Adhyaya 61

Verse 1

सूत उवाच । एवमुक्ता पुरा विप्रा व्यासेनामिततेजसा । एतावदुक्त्वा भगवान्व्यासः सत्यवतीसुतः

Sūta said: Thus, long ago, the brāhmaṇas were addressed by Vyāsa of immeasurable splendor. Having spoken only this much, the blessed Vyāsa, the son of Satyavatī, fell silent.

Verse 2

समाश्वास्य मुनीन्सर्वान्जगाम च यथागतम् । भवद्भ्यस्तु मया प्रोक्तं वर्णाश्रमविधानकम्

Having consoled all the sages, he departed, returning as he had come. And to you I have declared the ordinance concerning the ordering of the varṇas and the āśramas.

Verse 3

एवं कृत्वा प्रियो विष्णोर्भवत्येव न चान्यथा । रहस्यं तत्र वक्ष्यामि शृणुत द्विजसत्तमाः

By doing so, one surely becomes dear to Viṣṇu—there is no other outcome. Now I shall speak the secret concerning this; listen, O best of the twice-born.

Verse 4

ये चात्र कथिता धर्मा वर्णाश्रमनिबंधनाः । हरिभक्तिकलांशांश समाना न हि ते द्विजाः

And the duties taught here, bound to the system of varṇa and āśrama—O twice-born—are not equal even to a fraction of a fraction of devotion to Hari.

Verse 5

पुंसामेकेह वै साध्या हरिभक्तिः कलौ युगे । युगांतरेण धर्मा हि सेवितव्या नरेण हि

For people in this world, in the age of Kali, devotion to Hari alone is what is to be accomplished. In other ages, indeed, various dharmic disciplines are to be practiced by a person.

Verse 6

कलौ नारायणं देवं यजते यः स धर्म्मभाक् । दामोदरं हृषीकेशं पुरुहूतं सनातनम्

In the age of Kali, whoever worships the divine Nārāyaṇa is truly a partaker of dharma—worshiping Him as Dāmodara, Hṛṣīkeśa, Puruhūta, the Eternal One.

Verse 7

हृदि कृत्वा परं शांतं जितमेव जगत्त्रयम् । कलिकालोरगादंशात्किल्बिषात्कालकूटतः

Having enshrined the Supreme, tranquil Reality within the heart, one has indeed conquered the three worlds—freed from the bite of the serpent of the Kali age, from sin, and from the deadly poison (kālakūṭa).

Verse 8

हरिभक्तिसुधां पीत्वा उल्लंघ्यो भवति द्विजः । किं जपैः श्रीहरेर्नाम गृहीतं यदि मानुषैः

Having drunk the nectar of devotion to Hari, even the twice-born becomes able to transcend all obstacles. What need is there of other japa, if human beings have truly taken up the holy name of Śrī Hari?

Verse 9

किं स्नानैर्विष्णुपादांबु मस्तके येन धार्यते । किं यज्ञेन हरेः पादपद्मं येन धृतं हृदि

What need is there of ritual bathing for one who bears upon the head the water that has washed Viṣṇu’s feet? What need is there of sacrifice for one who holds Hari’s lotus-feet within the heart?

Verse 10

किं दानेन हरेः कर्म सभायां वै प्रकाशितम् । हरेर्गुणगणान्श्रुत्वा यः प्रहृष्येत्पुनः पुनः

What use is mere giving, when the true work of Hari is proclaimed in the assembly? Hearing the multitude of Hari’s virtues, whoever again and again rejoices—that is the real fruit.

Verse 11

समाधिना प्रहृष्टस्य सा गतिः कृष्णचेतसः । तत्र विघ्नकराः प्रोक्ताः पाखंडालापपेशलाः

Such is the sacred course of one whose mind is fixed on Kṛṣṇa and who rejoices in samādhi. Yet on that very path there are said to be obstacles—those adept in the smooth speech of heresy and hypocrisy.

Verse 12

नार्यस्तत्संगिनश्चापि हरिभक्तिविघातकाः । नारीणां नयनादेशः सुराणामपि दुर्जयः

Women—and even those who keep their company—can become obstacles to bhakti for Hari; for the command of a woman’s glance is hard to resist, even for the devas.

Verse 13

स येन विजितो लोके हरिभक्तः स उच्यते । माद्यंति मुनयोप्यत्र नारीचरितलोलुपाः

He by whom the world is conquered is called a devotee of Hari; for here even the munis become intoxicated, eager for the ways and stories of women.

Verse 14

हरिभक्तिः कुतः पुंसां नारीभक्तिजुषां द्विजाः । राक्षस्यः कामिनीवेषाश्चरंति जगति द्विजाः । नराणां बुद्धिकवलं कुर्वंति सततं हिताः

O twice-born, how can devotion to Hari arise in men who indulge in attachment to women? In this world, O brāhmaṇas, rākṣasīs roam about disguised as alluring women, ever swallowing up the very discernment of men.

Verse 15

तावद्विद्या प्रभवति तावज्ज्ञानं प्रवर्तते । तावत्सुनिर्मला मेधा सर्वशास्त्रविधारिणी

So long does learning truly flourish; so long does wisdom actively function; so long does the intellect remain perfectly pure—capable of retaining all the śāstras.

Verse 16

तावज्जपस्तपस्तावत्तावतीर्थनिषेवणम् । तावच्च गुरुशुश्रूषा तावद्धि तरणे मतिः

So long as japa and austerity bear their fruit; so long as resort to the sacred tīrthas has meaning; so long as service to one’s guru matters—only so long, indeed, does the resolve to cross beyond saṃsāra endure.

Verse 17

तावत्प्रबोधो भवति विवेकस्तावदेव हि । तावत्सतां संगरुचिस्तावत्पौराणलालसा

So long as there is awakening—so long, indeed, there is discernment; so long as there is delight in the company of the good, so long there is longing for the Purāṇas.

Verse 18

यावत्सीमंतिनी लोलनयनांदोलनं नहि । जनोपरि पतेद्विप्राः सर्वधर्मविलोपनम्

So long as the coquettish, side-glancing sway of a married woman’s eyes does not fall upon people, O brāhmaṇas, there is no wiping away of all dharma.

Verse 19

तत्र ये हरिपादाब्जमधुलेशप्रसादिताः । तेषां न नारीलोलाक्षिक्षेपणं हि प्रभुर्भवेत्

There, those graced by the Lord—like bees delighted by the honey of Hari’s lotus-feet—are not mastered by the glances cast by fickle-eyed women.

Verse 20

जन्मजन्म हृषीकेश सेवनं यैः कृतं द्विजाः । द्विजे दत्तं हुतं वह्नौ विरतिस्तत्र तत्र हि

O brāhmaṇas, those who, birth after birth, have served Hṛṣīkeśa—within them, again and again, are found gifts given to the twice-born, offerings poured into the sacred fire, and indeed a spirit of restraint.

Verse 21

नारीणां किल किं नाम सौंदर्य्यं परिचक्षते । भूषणानां च वस्त्राणां चाकचक्यं तदुच्यते

What, indeed, is said to be a woman’s beauty? It is declared to be the glittering display of ornaments and garments.

Verse 22

स्नेहात्मज्ञानरहितं नारीरूपं कुतः स्मृतम् । पूयमूत्रपुरीषासृक्त्वङ्मेदोस्थिवसान्वितम्

How can the form of a woman be regarded as lovable, when it is devoid of true self-knowledge—being constituted of pus, urine, feces, blood, skin, fat, bones, and marrow?

Verse 23

कलेवरं हि तन्नाम कुतः सौंदर्य्यमत्र हि । तदेवं पृथगाचिंत्य स्पृष्ट्वा स्नात्वा शुचिर्भवेत्

It is called a mere body—so where, indeed, is any beauty in it? Reflecting on it in this detached way, one should bathe after touching it and thereby become purified.

Verse 24

तैः संहितं शंरीरं हि दृश्यते सुंदरं जनैः । अहोतिदुर्दशा नॄणां दुर्दैव घटिता द्विजाः

When it is put together by those elements, the body is indeed seen by people as beautiful. Alas—how grievous is the human condition; such misfortune has befallen them, O twice-born ones.

Verse 25

कुचावृतेंगे पुरुषो नारी बुद्ध्वा प्रवर्त्तते । का नारी वा पुमान्को वा विचारे सति किंचन

When a man sees a body with the chest covered, he proceeds thinking, “This is a woman.” Yet, upon true inquiry, who is really a woman, and who a man—indeed, is there anything definite at all?

Verse 26

तस्मात्सर्वात्मना साधुर्नारीसंगं विवर्जयेत् । को नाम नारीमासाद्य सिद्धिं प्राप्नोति भूतले

Therefore, the virtuous person should, with all earnestness, avoid association with women. For who indeed, by approaching a woman, attains spiritual siddhi upon this earth?

Verse 27

कामिनी कामिनीसंगि संगमित्यपि संत्यजेत् । तत्संगाद्रौरवमिति साक्षादेव प्रतीयते

One should avoid a lustful woman and the man who keeps company with lustful women—even if the pretext is merely a “meeting.” From such association, the hell called Raurava is seen to arise directly.

Verse 28

अज्ञानाल्लोलुपा लोकास्तत्र दैवेन वंचिताः । साक्षान्नरककुंडेस्मिन्नारीयोनौ पचेन्नरः

Out of ignorance, people become greedy and are deluded there by fate. Indeed, in this very pit of hell, a man is cooked in the womb of a woman.

Verse 29

यत एवागतः पृथ्व्यां तस्मिन्नेव पुना रमेत् । यतः प्रसरते नित्यं मूत्रं रेतो मलोत्थितम्

From that very place on earth whence one has come, into that alone one again takes delight; for from that source there continually flow urine, semen, and impurity born of feces.

Verse 30

तत्रैव रमते लोकः कस्तस्मादशुचिर्भवेत् । तत्रातिकष्टं लोकेस्मिन्नहो दैवविडंबना

People take delight in that very thing—so who, because of it, would become impure? Yet in this world it brings extreme hardship; alas, what a strange mockery of fate!

Verse 31

पुनः पुना रमेत्तत्र अहो निस्त्रपता नृणाम् । तस्माद्विचारयेद्धीमान्नारीदोषगणान्बहून्

Again and again he revels there—alas, how shameless people can be! Therefore the wise should carefully reflect on the many faults and pitfalls bound up with illicit attachment to women.

Verse 32

मैथुनाद्बलहानिः स्यान्निद्राति तरुणायते । निद्रयापहृतज्ञानः स्वल्पायुर्जायते नरः

From sexual indulgence a man’s strength wanes; from excessive sleep his vigor withers. With knowledge stolen away by sleep, a man becomes short-lived.

Verse 33

तस्मात्प्रयत्नतो धीमान्नारीं मृत्युमिवात्मनः । पश्येद्गोविंदपादाब्जे मनो वै रमयेद्बुधः

Therefore the wise, with deliberate effort, should regard attachment to a woman as though it were death to oneself; and the discerning should instead delight the mind in the lotus-feet of Govinda.

Verse 34

इहामुत्र सुखं तद्धि गोविंदपदसेवनम् । विहाय को महामूढो नारीपादं हि सेवते

Happiness in this world and the next indeed lies in serving the feet of Govinda. Abandoning that, what great fool would instead serve the feet of a woman?

Verse 35

जनार्द्दनांघ्रिसेवा हि ह्यपुनर्भवदायिनी । नारीणां योनिसेवा हि योनिसंकटकारिणी

Service at the feet of Janārdana indeed grants freedom from rebirth; but indulgence in sexual service with women indeed brings peril and distress in the womb—entanglement again in birth.

Verse 36

पुनःपुनः पतेद्योनौ यंत्रनिष्पाचितो यथा । पुनस्तामेवाभिलषेद्विद्यादस्य विडंबनम्

Again and again he falls into the womb, as though driven by a machine; and again he longs for that very same thing—know this as his self-deception, a mockery of his own condition.

Verse 37

ऊर्ध्वबाहुरहं वच्मि शृणु मे परमं वचः । गोविंदे धेहि हृदयं न योनौ यातनाजुषि

With arms raised I proclaim—hear my supreme word: set your heart in Govinda, not in a womb that is a seat of torment.

Verse 38

नारीसंगं परित्यज्य यश्चापि परिवर्त्तते । पदेपदेश्वमेधस्य फलमाप्नोति मानवः

A man who gives up the company of women and turns away from such attachment attains, at every step, the merit of performing an Aśvamedha sacrifice.

Verse 39

कुलांगना दैवयोगादूढा यदि नृणां सती । पुत्रमुत्पाद्य यस्तत्र तत्संगं परिवर्जयेत्

If a virtuous woman of good family, by the force of destiny, is married among men, then one who—after begetting a son there—abandons association with that connection should avoid such attachment.

Verse 40

तस्य तुष्टो जगन्नाथो भवत्येव न संशयः । नारीसंगो हि धर्मज्ञैरसत्संगः प्रकीर्त्यते

For him, Jagannātha, the Lord of the universe, is certainly pleased—of this there is no doubt. For attachment driven by women (sensual craving) is declared by the knowers of dharma to be the company of the wicked.

Verse 41

तस्मिन्सति हरौ भक्तिः सुदृढा नैव जायते । सर्वसंगं परित्यज्य हरौ भक्तिं समाचरेत्

So long as that worldly attachment remains, steadfast devotion to Hari does not arise. Therefore, abandoning all bonds, one should earnestly cultivate bhakti to Hari.

Verse 42

हरिभक्तिश्च लोकेत्र दुर्ल्लभा हि मता मम । हरौ यस्य भवेद्भक्तिः स कृतार्थो न संशयः

Devotion to Hari is indeed rare in this world—so I hold. One who has bhakti to Hari is truly fulfilled; of this there is no doubt.

Verse 43

तत्तदेवाचरेत्कर्म हरिः प्रीणाति येन हि । तस्मिंस्तुष्टे जगत्तुष्टं प्रीणिते प्रीणितं जगत्

Therefore one should perform only that kind of action by which Hari is truly pleased. When He is satisfied, the whole world is satisfied; when He is delighted, the whole world is delighted.

Verse 44

हरौ भक्तिं विना नॄणां वृथा जन्म प्रकीर्तितम् । ब्रह्मेशादि सुरा यस्य यजंते प्रीतिहेतवे

It is declared that without devotion to Hari, a human birth is futile. For Hari is the One whom the gods—beginning with Brahmā and Īśa—worship, for the sake of pleasing Him.

Verse 45

नारायणमनाव्यक्तं न तं सेवेत को जनः । तस्य माता महाभागा पिता तस्य महाकृती

Who among people would not serve Nārāyaṇa, the Unmanifest? Blessed indeed is his mother, and great in accomplishment is his father.

Verse 46

जनार्द्दनपदद्वंद्वं हृदये येन धार्यते । जनार्दनजगद्वंद्य शरणागतवत्सल

He who bears within his heart the pair of Janārdana’s feet—O Janārdana, adored by the whole world, tender to those who seek refuge in You.

Verse 47

इतीरयंति ये मर्त्या न तेषां निरये गतिः । ब्राह्मणा हि विशेषेण प्रत्यक्षं हरिरूपिणः

Those mortals who recite thus have no passage to hell; for brāhmaṇas, especially, are visibly of the very form of Hari (Viṣṇu).

Verse 48

पूजयेयुर्यथायोगं हरिस्तेषां प्रसीदति । विष्णुर्ब्राह्मणरूपेण विचरेत्पृथिवीमिमाम्

If they worship in the proper manner, Hari becomes pleased with them. Viṣṇu, assuming the form of a brāhmaṇa, moves about this very earth.

Verse 49

ब्राह्मणेन विना कर्म्म सिद्धिं प्राप्नोति नैव हि । द्विजपादांबुभक्त्या यैः पीत्वा शिरसि चार्पितम्

Indeed, no rite attains success without a brāhmaṇa; for those who, with devotion, drink the water from a twice-born’s feet and place it upon their head thereby gain merit and efficacy.

Verse 50

तर्पिता पितरस्तेन आत्मापि किल तारितः । ब्राह्मणानां मुखे येन दत्तं मधुरमर्चितम्

By that act the ancestors are satisfied, and one’s own self is said to be delivered—when sweet food, offered with honor, is placed into the mouths of brāhmaṇas.

Verse 51

साक्षात्कृष्णमुखे दत्तं तद्वै भुंक्ते हरिः स्वयम् । अहोतिदुर्ल्लभा लोका प्रत्यक्षे केशवे द्विजे

Whatever is placed directly into Kṛṣṇa’s own mouth—Hari Himself indeed consumes that. Ah! How exceedingly rare are those people, when Keśava is manifest in the form of a brāhmaṇa.

Verse 52

प्रतिमादिषु सेवंते तदभावे हि तत्क्रिया । ब्राह्मणानामधिष्ठानात्पृथ्वी धन्येति गीयते

They render service to sacred images and the like; and when these are absent, that same worship is performed in an appropriate manner. Because the brāhmaṇas are established as its foundation, the earth is therefore praised as blessed.

Verse 53

तेषां पाणौ च यद्दत्तं हरिपाणौ तदर्पितम् । तेभ्यः कृतान्नमस्कारात्तिरस्कारो हि पाप्मताम्

Whatever is placed into their hands is thereby offered into the hands of Hari. And by offering them reverent salutations, the sinfulness of those of sinful nature is indeed dispelled.

Verse 54

मुच्यते ब्रह्महत्यादि पापेभ्यो विप्रवंदनात् । तस्मात्सतां समाराध्यो ब्राह्मणो विष्णुबुद्धितः

By saluting a brāhmaṇa one is freed from sins beginning with brahma-hatyā (the killing of a brāhmaṇa). Therefore, the brāhmaṇa should be duly honored by the righteous, regarding him with the understanding that he is to be seen as Viṣṇu.

Verse 55

क्षुधितस्य द्विजस्यास्ये यत्किंचिद्दीयते यदि । प्रेत्य पीपूषधाराभिः सिंचते कल्पकोटिकम्

If even a little is given into the mouth of a hungry brāhmaṇa, then after death the giver is sprinkled with streams of amṛta, nectar, for tens of millions of kalpas.

Verse 56

द्विजतुंडं महाक्षेत्रमनूषरमकंटकम् । तत्र चेदुप्यते किंचित्कोटिकोटिफलं लभेत्

Dvijatuṇḍa is a great sacred field—free from barrenness and without thorns. If one sows even a little there, one gains fruit multiplied by tens of millions upon tens of millions.

Verse 57

सघृतं भोजनं चास्मै दत्त्वा कल्पं स मोदते । नानासुमिष्टमन्नं यो ददाति द्विजतुष्टये

Having given him a meal together with ghee, one rejoices for an entire kalpa. And whoever offers many kinds of sweet, well-prepared foods for the satisfaction of a brāhmaṇa attains that merit.

Verse 58

तस्य लोका महाभोगाः कोटिकल्पांतमुक्तिदाः । ब्राह्मणं च पुरस्कृत्य ब्राह्मणेनानुकीर्तितम्

His worlds abound in great enjoyments and grant liberation lasting until the end of countless kalpas; and this has been proclaimed by a Brāhmaṇa, after placing the Brāhmaṇa first in honor.

Verse 59

पुराणं शृणुयान्नित्यं महापापदवानलम् । पुराणं सर्वतीर्थेषु तीर्थं चाधिकमुच्यते

One should listen to the Purāṇa every day, for it is like a forest-fire that burns away great sins. Among all sacred pilgrimage places, the Purāṇa itself is declared to be an even greater tīrtha.

Verse 60

यस्यैकपादश्रवणाद्धरिरेव प्रसीदति । यथा सूर्यवपुर्भूत्वा प्रकाशाय चरेद्धरिः

By merely hearing even a single quarter—one line—of this, Hari Himself becomes pleased, just as Hari, taking on the form of the Sun, moves about for the sake of illumination.

Verse 61

इति श्रीपाद्मे महापुराणे स्वर्गखंडे एकषष्टितमोऽध्यायः

Thus ends the sixty-first chapter in the Svarga-khaṇḍa of the glorious Padma Mahāpurāṇa.

Verse 62

विचरेदिह भूतेषु पुराणं पावनं परम् । तस्माद्यदि हरेः प्रीतेरुत्पादे धीयते मतिः

Let one move among living beings here, bearing and sharing this supremely purifying Purāṇa. Therefore, if one’s mind is directed toward generating delight in Hari, this teaching should be embraced.

Verse 63

श्रोतव्यमनिशं पुंभिः पुराणं कृष्णरूपिणम् । विष्णुभक्तेन शांतेन श्रोतव्यमपि दुर्लभम्

Men should listen constantly to this Purāṇa, which is of the very form of Kṛṣṇa. Yet to have it heard properly—by a peaceful devotee of Viṣṇu—is indeed rare.

Verse 64

पुराणाख्यानममलममलीकरणं परम् । यस्मिन्वेदार्थमाहृत्य हरिणा व्यासरूपिणा

This Purāṇic narration is stainless—indeed, the supreme means of purification—in which Hari, having assumed the form of Vyāsa, has gathered and set forth the meaning of the Veda.

Verse 65

पुराणं निर्मितं विप्र तस्मात्तत्परमो भवेत् । पुराणे निश्चितो धर्मो धर्मश्च केशवः स्वयम्

O brāhmaṇa, the Purāṇa has been composed; therefore one should become devoted to it. In the Purāṇa, dharma is firmly established—and dharma is none other than Keśava (Viṣṇu) Himself.

Verse 66

तस्मात्कृते पुराणे हि श्रुते विष्णुर्भवेदिति । साक्षात्स्वयं हरिर्विप्रः पुराणं च तथाविधम्

Therefore it is said: when a Purāṇa is rightly composed and duly heard, Viṣṇu Himself becomes manifestly present. Truly, O brāhmaṇa, Hari is there in person, and so too that very Purāṇa in such a sacred form.

Verse 67

एतयोः संगमासाद्य हरिरेव भेवन्नरः । तथा गंगांबुसेकेन नाशयेत्किल्बिषं स्वकम्

Having reached the confluence of these two sacred rivers, a man indeed becomes like Hari (Viṣṇu). Likewise, by bathing in the waters of the Gaṅgā, he destroys his own sins.

Verse 68

केशवो द्रवरूपेण पापात्तारयते महीम् । वैष्णवो विष्णुभजनस्याकांक्षी यदि वर्तते

Keśava, appearing in a flowing, liquid form, delivers the earth from sin—provided a Vaiṣṇava lives with the sincere desire to worship Viṣṇu.

Verse 69

गंगांबुसेकममलममलीकरणं चरेत् । विष्णुभक्तिप्रदा देवी गंगा भुवि च गीयते

One should perform the pure, purifying act of sprinkling with Gaṅgā-water. For the goddess Gaṅgā is celebrated on earth as the divine bestower of devotion to Viṣṇu.

Verse 70

विष्णुरूपा हि सा गंगा लोकविस्तारकारिणी

Indeed, that Gaṅgā is of the very form of Viṣṇu, the One who brings about the expansion and flourishing of the worlds.

Verse 71

ब्राह्मणेषु पुराणेषु गंगायां गोषु पिप्पले । नारायणधिया पुंभिर्भक्तिः कार्या ह्यहैतुकी

With the mind fixed on Nārāyaṇa, people should cultivate causeless, pure devotion—toward Brahmins, toward the Purāṇas, at the sacred Gaṅgā, toward cows, and toward the holy pippala (aśvattha) tree.

Verse 72

प्रत्यक्षविष्णुरूपा हि तत्वज्ञैर्निश्चिता अमी । तस्मात्सततमभ्यर्च्या विष्णुभक्त्यभिलाषिणा

Indeed, the wise who know the truth have determined that these are the manifest forms of Viṣṇu. Therefore, one who longs for devotion to Viṣṇu should worship them constantly.

Verse 73

विष्णौ भक्तिं विना नॄणां निष्फलं जन्म उच्यते । कलिकालपयोराशिं पापग्राहसमाकुलम्

Without devotion to Viṣṇu, human life is said to be fruitless. The ocean of the age of Kali is turbulent, crowded with the crocodiles of sin.

Verse 74

विषयामज्जनावर्तं दुर्बोधफेनिलं परम् । महादुष्टजनव्याल महाभीमं भयानकम्

It is a supreme whirlpool that drowns one in sense-objects, foaming with what is hard to comprehend—filled with the great serpents of wicked people, exceedingly dreadful and terrifying.

Verse 75

दुस्तरं च तरंत्येव हरिभक्तितरि स्थिताः । तस्माद्यतेत वै लोको विष्णुभक्तिप्रसाधने

Even what is difficult to cross, they surely cross—those who are established on the boat of devotion to Hari. Therefore, people should indeed strive to cultivate devotion to Viṣṇu.

Verse 76

किं सुखं लभते जंतुरसद्वार्तावधारणे । हरेरद्भुतलीलस्य लीलाख्यानेन सज्जते

What joy does a creature gain by clinging to worthless talk? Rather, by recounting the wondrous divine līlās of Hari, one becomes established in devotion.

Verse 77

तद्विचित्रकथालोके नानाविषयमिश्रिताः । श्रोतव्या यदि वै नॄणां विषये सज्जते मनः

In this world of varied tales, narratives mixed with many worldly topics are indeed listened to—if people’s minds become attached to such subjects.

Verse 78

निर्वाणे यदि वा चित्तं श्रोतव्या तदपि द्विजाः । हेलया श्रवणाच्चापि तस्य तुष्टो भवेद्धरिः

Even if one’s mind is intent on nirvāṇa, O twice-born ones, this too should be heard; for even by casual hearing, Hari becomes pleased.

Verse 79

निष्क्रियोपि हृषीकेशो नानाकर्म चकार सः । शुश्रूषूणां हितार्थाय भक्तानां भक्तवत्सलः

Though actionless, Hṛṣīkeśa performed many kinds of deeds for the welfare of those who serve, being ever affectionate to His devotees.

Verse 80

न लभ्यते कर्मणापि वाजपेयशतादिना । राजसूयायुतेनापि यथा भक्त्या स लभ्यते

He is not attained even by ritual action—neither by a hundred Vājapeya sacrifices nor even by ten thousand Rājasūya rites—as He is attained by bhakti, devotion.

Verse 81

यत्पदं चेतसा सेव्यं सद्भिराचरितं मुहुः । भवाब्धितरणे सारमाश्रयध्वं हरेः पदम्

That abode—the lotus-feet—ever served in the mind by the good: take refuge in the feet of Hari, the very essence for crossing the ocean of worldly existence.

Verse 82

रे रे विषयसंलुब्धाः पामरा निष्ठुरा नराः । रौरवे हि किमात्मानमात्मना पातयिष्यथ

Hey! Hey! You men, ensnared by sense-objects, base and hard-hearted—why, by your own deeds, would you cast yourselves into Raurava, the hell?

Verse 83

विना गोविंदसौम्यांघ्रिसेवनं मा गमिष्यति । अनायासेन दुःखानां तरणं यदि वांछथ

Without serving the gentle feet of Govinda, you will not attain it. If you wish to cross over sorrows without strain, then serve those feet.

Verse 84

भजध्वं कृष्णचरणावपुनर्भवकारणे । कुत एवागतो मर्त्यः कुत एव पुनर्व्रजेत्

Worship the feet of Kṛṣṇa, the cause of freedom from rebirth. From where has a mortal come, and to where indeed would he go again?

Verse 85

एतद्विचार्य मतिमानाश्रयेद्धर्मसंग्रहम् । नानानरकसंपातादुत्थितो यदि पूरुषः

Reflecting on this, a wise person should take refuge in the compendium of dharma—especially if, having fallen into many hells, he has somehow risen again as a human being.

Verse 86

स्थावरादि तनुं लब्ध्वा यदि भाग्यवशात्पुनः । मानुष्यं लभते तत्र गर्भवासोतिदुःखदः

Having obtained a body as an immobile being and the like, if—by the power of fortune—one again attains human birth, even then the dwelling in the womb is exceedingly painful.

Verse 87

ततः कर्मवशाज्जंतुर्यदि वा जायते भुवि । बाल्यादिबहुदोषेण पीडितो भवति द्विजाः

Therefore, if a living being is born on earth under the compulsion of its karma, it becomes afflicted, O twice-born ones, by many shortcomings beginning with childhood.

Verse 88

पुनर्यौवनमासाद्य दारिद्र्येण प्रपीड्यते । रोगेण गुरुणा वापि अनावृष्ट्यादिना तथा

Even after regaining youth, one may still be crushed by poverty—or likewise by a severe disease, or by drought and other such calamities.

Verse 89

वार्द्धकेन लभेत्पीडामनिर्वाच्यामितस्ततः । मनसश्चलनाद्व्याधेस्ततो मरणमाप्नुयात्

Through old age one meets with indescribable affliction in various ways; from the mind’s agitation arises disease, and from that one ultimately reaches death.

Verse 90

न तस्मादधिकं दुःखं संसारेप्यनुभूयते । ततः कर्म्मवशाज्जंतुर्यमलोके प्रपीड्यते

No sorrow greater than that is experienced even in worldly existence; therefore, driven by the force of its own actions, the embodied being is tormented in Yama’s realm.

Verse 91

तत्रातियातनां भुक्त्वा पुनरेव प्रजायते । जायते म्रियते जंतु म्रियते जायते पुनः

After undergoing intense torments there, the being is born again. A creature is born and dies; having died, it is born again.

Verse 92

अनाराधित गोविंदचरणे त्वीदृशी दशा । अनायासेन मरणं विनायासेन जीवनम्

When one has not worshipped Govinda’s feet, such a condition arises: death comes without effort, while life continues without ease.

Verse 93

अनाराधितगोविंदचरणस्य न जायते । धनं यदि भवेद्गेहे रक्षणात्तस्य किं फलम्

For one who has not worshiped Govinda’s feet, true prosperity does not arise. Even if wealth exists in the house, what is the use of merely guarding it?

Verse 94

यदासौ कृष्यते याम्यैर्दूतैः किं धनमन्वियात् । तस्माद्द्विजातिसत्कार्यं द्रविणं सर्वसौख्यदम्

When a person is dragged away by Yama’s messengers, what wealth can possibly accompany him? Therefore, wealth should be used to honor the twice-born (the worthy), for such giving bestows every kind of happiness.

Verse 95

दानं स्वर्गस्य सोपानं दानं किल्बिषनाशनम् । गोविंदभक्तिभजनं महापुण्यविवर्द्धनम्

Charity is the staircase to heaven; charity destroys sin. Devotional worship of Govinda increases great merit.

Verse 96

बलं यदि भवेन्मर्त्ये न वृथा तद्व्ययं चरेत् । हरेरग्रे नृत्यगीतं कुर्यादेवमतंद्रितः

If a mortal has strength, let them not squander that energy in vain; rather, without laziness, let them sing and dance before Hari in devotion.

Verse 97

यत्किंचिद्विद्यते पुंसां तच्च कृष्णे समर्पयेत् । कृष्णार्पितं कुशलदमन्यार्पितमसौख्यदम्

Whatever a person possesses, let it be offered to Kṛṣṇa; what is offered to Kṛṣṇa bestows well-being, while what is offered to others brings discomfort.

Verse 98

चक्षुर्भ्यां श्रीहरेरेव प्रतिमादिनिरूपणम् । श्रोत्राभ्यां कलयेत्कृष्ण गुणनामान्यहर्निशम्

With the eyes one should behold only Śrī Hari—His image and sacred forms; and with the ears one should continually take in Kṛṣṇa’s virtues and names, day and night.

Verse 99

जिह्वया हरिपादांबु स्वादितव्यं विचक्षणैः । घ्राणेनाघ्राय गोविंदपादाब्जतुलसीदलम्

With the tongue, the discerning should taste the sacred water that has bathed Hari’s feet; and with the nose, they should inhale the fragrance of the tulasī leaf offered at Govinda’s lotus-feet.

Verse 100

त्वचा स्पृष्ट्वा हरेर्भक्तं मनसाध्याय तत्पदम् । कृतार्थो जायते जंतुर्नात्र कार्या विचारणा

By merely touching with one’s skin a devotee of Hari, and mentally meditating on His supreme abode, a living being becomes fulfilled—there is no need for further deliberation about this.

Verse 101

तन्मना हि भवेत्प्राज्ञस्तथा स्यात्तद्गताशयः । तमेवांतेभ्येति लोको नात्र कार्या विचारणा

Indeed, the wise should keep the mind fixed on Him and the heart intent upon Him; for in the end the soul goes to Him alone—there is no need for doubt or further deliberation here.

Verse 102

चेतसा चाप्यनुध्यातः स्वपदं यः प्रयच्छति । नारायणमनाद्यंतं न तं सेवेत को जनः

Who among people would not serve that Nārāyaṇa—beginningless and endless—who, when meditated upon in the mind, bestows His own supreme abode?

Verse 103

सतत नियतचित्तो विष्णुपादारविंदे वितरणमनुशक्ति प्रीतये तस्य कुर्यात् । नतिमतिरतिमस्यांघ्रिद्वये संविदध्यात्स हि खलु नरलोके पूज्यतामाप्नुयाच्च

With mind constantly disciplined and fixed upon the lotus-feet of Viṣṇu, one should give charity according to one’s ability, for His pleasure. With reverence and deep devotion one should dedicate one’s awareness to His pair of feet; indeed, such a person attains honor and worship in the human world as well.