-obeisances; ca-and; eka-one; ca-and; eva-indeed; pradaki-circumambulation; akle-at the
wrong time; daranam-seeing; vio-of 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
ki ca-furthermore; kasya-of Lord k; purata-in the presence; na-not; eva-indeed; sryasya-of the sun; eva-indeed;
pradakim-circumambulation; kuryt-should do; bhramarik-rpam-circumambulation; vaimukhypadanm-turned
from the face; prabho-of 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; tata-then; 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
mantra ca
ita prva pra-buddhi-dharmdhikarato jgrat-svpna-suupty-avasthsu manas vc karma hastbhy
padbhym udarea i yat smta yad ukta yat kta tat sarva r-krpaa bhavatu svh. m madya ca
sakala haraye samarpaymti. o 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; udareawith stomach; i-with genitals; yat-what; smtam-remembered; 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; caand; sakalam-all; haraye-to Lord Hari; samarpaymi-I offer; iti-thus; o tat sat-O 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. O 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; arpayet-may iffer; sva-ktampersonally 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; buddhy-with intelligence; brahmrpaam-an
offering to the Supreme; idam-this; param-then.
"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; dakea-with the right; pin-hand; arghya-stham-arghya;
ghtv-taking; clukodakam-a handful of water; nidhya-placing; ka-pdbja-sampe-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; astumay 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 tv akaya bhavet
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-vyha-stava;krpita-phal kam-the results offered to
r Ka; sva-dharmea-by one;s own nature; yajanti-worship; ye-who; viu-bhakty-arthina-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; sarvath-in all ways; tat-kppekakadependent on His mercy; nityam-eternally; 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; bhedadifference; game-in the arrival; ntha-O Lord; tava-of You; aham-i; na-not; mmakna-mine; tvam-You; samudra-an
ocean; hi-indeed; taraga-wave; 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-mhtmya
saptama-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; rprahldoktau-in the words of r Prahlada; dharma-religion; artha-economic development; km-regulated sense
gratification; iti-thus; ya-which; abhihit-prescribed; tri-varga-the group of three; k-self realization; tray-the Vedic
ritualistic 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, economic 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, ritualistic ceremonies performed according to
Vedic 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; samastaall; karm-fruitive activities; nivedittm-a fully surrendered soul; vicikrita-desired to act; me-by me; tad-at that time;
amtatvam-immortality; pratipadyamna-attaining; may-with Me; tma-bhyya-for becoming of a similar nature; caalso; 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; ktv-doing; pryma-trayam-three pranayamas;
budha-wise; mantrrtha-smti-prvam-remembrance of the mantra's meaning; ca-and; japet-should chant; aottara
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;
pryma-pranayama; 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-gopt-the protector of the greatest secrets; tvam-You;
gha-please accept; smat-by us; ktam-done; japam-japa; siddhi-perfection; bhavatu-may 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; mldi-niyamtmaka-a prescribed number
of chantings; puracarya-prasage-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; sacintya-thinking; svi-ktam-accepted; prabhun-by the Lord; akhilam-all; punaagain; 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; mantra-hnam-without mantras; kriy-hnam-without
proper actions; bhakti-devotion; hnam-without; janrdana-O Lord Ka; yat-what; pjitam-worshiped; 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
ki ca-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; gha-please accept; anukampaywith 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; kriymantra-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
ki ca-furthermore; ajnt-out of ignorance; athav-or; jnt-with knowledge; aubham-inauspicious; yan-what;
may-by me; ktam-done; 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-bhaktim-devotion for the feet; acacalmunwavering.
"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; sadalways; 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 pa" 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; yatra-where; 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; yuni-fro a young boy; yunm-of young boys; caand; 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; kam-frgiveness; lam-by nature; kampayet-may forgive; sa-kku-with plaintive words; krtayanglorifying; lokn-verses; uttamn-peerless; sampradyikn-from the sampradaya.
The Forgiveness of Offenses

Then, glorifying Him with peerless prayers handed down in the disciplic succession, with words filled with emotion
one shou
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; mayby me; dsa-servant; aham-I; iti-thus; mm-me; matv-considering; kamasva-please 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
ki ca-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; prn-life; 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; apialso; gamanam-going; bhagavad-ghe-in the temple of the Lord; deva-of the Lord; utsava-festivals; 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 Vedic 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; rodanni-crying out; ca-and; vigraha-fighting; nigraharebuking; anugrahau-being kind; ca-and; eva-certainly; nu-to the people; ca-and; krra-bhaam-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-nind-rebuking others; para-stuti-praising others; allabhaam-speaking ill names; ca-and; eva-indeed; adho-vyu-vimokaam-passing 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; tattat-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-gt 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; abhivdanam-obeisances.
. . . 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-stotram-praising 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; ye-which; 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; apardhn-offenses; 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-kta-nana-self-destructive;
tath-so; eva-indeed; vidhim-rules; ullaghya-jumping over; sahas-suddenly; sparanam-touching; hare-of Lord Ka;
dvrodgha-coming to the door; vin-without; vdyam-sound; kroa-msa-nivedanam-offering kroda-mamsa;
pdhukbhym-with shoes; tath-so; vio-of Lord Vinu; mandirya-to 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;
sarpaam-going; 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; aprasnena-without a flower; pjanam-worship; ca-and; hare-of Lord Ka; tath-so;
aktv-not doing; daa-kham-a wooden stick; ca-and; ktv-doing; nidhvanam-sex; tath-so; spv-touching;
rajasvalm-a woman in her menstrual periood; dpam-lamp; tath-so; mtakam-corpse; eva-indeed; ca-and; raktam-red;
nlam-blue; adhautam-unwashed; ca-and; prakyam-of another; malinam-dirty; paam-garment; paridhya-wearing;
mtam-corspe; dv-seeing; vimucypna-mrutam-passing air; krodham-anger; ktv-doing; manam-crematorium;
ca-and; gatv-going; bhtv-becoming; api-also; ajra-bhuk-eating 3waht isn not offered; bhakayitv-feedintg; krodamsam-kroda-mamsa; piykam-pinyaka; jala-pdakam-jala-padaka; 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; kraam-cause; ptakvaham-bringing sin; ki ca-furthewrmore; tatra-there; eva-indeed; mama-of Me;
stram-scripture; bahi-ktya-outside; asmkam-of us; ya-who; prapadyate-attaining; muktv-leaving; ca-and; mama-of
Me; stri-scriptires; stram-scripture; anyat-qanother; prabhate-speaks; madyapa-chewing betelnuts; tu-indeed;
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;
tmblam-betelnuts; crcayet-should chew; tu-indeed; ya-who; kurvaka-pala-sthai-kept in an unclean pot; pupaiwith flowers; kuryn-should do; mama-of Me; arcanam-worship; mama-of Me; rcm-worship; sure-demonic; kle-time;
ya-who; karoti-does; vimha-dh-fool; phsanopavia-sitting down; ya-who; pjayet-worships; v-or; nirsanawithout a sitting place; vma-hastena-with the left hand; mm-Me; dhtv-holding; snpayet-should bathe; v-or;
vimha-dh-fool; pj-worship; paryuitai-bad; pupai-with flowers; hvanam-spitting; garva-kalpanam-bragging;
tiryak-pura-dhara-wearing th3e wrong tilaka; bhtv-being; ya-who; karoti-does; mama-of Me; arcanam-worship;
ycitai-praying; patra-pupadyai-with flowers, leaves, and other offerings; ya-who; karoti-does; mama-of Me; arcanamthe 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; sambhya-talking; ca-and; kaplinam-to an outcaste; nara-person; pjm-worship; tuindeed; 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 Brahmasahit 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 kanirmlya tu na laghayet
jey-should be known; pare-others; api-also; bahava-many; apardh-offenses; sat-by the Vaiavas; asammatainot approved; carai-byactivities; stra-by the scriptures; vihita-given; niiddha-prohibited; 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; na-not; tac-chapatham-taking a vow in His name;
caret-should do; nn-devasya-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, Uttara-khaa; pady-in calamity; api-even; ca-and;
kastym-in distress; devea-apatham-taking a vow in the Lord's name; nara-a person; na-not; 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; evam-thus; spardh-an offender; uci-pure; bhavet-becomes.
"A person who stays at Mathur 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-gt 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; lagrma-il-of the lagrma-il; arcanam-worship; dva-triad-apardh-32 offenses; ca-and; kamate-forgives; tasyaof 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-il 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 Tulas-dev.
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; ka-strkita-marked with Lord Ka's cakra; nara-a
person; apardha-offenses; sahasri-thousands; nityam-always; harati-removes; 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-prasda-great 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; nityat-regularity; pdme--in the Padma Pura; rgautamabara-samvde-in a conversation of Gautama Muni and Kin g Ambarisa; ambara-O Ambarisa; hare-of Lord
Ka; lagnam-touching; niam-water; pupam-flower; vilepanam-ointment; bhakty-with devotion; na-not; dhattep;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-mhtmya
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, Brahm 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-touches; kaliKali-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
ki ca-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-sevitm-offered 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; aho-ratroitm-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; tulas-tulas; viu-sevit-offered to Lord Viu; na-not;
sa-he; lipyati-touched; ppena-by sin; padma-patram-a lotus leaf; iva-like; ambhas-by 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
ki ca-furthermore; vio-of Lord Viu; ira-paribhram-on the head; bhakty-with devotion; ya-who; tulasmtulas; 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; trthamayam-consisting 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; tuindeed; tulas-kha-candanam-candana and tulas; nirmlyam-flower; tu-indeed; vahet-carries; ya-who; tu-indeed; koitrtha-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-pacartra; bhojannantaram-after food; vio-of Lord Viu; arpitam-offered; tulasdalam-a tulas leaf; tat-kat-from that moment; ppa-nirmokta-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
ki ca-furthermore; anyatra-in another place; kautukam-wonder; u-please hear; me-of me; devi-O goddess; vioof Lord Viu; nirmlya-of the remnants of flowers; vahnin-by the fire; tpitam-heated; 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; uddhavoktauin 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; pdodaka-the water that has washed the feet; rat-devoted; ye-who; ca-and; hare-of Lord Ka; nirmlyadhrak-holding the flowers; viu-bhakti-rat-devoted to Lord Viu; ye-who; vai-indeed; te-they; tu-indeed; tyjyshould 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; visjya-removing; varani-coverings; tat-that; deve-to the
Lord; tan-mudray-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 visarjan-mudr, 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; prymam-pranayama; a-agam-six 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 specific desire; api-also; gehe-in the home; tu-indeed; prya-for 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
specific 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; pryamostly; 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
ki ca-furthermore; viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ghtena-with ghee; snpitambathed; devam-the Lord; candanena-sandal paste; anulepayet-one should anoint; sita-jty-with white jasmine flowers;
ca-and; kusumai-with flowers; pjayet-should 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; mukt-phalai-with pearls; ubhai-beautiful; mukhyakarpra-with camphor; dhpena-incense; payas-milk; pyasena-sweet-rice; 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; ghta-dhpena-with a ghee lamp; ca-and; api-also; atha-then;
pjayet-should worship; sarvath-in all respects; yatnt-carefully; sarva-kma-pradrcanam-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;
dukharta-unhappy; mucyate-free; dukht-from unhappiness; baddha-imprisoned; 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; itithus.
. . . 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; mahprasda-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 tac
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; ukitamsprinkled; vaiavebhya-to the Vaiavas; pradya-giving; abhivandya-bowing down; mrdhani-on the head; dhrayetshould 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; pdahmaa murder; apahrakam-removing.
The Glories of Water Offered in a Conchshell

"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; tuindeed; yat-what; toyam-water; 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; nanot; hi-indeed; yasya-of whom; akhodakam-conchshell water; mrdhni-on the herad; ka-dyvalokitam-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; tu-indeed; jalam-water; tac-chakha-sasthitam-in the
conchshell; ktv-soing; 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; prokayet-sprinkles; vaiava-Vaiava; ya-who; tu-indeed; na-not; aubham-inauspiciousness; tadghe-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
Ha
nrjana-offered in arati; jalam-water; yatra yatra-wherever; pdodakam-water that washed the Lord's feet; hare-of Lord
"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; phalam-the 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; devasyaof the Lord; haty-of murders; ayuta-ten thousand; samanvita-with; udhyate-is purified; na-not; atra-here; sandehadoubt; 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 conchshellwater or the water that has washed the Lord's feet. Of this there is no doubt."
Text 12
bhad-viu-pure ca
trthdhika yaja-atc 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; pvanam-purifying; 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-il 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; svayam-personally; 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; likhita-written; hi-indeed; adhun-now; pne-in drinking; viea-specifically; likhyate-is written; kiynhow 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; uddhena-pure; 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 pavitra jyotimat vibhrjamna mahas tad amtasya dhr bahudh dohamna caraa
loke sudhit dadhtu. 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-dua-graha-all sins; apaham-removing; prnyt-should
drink; prokayet-should 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
ki ca-furthermore; vio-of Lord Viu; pda-feet; udakam-water; 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; pna-drinking; mhtmyam-the glory; pdme-in the Padma
Pura; gautama-ambara-of Gautama Muni and King Ambarisa; samvde-ina conversation; hare-of Lord Hari; snnabathing; avaea-remnant; tu-indeed; jalam-water; yasya-of whom; udare-in the stomach; sthitam-is situated; ambariaO King Ambarisa; praamya-bowing; uccai-greatly; 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; pibantidrink; nar-people; nityam-regularly; lagrma-il-jalam-the water that has washed the lagrma-il; paca-gavyasahasrai-with a thousand panca-gavyas; tu-indeed; sevitai-served; kim-what?; prayojanam-is the need.
"Why should they who regularly drink the water that has washed the lagrma-il think drinking a thousand pacagavyas 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; nityamregularly; yadi-if; pibet-drink; puyam-sacred; lagrma-il-jalam-water that has washed the lagrma-il.
"Why should they who regularly drink the water that has washed the lagrma-il think ten million pilgirmages are
very important?
Text 22
lagrma-il-toya
ya pibed bindun samam
mtu stanya punar naiva
na pibed bhakti-bh nara
lagrma-il-toyam-water that has washed the lagrma-il; ya-who; pibet-drinks; bindun-with a drop; samamequal; matu-of a mother; stanyam-the breast milk; puna-again; na-not; eva-indeed; na-not; pibet-drinks; bhakti-bhkdevotee; nara-person.
"A devotee who drinks even a single drop of water that has washed the lagrma-il 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
ki ca-furthermore; dahanti-burn; narakn-hells; sarvn-all; garbha-vsam-residence in the womb; ca-and; druamterrible; ptam-drunk; yai-by whom; tu-indeed; sad-regularly; nityam-always; lagrma-il-jalam-lagrma-il-water
that has washed the lagrma-il.
It is also said:
"By regularly drinking water that has washed the lagrma-il 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; lagrmail-toyam-water that has washed the lagrma-il; bindu-a drop; mtram-oly; tu-indeed; ya-who; pibet-drinks; sarvappai-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-il 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; pvanampurifying; sarva
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 the head; pte-drunk; ca-and; sarv-all; tuyanti-are satisfied; devata-the demigods;
pryacittam-atonement; tu-indeed; ppnm-of sins; kalau-in Kali-yuga; pdodakam-the water that 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
ki ca-furthermore; tribhi-with three; srasvatam-of the Sarasvati; toyam-water; sapthena-wityh seven days; tuindeed; nrmadam-of the Narmada; sadya-at once; punti-purifies; gageyam-of the Gag; darant-by seeing; evaindeed; ymunam-of the Yamun; punanti-purify; etni-they; toyni-water; snna-darana-krtanai-by bathing, seeing,
or gloiifying; punti-purifies; smarat-by remembering; eva-indeed; kalau-in kali-yuga; pdodakam-the water that has
washed the feet; hare-of Lord Hari.
It is also said:
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
ki ca-furthermore; arcitai-worshiped; koibhi-ten million; ligai-iva-ligas; nityam-regularly; yat-what; kriyatedone; phalam-piety; tat-that; 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-ptaka-samyuta-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.
ater 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; te-they; api-even; pdodakam-the water that has washed the feet; ptv-drinkiong; 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; ca-and; 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 Kttik 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; mah-trthe-the great holy place; ujjyinym-in Ujjain; bhagratha-O King Bhagiratha.
"Why would a person who has once drunk the water that has 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; hareof Lord Hari.
"Why would a person who has once drunk the water that has 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; mathurym-in Mathur; ca-and; tasya-of him; kim-what?;
nityam-always; ca-and; ymunam-in the Yamuna; snnam-bath; yasya-of whom; pdodakam-the water from 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 bathe in
the Yamun 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.
"Why would a person who has once drunk the water that has washed Lord Hari's feet be very interested to have his
dead body placed in the most sacred Gag at Vras?"
Text 38
ki ca
hitv pdodaka vior
yo 'nya-trthni gacchati
anargha ratnam utsjya
lora vchati durmati
ki ca-furthermore; hitv-leaving; pdodakam-the water from the feet; vio-of Lord Viu; ya-who; anya-trthnito other holy places; gacchati-goes; anargham-priceless; ratnam-jewel; utsjya-rejecdting; loram-a clod of earth; vchatidesires; 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; nityam-always; bhavati-is; tad-ghe-in his home; gay-pisamam-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; pittarpaam-pitr
"A person who offers pit-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; na-not; 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?; tasyaof him; trtha-gamane-pilgrimage; devarm-of the demigods and sages; ca-and; darane-in seeing.
"Ghosts will not trouble him. Thieves that try to rob 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; prta-pleased; bhavati-is; martaa-the sun-god; prta-pleased; bhavati-is; keava-Lord Ka; brahmBrahm; bhavati-is; su-prta-very pleased; prta-pleased; bhavati-is; akara-Lord iva.
with him. Brahm 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; mhtmyam-the glories; ya-who; pahet-recites; keavgrata-in
the presence of Lord Ka; sa-he; yti-goes; paramam-to the supreme; sthnam-abode; 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 tv 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 Brahm and
Nrada Muni; pryacittam-atonement; yadi-if; prptam-attained; kcchram-difficulty; v-or; tv-indeed; agha-maraamthe crushing of sins; sa-he; api-even; pdodakam-the waster from the feet; ptv-drinking; uddhim-purity; prpnotiattains; tat-kat-at that moment.
In the Brahma Pura, in a conversation of Lord Brahm 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; pdodakm-the water from the feet; mrdhni-on the head; pranam-drinking; ye-who; 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; sad-gatim-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
huktv-eating; 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 panca-gavya; mah-kcchrt-from great troubles; viiyate-is
distinguished; cndryat-from candrayana; pra-kcchrt-very difficult; parakt-great; 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; karpram-camphor; ca-and; anulepanam-sandal; viupdmbu-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-allpowerful; tat-that; vai-indeed; ppa-sins; haram-removing; putra-O son; kim-what?; puna-again; 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; pibmi-I 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 tv anarhasya
na vaktavya kadcana
priya-dear; tvam-you; agraja-first-born; putra-son; tad-artham-for 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;
mtyu-death; jar-old-age; dukhai-with suffering; mokam-freedom; yasyasi-you will attain; putraka-O son.
, 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
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; sadya-at once; phala-pradam-giving the result;
puyam-pious; sarva-ppa-all sins; vinanam-destroying; sarva-magala-magalyam-all-auspiciousness; sarva-dukhavinanam-destroying all sufferings; dusvapna-nanam-destruction of nightmares; puyam-piety; viu-pdodakamwater that has wasehd Lord Viu;s feet; ubham-beautiful; sarvopadrava-hntram-removing all obstacles; sarva-vydhivinanam-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-ppa-nivraam-removes all sins; sarva-kalya-sukhadam-brings
all-auspicious 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; sarva-dharma-vivardhanam-increases all piety; sarva-atrupraamanam-quiets 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 reha
mrdhni 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; pdmbudhrat-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; vyptam-pervaded; 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; eva-indeed; vinayatiperishes; 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 trtha
viu-pdmbu yat pibet
hare-of Lord Hari; pdodakam-the water that has washed the feet; ptv-drinking; mucyate-is released; na-not; atrahere; saaya-doubt; iras-with the head; tihate-stands; yem-of whom; nityam-always; pdodakam-the water of the
feet; hare-of Lord Hari; kim-why?; kariyati-will do; te-they; loke-in the world; trtha-koi-manorathai-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; param-supreme; 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; pte-when drunk; pdodake-the water of the feet; hare-of Lord Hari; kim-what?; puna-more; viupdodam-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; brahma-hatydikam-beginning with the murder of a brhmaa; priyeO beloved; pte-drunk; pdodake-the water of the feet; vio-of Lord Viu; yadi-if; praai-with life; vimucyatereleased; 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-mhtmye-in the Skanda Pura, in the r lagrma-ilmhtmya, 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; lagrmail-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-gavyasahasrai-with a thousand panca-gavyas; tu-indeed; pritai-drunk; kim-what?; prayojanam-is the need.
aca-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;
cndryaai-with candrayana; ca-and; trthai-with pilgrimages; ca-and; ptv-having drunk; pdodakam-the water that
has washed the feet; uci-sacred.
"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; haripdodakam-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; sarva-trthesu-in all holy rivers; vio-of Lord Viu; priyatara-very dear; tathso.
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-vydhi-vinanam-destroying all diseases; sarvadukhopaamanam-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; divyam-celestial; 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; kiptavnthrown; mune-O sage; prpita-attained; asmi-I have; tvay-by you; tasmt-therefore; tat-that; vio-of Lord Viu;
paramam-the supreme; padam-abode.
" Ò 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 Gaag-touching that; pdmbu-the water of the feet; katham-why?; yate-is glorified.
"In ancient times the Gag touched Lord Viu's foot. The Gag 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; na-not; myet-remembers; sakala-all; abdhibhi-by
oceans; drutam-at once; myati-extinguishes; sa-that; alpena-small; rmad-viu-padmbun-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; stambhanastopping; 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; viu-pdmbu-the water that has washed Lord Viu's feet;
ya-who; pibet-drinks; sa-he; pibati-drinks; amtam-nectar; nityam-daily; mse-month; 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
nanv 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; kalpayann-considering; 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; lagrmail-vri-the 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-brahmaokta
pha-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 Brahm explains; pha-of
the feet; pralt-flowing in a current; udakam-the water; pthag-specifically; dya-taking; putraka-O son; sicayetshould sprinkle; mrdhni-on th ehead; bhaktnm-of the devotees; sarva-trtha-mayam-consiting of all holy places; hiindeed; tat-that; iti-thus.
In the Tejodravia-pacartra, r Brahm 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; mhtmyam-the 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; prgvat-as before; pibet-should drink; svayampersonally.
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-brahma-nrada-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; cndryaa-atam-a hundred candrayanas; labhet-attains.
The Glories of Water Offered in a Conchshell

In the Skanda Pura, in a conversation of r Brahm 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 saintly-hearted 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; tapasottamathe 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
pdme devadta-vikuala-samvde-in the Padma Pura, in a conversation of Devadta and Vikuala; lagrmail-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.
"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-toyam-the water of the lagrma-il; tulas-dala-vsitamscented 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; iti-thus.
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-trtha-mayam-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; yawho; moht-our of bewilderment; brahma-h-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
iti.
bhagavn pavitram. bhagavat-pdau pavitram. bhagavat-pdodaka pavitram. na tat-pna camanyam. yath hi soma
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; camanyam-to be spat out; yath-as; hiindeed; 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; bhaktapdodakam-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; gandha-pupkatnvitam-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-sthpanamhtamyam-the glories of offering a conchshell; sknde-in the Skanda Pura; brahma-nrada-samvde-in a
conversation of Brahma and Narada; akha-; akatam-with unbroklen grains of rice; akham-conchshell; abhyarcitamworshiped; payet-should see; tasya-of him; lakm-opulence; na-not; durlabh-difficult 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 drv 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; prabhumthe Lord; sampjya-worshiping; abhyarcayet-should worship; tm-her; ca-and; r-ka-caraa-priym-dear to the lotus
feet of the Supreme Personality of Godhead.
"A devotee should go to a glorious Tulas forest and worship Tulas-dev, who is dear to Lord Ka's feet.
Text 99
atha r-tulas-vana-pj
prgvat tv 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; tatathen; abhyarcya-worshiping; 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; satktehonored; 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; arcitworshiped; 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;
sukham-happiness; balam-strength; puim-properity; tath-so; dharmam-piety; 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; sagha-multitude; aman-pacifying; sp-touched; vapu-pvan-purifying the body; rogm-of diseases;
abhivandit-bowed down; nirasin-expellling; sikt-watered; antaka-death; trsin-terrifying; pratysatti-vidhyin-giving
nearness; bhagavata-to the Supreme Personality of Godhead; kasya-Lord Ka; samropit-planted; nyast-placed; taccarae-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; lobhtout 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-dvda-yoge-on sravana-dvadasi; lagrma-ilrcane-in thwe worship of the lagrma-il; yat-what; phalamresult; 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-il on rava
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; yat-what; puyam-piety; jayantym-on Jayanti;
samupoae-fasting; khagendra-O king of birds; bhavate-is; nm-of the people; tulas-pjanena-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-by worshiping Tulas-0dev; tat-that.
"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; api-indeed; varm-of varnas; ramm-of asramas;
vieata-specifically; strm-of women; ca-and; purunm-of men; ca-and; pjita-worshiped; iam-desired; dadtigives; hi-thus.
"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
ki ca-furthermore; pradakinm-circumambulation; bhramitv-going 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; pjyamnworshiped; ca-and; tulas-Tulas; yasya-of whom; vemani-in the home; tihati-stays; tasya-of him; sarvi-all; sreysigood; 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-vana-pjanam-worship of the Tulas forest.
"O best of vaiyas, dvda after dvda, the demigods headed by Brahm 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; nityam-regularly; tulasm-Tulas; stauti-praises; ya-who; nara-a person; pit-deva-manuynm-of the pitas,
devas, and human beings; priya-dear; 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; vin-without; deva-deva-the master of
the demigods; jagat-svm-the master of the universe; kali-kle-at the time of Kali; vieata-specifically.
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; tulasknane-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-vana-vik-the Tulas forest; ropit-planted; yai-by
whom; ca-and; vidhin-properlu; saprptam-attained; paramam-the supreme; padam-abode.
"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; tatthat; mana-samam-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
cremation-ground.
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;
apardha-sahasri-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; vpayet-plants; tulasmTulas; puym-sacred; tat-that; trtham-place; cakra-pina-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; ca-and; sicitam-watered; tulas-vanam-the Tulas
forest; jala-dhrbhi-with streams of water; viprendra-O king of brhmaas; pritam-pleased; 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 Brahm and Nrada; tulas-gandhamthe scent of Tulas; dya-taking; yatra-where; gacchati-goes; mruta-breeze; dia-directions; daa-ten; ca-and; ptpurified; syu-are; bhta-grma-living entities; catur-vidha-four kinds.
s 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; yatra-where; bhavet-is; dvija-O d; tatra-there; rddhamsraddha; 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; sp-touched; tath-so; dhyt-remembered; krtit-praised;
namit-bowed before; rut-heard; ropit-planted; sevit-served; nityam-regularly; pjit-worshiped; tulas-Tulas; ubhauspicious.
"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-koisahasri-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; mla-vistram-spreading of roots; tvat-so; koi-sahasram-ten
billion; tu-indeed; 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
yvac chkh-prakhbhir
bja-pupai phalair mune
ropit tulas pumbhir
vardhate vasudh-tale
yvat-as; kh-prakhbhi-with branches and sub-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 Tulas-dev, 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-t
"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 Avant-khaa; tulas-Tulas; ye-who; vicinvanti-collect; dhanyfortunate; tat-kara-pallav-leaves; keavrthe-for Lord Ka; kalau-in Kali-yuga; ye-who; ca-and; ropayanti-plant; ihahere; 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; tulas-Tulas; 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
y-with Tulas; alakt-decorated; ye ye-whoever; tulas-nma-jpak-chanting the name of Tulas; tulas-vana-plprotecting 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; tulas-Tulas; yasya-of whom; bhavane-in the home; pratyaham-every day; paripjyate-is worshiped; tad-ghe-in his home; na-not; upasarpanti-approahces; kadcit-ever; yamakikar-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
pdme devadta-vikuala-samvde-in the Padma Pura, in a conversation of Devadta and Vikuala; na-not;
payanti-see; yamam-Yama; vaiy-O Vaisya; tulas-vana-ropat-because of planting a Tulas forest; sarva-ppa-haram-
removing all sins; sarva-all; kma-desires; dam-fulfilling; tulas-vanam-Tulas forest.

"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; tadgham-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; bja-dalni-seeds and leaves; ca-and; vasanti-resides; devalokein 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;
"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; kya-body; 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; yatwhat; 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; ramate-enjoys; 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 Vaisakha-mahatmya; pukardni-beginnign wuth Puskara; trthniholy 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 Gag 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; tulasTulas; harati-removes; 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 Karttika-mahatmya; 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; caand; drata-far away; varjayanti-avoid; hi-indeed.
In the Padma Pura, Krttika-mhtmya, it is said:
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; manibhiby th-the form of the lagrma-il; sthvaram-a stone; bhuvi-on the earth; dyate-is seen; tath-so; lakmyaikamoneness with the goddess of fortune; pann-attained; tulas-Tulas; bhoga-vigrah-Tulas form; aparam-another;
sthvaram-immobile; rpam-form; bhuvi-on the earth; loka-hitya-for the benefit of the people; vai-indeed; sptouched; 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; tath-so; eva-indeed; tulas-Tulas; sarvalokaika-pvan-the purifier of all the worlds.
"As St-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-St; sahitam-with; svayam-personally.
"Lord Rma personally stayed with St-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; bhavaty-is; eva-indeed; ggeyasya-of the Ganga shore; eva-indeed; pthasa-from 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; tyajanti-abandon; munvara-O king of sages; na-not; tem-of
them; naraka-kles-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
ki ca-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; mah-bhga-O very fortunate one; tulas-vana-ropaamthe planting of a Tulas forest; mukti-liberation; tena-by him; bhavet-may be; datt-given; 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; janmakoi-ten million births; ktt-done; ppn-from the sins; mucyate-is freed; na-not; 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; pahan-reciting; 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;
samspha-desiring; tulas-vane-in the Tulas forest; api-also; me-of me; akata-patraikam-a single unbroken Tulas leaf;
kacit-someone; dhanya-fortunate; 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; gag-nma-with the name Ganga; prakrtitam-called; tath-so; tulasy-of Tulas; bhakti-devotion; ca-and; harikrti-pravaktar-chanting the glories of Lord Ka.
"When one chants the name Gag, the Gag 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; padma-vanni-lotus forests; ca-and; pura-pahanamreading the Puras; 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-ropaamplanting 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; tath-so; 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-haty-murders 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-yinwith Lord Krodakay Viu; srdham-with; vaset-resides; candra-trakam-for 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; tvat-so long; tihet-stays; brahma-pade-in the abode of Brahma; yugam-for 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; vrajet-attains.
"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; tulassev-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
ed; vara-dakiai-daksina; tat-that; phalam-result; koi-guitam-multiplied ten million times; ropayitv-having planted;
hare-to Lord Ka; priym-dear.
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 daki 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; smta-considered.
"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; vivaravadana-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 Yamarja 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; nityamregularly; sa-he; go-sahasrasya-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; ktam-done; rddham-sraddha; gay-ire-at Gay; tapaausterities; 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; sicit-watered; nat-bowed before; tulas-Tulas; dahateburns; 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; krayet-causes; tulas-vanam-a Tulas forest; labhateattains; ca-and; akayam-eternal; sthnam-place; pitbhi-pitas; saha-with; vaiava-Vaiava.
"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; kurutedoes; tu-indeed; ya-who; 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.
ki ca-furthermore; sknde vaiha-mandht-samvde-in the Skanda Pura, Vaiha Muni tells King Mandht;
ukla-pake-on the sukla paksa; yad-when; rjan-O king; tty-third; budha-samyut-with 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 uklapaka 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; mda-of the earth; khasya-of the wood; ca-and;
adhun-now; mhtmyam-glory; likhyate-is written; ke-to Lord Ka; arpitasya-offered; 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; rbrahma-nrada-samvde-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; jeyshould 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; nanot; 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; tulas-mla-mttik-Tulas earth; vighnni-obstacles;
tasya-of him; nayanti-perish; 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; patram-leaf; ca-and; vemani-ijn the home; tihate-stays;
muni-rdla-O tiger of the sages; nicalam-eternal; vaiavam-of Lord Viu; padam-the abode.
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; pavitrrtham-for purification; dvijottama-O best of brhmaas; tulas-mla-samlagnam-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; vai-indeed; 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; hari-bhakta-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; tulas-kham-Tulas wood; patram-leaf; sukam-dry; athathen; ardrakam-moist; 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-sahity 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; pallavatwigs; akuram--sprout; tulas-sambhavam-from Tulas; mlam-root; pvanam-purifying; mttikdy-beginning 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; tulas-kha-vahnin-with fire lit with Tulas wood; lavemoment; 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 agnioma-yajas.
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; meru-tulyam-equal to Mount Meru; bhavet-is; annam-food; tat-that; dattam-given; 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-kha-vahnin-with a fire of Tulas wood; na-not; tem-of
them; puna-again; 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
be approached; mta-dead; udhyati-is purified; dahena-by 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; smti-memory; v-of; krtanam-chanting the glories; hareof Lord Ka; tulas-of Tulas; kha-with the wood; dagdhasya-burned; mtasya-dead; na-not; puna-again; bhavabirth.
"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; dahakle-at the time of burning; bhavet-is; mukti-liberation; ppa-koi-yutasya-committed 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; dahyanteburn; te-they; jan-persons; loke-in this world; tulas-kha-vahnin-in a fire of Tulas wood.
ds 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-mlmjapa beads; su-rpim-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; rbrahma-nrada-samvde-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-sambhavam-born from Tulas; nityamalways; 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; atrughnam-killing enemies; ca-and; supuyam-very pious; ca-and;
r-karam-bringing 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-bhagratha-samvde-in a conversation of Yama and Bhagiratha;
karena-with the ear; dhrayet-holds; ya-who; tu-indeed; tulasm-Tulas; satatam-always; nara-a person; tat-khamTulas 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-vipra prati yamadtnm uktau
kasmd iti na jnmas
tulasy hi priyo hari
gacchanta tulas-hasta
rakann evnugacchati
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; vaiava-vipram-a Vaiava brhmaa; prati-to; yamadtnmof 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; rakann-protecting; 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; viutat-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; tu-indeed; tulas-patram-a t leaf; dv-seeing; irasi-on
the hea
"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-mandht-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; viiyatebetter; kya-uddhi-purity; tulas-patra-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-kcchravrata, brahma-kurcha-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;
"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 nrada prati kathite amta-sroddhare lubdhakopkhynnte yamadtn prati rviudtn vacana
kirbdhau 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-sroddhare-in ther Amrta-saroddhara; lubdhakopkhynnte-at the end of the hunter;s stor; yamadtn-the
yamadutas; prati-to; r-viudtnm-of the r Viudtas; vacanam-the words; kirbdhau-in the milk ocean;
mathyamne-churned; hi-indeed; tulas-Tulas; kma-rpi-who has the power to assume any form at will; utpditborn; mah-bhg-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; viu-pjant-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; padmarga-mayam-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; dintamdeath; panna-attained; 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-ppa-kayvaham-removes sins; tath-so; ca-and; tulas-patram-a
Tulas leaf; pritam-eaten; sarva-kma-dam-fulfills all desires.
As the Gag and the Yamun 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; tulasTulas; patram-leaf; yath-as; dahati-burns; ptakam-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; bhakatby eating; tat-that; 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; jyate-is 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; hare-from 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;
sakrtit-glorified; 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; r-bhagavad-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; suktam-piety; 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; bhakitam-eaten; 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; labhet-attains; 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; ka-cakrea-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-bhaktisudhodaya.
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; mtearth; snp-bathing; ktsna-all; 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; tathpinevertheless; 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; sarvatra-everywhere; 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 brahma-nrada-samvde
dhtr-cchy samritya
yo 'rcayec cakra-pinam
pupe pupe 'svamedhasya
phala prpnoti mnava
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
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 tac 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 hi 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 bhakayec 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 tv etni
grhyny api nikata
Text 272
khala-ketra-gata dhanya
kupa-vapiu yaj-jalam
agrhyd api tad-grhya
yac 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 tv 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
yac 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 itarah. sarve manuyah, viuna
asitam asnnti. viunaghrta jighranti. viuna pita ibantiu. 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
Eleventh Vilasa
Text 176
atha r-bhagavad-arcana-mhtmya
r-krma-pure
na viv-rdhant puya
vidyate karma vaidikam
tasmd andi-madhynta
nityam rdhayed dharim
atha-now; r-bhagavad-arcana-mahtmyam-the glory of worshiping the Supreme Personality of Godhead; r-kurmapure-in the Krma Pura; na-not; viv-ardhnt-than the worship of Lord Viu; puyam-piety; vidyate-is; karmawork; vaidikam-Vedic; tasmt-from that; andi-without beginning; madhya-middle; antam-or end; nityam-eternal;
ardhyet-should worship; dharim-Lord Hari.
The Glory of Worshiping the Supreme Personality of Godhead

"No work described in the Vedas is more sacred that the worship of Lord Viu. Therefore one should always worship
Lord Viu, who has no beginning, middle, or end."
Text 177
tatraiva
bhgv-dn prati skt r-bhagavad-uktau
ye 'rcayiyanti m bhakty
nitya kali-yuge dvij
vidhin veda-dena
te gamiyanti tat-padam
tatra-there; eva-indeed; bhgv-dn-to the sages headed by Brhgu Muni; prati-to; skt-directly; r-bhagavad-uktau-in
the words of the Supreme Personality of Godhead; ye-who; arcayiyanti-will worship; mm-Me; bhakty-with devotion;
nityam-always; kali-yuge-in Kali-yuga; dvij-O brhmaas; vidhin-properly; veda-dena-following the Vedas; te-they;
gamiyanti-will go; tat-padam-to that abode.
In the Krma Pura, the Supreme Personality of Godhead explains to Bhgu and the sages:
"O brhmaas, in the Kali-yuga they who again and again properly worship Me, following the rules of the Vedas, will
go to My transcendental abode."
Text 178
viu-rahasye
r-vior arcana ye tu
prakurvanti nar bhuvi
te ynti vata vior
nanda parama padam. iti.
viu-rahasye-in the Viu-rahasya; r-vio-of Lord Viu; arcanam-worship; ye-who; tu-indeed; prakurvanti-do;
nar-people; bhuvi-on the earth; te-they; ynti-go; vatam-eternal; vio-of Lord Viu; nandam-bliss; paramamsupreme; padam.-abode; iti-thus.
In the Viu-rahasya it is said:
"They who worship Lord Viu will go to His eternal and blissful abode."
Text 179
tatraiva r-bhagavad-uktau
na me dhyna-rata samyagyogina parituaye
tath bhavanti devare
kriy-yoga-rat yath
tatra-there; eva-indeed; r-bhagavad-uktau-in the words of the Supreme Personality of Godhead; na-not; me-on Me;
dhyna-rata-devoted to meditation; samyagyogina-practiced in yoga; parituaye-for pleasing; tatha-so; bhavanti-are;
devare-O Narada; kriy-yoga-rat-engaged in devotional service; yath-as.
In the Viu-rahasya, the Supreme Personality of Godhead explains:
"They who follow the yoga of meditation do please Me as much as they who follow the yoga of work.
Text 180
kriy-yogo hi me 'bhia
para-yogt svanuhitt
tuir me sambhavet pumbhir
bhaktimadbhir amatsarai
kriy-yoga-following the yoga of work; hi-indeed; me-of me; abhia-pleased; para-yogt-than the best yoga;
svanuhitt-properly situated; tui-pleasure; me-of me; sambhavet-is; pumbhi-by people; bhaktimadbhi-with
devotion; amatsarai-without envy.
"One who follows the yoga of work pleases Me more than other yogs. I am pleased by they who love Me and are free
from envy and hatred,
Text 181
ye 'rcayanti nar nitya
kriy-yoga-rat svayam
dhyyanti ye ca m nitya
te reh kriy mat
ye-who; arcayanti-worship; nar-people; nityam-always; kriy-yoga-rat-engaged in the yoga of work; svayampersonally; dhyyanti-meditate; ye-eho; ca-and; mm-on me; nityam-always; tem-of them; reh-the best; kriy-in
work; mat-considered.
"They who always worship me and think of Me are the best of they who follow the yoga of work.
Text 182
kriy-hnasya devare
tath dhyna na muktidam
na tath m vidur vipra
dhyninas tattvato vin
kriy-yoga-rat samyag
labhante m samdhin
kriy-hnasya-without work; devare-O Narada; tath-so; dhynam-meditation; na-not; muktidam-gives liberation; nanot; tath-so; mm-Me; vidu-know; vipra-O brhmaa; dhynina-meditating; tattvata-in truth; vin-without; kriyyoga-rat-following the yoga of work; samyag-properly; labhante-attain; mm-Me; samdhin-in the trance of
meditation.
"O Nrada, without working for My sake, meditation does not give liberation. O brhmaa, they who only meditate
cannot understand Me in truth. They who work for My sake become rapt in a trance of meditation on Me and thus they
attain Me.
Text 183
yath hi kmada n
mama tui-kara param
bhakti-yoga mah-puya
bhukti-mukti-prada ubham
yath-as; hi-indeed; kmadam-fulfilling desires; nm-of the people; mama-of Me; tui-karam-pleasing; param-great;
bhakti-yogam-the yoga of devotional service; mah-puyam-very sacred; bhukti-mukti-pradam-giving happiness and
liberation; ubham-auspicious.
"The sacred and auspicious yoga of devotional service pleases me and fulfills the devotee's desires. It brings happiness
and liberation.
Text 184
samvatsarea yat puya
labhante dhynino mama
prpyate tad ihaikht
kriy-yoga-parair narai
samvatsarea-in a year; yat-what; puyam-piety; labhante-attains; dhynina-meditrating; mama-of Me; prpyate-is
attained; tat-that; iha-here; eka-one; ht-in a day; kriy-yoga-parai-by they who follow the yoga of work; narai-by
people.
"In a single day they who follow the yoga of work attain the same pious results the meditating yogs struggle to attain
in an entire year."
Text 185
di-purae
na karma-sda dhyna
na karma-sda phalam
na karma-sdas tygo
na karma-sda tapa
na karma-sda puya
na karma-sd gati
di-purae-in the Adi Pura; na-not; karma-sdam-like work; dhynam-meditation; na-not; karma-sdam-like
work; phalam-the result; na-not; karma-sda-like work; tyga-renunciation; na-not; karma-sdam-like work; tapaausterity; na-not; karma-sdam-like work; puyam-piety; na-not; karma-sd-like work; gati-destination.
In the Adi Pura it is said:
"No meditation is equal to working for the Supreme Personality of Godhead. No result is equal to that obtained by
working for the Supreme Personality of Godhead. No renunciation is equal to working for the Supreme Personality of
Godhead. No austerity is equal to working for the Supreme Personality of Godhead. No piety is equal to working for the
Supreme Personality of Godhead. No destination is equal to that obtained by working for the Supreme Personality of
Godhead."
Text 186
nradye
bhakti-grhyo hkeo
na dhanair dhara-sur
bhakty sampjito viu
praddati samhitam
nradye-in the Narada Pura; bhakti-grhya--attained by devotional service; hkea-Lord Ka, the master of the
senses; na-not; dhanai-by wealth; dhara-sur-O brhmaas; bhakty-with devotion; sampjita-worshiped; viuLord Viu; praddati-gives; samhitam-desire.
"O brhmaas, the Supreme Personality of Godhead is attained by devotional service, not by giving money. Lord
Viu fulfills the desires of they who worship Him with devotion.
Text 187
jalenpi jaganntha
pjita klea-h hari
paritoa vrajaty u
trta su-jalair yath
jalena-with water; api-also; jaganntha-the master ofntheuniverses; pjita-worshiped; klea-ha-destroying sufferings;
hari-Lord Ka; paritoam-satisfaction; vrajati-attains; u-at once; trta-thirsty; su-jalai-with water; yath-as.
"As a thirsty man is at once pleased when he drinks some clear water, so Lord Ka, the master of the universes and
the killer of all sufferings, is pleased when He is worshiped with an offering of water."
Text 188
ktpi dambha-hsyrthe
sev trayate jann
viphal nnya-karmeva
kplu ko nv ata para
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; kt-performed; api-even; dambha-hsyrthe-for the sake of pride
or mockery; sev-service; trayate-delivers; jann-the people; viphal-worthless; na-not; anya-karma-other work; iva-like;
kplu-merciful; ka-who?; nu-indeed; ata-than He; para-more.
"Even if performed with pride or the intent to mock, devotional service delivers the people. Such devotional service is
not useless, as it would be if it were some other work. Who is more merciful than the Supreme Personality of Godhead?"
Text 189
brahma-vaivarte
sa samardhito devo
mukti-kt syd yath tath
anicchaypi hta-bhuk
saspo dahati dvija

brahma-vaivarte-in the Brahma-vaivarta Pura; sa-He; samardhita-worshiped; deva-the Supreme Personality of
Godhead; mukti-kt-giving liberation; syt-is; yath-as; tath-so; anicchay-without desire; api-also; hta-bhuk-fire;
saspa-touched; dahati-burns; dvija-O brhmaa.
"As when one accidentally touches fire, it burns, so when one somehow or other worships the Supreme Personality of
Godhead, He responds by giving liberation."
Text 190
dhanavn putravn bhog
yaasv bhaya-varjita
medhv matimn prjo
bhavaty ardhnd dhare
dhanavn-wealthy; putravn-with good children; bhog-happy; yaasv-famous; bhaya-varjita-fearless; medhvintelligent; matimn-philosopher; prja-wise; bhavati-becomes; ardhnt-by worshiping; hare-Lord Ka.
"By worshiping Lord Ka one becomes wealthy, happy, famous, fearless, intelligent, wise, thoughtful, and the
parent of good children."
Texts 191 and 192
sknde sanatkumra-mrkaeya-samvde
visia sarva-dharmc ca
dharmo viv-arcana nm
sarva-yaja-tapo-homs
trtha-snnais ca yat phalam
tat phala koti-guita
viu sampjya cpnuyt
nryaam ihrcayet
sknde-in the Skanda Pura; sanatkumra-mrkaeya-samvde-in the conversation of Sanatkumara and
markandeya; visia-specific; sarva-all; dharmt-from dharma; ca-and; dharma-the religion; viv-arcanam-the worship
of Lord Viu; nm-of men; sarva-yaja-tapo-hom-all yajnas, austerities, and homas; trtha-snnai-bathing in holy
rivers; ca-and; yat-what; phalam-result; tat-that; phalam-result; koti-guitam-millions of times; vium-Lord Viu;
sampjya-worshiping; ca-and; pnuyt-attains.
In the Skanda Pura, in a conversation of Sanatkumra and Mrkaeya, it is said:
"The worship of Lord Viu is the best of all religions. By worshiping Lord Viu one attains a result many millions of
times greater than the results of all yajas, homas, austerities, and bathing in holy places. Therefore one should diligently
worship Lord Viu."
Text 193
ya pradadyd dvijendrya
sarv bhmi sa-sgarm
arcayed ya sakd viu

tat phala labhate nara
tatra-there; eva-indeed; r-ivom-samvde-in a conversation of Lord iva and Goddess Um; ya-who; pradadytgives; dvijendrya-to a kin gof brhmaas; sarvm-all; bhmim-the earth; sa-sgarm-with the oceans; arcayet-worships;
ya-one whop; sakt-once; vium-Lord Viu; tat-that; phalam-result; labhate-attains; nara-a person.
In the Skanda Pura, in a conversation of Lord iva and Goddess Um, it is said:
"A person who once worships Lord Viu attains the same result that is attained by giving the entire earth with all its
oceans in charity to the king of brhmaas.
Text 194
msrdham api yo viu
nairntaryea pjayet
puruottama sa vijo (?????)
viu-bhakto na saaya
msrdham-for half a month; api-even; ya-one who; vium-Lord Viu; nairntaryea-continually; pjayetworships; puruottama-the best of persons; sa-he; vija-wise; viu-bhakta-a devotee of Lord Viu; na-no;
saaya-doubt.
"One who for half a month diligently worships Lord Viu is the best of men. He is wise. He is a great devotee of Lord
Viu. Of this there is no doubt.
Text 195
madhyandina-gate srye
yo viu paripjayet
vasu-pra-mah-dtur
yat puya tad avpnuyt
madhyandina-gate-at midday; srye-the sun; ya-one who; vium-Lord Viu; paripjayet-worships; vasu-prawith all its wealth; mah-the earth; dtu-giving in charity; yat-what; puyam-piety; tat-that; avpnuyt-attains.
"A person who at midday worships Lord Viu attains the same pious result as that obtained by giving the entire
earth, with all its wealth, in charity."
Text 196
prtar utthya yo viu
satata paripjayet
agnioma-sahasrasya
labhate phalam uttamam
prta-early in the morning; utthya-rising; ya-who; vium-Lord Viu; satatam-always; paripjayet-worships;
agnioma-sahasrasya-of a thousand agnistoma-yajnas; labhate-attains; phalam-result; uttamam-supreme.
"A person who regularly rises early and worships Lord Viu attains a pious result better than that obtained by
performing a thousand agnioma-yajas.
Text 197
yo viu pryato bhtv
syam-kle samarcayet
gav medhasya yajasya

phalam pnoti durlabham
ya-one who; vium-Lord Viu; pryata-mostly; bhtv-becoming; syam-kle-at evening; samarcayet-worships;
gavm-of cows; medhasya-medha; yajasya-of a yaujna; phalam-result; pnoti-attains; durlabham-rare.
"A person who in the evening worships Lord Viu attains the same result as that obtained by performing a gomedhayaja.
Text 198
eva sarvsu velsu
avelsu ca keavam
sampjayn naro bhakty
sarvn kmn avpnuyt
evam-thus; sarvsu-in all; velsu-the three sandhya times; avelsu-at the other times; ca-and; keavam-Lord k;
sampjayt-worships; nara-a person; bhakty-with devotion; sarvn-all; kmn-desires; avpnuyt-attains.
"A person at any time, at the sandhy times, or at any other time as well, devotedly worships Lord Ka, attains all his
desires.
Text 199
ki punar yo 'rcayen nitya
sarva-deva-namasktam
dhanya sa kta-ktyas ca
viulokam avpnuyt
kim-what; puna-more; ya-one who; arcayet-worships; nityam-always; sarva-deva-namasktam-to whom all the
demigods bow down; dhanya-fortunate; sa-he; kta-ktya-successful; ca-and; viulokam-Viuloka; avpnuytattains.
"What, then, can be said of one who always worships Lord Viu? Such a person is very fortunate. His life is a perfect
success. He goes to the realm of Lord Viu.
Text 200
ki ca
dka-mtrea kasya
nar moka labhanti vai
ki punar ye sad bhakty
pjayanty acyuta nar
ki ca-furthermore; dka-mtrea-simply by initiation; kasya-of Lord Ka; nar-people; mokam-liberation;
labhanti-attain; vai-indeed; kim-what?; puna-again; ye-who; sad-always; bhakty-with devotion; pjayanti-worship;
acyutam-the infallible Lord; nar-people.
"They who are simply initiated into the worship of Lord Ka attain liberation. What can said, then, of they who
always worship the Lord with devotion?"
Text 201
tatraiva sri-brahma-nrada-samvde
sasre 'smin mah-ghore

janma-mtyu-bhaykule
pjana vsudevasya
traka vdibhi smtam
tatra-there; eva-indeed; r-brahma-nrada-samvde-in a conversation of Brahm and Nrada; sasre-material world;
asmin-in this; mah-ghore-very horrible; janma-mtyu-bhaykule-filled with birth, death, and fears; pjanam-worship;
vsudevasya-of Lord Ka; trakam-the deliverer; vdibhi-by the philosophers; smtam-considered.
"In the material world, which is full of darkness and dangers, combined with birth and death and full of different
anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord
Vsudeva. This accepted by all classes of philosophers."*
Text 202
sa nma sukt loke
kula tena hy alaktam
dhra sarva-bhtn
yena viu prasdita
sa-he; nma-indeed; sukt-pious; loke-in the world; kulam-in the family; tena-by him; hi-indeed; alaktam-decorated;
dhra-the resting place; sarva-bhtnm-of everything; yena-by whom; viu-Lord Viu; prasdita-is pleased.
"A person who pleases Lord Viu, in whom everything rests, is the most pious person. He is a splendid ornament
decorating his entire family.
Text 203
yajn tapas caiva
ubhnm api karmam
tad visia-phala n
sadaivrdhana hare
yajnm-of yajnas; tapasm-of austerities; ca-and; eva-certainly; ubhnm-auspicious; api-also; karmam-of deeds;
tat-that; visia-phalam-best result; nm-of men; sad-aslways; eva-indeed; rdhanam-the worship; hare-of Lord
Ka.
"The worship of Lord Ka brings a result far better than anything obtained by performing many yajas, austerities or
pious deeds.
Text 204
kalau kali-malkrant
na jnanti hari param
ye 'rcayanti tam na
kta-ktys ta eva hi
nsti reyottama n
vior rdhant param
kalau-in Kali-yuga; kali-mlkrant-filled with quarrel; na-not; jnanti-know; harim-Lord Ka; param-the Supreme
Personality of Godhead; ye-who; arcayanti-worship; tam-Him; nam-the Lord; kta-kty-successful; ta-they; evaindeed; hi-indeed; na-not; asti-is; reyottamam-better; nm-of men; vio-of Lord Viu; rdhant-than the worship;
param-better.
"In Kali-yuga the people generally are impure and quarrelsome, and they do know that Lord Viu is the Supreme.
However, those fortunate people that do worship Lord Viu become successful and perfect in every way. Nothing is
better for the people than the worship of Lord Viu.
Texts 205 and 206
yuge 'smin tmase tasmt

satata harim arcayet
arcite deva-devee
akha-cakra-gad-dhare
arcit sarva-dev syur
yata sarva-gato hari
arcite sarva-lokee
sursura-namaskte
keave kei-kasa-ghne
na yti naraka nara
yuge-yuga; asmin-in this; tmase-dark; tasmt-from that; satatam-a;ways; harim-Lord Ka; arcayet-shouild worship;
arcite-worshiped; deva-devee-the master of the demigods; akha-cakra-gad-dhare-who holds a conch, disc, and club;
arcit-worshiped; sarva-dev-all the demigods; syu-are; yata-because; sarva-gata-all-pervading; hari-Lord Viu;
arcite-worshiped; sarva-lokee-the master of all the worlds; sursura-namaskte-to whom the demigods and demons boy
down; keave-Lord Keava; kei-kasa-ghne-the killer of Kasa and Kesi; na-not; yti-goes; narakam-to hell; nara-a
person.
"In this dark Kali-yuga one should always worship Lord Viu. When Lord Viu, who holds a conchshell, disc, and
club, and who is the master of all the demigods, is worshiped, then all the demigods are also worshiped automatically,
because Lord Viu is all-pervading. A person who worships Lord Keava, who is the master of the worlds, who is
worshiped by the demigods and demons, and who killed Kasa and Kei, will not go to the hellish worlds.
Text 207
sakd abhyarcito yena
helaypi namaskta
sa yti parama sthna
yat surair api pjitam
sakt-once; abhyarcita-worshiped; yena-by whom; helay-with mockery; api-even; namaskta-bowed down; sa-he;
yti-goes; paramam-to the supreme; sthnam-abdoe; yat-that; surai-by the demigods; api-even; pjitam-worshiped.
"A person who once mocks the Lord by pretending to worship Him or bow down before Him still goes to the supreme
abode, the abode worshiped by the demigods.
Text 208
samasta-loka-nthasya
deva-devasya rgina
skd bhagavato nitya
pjana janmana phalam
samasta-loka-nthasya-the master of all the worlds; deva-devasya-the master of the demigods; rgina-who holds
the Sarnga bow; skt-directly; bhagavata-of the Supreme Personality of Godhead; nityam-always; pjanam-worship;
janmana-of birth; phalam-success.
"Worship of the Supreme Personality of Godhead, who holds the rga bow and is the master of the demigods and all
the worlds, makes one's life a complete success."

Text 209
tatraivgre
asre khalu sasre
sram etan nirpitam
samasta-loka-nthasya
raddhayrdhana hare
tatra-there; eva-indeed; agre-in the beginning; asre-useless; khalu-indeed; sasre-in the material world; sarm-vaule;
etan-this; nirpitam-is described; samasta-loka-nthasya-of the master of all the worlds; raddhay-with faith; rdhanamthe worship; hare-of Lord Ka.
In the beginning of the Skanda Pura it is said:
"In this worthless material world the only valuable things is faithful worship of Lord Viu, who is the master of all
the worlds."
Text 210
ki ca
yatra viu-kath nitya
yatra tihanti vaiav
kali-bhy nars te vai
ye 'rcayanti sad harim
ki ca-furthermore; yatra-where; viu-kath-topics of Lord Viu; nityam-always; yatra-where; tihanti-are;
vaiav-devotees of Lord Viu; kali-bhy-untouched by kali-yuga; nar-people; te-they; vai-indeed; ye-who;
arcayanti-worship; sad-always; harim-Lord Viu.
It is further said:
"The age of Kali cannot enter any place where the devotees of Lord Viu stay, where they talk of Lord Viu, where
they always worship Him."
Text 211
k-khae
harer rdhana pus
ki ki na kurute bata
putra-mitra-kalatrrtha
rjya-svargpavargadam
k-khae-in the K-khaa; hare-of Lord Ka; rdhanam-worship; pusm-of the people; kim-why?; kimwhy?; na-not; kurute-do; bata-indeed; putra-mitra-kalatrrtham-children, freinds, wife, and wealth; rjyasvargpavargadam-which guve kingdom, Svargaloka, and liberation.
In the K-khaa it is said:
"Why, why do the people not worship Lord Viu, whose worship brings a beautiful wife, good children, good friends,
wealth, kingdom, residence in Svarga, and final liberation?
Text 212
haraty agha dhvaayati
vydhn dhn nirsyati
dharma vivardhayet kipra
prayacchanti mano-ratham
harati-removes; agham-sin; dhvaayati-destroys; vydhn-disease; dhn-distress; nirsyati-destroys; dharmam-piety;
vivardhayet-increases; kipram-quickly; prayacchanti-gives; mano-ratham-desire.
"The worship of Lord Viu removes sins, destroys diseases and anguish, increases piety, and quickly brings the
fulfillment of desires."
Text 213
ata eva sknde dhruva prati mrkaeyasya vacana
sakd abhyarcito yena
deva-devo janrdana
sa prpnoti para sthna
satyam etan mayoditam
ata eva-therefore; sknde-in the Skanda Pura; dhruvam-Dhruva Mahrja; prati-to; mrkaeyasya-of Markandeya;
vacanam-the words; sakt-once; abhyarcita-worshiped; yena-by whom; deva-deva-the master of the demigods;
janrdana-Lord Viu; sa-he; prpnoti-attains; param-supreme; sthnam-place; satyam-truth; etan-this; may-by me;
uditam-spoken.
In the Skanda Pura, Mrkaeya Muni tells King Dhruva:
"A person who once worships Lord Viu, the master of the demigods, attains the supreme abode in the spiritual
world. I tell you the truth."
Text 214
tathgirasa
yasynta sarvam eveda
yasya nnto mahtmana
tam rdhaya govinda
sthnam grya yadcchasi
tath-so; girasa-of Angira Muni; yasya-of whom; anta-within; sarvam-all; eva-indeed; idam-this; yasya-of whom;
na-not; anta-the end; mahtmana-of the Supreme Personality of Godhead; tam-Him; rdhaya-worship; govindamLord Ka; sthnam-the place; gryam-best; yadi-if; icchasi-you wish.
Agir Muni explains:
"If you wish to enter the spiritual world, then please worship Lord Govinda, the Supreme Personality of Godhead, who
has no end, and in whom everything rests."
Text 215
pulastasya
para brahma para dhma
yo 'sau vata-purua
tam rdhya hari yti
muktim apy ati-durlabhm

pulastasya-of Pulastya Muni; param-Supreme; brahma-Brahman; param-supreme; dhma-abode; ya-who; asau-He;
vata-eternal; purua-person; tam-Him; rdhya-worshiping; harim-Lord Ka; yti-goes; muktim-to liberation; apialso; ati-durlabhm-very rare.
Pulastya Muni explains:
"One who worships Lord Ka, who is the eternal Supreme Person, the Supreme Brahman, and the Supreme Abode,
attains final liberation, which is otherwise very difficult to attain."
Text 216
pulahasya
aindram indra para sthna
yam rdhya jagat-patim
prpa yaja-pati viu
tam rdhaya su-vrata
pulahasya-of Pulaha Muni; aindram-the supreme king; indra-Indra; param-the supreme; sthnam-abode; yam-whom;
rdhya-worshiping; jagat-of the universe; patim-the master; prpa-attained; yaja-patim-the master of all yajnas; viumLord Viu; tam-Him; rdhaya-please worship; su-vrata-O saintly one.
Pulaha Muni explains:
"O saintly one, please worship Lord Viu, the master of all yajas and all the worlds. By worshiping Him, King Indra
attained his royal post."
Text 217
vaihasya
prpnoty rdhite viau
manas yad yad icchati
trailokyntar-gata sthna
kim u sarvottamottamam
vaihasya-of Vasistha Muni; prpnoti-attains; rdhite-worshiped; viau-Lord Viu; manas-with the mind; yad
yat-whatever; icchati-desires; trailokyntar-gatam-in th4e three worlds; sthnam-place; kim u-indeed; sarvottamottamamthe best of all.
Vaiha Muni explains:
"One who worships Lord Viu can attain anything his heart desires in the three worlds, what to speak of in that
world above all others.
Text 218
yn yn kmayate kmn
nr v puruo 'pi v
tn sampnoti vipuln
samrdhya janrdanam
yn yn-whatever; kmayate-desires; kmn-desires; nr-a woman; v-or; purua-a man; api-also; v-or; tn-that;
sampnoti-attains; vipuln-many; samrdhya-worshiping; janrdanam-Lord Ka.
"By worshiping Lord Viu a man or a woman will attain whatever they desire."
Text 219
agastya-sahitym
rdhyaiva naro viu
manas yad yad icchati
phala prpnoty avihata
bhri svalpam athpi v
agastya-sahitym-in the Agastya-sahit; rdhya-worshiping; eva-certainly; nara-a man; vium-Lord Viu;
manas-with the mind; yad yat-whatever; icchati-desires; phalam-result; prpnoti-attains; avihatam-complete; bhri-great;
svalpam-small; athpi-or; v-or.
"A person who worships Lord Viu will attain whatever thing, great or small, his heart desires."
Text 220
da viu-pure 'pi kicid adhika ceda
r-marce
anrdhita-govindair
narair sthna nptmaja
na hi samprpyate reha
tasmd rdhaycyutam
dam-like this; viu-pure-in the Viu Pura; api-also; kicit-something; adhikam-more; ca-and; idam-this; rmarce-of Marici Muni; anrdhita-govindai-by they who do not worship Lord Govinda; narai-by people; sthnam-the
place; nptmaja-O prince; na-not; hi-indeed; samprpyate-is attained; reham-the best; tasmt-from that; rdhayaplease worship; acyutam--the infallible Supreme Personality of Godhead.
In the Viu Pura, Marci Muni explains:
"They who do not worship Lord Govinda cannot attain the Supreme Abode. Therefore, O prince, please worship Him,
the infallible Supreme Personality of Godhead."
Text 221
ki ca tatraiva
bhaumn manorathn svarga
svarga-vandya tathspadam
prpnoty rdhite viau
nirvam api cottamam
ki ca-furthermore; tatra-there; eva-indeed; bhauman-a kingdom; manorathn-desires; svargam-Svarga; svargavandyam-worshiped in Svarga; tath-so; aspadam-the abode; prpnoti-attains; rdhite-worshiped; viau-Lord Viu;
nirvam-liberation; api-also; ca-and; uttamam-the highest.
In the Viu Pura it is also said:
"By worshiping Lord Viu one attains all his desires. He attains a great kingdom, residence in Svargaloka, and
residence in the transcendental abode worshiped by the people of Svarga. He attains the highest liberation."
Texts 222 and 223
tath brahma-vaivarte
yat-pdodakam dhya
iva irasi ntyati
yan-nbhi-nalind sd
brahm loka-pitmaha
yad-icch-akti-vikobhd
brahmodbhava-sakayau
tam rdhaya govinda
sthnam grya yadcchasi
tath-so; brahma-vaivarte-in Brahma-vaivarta Pura; yat-pdodakam-the water that has washed His feet; dhyaplacing; iva-Lord iva; irasi-on his head; ntyati-dances; yan-nbhi-nalint-from the lotus of His navel; st-was;
brahm-Brahm; loka-pitmaha-the grandfather of the worlds; yad-icch-akti-vikobht-by the pwoer of whose desire;
brahmodbhava-sakayau-the creation and destruction of thr material universes; tam-Him; rdhaya-worship;
govindam-Lord Ka; sthnam-the place; gryam-transcendental; yadi-if; icchasi-you desire.
"If you wish to enter the spiritual world, then please worship Lord Govinda, by whose desire the material universes are
created and destroyed, from the lotus of whose navel Brahm, the grandfather of the worlds was born, the water of whose
feet Lord iva sprinkles on his head as he dances."
Text 224
nrasihe mrkaeya-sahasrnka-samvde
yas tu sampjayen nitya
narasiha narevara
sa svarga-moka-bhg syn
ntra kry vicra
nrasihe-in the Nriha Pura; mrkaeya-sahasrnka-samvde-in the conversation of Markandeya and
sahasranika; ya-one who; tu-indeed; sampjayet-may worship; nityam-always; narasiha-O Lord Nsiha; narevara-O
master of the living entites; sa-He; svarga-moka-bhg-the enjoyer of Svarga and liberation; syt-is; na-not; atra-here;
kry-to be done; vicra-consideration.
In the Nsiha Pura, in a conversation of Mrkaeya and Sahasrnka it is said:
"One who, calling out, Ò Lord Nsiha! O master of the living entities!', regularly worships Lord Nsiha, will attain
both Svargaloka and liberation. Of this there is no doubt.
Text 225
tasmd eka-man bhtv
yavj jva pratijay
arcann narasihasya
samprpnoty abhivchitam
tasmt-therefore; eka-man-with a single mind; bhtv-becoming; yavj-as long as; jvam-life; pratijay-with a vow;
arcann-from the worship; narasihasya-of Lord Nsiha; samprpnoti-attains; abhivchitam-desire.
"A person who devotedly spends his entire life worshiping Lord Nsiha in this way will attain whatever he desires."
Text 226
tatraiva r-vysa-uka-samvde r-mrkaeya-mtyujaya-samvdnantara
narake pacyamnas tu
yamena paribhita
ki tvay nrcito deva
keava klea-nana
tatra-there; eva-inded; r-vysa-uka-samvde-in the conversation of Sri Vytas and Sri Suka; r-mrkaeyamtyujaya-samvdnantaram-after a conversation of Sri Markandeya nd Lord Siva; narake-in hell; pacyamna-being
cooked; tu-inded; yamena-by Yamaraja; paribhita-said; kim-why?; tvay-by you; na-not; rcita-worshiped; deva-th
Supreme Personality of Godhead; keava-Lord Ka; klea-od sufferings; nana-the destroyer.
In the Nsihe Pura, after a conversation of Lord iva and Mrkaeya Muni, in a conversation of r Vysa and r
ukadeva Gosvm, is the following statement:
"They who do not worship Lord Ka suffer in hell, where they are tortured by Yamarja. Why, then, do you not
worship Lord Ka, the destroyer of sufferings?
Text 227
udakenpy albhe tu
dravyn pjita prabhu
yo dadti svaka loka
sa tvay ki na pjita
udakena-by water; api-also; albhe-in non-attainment; tu-indeed; dravynm-of things; pjita-worshiped; prabhuthe Supreme Personality of Godhead; ya-who; dadti-gives; svakam-own; lokam-realm; sa-He; tvay-by you; kim-why?;
na-not; pjita-worshiped.
"If other things are not available, one may worship Lord Ka by offering Him a cup of water. Why do you not
worship Him?
Text 228
narasiho hkea
puarka-nibhekaa
smaran mukti-do n
sa tvay ki na pjita
narasiha-Nsima; hkea-the master of the senses; puarka-nibhekaa-His eyes like lotus petals; smaranby remembering; mukti-da-giving liberation; nm-of the people; sa-He; tvay-by you; kim-why?; na-not; pjitaworshiped.
"To they who remember Him, lotus-eyed Lord Nsiha, the supreme master of the senses, easily gives liberation. Why
do you not worship Him?
Text 229
bhan-nradye 'diti-mahtmye r-stoktau
yatra pj-paro vios
tatra vighno na bdhate
rj ca taskara cpi
vydhaya ca na santi hi
bhan-nradye-in Bhan-nradya Pura; aditi-mahtmye-in the glories of Aditi; r-stoktau-in the statement of r
Sta Gosvm; yatra-where; pj-to worship; para-devoted; vio-of Lord Viu; tatra-there; vighna-obstacle; na-not;
bdhate-stops; rj-king; ca-and; taskara-thief; ca-and; api-also; vydhaya-diseases; ca-and; na-not; santi-are; hi-indeed.
In the Nrada Pura, in the chapter on the glories of Aditi, r Sta Gosvm explains:
"When one is devoted to the worship of Lord Viu, no obstacles stand in his way. Kings, thieves, and diseases do not
attack him.
Text 230
pret pic kum
grah blagrahs tath
dkiyo rkas caiva
na bdhante 'cyutrcakam
pret-pretas; pic-pisacas; kum-kusmandas; grah-grahas; blagrah-balagrahas; tath-so; dkiyadakinis; rkas-raksasas; ca-and; eva-indeed; na-not; bdhante-stop; acyutrcakam-one who worships the infallible
Supreme Personality of Godhead.
"Pretas, picas, kumas, grahas, blagrahas, dkis, and rkasas cannot attack a devotee of the infallible
Personality of Godhead."
Text 231
tatraiva yama-bhagratha-samvde
patrai pupai phalair vrcy
pj-rahitam acyutam
sa yti viu-slokya
kula-saptati-samyuta
tatra-there; eva-indeed; yama-bhagratha-samvde-in a conversation of Yama and Bhagiratha; patrai-with leaves;
pupai-flowers; phalai-fruits; v-or; arcy-to be worshiped; pj-worship; rahitam-in a secluded place; acyutam-the
infallible Supreme Personality of Godhead; sa-he; yti-goes; viu-slokyam-to the same planet as Lord Viu; kulasaptati-samyuta-with seventy generations of his relatives.
In the Nrada Pura, in a conversation of Yamarja and Bhagratha it is said:
"A person who in a secluded place worships Lord Viu with fruits, leaves, and flowers, travels, with seventy
generations of his relatives, to the abode of Lord Viu."
Text 232
tatraiva dhvajropana-mahtmye r-viu-dtnm uktau
utkrnti-kle yan-nma
rutavanto 'pi vai sakt
labhante parama sthna
kim u urae rata
tatra-there; eva-indeed; dhvajropana-mahtmye-in the Dhvajaropana-mahatmya; r-viu-dtnm-of the
Viudutas; uktau-in the statement; utkrnti-kle-at the time of dath; yan-nma-whose name; rutavanta-hearingt; apieven; vai-indeed; sakt-once; labhante-attain; paramam-supreme; sthnam-destination; kim u-what?; urae-with
faith; rata-engaged.
In the Nrada Pura, in the Dhvajropana-mhtmya chapter, the Viudtas explains:

"They who at the time of hear a single utterance of the Lord's holy name go to the supreme spiritual abode. What need
be said, then, of they who serve the Lord with faith?"
Text 233
muhrta v muhrtrdha
yas tihed dhari-mandire
sa yti parama sthna
kim u urae rata
muhrtam-a moment; v-or; muhrtrdham-half a moment; ya-one who; tihet-stays; hari-mandire-in the temple
of Lord Ka; sa-he; yti-goes; paramam-to the supreme; sthnam-abode; kim u-what?; urae-with faith; rataengaged.
"A person who for a moment, or even half a moment, visits a temple of Lord Ka, goes to the supreme spiritual
abode. What need be said, then, of they who serve the Lord with faith?"
Text 234
tatraiva vibhaaka-mune sumati-npa prati
avaenpi yat karma
kta tu su-mahat phalam
dadti n rjendra
ki puna samyag-arcan
tatra-there; eva-indeed; vibhaaka-mune-of Vibhandaka Muni; sumati-npam-King Sumati; prati-to; avaenawhimsically; api-also; yat-what; karma-deed; ktam-done; tu-indeed; su-mahat-very great; phalam-result; dadti-gives;
nm-of the human beings; rjendra-O great king; kim-what?; puna-more; samyag-arcan-properly engaged in worship.
In the Nrada Pura, Vibhaaka Muni tells King Sumati:
"Even a person who on a whim does some service to the Lord attains a very great result. What need be said, then, of
they who serve the Lord with with care?"
Text 235
pryacitta-prakarante
samparkd yadi v mohd
yas tu pjayate harim
sarva-ppa-vinirmukta
sa yti parama padam
pryacitta-prakarante-after the description of prayascitta; samparkt-because of contact; yadi-if; v-or; moht-by
mistake; ya-one who; tu-indeed; pjayate-worships; harim-Lord Ka; sarva-ppa-vinirmukta-free of all sins; sa-he;
yti-goes; paramam-to the supreme; padam-abode.
After the description of pryacitta it is said:
"A person who, somehow or other, by meeting the devotees or by mistake, worships Lord Ka, becomes free of all
sins and goes to the supreme abode.
Text 236
sarvntary nayanti
manah-uddhi ca jyate
para moka labhec caiva
pjyamne janrdane
sarva-all; antary-obstacles; nayanti-are destrioyed; manah-uddhi-purioty of the mind; ca-and; jyate-is born;
param-great; mokam-liberation; labhec-attains; ca-and; eva-indeed; pjyamne-worshiped; janrdane-when Lord Ka is.
"By worshiping Lord Ka a person attains a pure heart and mind. All the obstacles that stood before him perish, and
he goes to the supreme abode.
Text 237
dharmrtha-kma-mokkhy
pururth santan
hari-pj-par tu
sidhyante ntra saaya
dharmrtha-kma-mokkhy-called piety, economic development, desne gratification, and liberation; pururth-the
goals of life; santan-eternal; hari-pj-parm-of they who worship Lord Ka; tu-indeed; sidhyante-are perfected;
na-not; atra-here; saaya-doubt.
"They who devotedly worship Lord Ka attain the four eternal goals of life: religion, sense gratification, economic
development, and liberation.
Text 238
sarva-trthni yaj ca
sg ved ca sattam
nryarcanasyaite
kal nrhanti oam
sarva-trthni-all pilgrimages; yaj-yajnas; ca-ands; sg-with their parts; ved-the Vedas; ca-and; sattam-O
saintly ones; nryaa-of Lord Nryaa; arcanasya-of the worship; ete-they; kalm-part; na-not; arhanti-are worthy;
oam-sixteenth.
"All pilgrimages, yajas, Vedas, and Vedgas are not equal to even a sixteenth of the value of worship to Lord
Nryaa."
Text 239
r-viu-toa-vidhi-pranottare
satya vacmi hita vacmi
sra vacmi puna puna
asrodgra-sasre
sra yad viu-pjanam
r-viu-toa-vidhi-pranottare-in answer to the question about r Viu-toa-vidhi; satyam-the truth; vacmi-I tell;
hitam-auspiciousness; vacmi-I tell; sram-the best; vacmi-I tell; puna-again; puna-and again; asrodgra-sasre-in this
worthless world of birth and death; sram-the best; yat-what;; viu-of Lord Viu; pjanam-the worship.
In answer to a question about r Viu-toa-vidhi it is said:

"I will tell you the truth. I will tell you what is auspicious. Again and again I will tell what is the best thing to know:
In this worthless world of birth and death the best thing is the worship of Lord Viu.
Text 240
upalepana-mhtmynte
akmd api ye vio
sakt pja prakurvate
na te bhava-bandhas tu
kadcid api jyate
upalepana-mhtmynte-aftre the chapter on the glories of anointing the Lord sandal paste; akmt-without desire;
api-also; ye-they who; vio-of Lord Viu; sakt-once; pjam-worship; prakurvate-do; na-not; tem-of them; bhavabandha-the bondage of birth and death; tu-indeed; kadcit-ever; api-even; jyate-is born.
After the Upalepana-mhtmya it is said:
"They who without material desire once worship Lord Viu become free from the bonds of birth and death."
Text 241
yajadhvajopakhynnte
tasmt uta viprendra
devo nryao 'vyaya
jnato 'jnato vpi
pjakn vimukti-da
yajadhvajopakhynnte-after the story of Yajadhvaja; tasmt-therefore; uta-please hear; viprendra-O king of
brhmaas; deva-the Supreme Personality of Godhead; nryaa-Lord Nryaa; avyaya-eternal; jnata-with
knowledge; ajnata-without knowledge; v-or; api-also; pjaknm-of they who worship Him; vimukti-da-the giver of
liberation.
After the story of Yajadhvaja it is said:
"O kings of the brhmaas, please hear this: Lord Nryaa, the eternal Personality of Godhead, gives liberation to
whoever knowingly or unknowingly worships Him.
Text 242
te vandys te prpjys ca
namaskry vieata
ye 'rcayanti mah-viu
prpannrti-praanam
te-they; vandy-worthy of being glorified; te-they; prpjy-worthy of being worshiped; ca-and; namaskry-they
worthy of receiving obeidances; vieata-specifically; ye-they who; arcayanti-worship; mah-vium-Lord Mah-Viu;
prpanna-of the surrendered souls; arti-teh distresses; praanam-the destruction.
"They who worship Lord Mah-Viu, the destroyer of the surrendered souls' sufferings, should be worshiped. They
should be glorified. They should be offered respects.
Text 243
ye yajanti sph-ny
hari v haram eva v
ta eva bhuvana sarva
punanti vibudharabh
ye-who; yajanti-worship; sph-ny-without material desires; harim-Lord Viu; v-or; haram-Lord iva; eva-indeed;
v-or; ta-they; eva-indeed; bhuvanam-world; sarvam-all; punanti-purify; vibudharabh-O best of the sages.
"O wise sages, they who without material desires worship Lord Viu or Lord iva purify all the world."
Text 244
pdme r-nryaa-nrada-samvde pj-vidhi-prasage
mad-bhakto yo mad-arc ca
karoti vidhi-daye
tasyntarya svapne 'pi
na bhavaty abhayo hi sa
pdme-in the Pamda Pura; r-nryaa-nrada-samvde-in a conversation of r Nryaa and r Nrada i; pjvidhi-prasage-on the topic of the rules of worship; mad-bhakta-My devotee; ya-who; mad-arcm-My worship; ca-and;
karoti-does; vidhi-daye-properly; tasya-of him; antarya-an obstacle; svapne-in dream; api-even; na-not; bhavati-is;
abhaya-fearless; hi-indeed; sa-he.
In the Padma Pura, in a conversation about the rules of worship, Lord Nryaa tells Nrada Muni:
"For one who becomes My devotee and properly worships Me, no obstacle will ever appear, even in a dream. Such a
devotee becomes fearless."
Text 245
tatraiva vaikha-mhtmye nradmbara-samvde
putrn kalatrn drghy
rjya svargpavaragakam
sa dadyd psita sarva
bhakty sampjito 'jita
tatra-there; eva-indeed; vaikha-mhtmye-in the Vaikha-mhtmya; nradmbara-samvde-in a conversation of
Nrada Muni and King Ambara; putrn-sons; kalatrn-wives; drghy-long life; rjyam-kingdom; svarga-residence in
Svargaloka; apavaragakam-and liberation; sa-He; dadyt-gives; psitam-desire; sarvam-all; bhakty-with devotion;
sampjita-worshiped; ajita-the invicible Supreme Personality of Godhead.
In the Padma Pura, in the Vaikha-mhtmya, in a conversation of Nrada Muni and King Ambara, it is said:
"When He is worshiped with devotion, the Supreme Personality of Godhead responds by fulfilling all desires. He gives
beautiful wife, good children, long life, kingdom, residence in Svargaloka, and final liberation.
Text 246
narake 'pi cira magn
prvaj ye kula-dvaye
tatraivynti te svarga
yad arceta suto harim
narake-in hell; api-even; ciram-for a long time; magn-drowning; prvaj-ancestors; ye-who; kula-dvaye-in both
families; tatra-there; eva-indeed; ynti-go; te-they; svargam-to Svargaloka; yat-because; arceta-worships; suta-
descendent; harim-Lord Viu.

"When one of their descendents worships Lord Viu, many ancestors from both sides of the family become released
from hell and go to Svargaloka."
Text 247
tatraiva r-yama-brhmaa-samvde ca
anrdhya hari bhakty
ko lokn prpnuyd budha
rdhite harau kma
sarve kara-tala-sthit
tatra-there; eva-indeed; r-yama-brhmaa-samvde-in a conversation of Yamarja and a brhmaa; ca-and; anrdhyawithout worshiping; harim-Lord Viu; bhakty-with devotion; ka-what?; lokn-planets; prpnuyt-attain; budhademigod; rdhite-when worshiped; harau-Lord Viu; kma-desires; sarve-all; kara-tala-sthit-sitting in the palm of
one's hand.
In the Padma Pura, in a conversation of Yamarja and a brhmaa, it is said:
"What demigod attained the celestial world without devotedly worshiping Lord Viu? One who worships Lord Viu
finds that whatever he wishes appears in the palm of his hand."
Text 248
viu-dharmottare r-kmta-stotre
so 'pi dhanyatamo loke
yo 'rcayed acyuta sakt
ki puna raddhay yukta
su-pupai prati-vsaram
viu-dharmottare-in the Viu-dharma Pura, Uttara-khanda; r-kmta-stotre-in the Kaamrta-stotra; sa-he;
api-also; dhanyatama-most fortunate; loke-in this world; ya-who; arcayet-worships; acyutam-the infallibel Supreme
Personality of Godhead; sakt-onde; kim-what?; puna-more; raddhay-with faith; yukta-engaged; su-pupai-with
nice flowers; prati-vsaram-every day.
In the Viu-dharma Pura, Uttara-khaa, in the r Kmta-stotra, it is said:
"In this world a person who once worships infallible Lord Viu is very fortunate. What, then, may be said of a person
who faithfully worships the Lord every day with many nice flowers?
Text 249
vaiavn api ye nitya
prapayanty arcayanti ca
te 'pi viu-pada ynti
ki punar viu-sevak
vaiavn-the devotees of Lord Viu; api-also; ye-they who; nityam-regularly; prapayanti-see; arcayanti-worship; caand; te-they; api-also; viu-padam-the abode of Lord Viu; ynti-attain; kim-what?; puna-more; viu-sevak-the
servants of Lord Viu.
"They who regularly see and worship Lord Viu's devotees go to Lord Viu's transcendental abode. What, then, may
be said of Lord Viu's devotees themselves?"
Text 250
sa yog sa viuddhtm
sa nta sa mah-mati
sa uddha sa ca sampra
ka seveta yo nara
sa-he; yog-a yogi; sa-he; viuddhtm-pure at heart; sa-he; nta-peaceful; sa-he; mah-mati-very intelligent; sa-he;
uddha-pure; sa-he; ca-and; sampra-perfect; kam-Lord Ka; seveta-serves; ya-who; nara-a person.
"A person who serves Lord Ka is a great yog. He is pure in heart. He is peaceful. He is wise. He is pure. He is
perfect.
Text 251
agastya-sahitym
ananya-manasa avad
gaayanto 'kamlay
japanto rma rmeti
sukhmta-nidhau mana
pravilapymt-bhya
mukha tihanti kecana
agastya-sahitym-in the Agastya-samhita; ananya-manasa-whose heart does not go to anyone else; avat-always;
gaayanta-counting; aka-mlay-with jkapa beads; japanta-chanting; rma-Rma; rma-Rma; iti-thus; sukha-of bliss;
amta--of nectar; nidhau-an ocean; mana-the heart; pravilpya-saying; amt-bhya-becoming eternal; mukham-mouth;
tihanti-stays; kecana-some.
"Some devotees, again and again intently chanting Rma! Rma! on japa-beads, dive into a nectar ocean of bliss.
Attaining eternal liberation, they become filled with bliss.
Text 252
paricary-par kecit
prsdev eva erate
manuyam iva ta drau
vyavahartu ca bandhuvat
paricary-par-devoted to worship; kecit-some; prsdev-in temples; eva-indeed; erate-stay; manuyam-human; ivaas if; tam-Him; draum-to see; vyavahartum-to act; ca-and; bandhuvat-like a friend.
"Other devotees, attracted to Deity-worship, stay in temples to see Lord Rma, who appeared in a humanlike form to
become the friend of His devotees."
Text 253
ki ca
yath vidhi-niedhau tu
mukta naivopasarpata
tath na spato rmopsaka vidhi-prvakam
ki ca-furthermore; yath-as; vidhi-niedhau-injunctions and prohibitions; tu-indeed; muktam-free; na-not; evainded; upasarpata-by approaching; tath-so; na-not; spata-touched; rma--of Lord Rma; upsakam-a worshiped;
vidhi-prvakam-according to the rules.
It is further said:
"As a liberated soul need not follow the great myriad of Vedic orders and prohibitions, so a worshiper of Lord Rma is
also free."
The devotees of the Lord are also glorified in Bhagavad-gt 11.55, 9.31, 7.17, and 4.36.
Text 254
r-bhagavad-gtsu
eva satata-yukt ye
bhakts tv paryupsate
ye cpy akaram avyakta
te ke yoga-vittam
r-bhagavad-gtsu-in r Bhagavad-gt; evam-thus; satata-yukt-always engaged; ye-those who; bhakt-devotees;
tvm-You; paryupsate-properly worship; ye-those who; ca-also; api-again; akaram-beyond the senses; avyaktam-the
unmanifested; tem-of them; ke-who?; yoga-vittam-the most perfect in knowledge of yoga.
In r Bhagavad-gt (12.1) Arjuna asked:
"Which are considered to be more perfect, those who are always properly engaged in Your devotional service, or those
who worship the impersonal Brahman, the unmanifested?"*
Text 255
ity arjunena pa r-bhagavn uvca
mayy aveya mano ye m
nitya-yukt upsate
raddhay parayopets
te me yuktatam mat
iti-thus; arjunena-by Arjuna; pa-asked; r-bhagavn-the Supreme Personality of Godhead; uvca-said; mayi-upon
Me; aveya-fixing; mana-the mind; ye-those who; mm-me; nitya-always; yukt-engaged; upsate-worship; raddhaywith faith; paray-transcendental; upet-endowed; te-they; me-by Me; yuktatam-most perfect; mat-are considered.
Asked in this way, the Supreme Personality of Godhead said (Bhagavad-gt 12.2):
"Those who fix their minds on My personal form and are always engaged in worshiping Me with great and
transcendental faith are considered by me to be most perfect."*
Text 256
caturtha-skandhe r-pthktau
yat-pda-sevbhirucis tapasvinm
aea-janmopacita mala dhiya
sadya kinoty anv-aham edhat sat

yath padguha-vinist sarit
caturtha-skandhe-in the Fourht Canto; r-pthktau-in the words of r Pthu; yat-pda-whose lotus feet; sevservice; abhiruci-inclination; tapasvinm-persons undergoing severe penances; aea-innumerable; janma-births;
upacitam-acquire; malam-dirtiness; dhiya-mind; sadya-immediately; kinoti-destroys; anv-aham-day after day; edhatincreasing; sat-being; yath-as; padguha-the toes of His lotus feet; vinist-emanating from; sarit-water.
In rmad-Bhgavatam (4.21.31), King Pthu explains:
"By the inclination to serve the lotus feet of the Supreme Personality of Godhead, suffering humanity can immediately
cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which
emanates from the toes of the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or
Ka consciousness gradually increases."*
Text 257
ki ca nradoktau
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
ki ca-furthermore; nradoktau-in the words of Nrada Muni; yath-as; taro-of a tree; mla-the root; niecanena-by
watering; tpyanti-are satisfied; tat-its; skandha-trunk; bhuja-branches; upakh-and twigs; pra-the life air; upahrtby feeding; ca-and; yath-as; indriym-of the senses; tath eva-similarly; sarva-of all demigods; arhaam-worship;
acyuta-of the Supreme Personality of Godhead; ijy-worship.
rla Nrada Muni explains (rmad-Bhgavatam 4.31.14):
"As pouring water on the root of a tree energizes the trunk, branches, twigs, and everything, and as supplying food to
the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through
devotional service automatically satisfies the demigods, who are parts of that Supreme Personality."*
Text 258
ekdaa-skandhe ca kavi-yogevarasya vkya
manye 'kutacid bhayam acyutasya
padmbujopsanam atra nityam
udvigna-buddher asad-tma-bhvd
vivtman yatra nivartate bh
ekdaa-skandhe-in the Eleventh Canto; ca-and; kavi-yogevarasya-of the Yogic manster Kavi; vkyam-the statement;
manye-I think; akutacit-not anywhere; bhayam-fear; acyutasya-of the infallible Supreme Personality of Godhead;
padmbujopsanam-worship of the lotus feet; atra-here; nityam-alwasy; udvigna-agitated; buddhe-intelligence; asadtma-bhvt-my thinking that the self is temporary; vivtman-thoroughly; yatra-where; nivartate-ceases; bh-fear.
In rmad-Bhgavatam (11.2.3) Kavi Muni, a great master of yoga, explains:
"I think that service to the lotus feet of the infallible Supreme Personality of Godhead is the creator of fearlessness.
They whose minds are agitated because they identify with the temporary material world will find that engagement in the
Lord's service makes their fears flee far away."
Text 259
r-bhagavata ca
eva kriy-yoga-pathai
pumn vaidika-tantrikai
arcann ubhayata siddhi
matto vindaty abhpsitam
r-bhagavata-of the Supreme Personality of Godhead; ca-and; evam-thus; kriy-yoga-pathai-by the opath of kriyayioga; pumn-a person; vaidika-Vedic; tantrikai-an Tantric; arcann-worshiping; ubhayata-both; siddhim-perfection;
matta-from Me; vindati-finds; abhpsitam-desired.
The Supreme Personality of Godhead explained (rmad-Bhgavatam 11.27.49):
"By serving Me according to the rules of the Vedas and Tantras, a person will gain from Me his desired perfection in
both this life and the next."
Text 260
ki ca
mm eva nairapkyea
bhakti-yogena vindati
bhakti-yoga sa labhate
eva ya pjayeta mm
ki ca-furethermore; mm-Me; eva-indeed; nairapkyea-without material desire; bhakti-yogena-by devotional service;
vindati-finds; bhakti-devotional service; yogam-yoga; sa-he; labhate-attains; evam-thus; ya-who; pjayeta-worships;
mm-Me.
The Supreme Personality of Godhead further says (rmad-Bhgavatam 11.27.53):
"One who serves Me without material desire attains Me. One who worships Me attains pure devotional service unto
Me."
Text 261
gautamya-tantre r-nradasya
tulas-dala-mtrea
jalasya culukena ca
vikrte svam tmna
bhaktebhyo bhakta-vatsala
gautamya-tantre-in the Gautamiya Tantra; r-nradasya-of r narada; tulas-dala-mtrea-with simply a tulas leaf;
jalasya-of water; culukena-for a sip; ca-and; vikrte-sells; svam-His own; tmnam-Self; bhaktebhya-to the devotees;
bhakta-vatsala-He who loves His devotees.
In the Gautamya Tantra, Nrada Muni explains:
"The Supreme Personality of Godhead, who dearly loves His devotees, sells Himself to them for the price of a tulas leaf
and a sip of water."
Text 262
atha pj-nityat
mahbhrate
mtvat parirakanta
si-sahra-krakam
yo nrcayati devea
ta vidyd brahma-ghtakam
atha-now; pj-of worship; nityat-the eternality; mahbhrate-in the Mahbhrata; mtvat-like a mother;
parirakantam-protectingt; si-creation; sahra-destruction; krakam-the cause; ya-one who; na-not; arcayatiworships; deveam-the master of the demigods; tam-Him; vidyt-should know; brahma-ghtakam-a killer of a brhmaa.
The Supreme Personality of Godhead Should Always Be Worshiped

"Please know that a person who will not worship the Supreme Personality of Godhead, who is the master of the
demigods and the creator and destroyer of the worlds, and who protects everyone as of He were their mother, is sinful like
a brhmaa-killer."
Text 263
ata evokta brhan-nradye padodaka-mhtmykhynrambhe
hari-pj-vidhn tu
yasya vemni no dvij
mana-sada vidyn
na kadpi viec ca tat
ata eva-therefore; uktam-said; brhan-nradye-in the Nrada Pura; padodaka-mhtmykhynrambhe-in the
beginning of the Padoadaka-mahatmya; hari-pj-vidhnam-the worship of Lord Viu; tu-indeed; yasya-of whom;
vemni-in the home; na-not; dvija-a brhmaa; mana-a funeral ground; sadam-like; vidyn-should know; na-not;
kadpi-ever; viet-should enter; ca-and; tat-that.
In the Nrada Pura, at the beginning of the Pdodaka-mhtmya chapter, it is said:
"O brhmaas, please know that the home of someone who does not worship Lord Viu is like a cremation ground.
One should never enter such a home."
Text 264
ata evokta viu-dharmottare
pupair v yadi v patrai
phalair v yadi vmbubhi
yaavya puarkkas
tyaktv krya-atni ca
ata eva-thus; uktam-said; viu-dharmottare-in the Viu-dharma Pura, Uttara-khanda; pupai-with flowers; v-or;
yadi-if; v-or; patrai-with leaves; phalai-with fruits; v-or; yadi-if; v-or; ambubhi-with water; yaavya-should be
worshiped; puarkka-the lotus-eyed Supreme Personality of Godhead; tyaktv-abandoning krya-atni-hundreds of
ordinary duties; ca-and.
"Forget a hundred material duties and instead worship the lotus-eyed Supreme Personality of Godhead with flowers, or
with leaves, or with fruit, or with water."
Text 265
ki ca nradye
nimitteu ca sarveu
tat-tat-kla-vieata
pjayed deva-devea
dravya sampadya yatnata
ki ca-furthermore; nradye-in the Nrada Pura; nimitteu-in reasons; ca-and; sarveu-all; tat-tat-kla-vieataaccording to various times; pjayet-should worship; deva-deveam-the master of the demigods; dravyam-thing;
sampadya-attaining; yatnata-with care.
In the Nrada Pura it is also said:
"On special holy days one should carefully collect many gifts and offer them in the worship of the Supreme
Personality of Godhead, the master of the demigods."
Text 266
ata evokta bhagavat hayagrvea hayara-pacartre
pratiitrc na tyajy
yvaj jva samarcayet
vara prasya v tyga
iraso vpi karttanam
ata eva-therefore; uktam-said; bhagavat-by the Supreme Personality of Godhead; hayagrvea-Lord hayagrva;
hayara-pacartre-in the hayasirsa-pancaratra; pratiita-established; arc-worship; na-not; tyajy-be be abandoned;
yvaj-as long as; jvam-life; samarcayet-should worship; varam-best; prasya-of life; v-or; tyga-abandonment; irasaof the head; v-or; api-even; karttanam-cutting.
In the Hayara-pacartra Lord Hayagrva explains:
"When the Deity of the Lord is installed the worship of the Deity should never be stopped. One should worship as
long as he lives. Better than stopping the Lord's worship is to give up one's life or cut off one's head."
Text 267
pjy nityatlekhi
prak ca naivedya-bhakae
mhtmya ca para lagrma-cakra-prasagata
pjy-of worship; nityat-eternality; alekhi-I wrote; prak-before; ca-and; naivedya-bhakae-in eating food offered to
the Lord; mhtmyam-the glory; ca-and; param-then; lagrma-cakra-prasagata-in connection with the lagrma and
the cakra.
Previously, first in discussing the eating of food offered to the Lord, and then in discussing the lagrma and cakra
stones, I also explained that one should always worship the Lord.
Text 268
pjgn ca mhtmya
yad yad vilikhita pur
tat sarvam iha pjy
paryavasyati hi svata
pjgnm-of the different parts of worship; ca-and; mhtmyam-the glory; yad yat-whatever; vilikhitam-written;
pur-before; tat-that; sarvam-all; iha-here; pjym-in worship; paryavasyati-is completed; hi-here; svata-of itself.
I have already written of the glories of the different aspects of Deity-worship. Thus the discussion of Deity-worship
has come to a close.
Text 269
pj-mahima-mattebha
strraya-vihria
kena kati sagrhy
prabhva r-harer vin
pj-mahima-mattebhaintoxicated by the glories of the worship, of Lord Ka; stra-of the scriptures; raya-in the
forest; vihria--enjoying pastimes; kena-by an insect; kati-how much?; sagrhy-can be accumulated; prabhvamthe power; r-hare-of Lord Ka; vin-without.
Without the mercy of Lord Ka, how much can this tiny insect, intoxicated by the nectar glories of the worship of
Lord Ka, collect as it flies here and there in the forest of the Vedic literatures?
Text 270
atha r-bhagavan-nma
sad seveta sarvata
tan-mhtmya ca vikhyta
sakepetra likhyate
atha-now; r-bhagavat-of the Supreme Personality of Godhead; nma-the holy name; sad-always; seveta-should
serve; sarvata-in all respects; tan-mhtmyam-its glories; ca-and; vikhytam-fame; sakepea-briefly; atra-here; likhyateis written.
One should always and in every way serve the holy name of the Supreme Personality of Godhead. Now in this book
we will briefly write of the holy name's glories.
Text 271
atha r-bhagavan-nma-mhtmyam
tatra r-bhagavan-nmavieasya ca sevanam
ibhi kpaydia
tat-tat-kma-hattmanm
atha-now; r-bhagavan-nma-mhtmyam-the glories of the holy name; tatra-there; r-bhagavan-nma-of the Lord's
holy name; vieasya-sepcifically; ca-and; sevanam-service; ibhi-bythe sages; kpay-by the mercy; diam-indicated;
tat-tat-kma-various material desires; hata-killed; tmanm-of people.
The Glories of the Lord's Holy Name

Out of kindness to they who have been destroyed by a host of material desires, the great sages have taught about
service to the Lord's holy name.
Text 272
atha kma-vieena r-bhagavan-nma-viea-seva-mhtmyam
tatra papa-kayrtha
r-kaurme
r-abda-prva jaya-abda-madhya
jaya-dvayd uttaratas tath hi
tri-sapta-ktvo narasiha-nma
japta nihanyd api vipra-hatym
atha-now; kma-vieena-with specific desire; r-bhagavan-nma-viea-seva-mhtmyam-the glori of service to the
Lord's Holy Name; tatra-there; papa-kayrtham-the destruction of sin; r-kaurme-in r Krma Pura; r-abdaprvam-preceded by the word r ; jaya-abda-teh word jaya; madhyam-in the middle; jaya-dvayt-from two jayas;
uttarata-after; tath-then; hi-indeed; tri-sapta-ktva-21 times; narasiha-nma-the name opf Lord Nsiha; japtamcahnted; nihanyt-kills; api-also; vipra-hatym-the sin of killing a brhmaa.
The Glories of Serving the Lord's Holy Name In Order to Attain Specific Goals
Chanting the Lord's Holy Name to Become Free of Sins
"Saying the word r first, with the word Jaya in the middle, and then the word Jaya twice, by chanting the holy
mantra of Lord Nsiha twenty-one times, one becomes free of the sin of killing a brhmaa."
The mantra chanted here is: r Nsiha, Jaya Nsiha, Jaya Jaya Nsiha.
Text 273
mah-bhaya-nivrartha
tatraiva
r-prvo narasiho dvir
jayd uttaratas tu sa
tri-spta-ktvo japato
mah-bhaya-nivraa
mah-bhaya-nivrartham-to become free from great fears; tatra-there; eva-indeed; r-prva-with r first;
narasiha-Nsiha; dvi-twice; jayt-from jaya; uttarata-then; tu-indeed; sa-he; tri-spta-ktva-twenty-one times;
japata-chanting; mah-bhaya-great fear; nivraa-stopping.
Chanting the Lord's Holy Name to Become Free of Great Fears

In the Krma Pura it is also said:
es, one becomes free of great fears."
The mantra here is: r Nsiha Jaya Jaya Nsiha.
Text 274
kla-viee tu magalrtha
viu-dharmottare mrkaeya-vajra-samvde
purua vsudeva ca
tath sakaraa vibhum
pradyumnam aniruddha ca
kramd abdeu krtayet
kla-viee-at a specific time; tu-indeed; magalrtham-for auspiciousness; viu-dharmottare-in the Viu-dharma
Pura, Uttara-khaa; mrkaeya-of Markandeya; vajra-and Vajra; samvde-in the conversation; puruam-the Supreme
Personality of Godhead; vsudevam-Vsudeva; ca-and; tath-so; sakaraam-Sakaraa; vibhum-all-powerful;
pradyumnam-Pradyumna; aniruddham-Aniruddha; ca-and; kramt-in sequence; abdeu-in the years; krtayet-should
chant.
Chanting the Lord's Holy Name to Attain Auspiciousness at Certain Times

In the Viu-dharma Pura, Uttara-khaa, in a conversation of Mrkaeya Muni and King Vajra it is said:
"At the times of the different years one should chant the names of the purua-avatras: Vsudeva, Sakaraa,
Pradyumna, and Aniruddha."
These names should be chanted for the first five years.
Texts 275 and 276
balabhadra tath ka
krtayed anaya-dvaye
mdhava puarkka
tath vai bhoga-yinam
padmanbha hkea
tath deva trivikramam
kramea rja-rdla
vasantdiu krtayet
balabhadram-Balabhadra; tath-then; kam-Ka; krtayet-should chant; anaya-dvaye-at the time of daksinayana;
mdhavam-Mdhava; puarkkam-Puarkka; tath-so; vai-indeed; bhoga-yinam-Bhoga-y; padmanbhamPadmanbha; hkeam-Hkea; tath-so; devam-Deva; trivikramam-Trivikrama; kramea-one after another; rjardla-O tiger of kings; vasantdiu-in the seasons beginning with springtime; krtayet-one should chant.
"At the time of daksiyana one should chant the holy names of Balabhadra and Ka. O tiger of kings, at the time of
spring and the other seasons one should chant the holy names of Mdhava, Puarkka, Bhoga-y, Padmanbha,
Hkea, Deva, and Trivikrama.
Texts 277-279
viu ca madhu-hntara
tath deva trivikramam
vmana rdhara caiva
hkea tathaiva ca
dmodara padmanbha
keava ca yadttamam
nryaa mdhava ca
govinda ca tath kramt
caitrdiu ca mseu
deva-devam anusmaret
pradyumnam aniruddha ca
pakayo ka-uklayo
vium-Viu; ca-and; madhu-hntaram-Madhu-hant; tath-so; devam-Deva; trivikramam-Trivikrama; vmanamVmana; rdharam-rdhara; ca-and; eva-indeed; hkeam-Hkea; tath-so; eva-indeed; ca-and; dmodaram-Damodara;
padmanbham-Padmanabha; keavam-Kesava; ca-and; yadttamam-Yaduttama; nryaam-Narayana; mdhavamMadhava; ca-and; govindam-Govinda; ca-and; tath-so; kramt-one after another; caitrdiu-in the months beginning
with Caitra; ca-and; mseu-in the moths; deva-devam-the master of the demigods; anusmaret-one should remember;
pradyumnam-Pradyumna; aniruddham-Aniruddha; ca-and; pakayo-in the two paksas; ka-uklayo-Ka and sukla.
"In the months beginning with Caitra one should remember the Supreme Personality of Godhead, the master of the
demigods, by chanting the names Viu, Madhu-hant, Deva, Trivikrama, Vmana, rdhara, Hkea, Dmodara,
Padmanbha, Keava, Yadttama, Nryaa, Mdhava, and Govinda. At the times of the ka and ukla pakas one
should chant the names of Pradyumna and Aniruddha.
Text 280
sarva arva iva sthnur
bhtdir nidhir avyaya
ditydiu vareu
kramd evam anusmaret
sarva-Sarva; arva-Sarva; iva-Siva; sthnu-Sthanu; bhtdi-Bhutadi; nidhi-Nidhi; avyaya-Avyaya; ditydiubeginning with Sunday; vareu-in the days; kramt-one after another; evam-thus; anusmaret-one should remember.
In the days beginning with Sunday one should remember the Supreme Personality of Godhead by chanting the names
Sarva, arva, iva, Sthnu, Bhtdi, Nidhi, and Avyaya.
Texts 281-283
viva viur vaa-kro

bhta-bhavya-bhavat-prabhu
bhta-bhd bhta-kd bhvo
bhttm bhta-bhvana
avyakta puarkko
vivakarm ucirav
sad-bhvo bhvano bhart
prabhava prabhur vara
aprameyo hkea
padmanbho 'mara-prabhu
agrhya vato dht
ka caitny anusmaret
deva-devasya nmni
kttikdiu ydava
viva viur vaa-kro bhta-bhavya-bhavat-prabhu bhta-bhd bhta-kd bhvo bhttm bhta-bhvana
avyakta puarkko vivakarm ucirav sad-bhvo bhvano bhart prabhava prabhur vara aprameyo hkea
padmanbho 'mara-prabhu agrhya vato dht ka-these names; ca-and; etni-these; anusmaret-should
remember; deva-devasya-of the Lord; nmni-the names; kttikdiu-beginning with Krttika; ydava-O descendent of
King Yadu.
"O descendent of King Yadu, at the time of the nakatras, beginning with Kttik, one should remmber the Lord by
chanting His names of Viva, Viu, Vaa-kra, Bhta-bhavya-bhavat-prabhu, Bhta-bht, Bhta-kt, Bhva, Bhttm,
Bhta-bhvana, Avyakta, Puarkka, Vivakarm, ucirav, Sad-bhva, Bhvana, Bhart, Prabhava, Prabhu, Ivara,
Aprameya, Hkea, Padmanbha, Amara-prabhu, Agrhya, vata, Dht, Ka.
Texts 284 and 285
brahma r-pati viu

kapila rdhara prabhum
dmodara hkea
govinda madhusdanam
bhdhara gadina deva
akhina padmina tath
cakria ca mah-rja
prathamdiu sasmaret
brahma r-pati viu kapila rdhara prabhum dmodara hkea govinda madhusdanam
bhdhara gadina deva akhina padmina tath cakriam-these names; ca-and; mah-rja-O great king;
prathamdiu-on the tithis beginning with pratipat; sasmaret-should remember.
"O great king, at the time of Pratipat and the other tithis, one should remember the Lord by chanting His names of
Brahm, rpati, Viu, Kapila, rdhara, Prabhu, Dmodara, Hkea, Govinda, Madhusdana, Bhdhara, Gad, Deva,
akh, Padm, and Cakr.
Text 286
sarva v sarvad nma
deva-devasya ydava
sarvam-all; v-or; sarvad-in all times; nma-names; deva-devasya-of the Supreme Personality of Godhead; ydava-O
descendent of King Yadu.
"O descendent of King Yadu, one may always chant all the names of the Supreme Personality of Godhead.
Text 287
nmni sarvi janrdanasya
kla ca sarva purua-pravra
tasmt sad sarva-gatasya nma
grhya yathea varadasya rjan
nmni-names; sarvi-all; janrdanasya-of Lord Ka; kla-time; ca-and; sarva-all; purua-pravra-the most
powerful person; tasmt-therefore; sad-always; sarva-gatasya-everywhere; nma-name; grhyam-to be taken; yatheamas desired; varadasya-of the giver of boons; rjan-O king.
"An intelligent person will always chant all the names of Lord Ka. O king, please chant the names of the allpervading Supreme Personality of Godhead whenever you wish."
Text 288
vividha-kma-siddhaye ca
pulastyoktau
kma kma-prada knta

kma-plas tath hari
nando mdhava caiva
kma-sasiddhaye japet
vividha-kma-siddhaye-to attain various desires; ca-and; pulastyoktau-in the statement of Pulastya Muni; kma
kma-prada knta kma-plas tath hari nando mdhava-these names; ca-and; eva-indeed; kma-sasiddhaye-to
attain desires; japet-should chant.
Chanting the Lord's Holy Name to Attain the Fulfillment of Various Desires
Pulastya Muni explains:
"To attain one's desire one should chant the names of Kma, Kma-prada, Knta, Kma-pla, Hari, Ananda, and
Mdhava.
Text 289
rma paraurma ca
nsiho viur eva ca
vikrama caivam dni
japyny ari-jigubhi
rma paraurma ca nsiho viur eva ca vikrama-these names; ca-and; evam-thus; dni-beginning; japynishould be chanted; ari-jigubhi-by one who desires victory over his enemies.
"One who desires victory over his enemies should chant names like Rma, Paraurma, Nsiha, Viu, and Vikrama.
Text 290
vidym abhyastat nitya
japtavya puruottama
dmodara bandha-gato
nityam eva japen nara
vidym abhyastatby one who studies to attain knowledge; nityam-always; japtavya-should be chanted;
puruottama-Puruottama; dmodaram-Dmodara; bandha-gata-by one in bonds; nityam-always; eva-indeed; japenshould chant; nara-a person.
"A student should always chant the name Puruottama. A prisoner should always chant the name Dmodara.
Text 291
keava puarkka
ania hi tath japet
netra-bdhsu sarvsu
hkea bhayeu ca
keavam-Keava; puarkkam-Puarkka; aniam-day and night; hi-indeed; tath-so; japet-should chant; netrabdhsu-in eye troubles; sarvsu-all; hkeam-Hkea; bhayeu-in fears; ca-and.
"When there are eye troubles one should chant the names Keava and Puarkka. When there are fears one should
chant the name Hkea.
Text 292
acyuta cmta caiva
japed auadha-karmai
sagrmbhimukho gacchan
sasmared aparjitam
acyutam-Acyuta; ca-and; amtam-Amta; ca-and; eva-indeed; japet-should chant; auadha-karmai-in the actyion of
medicine; sagrma-battle; abhimukha-facing; gacchan-going; sasmaret-should remember; aparjitam-Aparjita.
"When taking medicine one should chant the names Acyuta and Amta. When going into battle one should remember
the Lord by chanting the name Aparjita.
Text 293
cakria gadina caiva
rgina khagina tath
kemrth pravasan nitya
diku pracydiu smaret
cakriam-Cakr; gadinam-Gad; ca-and; eva-indeed; rginam-rg; khaginam-Khag; tath-so; kemaauspiciousness; arth-desiring; pravasan-going on a journey; nityam-always; dku-in trhe directions; pracydiubeginning with the east; smaret-should remember.
"A person desiring auspiciousness as he goes on a journey to the east or to another direction should always remember
the Lord by chanting the names Cakr, Gad, rg, and Khag.
Text 294
ajita cdhipa caiva
sarva sarvevara tath
sasmaret puruo bhakty
vyavahreu sarvad
ajita cdhipa caiva sarva sarvevaram-these names; tath-so; sasmaret-should remember; purua-a person;
bhakty-with devotion; vyavahreu-in ordinary activities; sarvad-always.
"In his ordinary activities a person should always remember the Lord with devotion by chanting the names Ajita,
Adhipa, Sarva, and Sarvevara.
Text 295
nryaa sarva-kla
kuta-praskhalandiu
graha-nakatra-pau
deva-bdhsu sarvata
nryaam-Nryaa; sarva-klam-Sarva-kla; kuta-praskhalandiu-in coughs, sneezes, stumbling, and similar
troubles; graha-nakatra-of planets and stars; pau-in trouble; deva-bdhsu-in trouble from the demigods; sarvata-in
all respects.
"When one sneezes, coughs, stumbles, is troubled in another way like that, or is troubled by the demigods or the stars
and planets, one should always chant the name Nryaa.
Text 296
dasyu-vairi-nirodheu
vyghra-sihdi-sakae
andhakre tamas-tvre
narasiham anusmaret
dasyu-theives; vairi-enemies; nirodheu-in attacks; vyghra-sihdi-sakae-in attacks by tigers, lions, or other
ferocious beasts; andhakre-in blinding darkness; tamas-tvre-in darkness; narasiham-Narasiha; anusmaret-should
remember.
"When attacked by thieves, enemies, tigers, lions, or other ferocious assailants, or when trapped in blinding darkness,
one should remember the Lord by chanting the name Narasiha.
Text 297
agni-dhe samutpanne
sasarej jala-yinam
garuadhvajnusmarad
via-vrya vyapohati
agni-dhe-fire; samutpanne-manifested; sasmaret-one should remember; jala-yinam-Jalay; garuadhvajaGaruadhvaja; anusmaradby remembering; via-vryam-the power of poison; vyapohati-counteracts.
"When trapped in blazing fire one should remember the Lord by chanting the name Jalay. By chanting the name
Garuadhvaja one counteracts the power of poison.
Text 298
snne devrcane home
praipte pradakie
krtayed bhagavan-nma
vsudeveti tat-para
snne-in bathing; devrcane-in worshiping the Lord; home-in a homa; praipte-in bowing down; pradakie-in
circumambulating; krtayet-should glorify; bhagavan-nma-the name of the Supreme Personality of Godhead; vsudevavsudeva; iti-thus; tat-para-devoted to the Lord.
"While bathing, worshiping the Lord, offering homa, bowing down, or circumambulating, a devotee should chant the
name Vsudeva and other names of the Lord.
Text 299
sthpane vitta-dhanyder
apadhyne ca duaje
kurvta tan-man bhtv
anantcyuta-krtanam
sthpane-in establishment; vitta-of wealth; dhanya-and treasure; de-beginning with; apadhyne-in worry; ca-and;
duaje-caused by the wicked; kurvta-one should do; tan-man-his mind; bhtv-being; ananta-Ananta; acyuta-and
Acyuta; krtanam-chanting.
"When storing money or other valuables, or when made to worry by wicked men, one should chant the names Ananta
and Acyuta.
Text 300
nryaa rga-dhara
rdhara puruottamam
vmana khagina caiva
dua-svapne sad smaret
nryaa rga-dhara rdhara puruottamam vmana khaginam-these names; ca-and; eva-indeed; duasvapne-in a nightmare; sad-alwasy; smaret-should remember.
"When having a nightmare one should always remember the Lord by chanting the names Nryaa, rga-dhara,
rdhara, Puruottama, Vmana, and Khag.
Text 301
mahravdau paryakayina ca nara smaret
balabhadra samddhy-artha
sarva-karmai sasmaret
mahravdau-in places beginning with the great ocean; paryaka-on a bed; yinam-reclining; ca-and; nara-a
pewrson; smaret-should remember; balabhadram-Balabhadra. samddhy-artham-to attain success; sarva-karmai-in all
actions; sasmaret-should remember.
"Whether in the midst of the great ocean, reclining on a couch, or in some other place, in order to succeed in all one's
efforts, a person should remember the Lord by chanting the name Balabhadra.
Text 302
jagat-patim apatyrtha
stuvan bhakty na sdati
rsa sarvbhyudayike
karmay u prakrtyet
jagat-patim-jagat-pati; apatyrtham-for the sake of good children; stuvan-praying; bhakty-with devotion; not-and;
sdati-perishes; rsam-ra; sarvbhyudayike karmai-in all auspicious activities; u-at once; prakrtyet-should chant.
"One who with devotion chants the name Jagat-pati and prays to beget good children will not disappointed. In all
auspicious rituals and festivals one should chant the name ra.
Text 303
arieu hy aeeu
vioka ca sad japet
maru-praptgni-jalabandhandiu mtyuu
svatantra-paratantreu
vsudeva japed budha
arieu-in calamities; hi-indeed; aeeu-all; viokam-Vioka; ca-and; sad-always; japet-should chant; maru-in a
desert; prapta-in a attack; agni-in fire; jala-in water; bandhana-in bondage; diu-beginning with; mtyuu-in death;
svatantra-independent; paratantreu-dependent on others; vsudevam-Vasudeva; japet-should chant; budha-intelligent.
"In all calamities one should chant the name Vioka. In a desert, attacked by others, in fire, in water, in bondage, on
the verge of death, or in other troubles, whether free or in the grip of others, a wise person should chant the name
Vsudeva.
Text 304
sarvrtha-akti-yuktasya
deva-devasya cakria
yathbhirocate nma
tat sarvrtheu krtayet
sarvrtha-akti-yuktasya-with the power to fulfill all eishes; deva-devasya-of the master of the demigods; cakria-who
holds the cakra; yath-as; abhirocate-onme desires; nma-the name; tat-that; sarvrtheu-for all desires; krtayet-should
chant.
"To fulfill all desires, however one likes one should chant the names of the Supreme Personality of Godhead, who is
the master of the demigods, who carries the Sudarana-cakra, and who has the power to grant all requests.
Text 305
sarvrtha-siddhim pnoti
nmnm ekrthat yath
sarvy etni nmni
parasya brahmao hare
sarvrtha-siddhim-the fulfillment of all desires; pnoti-obtains; nmnm-of the names; ekrthat-one desire; yath-as;
sarvi-all; etni-them; nmni-names; parasya-of the Supreme; brahmaa-Brahman; hare-Lord Ka.
"These are all names of Lord Ka, the Supreme Personality of Godhead. A person who understands this one truth
about these names attains all his desires."
Text 306
eva viu-dharmottare ca mrkaeya-vajra-samvde ki ca
krma varha matsya v
jala-prasthrae smaret
bhrjium agni-janane
japen nma tv akhaitam
evam-thus; viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ca-and; mrkaeya-vajra-samvde-in a
conversation of Mrkaeya and Vajra; ki ca-furthermore; krmam-Krma; varham-varha; matsyam-Matsya; v-or;
jala-prasthrae-in water; smaret-one should remember; bhrjium-burning; agni-janane-in fire; japen-should chant;
nma-the name; tv-inded; akhaitam-without stopping.
In the Viu-dharma Pura, Uttara-khaa, in a conversation of Mrkaeya Muni and King Vajra, it is said:
"When crossing the waters one should remember the Lord by chanting the names of Krma, Varha, and Matysa. In
the midst of a blazing fire one should chant these names without stop.
Text 307
garuadhvajnusmarad
pado mucyate nara
jvara-jua-iro-rogavia-vrya ca myati
garuadhvaja-of Garuadhvaja; anusmarat-by remembering; pada-from calamities; mucyate-is freed; nara-a
person; jvara-jua-fever; iro-roga-headache; via-vryam-poison; ca-and; myati-cures.
"By remembering the Lord by chanting the name Garuadhvaja, one becomes free from calamities and cures fevers,
headaches, and poisoning.
Text 308
balabhadra tu yuddhrth
kyrambhe halyudham
uttraa vanijyrth
rmam abhyudaye npa
balabhadram-Balabhadra; tu-indeed; yuddhrth-wishing to fight; kyrambhe-in the beginning of plowing;
halyudham-Halyudha; uttraam-Uttraa; vanijyrth-to sell goods; rmam-Rma; abhyudaye-in festivals; npa-O
king.
"O king, a warrior eager to fight should chant the name Balabhadra. While plowing one should chant the name
Halyudha. A person eager to sell goods should chant the name Uttraa. In auspicious festivals one should chant the
name Rma.
Text 309
magalya magala viu
magalyeu ca krtayet
uttihan krtayed viu
prasvapan mdhava nara
bhojane caiva govinda
sarvatra madhusdanam
magalyam-giving auspiciousness; magalam-auspicious; vium-Viu; magalyeu-in asupcious ceremonies; caand; krtayet-should chant; uttihan-rising; krtayet-should chant; vium-Viu; prasvapan-sleeping; mdhavammdhava; nara-a person; bhojane-in eating; ca-and; eva-indeed; govindam-Govinda; sarvatra-everywhere;
madhusdanam-Madhusdana.
"In auspicious ceremonies one should chant the auspicious name Viu. When rising one should chant the name
Viu. While going to sleep one should chant the name Mdhava. While eating one should chant the name Govinda. In
every situation one should chant the name Madhusdana.
Text 310
tatraivnyatra
auadhe cintayed viu
bhojane ca janrdanam
ayane padmanbha ca
maithune ca prajpatim
tatra-there; eva-indeed; anyatra-in another place; auadhe-in medicine; cintayet-should meditate; vium-Viu;
bhojane-in eating; ca-and; janrdanam-Janrdana; ayane-in sleeping; padmanbham-Padmanbha; ca-and; maithune-in
sex; ca-and; prajpatim-Prajati.
In the Viu-dharma Pura it is also said:
"When taking medicine one should remember the Lord by chanting the name Viu. When eating one should chant
the name Janrdana. When going to sleep one should chant the name Padmanbha. In the garbhdhna-saskra one
should chant the name Prajpati.
Text 311
sagrme cakria kruddha

sthna-bhrae trivikramam
nryaa votsarge
rdhara priya-sagame
jala-madhye ca vrha
pvake jalayinam
sagrme-in battle; cakriam-Cakr; kruddham-angry; sthna-bhrae-in falling from one's post; trivikramamTrivikrama; nryaam-Nryaa; votsarge-in giving a bull; rdharam-rdhara; priya-sagame-in meeting the beloved;
jala-madhye-in the water; ca-and; vrham-varha; pvake-in fire; jalayinam-Jalay.
"In battle one should chant the name Kruddha-cakr. When there is danger of losing one's post one should chant the
name Trivikrama. In giving a bull in charity one should chant the name Nryaa. In meeting what is pleasing one
should chant the name rdhara. In the midst of the waters one should chant the name Varha. In the midst of fire one
should chant the name Jalay.
Text 312
knane narasiha ca
parvate raghunandanam
dusvapne smara govinda
viuddhau madhusdanam
mysu vmana deva
sarva-kryeu mdhavam
knane-in a forest; narasiham-Narasiha; ca-and; parvate-on a mountain; raghunandanam-Raghunandana;
dusvapne-in a nightmare; smara-remember; govindam-Govinda; viuddhau-to becoem purified; madhusdanamMadhusdana; mysu-in bewilderments; vmanam-Vmana; devam-Deva; sarva-kryeu-in all activities; mdhavamMdhava.
"In a forest one should chant the name Narasiha. On a mountain one should chant the name Raghunandana. In a
nightmare one should chant the name Govinda. To become purified one should chant the name Madhusdana. In a
bewildering situation one should chant the name Vmanadeva. In all activities one should chant the name Mdhava."
Text 313
ki ca
krtayed vsudeva ca
anuktev api ydava
kryrambhe tath rjan
yatheha nma krtayet
ki ca-furthermore; krtayet-one should chant; vsudevam-Vsudeva; ca-and; anuktev-in not speaking; api-even;
ydava-O descendent of King Yadu; kryrambhe-in activities; tath-so; rjan-O king; yatheham-as desired; nma-the
name; krtayet-should chant.
In the Viu-dharma Pura it is also said:
"O descendent of King Yadu, even without actually pronouncing the syllables one should chant the name Vsudeva.
O king, in all activities, whenever one wishes, one should chant the holy names of the Lord.
Text 314
sarvni nmni hi tasya rjan
sarvrtha-siddhayai tu bhavanti pusa
tasmd yatheha khalu ka-nma

sarveu kryeu japeta bhakty
sarvni-all; nmni-names; hi-indeed; tasya-of Him; rjan-O king; sarvrtha-siddhayai-to attain all desires; tu-indeed;
bhavanti-are; pusa-of the people; tasmt-therfeore; yatheham-as desired; khalu-indeed; ka-nma-the nameof Lord
Ka; sarveu-in all; kryeu-activities; japeta-should chant; bhakty-with devotion.
"O king, all the names of the Supreme Personality of Godhead fulfill all the desires of the living entities. Therefore,
whenever one wishes, in every activity one should chant the holy name of Lord Ka with devotion.
Text 315
tatrkhila-pponmulanatvam
atha smnyata r-bhagavan-nma-krtana-mahtmya
viu-dharme hari-bhakti-sudhodaye cokta nradena
aho su-nirmal yya
rgo hi hari-krtane
avidhya tama ktsna
nm udeti sryavat
tatra-there; akhila-ppa-all sins; unmulanatvam-uprooting; atha-then; smnyata-in a general way; r-bhagavan-of
the Supreme Personality of Godhead; nma-fo the name; krtana-chanting; mhtmyam-the glory; viu-dharme-in thre
Viu-dharma Pura; hari-bhakti-sudhodaye-in the hari-bhakti-sudhodaya; ca-and; uktam-said; nradena-by Nrada
Muni; aha-Oh!; su-nirmal-very pure; yyam-you; rga-love; hi-indeed; hari-krtane-for chanting the names of Lord
Ka; avidhya-shaking off; tama-darkness; ktsnam-all; nm-of men; udeti-rises; sryavat-like the sun.
First, The Holy Name of the Lord Uproots All Sins, and Then a General Description of the Glories of Chanting the
Holy Name
In both the Viu-dharma Pura and the Hari-bhakti-sudhodaya, Nrada Muni explains:
"Because you are attracted to the Lord's holy name, you are all very pure in heart. When the holy name rises in one's
heart it shines like the sun and shakes away all darkness."
Text 316
grue
ppnalasya dptasya
m kurvantu bhaya nara
govinda-nma-meghaughair
nayate nra-bindubhi
grue-in the Garua Pura; ppa-of sin; analasya-of the fire; dptasya-blazing; m-don't; kurvantu-do; bhayam-fear;
nara-people; govinda-nma-of the name of Govinda; megha-of clouds; aughai-with the floods; nayate-destroyed; nrabindubhi-with drops of water.
"O people, please do not fear this blazing fire of sin. The monsoon clouds of Lord Govinda's holy name will extinguish
it with a flood of rain.
Text 317
avaenpi yan-nmni
krtane sarva-ptakai
pumn vimucyate sadya
siha-trastair mgair iva
avaena-spontaneously; api-even; yan-nmni-in whose name; krtane-in the chanting; sarva-ptakai-by all sins;
pumn-a person; vimucyate-is freed; sadya-at once; siha-trastai-frightened by a lion; mgai-by deer; iva-like.
"When one chants the holy name of Lord Govinda, all his sins flee far away, like deer frightened by a lion.
Text 318
yan-nma-krtana bhakty
vilpanam anuttamam
maitreyea-ppn
dhtnm iva pvaka
yan-nma-krtanam-chanting whose name; bhakty-with dewvotion; vilpanam-saying; anuttamam-unequalled;
maitreya-O Maitreya; aea-ppnm-of all sins; dhtnm-of metals; iva-like; pvaka-fire.
"O Maitreya, as fire purifies metal cast into it, so chanting the holy name of Lord Govinda with devotion purifies the
heart of all sins.
Text 319
yasmin nyasta-matir na yti naraka svargo 'pi yac-cintane
vighno yatra niveittma-manaso brhmo 'pi loko 'lpaka
mukti cetasi ya sthito 'mala-dhiya pus dadty avyaya
ki citra yad-agha prayti vilaya tatrcyute krtite
yasmin-in which; nyasta-placed; mati-thought; na-not; yti-goes; narakam-to hell; svarga-Svargaloka; api-also; yaccintane-in the thought of whom; vighna-obstacle; yatra-where; niveita-entered; tma-manasa-the heart; brhmaBrahma; api-even; loka-planet; alpaka-slight; muktim-liberation; cetasi-in the heart; ya-who; sthita-situated; amaladhiyam-pure heart; pusm-of the people; dadati-burns; avyaya-enetrnal; kim-what?; citram-wonder; yad-agham-to sin;
prayti-goes; vilayam-destruction; tatra-there; acyute-when the infallible Supreme Personality of Godhead; krtite-is
glorified.
"One whose thoughts are placed in the holy name of Lord Govinda does not go to hell. He thinks Svargaloka is an
obstacle and Brahmaloka is not important. Eternal Lord Ka stays in his pure heart and offers him liberation. How can it
be surprising, then, that all sins perish when the holy name of the infallible Supreme Personality of Godhead is chanted?"
Text 320
viu-dharmottare
sya prtas tath ktv
deva-devasya krtanam
svarga-loke mahyate
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; sayam-in the evening; prta-in the morning; tathso; ktv-doing; deva-devasya-of the Supreme Personality of Godhead; krtanam-glory; sarva-ppa-vinirmukta-free from
all sin; svarga-loke-in Svargaloka; mahyate-is glorified.
"A person who in the morning and evening chants the holy names of the Supreme Personality of Godhead becomes
free of all sins. He is glorified in Svargaloka.

Text 321
vmane
nryao nma naro nar
prasiddha-caura kathita pthivym
aneka-janmarjita-ppa-sacaya
haraty aea rutam atra eva hi
vmane-in the vmana Pura; nryaa-nryaa; nma-name; nara-a person; narm-of persons; prasiddhacaura-famous as a thief; kathita-said; pthivym-on the earth; aneka-janmarjita-ppa-sacayam-sins gathered in many
births; harati-removes; aeam-all; rutam-heard; atra-here; eva-indeed; hi-certainly.
"The holy name of Lord Nrayaa is famous as the greatest thief on the earth. When it is heard, that name robs one
of the sinful reactions accumulated in many, many births."
Text 322
sknde
govindeti tath prokta
bhakty v bhakti-varjitai
dahate sarva-ppni
yugntgnir ivotthita
sknde-in the Skanda Pura; govinda-Govinda; iti-thus; tath-so; proktam-spoken; bhakty-with devotion; v-or;
bhakti-varjitai-without devotion; dahate-burns; sarva-ppni-all sins; yugntgni-the fires at the end of the yuga; ivalike; utthita-risen.
"Spoken with or without devotion, the holy name of Lords Govinda rises like the fire at the yuga's end, and burns
away all sins.
Text 323
govinda-nmn ya kacin
naro bhavati bh-tale
krtand eva tasypi
ppa yti sahasradh
govinda-nmn-with the name of Lord Govinda; ya-one who; kacin-someone; nara-a person; bhavati-is; bh-taleonm the earth; krtant-by chanting; eva-indeed; tasya-of him; api-also; ppam-sin; yti-goes; sahasradh-a thousand
times.
"Thousands of sins flee from anyone who chants the holy name of Lord Govinda in this world."
Text 324
k-khae
pramdd api saspo
yathnala-kao dahet
tathauha-pta-saspa
hari-nma dahed agham
k-khae-in the K-khaa; pramdt-foolishly; api-even; saspa-touched; yath-as; anala-kaa-a spark;
dahet-burns; tath-so; auha-pta-the lips; saspam-touching; hari-nma-the name of Lord Ka; dahet-burns;
agham-sin.
In the K-khaa it is said:
"Even if touched only by mistake, a spark still burns. In the same way, when it touches the lips the holy name of Lord
Ka burns all sins."
Text 325
bhan-nradye lubdhakopakhynnte
nar viayndhn
mamatkula-cetsm
ekam eva harer nma
sarva-ppa-vinnam
bhan-nradye-in the Nrada Pura; lubdhakopakhynnte-at the end of the story of the hunter; narm-of the
people; viayndhnm-blinded with material desires; mamatkula-cetsm-their hearts filled with possessiveness; ekamone; eva-indeed; hare-of Lord Ka; nma-the name; sarva-ppa-vinnam-destroying all sins.
In the Nrada Pura, at the end of the story of the hunter, it is said:
"One utterance of the holy name of Lord Ka destroys all the sins of the people of this world, people blinded by
material desires, people whose hearts are filled with the desire to claim the various things of this world."
Text 326
ata eva tatraiva yamenokta
hari hari sakd uccarita
dasyu-cchalena yair manuyai
janan-jahara-mrga-lupt
na mama paa-lipi vianti mrty
ata eva-therefore; tatra-there; eva-indeed; yamena-by yama; uktam-spoken; hari-Hari; hari-Hari; sakt-once; uccaritamspoken; dasyu-cchalena-disguised as theives; yai-by whom; manuyai-people; janan-jahara-mrga-lupt-stopped from
the path to a mother's womb; na-not; mama-of me; pata-lipim-writing; vianti-enter; mrty-human beings.
In the Nrada Pura, Yamarja says:
"A thief who once proclaims: Hari! Hari! (I am thief! A thief!) is stopped from traveling on the path to another
mother's womb. His name is not entered in my book."
Text 327
pdme vaikha-mahtmye devaarmopakhynnte r-nradoktau
hatyyuta pna-sahasram ugra
gurv-agan-koi-nievaa ca
steyny anekni hari-priyea
govinda-nmn nihatni sadya
pdme-in the Padma Pura; vaikha-mahtmye-Vaikha-mhtmya; devaarmopakhynnte-at bthe end of the

story of Devaarma; r-nradoktau-in thew words of Nrada Muni; haty-of murders; ayutam-tne thousand times; pnasahasram-a thousand times drinking liquor; ugram-terrible; guru-of the spiritual master; agan-the wife; koi-ten million
times; nievaam-service; ca-and; steyni-thefts; anekni-very many; hari-priyea-dear to Lord Ka; govinda-nmn-by
the name of Lord Govinda; nihatni-killed; sadya-at once.
In the Padma Pura, Vaikha-mhtmya, at the end of the story of Devaarm, Nrada Muni explains:
"The dear holy name of Lord Govinda at once destroys the sinful reactions of ten thousand murders, a thousand
drunken binges, ten million adulteries with the spiritual master's wife, and very many thefts.
Text 328
anicchaypi dahati
spo huta-vaho yath
tath dahati govindanma vyjd apritam
anicchay-without desiring; api-even; dahati-burns; spa-touched; huta-vaha-fire; yath-as; tath-so; dahati-burns;
govinda-nma-the name of Lord Govinda; vyjt-as a pretense; api-even; ritam-spoken.
"Even though one does not wish it to burn, fire burns whenever it is touched. In the same way the holy name of Lord
Govinda burns away all sins, even though one chanted it only as a joke."
Text 329
tatraiva r-yama-brhmaa-samvde
krtand eva kasya
vior amita-tejasa
duritni vilyante
tamsva dinodaye
tatra-there; eva-indeed; r-yama-brhmaa-samvde-in a conversation of Yamarja and a brhmaa; krtant-by
chanting; eva-indeed; kasya-of Lord Ka; vio-of Lord Viu; amita-tejasa-unlimitedly powerful; duritni-sins;
vilyante-persish; tamsi-darkness; iva-like; dinodaye-at sunrise.
In the Padma Pura, in a conversation of Yamarja and a brhmaa, it is said:
"By chanting the holy name of unlimitedly powerful Lord Ka, all sins perish, as darkness perishes at sunrise."
Text 330
nnyat paymi jantn
vihya kari-krtanam
sarva-ppa-praamana
pryacitta dvijottama
na-not; anyat-another; paymi-I see; jantnm-of the living entities; vihya-abandoning; kari-krtanam-teh
glorification of Lord Ka; sarva-all; ppa-sins; praamanam-quelling; pryacittam-atonement; dvijottama-O best of
brhmaas.
"O best of brhmaas, I do not any way for the living entities to atone for all their sins, any way other than chanting
the holy names of Lord Ka."
Text 331
aha-skandhe ajmilopakhyne
aya hi kta-nirveo
janma-koy-ahsm api
yad vyajahra vivao
nma svasty-ayana hare
aha-skandhe-in the Sixth Canto; ajmilopakhyne-in the story of Ajmila; ayam-this person (Ajmila); hi-indeed;
kta-nirvea-has undergone all kinds of atonement; janma-of births; koi-of millions; ahasm-for the sinful activities;
api-even; yat-because; vyajahra-he has chanted; vivaa-in ahelpless condition; nma-the holy name; svasty-ayanam-the
means of liberation; hare-of the Supreme Personality of Godhead.
In rmad-Bhgavatam (6.2.7, 6.2.9-11, 6.2.14-15, and 6.2.18), in the story of Ajmila, it is said:
"Ajmila has already atoned for all his sinful actions. Indeed, he has atoned not only for the sins performed in one life
but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Nryaa. Even
though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation."*
Texts 332 and 333
stena surpo mitra-dhrug

brahma-h guru-talpa-ga
str-rja-pit-go-hant
ye ca ptakino 'pare
sarvem apy aghavata
idam eva su-nisktam
nma-vyharaa vior
yatas tad-viay mati
stena-one who steals; surpa-a drunkard; mitra-dhrug-one who turns against a friend or relative; brahma-h-one
who kills a brhmaa; guru-talpa-ga-one who indulges in sex with the wife of his teacher or guru; str-women; rjaking; pit-father; ga-cows; hant-the killer; ye-those who; ca-also; ptakina-committed sinful actiivities; apare-many
others; sarvem-of all of them; api-although; aghavatam-persons who have committed many sins; idam-this; evacertainly; su-nisktam-perfect atonement; nma-vyharaam-chanting of the holy name; vio-of Lord Viu; yatabecause of which; tad-viay-on the person who chants the holy name; mati-His attention.
"The chanting of the holy name of Lord Viu is the best process of atonement for a thief of gold or other valuables,
for a drunkard, for one who betrays a friend or relative, or for one who indulges in sex with the wife of his guru or other
superior. It is also the best method of atonement for one who murders women, the king, or his father, for one who
slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viu, such sinful persons may
attract the attention of the Supreme Lord, who therefore considers, `Because this man has chanted My holy name, My
duty is to give him protection.'*
Text 334
na niktair uditair brahma-vdibhis
tath viuddhaty aghavn vratdibhi
yath harer nma-padair udhtais
tad-uttamaloka-guopalambhakam
na-not; niktai-by the process of atonement; uditai-prescribed; brahma-vdibhi-by learned scholars such as Manu;
tath-to that extent; viuddhati-becomes purified; aghavn-a sinful man; vratdibhi-by observing vows and regulative
principles; yath-as; hare-of Lord hari; nma-padai-by the syllables of ther holy name; udhtai-chanted; tatthat;uttamaloka-of the Supreme Personality of Godhead; gua-of the transcendental qualities; upalambhakam-reminding
one.
"By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by
chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not
awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities,
attributes, pastimes, and paraphernalia."*
Text 335
sakeya parihsya v
stobha helanam eva v
vaikuha-nma-grahaa
aegha-hara vidu
sakeyam-as an assignation; parihsyam-jokingly; v-or; stobham-as musical entertainment; helanam-neglectfully;
eva-certainly; v-or; vaikuha-of the Lord; nma-grahaam-chanting the holy name; aea-unlimited; agha-haramneutralizing the effect of sinful life; vidu-advanced transcendentalists know.
"One who chants the holy name of the Lord is immediately freed form the reactions of unlimited sins, even if he
chants indirectly (to indicate something else), jokingly, for musical entertainment, or even neglectfully. This is accepted
by all the learned scholars of the scriptures.*
Text 336
patita skhalito bhagna
sandaas tapta hata
harir ity avaenha
pumn nrhati ytana
patita-fallen down; skhalita-slipped; bhagna-having broken his bones; sandaa-bitten; tapta-severely attacked by
fever or similar painful conditions; hata-injured; hari-Lord Ka; iti-thus; avaena-accidentally; ha-chants; pumn-a
person; na-not; arhati-deserves; ytana-hellish conditions.
"If one chants the holy name of Lord Hari and then dies because of an accidental misfortune, such as falling from the
top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted
with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even
though he is sinful."*
Text 337
ajnd athav jand
uttama-sloka-nma yat
sakrtitam agha puso
dahed edho yathnala
ajnt-out of ignorance; athav-or; jant-with knowledge; uttamaloka-of the Supreme Personality of Godhead;
nma-the name; yat-that which; sakrtitam-chanted; agham-sin; pusa-of a person; dahet-burns to ashes; edha-grass;
yath-just as; anala-fire.
"As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns
to ashes, without fail, all the reactions of one's sinful activities."*
Text 338
tatraiva m uktau
brahm-ha pit-h go-ghno

mt-hcrya-hghavn
vda pukkaako vpi
udhyeran yasya krtant
tatra-there; eva-indeed; m-of the sages; uktau-in the words; brahm-ha-a person who has killed a brhmaa; pith-a person who has killed his father; go-ghna-a person who has killed a cow; mt-h-a person who has killed his
mother; crya-h-a person who has killed his spiritual master; aghavn-such a sinful person; vda-a dog-eater;
pukkaaka-a candala, one who is less than a sudra; v-or; api-even; udhyeran-may be purified; yasya-of whom (Lord
Nryaa); krtant-from chanting the holy name.
In rmad-Bhgavatam (6.13.8) the sages explain:
"One who has killed a brhmaa, one who has killed a cow, or one who has killed his father, mother, or spiritual
master can be immediately freed from all sinful reactions simply by chanting the holy name of Lord Nryaa."*
Text 39
laghu-bhgavate
vartamna tu yat ppa
yad bhta yad bhaviyati
tat sarva nirdahaty u
govinda-nma-krtant
laghu-bhgavate-in the Laghu-bhgavat; vartamnam-present; tu-indeed; yat-what; ppam-sin; yat-what; bhtam-was;
yat-what; bhaviyati-will be; tat-that; sarvam-all; nirdahati-burns; u-at once; govinda-nma-krtant-by chanting the
holy name of Lord Govinda.
In the Laghu-Bhgavata it is said:
"Chanting the holy name of Lord Govinda at once burns to ashes all sins in the past, present, and future.
Text 340
sad droha-paro yas tu
saj-jann mah-tale
jyate pvano dhanyo
harer nmnukrtant
sad-always; droha-para-eager to do harm; ya-who; tu-indeed; saj-jannm-of the saintly devotees; mah-tale-on the
earth; jyate-is born; pvana-purifying; dhanya-fortunate; hare-of Lord Ka; nma-the name; anukrtant-by
chanting.
"Even a person who attacks the saintly devotees in this world becomes purified by chanting the holy name of Lord
Govinda."
Text 341
kaurme
vasanti yni kois tu
pvanni mah-tale
na tni tat tul ynti
ka-nmnukrtane
kaurme-in the Krma Pura; vasanti-reside; yni-which; koi-ten million; tu-indeed; pvanni-purifying; mah-tale-
on the earth; na-not; tni-them; tat-that; tulm-equal; ynti-are; ka-nmnukrtane-in chanting the name of Lord
Ka.
"Many millions of other methods of purification in this world are not equal to the chanting of Lord Govinda's holy
name."
Text 342
bhad-viu-pure
nmno 'sya yvat akti
ppa-nirharae hare
tvat kartu na aknoti
ptaka ptak jana
bhad-viu-pure-in the Viu Pura; nmna-of the name; asya-of Him; yvat-as much as; akti-power; ppa-of
sins; nirharae-in removing; hare-of Lord Ka; tvat-to that extent; kartum-to do; na-not; aknoti-is able; ptakam-sin;
ptak-a sinner; jana-person.
"Simply by chanting the holy name of Hari, a sinful man can counteract the reactions of more sins than he is able to
commit."*
Text 343
itihsottame
vdo 'pi na hi aknoti
kartu ppni yatnata
tvanti yvat aktir
vior nmno 'ubha-kaye
itihsottame-in the Itihsottama; vda-a dogeater; api-even; na-not; hi-indeed; aknoti-is able; kartum-to commit;
ppni-sins; yatnata-with effort; tvanti-as many; yvat-as many; akti-power; vio-of Lord Viu; nmna-of the
name; aubha-of inauspiciousness; kaye-in destruction.
In the Itihsottama it is said:
"Even a dogeater who struggles to do it cannot commit so many sins that they cannot be purified by the holy name of
Lord Viu."
Text 344
vieata kalau sknde
tan nsti karmaja loke
vgja mnasam eva va
yan na kapayate ppa
kalau govinda-krtanam
vieata-specifically; kalau-in the Kali-yuga; sknde-in the Skanda Pura; tan-that; na-not; asti-is; karmajam-born
from work; loke-in this world; vg-from words; jam-born; mnasam-the mind; eva-indeed; va-or; yan-what; na-not;
kapayate-destroys; ppam-sin; kalau-in Kali-yuga; govinda-krtanam-the chanting of Lord Govinda's holy name.
In the Skanda Pura the result of chanting the holy name in the Kali-yuga is described in these words:
"In the Kali-yuga there is no sin, either of action, words, or mind, that cannot be destroyed by chanting the holy name
of Lord Govinda."
Text 345
viu-dharmottare
amyla jala vahnes
tamaso bhskarodaya
ntyai kaler aghaughasya
nma-sakrtana hare
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; amya-for extinguishing; alam-able; jalam-water;
vahne-of fire; tamasa-of darkness; bhskara-of the sun; udaya-the rising; ntyai-for quelling; kale-of Kali-yuga;
agha-of sins; aughasya-of a flood; nma-sakrtanam-the chanting of the holy name; hare-of Lord Ka.
In the Viu-dharma Pura, Uttara-khaa , it is said:
"As water has the power to stop fire, and as the sunrise has the power to stop darkness, so the chanting of Lord
Ka's holy name has the power to stop a flood of sins.
Text 346
nmn hare krtanata prayti
sasra-pra duritaugha-mukta
nara sa satya kali-doa-janma
ppa nihty u kim atra citram
nmnm-of the names; hare-of Lord Ka; krtanata-from the chanting; prayti-goes; sasra-of birth and death;
pram-to the farther shore; durita-of sins; augha-a flood; mukta-liberated; nara-a person; sa-he; satyam-in truth; kalidoa-janma-born from the faults of Kali-yuga; ppam-sin; nihti-kills; u-at once; kim-what?; atra-here; citram-surprise.
"By chanting the holy name of Lord Ka a person escapes a flood of sins and crosses the ocean of birth and death.
Why should it surprise anyone that the holy name quickly destroys all the sins of the Kali-yuga?"
Text 347
brahma-pure
varka-candryana-tapta-kcchrair
na dehi-uddhir bhavatha tdk
kalau sakn mdhava-krtanena
govinda-nmn bhavatha ydk
brahma-pure-in the Brahma Pura; varka-candryana-tapta-kcchrai-by the difficult austerities of the
unimportant candrayana vow; na-not; dehi-uddhi-purification of the soul; bhavati-is; iha-here; tdk-like that; kalau-in
Kali-yuga; sakn-once; mdhava-krtanena-by chanting Lord Ka's holy name; govinda-nmn-by the name of Lord
Ka; bhavati-is; iha-here; ydk-as.
In the Brahma Pura it is said:
"In Kali-yuga, by chanting the names of Lord Ka one is at once purified. One does not become so purified by
following the painful austerities of the unimportant candryana vow."
Text 348
krtana-kart-kula-sagy-di-pvanatva
tatraiva
mah-ptaka-yukto 'pi
krtayenn ania harim
uddhntakarao bhtv
jyate pakti-pvana
krtana-chanting; kart-performers; kula-multitude; sagi-associating; di-beginning with; pvanatvam-purification;
tatra-there; eva-indeed; mah-ptaka-yukta-a great sinner; api-even; krtayenn-glorifying; aniam-day and night; harimLord Ka; uddhntakaraa-pure at heart; bhtv-becoming; jyate-is born; pakti-pvana-purifying a host sins.
Becoming Purified by Associating With They Who Chant the Lord's Holy Name
"By chanting Lord Ka's holy name day and night, even a great sinner becomes pure at heart. He purifies everyone
he meets."
Text 349
laghu-bhgavate
govindeti mua yukta
krtayed yas tv ananya-dh
pvanena ca dhanyena
teneya pthiv dht
laghu-bhgavate-in the Laghu-Bhgavata; govinda-O Govinda; iti-thus; mua-happily; yukta-engaged; krtayet-may
chant; ya-one who; tv-indeed; ananya-dh-thinking of nothing else; pvanena-with purity; ca-and; dhanyena-with
good fortune; tena-by him; iyam-this; pthiv-earth; dht-is maintained.
"A person who places his thoughts on Lord Govinda alone and happily chants, Ò Govinda!' protects the earth with
his purity and his good fortune."
Text 350
na caivam eka vaktra
jihv rakati vaiav
rvya bhagavat-khyti
jagat ktsna punti hi
hari-bhakti-sudhodaye-in the Hari-bhakti-sudhodaya; na-not; ca-and; evam-thus; ekam-one; vaktram-speaker; jihvthe tongue; rakati-protects ; vaiav-of a devotee of Lord Viu; rvya-hearing; bhagavat-khytim-the glories of the
Supreme Personality of Godhead; jagat-the universe; ktsnam-entire; punti-purifies; hi-indeed.
"A tongue busy in chanting the holy names of Lord Viu does not purify only the speaker. It purifies everyone who
hears it."
Text 351
daama-skandhe
yan-nma ghann akhiln
rottmnam eva ca
sadya punti ki bhyas
tasya spa pad hi te
daama-skandhe-in the Tenth Canto; yan-nma-whose name; ghann-chanting; akhiln-all; rottmnam-hearers;
eva-indeed; ca-and; sadya-at once; punti-purifies; kim-what?; bhya-more; tasya-of that; spa-touched; pad-by the
foor; hi-inded; te-of You.
"O Lord, a person who chants Your holy name purifies both himself and all who hear him. How much more purified,
then, is a person touched by Your foot?"
Text 352
ata evokta prahldena narasihe
te santa sarva-bhtn
nirupdhika-bndhava
ye nsiha bhavan-nma
gyanty uccair mudnvit
ata eva-therefore; uktam-said; prahldena-by Prahlda; narasihe-in the Nsiha Pura; te-they; santa-siants; sarvabhtnm-of all living entities; nirupdhika-bndhava-the unconditional freinds; ye-who; nsiha-O Lord Nsiha;
bhavan-nma-Your holy name; gyanti-chant; uccai-loudly; mudnvit-happy.
In the Nsiha Pura, Prahlda Mahrja says:
"O Lord Nsiha, Your devotees are the unconditional friends of all living entities. That is why they happily and
loudly chant Your holy names."
Text 353
sarva-vydhi-nitva
bhan-nradye bhagavat-toa-prasage
acytutnanda-govindanmoccraa-bhita
nayanti sakal rog
satya satya vadmy aham
sarva-vydhi-nitvam-destroying all diseases; bhan-nradye-in the Nrada Pura; bhagavat-toa-prasage-in the
matter of pleasing the Supreme Personality of Godhead; acytuta-Acyuta; nanda-Ananda; govinda-Govinda; nma-names;
uccraa-the loud chanting; bhita-afraid; nayanti-perish; sakal-all; rog-diseases; satyam-in truth; satyam-in truth;
vadmi-speak; aham-I.
Chanting the Holy Name Cures All Diseases

In the Nrada Pura, in the description of pleasing the Lord, it is said:
"When they hear the loud chanting of the holy names Acyuta, Ananada, and Govinda, all diseases at once die of fright.
I speak to you the truth. It is true."
Text 354
parara-sahity smba prati vysoktau
na smba vydhija dukha
heya nnyauadhair api
hari-nmauadha ptv
vydhis tyjyo na sasaya
parara-sahitym-In the Parara-sahit; smbam-Samba; prati-to; vysoktau-in the words of r Vysa; na-not;
smba-O Smba; vydhijam-born of disease; dukham-suffering; heyam-to be cast away; na-not; anya-by any other;
auadhai-medicines; api-even; hari-nmauadham-the medicine of Lord Ka's holy name; ptv-drinking; vydhidisease; tyjya-to be abandoned; na-no; sasaya-doubt.
In the Parara-sahit, Vysa tells Smba:
"By drinking the medicine of the holy name of Lord Ka, one is cured of all disease. Of this there is no doubt. O
Smba, no other medicine is needed."
Text 355
sknde
dhayo vydhayo yasya
smaran nma-krtant
tadaiva vilaya ynti
tam ananta nmamy aham
sknde-in the Skanda Pura; dhaya-anguishes; vydhaya-diseases; yasya-of whom; smaran-by remembering;
nma-krtant-by chanting the holy name; tad-then; eva-indeed; vilayam-to destruction; ynti-go; tam-to Him; anantamlimitless; nmami-bow down; aham-I.
"A person who chants and remembers Lord Ka's holy names becomes cured of all anxieties and all diseases. That is
why I bow down before Lord Ka, the limitless Supreme Personality of Godhead."
Text 356
vahni-pure
mah-vydhi-samcchanno
rja-vadhoppita
nryaeti sakrty
nirtako bhaven nara
vahni-pure-in the Vahni Pura; mah-vydhi-samcchanna-aflicted with a terrible disease; rja-of a king; bdhaobstructions; uppita-torubled; nryaa-Nryaa; iti-thus; sakrty-chanting; nirtaka-free of trouble; bhavenbecomes; nara-a person.
"A person afflicted with a terrible disease or harassed by a king becomes free of his troubles when he chants the holy
name of Lord Nryaa."
Text 357
sarva-dukhopaamanatva
bhad-viu-pure
sarva-rogopaamana
sarvopadrava-nanam
ntida sarvrin
harer nmnukrtanam
sarva-dukhopaamanatvam-the end of all sufferings; bhad-viu-pure-in the Viu Pura; sarva-all; rogadiseases; upaamanam-curing; sarva-all; upadrava-harm; nanam-destruction; ntidam-bringing peace; sarvrinm-of
all calamities; hare-of Lord Ka; nmnukrtanam-chanting of the holy name.
Chanting the Holy Name Ends All Sufferings

"the chanting of Lord Ka's holy name cures all diseases, ends all dangers, and stops all calamities."
Text 358
brahma-vaivarte
sarva-ppa-praamana
sarvopadrava-nnam
sarva-dukha-kaya-kara
hari-nmnukrtanam
brahma-vaivarte-in the Brahma-vaivarta Pura; sarva-ppa-praamanam-destroying all sins; sarvopadrava-nnamdestroying all dangers; sarva-dukha-kaya-karam-destroying all sufferings; hari-nmnukrtanam-the chanting of Lord
Ka's holy name.
"The chanting of Lord Ka's holy name destroys all sins, ends all dangers, and removes all sufferings."
Text 359
dvdaa-skandhe
sakrtyamno bhagavn ananta
rutnubhvo vyasana hi pusm
praviya citta vidhunoty aea
yath tamo 'rko 'bhram ivti-vta
dvdaa-skandhe-in the Twelfth Canto; sakrtyamna-being glorified; bhagavn-the Supreme Personality of
Godhead; ananta-limitless; rutnubhva-hearing; vyasanam-troubles; hi-indeed; pusm-of the people; pravisyaenbtering; cittam-the heart; vidhunoti-shakes away; aeam-all; yath-as; tama-darkness; arka-the sun; abhram-a cloud;
iva-like; ati-a great; vta-wind.
In the rmad-Bhgavatam (12.12.48) it is said:
"When the people chant and hear His glories, the limitless Supreme Personality of Godhead enters their hearts. As a
rising sun chases away the darkness or a great wind chases away a host of clouds, He chases away all the people's
sufferings."
Text 360
viu-dharmottare
art via ithila ca bht
ghoreu ca vydhiu vartamn
sakrtya nryaa-abdam eka
vimukta-dukh sukhino bhavanti
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; art-distressed; via-dejected; ithil-stunned;
ca-and; bht-afraid; ghoreu-in terruible; ca-AND; vydhiu-diseases; vartamn-being; sakrtya-chanting; nryaaabdam-the name Nryaa; ekam-one; vimukta-dukh-free of sufferings; sukhina-happy; bhavanti-become.
"A person suffering great pain, dejected, stunned, afraid, or tormented by terrible diseases, who once says the name
Nryaa loses his sufferings and becomes happy."
Texts 361 and 362
krtand deva-devasya
vior amita-tejasa
yaka-rkasa-vetlabhta-pret-vinyak
kinyo vidravanti sma
ye tathnye ca sihak
sarvnartha-hara tasya
nma-sakrtana smtam
krtant-by chanting the glories; deva-devasya-of the Supreme Personality of Godhead; vio-Lord Viu; amitatejasa-whose power has no limit; yaka-rkasa-vetla-bhta-pret-vinyak-the yakas, rkasas, vetlas, bhtas,
prets, and vinyakas; kinya-dakinis; vidravanti-fled; sma-indeed; ye-who; tath-so; anye-others; ca-and; sihaklions; sarvnartha-haram-removing all that is not good; tasya-of him; nma-sakrtanam-chanting the holy name;
smtam-remembered.
"When a person chants the holy names of Lord Viu, the all-powerful Supreme Personality of Godhead, he finds that
the demon yakas, rkasas, vetlas, bhtas, prets, vinyakas, and kins, as well as the lions and other ferocious beasts,
all flee from him. Chanting and remembering Lord Ka's holy name drives away all that is not good."
Text 363
ki ca
nma-sakrtana ktv
kut-tt-praskhalitdiu
viyoga ghram pnoti
sarvnarthair na sasaya
ki ca-furthermore; nma-sakrtanam-chanting the holy name; ktv-doing; kut-tt-praskhalitdiu-beginning with
hunger, thirst, and stumbling; viyogam-separation; ghram-long; pnoti-attains; sarvnarthai-with all that is not good;
na-no; sasaya-doubt.
It is further said:
"A person who chants the holy names of the Lord is protected from hunger, thirst, stumbling, and all other troubles."
Text 364
pdme devahti-stutau
mohnalollasaj-jvlajvlal-lokeu sarvad
yan-nmmbhodhara-cchy
pravio naiva dahyate
pdme-in the Padma Pura; devahti-stutau-in the prayers of Devahti; moha-of illusions; anala-by the flames;
ullasat-rising; jvla-flames; jvlal-burning; lokeu-in the worlds; sarvad-always; yan-nma-of whose holy name;
ambhodhara-of the cloud; cchym-the shade; pravia-entered; na-not; eva-indeed; dahyate-is burned.
In the Padma Pura, Devahti prays:
"In this world always ablaze with flames of illusion, a person who stays under the cloud of the Supreme Lord's holy
names is never burned."
Text 365
kali-bdhpahritva
sknde
kali-kla-ku-sarpasya
tkna-dastrasya m bhayam
govinda-nma-dvena
dagdho ysyati bhasmatm
kali-of kali-yuga; bdha-the obtsacles; apahritvam-removing; sknde-in the Skanda Pura; kali-kla-ku-sarpasya-of
the black poison snake of Kali-yuga; tkna-dastrasya-with sharp fangs; m-don't; bhayam-fear; govinda-nma-dvenawith the forest fire of Lord Govinda's holy names; dagdha-burned; ysyati-will go; bhasmatm-to ashes.
Chanting the Holy Name Removes All the Obstacles Presented By the Kali-yuga
"Don't be afraid of the sharp-fanged, poisonous, black snake of Kali-yuga. The forest-fire of Lord Govinda's holy name
will burn it to ashes."
Text 366
bhan-nradye kali-dharma-prasage
hari-nma-par ye ca
ghore kali-yuge nar
ta eva kta-kty ca
na kalir bdhate hi tn
bhan-nradye-in the Narada Pura; kali-dharma-prasage-in the discussion of religion in the age of Kali; hari-nmapar-devoted to the holy name of Lord Ka; ye-who; ca-and; ghore-horrible; kali-yuge-in Kali-yuga; nar-people; tathey; eva-indeed; kta-kty-successful; ca-and; na-not; kali-Kali; bdhate-stops; hi-indeed; tn-them.
In the Nrada Pura, in the discussion of religion in the age of Kali, it is said:
"In the horrible Kali-yuga they who devotedly chant the Lord's holy names are all-successful and all-perfect. Kali
cannot thwart them.

Text 367
hare keava govinda
vsudeva jaganmaya
itrayanti te nitya
na hi tn bdhate kali
hare-O Hari; keava-O Keava; govinda-O Govinda; vsudeva-O Vsudeva; jaganmaya-O Jaganmaya; iti-thus; rayantichant; te-they; nityam-always; na-not; hi-indeed; tn-them; bdhate-thwarts; kali-Kali.
"Kali cannot thwart they who always chant: O Hari! O Keava! O Govinda! O Vsudeva! O Jaganmaya!"
Text 368
viu-dharmottare
ye 'har-nia jagad-dhtur
vsudevasya krtanam
kurvanti tn nara-vyghra
na kalir bdhate narn
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ye-who; ahar-niam-day and night; jagad-dhtu-of
the creator of the univerases; vsudevasya-of Lord Vsudeva; krtanam-flories; kurvanti-do; tn-them; nara-vyghra-O
tiger of men; na-not; kali-Kali; bdhate-thwarts; narn-people.
"O tiger of men, Kali cannot thwart they who day and night chant the glories of Lord Vsudeva, the creator of the
worlds."
Text 369
nraky-uddhrakatva
nrasihe
yath yath harer nma
krtayanti sma nrak
tath tath harau bhakti
udvahanto diva yayu
nraki-the residents of hell; uddhrakatvam-delivering; nrasihe-in trhe Nsiha Pura; yath yath-as; hare-of
Lord Ka; nma-the name; krtayanti-chanted; sma-indeed; nrak-the residnets of hell; tath tath-so; harau-for Lord
Ka; bhaktim-devotion; udvahanta-bearing; divam-to heaven; yayu-went.
Chanting the Holy Name Delivers the Residents of Hell

"When the residents of hell chanted the holy name of Lord Ka, they attained love for Him. At once they left hell
and went to the planets of the demigods."
Text 370
itihsottame
narake pacyamnn
nar ppa-karmam
mukti sajyate tasmn
nma-sakrtand dhare
itihsottame-in the Itihsottama; narake-in hell; pacyamnnm-being cooked; narm-of people; ppa-sinful;
karmam-of deeds; mukti-liberation; sajyate-is born; tasmn-of that; nma-sakrtant-by chanting the holy names;
dhare-of Lord Ka.
"By chanting the holy names of Lord Ka, the sinners suffering in hell became liberated."
Text 371
prrabdha-vinitva
aha-skandhe nta para karma-nibandha-kntana
mumukat trtha-padnukrtant
na yat puna karmasu sajjate mano
rajas-tamobhy kalila tato 'nyath
prrabdha-sins already performed; vinitvam-destroying; aha-skandhe-in the Sixth Canto; na-not; ata-therefore;
param-better means; karma-nibandha-the obligation to suffer or undergo tribulations as a result of fruitive acrivites;
kntanam-that which can completely cut off; mumukatm-of persons desiring to get out of th clu5tches of material
bondage; trtha-pada-about the Supreme Personality of Godhead, at whose feet all the holy places stand; anukrtant-than
constantly chanting under the direction of the bona-fide spiritual master; na-not; yat-because; puna-again; karmasu-in
fruitive activities; sajjate-becomes attached; mana-the mind; rajas-tamobhym-by the modes of passion and ignorance;
kalilam-contaminated; tata-thereafter; anyath-by any other means.
Chanting the Holy Names Destroys the Results of Past Sins

"Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the
name, fame, form, and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One
cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge, and meditation in
mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind,
which is contaminated by the base qualities of nature, namely passion and ignorance."*
Text 372
dvdae ca
yan-nmadheya mriyamna tura
patan skhalan v vivao gan pumn
vimukta-karmrgala uttam gati
prpnoti yakyanti na ta kalau jan
dvdae-in the Twelfth Canto; ca-and; yan-nmadheyam-whose holy name; mriyamna-dying; tura-distressed;
patan-falling; skhalan-stumbling; v-or; vivaa-agitated; gan-chanting; pumn-a pwerson; vimukta-karmrgala-free
from the chains of karma; uttamm-supreme; gatim-destination; prpnoti-attains; yakyanti-will worship; na-not; tamHim; kalau-in Kali-yuga; jan-the people.
"Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what
he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reaction of his fruitive work and
achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord."***
Text 373
ukty karma-nibandheti
tath karmrgaleti ca
avaya-bhogyatpatte
prrabdhe paryavasyati
ukty-by the statement; karma-nibandha-karma-nibandha; iti-thus; tath-so; karmrgala iti-karmrgala; ca-and; avayabhogyatpatte-of the neccessity of experiencing past karma; prrabdhe-in what was performed; paryavasyati-is
concluded.
The words "karma-nibandha" and "karmrgala" in these verses refer to the karmic reactions of past deeds.
Text 374
ata eva bhan-nradye
govindeti japan jntu
praty-aha niyatendriya
suravad bhsate nara
ata eva-therefore; bhan-nradye-in the Narada Pura; govinda-Govinda; iti-thus; japan-chanting; jntu-a person;
praty-aham-every day; niyatendriya-controlling his senses; sarva-ppa-vinirmukta-free of all sins; suravat-like a sun;
bhsate-shines; nara-a person.
"A person who controls his senses, stays free of sin, and every day chants Ò Govinda!', shines like the sun."
Text 375
sarvpardha-bhajanatva
viu-yamale r-bhagavad-uktau
mama nmni loke 'smin
raddhay yas tu krtayet
tasypardha-kois tu
kammy eva na sasaya
sarvpardha-bhajanatvam-breaking all offenses; viu-yamale-in the Viu-yamala; r-bhagavad-uktau-in the
statement of the Supreme Personality of Godhead; mama-of Me; nmni-the names; loke-world; asmin-in this; raddhaywith faith; ya-one who; tu-indeed; krtayet-chants; tasya-of him; apardha-koi-ten million offenses; tu-indeed;
kammi-I forgive; eva-indeed; na-no; sasaya-doubt.
Chanting the Holy Name Frees One of All Offenses

In the Viu-yamala, the Supreme Personality of Godhead declares:
"I forgive ten million offenses committed by one who with faith chants My holy names in this world."
Text 376
sarva-samprti-kritvam
aama-skandhe r-bhagavanta prati r-ukroktau
mantratas tantrata chidra
dea-klrha-vastuta
sarva karoti nichidra
anusakrtana tava
sarva-samprti-kritvam-making everythign perfect; aama-skandhe-in the Eighth Canto; r-bhagavantam-the
Supreme Personality of Godhead; prati-to; r-ukroktau-in the words of r ukra; mantrata-in pronouncing the Vedic
mantras improperly; tantrata-in insufficient knowledge for following regulative principles; chidram-discrepancy; dea-in
the matter ofn country; kla-and time; arha-and recipient; vastuta-and paraphernalia; sarvam-all these; karoti-makes;
nichidram-without discrepancy; anusakrtanam-constanbtly chanting the holy name; tava-of Your Lordship.
Chanting the Holy Name Makes Everything Perfect

In rmad-Bhgavatam (8.23.16) r ukrcrya tells the Supreme Personality of Godhead:
"There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there
may be discrepancies in regard to time, place, person, and paraphernalia. But when Your Lordship's holy name is chanted,
everything becomes faultless."*
Text 377
sknde ca
yasya smty ca nmokty
tapo-yaja-kriydiu
nyna sampratm eti
sadyo vande tam acyutam
sknde-in the Skanda Pura; ca-and; yasya-of whom; smty-by rememberingf; ca-and; nmokty-by chanting the
name; tapo-yaja-kriydiu-in austerities, yajnas, pious deeds, and toher actions; nynam-smallness; sampratmperfection; eti-attains; sadya-at once; vande-I bow; tam-to Him; acyutam-the infallible Lord.
"I bow down before the infallible Supreme Lord. By remembering Him and chanting His holy name even a slight
endeavor in austerity, yaja, and pious deeds, brings all perfection."
Text 378
sarva-veddhikatva
viu-dharmottare r-prahldoktau
g-vedo hi yajur-veda
sma-vedo 'py atharvaa
adhtas tena yenokta
harir ity akara-dvayam
sarva-veddhikatvam-better than all the Vedas; viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; rprahldoktau-in the words of Prahlda Mahrja; g-veda-the g Veda; hi-indeed; yajur-veda-the Yajur Veda; smaveda-the Sma Veda; api-also; atharvaa-the Atharva Veda; adhta-studied; tena-by him; yena-by whom; uktamspoken; hari-Hari; iti-thus; akara-dvayam-the two syllables.
Chanting the Holy Name Is More Important Than Studying All the Vedas
In the Viu-dharma Pura, Uttara-kha, Prahlda Mahrja explains:
"A person who chants the two syllables Ha-ri has already studied the four Vedas: Sma, g, Yajur, and Atharva."*
Text 379
sknde r-prvaty-uktau
m co m yajus tta
m sma paha kicana
govindeti harer nma
geya gyasva nityaa
sknde-in the Skanda Pura; r-prvaty-uktau-in the statement of Goddess prvat; m-dont; ca-the g Veda; mdon't; yaju-the Yajur Veda; tta-O father; m-don't; sma-the Sma Veda; paha-recite; kicana-something; govindaGovinda; iti-thus; hare-of Lord Hari; nma-the name; geyam-to be sung; gyasva-sing; nityaa-always.
In the Skanda Pura, Goddess Prvat says:
"Don't sing the g Veda! O child, don't sing the Yajur Veda! Don't sing the Sma Veda! Sing Lord Hari's name Govinda
again and again!"
Text 380
pdme ca r-rmtottara-ata-nma-stotre
vior ekaika-nmpi
sarva-veddhika matam
td-nma-sahasrea
rma-nma sama smtam
pdme-in the Padma Pura; ca- r-rmtottara-ata-nma-stotre-in the 108 names of Lord Rma; vio-of Lord
Viu; eka-one; eka-one; nma-name; api-even; sarva-veddhikam-better than all the Vedas; matam-considered; tdnma-sahasrea-with a thousand names; rma-nma-the holy name of Lord Rma; samam-equal; smtam-considered.
In the Padma Pura, in the 108 names of Lord Rma, it is said:
"One name of Lord Viu is better than all the Vedas. One name of Lord Rma is equal to a thousand repetitions of the
name Viu."
Text 381
sarva-trthdhikatva
sknde
kuruketrea ki tasya
ki kasya pukarea v
jihvgre vasate yasya
sarva-trthdhikatvam-more than all holy places; sknde-in thre Skanda Pura; kuruketrea-of Kuruketra; kim-what
is the need?; tasya-of that; kim-what is the need?; ky-of Varanasi; pukarea-of Pukara; v-or; jihv-of the tongue;
agre-on the tip; vasate-stays; yasya-of whom; hari-Hari; iti-thus; akara-dvayam-two syllables.
Chanting the Holy Name is More Important Than Visiting Holy Places
"Of what value is Kuruketra? Of what value is Pukara? Of what value is Vras? What is their value when the
syllables Hari reside on one's tongue?"
Text 382
vmane
trtha-koi-sahasri
trtha-koi-atni ca
tni sarvy avpnoti
vior nmnukrtant
vmane-in the Vmana Pura; trtha-koi-sahasri-thousands of millions of holy places; trtha-koi-atni-hundreds
of millions of holy places; ca-and; tni-they; sarvi-all; avpnoti-attain; vio-of Lord Viu; nmnukrtant-by
chanting the holy names.
"Hundreds of thousands of millions of billions of holy places are visited when one chants the holy names of Lord
Viu."
Text 383
vivmitra-sahity
virutni bahny eva
trthni bahudhni ca
koy-asenpi tulyni
nma-krtanato hare
vivmitra-sahitym-in the Vivmitra-sahit; virutni-famous; bahni-many; eva-indeed; trthni-holy places;
bahudhni-many; ca-and; koi-a ten-millionth; asena-with a part; api-even; tulyni-equal; nma-krtanata-to chanting
the holy names; hare-of Lord Hari.
In the Vivmitra-sahit it is said:
"Visiting many famous holy places is not equal to a ten-millionth part of chanting Lord Hari's holy name."
Text 384
laghu-bhgavate
ki tta vedgama-stra-vistarais
trthair anekair api ki prayojanam
yady tmano vchasi mukti-kraa
govinda govinda iti sphua raa
laghu-bhgavate-in the Laghu-Bhgavata; kim-what is the use?; tta-O dear one; vedgama-stra-vistarai-of
elaborately studying the Vedas, Agamas, and other scriptures; trthai-of pilgrimages; anekai-many; api-even; kim-what
is the use?; prayojanam-the need; yadi-if; tmana-of the self; vchasi-you desire; mukti-kraam-the cause of
liberastion; govinda-Govinda; govinda-Govinda; iti-thus; sphuam-manifested; raa-chant.
"Child, why diligently study the Vedas, Agamas, and other scriptures? Why visit many holy places? If you desire
liberation, you need only chant: Govinda! Govinda!"
Text 385
sarva-sat-karmdhikatva
go-koi-dna grahae khagasya
prayga-gagodaka-kalpa-vsa
yajyuta meru-suvara-dna
govinda-krter na sama atai
sarva-sat-karmdhikatvam-better than all pious deeds; go-koi-dnam-giving ten million cows; grahae-in acceptance;
khagasyn thousand; meru-suvara-a heap of gold like Mount Meru; dnam-gift; govinda-krte-of the glories of Lord
Govinda; na-not; samam-equal; atai-with a hundred part.
Chanting the Holy Name Is More Important Than Performing Pious Deeds
Giving ten-million cows in charity during a solar eclipse, staying for a kalpa in the Gag's waters at Prayga,
performing ten-thousand yajas, and giving in charity a Mount Meru of gold are not equal to a hundredth part of
chanting Lord Govinda's holy names.
Text 386
baudhyana-sahitym
iprtni karmi
su-bahni ktny api
bhava-hetni tny eva
harer nma tu muktidam
baudhayana-sahitym-in the Baudhyana-sahit; iprtni-iprta; karmi-deeds; su-bahni-many; ktnidone; api-even; bhava-hetni-the causes of repeated birth; tni-they; eva-indeed; hare-of Lord Hari; nma-the name; tuindeed; muktidam-the giver of liberation.
In the Baudhyana-sahit it is said:
"Many pious deeds bring only repeated birth. Lord Hari's holy name brings liberation."
Text 387
grue r-aunakmbara-samvde
vjapeya-sahasr
nitya phalam abhpsasi
prtar utthya bhupla
kuru govinda-krtanam
grue-in the Garua Pura; r-aunakmbara-samvde-in a conversation of r aunaka Muni and King Ambara;
vjapeya-sahasrm-of a thousand vajapeya-yajnas; nityam-always; phalam-result; abhpsasi-you desire; prta-in the
moring; utthya-rising; bhupla-O king; kuru-do; govinda-krtanam-the chanting of Lord Govinda's holy names.
In the Garua Pura, r aunaka Muni tells King Ambara:
"O king, if you wish to attain the benefit of performing a thousand vjapeya-yajas, then rise early in the morning and
chant Lord Govinda's holy names.
Text 388
ki kariyati sakhyena
ki yogair nara-nyaka
muktim icchasi rjendra
kim-what is the need?; kariyati-will so; sakhyena-of sankhya philosophy; kim-what is the need?; yogai-of yoga;
nara-nyaka-O king; muktim-liberation; icchasi-you desire; rjendra-O great king; kuru-do; govinda-krtanam-the
chanting of Lord Govinda's holy names.
"What is the use of studying the sakhya philosophy? What is the use of practicing yoga? O king, if you desire
liberation, please chant Lord Govinda's holy names."
Text 389
ttya-skandhe r-kapiladeva prati devahty-uktau
aho bata vapaco 'to garyn
yaj-jihvgre vartate nma tubhyam
tepus tapas te juhuvur sasnur ry
brahmncur nma ghnanti ye te
ttya-skandhe-in the Third Canto; r-kapiladeva prati-to Lord kapiladeva; devahty-uktau-in the words of Devahti;
aho bata-Oh, how glorious; vapaca-a dogeater; ata-hence; garyn-worshipable; yat-of whom; jihvgre-on the tip of the
tongue; vartate-is; nma-the holy name; tubhyam-unto you; tepus tapa-practiced austerities; te-they; juhuvu-executed
fire-sacrifices; sasnu-took bath in the sacred rivers; ary-Aryans; brahmncu-studied the Vedas; nma-the holy name;
ghnanti-accept; ye-they who; te-Your.
In rmad-Bhgavatam (3.33.7), Devahti tells Lord Kapiladeva:
"Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dogeaters,
such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of
austerities and fire-sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your
Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required."*
Text 390
sarva-trtha-pradatva
sknde brahma-nrada-samvde cturmasya-mhtmye
etat a-varga-haraa
ripu-nigrahaa param
adhytma-mlam etad dhi
vior nmnukrtanam
sarva-trtha-pradatvam-giving the result of all pilgrimages; sknde-in the Skanda Pura; brahma-nrada-samvde-in a
conversation of Narada and Brahma; cturmasya-mhtmye-in the glories of Caturmasya; etat-this; a-varga-haraamremoving the six distresses; ripu-nigrahaam-destriying enemies; param-supreme; adhytma-mlam-the root of spiritual
knowledge; etat-this; dhi-indeed; vio-of Lord v; nmnukrtanam-the chanting of the holy names.
Chanting the Holy Name Gives the Benefit of All Pilgrimages

In the Skanda Pura, Cturmsya-mhtmya, in a conversation of Brahm and Nrada, it is said:
"Chanting the holy names of Lord Viu removes the six distresses, thwarts enemies, and sows the seed of
transcendental knowledge."
Text 391
viu-dharmottare
hdi ktv tath kma
abhia dvija-pugav
eka nma japed yas tu
ata kmn avpnuyt
viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; hdi-in the heart; ktv-doing; tath-so; kmamdesire; abhiam-desired; dvija-pugav-O best of brhmaas; ekam-one; nma-name; japet-may chant; ya-who; tuindeed; atam-a hundred; kmn-desires; avpnuyt-attains.
"O best of brhmaas, a person who once chants the Lord's holy name attains a hundred of the desires in his heart."
Text 392
tatraiva r-kmta-stotre
sarva-magala-magalyam
yuya vydhi-nanam
bhukti-mukti-prada divya
vsudevasya krtanam
tatra-there; eva-indeed; r-kmta-stotre-in the r Kmta-stotra; sarva-magala-magalya-the auspiciousness
of allvyam-transcendental; vsudevasya-of Lord Vsudeva; krtanam-the glory.
In the Viu-dharma Pura, Uttara-khaa, in the r Kmta-stotra, it is said:
"The chanting of Lord Ka's holy name brings long life, the cure of disease, happiness, liberation, and the best of all
auspiciousness."
Text 393
r-nryaa-vyha-stave
parihsophasdyair
vior ghanti nma te
ktrthas te 'pi manujs
tebhyo 'pha namo nama
r-nryaa-vyha-stave-in the r Nryaa-vyha-stava; parihsa-joking; uphasa-mocking; dyai-beginning with;
vio-of Lord Viu; ghanti-chant; nma-the holy name; te-they; ktrtha-successful; te-they; api-also; manujpersons; tebhya-to them; api-laos; iha-here; namo nama-obeisnaces.
In the r Nryaa-vyha-stava it is said:
"They who, joking, mocking, or in any other way, chant the holy names of Lord Viu are all-successful and allperfect in this world. I bow down to offer my respectful obeisances to them."
Text 394
vrhe ca
te dhanys te ktrth ca
tair eva sukta ktam
tair pta janmana prpya
ye kale krtayanti mm
vrhe-in the Varha Pura; ca-and; te-they; dhany-fortunate; te-they; ktrth-successful; ca-and; tai-by them;
eva-indeed; suktam-pious deeds; ktam-done; tai-by them; ptam-attained; janmana-of birth; prpyam-to be attained;
ye-who; kale-in time; krtayanti-glorify; mm-Me.
In the Varha Pura, the Supreme Personality of Godhead declares:
"they who chant My holy names are all-successful and all-perfect. They have performed all pious deeds. They have
attained the goal of life."
Text 395
vieata kalau
sakd uccrayanty etad
durlabha ckttmanm
kalau yuge harer nma
te ktrth na saaya
vieata-specifically; kalau-inj the kali-yuga; sakt-once; uccrayanti-chant; etat-thsi; durlabham-rare; ca-and;
kttmanm-of they who have not performed pious deeds; kalau-in Kali; yuge-yuga; hare-of Lord Hari; nma-the name;
te-they; ktrth-successful; na-no; saaya-doubt.
Chanting the Holy Name Is Especially Beneficial in the Kali-yuga

All-successful and all-perfect are they who in the Kali-yuga once chant the Lord's holy name, which cannot be chanted
without having performed many pious deeds. Of this there is no doubt.
Text 396
ekdaa-skandhe ca
kali sabhjayanty ary
gua-j sra-bhgina
yatra sakrtanenaiva
sarva svrtho 'bhilabhyate
ekdaa-skandhe-in the Eleventh Canto; ca-and; kalim-the age of Kali; sabhjayanti-thye praise; ary-progressive souls;
gua-j-who know the true value (of the age); sra-bhgina-who are able to pick out the essence; yatra-in which;
sakrtanena-by the congregational chanting of the holy name of the Supreme Lord; eva-merely; sarva-all; svrthadesired goals; abhilabhyate-are attained.
"They who are advanced and highly qualified and are interested in the essence of life, know the good qualities of Kaliyuga. Such people worship the age of Kali because in this age, simply by chanting the Hare Ka mah-mantra, one can
advance in spiritual knowledge and attain life's goal."*
Text 397
sknde tatraiva
tath caivottama loke
tapa r-hari-krtanam
kalau yuge vieena
viu-prtyai samcaret
sknde-In the Skanda Pura; tatra-there; eva-indeed; tath-so; ca-and; eva-indeed; uttamam-supreme; loke-in this
world; tapa-austerities; r-hari-of Lord Ka; krtanam-chanting thr holy names; kalau-in kali; yuge-yuga; vieenaspecifically; viu-prtyai-to please Lord Viu; samcaret-one should perform.

"In this world the supreme austerity is chanting the holy names of Lord Hari. Especially in kali-yuga, to please Lord
Hari one should chant His holy names.
Texts 398 and 399
sarva-aktimattvam
sknde
dna-vrata-tapas-trthaketrdn ca ya sthita
aktayo deva-mahat
sarva-ppa-har ubh
rjasyvamedhn
jnasydhytma-vastuna
kya hari sarv
sthpit sveu nmasu
sarva-aktimattvam-having all powers; sknde-in the Skanda Pura; dna-charity; vrata-vows; tapa-austerity; trthapilgrimage; ketra-places; dnm-beginning wqith; ca-and; ya-one who; sthita-situated; aktaya-powers; deva-of the
Supreme Personality of Godhead; mahatm-of ther devotees; sarva-ppa-all sins; hara-removing; ubha-auspicious;
rjasya-avamedhnm-of rjasya and avamedha-yajnas; jnasya adhytma-vastuna-of transcendental knowledge;
kya-extracting; hari-by Lord Ka; sarva-all; sthpita-placed; sveu-in His own; nmasu-names.
The Holy Name Is All-powerful

"Lord Ka has extracted from charity, vows, austerities, pilgrimages, the worship of the Lord, the worship of His
devotees, rjasya-yajas, avamedha yajas, and transcendental knowledge all their auspicious powers to remove sins,
and placed those powers in His holy names.
Text 400
vto 'py ato harer nmn
ugrm api dusaha
sarve ppa-rn
yathaiva tamas ravi
v-or; ata-from that; api-also; ata-from that; hare-of Lord Ka; nmn-by the name; ugrm-terrible; api-even;
dusaha-unbearable; sarvem-of all; ppa-rnm-sins; yath-as; eva-indeed; tamasm-of darkness; ravi-the sun.
"As the sun destroys darkness, so Lord Ka's holy name destroys a host of terrible sins."
Text 401
ata eva brahmde
sarvrtha-akti-yuktasya
deva-devasya cakria
yac cbhirucita nma
tat sarvrtheu yojayet
ata eva-therefore; brahmde-in the Brahmanada Pura; sarvrtha-akti-yuktasya-all-powerful; deva-devasya-of the

Supreme Personality of Godhead; cakria-who holds the cakra; yat-what; ca-and; abhirucitam-desired; nma-name; tatthat; sarvrtheu-in all desires; yojayet-may be employed.
"The Supreme Personality of Godhead, who is the master of the demigods, who hold the Sudarana-cakra, and who
has the power to fulfill all desires, has placed in His holy name the power to fulfill all desires."
Text 402
jagad-nandakatva
r-bhagavad-gtsu
sthne hkea tava prakrtya
jagat prahryaty anurjyate ca
raksi bhitni dio dravanti
sarve nmasyanti ca siddha-sagh
jagad-nandakatvam-filling the world with bliss; r-bhagavad-gtsu-in Bhagavad-gt; sthne-rightly; hkea-O
master of all senses; tava-Your; prakrtya-glories; jagat-the entire world; prahryati-rejoicing; anurjyate-becomes attached;
ca-and; raksi-the demons; bhitni-out of fear; dia-directions; dravanti-fleeing; sarve-all; nmasyanti-offering respect;
ca-also; siddha-sagh-the perfect human beings.
The Holy Name Fills the World With Joy

In Bhagavad-gt (11.36) it is said:
"O Hkea, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You.
Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All
this is rightly done."*
Text 403
jagad-vandyat-pdakatva
bhan-nradye
nryaa jagan-ntha
vsudeva janrdana
itrayanti te nitya
te vai sarvatra vandit
jagad-vandyat-pdakatvam-making one honored nin the world; bhan-nradye-in the Nrada Pura; nryaa-O
Nryaa; jagan-ntha-O Jaganntha; vsudeva-O Vsudeva; janrdana-O Janradana; iti-thus; rayanti-say; te-they; nityamalways; te-they; vai-indeed; sarvatra-everywhere; vandit-honored.
Chanting the Holy Name Makes One Honored by the Whole World
"Honored everywhere are they who always chant, `Nryaa! Jaganntha, Vsudeva! Janrdana!' "
Text 404
r-stokta tatraiva yajadhvajopakhynnte
svapan bhajan vrajas tihann
uttiha ca vadas tath

ye vadanti harer nma
tebhyo nitya namo nama
r-sta-by r Suta Gosvami; uktasaid; tatra-there; eva-indeed; yajadhvaja-of Yajnadhvaja; upakhyna-of the story;
ante-at the end; svapan-sleeping; bhajan-eating; vraja-walking; tihann-standing; uttihan-rising; ca-and; vadaspeaking; tath-so; ye-they who; vadanti-speak; hare-of Lord k; nma-the holy name; tebhya-to them; nityam-always;
nama-obeisances; nama-obeisances.
In the Nrada Pura, at the end of the story of Yajdhvaja, r Sta Gosvmi explains:
"Again and I again I offer my respectful obeisances to they who while sleeping, eating, walking, sitting, standing, and
speaking, chant the holy names of Lord Ka."
Text 405
r-nryaa-vyha-stave
str dra pukkao vpi
ye cnye ppa-yoaya
krtayanti hari bhakty
tebhyo 'pha namo nma
r-nryaa-vyha-stave-in the r Nryaa-vyha-stava; str-woman; dra-sudra; pukkaa-outcaste; v-or; apialso; ye-who; ca-and; anye-others; ppa-yoaya-born from sinful wombs; krtayanti-glorify; harim-Lord Ka; bhaktywith devotion; tebhya-to them; pi-also; iha-here; namo nma-obeisances.
In the r Nryaa-vyha-stava it is said:
"Again and again I bow down and offer my respectful obeisances to the women, dras, barbarians, those born from
sinful wombs, or anyone else who with devotion chants the holy names of Lord Ka."
Texts 406 and 407
agaty-eka-gatitva
pdme bhat-sahasra-nma-kathanrambhe
ananya-gatayo marty
bhogino 'pi parantapa
jna-vairgya-rahit
brahmacarydi-varjit
sarva-dharmojjhit vior
nma-mtraika-jalpak
sukhena y gati ynti
na t sarve 'pi dharmik
agati-of they who have no shelter; eka-the only; gatitvam-shelter; pdme-in the Padma Pura; bhat-sahasra-nma-of
the Bhat-sahasra-nma; kathanrambhe-in the beginning; ananya-gataya-they who have no other shelter; martyhuman beings; bhogina-sense enjoyers; api-even; parantap-troublesome to others; jna-knowledge; vairgyarenunciation; rahit-without; brahmacarya-celibacy; di-beginning with; varjit-without; sarva-dharmojjhit-without
any piety; vio-of Lord Viu; nma-mtraika-jalpak-chanting thre holy name once; sukhena-easily; ym-which;
gatim-abode; ynti-enter; na-not; tm-that; sarve-all; api-even; dharmik-the pious.
The Holy Name Is the Shelter of They Who Have No Other Shelter
"They who are hedonists, troublesome to others, without knowledge, renunciation, celibacy, piety, or other virtues,
but who, having no shelter, once chant the holy name of the Lord, can easily go to the supreme spiritual abode where the
ordinary pious souls cannot enter."
Text 408
sad sarvatra sevyatva
viu-dharme katrabandhpakhyne
na dea-niyamas tasmin
na kla-niyamas tath
nocchidau niedho 'sti
r-harer nmni lubdhaka
sad-always; sarvatra-everywhere; sevyatvam-to be served; viu-dharme-in the Viu-dharma Pura;
katrabandhpakhyne-in the story of Katrabandhu; na-not; dea-of place; niyama-restruction; tasmin-in this; na-not;
kla-niyama-restrictiojn of time; tath-so; na-not; ucchia-barbarians; dau-beinning with; niedha-prohibition; asti-is;
r-hare-of Lord Ka; nmni-in the name; lubdhaka-O hunter.
The Holy Name Should Be Chanted Always and Everywhere

In the Viu-dharma Pura, in the story of Katrabandhu, it is said:
"O hunter, there is no time or place when one is forbidden to chant Lord Ka's holy name, nor are barbarians or
sinners forbidden to chant."
Text 409
sknde pdme vaikha-mhtmye viu-dharmottare ca
cakryudhasya nmni
sad sarvatra krtayet
nauca krtane tasya
sa pavitra-karo yata
sknde-in the Skanda Pura; pdme-the Padma Pura; vaikha-mhtmye-the Vaisakha-mahatmya; viudharmottare-in the Viu-dharma Pura, Uttara-khanda; ca-and; cakra-cakra; yudhasya-which has the weapon; nmnithe names; sad-always; sarvatra-everywhere; krtayet-should chant; na-not; aaucam-impurity; krtane-in chanting;
tasya-of him; sa-He; pavitra-kara-making pure; yata-because.
In the Skanda Pura, the Padma Pura Vaikha-mhtmya, and the Viu-dharma Pura Uttara-khaa, it is said:
"Always and everywhere one should chant the holy names of the Supreme Personality of Godhead, whose weapon is
the Sudarana-cakra. No one is so impure that he cannot chant. The Supreme Personality of Godhead will purify anyone
who chants."
Text 410
puna sknde
na dea-klvasthsu
uddhy-dikam apkeate
kintu svatantram evaitannma kmita-kmadam
puna-again; sknde-in the Skanda Pura; na-not; dea-of place; kla-time; avasthsu-and situation; uddhi-purity;
dikam-beginning with; apkeate-waits; kintu-indeed; svatantram-independence; eva-indeed; etat-of Him; nma-the holy
name; kmita-kmadam-fulfilling desires.
Again, in the Skanda Pura it is said:

"The holy name does not wait for any particular time, place, or situation. Nor does the holy name require that they
who chant it be pure in heart. The holy name does as its wishes. The holy name fulfills all the desires of everyone."
Text 411
vaivnara-sahity
na dea-kla-niyamo
na aucauca-niraya
para sakrtand eva
rma rmeti mucyate
vaivnara-sahitym-i the Vaivnara-sahit; na-not; dea-kla-niyama-restriction of time and place; na-not;
aucauca-niraya-consideratyion of pure or impure; param-great; sakrtant-from chanting; eva-indeed; rma-Rma;
rma-Rma; iti-this; mucyate-is freed.
In the Vaivnara-sahit it is said;
"There is no time or place when one is forbidden to chant the Lord's holy name, nor does it matter that the chanter is
pure or impure. Anyone who chants: Rma! Rma! will become liberated."
Text 412
vaiava-cintmaau r-yudhihira prati r-nrada-vkya
na dea-niyamo rjan
na kla-niyamas tath
vidyate ntra sandeho
vior nmnukrtane
vaiava-cintmaau-in the Vaiava-cintmai; r-yudhihirato King Yudhisthira; prati-to; r-nrada-vkyam-the
words of Nrada Muni; na-not; dea-place; niyama-restriction; rjan-O king; na-not; kla-niyama-restriction of time;
tath-so; vidyate-is; na-not; atra-here; sandeha-doubt; vio-of Lord Viu; nmnukrtane-in chanting the holy
names.
In the Vaiava-cintmai, Nrada Muni tells King Yudhihira:
"O king, there is no time or place when one is forbidden to chant Lord Viu's holy name. Of this there is no doubt.
Text 413
klo 'sti dne yaje ca
snne klo 'sti sajjape
viu-sakrtane klo
nsty atra pthiv-tale
kla-time; asti-is; dne-in giving charity; yaje-in performing yajnas; ca-and; snne-in bathing; kla-time; asti-is; satjape-in chanting mantras; viu-sakrtane-in chanting Lord Viu's holy names; kla-time; na-not; asti-is; atra-here;
pthiv-tale-on the earth.
"There is an appropriate time to give charity and to perform yajas. There is an appropriate time to bathe and to chant
certain mantras. However, in this world there is no specific time when one should chant the holy names of Lord Viu.
One may chant them at any time."
Text 414
dvitya-skande
etan nirvidyamnn
icchatm akuto-bhayam
yogin npa nirta
harer nmnukrtanam
dvitya-skande-in the Second Canto; etan-it is; nirvidyamnnm-of those who are completely free from all material
desires; icchatm-of those who are deswireous of all sorts of material enjoyment; akuto-bhayam-free form all doubts and
fear; yoginm-of all who are self-satisfied; npa-O king; nirtam-decided truth; hare-of the Lord, r Ka; nma-holy
name; anu-after someone, always; krtanam-chanting.
"O king, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and
fearless way of success for all, including those who are free from all material desires, those who are desirous of all material
enjoyment, and those who are self-satisfied by dint of transcendental knowledge."*
Text 415
mukti-pradatva
vrhe
nryacyutnanta
vsudeveti yo nara
satata krtayed bhmi
ynti mallayat sa hi
mukti-pradatvam-the giver of liberation; vrhe-in the Varha Pura; nryaa-Nryaa; acyuta-Acyuta; anantaAnanta; vsudeva-Vsudeva; iti-thus; ya-one who; nara-a person; satatam-always; krtayet-chants; bhmi-O earth;
ynti-goes; mat-layatm-liberation; sa-he; hi-indeed.
The Holy Name Grants Liberation

"O earth-goddess, anyone who always chants, `Nryaa! Acyuta! Ananta! Vsudeva!', attains liberation."
Text 416
grue
ki kariyati sakhyena
ki yogair nara-nyaka
muktim icchasi rjendra
grue-in the Garua Pura; kim-what is the use?; kariyati-will do; sakhyena-with sankhya; kim-what is the use?;
yogai-of yoga; nara-nyaka-O king; muktim-liberation; icchasi-you desire; rjendra-O king; kuru-do; govinda-krtanamthe chanting of Lord Ka's names.
"What is the use of sakhya! What is the use of yoga! O king, if you desire liberation, then please chant the holy
names of Lord Govinda."
Text 417
sknde
sakd uccarita yena
baddha parikaras tena
mokya gamana prati
sknde-in the Skanda Pura; sakt-once; uccaritam-spoken; yena-by whom; hari-Hari; iti-thus; akara-dvayam-two
syllables; baddha-bound; parikara-belt; tena-by him; mokya-for liberation; gamanam-going; prati-to.
"By once chanting the holy name of the Lord, which consist of the two syllables `Ha-ri', one guarantees his path to
liberation."*
Text 418
brahma-pure
apy anya-citto 'uddho v
ya sad krtayed dharim
so 'pi doa-kayn mukti
labhec cedi-patir yath
brahma-pure-in the Brahma Pura; api-also; anya-citta-with thoughts on something else; auddha-impure; vor; ya-one who; sad-always; krtayet-chants; harim-Lord Hari; sa-he; api-even; doa-kayn-from the disappearance of
fualts; muktim-liberation; labhec-attains; cedi-pati-Sisupala; yath-as.
In the Brahm Pura it is said:
"Even if impure at heart or rapt in material thoughts, a person who always chants the holy names of Lord Ka will
become free of all sins and attain liberation, as the demon iupla did."
Text 419
pdme devahti-stutau
sakd uccrayed yas tu
nryaam atandrita
uddhntakarao bhtv
nirvam adhigacchati
pdme-in the Padma Pura; devahti-stutau-in the prayersv of Devahuti; sakt-once; uccrayet-says; ya-who; tuindeed; nryaam-Nryaa; atandrita-without fatiugue; uddhntakaraa-pure at heart; bhtv-becoming;
nirvam-liberation; adhigacchati-attains.
In the Padma Pura, in the prayers of Devahti, she says:
"A person who once says the word Nryaa become pure in heart and attains liberation."
Text 420
mtsye
para-dra-rato vpi
parpa-kti-kraka
sa uddho muktim pnoti

harer nmnukrtant
mtsye-in the Matsya Pura; para-dra-rata-a adulterer; v-or; api-even; parpakti-kraka-a murderer; sa-he;
uddha-pure; muktim-liberation; pnoti-attains; hare-of Lord Ka; nmnukrtant-by chanting the holy names.
In the Matsya Pura it is said:
"Even an adulterer or a murderer becomes pure-hearted and attains liberation by chanting Lord Ka's holy names."
Text 421
vaiampyana-sahity
sarva-dharma-bahir-bhta
sarva-ppa-ratas tath
mucyate ntra sandeho
vior nmnukrtant
vaiampyana-sahitym-in the Vaiampyana-sahit; sarva-dharma-bahir-bhta-outside of all religion; sarva-all;
ppa-sins; rata-delighting in; tath-so; mucyate-is liberated; na-not; atra-here; sandeha-doubt; vio-of Lord Viu;
nmnukrtant-by chanting the holy names.
In the Vaiampyana-sahit it is said:
"Even a person who stays far from all pious deeds and delights in sins becomes liberated by chanting the holy names
of Lord Viu."
Text 422
bhan-nradye
yath kathacid yan-nmni
krtite v rute 'pi v
ppino 'pi viuddh syu
uddh mokam avpnuyu
bhan-nradye-in the Nrada Pura; yath--as; kathacit-somehow; yan-nmni-when whose name; krtite-is
chanted; v-or; rute-heard; api-and; v-or; ppina-sinners; api-even; viuddh-pure; syu-become; uddh-pure;
mokam-liberation; avpnuyu-attain.
"Even sinners who somehow chant or hear Lord Viu's holy names become purified and attain liberation."
Text 423
bhrata-vibhge
pra-pryana-ptheya
sasra-vydhi-bheajam
dukha-soka-paritra
bhrata-vibhge-in the Bhrata-vibhga; pra-pryana-for death; ptheyam-the cure; sasra-vydhi-for the disease of
repeated birth and death; bheajam-the medicine; dukha-soka-paritram-protecting from grief and suffering; hari-Hari;
iti-thus; akara-dvayam-the two syllables.
In the Bhrata-vibhga it is said:

"The two syllables Ha-ri are a medicine to cure birth, death, grief, and a host of sufferings."
Text 424
nradye
navya navya nmadheya murrer
yad yac caitad geya-pya-puam
ye gyanti tyakta-lajj sa-hara
jvan-mukt saayo nsti tatra
nradye-In the Nrada Pura; navyam-newer; navyam-and newer; nmadheyam-the name; murre-of Lord Ka;
yat-what; yac-what; ca-and; etat-this; geya-to be sung; pya-nectar; puam-nourished; ye-who; gyanti-sing; tyaktalajj-free from embarrassment; sa-haram-happily; jvan-while living; mukt-liberated; saaya-dount; na-not; asti-is;
tatra-there.
"The nectar names of Lord Ka are always new and fresh. Whoever chants them becomes free of the embarrassment
of material
Text 425
pratham-skandhe
panna sasriti ghor
yan-nma vivao gan
tata sadyo vimucyeta
yad bibheti svaya bhayam
pratham-skandhe-in the First Canto; pannam-being entangles; sasritim-in the hurdle of birth and death; ghormtoo complicatd; yat-what; nma-the absolute name; vivaa-unconsciously; gan-chanting; tata-from that; sadya-at
once; vimucyeta-gets freedom; yat-that which; bibheti-fears; svayam-personally; bhayam-fear itself.
"Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even
unconsciously chanting the holy name of Ka, which is feared by fear personified."*
Text 426
ttye brahma-stutau
yasyvatra-gua-karma-viambanni
nmni ye 'su-vigame viva ganti
te 'neka-janma-amala sahasaiva hitv
samyty apvtmta tam aja prpadye
ttye-in the Third Cant; brahma-stutau-in the prayers of Brahm; yasya-whose; avatra-incarnations; guatranscendental qualities; karma-activities; viambanni-all mysterious; nmni-transcendental names; ye-those; asuvigame-while quitting this life; viva-automatically; ganti-invoke; te-they; aneka-many; janma-births; amalamaccumulated sins; sahas-immediately; eva-certainly; hitv-giving up; samyti-obtain; apvta-open; amtam-immortality;
tam-Him; ajam-the unborn; prpadye-I take shelter.
In rmad-Bhgavatam (3.9.15) it is said;
"Let me take shelter of the lotus feet of Him whose incarnations, qualities, and activities are mysterious imitations of
worldly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits his life, is certainly
washed immediately of the sins of many, many births and attains Him without fail."*
Text 427
ahe
etvatlam agha-nirharaya pus
sakrtana bhagavato gua-karma-nmnm
vikrusya putram aghavn yad ajmilo 'pi
nryaeti mriyama ihya muktim
ahe-in the Sixth Canto; etvat-with this much; alam-sufficient; agha-nirharaya-for taking away the reactions of
sinful activities; pusm-of human beings; sakrtanam-the congregational chanting; bhagavata-of the Supreme
Personality of Godhead; gua-of the transcendental qualities; karma-nmnm-and of His namess according to His
activities and pastimes; vikrusya-crying to without offense; putram-His son; aghavn-the sinful; yat-since; ajmilo 'pieven Ajamila; nryaa-the Lord's name Nryaa; iti-thus; mriyama-dying; ihya-achieved; muktim-liberation.
"Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the
Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions.
Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if
he chants without offenses. Ajmila, for example, was extremely sinful, but while dying he merely chanted the holy
name, and although calling his son, he achieved complete liberation because he remembered the name of Nryaa."*
Text 428
r-vaikuhaloka-prpakatvam
ukta ca laige r-nrada prati r-ivena
vrajas tihan svapann anan
vasan vkya-praprae
nma-sakrtana vior
helay kali-mardanam
ktv svarpat yti
bhakti-yukta para vrajet
r-vaikuhaloka-prpakatvam-the attainment of r Vaikuhaloka; uktam-said; ca-and; laige-in the Linga Pura;
r-nradam-r Nrada; prati-to; r-ivena-by Lord iva; vrajan-walking; tihan-sitting; svapann-sleeping; anan-eating;
vasan-breating; vkya-of words; praprae-in the abundance; nma-sakrtanam-chanting the holuy name; vio-of
Lord Viu; helay-with contempt; kali-mardanam-the defeat of Kali-yuga; ktv-doing; svarpatm-his original spiritual
form; yti-attains; bhakti-yuktam-with devotion; param-to the supreme abode; vrajet-goes.
The Holy Name Takes One to r Vaikuhaloka
In the Liga Pura, Lord iva tells r Nrada Muni:
"A person who, while walking, sitting, sleeping, eating, and breathing, always chants, even casually or disrespectfully,
the holy names of Lord Viu, defeats the age of Kali, regains his original spiritual form, becomes a great devotee, and
goes to the spiritual world."
Texts 429 and 430
nradye r-brahma
brhmaa vapac bhujan
vieena rajasvalm
anti suray pakva
marae harim uccaran
abhakygamyayor jta
vihayghaugha-sacayam
prayti viu-slokya
vimukto bhava-bandhanai
nradye-in the Narada Pura; r-brahma-by Lord Brahm; brhmaa-a brhmaa; vapacm-a deogeater woman;
bhujan-enjoying; vieena-sepcifically; rajasvalm-a woman in her menstrual period; anti-eats; suray-with wine;
pakvam-cooked; marae-in death; harim-Lord Hari; uccaran-calling out; abhakya-what should not be eaten; agamyayowho should not be enjoyed; jtam-born; vihaya-abandoning; agha-of sins; augha-sacayam-a flood; prayti-attains; viuslokyam-residence on the same planet as Lord Viu; vimukta-liberated; bhava-bandhanai-from the bonds of repeated
birth and death.
In the Nrada Pura, Lord Brahm explains:
"A brhmaa who enjoys with a dogeater women, even during her period, and who drinks wine and eats what should
not be eaten, but who at the moment of death calls out the holy name of Lord Hari, becomes free from the great flood his
many sins. Free from the bonds of birth and death, he goes to the world of Lord Viu."
Text 431
bhan-nradye ukra prati r-balin
jihvgre vartate yasya
vior lokam avpnoti
punar-vtti-durlabham
ue; vartate-is; yasya-of whom; hari-Hari; iti-thus; akara-dvayam-two syllable; vio-of Lord Viu; lokam-to the
world; avpnoti-attains; punar-vtti-return; durlabham-rare.
In the Nrada Pura, King Bali tells ukrcrya:
"A person who keeps the two syllables Ha-ri on the tip of his tongue goes to the world of Lord Viu, from which
almost no one ever returns."
Text 432
pdme
yatra tatra sthito vpi
ka keti krtayet
sarva-ppa-viuddhtm
sa gacchet param gatim
pdme-in the Padma Pura; yatra-where; tatra-there; sthita-staying; v-or; api-even; ka-Ka; ka-Ka; itithus; krtayet-chanting; sarva-all; ppa-sins; viuddha-pure; tm-heart; sa-he; gacchet-goes; paramm-tothe supreme;
gatim-destination.
"A person who, wherever he goes, chants, `Ka! Ka!' becomes purified of all sins and goes to the supreme
destination."
Text 433
tatraiva vaikha-mhtmye ambara prati nradena

tad eva puya parama pavitra
govinda-gehe gamanya patram
tad eva loke suktaika-satra
yad ucyate keava-nma-mtram
tatra-there; eva-ineed; vaikha-mhtmye-in the Vaikha-mhtmya; ambaram-King Ambara; prati-to; nradenaby Nrada Muni; tat-that; eva-indeed; puyam-piety; paramam-supreme; pavitram-pure; govinda-gehe-in the house of
Lord Govinda; gamanya-to go; patram-vehicle; tat-that; eva-indeed; loke-in the world; sukta-pious; eka-one; satram-gift;
yat-what; ucyate-is said; keava-nma-mtram-simply speaking the name Keava.
In the Padma Pura, Vaikha-mhtmya, Nrada Muni tells King Ambara:
"A person who once speaks the name Keava performs the most pious, pure, and saintly act, an act that will carry him
to Lord Govinda's abode."
Text 434
brahma-vaivarte
eva sagraha-putrbhidhna-vyjato harim
samuccrynta-kle 'gd
dhma tat parama hare
brahma-vaivarte-in the Brahma-vaivarta Pura; evam-thus; sagraha-putra-of his son; bhidhna-vyjata-by
calling the name; harim-Hari; samuccrya-calling; anta-kle-at the moment of death; agt-went; dhma-to the abode; tatthat; paramam-supreme; hare-of Lord Hari.
"A person who, even though intending only to call his son, at the time of death calls out the name of Lord Hari, goes
to Lord Hari's transcendental abode.
Text 435
nryaam iti vyjd
uccrya kaluraya
ajmilo 'py agd dhma
kim uta raddhay gan
nryaam-Nryaa; iti-thus; vyjt-on the pretext; uccrya-calling; kaluraya-the shelter of many sins; ajmilaAjmila; api--even; agt-went; dhma-to the abode; kim-what?; uta-indeed; raddhay-with faith; gan-chanting.
"In this way the sinner Ajmila called out the name of Lord Nryaa and went to the Lord's supreme abode. What,
then, can be said of they who chant the Lord's names with faith?"
Text 436
aha-skandhe
mriyamo harer nma
gan putropacritam
ajmilo 'py agd dhma
kim uta raddhay gan
aha-skandhe-in the Sixth Canto; mriyama-at the time of death; harer nma-the holy name of Hari; ganchanting; putropacritam-indicating his son; ajmila-Ajmila; api-even; agt-went; dhma-to the spiritual world; kim uta-
what to speak of; raddhay-with faith and love; gan-chanting.

oward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the
holy name of the Lord, where is the doubt that he will return to Godhead?"*
Text 437
vmane
ye krtayanti varada vara-padmanbha
akhbja-cakra-ara-cpa-gadsi-hastam
padmlay-vadana-pakaja-apadka
nna praynti sadana madhughtinas te
vmane-in the Vmana Pura; ye-who; krtayanti-chant; varadam-the giver of boons; vara-padmanbham-whose
navel is like a lotus; akha-conch; abja-lotus; cakra-disc; ara-arrows; cpa-bow; gada-club; asi-sword; hastam-in His
hand; padmlay-of Goddess lakm; vadana-face; pakaja-lotus; apada-bees; akam-eyes; nnam-indeed; praynti-go;
sadanam-to the abode; madhughtina-of the killer of the demon Madhu; te-they.
"They who chant the holy names of Lord Nryaa, who gives benedictions, whose navel is a lotus flower, who holds
a conch, lotus, disc, bow, arrow, club, and sword in His hands, who is the killer of the Madhu demon, and whose eyes are
bumblebees attracted to the lotus flower of Goddess Lakm's face, go to the Lord's spiritual abode."
Text 438
girasa-pure
vsudeveti manuja
uccrya bhava-bhtita
tan-mukta padam pnoti
vior eva na saaya
girasa-pure-in the Agirasa Pura; vsudeva-Vsudeva; iti-thus; manuja-a person; uccrya-calling out; bhavabhtita-in fearv of birth and death; tan-mukta-liberated from that world; padam-to the supreme abode; pnoti-attains;
vio-of Lord Viu; eva-indeed; na-no; saaya-doubt.
In the Agirasa Pura it is said:
"A person who, frightened at the prospect of taking birth again in this world, calls out, `Vsudeva!', becomes liberated
at goes to the Lord's spiritual abode. Of this there is no doubt."
Text 439
nand-pure
sarvad sarva-kleu
ye 'pi kurvanti ptakam
nma-sakrtana ktv
ynti vio para padam
nand-pure-in the Nand Pura; sarvad-in every way; sarva-kleu-at all times; ye-who; api-indeed; kurvanti-do;
ptakam-sin; nma-sakrtanam-chanting the holy names; ktv-doing; ynti-go; vio-of Lord v; param-to the
supreme; padam-abode.
In the Nand Pura it is said:

"They who, although again and again committing every kind of sin, somehow chant the holy names of the Lord, will
go to Lord Viu's spiritual abode."
Text 440
vieata kalau
dvdaa-skandhe
kaler doa-nidhe rjann
asti hy eko mahn gua
krtand eva kasya
mukta-sago para vrajet
vieata-specifically; kalau-in the age of Kali; dvdaa-skandhe-in the Twelfth Canto; kale-of the age of Kali; doanidhe-ijn the ocean of faults; rjann-O king; asti-there is; hi-certainly; eka-one; mahn-very great; gua-good quality;
krtant-by chanting; eva-certainly; kasya-of the holy name of Ka; mukta-saga-liberated from material bondage;
param-to the transcendental kingdom; vrajet-one can go.
This Is Especially So in the Kali-yuga
"My dear king, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by
chanting the Hare Ka mah-mantra, one can become free from material bondage and be promoted to the transcendental
kingdom."*
Text 441
grue ambara prati r-ukena
yadcchasi para jna
jnd yat parama padam
tad-darea rjendra
grue-in the Garua Pura; ambaram-King Ambara; prati-to; r-ukena-by r uka; yadi-if; a[98]cchasi-you
desire; param-transcendental; jnam-knowledge; jnt-than knowledge; yat-what; paramam-supreme; padam-abode;
tad-darea-with respect; rjendra-O king; kuru-do; govinda-krtanam-the chanting of Lord Govinda's holy names.
In the Garua Pura, r ukadeva Gosvm tells King Ambara:
"O king, if you desire spiritual knowledge and the spiritual world, then you should respectfully chant Lord Govinda's
holy names."
Text 442
r-bhagavat-pranatva
vrhe
vsudevasya sakrtya
surpo vydhito 'pi v
mukto jayeta niyata
mah-viu prasdati
r-bhagavat-pranatvam-pleasing to the Supreme Personality of Godhead; vrhe-in the Varha Pura; vsudevasyaof Lord Vsudeva; sakrtya-glorifying; surpa-a drunkard; vydhita-diseased; api-and; v-or; mukta-liberated; jayeta-is
born; niyatam-always; mah-viu-Lord Viu; prasdati-is pleased.
Chanting the Holy name Pleases the Supreme Personality of Godhead

"A drunkard or a person tormented with disease who chants the holy names of the Lord becomes liberated. Lord Viu
is pleased with with him."
Text 443
bhan-nradye
nma-sakrtana vio
kut-t-praskhalitdiu
karoti satata vipras
tasya prto hy adhokaja
-and thirst; praskhalita-stumbling; diu-beginning with; karoti-does; satatam-always; vipra-a brhmaa; tasya-with
him; prta-pleased; hi-indeed; adhokaja-the Supreme Personality of Godhead.
"The Supreme Personality of Godhead is pleased with a brhmaa who, even though stumbling with hunger and
thirst, again and again chants His holy names."
Text 444
viu-dharmottare
nma-sakrtana vio
kut-t-praskhalitdiu
ya karoti mah-bhga
tasya tuyati keava
viu-dharmottare-In the Viu-dharma Pura, Uttara-khaa; nma-sakrtanam-chanting the holy names; vioof Lord Viu; kut-t-with hunger and thirst; praskhalitdiu-in trembling; ya-who; karoti-does; mah-bhga-O very
fortunare one; tasya-with Him; tuyati-pleased; keava-is Lord Ka.
"O fortunate one, Lord Ka is pleased with a person who, even though stumbling with hunger and thirst, again and
again chants His holy names."
Text 445
atha r-bhagavad-va-kritva
mahbhrate r-bhagavad-vkyam
am etat pravddha me
hdayn npasarpati
yad govindeti cukroa
k m dra-vsina
atha-now; r-bhagavat-the Supreme Personality of Godhead; va-kritvam-bringing under control; mahbhrate-in
trhe Mahbhrata; r-bhagavad-vkyam-the words of ther Supreme Personality of Godhead; am-debt; etat-this;
pravddham-increased; me-of Me; hdayn-the heart; na-not; apasarpati-leaves; yat-what; govinda-Govinda!; itithus;
cukroa-cries out; k-Draupad; mm-Me; dra-vsinam-far away.
By Chanting the Holy Names One Conquers the Supreme Personality of Godhead
In the Mahbhrata, the Supreme Personality of Godhead explains:
"Even though I was far away, when Draupad cried out, Ò Govinda!' a great debt entered My heart and refused to
leave."
Text 446
di-pure r-krjuna-samvde
gatv ca mama nmni
nartayen mama sannidhau
ida bravmi te satya
krto 'ha tena crjuna
di-pure-in the Adi Pura; r-krjuna-samvde-in a conversation of Lord Ka and Arjuna; gatv-going; caand; mama-My; nmni-names; nartayet-cause to dance; mama-Me; sannidhau-near; idam-this; bravmi-I say; te-to you;
satyam-the truth; krta-purchased; aham-I am; tena-by him; ca-and; arjuna-O Arjuna.
In the Adi Pura, Lord Ka tells Arjuna:
"O Arjuna, I tell you the truth: He purchases Me who makes My name dance on his tongue.
Text 447
gatv ca mama nmni
rudanti mama sannidhau
tem aha parikrto
nnya-krto janrdana
gatv-going; ca-and; mama-My; nmni-names; rudanti-calls; mama-of Me; sannidhau-in the presence; tem-of them;
aham-I; parikrta-purchased; na-and; anya-in another way; krta-purchased; janrdana-Lord Ka.
"He purchases Me who calls out My name. There is no other price to purchase Me."
Text 448
eva rutv ca mama nmni. ity-di.
evam-thus; rutv-hearing; ca-and; mama-My; nmni-names; ity-di-in the passage beginning with these words.
The Lord also says:
"He purchases me who hears My names."
Text 449
viu-dharme prahldena
jita tena jita tena
jita teneti nicitam
jihvgre vartate yasya
viu-dharme-in the Viu-dharma Pura; prahldena-by Prahlda Mahrja; jitam-conquered; tena-by him; jitamconquered; tena-by him; jitam-conquered; tena-by him; iti-thus; nicitam-indeed; jihv-of the tongue; agre-on the tip;
vartate-stays; yasya-of whom; hari-ha-ri; iti-thus; akara-dvayam-the two syllables.
In the Viu-dharma Pura, Prahlda Mahrja proclaims:
"He is conquered! He is conquered! He is conquered! Lord Ka is conquered by one who keeps the two syllables Hari on the tip of his tongue."
Text 450
svata parama-pururthatva
sknde k-khae pdme ca vakakha-mhtmye
idam eva hi magalya
etad eva dhanrjanam
jvitasya phala caitad
yad dmodara-krtanam
svata-itself; parama-pururthatvam-the supreme goal of life; sknde-in the Saknda Pura; k-khae-in the Kasikhanda; pdme-in the Padma Pura; ca-and; vaikha-mhtmye-in the Vaikha-mhtmya; idam-this; eva-indeed; hicertainly; magalyam-auspiciousness; etat-this; eva-indeed; dhanrjanam-wealth; jvitasya-of life; phalam-the result; caand; etat-this; yat-what; dmodara-krtanam-chanting the holy names of Lord Ka.
Chanting the Holy Name Is the Supreme Goal of Life

In the Skanda Pura K-khaa, and in the Padma Pura Vaikha-mhtmya it is said:
"Chanting Lord Dmodara's holy names is the supreme auspiciousness, the supreme wealth, the supreme goal of life."
Text 451
prabhsa-khae
madhura-madhuram eta magala magalana
sakala-nigama-vall-sat-phala cit-svarpam
sakd api parigta raddhay helay v
bhgu-vara nara-mtra trayet ka-nma
prabhsa-khae-in the Prabhsa-khaa; madhura-madhuram-most sweet; etam-thus; magalam-auspicious;
magalanam-of the auspicious; sakala-nigama-vall-of the vine of all the Vedas; sat-phalam-the transcendental fruit; citsvarpam-spiritual; sakt-once; api-even; parigtam-chanted; raddhay-with faith; helay-with contempt; v-or; bhguvara-O best of the Bhrgus; nara-mtram-a person; trayet-delivers; ka-nma-the name of Lord Ka.
In the Prabhsa-khaa it is said:
"Lord Ka's name is the sweetest of sweet things, the most auspicious of auspicious things, the transcendental fruit
of the vine of all Vedic literature. O best of the Bhgus, chanted even once, either with faith or contempt, it delivers the
chanter."
Text 452
viu-rahasye viu-dharmottare ca
etad eva para jna
etad eva para tapa
etad eva para tattva
vsudevasya krtanam
viu-rahasye-in the Viu-rahasya; viu-dharmottare-in ther Viu-dharma Pura, Uttara-khanda; ca-and; etatthis; eva-indeed; param-supreme; jnam-knowledge; etat-this; eva-indeed; param-supreme; tapa-austerity; etat-this; evaindeed; param-supreme; tattvam-truth; vsudevasya-of Lord Vsudeva; krtanam-the chanting of the holy names.
In the Viu-rahasya and the Viu-dharma Pura, Uttara-khaa, it is said:
"Chanting Lord Vsudeva's holy names is the supreme knowledge, the supreme austerity, the supreme truth."
Text 453
bhakti-prakreu sraihya
viu-cintmau r-ivom-samvde
aghacchit-smaraa vior
bahv-ysena sdhyate
auha-spandana-mtrea
krtana tu tato varam
; r-ivom-samvde-in a conversation of Lord iva and Goddess Um; aghacchit-smaraam-the remembering of Lord
Ka; vio-of Lord Viu; bahv-ysena-with great endeavor; sdhyate-is attained; auha-spandana-mtrea-simply
by moving the lips; krtanam-chanting; tu-indeed; tata-from that; varam-the best.
Of The Various Activities of Devotional Service, Chanting the Holy Name is the Best
In the Viu-cintmai, Lord iva tells Goddess Um:
"With a great struggle it is possible to meditate on Lord Ka. However, simply by moving the lips one can easily
chant Lord Ka's holy name. For this reason chanting the Lord's name is more effective than trying to meditate on
Him."
Text 454
anyatra ca
yena janma-atai prva
vsudeva samarcita
tan-mukhe hari-nmni
sad tihanti bhrata
anyatra-in another place; ca-and; yena-by one whom; janma-atai-in a hundred births; prvam-before; vsudevaLord Vsudeva; samarcita-worshiped; tan-mukhe-in his mouth; hari-nmni-the names of Lord Ka; sad-always;
tihanti-stay; bhrata-O descendent of Bharata.
"O descendent of Bharata, only in the mouth of one who in a hundred pervious births worshiped the Lord will the
holy names of Lord Ka always stay."
Text 455
vieata kalau rahasye
yad abhyarcya hari bhakty
kte kratu-atair api
phala prpnoty avikala
kalau govinda-krtant
vieata-specifically; kalau-in the kali-yuga; rahasye-in trhe Viu-rahasya; yat-what; abhyarcya-worshiping; harimLord Ka; bhakty-with devotion; kte-in Satya-yuga; kratu-atai-with a hundred yajnas; api-even; phalam-the result;
prpnoti-attains; avikalam-complete; kalau-in kali-yuga; govinda-krtant-by chanting the holy names of Lord Govinda.
This is Especially True in the Kali-yuga
"the same result obtained in the Satya-yuga by worshiping the Lord with a hundred yajas is obtained in the Kali-yuga
simply by chanting Lord Govinda's holy names."
Text 456
viu-pure
dhyyan kte yajan yajais
trety dvpare 'rcayan
yad pnoti tad pnoti
kalau sakrtya keavam
viu-pure-in the Viu Pura; dhyyan-meditating; kte-in the Satya-yuga; yajan-worshiping; yajai-with the
performance of great sacrifices; tretym-in the Treta-yuga; dvpare-in the Dvapara-yuga; arcayan-worshiping the lotus
feet; yat-whatever; pnoti-is achieved; tat-that; pnoti-is achieved; kalau-in the age of Kali; sakrtya-simply by chanting;
keavam-the pastimes and qualities of Lord Keava.
In the Viu Pura (6.2.17) it is said:
"Whatever is achieved by meditation in Satya-yuga, by the performance of yaja in Tret-yuga, or by the worship of
Ka's lotus feet in Dvpara-yuga, is also obtained in the age of Kali simply by chanting and glorifying Lord Keava."*
Text 457
dvdaa-skandhe
kte yad dhyyato viu
trety yajato makhai
dvpare paricaryy
kalau tad dhari-krtant
dvdaa-skandhe-in the Twelfth canto; kte-in the Satya-yuga; yat-which; dhyyata-from meditation; vium-on
Lord Viu; tretym-in the Treta-yuga; yajata-from worshiping; makhai-by performing sacrifices; dvpare-in trhe age
of Dvapara; paricaryym-by worshiping the lotus feet of Lord Ka; kalau-in the age of Kali; tat-that same result (can be
achieved); hari-krtant-simply by chanting the Hare Ka mah-mantra.
"Whatever result was obtained in Satya-yuga by meditating on Viu, in Tret-yuga by performing sacrifices, and in
DvparaText 458
ekdae
ka-vara tvika
sagopgstra-pradam
yajai sakrtana-pryair
yajanti hi su-medhasa
ekdae-in the Eleventh Canto; ka-varam- repeating the syllables Ka; tvi-with a luster; akam-not black
(golden); sa-aga-with associates; upga-servitors; astra-weapons; pradam-confidential companions; yajai-by

sacrifice; sakrtana-pryai-consisting chiefly of congregational chanting; yajanti-they worship; hi-certainly; sumedhasa-intelligent persons.
"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who
constantly sings the name of Ka. Although His complexion is not blackish, He is Ka Himself. He is accompanied by
His associates, servants, weapons, and confidential companions."*
Text 459
sknde ca
mah-bhagavat nitya
kalau kurvanti krtanam
sknde-in the Skanda Pura; ca-and; mah-bhagavat-great devotees; nityam-always; kalau-in kali-yuga; kurvantiperform; krtanam-chanting.
"In the Kali-yuga, great devotees always chant the Lord's holy names."
Text 460
bhan-nradye nradokta
harer nmaiva nmaiva
nmaiva mama jvanam
kalau nsty eva nsty eva
nsty eva gatir anyath
bhan-nradye-in the Narada Pura; nradoktam-the words of Narada Muni; hare-of Lord Hari; nma-the name;
eva-certainly;; eva-certainly; na-not; asti-is; eva -certainly; na-not; asti-is; eva-certainly; gati-way; anyath-another.
In the Nrada Pura, r Nrada Muni explains:
"In this age of quarrel and hypocrisy, the holy name of the Lord is my very life. In this age the only means of
deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other
way."
Text 461
ata evokta
sakd uccrayanty eva
harer nma cid-tmakam
phala nsya kamo vaktu
sahasra-vadano vidhi
ata eva-therefore; uktam-said; sakt-omce; uccrayanti-chants; eva-indeed; hare-of Lord Ka; nma-the name; cidtmakam-spiritual; phalam-result; na-not; asya-of it; kama-able; vaktum-to describe; sahasra-vadana-with a thousand
mouths; vidhi-Brahm.
It is also said:
"Neither Brahm nor ea are able to describe the great result earned by a person who once says the holy name of Lord
Ka."
Text 462
padmottara-khae r-rmottara-ata-nma-stotre r-ivena
rakrdni nmni
vato devi jyate
prtir me manaso nitya
rma-nma-viakay
padmottara-khae-in the Padma Pura, Uttara-khaa; r-rmottara-ata-nma-stotre-in the 108 names of Lord
Rma; r-ivena-by Lord iva; rakrdni-beginning with the letter R; nmni-names; vata-hearing; devi-O goddess;
jyate-is born; prti-love; me-of me; manasa-of the heart; nityam-eternal; rma-nma-for the name of Lord Rma;
viakay-with worry.
In the Padma Pura, Uttara-khaa, in the one hundred and eight holy names of Lord Rma, Lord iva says:
"O goddess, when it hears the holy name of Lord Rma, which begins with the letter R, my heart becomes so
overcome with bli
Text 463
vaiava-cintmaau ca
o 'ha sarva-jagat
nmn vior hi jpaka
satya satya vadmy ea
harer nma gatir nm
vaiava-cintmaau-in the Vaiava-cintmai; ca-and; a-controller; aham-I; sarva-jagatm-of all the universes;
nmnm-of the names; vio-of Lord Viu; hi-and; jpaka-the chanter; satyam-truth; satyam-truth; vadmi-I speak;
ea-the; hare-of Lord Ka; nma-name; gati-the goal; nm-of human beings.
In the Vaiava-cintmai it is said:
"Although I am the master of all the worlds, I still chant the holy names of Lord Viu. I tell you the truth, the
absolute truth: The holy name of Lord Hari is the shelter of everyone."
Text 464
di-pure ca r-krjuna-samvde
raddhay helay nma
raanti mama jantava
te nma sad prtha
vartate hdaye mama
di-pure-in the Adi Pura; ca-and; r-krjuna-samvde-in a conbversation of Lord Ka and Arjuna; raddhaywith faith; helay-with contempt; nma-the holy name; raanti-chant; mama-of Me; jantava-persons; tem-of them;
nma-the name; sad-always; prtha-O Arjuna; vartate-is; hdaye-in the heart; mama-of Me.
In the Adi Pura, Lord Ka tells Arjuna:
"In My heart always stay the names of they who, either with faith or with contempt, chant My name.
Text 465
na nma-sada jna
na nma-sada vrata
na nma-sada dhyna
na nma-sada phalam
m-like the name; dhynam-meditation; na-not; nma-sadam-like the name; phalam-result.
"No knowledge is like My holy name. No vow is like My holy name. No meditation is like My holy name. No result is
like My holy name.
Text 466
na nma-sadas tygo
na nma-sada ama
na nma-sada puya
na nma-sad gati
na-not; nma-sada-like the name; tyga-renunciation; na-not; nma-sada-like the name; ama-peace; na-not;
nma-sadam-like the name; puyam-piety; na-not; nma-sad-like the name; gati-shelter.
"No renunciation is like My holy name. No peace is like My holy name. No piety is like My holy name. No shelter is
like My holy name.
Text 467
nmaiva param muktir
nmaiva param gati
nmaiva param ntir
nmaiva param sthit
nmaiva param muktir nmaiva param gati nmaiva param ntir nmaiva param sthit.
My holy name is the supreme liberation. My holy name is the supreme shelter. My holy name is the supreme peace.
My holy name is the supreme abode.
Text 468
nmaiva param bhaktir
nmaiva param mati
nmaiva param prtir
nmaiva param smti
nma-name; eva-indeed; param-supreme; bhakti-devotion; nma-name; eva-indeed; param-supreme; matiphilosophy; nma-name; eva-indeed; param-supreme; prti-happiness; nma-name; eva-indeed; param-supreme;
smti-meditation.
"My holy name is the supreme devotion. My holy name is the supreme philosophy. My holy name is the supreme
happiness. My holy name is the supreme meditation.
Text 469
nmaiva kraa jantor
nmaiva prabhur eva ca
nmaiva paramrdhyo
nmaiva paramo guru
nma-the name; eva-indeed; kraam-the cause; jantor -of the living entity; nma-the name; eva-indeed; prabhu-the
master; eva-indeed; ca-and; nma-thr name; eva-indeed; parama-the supreme; rdhya-object of worship; nma-the
name; eva-indeed; parama-the supreme; guru-spiritual master.
"My holy name is the father of all living entities. My holy name is the supreme master. My holy name is the supreme
object of worship. My holy name is the supreme teacher."
Text 470
ki ca
nma-yuktn jann dva
snigdho bhavati yo nara
sa yti parama sthna
viun saha modate
ki ca-furthermore; nma-yuktn-chanting the holy name; jann-people; dva-seeing; snigdha-happy; bhavatibecome; ya-one who; nara-a person; sa-he; yti-goes; paramam-to the supreme; sthnam-abode; viun-Lord Viu;
saha-with; modate-enjoys.
Lord Ka further explains:
"A person who feels happy when he sees others chant My holy name goes to the supreme abode and enjoys with Lord
Viu.
Text 471
tasmn nmni kaunteya
bhajasva dha-mnasa
nma-yukta priyo 'smka
nma-yukto bhavrjuna
tasmn-therefore; nmni-the names; kaunteya-O Arjuna; bhajasva-worship; dha-mnasa-with concentration;
nma-yukta-chanting the name; priya-pleased; asmkam-of them; nma-yukta-chanting the name; bhava-become;
arjuna-O Arjuna.
"For these reasons, O Arjuna, you should worship My holy names. Chant My holy names and become friends with
they who chant My names."
Text 472
atha r-bhagavan-nma
japasya smaraasya ca
ravaasypi mhtmya
d bhedd vilikhyate
atha-now; r-bhagavan-nma-the holy name of the Lord; japasya-of chanting; smaraasya-of remembering; ca-and;
ravaasya-of hearing; api-also; mhtmyam-the glories; t-a little; bhedt-with divisions; vilikhyate-is written.
Now I will briefly write write about the glories of japa-chanting of the holy name and of hearing and remembering the
holy name.
Text 473
viu-rahasye r-bhagavad-uktau
satya bravmi manuj svayam rdhva-bahur

yo m mukunda narasiha janrdaneti
jvan japaty anu-dina marae va
psa-kha-sadya dadymy abham
viu-rahasye-in the Viu-rahasya; r-bhagavad-uktau-in the statement of the Supreme Personality of Godhead;
satyam-the truth; bravmi-I say; manuj-O people; svayam-personally; rdhva-bahu-with arms raised; ya-one who;
mm-Me; mukunda-O Mukunda; narasiha-O Nsiha; janrdana-O Janrdana; iti-thus; jvan-while living; japati-chants
japa; anu-dinam-every day; marae-in death; -a debtor; iva-like; psa-a stone; kha-or wood; sadya-like; dadymiI give; abham-the desire.
In the Viu-rahasya, the Supreme Personality of Godhead explains:
"O people, I raise My arms and speak to you the truth. To whoever every day, or at the time of death chants japa,
calling to Me, Ò Mukunda, O Narasiha! O Janrdana!' I become a debtor. I fulfill his desires. I give him something that
makes all material things seem like a cluster of pebbles or twigs."
Text 474
k-khae agnibindu-stutau
nryaeti nara-kravatraeti
dmodareti madhuheti catur-bhujeti
vivambhareti virajeti janrdaneti
kvstha janma japat kva ktnta-bhti
k-khae agnibindu-stutau-in the K-khaa, Agnibindu prays: nryaa-O Nryaa; iti-thus narakravatraarescuing the living entities form the ocean of hellish life; iti-thus; dmodara-O Dmodara; iti-thus; madhuha-killer of
Madhu; iti-thus; catur-bhuja-four-armed; iti-thus; vivambhara-maintianer of the universes; iti-thus; vriraja-pure; itithus; kva-where?; asti-is
In the K-khaa, Agnibindu prays:
"For one who on japa-beads chants, `Nryaa! Narakravatraa! Dmodara! Madhuha! Catur-bhuja! Vivambhara!
Viraja! Janrdana!' where is the fear of death? Where is the chance for another birth?"
Text 475
pdme vaikha-mhtmye yama-brhmaa-samvde
vsudeva-japsaktn
api ppa-kto jann
nopasarpanti vai vighn
yama-dt ca dru
pdme vaikha-mhtmye-in the Padma Pura, Vaikha-mhtmya; yama-brhmaa-samvde-Yamarja tells a
brhmaa; vsudeva-of Lord Ka; japa-chanting japa; saktn-attached; api-also; ppa-kta-sinner; jann-persons; nanot; upasarpanti-approach; vai-indeed; vighn-obstacles; yama-dt-messengers of Yama; ca-and; dru-fearsome.
In the Padma Pura, Vaikha-mhtmya, Yamarja tells a brhmaa:
"Neither obstacles nor the messengers of Yamarja will approach even sinners who are attached to chanting Lord
Ka's names on japa beads."
Text 476
bhad-vaiava-pure
kva nka-pha-gamana
punar vtti-lakaam
kva japo vsudeveti

mukti-bjam anuttamam
bhad-vaiava-pure-in the Viu Pura; kva-where?; nka-pha-gamanam-going to the sky; puna-again; vttireturn; lakaam-nature; kva-where?; japa-japa; vsudeveti-the names of Lord Ka; mukti-bjam-the seed of libreation;
anuttamam-peerless.
"What happens to a person who travels to Svargaloka? Eventually he must return to the earth. What happens to a
person who on japa beads chants the holy names of Lord Ka? He attains the peerless seed of liberation."
Text 477
r-nma-smaraa-mhtmyam
itihsottame
svpne 'pi nma-smtir di-pusa
kaya karoty ahita-ppa-re
prayatnata ki punar di-pusa
prakrtite nmni janrdanasya
r-nma-smaraa-mhtmyam-The Glory of Remembering the Holy Name; itihsottame-in the Itihasottama; svpnein dream; api-even; nma-the name; smti-remembering; di-pusa-of the Supreme Personality of Godhead; kayamdestruction; karoti-does; ahita-ppa-re-of a host of sins; prayatnata-carefully; kim-what?; puna-again; di-pusa-of
the Supreme Personality of Godhead; prakrtite-glorified; nmni-in the name; janrdanasya-of Lord Ka.
The Glory of Remembering the Holy Name

"A person who in a dream somehow remembers Lord Ka's holy names destroys a multitude of sins. What, then, is
the fate of one who carefully chants Lord Ka's holy names?"
Text 478
laghu-bhgavate
te sabhgy manuyeu
ktrth npa nicitam
smaranti ye smrayanti
harer nma kalau yuge
laghu-bhgavate-in the Laghu-Bhgavata; te-they; sabhgy-fortunate; manuyeu-people; ktrth-successful; npa-O
king; nicitam-indeed; smaranti-remember; ye-who; smrayanti-cause others to remember; hare-of Lord Ka; nma-the
name; kalau yuge-in Kali-yuga.
"O king, they who in Kali-yuga remember Lord Ka's holy names or remind others of them are very fortunate. They
have attained the goal of life."
Text 479
pdme devahti-stutau
praye cpraye ca
yan-nma-smaran nm
sadyo nayati ppaugho
namas tasmai cid-tmane
pdme devahti-stutau-in the Padma Pura, Devahti prays:; praye-in death; ca-and; apraye-not in death; ca-and;
yan-nma-whose name; smarat-by remembering; nm-of the people; sadya-at once; nayati-deastroys; ppaugha-a
flood of sins; nama-obeisances; tasmai-to Him; cid-tmane-the Supreme Personality of Godhead.
In the Padma Pura, Devahti prays:
"I offer my respectful obeisances to the Supreme Personality of Godhead. They who at the time of death, or at any
other time, remember His holy names destroy a great flood of sins."
Text 480
tatraivottara-khae
man-nma-smarad eva
ppinam api satvaram
muktir bhavati jantn
brahmdn su-durlabham
tatra-there; eva-indeed; uttara-khae-in the Uttara-khanda; man-nma-smarat-by remembering My holt names; evaindeed; ppinam-sinner; api-even; satvaram-at once; mukti-liberation; bhavati-is; jantnm-of the people; brahmdnmbeginning with Brahma; su-durlabham-rare.
In the Padma Pura, Uttara-khaa, the Supreme Personality of Godhead says:
"By remembering My holy name even sinners at once attain liberation, which Brahm and the demigods find difficult
to attain."
Text 481
brahma-vaivarte
yad-anudhyna-dvagnidagdha-karma-ta pumn
viuddha payati vyakta
avyaktam api keavam
brahma-vaivarte-in the Brahma-vaivarta Pura; yad-anudhyna-by meditation on whom; dvagni-by the forest fire;
dagdha-burned; karma-of karma; ta-grass; pumn-a person; viuddha-pure; payati-sees; vyaktam-manifested;
avyaktam-unmanifested; api-even; keavam-Lord Ka.
a's names, a person sees Lord Ka in manifested and unmanifested forms.
Text 482
tad asya nma jvasya
patitasya bhavmbudhau
hastvalamba-dnya
pravo nparo hare
tat-that; asya-of Him; nma-the name; jvasya-of the living entity; patitasya-fallen; bhavmbudhau-in the ocean of
birth and death; hastvalamba-dnya-extending a hand; prava-expert; na-not; apara-other; hare-htan Lord Ka.
"Lord Ka's holy name extends a hand to save the conditioned souls fallen in the ocean of birth and death. No one is
expert like the holy name.
Text 483
jbli-sahity
harer nma para japya
dhyeya geya nirantaram
krtanya ca bahudh
nirvtir bahudhecchat
jbli-sahitym-In the Jbli-sahit; hare-of Lord Ka; nma-the name; param-supreme; japyam-to be chanted;
dhyeyam-to be remembered; geyam-to be sung; nirantaram-always; krtanyam-to be glorified; ca-and; bahudh-in many
ways; nirvti-happiness; bahudh-in many ways; icchat-by one who desires.
In the Jbli-sahit it is said:
"A person who desires real happiness should again and again sing, remember, glorify, and chant on japa-beads the holy
names of Lord Ka."
Text 484
atha r-bhagavan-nma-mhtmya
bhan-nradye r-nradoktau
yan-nma-ravaenpi
mah-ptakino 'pi ye
pvanatva prapadyante
katha stoymi khinna-dh
atha-now; r-bhagavan-nma-mhtmyam-the glory of the Lord's Holy Names; bhan-nradye-in the Nrada Pura;
r-nradoktau-in the words of r Nrada; yan-nma-ravaena-by hearing His names; api--also; mah-ptakina-a great
sinner; api-even; ye-
The Glory of the Lord's Holy Names

In the Nrada Pura, Nrada Muni explains:
"By hearing Lord Ka's holy names even great sinners become purified. How can a fool like me properly glorify the
Lord's holy names?"
Text 485
itihsottame
ruta sakrtita vpi
harer carya-karmaa
dahaty ensi sarvi
prasagt kim u bhaktita
itihsottame-in the Itihsottama; rutam-heard; sakrtitam-glorified; v-or; api-also; hare-of Lord Ka; caryawonderful; karmaa-activities; dahati-burns; ensi-sins; sarvi-all; prasagt-by contact; kim-what?; u-indeed;
bhaktita-from devotion.
"Simply by accidentally touching the hearing and chanting of Lord Ka's wonderful names and pastimes, all sins are
at once burned away. What, then, can be said of they who earnestly glorify the Lord with devotion?"
Text 486
aha-skandhe citraketktau
na hi bhagavann aghatitam ida
tvad-darann nm akhilgha-kaya
yan-nma-sakc-chravat
pukkao 'pi pramucyate samrt. iti.
aha-skandhe-in the Sixth Canto; citraketktau-in the statement of King Citraketu; na-not; hi-indeed; bhagavann-O
my Lord; aghatitam-not occurred; idam-this; tvat-of You; darant-by seeing; nm-of all human beings; akhila-all; aghaof sins; kaya-annihilation; yat-nma-whose name; sakt-only once; ravat-by hearing; pukkaa-the lowest class, the
candalas; api-also; pramucyate-is delivered samsarat-from the entaglement of material existence; iti-thus.
In rmad-Bhgavatam (6.16.44) King Citraketu prays:
of seeing You personally, merely by hearing the holy name of Your Lordship only once, even clas, men of the lowest
class, are freed from all material contamination. Under the circumstances, who will not be freed from material
contamination simply by seeing You?"*
Text 487
rman-nmn ca sarve
mhtmyeu samev api
kasyaivvatreu
viea ko 'pi kasyacit
rman-nmnm-of ther holy names; ca-and; sarvem-all; mhtmyeu-in the glories; samev-equal; api-also;
kasya-of Lord Ka; eva-indeed; avatreu-in the incarnations; viea-specifically; ko 'pi-something; kasyacit-of
something.
All the names of the Supreme Personality of Godhead are equally glorious. However, the names of Lord Ka are
especially glorious.
Text 488
atha vieata r-kvatra-mhtmya
brhmada-pure r-kottara-ata-nma-mhtmye
sahasra-nmn puyn
trir vttya tu yat phalam
ekvttya tu kasya
nmaika tat prayacchati
atha-now; vieata-specifically; r-kvatra-mhtmyam-the glories of Lord Ka; brhmada-pure-in the
Brahmanada Pura; r-kottara-ata-nma-mhtmye-in the glories of the 108 names of Lord Ka; sahasranmnm-of one thousand names; puynm-holy; trir vttya-by thrice chanting; tu-but; yat-which; phalam-result;
ekvttya-by one repetition; tu-but; kasya-of Lord Ka; nma-holy name; ekam-only one; tat-that result; prayacchatigives.
The Glories of Lord Ka's Holy Nme

In the Brhmada Pura, in the description of the glories of Lord Ka's one hundred and eight names, it is said:
"The pious results derived from chanting the thousand holy names of Viu three times can be attained by only one
repetition of the holy name of Ka.*
Text 489
ida kir sajapya
jay pupatstra-bhk
kasya pra-bhta san
ka srathim ptavn
idam-this; kir-Arjuna, who wears a crown; sajapya-cahnting japa; jay-victorious; pupatstra-bhk-obtaining the
pasupata weapon; kasya-of Lord Ka; pra-bhta-the life-friend; san-being; kam-Lord Ka; srathimcharioteer; ptavn-attained.
"By thus chanting the name of Lord Ka, Arjuna obtained the pupta weapon, conquered his enemies, became
Ka's life-friend, and made Ka his chariot driver.
Text 490
kim ida bahun asan
manunanda-nirbhara
brahmnandam avpyante
ka-syujyam pnuyt
kim-what?; idam-this; bahun-more; asan-saying; manunanda-nirbhara-filled with bliss; brahmnandamspiritual bliss; avpyante-is attained; ka-syujyam-liberation as an associate of Lord Ka; pnuyt-is attained.
"What more can be said? By chanting Lord Ka's holy name one become filled with bliss. One becomes a liberated
associate of the Lord."
Text 491
vrhe ca r-mathur-mhtmye
tatra guhyni nmni
bhaviyanti mama priye
puyni ca pavitri
sasra-cchedanni ca
vrhe-in the Varha Pura; ca-and; r-mathur-mhtmye-in the glories of Mathur; tatra-there; guhyni-secret;
nmni-names; bhaviyanti-will be; mama-of me; priye-O beloved; puyni-sacred; ca-and; pavitri-pire; sasracchedanni-stopped the repetition of birth and death; ca-and.
In the Varha Pura, in the passage describing the glories of Mathur, it is said:
"O beloved, now I will tell you of Lord Ka's confidential, sacred, and very pure names, which stop the repetition of
birth and death."
Text 492
tatraiva vieata r-keti-nma-mhtmya
dvrak-mhtmye prahlda-bali-samvde
att puru sapta
bhaviy ca caturdaa
naras trayate sarvn
kalau keti-krtant
tatra-there; eva-indeed; vieata-specifically; r-keti-nma-mhtmyam-the glories of the Name Ka; dvrak-of
Dvrak; mhtmye-in the glories; prahlda-bali-samvde-in a conversation of Prahlda and Bali; att-passed; puru-
persons; sapta-seven; bhaviy-will be; ca-and; caturdaa-fourteen; nara-a person; trayate-delivers; sarvn-all; kalau-in
the age of Kali; ka-Ka; iti-thus; krtant-by chanting.
The Glories of the Name Ka

In the Dvrak-mhtmya, in a conevrsation of Prahlda and Bali, it is said:
"In Kali-yuga a person who chants the holy name Ka delivers seven generations of ancestors and fourteen
generations of descendants.
Text 493
ka-keti keti
svapan jgrad vrajas tath
yo jalpati kalau nitya
ka-rp bhaved dhi sa
ka-keti keti-Ka, Ka, Ka; svapan-sleeping; jgrat-waking; vraja-walking; tath-so; ya-who;
jalpati-chants; kalau-in kali0yuga; nityam-always; ka-rp-a form like that of Lord Ka's; bhavet-becomes; hi-indeed;
sa-he.
"Sleeping, waking, walking, or in any situation, a person who in Kali-yuga always chants, `Ka! Ka! Ka!'
attains a spiritual form like Lord Ka's."
Text 494
brahma-vaivarte
hanan brhmaam atyanta
kmo v sur piban
ka-kety aho-rtra
sakrtya ucitm iyt
brahma-vaivarte-In the Brahma-vaivarta Pura; hanan-killing; brhmaam-a brhmaa; atyantam-greast; kmavoluntary; v-or; surm-liquor; piban-drinking; ka-keti-Ka! Ka!; aho-rtram-day and night; sakrtyachanting; ucitm-purity; iyt-attains.
"Even a person who has murdered an exalted brhmaa or voluntarily drunk liquor will become purified if day and
night he chants: Ka! Ka! Ka!"
Text 495
viu-dharme
keti magala nma
yasya vci pravartate
bhasm-bhavanti rjendra
mah-ptaka-koaya
viu-dharme-in the Viu-dharma Pura; keti-Ka; magalam-auspicious; nma-name; yasya-of whom; vci-in
the voice; pravartate-is; bhasm-bhavanti-becomes ashes; rjendra-O great king; mah-ptaka-koaya-many millions of
the most terruble sins.
"O great king, many millions of the most terrible sins become at once burned to ashes for a person on whose voice the
auspicious word Ka stays."
Text 496
narasihe r-bhagavad-uktau
ka-keti keti
yo m smarati nityaa
jala bhittv yath padma
narakd uddharmy aham
narasihe-in the Narasiha Pura;; r-bhagavad-uktau-in the words of the Supreme Personality of Godhead; kaketi-Ka, Ka; keti-Ka; ya-who; mm-Me; smarati-remembers; nityaa-always; jalam-water; bhittvcutting; yath-as; padmam-a lotus; narakt-from hell; uddharmi-I deliver; aham-I.
In the Nsiha Pura, the Supreme Personality of Godhead declares:
"As a growing lotus flower breaks through the water, so I pull up from hell a person who, chanting, `Ka! Ka!
Ka!', always remembers Me."
Text 497
grue pdme ca
sasra-sarpa-sandaa
naa-ceaika-bheajam
keti vaiava mantra
rutv mukto bhaven nara
grue-in the Garua Pura; pdme-ijn teh Padma Pura; ca-and; sasra-sarpa-sandaam-bitten by the snake of
birth and death; naa-destroyed; cea-actions; eka-one; bheajam-cure; keti-Ka; vaiavam-of Lord Viu;
mantram-mantra; rutv-hearing; mukta-liberated; bhavet-becomes; nara-a person.
In both the Garua Pura and the Padma Pura it is said:
"For a person bitten by the snake of repeated birth and death, the word Ka is the perfect medicine. When one hears
the Ka-mantra he becomes cured at once."
Text 498
prabhsa-pure nrada-kuadhvaja-samvde r-bhagavad-uktau
nmn mukhyatara nma
kkhya me parantapa
pryacittam aen
ppn mocaka param
prabhsa-pure nrada-kuadhvaja-samvde r-bhagavad-uktau-in the Prabhsa Pura, during a conversation
between Nrada and Kuadhvaja, the Supreme Personality of Godhead explains; nmnm-of names; mukhyataram-the
most important; nma-name; kkhyam-the name Ka; me-of Me; parantapa-O mighty one; pryacittam-atonement;
aenm-of all; ppnm-sins; mocakam-deliverer; param-great.
In the Prabhsa Pura, during a conversation between Nrada and Kuadhvaja, the Supreme Personality of Godhead
explains:
"O powerful one, My most important name is Ka. This name is the atonement for all sins and the the supreme
granter of liberation."
Text 499
pdme
yatra yatra sthito vpi
ka-keti krtayet
sarva-ppa-viuddhtm
sa gacchet param gatim
pdme-in thePadma Pura; yatra yatra-wherever; sthita-situated; v-or; api-also; ka-keti-Ka! Ka!;
krtayet-chants; sarva-all; ppa-sins; viuddha-pure; tm-at heart; sa-he; gacchet-attains; paramm-supreme; gatimdestination.
"A person who everywhere chants, `Ka! Ka!' becomes pure at heart. He attains the supreme destination."
Text 500
viu-dharmottare r-ka-sahasra-nma-stotre
ballav-knta ki tais tair
upyai ka-nma te
kintu jihvgraga
Fifteenth Vilasa
Text 246
atha bhdra-ktyam
bhdre bhagavato janmadine 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-vratam-the 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-vrata 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,
Uttara-khanda; r-yudhihira uvca-r Yudhihira said; janmam-vratam-the vow of Janmam; brhi-please tell;
vistrea-elaborately; mama-to me; acyuta-O infallible Lord; kasmin-at what; kle-time; samutpannam-manifested; kimwhat; puyam-piety; ka-what; 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; ktv-placing; utsage-on the lap; rurodawept; 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; kukurndhakai-by 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; tem-of them; strbhi-by the women; samvtsurrounded; 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; ha-indeed;.
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; bpa-parykulekaa-his eyes filled with tears; balabhdramBalarma; ca-and; 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; adya-today; jta-born; janrdana-Ka; adya-today;
mallga-yuddhena-in 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; prasdamercy; 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-prpannn
prasda 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-bhakti-prpannnm-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 astv iti lokn
kathayasva yath-tatham
evam-so; astv-be it; iti-thus; lokn -of the people; kathayasva-please tell; yath-tatham-as it is.
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; samyak-properly; 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; taj-janma-dinam-on the borthday; vare-in the year; garbhame-the eighth;
gate-had come; puna-again; janmamm-Janmam; lok-the people; kurvantu-should do; brhmadayabeginning with the brahmanas; katriy-the 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; jalada-of 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; bhagavatyof the goddess; ca-also; tatra-there; eva-indeed; kurudhvam-should do; su-mahotsavam-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; bhagavat-prant-because of pleasing the Lord; matamconsidered; vidhi-method; vkya-statement; viet-specifically; ca-and; akrae-in non-performance; pratyavyatabecause 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-prana vidhi 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; prahlddyaibeginning with Prahlada; ca-and; bh-plai-by kings; kt-done; janmam-Janmam; ubh-auspicious; raddhaywith 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
ki ca-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
prathama 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-rahasyein r Viu-rahasya; 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; tat-that; 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, Brahm 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; ca-and; dvipadm-of two-legged creatures; bhuktam-eated; bhuktam-eaten; 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; saayadoubt.
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
is tortured; tila-mtram-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; jayant-vsare-in Jayanti day; npa-O king; na-not; tasya-of
him; naraka-from hell; uttra-deliverance; dvdam-dvadasi; ca-and; prakurvata-doing.
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; patitamfallen; 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-tyga-pratyavya
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; tyga-abandoning; pratyavya-offense; tatra-there; eva-indeed; ye-who; na-not; kurvanti-do; jnantaknowing; ka-janmam-vratam-the vow of Ka Janmam; te-they; bhavanti-are; mah-prja-O wise one; vylbeasts 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 Ka-janmam become ferocious beasts in the jungle.
Text 276
brahma-haty sur-pna
go-vadha str[98]-vadho 'pi v
na loko muni-rdla
jayant-vimukhasya ca
brahma-haty-killing a brahmana; sur-pnam-drinking liquor; go-vadha-killing a cow; str-vadha-killing a
woman; api-even; v-or; na-not; loka-world; muni-rdla-O tiger of the sages; jayant-vimukhasya-averse to Jayant; caand.
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; ka-janmam-vratam-the vow of Ka Janmam;
na-not; karoti-does; 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-janmam-vratam-the vow of r Ka-Janmam; na-not;
karoti-does; nara-a 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 bahula-paka 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; karoti-does; yad-when; aamm-astami; krryudhawith 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; vaam-the abode; panna-attains; sahate-suffers; nrakm-of hell; vyathm-the 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
ki ca-furthermore; tatra-there; eva-indeed; ka-janmamm-Ka-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; v-or.
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
ki ca-furthermore; tuy-artham-for satisfaction; devak-sno-of the son of DEvak; jayant-sambhavam-in the day
of Jayant; vratam-the vow; kartavyam-to be done; vitta-hyena-by cheating on wealth; bhakty-with devotion; bhaktajanai-by devotees; api-even; akurvan-not doing; yti-goes; nirayam-to hell; yvat-as long as; indr-Indras; caturdasafourteen.
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-vrata-kathane
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-ka-yudhihira-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; ktena-done; kuru-nandana-O
delioght of the Kurus; sapta-janma-ktt-done in seven births; ppn-from the sins; mucyate-released; na-not; atra-here;
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-dharmarata-devoted to religion and truth; bhtv-becoming; mta-dead; vaikuham-Vaikuntha; 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;
bhogn-enjoyments; nn-vidhn-many kinds; bhuktv-enjoying; puya-et-with 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; sarvsukha-vivarjite-without any sufferings; sarva-dharma-all

piety; yute-with; prtha-O Partha; sarva-gokula-sakule-filled with many cows; tasmin-in that; rre-kingdom; prabhumaster; 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; carcitamanointed; 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 six 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
ki ca-furthermore; yasmin-in which; ghe-home; pu-putra-O son of Pu; likhyate-is written; devak-vratamthe vow of Devak; na-not; tatra-there; mta-dead; nikrnti-birth; na-not; garbha-patanam-miscarriage; 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;
vaidhavyam-widowhood; 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
kacij janmam-vratam
viulokam avpnoti
so 'pi prtha na saaya
samparkea-by contact; api-even; ya-who; kuryt-does; kacit-someone; janmam-vratam-the Janmam vow;
viulokam-Viukloka; avpnoti-attains; so 'pi-that person; prtha-O Partha; na-no; 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; apah-removing; 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; vio-of 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; nma-named; s-that; prokt-called; sarvappa-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 yac ca kaumre

yauvane vardhake 'pi yat
sapta-janma-kta ppa
sv-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; sapta-janma-ktam-done in seven births; ppam-sins; sv-alpam-slight; v-even; yadi-if; v-or; bahu-great; tatthat; 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
yac cnyan manasepsitam
tains; 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; ukta-said; mah-ptaka-nana-destroying the greatest sins.
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; upavsam-fasting; tu-indeed; ktv-doing; ya-who;
arcayate-worships; harim-Lord Hari; tasya-of him; janma-atodbhtam-created in a hundred births; ppam-sin; nayatidestroys; sarvath-completely.
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; ppam-sin; 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; svadhyya-Vedic study; atha-then; japa-japa; tapaausterity; sarvam-all; ata-guam-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, Vedic 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; sarva-ppa-har-removing all sins; ubh-auspicious;
samupoy-to be fasted; janai-by the people; yatnt-carefully; jayant-Jayant; ka-bhakti-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; virutfamous; vaiav-Vaiava; tithi-day; tasy-of that; prabhvam-power; ritya-taking shelter; pt-purified; 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 Kali-yuga 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; rohi-samyutam-the astami with Rohini; jayant-Jayant; itithus; samkhyt-called; sarva-all; agha-of sins; augha-a flood; vinin-destroying.
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; janpeople; ye-who; abhyarcayanti-worship; deveam-the master of the demigods; jgrata-keeping a vigil; samupoitfasting; 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; kasavadhrtham-to kill Kamsa; hi-indeed; tad-dinam-that day; magalyanam-auspicious.
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; sagatmeeting; rohiyarkena-with 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-kathane-description of the vow; idam-this; eva-indeed; paramsupreme; reya-good; idam-this; eva-indeed; param-supreme; tapa-austerity; idam-this; eva-indeed; para-supreme;
dharma-religion; yad-viu-vrata-dhraam-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 tv e
trthayuta-atai sam
sknde-in the Skanda Purana; brahma-nrada-samvde-in a conversation of Brahma and Narada; ka-janmamKa Janmam; loke-in the world; prasiddh-famous; ppa-nin-destroying sins; kratu-koi-sam-equal to ten million
yajnas; tv-indeed; e-this; trthayuta-atai-to many millions of pilgrimages; sam-equal.
In the Skanda Pura, Brahm 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.
By fasting on Jayant one attains the same pious result attained by 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; samavpnoti-attains; 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-phala kavibhi smtam
mt-pitror gur ca
bhaktim udvahat phalam
vp-kpa-sahasri-thousands of lakes and ponds; devatyatanni-temples; ca-and; kany-girls; koi-millions;
pradnena-by giving; yat-phalam-which result; kavibhi-by philosophers; smtam-considered; mt-pitro-of father and
mother; gurm-of gurus; ca-and; bhaktim-devotion; udvahatm-carring; phalam-the result.
By fasting on Jayant one attains the same pious result attained by 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
gurv-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
jayanty tat phala smtam
nirrayewithout a shelter; vasatm-residing; tapasnm-of austerities; tu-indeed; yat-what; phalam-result; rjasya-of
rajasuya-yajnas; 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; svatmeternal; jayantym-on jayanti; ca-and; upavsena-by fasting; vio-of Lord Viu; bhmau-in the realm; layamliberation; 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; ca-and; muktim-liberation; ca-and; muni-pugavaO best of sages; dadti-gives; vchitn-desires; kmn-pleasures; rvae-in Sravana; msi-month; 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; sadalways; 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-samam-equal to that; ca-and; adhikam-better; v-or; api-also; ka-janmam-vratt-than the vow of Kajanmam.
O great sage, I have not seen anything in the Vedas or the Puras equal to or better than the vow of r Kajanmam.
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

ki ca-furthermore; vratena-with a vow; rdhya-worshiping; tam-Him; devam-the Supreme Personality of Godhead;
devak-sahitam-with Devak; harim-Lord Ka; tyaktv-leaving; yama-patham-the path to Yama; ghoram-horrible; ytigoes; 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
taj-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; kurudhvam-please do; taj-jayantm-Janmam; muktaye-for liberation; tath-so.
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-vratamahimnuvarannte-after describing the glories of that vow; iti-thsu; etat-this; kathitam-said; aea-stra-guhyamhidden in all the scriptures; r-ka-vrata-mahimnuvaranam-the descriptionj of the glories of this vow to please Lord
Ka; yat-what; rutv-hearing; etat-this; sakt-once; api-even; 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; je-knowing;
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; viu-rahasye-in the Viu-rahasya; prjpatyarka-the
star Rohini; samyukt-with; k-dark; nabhasi-in the sky; ca-and; aam-astami; 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

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
ki ca-furthermore; tatra-there; eva-inded; am-aam; ka-pakasya-of the krsna-paksa; rohi-ka-samyut-
with the star Rohi; bhavet-is; prauha-pade-Bhadra; msi-in the month; jayant-Jayant; nma-named; s-that; smtconsidered.
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; rohiy-kam-with the star Rohi; yad-when;
ka-pake-in the Ka-paksa; aamym-on the aam; dvijottama-O best of brahmanas; jayant-Jayant; nma-named;
s-that; prokt-said; sarva-ppa-har-removing 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 yac 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; tathso; bahu-many; janma-births; 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; samyukt-with; am-aam; tu-indeed; yad-when;
bhavet-is; rvae-in the month of Sravana; bahule pake-in the Ka-paksa; sarva-ppa-prain-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-Jayanti; 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; rohiRohi; npa-O king; jayant-Jayant; nma-called; s-that; jey-to be known; upoy-to be fasted; sa-that; prayatnatacarefully.
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; yat-what; tri-vidham-three kinds; nm-of the
people; tat-that; phlayati-gives result; govinda-Lord Ka; tithau-day; tasym-on that; tu-indeed; 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-ptaka-nana-destroying the greatest sins; jayantym-on
Jayant; jagat-the world; pla-protector; vidhin-by rules; atra-here; na-no; saaya-doubt.
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 kal 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; janmam-Janmam; bhaviya-viudharmayo-in the
Bhavisya and Viu-dharma 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; hantikills; 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; nabhasi-in 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; c
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
ki ca-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; jagan-ntha-the master ofn the universes; kauubh-who wears a Kaustubha jewel; hariLord Ka; avyaya-eternal and infallible; tam-that; eva-indeed; upavaset-should fast; klam-time; kuryt-should do;
tatra-there; eva-indeed; jgaram-vigil.
It is also said:
When for one kal before or after the middle of the night the star Rohi is conjoined with the moon on the kapaka 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; jta-born; janrdana-Lord Ka; niyattm-selfcontrolled; uci-pure; sntv-bathing; pjm-worship; tatra-then; pravartayet-should perform.
hould bathe himself and then worship Lord Ka.
Text 346
vahni-pure
sama-yoge tu rohiy
nithe rja-sattama
samajyata govindo
bla-rp catur-bhuja
tasmt ta pjayet tatra
yath-vittnusarata
vahni-pure-in the Agni Pura; sama-yoge-conjoined; tu-indeed; rohiy-with Rohi; nithe-in the middle of the
night; rja-sattama-O best of kings; samajyata-was born; govinda-Ka; bla-rp-in the form of a child; catur-bhujawith 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 four-armed 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; ka-pake-on the Ka-paksa; ardha-rtrake-in the middle of the night; ake-the moon; va-ri-sthe-in
Taurus; prjpatyarka-samyute-withthe star Rohi; upoita-fasting; arcayet-should worship; kam-Lord 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 Yaod 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
ki ca-furthermore; msi-in the month; bhdra-pade-of Bhadra; aamym-on the astmami; nithe-in the middle of
the night; ka-pakake-in the Ka-paksa; ake-the moon; va-ri-sthe-in taurus; ke-the star; rohi-samjakenamed Rohi; yoge-in conjunction; asmin-in this; vasudevt-from Vasudeva; hi-indeed; dev-Devak; 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 worship; atra-then; uci-pure; samyag-upoita-properly fasting.
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; gatnm-attained; 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
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; kimwhat?; puna-more; navam-navami; yukt-with; kula-koya-ten million relatives; tu-indeed; mukti-d-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; kicit-something; 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 kal 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.
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-nidr 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; je-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; samprfull; ca-and; aam-aam; bhavet-is; kim-what?; puna-more; navam-yukt-with the navami; kula-koya-ten million
relatives; tu-indeed; mukti-d-giving 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; strbhiby 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; tattad-yoga-conjoined to that; tu-but; vaisiye-specifically; vrata-of the vow; lopa-omission; anyath-otherwise; bhavetshould 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; viddha-wounded; 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; janmam-Janmam; niedha-forbidden; brahma-vaivarte-in
Brahma-vaivarta Pura; varjany-to be avoided; prayatnena-carefully; saptam-sahitam-the saptami; sa-rk-with the
star; api-even; na-not; 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-sahitwith 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;
aamm-aam; 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; saptam-samyutam-Janmam viddha by the saptami; vin-with;
kena-the star; kartavy-to be done; navam-samyutam-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; devak-nandana-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; prva-viddhm-viddha by the previous day; sa-km-with
the star; sa-kalm-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-kal 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; navam-samyut-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-kal 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-samyut-with the navami; aam-aam; sa-k-with the
star; api-even; na-not; 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
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; tama-darkness; 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
yac ca vahni-puradau
prokta viddham-vratam
avaiava-para tac 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; svapada-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-devcrya-Kadevacarya; di-beginning with; vaiavai-by the
Vaiavas; vyavasth-situation; any-another; ca-and; nirt-concluded; likhit-written; 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; aamithe aam; upoy-to be fasted; prva-previous; eva-indeed; tithi-of the day; bh-of the star; ante-after; ca-and; praambreaking 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; vibhuthe Supreme Personality of Godhead; rohiy-ke-the star Rohi; ubha-tithau-on the auspicious day; daitynm-of the
demigopds; na-hetave-for destructionm; mahotsavam-a great festival; prakurvta-should do; yatnata-carefully; taddine-on that day; ubhe-auspicious.
In the Gautamya Tantra, which describes pure devotional service to Lord Ka, in the course of describing Vaiava
tantric initiation, it is said:
On the demigod Brahm's request, Lord Ka, the Supreme Personality of Godhead, mercifully appeared in the womb
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-aktitaaccording 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; tu-indeed; bhukte-eats; sa-he; tu-indeed; nardhamathe lowest of men; nivaset-will reside; narake-in hell; ghore-horrible; yvat-as long as; hta-samplavam-the time of
cosmic 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; upoyafasting; tam-that; 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; aam-the aam; rohi-yut-with Rohi; jayantJayant; 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; um-mahevar-tithi-the day of Goddess Um; sa-that; evaindeed; 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 tv arka-yogena
upavsa-sthiti vin
na yacchati ubha krya
munibhi parikrtitam
brahma-haty-phalam-the result of killing a brahmana; dadyt-gives; hari-vaimukhya-krat-from being averse to
Lord Ka; kevala-only; tu-indeed; arka-yogena-with the star; upavsa-sthitim-fasting; vin-without; na-not; yacchatigives; 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; kuryt-should do; tithy-ante-at the end of the tithi; v-or;
atha-then; kata-from 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.
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; iti-thus; tat-samj-named that; iti-thus; artha-the meaning.
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; pjayetshould worship; ambhum-ambhu; navamym-on the navami; akti-akti; ijyate-is worshiped; tayo-of them; yoge-in
the meeting; tu-indeed; samprpte-attained; 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-mahevar-Uma-mahevar; tithi-day; tithi-day; prokt-said;
sa-that; eva-indeed; 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 Um-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-uktam-said; rohim-Rohi; vin-without; tasmttherefore; atra-here; api-even; 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; tat-that; 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; sgrahamcarefully.
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-nirasta prvam eva
sknda-vkynusrata
ruti-ligdika-nyyt-from the indications of Sruti-sastra; chrute-from Sruti; eva-indeed; hi-indeed; mukhyatpredominence; tat-that; evam-thus; aam-aam; hnau-destroying; vrata-lopa-breaking the ow; prasajyate-is attached;
tan-nirastam-leaving that; prvam-before; eva-indeed; 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 pradarita
janmamm-Janmam; prva-viddhm-viddha by the previous day; iti-thus; dyam-beginning; yad-udritam-said;
nsiha-paricaryym-in the Nsiha-paricary; dnta-an example; ca-and; pradarita-shown.
This is described in the passage beginning with the words "Janmam 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; saptamya-not; vedha-vedhokti-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 nirast s pur devai".
Text 395
vaiavvaiava-dvaidhd
dvyasthaiva tad arhati
vaiava-of Vaiavas; avaiava-and non-Vaiavas; dvaidht-because of the difference; dvyasth-two positions; evaindeed; tat-that; 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; bhtad; viu-bhakta-a devotee of Lord Viu; smta-remembered; daiva-godly; sura-demonic tadviparyaya-the oppoiste of that.
In both the Agni Pura and the Viu-dharma Pura, Uttara-khaa, it is said:
There are two classes of men in the created world. One consists of the demoniac 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; apialso; 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
ki ca-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; tatrathere; eva-indeed; praam-breaking the fast; kuryt-should do; evam-thus; veda-vida-the knowers of the Vedas; viduwise.
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; praambreaking the fast; samarthnm-able; aaktnm-unable; dvayo-of both; eka-viyogata-because 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-samyut-wioth the star; knte-at the end of the star; praam-fasting; kuryt-should do; vinwithout; 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; hanyt-destroys; 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; ca-and; catur-guam-four times; tasmt-therefore;
prayatnata-with care; kuryt-should do; tithi-bhnte-at the end of the tithi and the star; ca-and; 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
Text 405
kecic ca bhagavaj-janmamahotsava-dine ubhe
bhaktyotsavnte kurvanti
vaiav vrata-praam
kecit-some; ca-and; bhagavaj-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; tithy-ante-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; sarva-ppni-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; ayet-should eat; iti-thus.
In the Vyu Pura it is said:
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-dinev 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 sepcific 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; janmam-vratam-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 Janmam-vrata, 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; yata-mnasa-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; kuru-nandana-O delight of the Kurus; sapta-janma-ktndone in seven births; ppt-from sins; mucyate-freed; na-not; atra-here; saaya-doubt.
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; upavsafasting; 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-vivarjitawithout eating any food; bhokye-will eat; aham-I; puarkka-O lotus-eyed one; araam-shelter; me-to me; bhavaplease 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; nady-dau-in a river or other like place; vimale-pure; jalein water; devaky-of Devak; obhanam-decoration; kuryt-should do; su-guptam-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; gopjana-samkulam-filled with gops; gha-bells; mardulasweet; sagtam-singing 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-vditrasakulam-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 club 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; tathso; evam-vidham-in this way; yath-akti-as one is able; kartavyam-should be done; stik-gham-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; smt-considered; kcan-golden; rjat-silver; tmr-copper; paittal-brass; mnmay-clay; tath-so; vrk-wood;
maimay-jewel; ca-and; eva-indeed; 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; prataptakcanbhs-splendid like molten gold; kt-done; s-she; tu-indeed; tapasvin-austere; prast-mother; ca-and; prasntaffectionate; 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-vakasam-chest marked with rvatsa; devam-the Supreme Personality of Godhead; nlotpala-dalaprabham-splendid like a blue lotus petal ankha-cakra-gad-rga-vana-ml-vibhitam-decorated with conchshell,
cakra, club, rga bow, and forest garland; catur-bhujam-with four arms; maha-pram-effulent; sthpayet-should
place; tatra-there; 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, club, and
arga bow.
Text 425
yaod cpi tatraiva
prasta-vara-kanyakm
yaodm-Yasoda; ca-and; api-also; tatra-there; eva-indeed; prasta-vara-kanyakm-the recently born beautiful infant
girl.
Yaod 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; ng-the 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; ca-and; 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 ea-nga, and Yaod 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; ca-and; api-also; catur-mukha-the demigod Brahm;
ea-he; avatra-incarnation; rjendra-O king of kings; kasa-Kasa; vai-indeed; kalinemi-ja-prteviously bron as
Kalanemi.
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; dnav-demons; vividhyudh-with various weapons; tethey; ca-and; prahrik-guards; sarve-all; supt-asleep; nidra-vimohit-bewildered by sleep; aria-Arista; dhenukaDhenuka; ke-Kesi; dnav-demons; 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; gandharv-gandharvas; 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; ca-and; 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 Yaod 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; ramyam-beautiful; evam-vidham-like this; ktv-doing; devakmDevak; nava-stikm-recently given birth; tm-her; prtha-O son of Prtha; pjayet-should worship; bhakty-with
devotion; gandha-pupkatai-with fragrances, flowers, and unbroken grains of rice; phalai-with fruits; kumaaiwith kumaas; nrikelai-coconuts; ca-and; kharjrai-kharjras; daim-phalai-pomegranates; vjaprai-vijapuras;
pga-phalai-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-uktn-previously described; mantrea-mantra; anena-with this; pjayet-should 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; deva-mat-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; tath-so; me-by me; pjit-worshiped; bhakty-with devotion; prasdam-mercy; 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; prapt-attained; 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; satata-parivt-always surrounded; veu-vdibeginning 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; sshe; dev-goddess; deva-mt-the mother of the
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 music on flutes,
vs, and other instruments, and carry in their hands gifts of golden vases, waterpots, and glistening mirrors.
Text 439
pdv 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; niannresting; 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
kacij 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; viduunderstand; tava-of You; ata-then; tvm-You; pjaymi-I worship; adya-now; mtu-of Your mother; utsaga-yinamsittting 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 O in
the beginning and nama at the end; pjayeyu-should worship; dvij-the devas; sarve-all; str-dr-women and
sudras; mantra-varjit-without mantras.
All the brhmaas, and even the women and dras, who are not eligible to chant Vedic mantras, worship You by
chanting your names in the dative case, names preceded by o and followed by nama.
r Santana Gosvm comments:
An example of this is the the mantra "o 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; arghyam-arghya; harim-Lord Hari; smaranremembering.
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; madhusdanamthe 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; dmodaram-whose waist was tied with a rope; padmanbham-lotus-navel; keavam-the master of Brahm 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 Brahm 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; acyutam-infallible; 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-anta-kraam-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; caturbhum-four-armed; akhacakra-gad-dharam-who holds a
. . . 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; vana-ml-vibhitam-decorated with a forest garland;
rvatskam-marked with rvatsa; jagat-setum-the ruler of the universes; r-patim-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 womb of Devak; daitya-sainya-vinanam-destroying the armies of demons;
gha-please accept; arghyam-arghya; idam-this; deva-O Lord; govindya-to Lord Govinda; nama-obeisances; namaobeisnaces; 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
ida 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; yogaThe 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; yajnasambhavya-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; vivasambhavya-the father of the universe; viva-pataye-the master of the universe; govindya-to Lord Govinda; namaobeisances; 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; dharmasambhavya-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; rohin-Rohi; 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; eva-indeed; 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; sarpi-and 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 daki 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; ka-Lord Ka; me-with me; priyatm-may be pleased; iti-thus.
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; devak-Devak; dev-goddess; vasudevt-from Vasudeva;
ajjanat-gave birth; bhaumasya-of the earth; brahmaa-of Brahma; guptyai-for protection; tasmai-to Him; brahmtmanethe Supreme Personality of Godhead; nama-obeisances.
I offer my respectful obeisances to the Supreme Personality of Godhead, who, in order to give protection to Brahm
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; go-brhmaa-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-dhvanabrushing 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-phala-an amalaki fruit; ira-to the head; dadyn-should place; mah-puya-vivddhaye-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; pacaratna-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-mlbhiobhita
sauvara vittavn bhakty
tad-abhve 'tha vaiavam
tasya-that; upari-above; nyaset-should place; patram-a leaf; karprguru-vsitam-scented with camphor and aguru; sudhpa-with fragrant incense; vsitam-scenbted; ubhram-beautiful; pupa-mlbhiobhitam-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 bambooleaf.
Text 469
tasyopari nyased dev
haim lakaa-samyuktm
dadmna6 tu putrasya
stana vai vismitnanm
tasya-that; upari-over; nyaset-should place; devm-the goddess; haimm-golden; lakaa-samyuktm-with the features;
dadmnam-offering; 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; sahawith; jagat-prabhum-the master of the universes; kra-milk; di-beginning with; snapanam-bathing; 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; padma-kora-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 lotuswhorls.
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-su-obhitam-decorated with flower garlands; mlatmallik-pupai-with malati and mallika flowers; campakai-with campaka flowers; ketak-dalai-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; tulas-patra-komalai-with soft tulas leaves; anyaiother; nn-vidhai-various; 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 ythik 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; cta-vrka-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; gtam-songs; vdyam-instrumental music; tath-so; ntyam-dancing; stotra-pham-reciting prayers; caand; krayet-should cause to be; blasya-of the child; caritam-the pastimes; vio-of Lord Viu; phanyam-to 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; anena-with 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; sarva-ppa-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; prasann-pleased; 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; prpt-attained; te-of you; nivrti-happiness; partranscendental; nirvtim-happiness; devi-O goddess; tm-that; eva-indeed; sa-putr-with your son; tvam-you; prayacchaplease 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
kacij jtni vai bhuvi
r-ka-pj-mantra-the mantras for worshiping Lord Ka; avatrn-incarnations; sahasri-thousands; karoiYou do; madhusdana-O k; na-not; te-of You; sakhy-number; avatrm-of incarnations; kacij-something; jtniborn; 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; tvm-You; pjayiymi-I will worship; mtu-of the mother; utsaga-sasthitam-on the lap.
Brahm 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; ca-and; 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; sthitamsituated; 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; devak-sahitya-with Devak; vai-indeed; arghyamarghya; 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; bhbhrottraya-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 lakm-sahitya arghya nama
r-kya-to r Ka; devak-sahitya-accompanied by DFevaki; sa-parivarya-with Your associates; lakm-sahityawith 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;
inda-O moon; gha-please accept; tvam-you; rohiy-Rohi; sahita-with; 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; paray-with 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; arghya-dnena-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
kuryj 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; dhpaincense; 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-pade-Bhadra; msi-in the month; kmym-on
Ka-Janmam; kalau-in Kali; yuge-yuga; aoviatime-28th; jta-born; ka-Lord Ka; asau-He; devak-sutathe son of Devak.
In the twenty-eighth Kali-yuga, in the month of Bhdra, on the ka-paka 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; tasmt-therefore; sa-He; tatra-there; sampjya-to be worshiped; yaod-Yasoda; devak-Devaki; tath-so.
Lord Ka come to this world to remove the earth's burden and kill a host of demonic katriyas. That is why Lord
Ka should be worshiped on this day. Devak and Yaod should also be worshiped on this day.
Text 498
gandha-mlyais tath yvair
yava-godhma-sambhavai
sa-gorasair bhakya-bhojyai
phalai 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-gta-samkula-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, Uttara-khanda and other scriptures; vidhi-rule; tadanusrata-by following that; sarvam-all; janmm-ktyam-duties of Janmam; eki-ktya-becoming 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-prvakam-previously brishing the teeth; sptamym-on the
saptami; athav-or; amym-on the astami; prta-early in the morning; sakalpam-sankalpa; 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; tilaiwith 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; vratfollowing the vow; mrdhni-to the head; dhtr-phalam-amalaki fruit; dattv-placing; snyt-should bathe; ka-tilaiwith 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; anyat-other; sampya-completing; hi-indeed; su-deein 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-pupai-with 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; dvre-at the door; ca-and; khal-shackles; loha-iron; khaga-sword; chga-chaga; 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; gopa-gopjanvtam-withgopas and gop; raka-pl-guards; caand; gehasya-of the house; sarvata-everywhere; avasthitn-situated; likhet-should draw.
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; dhaimam-golden; 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; satlakaam-beautiful; su-paryake-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; stanandhayam-an infant drinking milk; nija-lakaa-sampannam-with His own qualities; sthpayet-should place; ayitamsleeping; 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; r-yaodm-r Yasoda; sa-kanyakm-with her daughter; rnandam-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; vismayotphulla-locanam-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-above; praatn-bowing; pupa-varia-showering
flowers; gandharvpsarasd-gandharvas, apsaras, and others; ca-and; gta-ntydi-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, apsars and others enthusiastically singing and dancing.
Text 514
ka6sa ca tat-parvrn
ghtstr ca nidray
mohitn sthpayet kvpi
ky kliya likhet
ka6sam-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; arcanam-the 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; pupa-of 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; putriwit a son; samyag-properly; aste-stays; s-she; dev-goddess; deva-mt-the mother of the demigods; jayati-all glories; suvadan-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 music 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; pratihmestablishment; ca-and; 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; dhytvmeditating; r-bhagavaj-janma-on the birth of the Supreme Personality of Godhead; kya-to Lord Ka; arghyamarghya; 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; jta-born; kasa-vadhrthya-to kill Kasa; iti-thus; di-beginning.
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; udakena-with water; tu-indeed; yath-vidhi-as proper;
devak-Devak; sahitam-with; 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
kvacic 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; devaknandanya-to the son of Devak; ca-and; yogodbhavya-to the father of yoga; nityya-eternal; govindya-to Lord Ka;
nama-obeisnaces; nama-obeisnaces.
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; gandhdni-beginning with scents; arpayet-shoulkd offer; tasyai-to her; nama-obeisances; 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; caand; prabhum-the Supreme Personality of Godhead; pdydi-beginning with padya; vastra-bhdi-beginning with
garments and ornaments; dhpa-dpdi-beginning with incense and lamps; ca-and; arpayet-should offer.
Reciting the mantra beginning with the words avatra-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
o yajevarya yaja-sambhavya yaja-pataye 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, "o yajesvarya yajasambhavya 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
o 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, "o 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; anyothers; 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; tat-klna-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 jatakarma ceremony; r-nla-vardhanam-the ceremony of cutting the umbilical cord; kuryt-should do; ah-nisraamthe worship of Goddess ah; 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, ahikyai nama".

Text 537
r-nma-karaa-tat-talllnukaraa tath
athcrya samabhyarcya
kuryj jgaraa mud
gta-ntydin blyakr-ravaa-prvakam
r-nma-karaa-the name giving ceremony; tat-tat-various; lla-of pastimes; anukaraam-imitation; tath-so; athathen; cryam-the spiritual master; samabhyarcya-worshiping; kuryt-should do; jgaraam-vigil; mud-happily; gtantydin-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 Ptan 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;
uparjitam-accumulated; 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, Brahm 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-karmi-regular duties; vaiava-a devotee; devam-the
Lord; abhyarcya-worshiping; samprrthya-offering prayers; praamya-bowing down; ca-and; 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 ya devam. ity-di-srdha-padyam
atha-now; prama-mantra-the mantra for offering obneisances; yam devam ity-di-srdha-padyam-the one-and-ahalf verses beginning with the words "yam devam"
The mantra for offering obeisances is the one-and-a-half-verses prayer beginning with the words "ya 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; sarvam-evereything; r-mrty-di-beginning with the Deity of the
Lord; sa-dakim-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; syana-taking rest; utsava-the festuval; vat-like; prabho-of the Supreme Personality of Godhead; kaidnotsavam-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-ptakananam-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-gamya-approached by the yogis; nirajana-untouched by matter; kai-dnam-turning to the other side; kuruvaplease 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 ukladvdai; yuktyam-engaged; ravaena-with sravana; hi-indeed; upoya-fasting; sagame-in junction; sntv-bathing;
devam-Lord; vmanam-Vmana; 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
arcayitvcyuta bhakty
labhet puya dabdikam
atha-now; tan-mhtmyam-the glory of that; msi-in the month; bhdra-pade-of Bhadra; ukl-sukla; dvda-Dvadasi;
ravanvit-with sravan; mahat-great; dvda-dvadasi; jey-to be known; upavse-in fasting; mah-phal-a great
result; arcayitv-worshiping; acyutam-the infallible Supreme Personality of Godhead; bhakty-with devotion; labhetattains; puyam-piety; dabdikam-of ten years.
The Glory of That

When the star ravaa is conjoined with the moon on the ukla-dvda of the month of Bhdra, that day is known as
a mah-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; tasym-then; 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 theb Skanda Purana; msi-in the month; bhdra-pade-of Bhadra; ukl-sukla; dvda-dvadasi; ravanvitwith 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 ukla-dvda of the month of Bhdra, that day is known as
mah-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; s-that; 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-mah-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; bhdrapade-of Bhadra; ukla-pake-on the ukla-paka; yadi-if; hare-of Lord Ka; dine-on the day; budharavaa-samyoga-the conjunction of Mercury and Sravana; prpyate-is attained; tatra-there; pjita-worshiped;
prayacchati-gives; ubhn-auspicious; kmn-desires; vmana-Lord Vmana; manasi-in the heart; sthitn-residing;
vijay-Vijaya; nma-named; s-that; prokt-called; tithi-day; prti-kar-pleasing; 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 vijay 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; sagama-the meeting; tatra-there; jyate-is born; uklsukla; bhdra-pade-in Bhadra; svargam-Svargaloka; k-Ka; kalua-of sins; sakayam-destruction.
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 ukla-dvda of the month of Phlguna (February-March), that day
is called vijay 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
ki ca-furthermore; sarva-trthni-all holy places; bh-phe-on the earth; sagame-in meeting; ynti-go; sagamammeeting; vijay-vsare-on vijaya day; sarve-all; devnm-of the demigods; sagama-meeting; bhuvi-on the earth.
It is also said:
On vijay 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 womb 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; r-paraurma-r Paraurma; uvca-said; upavsafasting; 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 janrdana
prpnoty 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; pjayitv-worshiping; 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 mahdvda, 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
ki ca-furthermore; ravaa-dvda-yoge-on Sravana-dvadasi; budha-vra-Wednesday; bhavet-is; yadi-if; atyantamahat-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 atyanta-mahat (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-kulodvaha-O 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; asaayamwithout 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; paripui-prada-giving nourishment; sad-always; vietspecifically; dvda-yukte-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, Uttara-khaa, r Yudhihira says; upavssamarthnmof they who are not able to fast; sad-always; eva-indeed; puruottama-O supreme person; ek-one; y-which; dvdadvadasi; 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-kma-prad-bringing all desires; puy-sacred; upavse-in fasting; mah-phal-great result.
r Ka said:
When the star ravaa is conjoined with the moon during the ukla-dvda 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; gag-snndi-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
ki ca-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; iha-here; 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
ki ca-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; avpa-attains; parama 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
ki ca-furthermore; ante-at the end; budha-ravaa-samyukta-with Mercury and Sravana; dvdaym-on the dvadasi;
sagamodakam-water; dnam-gift; bahv-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; dhundhumrea-by Dundhumara; gandhin-by Gandhi; etathese; ca-and; anyai-by others; ca-and; rajendra-O kign; kmad-fulfilling desires; dvda-dvadasi; 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.
i-thus; 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 aim-siddhi and the other mystic 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; vor; syt-is; upoy-to be fasted; ravaanvit-with sravana; viu-khala-yoga-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; r-mrkaeya-r Mrkaeya; ravaarkasamyukt-with the star Sravana; dvda-dvadasi; yadi-if; labhyate-is attained; upoy-to be fasted; dvda-dvadasi; tatrathere; trayodaym-on trayodasi; tu-indeed; praam-breaking the fast.
Fasting on ravaa-dvda
r Mrkaeya explains:
a.
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; dvda-dvadasi; 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 Vijay 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; satibeing; aktasya-able; vrata-yugmam-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.
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, Uttara-khanda; ekdam-ekadasi; upoya-fasting; evaindeed; dvdam-dvadasi; 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; v-or; ekda-dine-on ekadasi; upavsam-fasting;

budha-wise; kuryt-should 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-kenawithout the star sacred to Lord Viu; samyutam-conjoined; ekday-udbhavam-created on ekadasi; puyam-piety; naraa 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; sanbeing so; evam-thus; ekdam-ekadasi; tyaktv-rejecting; dvdaym-on dvadasi; samupoat-from fasting; prvavsara-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 specific 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; tithinakatrayo-of the tithi and the star; yoge-in the yoga; yoga-the yoga; ca-and; eva-indeed; nardhipa-O king; dvi-klatwo parts; yadi-if; labhyeta-is attained; sa-that; jeya-to be known; hi-indeed; aa-ymika-asta-yamika.
In that scripture it is also said about ravaa-dvda:
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.
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; na-not; prpyate-is attained; kam-teh star; dvdaym-on dvadasi; vaiavam-Vaiava; kvacitsomewhere; 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; vibheda-difference; 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, Uttara-khanda; 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; vijayaprad-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
tsv eva tad-vrata kuryc
chravaa-dvda vin. iti.
viu-pure-in the Viu Purana; y-who; kcit-someone; tithaya-days; prokt-said; puy-sacred; nakatrayogata-with the star; tsu-in therm; eva-indeed; tad-vratam-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; hi-indeed; 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; pjayet-should 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 mi
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; mtsye-in the Matsya Purana; dvda-ravaa-sptouched by the dvadasi and by Sravana; spet-touches; ekdam-ekadasi; yad-when; sa-that; ea-that; vaiava-a
Vaiava; yoga-yoga; viu-khala-Viu-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
prpnotv 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; aho-rtra-day and night; ucyate-is said; anyath-otherwise;
dvda-by dvadasi; spara-touch; tasym-then; nityam-always; na-not; vidyate-is.
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; daritamrevealed; tena-by that; alpa-slight; kla-time; samyoge-in contact; api-even; aa-ymikat-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-mika.
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; tattat-shity
The first line of text 589 may also be read "dvda ravaarka ca" (dvda and the star ravaa). Thus the touc of
dvda and the star ravaa is described. This is for the same reason as given previously.
Text 604
atha tasmd aya 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 gacchec
chvetadvpa-pura dhruvam
atha-now; tasmt-from that; ayam-this; tu-indeed; tatra-there; eva-indeed; viea-specific; dvitya-viu-khalayoga-Dvitya Viu-khala-yoga; yath-as; viu-dharmottare-in r Viu-dharma Purana, Uttara-khanda; ekdaekadasi; 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-kt-the 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 Viu-syujya 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; trayodaym-on the trayodasi; tu-indeed; praam-breaking the
fast; niiddham-forbidden; api-also; kartavyam-to be done; iti-thus; aj-the order; paramevar-of the Supreme Personality
of Godhead; iti-thus.
reme 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; kaya-destruction; eva-indeed; iti-thus; lakyate-is
observed; dvdaym-on dvadasi; upavst-from fasting; ca-and; trayodaym-on trayodasi; tu-indeed; prat-from
braking the fast; trayodaym-on trayodasi; praam-breaking the fast; hi-indeed; ravae-in Sravana; api-also; nisetsyateis 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-specific situation; antaram-another; dvdai-dvadasi;
ekda-ekadasi; saumya-Wednesday; ravaam-sravana; ca-and; catuayam-fourth; deva-dundubhi-yoga-devadundubhi-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-dundubhiyoga. 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; vddhitafrom thdo; 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; praambreaking 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
w
viu-khalake-on Viu-khala; api-even; syt-may be; vtti-action; nii-at night; paratra-on the next; cet-if; yat-
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; tvatym-then; 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. kevala-ravaa-nikare tu na tad-dara. tithi-nakatrasayoge 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; spaa-clear; eva-indeed; kevala-ravaanikare-in the drawing our of Sravana; tu-indeed; na-not; tad-dara-worship of that; tithi-nakatra-yoge-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-nakatra-samyoge".
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; praa-niraya-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; titheof 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 Viu-khala:
It is best to break the fast on the next day, after both the tithi and star-conjunction 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; tithi-nakatrayo-of the tithi and the star; yoge-in conjunction;
upavsa-fasting; bhavet-is; yad-when; praam-breaking the fast; tu-indeed; na-not; kartavyam-to be done; yvanwhen; 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; tithi-madhye-in the middle of the day; tu-indeed; praambreaking the fast; dvda-dvadasi; laghane-jumping over; doa-fcault; bahua-great; 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; eva-indeed; na-not; bhoktavyam-to be eaten; yvan-when; na-not; ekasya-of 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; vardhate-increases; 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; rtrau-at night; praam-breaking the fast; kuryt-should do; iti-thus; hi-indeed; 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; api-also; 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; dvday-andaradisrespecting 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; kacit-someone; tithaya-days; prokta-said; puy-holy;
nakatra-yogata-with 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; na-not; 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; na-not; 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 pradaritam
paryavasyed ato yukty
dvda-kaya eva tat
praty uta-however; atra-here; tu-abdena-with the word tu; tasya-of that; ekadhya-one; pradaritam-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
Deit
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; sphuam-clear; eva-indeed; uktasaid; yad-kam-the star;
v-or; tithi-the tithi; v-or; api-also; rtrim-the night; vypya-extending; vyavasthit-situated; 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; anujpya-asking for permission; pact-then; niyamam-the rules; caret-should follow; na-not; hiindeed; sidhyet-is perfect; guro-to the spiritual master; bhaktim-devotion; niyamam-rules; ca-and; vin-without; phalamresult.
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
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
ubha ca vaiav yaim
aka-stra pavitrakam
svara-gold; rpya-silver; maye-made of; ptre-in a dish; tmra-copper; 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; ubhamauspicious; ca-and; vaiavm-bamboo; 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; arcayetshould worship; harim-Lord Hari; nn-vidhai-with various kinds; ca-and; naivedyai-of foods; bhakya-bhojyaidelicious; gua-odanai-with mollasses and rice; jgaraam-vigil; nii-at night; kurvta-should do; gta-vdydi-nartanaiwith 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; arghyamarghya; 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; gha-please accept; arghyam-arghya; mayby me; dattam-given; vmanya-to Vmana; nama-obeisances; astu-are; te-to You; vmanya-to Lord Vmana; arghyamarghyam; 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 "o matsyya nama pdayo". The other mantras follow this prototype. The mantra for the
weapons is "o sarvebhya yudhebhyo nama".
Translator's note: The mantras then become: 1. o matsyya nama pdayo, 2. o krmya namo jnuno, 3. o
varhya namo guhye, 4. o narasihya namo nbhym, 5. o vmanya nama urasi, 5. o rmya nama kakayo,
6. o rmya namo bhujayo, 7. o kya namo mrdhni, 8. o buddha-kalkibhy nama sarvgeu, and 9. o
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-mahm-the 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; bhakti-samanvita-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; dravya-stha-staying in the item; vmana-Lord Vmana; svayam-person ally; vmana-Lord Vmana; caand; 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; idamthis; 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; pad-jyakam-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 tv idam
yat-what; vmana-pure-in the Vmana Purana; ca-and; yat-what; bhaviyottare-in the Bhavisya POurana, Uttarakhanda; vratam-vow; vmanasya-of Lord Vmana; uditam-said; tasya-of that; anusrt-by following; likhitam-written; tuindeed; idam-that.
These words have followed the description of the Vmana vow in the Vmana Pura and Bhaviya Pura, Uttarakhaa.
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; ca-and; sagame-in the contact; sauvaram-golden; vmanam-Vmana; ktv-doing; sauvaramakea-with gold weighing a masa; ca-and; yath-akty-as able; atha-then; vittasya-of wealth; kumbha-a pot; upariabove; 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; mantra-mantra; om-O; vmanya-to Lord Vmana; namaobeisances; padau-feet; kaim-waist; damodarya-to Lord Damodara; ca-and; r-thighs; 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, "O vmanya nama". One should worship the Lord's
waist with the mantra, "O dmodarya nama". One should worship the Lord's thighs with the mantra, "O r-pataye
nama". One should worship the Lord's loins with the mantra, "O kmadevya nama".
Text 647
pjayej 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, "O viva-dhrie nama". One should
worship His heart with the mantra, "O yoganthya nama". One should worship His neck with the mantra "O rpataye 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; itthamthus; sampjya-worshiping; vsobhi-with water; cchdya-covering; ca-and; jagad-gurum-the master of the universes;
dadyt-should give; su-raddhay-with great faith; ca-and; arghyam-arghya; nrikeldibhi-with cocnuts and others;
phalai-with fruits.
One should worship His face with the mantra "O pakajkya nama". One should worship His head with the
mantra "O 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; om-O; 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; preta-preta; 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; dadyt-should 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; kurytshould 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; prabhteat dawn; bhojayet-should feed; viprn-brahmanas; dvdaym-on dvadasi; praam-breaking 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; vratevow; asmin-in this; vijay-dine-on the day of Vijay; na-not; durlabhataram-very difficult; kict-something; 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 Vijay 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; dattv-giving; pitro-of parents; narottama-the best of
persons; vaa-of the family; uddhra-deliverance; kara-doing; muktim-liberation; yti-attains; paitryt-paternal; tfrom 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; kicit-something; ata-than this; param-more; iha-here; ucyate-is said; vijayvrata-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 Vijay
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; catur-yugni-four yugas; rjendra-O king of kings;
sapta-saptati-sakhyay-with 77 times; prpya-attaining; viu-puram-the abode of Lord Viu; rjan-O king; krateenjoys 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; dt-giving; 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; site-sukla; 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-vka-talam-to the Sami tree; nayetshould 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 St 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 pacify; ppam-sins; am-sami; lohita-kahak-with
red thorns; dharitri-the holder; arjuna-bnm-of straight arrows; rmasya-of Rma; priya-vdin-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; klam-time; sukham-happiness; may-by me; tatra-there;
nirvighna-ktr-making free of obstacles; tvam-You; bhava-please become; r-rma-pjite-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; gtasinign; 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; vairia-enemies; 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; ukta-statement; anusrea-acording to; vyalekhyayam-I
have written; vidhi-method; r-rma-vijaya-utsavasya utsava-kt-the festival to celebrate the vitory of Lord Rma; satmof 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
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; sknda-pdmdiu-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; snna-bathing; 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 specific day; yat-what; bhagavat-pjandikam-beginning with worship of the Supreme
Personality of Godhead; kuryt-should do; vidhi-vieea-with specific rules; lekhyam-will 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
duprpya 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 Brahm and Nrada; duprpyam-difficult to
attain; prpya-attaining; mnuyam-human birth; krttika-of the month of Krttika; uktam-said; caren-follows; na-not;
hi-indeed; dharmam-religion; dharma-bhtm-of the followers of religion; reha-the best; sa-he; mt-pit-ghtaka-the
killer of his father and mother.
One Should Always Follow the Vow of Krttika-vrata

"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; tu-indeed; msam-the month; dmodara-to Lord
Dmodara; priyam-dear; tiryag-yoim-birth as an animal; avpnoti-attains; sarva-dharma-bahis-kta-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; sadalways; anti-lying; na-not; karoti-does; muni-reha-O best of sages; ya-who; nara-person; 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; na-not; krttike-in Krttika; karoti-does; munirdla-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-par-mukha-averse to the vow;
bhavanti-become; vimukh-averse; sarve-all; tasya-of him; dev-the demigods; sa-vsav-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; caand; 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; vieen-specifically; vanrm-vanaprastha; krttikamKrttika; 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?; ktam-done; yadi-of; na-not; viprendra-O king of the brhmaas; krttike-Krttika; 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;
bhavati-becomes; 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; ktam-doen; 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; vth-useless; bhavati-is; nrada-O Narada; aktv-not doing;
krttike msi-in Krttika month; vaiavam-Vaiava; vratam-vow; uttamam-transcendental.
"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;
vaiavkhya vratam-the Vaiava vow; yai-by whom; tu-indeed; na-not; ktam-done; krttike-in Krttika; ubhamauspicious.
"O great sage, they who do not follow the auspicious Vaiava Krttika-vow are known as sinners in this world."
Text 18
ki ca
aktv niyama vio
krttika ya kipen nara
janmrjitasya puyasya
phala npnoti nrada
ki ca-furthermore; aktv-not doing; niyamam-vow; vio-of Lord Viu; krttikam-Krttika; ya-one who; kipenspends; nara-a person; janmrjitasya-earned in an entire lifetime; puyasya-of piety; phalam-the result; na-not; pnotiobtains; 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
ki ca-furthermore; niyamena-vow; vin-without; ca-and; eva-indeed; ya-who; nayet-leads; krttikam-Krttika;
mune-O sage; cturmsyam-Caturmasya; tath-so; ca-and; eva-indeed; brahma-h-a brhmaa-killer; sa-he; kuldhamathe 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
ki ca-furthermore; pi-dnam-offering pinda; pitm-to the pitas; ca-and; pit-pake-on pitr-paksa; na-not; vaiindeed; ktam-done; vratam-vow; na-not; krttike-in Krttika; msi-month; rvaym-in the month of Sravana; itarpaam-offering tarpaa to the sages; caitre-in the month of Sravana; na-not; ndolita-moved on a swing; viu-Lord
Viu; magha-in the month of Magha; snnam-bath; na-not; saj-jale-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; ktdone; yena-by which; dvda-dvda; ravanvit-with sravana; kutra-where?; ysyanti-will go; te-they; mh-foolish;
na-not; aham-I; vedmi-know; kali-priya-O Nrada.
What is the fate of the fools who do not offer pi to the ancestors on pit-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 (March-April), 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-gaa-samvde-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; krttikamKrttika; nayate-passes; mudh-uselessly; cintmaim-a ciontamani jewel; kare-in the hand; prpya-attaining; kipyatethrows; 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
ka par-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; par-mukha-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; dna-giving charity; di-beginning with; tat-karma-those
activities; nityat-should 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; putra-O 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
ki ca-furthermore; yai-by whom; na-not; dattam-given charity; hutam-offered yajnas; japtam-chanted japa; krttikein Krttika; na-not; vratam-vow; ktam-done; tena-by that; tm-slef; hrita-robbed; nnam-indeed; na-not; prptamattained; prrthitam-requested; phalam-result.
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
rob 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
ki ca-furthermore; samprpte-attained; krttike-Krttika; msi-month; 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
ki ca-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; tuindeed; 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; hritam-removed; 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; puyam-piety; daa-ten; abdikamyears.
"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; prkfirst; smnyena-in a general way; likhyate-is written; tata-then; vieata-specifically; tatra-there; karma-dedibhedata-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; mhtmyam-the glory; sknde-in the Skanda Pura; tatrathere; eva-indeed; krttikasya-of Krttika; tu-indeed; msasya-glory; koy-aena-with a ten-millionth part; api-even; nanot; 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; pukarein Pukara; vsa-residence; kuruketre-in Kuruketra; himcale-in the Himalayas; meru-tulya-suvarni-gold equal to
Mount Meru; sarva-dnni-all charity; ca-ad; 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; tava-of 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; msa -month; sarva-mseu-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
ki ca-furthermore; yath-as; nadnm-of rivers; viprendra-O king of brhmaas; ailnm-of mountains; ca-and; evaindeed; nrada-O Narada; udadhnm-of oceans; ca-and; viprare-O sage of brhmaas; kaya-destruction; na-not; evaindeed; 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; evaindeed; 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; krttikamKrttika; sakalam-all; ya-who; tu-indeed; bhakty-with devotion; seveta-serve; vaiava-Vaiava; pitn-the pitas;
uddharate-delivers; sarvn-all; naraka-sthn-staying 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 loka
ity 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; sampjita-worshiped; viu-Lord Viu;
alpakai-with slight; api-even; upyanai-vow; dadti-gives; vaiavam-of Lord Viu; lokam-the world; iti-thus; evamthus; 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 Dmodara; bhakta-the devotees; vatsala-loves; vidita-known; janai-by the people; tasya-of
Him; ayam-this; tda-like this; msa-month; sv-alpam-very slight; api-even; uru-kraka-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; para-dpa-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; iha-here; sarvem-all; eka-one; janma-birth; anugam-following; phalam-result; krttike-in Krttika; tuindeed; vratasya-of the vow; uktam-spoken; phalam-result; janma-births; ata-a hundred; anugam-following.
"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
tac chrutv vaiava vratam
akrra-trthe-at Akrra-trtha; viprendra-O king of brhmaas; krttikyam-in Krttika; samupoya-fasting; ca-and;
sntv-bathing; yat-what; 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 Akrra-trtha.
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 Arbudatirtha; gatv-going; yat-what; phalam-result; pnoti-attains; vratam-vow; ktv-doing; 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; na-not; ktv-doing; pitbhi-with the pitas;
svadhm-sraddha; vratena-with 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; avayaminevitably; ka-rpatvam-a form, like that of Lord Ka; prpyate-attains; muktidam-giving liberation; ubhamauspicious.
"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
ki ca-furthermore; brhmaa-a brhmaa; katriya-a ksatriya; vaiya-a vaisya; dra-a sudra; v-or; munisattama-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
ki ca-furthermore; krttike-in Krttika; muni-rdla-O tiger of sages; sva-sakty-own power; vaiavam-of Lord
Viu; vratam-the vow; ya-one who; karoti-does; yath-as; uktam-described; tu-indeed; mukti-liberation; 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-pit-sevite-served by the demigods, sages, and pitas;
kriyame-being done; vrate-in the vow; nnm-of the people; sv-alpe-very slight; api-even; 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 specific activities; sknde-in the Skanda Pura; tatrathere; eva-indeed; dnam-charity; dattam-given; hutam-yajna; japtam-japa; tapa-austerity; ca-and; eva-indeed; tath-so;
ktam-done; tat-that; akaya-phalam-eternal result; proktam-said; krttike-in Krttika; ca-and; dvijottama-O best of
brhmaas.
The Glories of Specific 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
ki ca-furthermore; yat-what; kicit-something; krttike-in Krttika; dattam-given; vium-to Lord Viu; uddiya-in
relation to; mnavai-by 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
ki ca-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; na-no; 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; svargasth-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; durgatim-misfortune; 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; mnavai-by human beings; ca-and; ktam-done; bhavetmay be; tat-indeed; sarvam-all; nam-destruction; pnoti-attains; brahma-of a pala tree; patreu-in the leaves; bhojantfrom eating.
"One who during the month of Krttika eats prasdam from a pala-leaf 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-trtha-phalam-the result of all pilgrimages; labhet-attains; nanot; v-or; api-even; 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 pala-leaf 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; sakt-directly; pala-palasa; sarva-kma-da-fulfilling all
desires; madhyamam-middle; varjitam-without; patram-leaf; drasya-of a sudra; muni-sattama-O best of sages; bhujaneating; 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-dna 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; dmodargrebefore 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-sasthitam-staying 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; grsa-feeding; kath-talking; vio-of Lord Viu; tath-so;
arcanam-worship; 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
ki ca-furthermore; jala-dhenu-sahasram-a thousand jaladhenus; ca-and; va-sasthe-situated in Taurus; divkare-in
the sun; toyam-water; dattv-giving; yat-which; pnoti-attains; snnam-bath; ktv-doing; 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-graste-swallowed by Rahu; divkare-when the sun; sryavrea-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 Sannihaty 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; muni-reha-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
ki ca-furthermore; gta-stra-vinodena-by happily reading Bhagavad-gt; krttikam-in Krttika; ya-who; nayenpass; 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-gt 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
ki ca-furthermore; pradakiam-circumambulation; ca-and; ya-who; kuryt-does; krttike-in Krttika; viusadmani-in the abode of Lord Viu; pade pade-at every step; avamedhasya-of an asvamedha-yajna; 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; ntyam-dancing; ca-and; krttike-in Krttika; puratabefore; 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; janma-birth; 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; vasatestays; 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; tvanti-that 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; dahet-burns; 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
ki ca-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; kathmthe topics; krttike-in 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
nirdahet sarva-ppni
yajyuta-phala labhet
nityam-always; stra-vinodena-by pastimes of the scriptures; krttikam-Krttika; ya-who; kipen-spends; nara-a
person; nirdahet-burns; 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; nistarati-crosses; 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; lokam-verse; bhgavatam-of rmad-Bhgavatam; mune-O
sage; adaa-purnm-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
ki ca-furthermore; sarvn-all; dharmn-religionj; parityajya-abandoning; iprtdikn-beginning with pious deeds;
nara-a person; krttike-in Krttika; paray-with great; bhakty-devotion; vaiavai-the Vaiavas; sah-with; samvasetshould 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; krttike-in Krttika; bhmi-y-resting on the ground;
ya-who; brahmacr-celibate; 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;
bhajannanda-nirvta-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
ki ca-furthermore; krttikam-Krttika; sakalam-all; msam-month; prta-in the morning; sny-bathing; jitendriyacontrolling the senses; japan-chanting japa; haviya-bhug-eating haviya; dnta-peaceful; 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; bahu-vrya-very powerful; ca-and; krtimn-glorious; ca-and; sa-he; jyate-is 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 patra
varjayed brhmaetara
ki ca-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; hare-to Lord Hari; bhuktv-eating;
vimucyate-is liberated; madhya-stham-staying 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

ki ca-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; pjite-worshiped; krttike-in Krttika; prabhuall-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 tac ca bhujno
yaja-smya dine dine
naivedyam-offering of food; pyasam-payasa; vio-to Lord Viu; priyam-dear; khaam-sugar; ghtnvitam-with
ghee; vibhajya-offering; 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[98]-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; prakurvantido; 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; ye-who; 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; sevanam-serving; udypanam-conclusion;
dpa-dnam-offering a lamp; vratni-vows; 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; kurytshould 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; sahe; vydhita-diseased; 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; rakaam-protection; kuryt-should do; vata-winds; dibhya-beginning; prayatnata-carefully.
"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; apialso; sevm-service; v-or; bodhi-vaayo-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-mhtmya
sknde 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; bahni-many; 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
ki ca-furthermore; u-please hear; dpasya-of a lamp; mhtmyam-the glory; krttike-in Krttika; keava-priyamdear 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; tat-that; phalam-result; koi-guitam-multiplied ten million times; dpa-dnena--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 Narmad 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; rdla-O tiger; avamedhena-with an asvamedha-yajna; tasya-of him; kim-what 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 avasmedha-yaja?
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; dpa-dnata-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; pit-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; muktimliberation; 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
ki ca-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; dnt-by offering; tu-indeed; krttikein 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; dpn-lamps; 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; dhanya-fortunate; 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-atai-with a hundred pilgrimages; apieven.
"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; sarva-ppa-rata-addicted to all sins; api-even; san-being so;
pyate-is pruified; na-not; atra-here; sandeha-doubt; dpam-lamp; dattv-offering; 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; karprea-with 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; samattpassed; ca-and; ye-who; kecit-some; yem-of whom; sakhy-measurment; na-not; vindate-is; kritv-playing; su-ciramfor a long; klam-time; devaloke-in the worlds of the demigods; yadcchay-spontaneously; te-they; sarve-all; muktimliberation; 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
ki ca-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; mah-bhga-O very fortunate one; puntipurifies; saptata 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; kuryt-may do; ya-who; vaiavlaye-in a temple of Lord
Viu; dhanam-wealth; 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; dharma-piety; 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
ki ca-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; krttikaprim-on the full-moon of Krttika.
It is further said:
"O king of brhmaas, when someone offers Him a lamp on the full-moon 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; keava-sadmani-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; ekata-by one; krttike-in
Krttika; na-not; samam-equal; proktam-said; dpa-da-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; krttike-in Krttika; akhaa-unbroken; dpam-lamp; yawho; dadti-gives; hari-of Lord Ka; sannidhau-in the presence; divya-knti-vimngre-splendid; 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; eva-indeed; pit-pake-on pit-pake; anna-of food; dnena-by the gift; jyaihdhe-on Jyaiha adha; caand; vri-with water; krttike-in Krttika; tat-that; phalam-result; pusm-of the people; para-dpa-prabodhant-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 pitpaka 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; krttikein 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; bodhayanti-light; 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; iai-worshiped; api-even; mah-makhai-with great
yajnas; krttike-in Krttika; yat-what; phalam-result; proktam-said; para-dpa-prabodhant-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; dpam-lamp; 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; kalasopari-on top of the dome; tad tadthen; 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-vatsam-with cal;ves; kra-samyutam-full of milk; hareof 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; upari-above; dpasya-a lamp; kalm-part; na-not; arhati-is equal; oam-to 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
ki ca-furthermore; ya-one who; karoti-does; param-a great; dpam-lamp; mlyena-with a price; api-even; mahmune-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; ye-who; 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; muni-reha-O best of sages; tasya-of him; indratvam-the post of Indra; na-not; 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-mhtmya
sknde tatraiva
dpa-pakte 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; dpa-pakte-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-dhkholding 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 disc 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; na-not; 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; dvdaym-on dvadasi; ekdaym-on ekda;
vieata-specifically; srya-suns; ayuta-tne thousand; praka-shining; tu-indeed; tejas-with light; bhsayanilluminating; dia-the directions; tejo-ri-vimna-stha-on an airplane filled with light; jagat-the universe;
uddyotaya-illuminates; 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;
vara-sahasri-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; samuddhtya-delivering; 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; kastham-in the sky; jala-stham-in the water; ca-and; uta-please hear; asya-of that; api-also; 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; ca-and; putravn-good children; vara-controller;
ghe-in the home; locane-in the eye; ca-and; ubhe-beautiful; tasya-of him; vidvn-learned; 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
ki ca-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-mleuat the roots of trees; goheu-in cow barns; kntre-in a great forest; gahaneu-in hidden places; ca-and; dpa-dnt-by
offering lamps; hi-indeed; sarvatra-everywhere; mah-phalam-a greta result; avpnuyt-attains.
"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; tatra-there; 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-vieah-the glories of Krttika; pdme-in the Padma
Pura; tatra-there; eva-indeed; 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 Specific 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 Dvrak during the month of Krttika
carries one to the abode of Lord Ka.
Text 152
any puryas tat-samn
munayo mathur vin
dmodaratva hi hares
tatraivsd yata kila
any-other; purya-cities; tat-samn-equal to them; munaya-sages; 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 Mathur 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; para-great; na-not; hi-indeed.
"As Prayga should be served in the month of Mgha (January-February), and as the Gag should be served in the
month of Vaikha (April-May), so Mathur should be served in the month of Krttika. Nothing is better than service to
Mathur 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; sntv-bathing; 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 Mathur 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; yatrawhere; arcita-worshiped; 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
Mathur 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; dadyt-gives; arcita-worshiped; anyatra-another place;
sevinm-of the servants; bhaktim-devotional service; ca-and; na-not; dadti-gives; ea-He; yata-because; vaya-karbrought 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 tv ajas harer bhaktir
labhyate krttike narai
mathury sakd api
r-dmodara-pjant
sa-He; tv-indeed; ajas-easily; hare-of Lord Ka; bhakti-dfevotional service; labhyate-is obtained; krttike-in
Krttika; narai-by people; mathurym-in Mathur; sakt-once; api-even; r-dmodara-pjant-by worshiping Lord
Dmodara.
"Still, one can very easily attain devotional service by once worshiping Lord Dmodara in Mathur 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-hnam-without 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 Mathur 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; tac-chuddhy-artham-for
purification; idam-this; proktam-said; pryacittam-atonement; su-nicitam-concluded; krttike-in Krttika; mathurymin Mathur; vai-indeed; r-dmodara-pjanam-worship of Lord Dmodara.
"Worship of Lord Dmodara in Mathur 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; dhruvaDhruva; ghram-quickly; samprptavn-attained; bla-a child; durlabham-rare; yoga-tat-parai-by the great yogis.
"By worshiping the Lord in Mathur 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?; tapobhi-of uasterities; ca-and; trthai-pilgrimages;
anyai-other; ca-and; sevitai-served; krttike-in Krttika; mathurym-in mathur; cet-if; arcyate-worshiped; rdhikpriya-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 Mathur 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; nadya-rivers; sarsi-lakes; ca-and; krttike-in Krttika;
nivasanti-stay; atra-there; 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; saktonce; pravi-entered; r-kam-r Ka; te-they; ynti-attain; param-supreme; avyayam-eternal.
"They who once enter Lord Ka's birthplace in Mathur 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; hari-pjy-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 Mathur 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; abhavanbecame; 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
-time; r-ka-of Lord Ka; saty-and Satyabhm; samvdya-in a conversation; krttika-mhtmye-in the glories of
Krttika; avinasya-of asvina; tu-indeed; msasya-the month; y-which; uklaikda-ukla-ekda; bhavet-is; krttikasyaof 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; yme-portion; rtre-of the night; samutthita-risen; ucipure; bhtv-becoming; prabodhya-waking; atha-then; stotrai-with prayers; nrjayet-should offer arati; prabhum-to the
"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; haritahappy; ktv-doing; gtdikam-beginning with songs; prta-early in the morning; devam-the 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; dadyt-should offer; arghyam-arghya; yathvidhi-according to the rules.
"Then one should go to a river or other source of water, perform camana, recite the sakalpa mantra, recite the
prrthan 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; sntasyabathing; vidhivat-properly; mama-of me; dmodara-O Lord Dmodara; gha-please accept; rghyam-arghya; danujendranisdana-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 Krttika; 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; nmoccraa-prvakam-calling out the holy name; sntvbathing; sa-vidhin-properly; sandhym-gayatri; upsya-worshiping; gham-home; vrajet-should 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; dinbeginning; 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-tailenawith sesame oil; ca-and; arcayet-should 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; arpayet-should place; arcayet-should worship; tath-then;
praaman-bowing down; ca-and; yath-akty-as far as one is able; eka-bhaktdika-vratam-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; aucacleanliness; di-beginning with; ktv-doing; gatv-going; jalaye-in a body of water; ktv-doing; ca-and; vidhivataccording to the rules; snnam-bath; tata-then; 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
ki ca-furthermore; maunena-in silence; bhojanam-eating; kryam-should be done; krttike-in Krttika; vrata-dhrifollowing the vow; ghtena-with ghee; dpa-dnam-offering a lamp; syt-should be; tila-sesamum; 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; sagamaiwith association; nyatm-should be passed; krttike msi-in Krttika month; sakalpa-vrata-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; prrambhe-beginning; 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; dadyt-should 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
ki ca-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; yatnenawith 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; tatra-there; eva-indeed; brahma-nrada-samvde-in a
conversation of Brahm and Nrada; krttike-in Krttika; tu-indeed; vieena-specifically; rja-mn-rajamasa beans; caand; 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

"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; sandhitni-pickles; 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; akam-rabbit; 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
ki ca-furthermore; parnnam-sumptuous food; para-ayym-comfortable bed; ca-and; para-dram-another's wife;
parganm-prostitute; 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; parnnam-suptuous food; kasya-bhojanam-eating from a bellmetal 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; parnnam-sumtuous food; ya-who; tu-indeed; varjayet-avoids;
dine-day; dine-after 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; krttikein 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 bellmetal. 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; evaindeed; 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 Rdh-Dmodara; pdme-in the Padma Pura;
tatra-there; eva-indeed; 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 Rdh 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; tat-patnm-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 Rdh 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; tasya-of him; tuyati-is pleased; tat-prtyai-for His satisfaction; rmn-glorious; 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; nityamalways; 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; sac-cid-nanda-rpam-whose form is eternal and full of knowledge and bliss; lasat-kualamwith glistening earrings; gokule-in Gokula; bhrjamnam-splendidly manifested; yaod-by Yaod; bhiy-with fear;
ulkhalt-from the wooden mortar; dhvamnam-fleeing; para-greatly; mam-caught; atyantata-greatly; drutyaquickly; 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 Yaod but was
ultimately caught, . . .
Offering my respectful obeisances to r r Rdh-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 (rmad-Bhgavatam 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 specific 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 gamac 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 Paramtm 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 Yaod 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; sa-with; tka-fear; netram-eyes; muhu-again and again; vsa-breathing; 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 threelined 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 Yaod 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 comb
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;
nimajjantam-plunging; khypayantam-declaring; tadya-own; ita-supremacy; jeu-among they who know; bhaktaiby 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: Ìf 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 Yaod 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; moka-liberation; 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; idamthis; 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; raktai-red; ca-and; gopy-by the gop; muhu-again and again; cumbitam-kissed; bimba-bimba fruit;
rakta-red; adharam-lips; me-of me; manasi-in 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; ananta-unlimited; 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; dnam-poor; 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; bhakti-bhjau-devotees; ktau-made; ca-and; tath-so; prema-bhaktim-love and devotion; svakm-own; meto me; prayaccha-please give; na-not; moke-in liberation; graha-acceptance; me-of me; asti-is; dmodara-O 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; nama-obeisances; rdhikyai-to r
Rdh; tvadya-priyyai-dear to You; nama-obeisances; ananta-unlimited; llya-whose pastimes; devya-to the Lord;
tubhyam-to You.
nces 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 Yaod 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 Rdh is the most important of all the gops. She is most dear to Lord Ka. Lord Ka's transcendental pastimes
with r Rdh 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; govardhana-girau-on Govardhana Hill; ramye-beautiful; rdhkuam-Rdh-kua; priyam-dear; hare-to Lord Ka; krttike-in Krttika; bahulamym-on Bahulastami; tatrathere; sntv-bathing; hare-to Lord Ka; priya-dear; nara-a person; bhakta-devotee; bhavet-may 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 Rdh-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; eva-certainly; ek-alone; vio-of Lord Ka;
atyanta-vallabh-most dear.
"Just as Rdh is dear to Lord Ka, so Her bathing place, Rdh-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
ki ca-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; dev-goddess; tu-indeed; rdh-Rdh; vndvane-in Vndvana; vane-forest.
In the Padma Pura, at the end of the story of r Rdh, it is said:
"Pleased with Her, Lord Ka made Rdh 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 Krttika; 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 Rdh-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; pdme-in the Padma Pura; ca-and; tatra-there; evaindeed; krttike-in Krttika; ka-pake-on the dark fortnight; tu-indeed; trayodaym-on trayopdasi; ni-mukhe-in the
beginning of the night; yama-dpam-a lamp for Yamarja; bahi-outside; dadyt-should place; apamtyu-untimely 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; pa-dabhym-with noose and rod; kla-time;
symalayblack; saha-with; 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-rja-Yamarja; 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; krttike-in Krttika; ka-pake-on the dark fortnight;
tu-indeed; caturday-on 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 Ka-caturda in the month of Krttika.
Text 216
ki ca pdme tatraiva
tata ca tarpaa krya
dharmarjasya nmabhi
jvat-pit tu kurvta
tarpaa yama-bhmayo
ki ca-furthermore; pdme-in the Padma Pura; tatra-there; eva-indeed; tata-from that; ca-and; tarpaa-tarpaa;
krya-should be done; dharmarjasya-to Yamarja; nmabhi-with names; jvat-pit-whose 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; prcna-avtin-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; damlike 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; rjasya-phala-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
gacchec 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; iva-pura-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
ki ca-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; krttikein Krttika; nara-a person.
It is further said:
"A person who offers a lamp on the evening of the amvasy and the caturda becomes free from the darkness of the
path to Yamarja."

Hari Bhakti Vilasa

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Hari Bhakti Vilasa

Uploaded by

Copyright:

Available Formats

Sri Hari-bhakti-vilasa

The pastimes of devotional service are this book, r Hari-bhakti-vilsa.

cakrawith cakra; dibeginning; mudrmudras; mlgarlands; caand; gha-sandhyoffering sandhy at

aga-kampaa nngsi nirmlya-dhraam

sat bhaktir viu-stra

ktyni mrgardimseu dvdaev api

vipra prdhvasta-kma-prabhti-ripu-ghaa nirmalga gariha

jaladhauin the ocean.

uci su-veas tarua

varottame 'tha ca gurau

In the Pacartra it is said:

The word "agitated" here means "agitated for no good reason".

The ruti-stra explains:

In the Nsiha Pura it is said:

sdhraa sakd brte

In the Bhat-sahasra-nma-stotra, Lord iva affirms:

tath ca hari-vae r-iva-vkya

kim anyair bahubhir mantrai

In a conversation of r uka and r Nrada it is said:

the eight-syllable mantra; parabetter.

Texts 151 and 152

Text 160 (a)

Text 160 (b)

Text 160 (c)

Text 160 (d)

Text 160 (e)

Text 160 (f)

Text 160 (g)

Text 161 (a)

Text 161 (b)

govindasya paca-pada manu tam

Text 169 (a)

Text 169 (b)

Text 169 (c)

Text 171 (a)

Text 171 (b)

Texts 173 and 174

mantra Lord iva entered Lord Viu's eternal spiritual abode.

and worship Him. O tat sat."

The best of sages here is Nrada Muni.

Texts 199 and 200

tvatya ca catu-kohacatuka maala bhavet

other; jeymay be known; vicakaaiby the wise.

Texts 222 and 223

mantra-varn japet sudh

One should wave the incense so the fragrance is spread everywhere.

A Mantra For Offering Incense

Kinds of Incense That Are Forbidden

The Glories of Offering Incense

r giving ten thousand cows in charity.

The Glories of Making the Lord's Temple Fragrant With Incense

The Glories of Smelling the Remnants of Incense Offered to the Lord

prgvad gha ca vdayan

A Mantra For Offering a Lamp

Lamps That Are Forbidden

The Glories of Offering a Lamp

The Glory of Offering a Lamp in the Lord's Temple

what?; puna-more; vsudevasya-of Lord Vsudeva; anantasya-limitless; tu-indeed; mahtmana-the Supreme

The word "devaloka" here may mean either Svargaloka or Vaikuhaloka.

sad kla-viee 'pi

The Glories of Offering a Great Lamp

The Fault of Extinguishing Lamps

On Should Not Place a Lamp on the Ground

dattv pupjali pha