The Secret of Hari-Bhakti: Beyond Varnashrama Dharma

Verse 1 (padma.3.61.1)

सूत उवाच । एवमुक्ता पुरा विप्रा व्यासेनामिततेजसा । एतावदुक्त्वा भगवान्व्यासः सत्यवतीसुतः ।

sūta uvāca evamuktā purā viprā vyāsenāmitatejasā etāvaduktvā bhagavānvyāsaḥ satyavatīsutaḥ

Suta said: Thus were the Brahmins addressed formerly by Vyasa of measureless splendor. Having said this much, the blessed Vyasa, son of Satyavati —

Verse 2 (padma.3.61.2)

समाश्वास्य मुनीन्सर्वान्जगाम च यथागतम् । भवद्भ्यस्तु मया प्रोक्तं वर्णाश्रमविधानकम् ।

samāśvāsya munīnsarvānjagāma ca yathāgatam bhavadbhyastu mayā proktaṁ varṇāśramavidhānakam

having consoled all the sages, departed as he had come. He said: 'To you I have declared the ordinances of the varnas and ashramas.'

Verse 3 (padma.3.61.3)

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

evaṁ kṛtvā priyo viṣṇorbhavatyeva na cānyathā rahasyaṁ tatra vakṣyāmi śṛṇuta dvijasattamāḥ

'Doing thus, one indeed becomes dear to Vishnu, not otherwise. I shall now tell the secret behind it — listen, O best of the twice-born.'

Verse 4 (padma.3.61.4)

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

ye cātra kathitā dharmā varṇāśramanibaṁdhanāḥ haribhaktikalāṁśāṁśa samānā na hi te dvijāḥ

The duties declared here, bound to varna and ashrama — O twice-born, they are not even equal to a fraction of a fraction of devotion to Hari.

Verse 5 (padma.3.61.5)

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

puṁsāmekeha vai sādhyā haribhaktiḥ kalau yuge yugāṁtareṇa dharmā hi sevitavyā nareṇa hi

For men, in this Kali age, devotion to Hari alone is to be accomplished. In other ages, indeed, the varied prescribed duties are to be practiced by man.

Verse 6 (padma.3.61.6)

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

kalau nārāyaṇaṁ devaṁ yajate yaḥ sa dharmmabhāk dāmodaraṁ hṛṣīkeśaṁ puruhūtaṁ sanātanam

In Kali, whoever worships the god Narayana is truly a possessor of dharma — Damodara, Hrishikesha, Puruhuta, the eternal one.

Verse 7 (padma.3.61.7)

हृदि कृत्वा परं शांतं जितमेव जगत्त्रयम् । कलिकालोरगादंशात्किल्बिषात्कालकूटतः ।

hṛdi kṛtvā paraṁ śāṁtaṁ jitameva jagattrayam kalikāloragādaṁśātkilbiṣātkālakūṭataḥ

Having placed the supremely tranquil one in the heart, the three worlds are indeed conquered. From the serpent of the Kali age, from the poison of sin, from the deadly kalakuta venom —

Verse 8 (padma.3.61.8)

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

haribhaktisudhāṁ pītvā ullaṁghyo bhavati dvijaḥ kiṁ japaiḥ śrīharernāma gṛhītaṁ yadi mānuṣaiḥ

having drunk the nectar of devotion to Hari, a twice-born rises above all danger. What use are other recitations, if men have simply taken the name of Shri Hari?

Verse 9 (padma.3.61.9)

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

kiṁ snānairviṣṇupādāṁbu mastake yena dhāryate kiṁ yajñena hareḥ pādapadmaṁ yena dhṛtaṁ hṛdi

What use are other bathings, for one who bears the water from Vishnu's feet upon his head? What use is sacrifice, for one who holds the lotus feet of Hari in his heart?

Verse 10 (padma.3.61.10)

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

kiṁ dānena hareḥ karma sabhāyāṁ vai prakāśitam harerguṇagaṇānśrutvā yaḥ prahṛṣyetpunaḥ punaḥ

What use is further giving, for one whose deeds of Hari are proclaimed openly in an assembly? Whoever, hearing the multitude of Hari's virtues, rejoices again and again —

Verse 11 (padma.3.61.11)

समाधिना प्रहृष्टस्य सा गतिः कृष्णचेतसः । तत्र विघ्नकराः प्रोक्ताः पाखंडालापपेशलाः ।

samādhinā prahṛṣṭasya sā gatiḥ kṛṣṇacetasaḥ tatra vighnakarāḥ proktāḥ pākhaṁḍālāpapeśalāḥ

that is the very state of samadhi for one delighted, his mind fixed on Krishna. There, obstacles are declared to be the smooth-talking discourses of heretics,

Verse 12 (padma.3.61.12)

नार्यस्तत्संगिनश्चापि हरिभक्तिविघातकाः । नारीणां नयनादेशः सुराणामपि दुर्जयः ।

nāryastatsaṁginaścāpi haribhaktivighātakāḥ nārīṇāṁ nayanādeśaḥ surāṇāmapi durjayaḥ

and women, and those attached to them — all destroyers of devotion to Hari. The command of women's glances is hard to conquer even for the gods.

Verse 13 (padma.3.61.13)

स येन विजितो लोके हरिभक्तः स उच्यते । माद्यंति मुनयोप्यत्र नारीचरितलोलुपाः ।

sa yena vijito loke haribhaktaḥ sa ucyate mādyaṁti munayopyatra nārīcaritalolupāḥ

Whoever in this world has conquered that is called a devotee of Hari. Even sages become intoxicated here, greedy for the ways of women.

Verse 14 (padma.3.61.14)

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

haribhaktiḥ kutaḥ puṁsāṁ nārībhaktijuṣāṁ dvijāḥ rākṣasyaḥ kāminīveṣāścaraṁti jagati dvijāḥ narāṇāṁ buddhikavalaṁ kurvaṁti satataṁ hitāḥ

How can devotion to Hari exist for men devoted instead to women, O twice-born? Rakshasis wander this world in the guise of desirable women, constantly devouring the intellect of men who mean well.

Verse 15 (padma.3.61.15)

तावद्विद्या प्रभवति तावज्ज्ञानं प्रवर्तते । तावत्सुनिर्मला मेधा सर्वशास्त्रविधारिणी ।

tāvadvidyā prabhavati tāvajjñānaṁ pravartate tāvatsunirmalā medhā sarvaśāstravidhāriṇī

Learning prevails only so long, knowledge functions only so long, the intellect remains stainless and capable of holding all scriptures only so long,

Verse 16 (padma.3.61.16)

तावज्जपस्तपस्तावत्तावतीर्थनिषेवणम् । तावच्च गुरुशुश्रूषा तावद्धि तरणे मतिः ।

tāvajjapastapastāvattāvatīrthaniṣevaṇam tāvacca guruśuśrūṣā tāvaddhi taraṇe matiḥ

recitation and austerity last only so long, resort to tirthas lasts only so long, and service to the guru and the resolve to cross over samsara —

Verse 17 (padma.3.61.17)

तावत्प्रबोधो भवति विवेकस्तावदेव हि । तावत्सतां संगरुचिस्तावत्पौराणलालसा ।

tāvatprabodho bhavati vivekastāvadeva hi tāvatsatāṁ saṁgarucistāvatpaurāṇalālasā

awakening lasts only so long, and discernment likewise; delight in the company of the virtuous, and eagerness for the Puranas, last only so long —

Verse 18 (padma.3.61.18)

यावत्सीमंतिनी लोलनयनांदोलनं नहि । जनोपरि पतेद्विप्राः सर्वधर्मविलोपनम् ।

yāvatsīmaṁtinī lolanayanāṁdolanaṁ nahi janopari patedviprāḥ sarvadharmavilopanam

as long as a woman's restless, swaying glance does not fall upon a man, O Brahmins — for it obliterates all dharma.

Verse 19 (padma.3.61.19)

तत्र ये हरिपादाब्जमधुलेशप्रसादिताः । तेषां न नारीलोलाक्षिक्षेपणं हि प्रभुर्भवेत् ।

tatra ye haripādābjamadhuleśaprasāditāḥ teṣāṁ na nārīlolākṣikṣepaṇaṁ hi prabhurbhavet

Those who have been graced with even a drop of the honey of Hari's lotus feet — for them, a woman's restless glance holds no power.

Verse 20 (padma.3.61.20)

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

janmajanma hṛṣīkeśa sevanaṁ yaiḥ kṛtaṁ dvijāḥ dvije dattaṁ hutaṁ vahnau viratistatra tatra hi

Those who, birth after birth, O twice-born, have performed service to Hrishikesha — whatever is given to a Brahmin, offered into fire — there and then, freedom arises.

Verse 21 (padma.3.61.21)

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

nārīṇāṁ kila kiṁ nāma sauṁdaryyaṁ paricakṣate bhūṣaṇānāṁ ca vastrāṇāṁ cākacakyaṁ taducyate

What indeed is called the 'beauty' of women? It is nothing but the sparkle of ornaments and clothing that is spoken of as such.

Verse 22 (padma.3.61.22)

स्नेहात्मज्ञानरहितं नारीरूपं कुतः स्मृतम् । पूयमूत्रपुरीषासृक्त्वङ्मेदोस्थिवसान्वितम् ।

snehātmajñānarahitaṁ nārīrūpaṁ kutaḥ smṛtam pūyamūtrapurīṣāsṛktvaṅmedosthivasānvitam

Devoid of the affection born of true self-knowledge, whence is a woman's 'form' remembered as beautiful? It consists of pus, urine, feces, blood, skin, fat, bone, and marrow —

Verse 23 (padma.3.61.23)

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

kalevaraṁ hi tannāma kutaḥ sauṁdaryyamatra hi tadevaṁ pṛthagāciṁtya spṛṣṭvā snātvā śucirbhavet

that indeed is what a 'body' truly is — where, then, is beauty in this? Having thus discerned it separately, and having touched it, one should bathe and become pure.

Verse 24 (padma.3.61.24)

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

taiḥ saṁhitaṁ śaṁrīraṁ hi dṛśyate suṁdaraṁ janaiḥ ahotidurdaśā nṝṇāṁ durdaiva ghaṭitā dvijāḥ

That very body, composed of these things, is seen by people as beautiful! Alas, O Brahmins, how great is the misfortune of men — a calamity brought about by evil fate.

Verse 25 (padma.3.61.25)

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

kucāvṛteṁge puruṣo nārī buddhvā pravarttate kā nārī vā pumānko vā vicāre sati kiṁcana

A man, upon seeing a body covered with breasts, becomes engaged, deeming it 'woman.' But upon reflection, what indeed is 'woman,' or what is 'man' — nothing at all.

Verse 26 (padma.3.61.26)

तस्मात्सर्वात्मना साधुर्नारीसंगं विवर्जयेत् । को नाम नारीमासाद्य सिद्धिं प्राप्नोति भूतले ।

tasmātsarvātmanā sādhurnārīsaṁgaṁ vivarjayet ko nāma nārīmāsādya siddhiṁ prāpnoti bhūtale

Therefore, with his whole being, the virtuous man should avoid the company of women. Who indeed, having taken up with a woman, has ever attained perfection on this earth?

Verse 27 (padma.3.61.27)

कामिनी कामिनीसंगि संगमित्यपि संत्यजेत् । तत्संगाद्रौरवमिति साक्षादेव प्रतीयते ।

kāminī kāminīsaṁgi saṁgamityapi saṁtyajet tatsaṁgādrauravamiti sākṣādeva pratīyate

He should abandon even association with a desirable woman, or with one attached to such a woman. From association with her, a fate like the Raurava hell is understood directly.

Verse 28 (padma.3.61.28)

अज्ञानाल्लोलुपा लोकास्तत्र दैवेन वंचिताः । साक्षान्नरककुंडेस्मिन्नारीयोनौ पचेन्नरः ।

ajñānāllolupā lokāstatra daivena vaṁcitāḥ sākṣānnarakakuṁḍesminnārīyonau pacennaraḥ

Out of ignorance, people become greedy for it, cheated there by fate. A man is cooked, as if in a literal pit of hell, within a woman's womb.

Verse 29 (padma.3.61.29)

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

yata evāgataḥ pṛthvyāṁ tasminneva punā ramet yataḥ prasarate nityaṁ mūtraṁ reto malotthitam

From whence he came to this earth, in that very place he again seeks delight. From that place, indeed, urine, semen, and filth constantly flow forth —

Verse 30 (padma.3.61.30)

तत्रैव रमते लोकः कस्तस्मादशुचिर्भवेत् । तत्रातिकष्टं लोकेस्मिन्नहो दैवविडंबना ।

tatraiva ramate lokaḥ kastasmādaśucirbhavet tatrātikaṣṭaṁ lokesminnaho daivaviḍaṁbanā

and yet people delight there itself; who then can escape being made impure by it? How great is the affliction in this world — alas, what a mockery wrought by fate!

Verse 31 (padma.3.61.31)

पुनः पुना रमेत्तत्र अहो निस्त्रपता नृणाम् । तस्माद्विचारयेद्धीमान्नारीदोषगणान्बहून् ।

punaḥ punā ramettatra aho nistrapatā nṛṇām tasmādvicārayeddhīmānnārīdoṣagaṇānbahūn

Again and again men delight there — alas, what shamelessness in men! Therefore the wise man should reflect upon the many faults of women.

Verse 32 (padma.3.61.32)

मैथुनाद्बलहानिः स्यान्निद्राति तरुणायते । निद्रयापहृतज्ञानः स्वल्पायुर्जायते नरः ।

maithunādbalahāniḥ syānnidrāti taruṇāyate nidrayāpahṛtajñānaḥ svalpāyurjāyate naraḥ

From sexual intercourse comes loss of strength; he sleeps, and time slips by. With his knowledge stolen away by sleep, a man's life becomes short.

Verse 33 (padma.3.61.33)

तस्मात्प्रयत्नतो धीमान्नारीं मृत्युमिवात्मनः । पश्येद्गोविंदपादाब्जे मनो वै रमयेद्बुधः ।

tasmātprayatnato dhīmānnārīṁ mṛtyumivātmanaḥ paśyedgoviṁdapādābje mano vai ramayedbudhaḥ

Therefore the wise man should diligently regard woman as if she were his own death. The learned man should truly rest his mind in Govinda's lotus feet.

Verse 34 (padma.3.61.34)

इहामुत्र सुखं तद्धि गोविंदपदसेवनम् । विहाय को महामूढो नारीपादं हि सेवते ।

ihāmutra sukhaṁ taddhi goviṁdapadasevanam vihāya ko mahāmūḍho nārīpādaṁ hi sevate

Happiness both here and hereafter is indeed found in service to Govinda's feet. Who, abandoning this, is so utterly deluded as to serve instead at the feet of a woman?

Verse 35 (padma.3.61.35)

जनार्द्दनांघ्रिसेवा हि ह्यपुनर्भवदायिनी । नारीणां योनिसेवा हि योनिसंकटकारिणी ।

janārddanāṁghrisevā hi hyapunarbhavadāyinī nārīṇāṁ yonisevā hi yonisaṁkaṭakāriṇī

Service at the feet of Janardana indeed grants no more rebirth; but service at the womb of women causes the very constriction of the womb.

Verse 36 (padma.3.61.36)

पुनःपुनः पतेद्योनौ यंत्रनिष्पाचितो यथा । पुनस्तामेवाभिलषेद्विद्यादस्य विडंबनम् ।

punaḥpunaḥ patedyonau yaṁtraniṣpācito yathā punastāmevābhilaṣedvidyādasya viḍaṁbanam

One falls into the womb again and again, as if crushed like something processed through a mechanical press; and yet again he desires that very thing — know this to be his own mockery.

Verse 37 (padma.3.61.37)

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

ūrdhvabāhurahaṁ vacmi śṛṇu me paramaṁ vacaḥ goviṁde dhehi hṛdayaṁ na yonau yātanājuṣi

With arms raised, I proclaim it: hear my supreme word! Place your heart in Govinda, not in the womb, that abode of torment.

Verse 38 (padma.3.61.38)

नारीसंगं परित्यज्य यश्चापि परिवर्त्तते । पदेपदेश्वमेधस्य फलमाप्नोति मानवः ।

nārīsaṁgaṁ parityajya yaścāpi parivarttate padepadeśvamedhasya phalamāpnoti mānavaḥ

And whoever, having abandoned the company of women, thus turns away, such a man obtains, at every step, the fruit of an Ashvamedha sacrifice.

Verse 39 (padma.3.61.39)

कुलांगना दैवयोगादूढा यदि नृणां सती । पुत्रमुत्पाद्य यस्तत्र तत्संगं परिवर्जयेत् ।

kulāṁganā daivayogādūḍhā yadi nṛṇāṁ satī putramutpādya yastatra tatsaṁgaṁ parivarjayet

If, through the working of fate, a noble, chaste wife has been married to a man, and, having begotten a son through her, he thereafter renounces further association with her —

Verse 40 (padma.3.61.40)

तस्य तुष्टो जगन्नाथो भवत्येव न संशयः । नारीसंगो हि धर्मज्ञैरसत्संगः प्रकीर्त्यते ।

tasya tuṣṭo jagannātho bhavatyeva na saṁśayaḥ nārīsaṁgo hi dharmajñairasatsaṁgaḥ prakīrtyate

the Lord of the world truly becomes pleased with him, without doubt. For association with a woman is declared by the knowers of dharma to be association with the unworthy.

Verse 41 (padma.3.61.41)

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

tasminsati harau bhaktiḥ sudṛḍhā naiva jāyate sarvasaṁgaṁ parityajya harau bhaktiṁ samācaret

As long as that attachment persists, firm devotion to Hari does not arise. Having abandoned all attachment, one should practice devotion to Hari.

Verse 42 (padma.3.61.42)

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

haribhaktiśca loketra durllabhā hi matā mama harau yasya bhavedbhaktiḥ sa kṛtārtho na saṁśayaḥ

Devotion to Hari in this world, in my view, is indeed hard to obtain. Whoever has devotion to Hari, he is fulfilled — of this there is no doubt.

Verse 43 (padma.3.61.43)

तत्तदेवाचरेत्कर्म हरिः प्रीणाति येन हि । तस्मिंस्तुष्टे जगत्तुष्टं प्रीणिते प्रीणितं जगत् ।

tattadevācaretkarma hariḥ prīṇāti yena hi tasmiṁstuṣṭe jagattuṣṭaṁ prīṇite prīṇitaṁ jagat

He should perform only that deed by which Hari is truly pleased. When Hari is pleased, the world is pleased; when he is satisfied, the world is satisfied.

Verse 44 (padma.3.61.44)

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

harau bhaktiṁ vinā nṝṇāṁ vṛthā janma prakīrtitam brahmeśādi surā yasya yajaṁte prītihetave

Without devotion to Hari, the birth of men is declared to be in vain. He whom Brahma, Shiva, and the other gods worship for the sake of pleasing him —

Verse 45 (padma.3.61.45)

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

nārāyaṇamanāvyaktaṁ na taṁ seveta ko janaḥ tasya mātā mahābhāgā pitā tasya mahākṛtī

Narayana, the unmanifest — who indeed would not serve him? Greatly blessed is the mother, and greatly accomplished the father —

Verse 46 (padma.3.61.46)

जनार्द्दनपदद्वंद्वं हृदये येन धार्यते । जनार्दनजगद्वंद्य शरणागतवत्सल ।

janārddanapadadvaṁdvaṁ hṛdaye yena dhāryate janārdanajagadvaṁdya śaraṇāgatavatsala

of him who bears the pair of Janardana's feet within his heart — 'O Janardana, adored by the world, fond of those who take refuge in you!'

Verse 47 (padma.3.61.47)

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

itīrayaṁti ye martyā na teṣāṁ niraye gatiḥ brāhmaṇā hi viśeṣeṇa pratyakṣaṁ harirūpiṇaḥ

Whatever mortals proclaim thus — for them there is no destiny in hell. Brahmins, especially, are the visible form of Hari himself.

Verse 48 (padma.3.61.48)

पूजयेयुर्यथायोगं हरिस्तेषां प्रसीदति । विष्णुर्ब्राह्मणरूपेण विचरेत्पृथिवीमिमाम् ।

pūjayeyuryathāyogaṁ haristeṣāṁ prasīdati viṣṇurbrāhmaṇarūpeṇa vicaretpṛthivīmimām

Whoever worships them, as fitting, Hari becomes pleased with them. Vishnu, in the form of a Brahmin, wanders over this earth.

Verse 49 (padma.3.61.49)

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

brāhmaṇena vinā karmma siddhiṁ prāpnoti naiva hi dvijapādāṁbubhaktyā yaiḥ pītvā śirasi cārpitam

No rite whatsoever attains success without a Brahmin. Those who, with devotion, drink the water from a twice-born's feet, and place it upon their head —

Verse 50 (padma.3.61.50)

तर्पिता पितरस्तेन आत्मापि किल तारितः । ब्राह्मणानां मुखे येन दत्तं मधुरमर्चितम् ।

tarpitā pitarastena ātmāpi kila tāritaḥ brāhmaṇānāṁ mukhe yena dattaṁ madhuramarcitam

by that, their ancestors are satisfied, and their very self is carried across. Whatever sweet, offered food is given into the mouth of a Brahmin —

Verse 51 (padma.3.61.51)

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

sākṣātkṛṣṇamukhe dattaṁ tadvai bhuṁkte hariḥ svayam ahotidurllabhā lokā pratyakṣe keśave dvije

that is truly given into Krishna's very mouth — Hari himself indeed partakes of it. Alas, how rare in the world it is to recognize that a Brahmin is Keshava in visible form.

Verse 52 (padma.3.61.52)

प्रतिमादिषु सेवंते तदभावे हि तत्क्रिया । ब्राह्मणानामधिष्ठानात्पृथ्वी धन्येति गीयते ।

pratimādiṣu sevaṁte tadabhāve hi tatkriyā brāhmaṇānāmadhiṣṭhānātpṛthvī dhanyeti gīyate

People serve images and the like, in the absence of that recognition. Because Brahmins reside upon it, the earth is celebrated as blessed.

Verse 53 (padma.3.61.53)

तेषां पाणौ च यद्दत्तं हरिपाणौ तदर्पितम् । तेभ्यः कृतान्नमस्कारात्तिरस्कारो हि पाप्मताम् ।

teṣāṁ pāṇau ca yaddattaṁ haripāṇau tadarpitam tebhyaḥ kṛtānnamaskārāttiraskāro hi pāpmatām

Whatever is given into their hand is offered into Hari's hand itself. By bowing to them, the disgrace of sin is dispelled.

Verse 54 (padma.3.61.54)

मुच्यते ब्रह्महत्यादि पापेभ्यो विप्रवंदनात् । तस्मात्सतां समाराध्यो ब्राह्मणो विष्णुबुद्धितः ।

mucyate brahmahatyādi pāpebhyo vipravaṁdanāt tasmātsatāṁ samārādhyo brāhmaṇo viṣṇubuddhitaḥ

By bowing to Brahmins one is freed from sins beginning with the killing of a Brahmin. Therefore, by the virtuous, a Brahmin should be worshipped with the consciousness that he is Vishnu.

Verse 55 (padma.3.61.55)

क्षुधितस्य द्विजस्यास्ये यत्किंचिद्दीयते यदि । प्रेत्य पीपूषधाराभिः सिंचते कल्पकोटिकम् ।

kṣudhitasya dvijasyāsye yatkiṁciddīyate yadi pretya pīpūṣadhārābhiḥ siṁcate kalpakoṭikam

If anything whatsoever is given into the mouth of a hungry twice-born, after death it becomes as though he is showered with streams of ambrosia for ten million kalpas.

Verse 56 (padma.3.61.56)

द्विजतुंडं महाक्षेत्रमनूषरमकंटकम् । तत्र चेदुप्यते किंचित्कोटिकोटिफलं लभेत् ।

dvijatuṁḍaṁ mahākṣetramanūṣaramakaṁṭakam tatra cedupyate kiṁcitkoṭikoṭiphalaṁ labhet

The mouth of a twice-born is a great field, unbarren and without thorns. If anything at all is sown there, it obtains a fruit of ten million times ten million.

Verse 57 (padma.3.61.57)

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

saghṛtaṁ bhojanaṁ cāsmai dattvā kalpaṁ sa modate nānāsumiṣṭamannaṁ yo dadāti dvijatuṣṭaye

Having given him food together with ghee, one rejoices for a full kalpa. Whoever gives various delicious foods for the pleasure of a twice-born —

Verse 58 (padma.3.61.58)

तस्य लोका महाभोगाः कोटिकल्पांतमुक्तिदाः । ब्राह्मणं च पुरस्कृत्य ब्राह्मणेनानुकीर्तितम् ।

tasya lokā mahābhogāḥ koṭikalpāṁtamuktidāḥ brāhmaṇaṁ ca puraskṛtya brāhmaṇenānukīrtitam

for him, worlds of great enjoyment are attained, granting liberation at the end of ten million kalpas. Having placed a Brahmin at the fore, and recited by a Brahmin —

Verse 59 (padma.3.61.59)

पुराणं शृणुयान्नित्यं महापापदवानलम् । पुराणं सर्वतीर्थेषु तीर्थं चाधिकमुच्यते ।

purāṇaṁ śṛṇuyānnityaṁ mahāpāpadavānalam purāṇaṁ sarvatīrtheṣu tīrthaṁ cādhikamucyate

one should always listen to the Purana, the wildfire that consumes great sin. The Purana is declared to be a tirtha, and greater than all other tirthas.

Verse 60 (padma.3.61.60)

यस्यैकपादश्रवणाद्धरिरेव प्रसीदति । यथा सूर्यवपुर्भूत्वा प्रकाशाय चरेद्धरिः ।

yasyaikapādaśravaṇāddharireva prasīdati yathā sūryavapurbhūtvā prakāśāya careddhariḥ

Merely from hearing a single quarter-verse of it, Hari himself becomes pleased. Just as Hari, having become the very body of the sun, moves about for the sake of illumination,

Verse 61 (padma.3.61.61)

सर्वेषां जगतामेव हरिरालोकहेतवे । तथैवांतःप्रकाशाय पुराणावयवो हरिः ।

sarveṣāṁ jagatāmeva harirālokahetave tathaivāṁtaḥprakāśāya purāṇāvayavo hariḥ

of all the worlds, Hari is the cause of light — so too, for the sake of inner illumination, Hari, in the form of the Purana's very substance —

Verse 62 (padma.3.61.62)

विचरेदिह भूतेषु पुराणं पावनं परम् । तस्माद्यदि हरेः प्रीतेरुत्पादे धीयते मतिः ।

vicarediha bhūteṣu purāṇaṁ pāvanaṁ param tasmādyadi hareḥ prīterutpāde dhīyate matiḥ

moves among beings here, as the supreme purifying Purana. Therefore, if one's mind is set upon generating the pleasure of Hari,

Verse 63 (padma.3.61.63)

श्रोतव्यमनिशं पुंभिः पुराणं कृष्णरूपिणम् । विष्णुभक्तेन शांतेन श्रोतव्यमपि दुर्लभम् ।

śrotavyamaniśaṁ puṁbhiḥ purāṇaṁ kṛṣṇarūpiṇam viṣṇubhaktena śāṁtena śrotavyamapi durlabham

men should constantly listen to the Purana, which is Krishna's very form. It should be heard from a peaceful devotee of Vishnu; such a listening is indeed hard to obtain.

Verse 64 (padma.3.61.64)

पुराणाख्यानममलममलीकरणं परम् । यस्मिन्वेदार्थमाहृत्य हरिणा व्यासरूपिणा ।

purāṇākhyānamamalamamalīkaraṇaṁ param yasminvedārthamāhṛtya hariṇā vyāsarūpiṇā

The narration of the Purana is stainless, the supreme purifier — in which the very meaning of the Veda has been gathered by Hari himself, in the form of Vyasa;

Verse 65 (padma.3.61.65)

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

purāṇaṁ nirmitaṁ vipra tasmāttatparamo bhavet purāṇe niścito dharmo dharmaśca keśavaḥ svayam

the Purana was thus composed, O Brahmin, and is therefore supreme. Dharma is fixed within the Purana, and dharma is Keshava himself.

Verse 66 (padma.3.61.66)

तस्मात्कृते पुराणे हि श्रुते विष्णुर्भवेदिति । साक्षात्स्वयं हरिर्विप्रः पुराणं च तथाविधम् ।

tasmātkṛte purāṇe hi śrute viṣṇurbhavediti sākṣātsvayaṁ harirvipraḥ purāṇaṁ ca tathāvidham

Therefore, when the Purana is thus composed and heard, Vishnu himself comes to be present. The Brahmin, directly, is Hari himself, and likewise the Purana of such a kind.

Verse 67 (padma.3.61.67)

एतयोः संगमासाद्य हरिरेव भेवन्नरः । तथा गंगांबुसेकेन नाशयेत्किल्बिषं स्वकम् ।

etayoḥ saṁgamāsādya harireva bhevannaraḥ tathā gaṁgāṁbusekena nāśayetkilbiṣaṁ svakam

Attaining the union of these two, a man becomes Hari himself. And likewise, by sprinkling the water of the Ganga, one destroys one's own sin.

Verse 68 (padma.3.61.68)

केशवो द्रवरूपेण पापात्तारयते महीम् । वैष्णवो विष्णुभजनस्याकांक्षी यदि वर्तते ।

keśavo dravarūpeṇa pāpāttārayate mahīm vaiṣṇavo viṣṇubhajanasyākāṁkṣī yadi vartate

Keshava, in his liquid form, delivers the earth from sin. If a devotee of Vishnu is desirous of worshipping Vishnu —

Verse 69 (padma.3.61.69)

गंगांबुसेकममलममलीकरणं चरेत् । विष्णुभक्तिप्रदा देवी गंगा भुवि च गीयते ।

gaṁgāṁbusekamamalamamalīkaraṇaṁ caret viṣṇubhaktipradā devī gaṁgā bhuvi ca gīyate

he should undertake the stainless, purifying sprinkling of Ganga-water. The goddess Ganga is sung on earth as the bestower of devotion to Vishnu.

Verse 70 (padma.3.61.70)

विष्णुरूपा हि सा गंगा लोकविस्तारकारिणी ।

viṣṇurūpā hi sā gaṁgā lokavistārakāriṇī

That Ganga is indeed the very form of Vishnu, the one who extends throughout the worlds.

Verse 71 (padma.3.61.71)

ब्राह्मणेषु पुराणेषु गंगायां गोषु पिप्पले । नारायणधिया पुंभिर्भक्तिः कार्या ह्यहैतुकी ।

brāhmaṇeṣu purāṇeṣu gaṁgāyāṁ goṣu pippale nārāyaṇadhiyā puṁbhirbhaktiḥ kāryā hyahaitukī

Toward Brahmins, toward the Puranas, toward the Ganga, toward cows, and toward the peepal tree — devotion should be practiced by men without seeking any worldly motive, as forms of Narayana.

Verse 72 (padma.3.61.72)

प्रत्यक्षविष्णुरूपा हि तत्वज्ञैर्निश्चिता अमी । तस्मात्सततमभ्यर्च्या विष्णुभक्त्यभिलाषिणा ।

pratyakṣaviṣṇurūpā hi tatvajñairniścitā amī tasmātsatatamabhyarcyā viṣṇubhaktyabhilāṣiṇā

These are ascertained by the knowers of truth to be indeed the visible form of Vishnu. Therefore they should be constantly worshipped by one who desires devotion to Vishnu.

Verse 73 (padma.3.61.73)

विष्णौ भक्तिं विना नॄणां निष्फलं जन्म उच्यते । कलिकालपयोराशिं पापग्राहसमाकुलम् ।

viṣṇau bhaktiṁ vinā nṝṇāṁ niṣphalaṁ janma ucyate kalikālapayorāśiṁ pāpagrāhasamākulam

Without devotion to Vishnu, the birth of men is declared to bear no fruit. The ocean of the Kali age, thronged with the crocodiles of sin,

Verse 74 (padma.3.61.74)

विषयामज्जनावर्तं दुर्बोधफेनिलं परम् । महादुष्टजनव्याल महाभीमं भयानकम् ।

viṣayāmajjanāvartaṁ durbodhaphenilaṁ param mahāduṣṭajanavyāla mahābhīmaṁ bhayānakam

with whirlpools of drowning in sense-objects, its foam being deep ignorance, with the great serpents of wicked men, exceedingly dreadful, terrifying —

Verse 75 (padma.3.61.75)

दुस्तरं च तरंत्येव हरिभक्तितरि स्थिताः । तस्माद्यतेत वै लोको विष्णुभक्तिप्रसाधने ।

dustaraṁ ca taraṁtyeva haribhaktitari sthitāḥ tasmādyateta vai loko viṣṇubhaktiprasādhane

that hard-to-cross ocean is indeed crossed by those established in the boat of devotion to Hari. Therefore people should truly strive for the accomplishment of devotion to Vishnu.

Verse 76 (padma.3.61.76)

किं सुखं लभते जंतुरसद्वार्तावधारणे । हरेरद्भुतलीलस्य लीलाख्यानेन सज्जते ।

kiṁ sukhaṁ labhate jaṁturasadvārtāvadhāraṇe hareradbhutalīlasya līlākhyānena sajjate

What happiness does a creature gain from attending to worthless talk? One should become engrossed instead in the narration of the wondrous sports of Hari.

Verse 77 (padma.3.61.77)

तद्विचित्रकथालोके नानाविषयमिश्रिताः । श्रोतव्या यदि वै नॄणां विषये सज्जते मनः ।

tadvicitrakathāloke nānāviṣayamiśritāḥ śrotavyā yadi vai nṝṇāṁ viṣaye sajjate manaḥ

His wondrous stories, in this world, are mixed with various themes; they should be heard by men, even if their minds remain caught up in worldly matters.

Verse 78 (padma.3.61.78)

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

nirvāṇe yadi vā cittaṁ śrotavyā tadapi dvijāḥ helayā śravaṇāccāpi tasya tuṣṭo bhaveddhariḥ

Or, O twice-born, if the mind is set on liberation, they should be heard for that reason too. Even from hearing them casually, Hari becomes pleased.

Verse 79 (padma.3.61.79)

निष्क्रियोपि हृषीकेशो नानाकर्म चकार सः । शुश्रूषूणां हितार्थाय भक्तानां भक्तवत्सलः ।

niṣkriyopi hṛṣīkeśo nānākarma cakāra saḥ śuśrūṣūṇāṁ hitārthāya bhaktānāṁ bhaktavatsalaḥ

Though beyond all action, Hrishikesha nonetheless performed many deeds, for the benefit of those who wished to hear of him, out of fondness for his devotees.

Verse 80 (padma.3.61.80)

न लभ्यते कर्मणापि वाजपेयशतादिना । राजसूयायुतेनापि यथा भक्त्या स लभ्यते ।

na labhyate karmaṇāpi vājapeyaśatādinā rājasūyāyutenāpi yathā bhaktyā sa labhyate

He is not attained even through rites — a hundred Vajapeya sacrifices and the like, nor even ten thousand Rajasuya sacrifices — in the way he is attained through devotion.

Verse 81 (padma.3.61.81)

यत्पदं चेतसा सेव्यं सद्भिराचरितं मुहुः । भवाब्धितरणे सारमाश्रयध्वं हरेः पदम् ।

yatpadaṁ cetasā sevyaṁ sadbhirācaritaṁ muhuḥ bhavābdhitaraṇe sāramāśrayadhvaṁ hareḥ padam

That state which is to be served with the mind, practiced repeatedly by the virtuous — that is the very essence for crossing the ocean of worldly existence: take refuge in the feet of Hari.

Verse 82 (padma.3.61.82)

रे रे विषयसंलुब्धाः पामरा निष्ठुरा नराः । रौरवे हि किमात्मानमात्मना पातयिष्यथ ।

re re viṣayasaṁlubdhāḥ pāmarā niṣṭhurā narāḥ raurave hi kimātmānamātmanā pātayiṣyatha

O you men greedy for sense-objects, wretched and hard-hearted! Why will you cast yourselves down into the Raurava hell by your own selves?

Verse 83 (padma.3.61.83)

विना गोविंदसौम्यांघ्रिसेवनं मा गमिष्यति । अनायासेन दुःखानां तरणं यदि वांछथ ।

vinā goviṁdasaumyāṁghrisevanaṁ mā gamiṣyati anāyāsena duḥkhānāṁ taraṇaṁ yadi vāṁchatha

Without service to Govinda's gentle feet, release will not come. If you desire an effortless crossing over of your sufferings,

Verse 84 (padma.3.61.84)

भजध्वं कृष्णचरणावपुनर्भवकारणे । कुत एवागतो मर्त्यः कुत एव पुनर्व्रजेत् ।

bhajadhvaṁ kṛṣṇacaraṇāvapunarbhavakāraṇe kuta evāgato martyaḥ kuta eva punarvrajet

worship the two feet of Krishna, the very cause of freedom from rebirth. From where indeed has the mortal come, and to where indeed shall he go again?

Verse 85 (padma.3.61.85)

एतद्विचार्य मतिमानाश्रयेद्धर्मसंग्रहम् । नानानरकसंपातादुत्थितो यदि पूरुषः ।

etadvicārya matimānāśrayeddharmasaṁgraham nānānarakasaṁpātādutthito yadi pūruṣaḥ

Having reflected on this, the wise man should take refuge in the compendium of dharma. If a man, having risen up from a fall into the various hells —

Verse 86 (padma.3.61.86)

स्थावरादि तनुं लब्ध्वा यदि भाग्यवशात्पुनः । मानुष्यं लभते तत्र गर्भवासोतिदुःखदः ।

sthāvarādi tanuṁ labdhvā yadi bhāgyavaśātpunaḥ mānuṣyaṁ labhate tatra garbhavāsotiduḥkhadaḥ

obtains a body among the immobile beings and the like, and if, by good fortune, he then obtains humanity again, in that case the dwelling in the womb is exceedingly painful.

Verse 87 (padma.3.61.87)

ततः कर्मवशाज्जंतुर्यदि वा जायते भुवि । बाल्यादिबहुदोषेण पीडितो भवति द्विजाः ।

tataḥ karmavaśājjaṁturyadi vā jāyate bhuvi bālyādibahudoṣeṇa pīḍito bhavati dvijāḥ

Then, if the creature is born on earth by the force of past deeds, he is afflicted, O Brahmins, by the many faults of childhood and the like.

Verse 88 (padma.3.61.88)

पुनर्यौवनमासाद्य दारिद्र्येण प्रपीड्यते । रोगेण गुरुणा वापि अनावृष्ट्यादिना तथा ।

punaryauvanamāsādya dāridryeṇa prapīḍyate rogeṇa guruṇā vāpi anāvṛṣṭyādinā tathā

Then, having reached youth, he is greatly afflicted by poverty, or by severe disease, and likewise by drought and the like.

Verse 89 (padma.3.61.89)

वार्द्धकेन लभेत्पीडामनिर्वाच्यामितस्ततः । मनसश्चलनाद्व्याधेस्ततो मरणमाप्नुयात् ।

vārddhakena labhetpīḍāmanirvācyāmitastataḥ manasaścalanādvyādhestato maraṇamāpnuyāt

Through old age he suffers indescribable affliction, here and there; and from the disturbance of his mind by illness, he then meets his death.

Verse 90 (padma.3.61.90)

न तस्मादधिकं दुःखं संसारेप्यनुभूयते । ततः कर्म्मवशाज्जंतुर्यमलोके प्रपीड्यते ।

na tasmādadhikaṁ duḥkhaṁ saṁsārepyanubhūyate tataḥ karmmavaśājjaṁturyamaloke prapīḍyate

No greater suffering than that is experienced even in samsara. Then, by the force of his deeds, the creature is tormented in the world of Yama;

Verse 91 (padma.3.61.91)

तत्रातियातनां भुक्त्वा पुनरेव प्रजायते । जायते म्रियते जंतु म्रियते जायते पुनः ।

tatrātiyātanāṁ bhuktvā punareva prajāyate jāyate mriyate jaṁtu mriyate jāyate punaḥ

having endured extreme torment there, he is born again. The creature is born and dies, dies and is born again —

Verse 92 (padma.3.61.92)

अनाराधित गोविंदचरणे त्वीदृशी दशा । अनायासेन मरणं विनायासेन जीवनम् ।

anārādhita goviṁdacaraṇe tvīdṛśī daśā anāyāsena maraṇaṁ vināyāsena jīvanam

such is the fate of one who has not worshipped Govinda's feet. An effortless death, and an effortless life —

Verse 93 (padma.3.61.93)

अनाराधितगोविंदचरणस्य न जायते । धनं यदि भवेद्गेहे रक्षणात्तस्य किं फलम् ।

anārādhitagoviṁdacaraṇasya na jāyate dhanaṁ yadi bhavedgehe rakṣaṇāttasya kiṁ phalam

these do not occur for one who has not worshipped Govinda's feet. If there is wealth in the house, what fruit does its mere protection bring?

Verse 94 (padma.3.61.94)

यदासौ कृष्यते याम्यैर्दूतैः किं धनमन्वियात् । तस्माद्द्विजातिसत्कार्यं द्रविणं सर्वसौख्यदम् ।

yadāsau kṛṣyate yāmyairdūtaiḥ kiṁ dhanamanviyāt tasmāddvijātisatkāryaṁ draviṇaṁ sarvasaukhyadam

When that man is dragged away by the messengers of Yama, will his wealth follow him? Therefore, wealth used in honoring the twice-born grants every happiness.

Verse 95 (padma.3.61.95)

दानं स्वर्गस्य सोपानं दानं किल्बिषनाशनम् । गोविंदभक्तिभजनं महापुण्यविवर्द्धनम् ।

dānaṁ svargasya sopānaṁ dānaṁ kilbiṣanāśanam goviṁdabhaktibhajanaṁ mahāpuṇyavivarddhanam

Giving is the stairway to heaven; giving destroys sin. Devotion to Govinda increases great merit.

Verse 96 (padma.3.61.96)

बलं यदि भवेन्मर्त्ये न वृथा तद्व्ययं चरेत् । हरेरग्रे नृत्यगीतं कुर्यादेवमतंद्रितः ।

balaṁ yadi bhavenmartye na vṛthā tadvyayaṁ caret hareragre nṛtyagītaṁ kuryādevamataṁdritaḥ

If a mortal has strength, he should not spend it in vain; he should, without laziness, dance and sing before Hari.

Verse 97 (padma.3.61.97)

यत्किंचिद्विद्यते पुंसां तच्च कृष्णे समर्पयेत् । कृष्णार्पितं कुशलदमन्यार्पितमसौख्यदम् ।

yatkiṁcidvidyate puṁsāṁ tacca kṛṣṇe samarpayet kṛṣṇārpitaṁ kuśaladamanyārpitamasaukhyadam

Whatever a man possesses, he should offer to Krishna. What is offered to Krishna brings welfare; what is offered elsewhere brings no happiness.

Verse 98 (padma.3.61.98)

चक्षुर्भ्यां श्रीहरेरेव प्रतिमादिनिरूपणम् । श्रोत्राभ्यां कलयेत्कृष्ण गुणनामान्यहर्निशम् ।

cakṣurbhyāṁ śrīharereva pratimādinirūpaṇam śrotrābhyāṁ kalayetkṛṣṇa guṇanāmānyaharniśam

With his two eyes, let him behold only images and forms of Shri Hari. With his two ears, let him take in Krishna's names and virtues, day and night.

Verse 99 (padma.3.61.99)

जिह्वया हरिपादांबु स्वादितव्यं विचक्षणैः । घ्राणेनाघ्राय गोविंदपादाब्जतुलसीदलम् ।

jihvayā haripādāṁbu svāditavyaṁ vicakṣaṇaiḥ ghrāṇenāghrāya goviṁdapādābjatulasīdalam

With his tongue, the discerning should taste the water of Hari's feet. With his sense of smell, let him inhale the tulasi leaf offered at Govinda's lotus feet.

Verse 100 (padma.3.61.100)

त्वचा स्पृष्ट्वा हरेर्भक्तं मनसाध्याय तत्पदम् । कृतार्थो जायते जंतुर्नात्र कार्या विचारणा ।

tvacā spṛṣṭvā harerbhaktaṁ manasādhyāya tatpadam kṛtārtho jāyate jaṁturnātra kāryā vicāraṇā

With his skin, let him touch a devotee of Hari; with his mind, let him meditate on his feet — the creature who does so becomes fulfilled; there is no doubt about this.

Verse 101 (padma.3.61.101)

तन्मना हि भवेत्प्राज्ञस्तथा स्यात्तद्गताशयः । तमेवांतेभ्येति लोको नात्र कार्या विचारणा ।

tanmanā hi bhavetprājñastathā syāttadgatāśayaḥ tamevāṁtebhyeti loko nātra kāryā vicāraṇā

The wise man's mind should indeed be fixed on that alone, and his very intention should be centered on that. A person goes, at the end, to that very state on which his mind was fixed — there is no doubt about this.

Verse 102 (padma.3.61.102)

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

cetasā cāpyanudhyātaḥ svapadaṁ yaḥ prayacchati nārāyaṇamanādyaṁtaṁ na taṁ seveta ko janaḥ

Meditated upon with the mind, he grants his own state to the devotee; who indeed would not serve that Narayana, who is without beginning or end?

Verse 103 (padma.3.61.103)

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

satata niyatacitto viṣṇupādāraviṁde vitaraṇamanuśakti prītaye tasya kuryāt natimatiratimasyāṁghridvaye saṁvidadhyātsa hi khalu naraloke pūjyatāmāpnuyācca

Let one, with a constantly disciplined mind, offer gifts according to his ability at the lotus feet of Vishnu, for his pleasure. Let him direct his bowed intellect and his devotion toward those two feet — such a one indeed attains worship in the world of men.