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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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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, . . . Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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."* Commentary by rla Santana Gosvm

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, . . . Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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, . . . . Commentary by rla Santana Gosvm

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, . . . Commentary by rla Santana Gosvm

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." Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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 In rmad-Bhgavatam (1.2.23) it is said: "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." Commentary by rla Santana Gosvm

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. In the Padma Pura it is said: "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. In the Pacartra it is said: 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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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 In the Agastya-sahit it is said: "Of all mantras the mantras glorifying Lord Viu are said to be the best. Viu-mantras fulfill desires better than the mantras glorifying Gaea, iva, Durg, or Srya.

Text 148 vaiavev api mantreu rma-mantra phaldhika gapatydi-mantreu koi-koi-gudhika 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. In the Gautamya Tantra it is said: "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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. In another place it is said: "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 In the Gautamya Tantra it is said: "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. In the Mahbhrata it is said: "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 In the Bhaviya Pura, Uttara-khaa it is said:

"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. In the Mahbhrata it is said: "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. In the Klik Pura it is said: "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. In the Hari-bhakti-sudhodaya it is said: "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. In the Nsiha Pura it is said: "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, `Obeisances to the master of the lamps!' Thus worshiping the Lord with offerings of flowers, incense, and music, in meditation one should offer rati to the Lord."

Text 59 ata eveyate tasya karbhy vandana ca tai nma cratrikety di varttyo 'pi bahul sam ata eva-there; iyate-is desired; tasya-of him; karbhym-with both hands; vandanam-bowing down; ca-and; tai-with them; nma-name; ca-and; ratrika-arati; iti-thus; di-beginning; varttya-to be done; 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. Commentary by rla Santana Gosvm

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 viu-dharmottare prathama-khae mah-vartti sad dey bhmi-pla mah-phal ka-pake vieena tatrpi sa vieata amvasy ca nirdi dvdai ca mah-phal ava-yujyam atty ka-paka ca yo bhavet amvasy tad puy dvdai ca vieata devasya dakie prve dey taila-tul npa atha-now; mah-dpa-mahtmyam-the Glories of Offering a Great Lamp viu-dharmottare prathama-khae-in the Viu-dharma Pura, Uttara-khaa, Part One; mah-vartti-great deed; 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 In the Viu-dharma Pura, Uttara-khaa, Part One, it is said: "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 viu-dharmottare prathama-khae dattv dpo na hartavyas tena karma vijnat nirvpaa ca dpasya

hisana ca vigarhitam atha-now; dpa-nirvpadi-doa-the Fault of Extinguishing Lamps; viu-dharmottare prathama-khae-in the Viu-dharma Pura, Uttara-khaa, Part One; dattv-offering; dpa-lamp; na-not; hartavya-to be removed; tena-by him; karma-work; vijnat-knowing; nirvpaam-extinguishing; ca-and; dpasya-of the lamps; hisanam-trouble; ca-and; vigarhitam-forbidden.

The Fault of Extinguishing Lamps In the Viu-dharma Pura, Uttara-khaa, Part One, it is said: "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 In the Klik Pura it is said: "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. Commentary by rla Santana Gosvm

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, . . . Commentary by rla Santana Gosvm

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. Commentary by rla Santana Gosvm

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. In another scripture it is said: "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. In the Garua Pura it is said: "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." Commentary by rla Santana Gosvm

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 In the Skanda Pura, in a conversation of Brahm and Nrada, it is said: "Now I will tell you of the plates on which food may be offered to Lord Ka, the Supreme Personality of Godhead. Plates of gold, silver, copper, bell-metal, clay, pala-leaf, and lotus-leaf are Lord Ka's favorites." Text 116 viu-dharmottare ptr tu pradnena naraka ca na gacchati viu-dharmottare-in the Viu-dharma Pura, Uttara-khaa; ptrm-of plates; tu-indeed; pradnena-by giving; narakam-to hell; ca-and; na-not; gacchati-goes. In the Viu-dharma Pura, Uttara-khaa it is said: "A person who gives to the Lord a gift of many plates will not go to hell."

Text 117 ptra-parima dev-pure a-trisad-agula ptra uttama parikrtitam madhyama ca tribhgona kanyasa dvdagula vasv-agula-vihna tu na ptra krayet kvacit ptra-of plate; parimam-the measurement; dev-pure-in the Dev Pura; a-trisad-agulam-36 fingers; 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. In rmad-Bhgavatam (8.16.52) it is said: "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. In the Vmana Pura it is said: "Barley, wheat, rice, sesame, mudga beans, ma beans, and other foods like them, all cooked in ghee, are dear to Lord Ka."

Text 123 grue anna catur-vidha puya guhya cmtopamam nipanna sva-ghe yad v raddhay kalpayed dhare grue-in the Garua Pura; annam-food; catur-vidham-four kinds; puyam-pious; guhyam-virtuous; ca-and; amta-nectar; 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. In the Garua Pura it is said: "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


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. In the Bhaviya Pura it is said: "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 jya-yukta sa-arkaram 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. In the Varha Pura it is 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 viu-dharmottare ttya-khae 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. In the Skanda Pura it is said: "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. In another scripture it is said: "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: `I worship Lord Hari'?

Text 164 ata evokta ymale yatra madya tath msa tath vntka-mlake nivedayen naiva tatra harer aikntik rati ata eva-therefore; uktam-said; ymale-in the Yamala; yatra-where; madyam-liquor; tath-so; msam-meat; tath-so; vntka-eggplant; mlake-and radish; nivedayen-may offer; na-not; eva-inded; 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 In the Skanda Pura it is said: "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 jya-yukta sa-arkaram 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. .

In the Nsiha Pura it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 svargaloka ca gacchati 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. In the Hari-bhakti-sudhodaya it is said: "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 In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Nsiha Pura it is said: "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 viu-dharmottare ttya-khae pga-jt-phala dattv jt-patra tathaiva ca lavaga-phala-kakkolamel-kaa-phala tath tmbln kialaya svargalokam avpnuyt saubhgyam atula loke tath rpam anuttamam atha-then; mukha-mouth; vsa-scenting; di-beginning; 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 In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In the Skanda Pura it is said: "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. In the Agama-stra it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 svargaloka ca gacchati 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 In the Viu-dharma Pura, Uttara-khaa, it is said:

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 In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In the Bhaviya Pura it is said: "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 In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Nsiha Pura it is said: "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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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. Commentary by rla Santana Gosvm

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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Dvrak-mhtmya it is said: "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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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 tasyaivnucaro bhavet 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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 tasyaivnucaro bhavet 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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 sknde brahma-nrada-samvde bahu-vartti-samyukta jvalanta keavopari

kuryd rtrika yas tu kalpa-koi vased divi atha-now; nrjana-mhtmyam-the glory of arati; sknde-in the Skanda Pura; brahma-nrada-samvde-in a conversation of Brahma and Narada; bahu-many; vartti-wicks; samyuktam-with; 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 In the Skanda Pura, in a conversation of Brahm and Nrada, it is said: "A person who offers to Lord Keava a lamp burning with many wicks resides in Devaloka for ten million kalpas. Text 300 karprea tu ya kuryd bhakty keava-mrdhani rtrika muni-reha pravied vium avyayam karprea-with camphor; tu-indeed; ya-who; kuryt-does; 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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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. In another place it is said: "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 sarva-ppa-vinirmukto 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

In the Dvrak-mhtmya it is said: "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. In the Pacartra it is said: "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. In the Garua Pura it is said: "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.

In the Dvrak-mhtmya it is said: "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 In the Mahbhrata it is said: "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 In the Viu-dharma Pura it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 sarva-ppa-vinirmukto 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. In the Nsiha Pura it is said: "A person who chants japa and recites prayers before Lord Hari becomes free of all sins and goes to Viuloka."

Text 349 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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 In the Viu-dharma Pura it is said: "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, `O Lord, please be merciful to me!' he should fall down flat like a rod and offer obeisances."***

Text 359 atha prama-vidhi tatraiva iro mat-pdayo ktv bhubhy ca parasparam prpanna phi mm a bhta mtyu-grahravt atha-now; prama-vidhi-the way to bow down; tatra-there; 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, `O my Lord, please protect me, who am surrendered unto You. I am most fearful of this ocean of material existence, standing as I am in the mouth of death.' "*** 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. In the Agama-stra it is 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. Commentary by rla Santana Gosvm

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. In the Nrada-pacartra it is said: "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." Commentary by rla Santana Gosvm

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. In the Viu-dharma Pura, Uttara-khaa, it is 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 In the Nsiha Pura it is said: "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. In the Skanda Pura it is said: "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 tatraiva r-ivom-samvde bhmim pya jnubhy ira ropya vai bhuvi praamed yo hi devea so 'vamedha-phala labhet tatra-there; eva-indeed; r-ivom-samvde-in a conversation of r iva and r Um, it is said; bhmim-to the ground; pya-pressing; jnubhym-with both knees; ira-head; ropya-placing; vai-indeed; bhuvi-to the ground; 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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In the Viu Pura it is said: "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.

In the Nrada Pura it is said: "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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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 In the Viu-smti it is said: "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 another scripture it is said: "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 In the Nsiha Pura it is said: "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 In the Varha Pura it is said: "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 sknde r-brahma-nrada-samvde 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. In the Skanda Pura, in a conversation of Brahm and Nrada, it is said: "A person who with devotion once circumambulates the temple or chariot of Lord Viu attains the result of a thousand 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. In the Nsiha Pura it is said: "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. In another place it is said: "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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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 sarva-ppa-vinirmukto 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 In the Viu-smti it is said: "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 In the Nrada Pura it is said: "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. In the Krma Pura it is said: "May the Supreme Personality of Godhead always be pleased with my work. Because He gives intelligence it is He who does everything. This work is therefore offered to Him.

Text 413 yad v phaln sannysa prakuryt paramevare karmam etad apy hur brahmrpaam anuttamam

yat-what; v-or; phalnm-of the results; sannysm-renunciation; prakuryt-should do; paramevare-to the Supreme Personality of Godhead; karmam-of work; etat-this; api-also; hu-said; brahmrpaam-an offering to the Supreme; anuttamam-peerless. "In this way one should renounce the fruits of one's work, offering them to the Supreme Personality of Godhead. the sages say this is the best offering to the Supreme4." Text 414 atha karmrpaa-vidhi dakea pinrghya-stha ghtv clukodakam nidhya ka-pdbjasampe prrthayed idam atha-now; karmrpaa-vidhi-the way to offer one;s work; 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 In the Nrada Pura it is said:

"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."

Commentary by rla Santana Gosvm

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 In the Agama-stra it is said: "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. In the Viu Pura it is said: "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." Commentary by rla Santana Gosvm

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. In the Padma Pura it is said: "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 In the Agama-stra it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In the Skanda Pura it is said: "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 sknde brahma-nrada-samvde kottra tu nirmlya yasyga spate mune sarva-rogair tath ppair mukto bhavati nrada atha-now; r-bhagavan-nirmlya-mhtmyam-the Glories of the Remnants of Flowers Offered to the Lord; sknde-in the Skanda Pura; brahma-nrada-samvde-in a conevsration of Brahma and Narada; kottram-offered to Lord Ka; tu-indeed; nirmlyam-flower remnants; yasya-of whom; agam-the body; spate-touches; mune-O sage; sarva-all; rogai-diseases; tath-so; ppai-sins; mukta-free; bhavati-is; nrada-O Narada.

The Glories of the Remnants of Flowers Offered to the Lord In the Skanda Pura, 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. In the Garua Pura it is said: "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. In the Nrada-pacartra it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 sknde brahma-nrada-samvde 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 In the Skanda Pura, in a conversation of Brahm and Nrada, it is said: "Devotion to Lord Hari and the remnants of offerings to Lord Hari of water offered in a conchshell, flowers, water offered at His feet, sandal paste, and incense, all remove the sin of murdering a brhmaa." Text 4 tatraiva akha-mhtmye akha-sthita tu yat toya

bhrmita keavopari vandate iras nitya gag-snnena tasya kim tatra-there; eva-indeed; akha-mhtmye-in the akha-mhtmys; akha-sthitam-situated in a conchshell; 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. In the Skanda Pura, Lord iva explains:

"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. In the Viu Pura it is said: "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. In the Padma Pura, in a conversation of Devadta and Vikuala, it is said: "Why should they who regularly drink the water that has washed the lagrma-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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 sarva-kma-phala-pradam 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. In the Skanda Pura it is said: "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. " `O sage, it is because you sprinkled on me the water that washed Lord Hari's feet that I am now about to enter Lord Viu's supreme abode.' "

Text 77 hari-bhakti-sudhodaye 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 the Hari-bhakti-sudhodaya it is said: "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. In another place it is said: "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 sknde r-brahma-nrada-samvde 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 pdme devadta-vikuala-samvde 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. In the Padma Pura, in a conversation of Devadta and Vikuala, it is said:

"A person who drinks the water that has washed the lagrma-il destroys the sinful reactions of ten million murders. Of this there is no doubt." Text 90 agastya-sahitya lagrma-il-toya tulas-dala-vsitam ye pibanti punas te stanya-pna na vidyate. iti. agastya-sahityam-in the Agastya-sahit; lagrma-il-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. In the Skanda Pura, Lord iva explains: "A person who after drinking the water that has washed Lord Viu's feet worries that he is still impure is a sinner. He is the killer of a brhmaa."

Text 93 ruti ca


bhagavn pavitram. bhagavat-pdau pavitram. bhagavat-pdodaka pavitram. na tat-pna camanyam. yath hi soma

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. In the Garua Pura it is said: "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 In the Skanda Pura it is said: "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. In the Garua Pura it is said: "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. In the Agastya-sahit it is said: "When she is properly worshiped, Tulas-dev fulfills the desires of the men and women of the four varas and ramas. Text 110 tulas ropit sikt d sp ca pvayet rdhit prayatnena sarva-kma-phala-prad tulas-Tulas; ropit-planted; sikt-watered; d-seen; sp-touched; ca-and; pvayet-purifies; rdhit-worshiped; prayatnena-with care; sarva-kma-phala-prad-fulfilling all desires. "When she is planted, watered, seen, or touched, Tulas-dev brings purification. When she is worshiped she fulfills all desires.

Text 111 ki ca pradakin bhramitv ye namaskurvanti nityaa na te durita kicid aknam avaiyate 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. In the Padma Pura, in a conversation of Devadta and Vikuala, it is said: "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 Skanda Pura it is said: "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. In the Skanda Pura, in a conversation of Brahm and Nrada, it is said: 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. In the Skanda Pura it is also said: "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 pdme devadta-vikuala-samvde 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. In the Padma Pura, in a conversation of Devadta and Vikuala, it is said: "O noble vaiya, they who plant a Tulas forest will not see Yamarja. A Tulas forest removes all sins and grants all desires. Text 136 tulas-knana vaiya ghe yasmis tu tihate tad-gha trthi-bhta hi no ynti yama-kikar tulas-knanam-a Tulas forest; vaiya-O vaisya; ghe-in the home; yasmi-in which; tu-indeed; tihate-stays; 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. In the Agastya-sahit it is said: "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. In the Garua Pura it is said: "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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: " `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. In the Nrada Pura it is said: "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


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. In another place it is said: "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 sknde r-brahma-nrada-samvde 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 In the Skanda Pura it is said: "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. In the Skanda Pura it is also said: "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. In the Garua Pura it is said: "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. In the Agastya-sahit it is said: "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 sknde r-brahma-nrada-samvde 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 In the Skanda Pura it is said: "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.

In the Skanda Pura it is also said: "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 In the Garua Pura it is said: "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 hari-bhakti-sudhodaye 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 ya kacid vaiavo loke dhatte dhtr-phala mune priyo bhavati devn manuyn tu k kath Text 234 ya kacid vaiavo loke 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 In the Krma Pura it is said: "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; samyag- yogina-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. In the Nrada Pura it is said: "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 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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. In the Brahma-vaivarta Pura it is said: "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 tasmt sarva-prayatnena 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 tatraiva r-ivom-samvde 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 Skanda Pura, in a conversation of Brahm and Nrada, it is said: "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. In the Agastya-sahit it is said: "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. In the Brahma-vaivarta Pura it is said: "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, `O 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. In the Agastya-sahit it is said: "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." Commentary by rla Santana Gosvm

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 In the Mahbhrata it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Krma Pura it is said: "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." Commentary by rla Santana Gosvm

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." Commentary by rla Santana Gosvm

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." Commentary by rla Santana Gosvm

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. In the Garua Pura it is said: "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 sarva-ppa-vinirmukta 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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In the Vmana Pura it is said: "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. In the Skanda Pura it is said: "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. In the Krma Pura it is said: "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. In the Viu Pura it is said: "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 In the Brahma Pura it is said: "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. In the Laghu-Bhgavata it is said: "A person who places his thoughts on Lord Govinda alone and happily chants, `O Govinda!' protects the earth with his purity and his good fortune."

Text 350 hari-bhakti-sudhodaye 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. In the Hari-bhakti-sudhodaya it is said: "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. In rmad-Bhgavatam (10.4.17) it is said: "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. In the Skanda Pura it is said: "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. In the Agni Pura it is said: "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 In the Viu Pura it is said: "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. In the Brahma-vaivarta Pura it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Skanda Pura it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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 In the Nsiha Pura it is said: "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. In the Itihsottama it is said: "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 In rmad-Bhgavatam (6.2.46) it is said: "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. In rmad-Bhgavatam (12.3.44) it is said: "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 sarva-ppa-vinirmukta 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. In the Nrada Pura it is said: "A person who controls his senses, stays free of sin, and every day chants `O 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. In the Skanda Pura it is said: "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 harir ity akara-dvayam 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 In the Skanda Pura it is said: "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. In the Vmana Pura it is said: "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. In the Laghu-Bhgavata it is said: "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 kuru govinda-krtanam 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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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. In rmad-Bhgavatam (11.5.36) it is said: "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 the Skanda Pura it is said: "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 In the Skanda Pura it is said: "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. In the Brahma Pura it is said: "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 In the Nrada Pura it is said: "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. In rmad-Bhgavatam (2.1.11) it is said: "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 In the Varha Pura it is said: "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 kuru govinda-krtanam 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. In the Garua Pura it is said: "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 harir ity akara-dvayam 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. In the Skanda Pura it is said: "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. In the Nrada Pura it is said: "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 harir ity akara-dvayam 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. In the Nrada Pura it is said: "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. In rmad-Bhgavatam (1.1.14) it is said: "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. In rmad-Bhgavatam (6.3.24) it is said: "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 harir ity akara-dvayam 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. In the Padma Pura it is said: "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. In the Brahma-vaivarta Pura it is said: "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. In rmad-Bhgavatam (6.2.49) it is said: 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. In the Vmana Pura it is said: "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 In rmad-Bhgavatam (12.3.51) it is said: "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 kuru govinda-krtanam 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 In the Varha Pura it is said: "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. In the Nrada Pura it is said: "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. In the Viu-dharma Pura, Uttara-khaa, it is said: "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, `O 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 harir ity akara-dvayam

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. In another scripture it is said: "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 In the Viu-rahasya it is said: "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. In rmad-Bhgavatam (12.3.52) it is said: "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 rmad-Bhgavatam (11.5.32) it is said: "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 Skanda Pura it is said: "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, `O 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. In the Viu Pura it is said: "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 In the Itihsottama it is said: "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. In the Laghu-Bhgavata it is said: "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. In the Brahma-vaivarta Pura it is said: 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. In the Itihsottama it is said: "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. In the Brahma-vaivarta Pura it is said: "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. In the Viu-dharma Pura it is said:

"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. In the Padma Pura it is said: "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. rla Santana Gosvm comments: 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 In the Skanda Pura it is said: 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.

rla Santana Gosvm comments

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. In the Viu-dharma Pura it is said: 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. In the Viu-rahasya it is said: A person who on Jayant fasts and worships Lord Hari completely destroys the sins of a hundred births. Text 302 kaumre yauvane blye vrdhakye yad uprjitam tat ppa amayet kas

tithv asy su-pjita kaumre-in kumara years; yauvane-in youth; blye-in childhood; vrdhakye-in maturity; yat-what; uprjitam-gained; tat-that; 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 sknde brahma-nrada-samvde 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 In the Viu-rahasya it is said: When on the aam of the dark fortnight the star Rohi is conjoined with the moon for even a single muhrta, fasting on that aam day brings a great result. Text 330 muhrtam apy aho-rtre yasmin yukta tu labhyate aamy rohi-ka ta su-puyam upvaset muhrtam-a muhurta; api-even; aho-rtre-day and night; yasmin-in which; yuktam-joined; tu-indeed; labhyate-is obtained; aamy-of the astami; rohi-kam-the star Rohini; tam-that; su-puyam-very sacred; upvaset-should fast. When on the aam the star Rohi is conjoined with the moon for even a single muhrta of the day or night, that time is very sacred. On that day one should observe a fast.

Text 331 ki ca tatraiva am ka-pakasya rohi-ka-samyut bhavet prauha-pade msi jayant nma s smt 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. In the Skanda Pura it is said: 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. In the Viu Pura it is said: 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. In the Agni Pura it is said: 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. In the Agni Pura it is said: 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. In the Bhaviya Pura, Uttara-khaa it is said: 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. In the Padma Pura it is said: 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. In the Skanda Pura it is said: 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. In the Bhaviya Pura it is said: 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 In the Brahma-vaivarta Pura it is said:

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. In the Padma Pura it is said: 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. In the Padma Pura it is said: 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 tasmt sarva-prayatnena tyjyam evubha budhai vedhe puya-kaya yti tama sryodaye yath tasmt-there; sarva-prayatnena-with all care; tyjyam-to be avoided; eva-in deed; aubham-inauspicious; budhai-by the wise; vedhe-a moment; puya-of piety; kayam-destruction; yti-attains; 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. In the Skanda Pura it is said: 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.

In the Agni Pura it is said: 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. In the Brahma-vaivarta Pura it is said: 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. In the Garua Pura it is said: 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 bhaviyottare r-yudhihira uvca 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. rla Santana Gosvm comments

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 danta-dhvana-prvakam 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. In the Bhaviya Pura it is said: 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. rla Santana Gosvm comments

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 sarva-kma-phala-pradam 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 atri-netra-samudbhava 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 of