Description of Shri Krishna's Form

Verse 1 (padma.5.77.1)

पार्वत्युवाच- विस्तरेण समाचक्ष्व नामार्थपदगौरवम् । ईश्वरस्य स्वरूपं च तत्स्थानानां विभूतयः

pārvatyuvāca- vistareṇa samācakṣva nāmārthapadagauravam īśvarasya svarūpaṁ ca tatsthānānāṁ vibhūtayaḥ

Parvati said: "Tell me in detail the weight of meaning of his names, and the nature of Ishvara, and the glories of those places,"

Verse 2 (padma.5.77.2)

तद्विष्णोः परमं धाम व्यूहभेदास्तथा हरेः । निर्वाणाख्याहि तत्त्वेन मम सर्वं सुरेश्वर

tadviṣṇoḥ paramaṁ dhāma vyūhabhedāstathā hareḥ nirvāṇākhyāhi tattvena mama sarvaṁ sureśvara

"that supreme abode of Vishnu, the distinctions of Hari's divine emanations; tell me all in truth, the essence called liberation, O lord of gods."

Verse 3 (padma.5.77.3)

ईश्वर उवाच- सारे वृंदावने कृष्णं गोपीकोटिभिरावृतम् । तत्र गंगा पराशक्तिस्तत्स्थमानंदकाननम्

īśvara uvāca- sāre vṛṁdāvane kṛṣṇaṁ gopīkoṭibhirāvṛtam tatra gaṁgā parāśaktistatsthamānaṁdakānanam

Ishvara said: "In the very heart of Vrindavana is Krishna, surrounded by millions of gopis; there the Ganga is present as the supreme Shakti, and there abides the forest of bliss —"

Verse 4 (padma.5.77.4)

नाना सुकुसुमामोदसमीरसुरभीकृतम् । कलिंदतनया दिव्यतरंगरागशीतलम्

nānā sukusumāmodasamīrasurabhīkṛtam kaliṁdatanayā divyataraṁgarāgaśītalam

"made fragrant by the breeze bearing the scent of many lovely flowers, cooled by the divine, colorful waves of the daughter of Kalinda,"

Verse 5 (padma.5.77.5)

सनकाद्यैर्भागवतैः संसृष्टं मुनिपुंगवैः । आह्लादिमधुरारावैर्गोवृंदैरभिमंडितम्

sanakādyairbhāgavataiḥ saṁsṛṣṭaṁ munipuṁgavaiḥ āhlādimadhurārāvairgovṛṁdairabhimaṁḍitam

"associated with Sanaka and the other great sage-Bhagavatas, adorned with herds of cows delighting with their sweet lowing,"

Verse 6 (padma.5.77.6)

रम्यस्रग्भूषणोपेतैर्नृत्यद्भिर्बालकैर्वृतम् । तत्र श्रीमान्कल्पतरुर्जांबूनदपरिच्छदः

ramyasragbhūṣaṇopetairnṛtyadbhirbālakairvṛtam tatra śrīmānkalpatarurjāṁbūnadaparicchadaḥ

"surrounded by dancing children, adorned with lovely garlands and ornaments. There stands the glorious wish-fulfilling tree, clothed in gold,"

Verse 7 (padma.5.77.7)

नानारत्नप्रवालाढ्यो नानामणिफलोज्ज्वलः । तस्य मूले रत्नवेदी रत्नदीधितिदीपिता

nānāratnapravālāḍhyo nānāmaṇiphalojjvalaḥ tasya mūle ratnavedī ratnadīdhitidīpitā

"rich with many jewels and corals, radiant with many gem-like fruits. At its root a jeweled altar, lit with the radiance of jewels."

Verse 8 (padma.5.77.8)

तत्र त्रयीमयं रत्नसिंहासनमनुत्तमम् । तत्रासीनं जगन्नाथं त्रिगुणातीतमव्ययम्

tatra trayīmayaṁ ratnasiṁhāsanamanuttamam tatrāsīnaṁ jagannāthaṁ triguṇātītamavyayam

"There, an unsurpassed jeweled throne, made of the essence of the three Vedas; seated there is the Lord of the universe, beyond the three gunas, imperishable,"

Verse 9 (padma.5.77.9)

कोटिचंद्रप्रतीकाशं कोटिभास्करभास्वरम् । कोटिकंदर्पलावण्यं भासयन्तं दिशोदश

koṭicaṁdrapratīkāśaṁ koṭibhāskarabhāsvaram koṭikaṁdarpalāvaṇyaṁ bhāsayantaṁ diśodaśa

"resembling a myriad moons, radiant as a myriad suns, of the loveliness of a myriad Kamadevas, illuminating the ten directions,"

Verse 10 (padma.5.77.10)

त्रिनेत्रं द्विभुजं गौरं तप्तजांबूनदप्रभम् । श्लिष्यमाणमंगनाभिः सदामानं च सर्वशः

trinetraṁ dvibhujaṁ gauraṁ taptajāṁbūnadaprabham śliṣyamāṇamaṁganābhiḥ sadāmānaṁ ca sarvaśaḥ

three-eyed, two-armed, fair, radiant as molten gold, embraced by women, ever honored in every way,

Verse 11 (padma.5.77.11)

ब्रह्माद्यैः सनकाद्यैश्च ध्येयं भक्तवशीकृतम् । सदाघूर्णितनेत्राभिर्नृत्यंतीभिर्महोत्सवैः

brahmādyaiḥ sanakādyaiśca dhyeyaṁ bhaktavaśīkṛtam sadāghūrṇitanetrābhirnṛtyaṁtībhirmahotsavaiḥ

meditated upon by Brahma and the rest, by Sanaka and the others, made subject to his devotees; by those whose eyes are ever rolling, dancing in great festivities,

Verse 12 (padma.5.77.12)

चुंबंतीभिर्हसंतीभिः श्लिष्यंतीभिर्मुहुर्मुहुः । अवाप्तगोपीदेहाभिः श्रुतिभिः कोटिकोटिभिः

cuṁbaṁtībhirhasaṁtībhiḥ śliṣyaṁtībhirmuhurmuhuḥ avāptagopīdehābhiḥ śrutibhiḥ koṭikoṭibhiḥ

kissing, laughing, embracing him again and again — those who have attained gopi-bodies, the very Shrutis in their countless millions,

Verse 13 (padma.5.77.13)

तत्पादांबुजमाध्वीकचित्ताभिः परितो वृतम् । तासां तु मध्ये या देवी तप्तचामीकरप्रभा

tatpādāṁbujamādhvīkacittābhiḥ parito vṛtam tāsāṁ tu madhye yā devī taptacāmīkaraprabhā

their minds fixed on the honey-sweetness of his lotus feet, surrounding him on every side. And she who, in the midst of them, the goddess of the hue of molten gold,

Verse 14 (padma.5.77.14)

द्योतमाना दिशः सर्वाः कुर्वती विद्युदुज्ज्वलाः । प्रधानं या भगवती यया सर्वमिदं ततम्

dyotamānā diśaḥ sarvāḥ kurvatī vidyudujjvalāḥ pradhānaṁ yā bhagavatī yayā sarvamidaṁ tatam

illuminating every direction, making them radiant as lightning; she who is the primal Devi, by whom all this is pervaded,

Verse 15 (padma.5.77.15)

सृष्टिस्थित्यंतरूपा या विद्या विद्यात्रयीपरा । स्वरूपा शक्तिरुपा च मायारूपा च चिन्मयी

sṛṣṭisthityaṁtarūpā yā vidyā vidyātrayīparā svarūpā śaktirupā ca māyārūpā ca cinmayī

the very form of creation, preservation, and dissolution, the knowledge beyond the three Vedas, of her own true form, of the form of Shakti, of the form of Maya, consciousness itself,

Verse 16 (padma.5.77.16)

ब्रह्मविष्णुशिवादीनां देहकारणकारणम् । चराचरं जगत्सर्वं यन्मायापरिरंभितम्

brahmaviṣṇuśivādīnāṁ dehakāraṇakāraṇam carācaraṁ jagatsarvaṁ yanmāyāpariraṁbhitam

the cause of the causes of the bodies of Brahma, Vishnu, Shiva and the rest; all this moving and unmoving universe, embraced within her maya,

Verse 17 (padma.5.77.17)

वृंदावनेश्वरी नाम्ना राधा धात्रानुकारणात् । तामालिंग्य वसंतं तं मुदा वृंदावनेश्वरम्

vṛṁdāvaneśvarī nāmnā rādhā dhātrānukāraṇāt tāmāliṁgya vasaṁtaṁ taṁ mudā vṛṁdāvaneśvaram

she is called, by the name Vrindavaneshvari, Radha, from her role as sustainer. Embracing him, dwelling there with joy, the lord of Vrindavana —

Verse 18 (padma.5.77.18)

अन्योन्यचुंबनाश्लेष मदावेशविघूर्णितम् । ध्यायेदेवं कृष्णदेवं स च सिद्धिमवाप्नुयात्

anyonyacuṁbanāśleṣa madāveśavighūrṇitam dhyāyedevaṁ kṛṣṇadevaṁ sa ca siddhimavāpnuyāt

whirling with the intoxication of mutual kissing and embracing — one should meditate thus upon the god Krishna, and one shall attain accomplishment.

Verse 19 (padma.5.77.19)

मंत्रराजमिमं गुह्यं तस्य मंत्रं च मंत्रवित् । यो जपेच्छृणुयाद्वापि स महात्मा सुदुर्ल्लभः

maṁtrarājamimaṁ guhyaṁ tasya maṁtraṁ ca maṁtravit yo japecchṛṇuyādvāpi sa mahātmā sudurllabhaḥ

This king of secret mantras, and its mantra — whoever, knowing the mantra, recites it or hears it, becomes a great soul, exceedingly rare.

Verse 20 (padma.5.77.20)

राधिंका चित्ररेखा च चंद्रा मदनसुंदरी । श्रीप्रिया श्रीमधुमती शशिरेखा हरिप्रिया

rādhiṁkā citrarekhā ca caṁdrā madanasuṁdarī śrīpriyā śrīmadhumatī śaśirekhā haripriyā

Radhika, Chitrarekha, Chandra, Madanasundari, Shripriya, Shrimadhumati, Shashirekha, Haripriya —

Verse 21 (padma.5.77.21)

सुवर्णशोभा संमोहा प्रेमरोमांचराजिता । वैवर्ण्यस्वेदसंयुक्ता भावासक्ता प्रियंवदा

suvarṇaśobhā saṁmohā premaromāṁcarājitā vaivarṇyasvedasaṁyuktā bhāvāsaktā priyaṁvadā

of golden splendor, all-enchanting, adorned with rows of love's own rapture, marked with pallor and sweat from passion, absorbed in feeling, sweet-spoken —

Verse 22 (padma.5.77.22)

सुवर्णमालिनी शांता सुरासरसिका तथा । सर्वस्त्री जीवना दीनवत्सला विमलाशया

suvarṇamālinī śāṁtā surāsarasikā tathā sarvastrī jīvanā dīnavatsalā vimalāśayā

the very life of all women, kind to the humble, of pure intent, whose very name, when drunk in, is nectar — she is proclaimed as Radha.

Verse 23 (padma.5.77.23)

निपीतनामपीयूषा सा राधा परिकीर्तिता । सुदीर्घस्मितसंयुक्ता तप्तचामीकरप्रभा

nipītanāmapīyūṣā sā rādhā parikīrtitā sudīrghasmitasaṁyuktā taptacāmīkaraprabhā

endowed with a long, sweet smile, radiant as molten gold, a river of swooning love, Radha, of excellent complexion, her eyes anointed with collyrium,

Verse 24 (padma.5.77.24)

मूर्च्छत्प्रेमनदी राधा वरणा लोचनांजना । मायामात्सर्यसंयुक्ता दानसाम्राज्य जीवना

mūrcchatpremanadī rādhā varaṇā locanāṁjanā māyāmātsaryasaṁyuktā dānasāmrājya jīvanā

endowed with feigned jealousy, her very life the sovereignty of giving; the goddess of the festival and battle of love is proclaimed as Chitrarekha.

Verse 25 (padma.5.77.25)

सुरतोत्सव संग्रामा चित्ररेखा प्रकीर्तिता । गौरांगी नातिदीर्घा च सदा वादनतत्परा

suratotsava saṁgrāmā citrarekhā prakīrtitā gaurāṁgī nātidīrghā ca sadā vādanatatparā

fair-limbed, not overly tall, ever devoted to music, her dance one of feigned humility and longing, swooning, thrilled with rapture,

Verse 26 (padma.5.77.26)

दैन्यानुरागनटना मूर्च्छारोमांचविह्वला । हरिदक्षिणपार्श्वस्था सर्वमंत्रप्रिया तथा

dainyānurāganaṭanā mūrcchāromāṁcavihvalā haridakṣiṇapārśvasthā sarvamaṁtrapriyā tathā

standing at Hari's right side, beloved of every mantra, of a sweetness beyond passion itself — she is proclaimed as Chandra.

Verse 27 (padma.5.77.27)

अनंगलोभमाधुर्या चंद्रा सा परिकीर्तिता । सलीलमंथरगतिर्मंजुमुद्रित लोचना

anaṁgalobhamādhuryā caṁdrā sā parikīrtitā salīlamaṁtharagatirmaṁjumudrita locanā

of playfully slow gait, her eyes sealed with sweet gestures, overflowing with streams of love, lovely with her collyrium smudged,

Verse 28 (padma.5.77.28)

प्रेमधारोज्ज्वलाकीर्णा दलितांजन शोभना । कृष्णानुरागरसिका रासध्वनिसमुत्सुका

premadhārojjvalākīrṇā dalitāṁjana śobhanā kṛṣṇānurāgarasikā rāsadhvanisamutsukā

relishing devotion to Krishna, eager for the sound of the Rasa dance, endowed with self-assurance, her face shaming the moon,

Verse 29 (padma.5.77.29)

अहंकारसमायुक्ता मुखनिंदितचंद्रमाः । मधुरालापचतुरा जितेंद्रियशिरोमणिः

ahaṁkārasamāyuktā mukhaniṁditacaṁdramāḥ madhurālāpacaturā jiteṁdriyaśiromaṇiḥ

clever in sweet conversation, the very crest-jewel of the self-controlled, endowed with a lovely smile — she is Madanasundari.

Verse 30 (padma.5.77.30)

सुंदरस्मितसंयुक्ता सा वै मदनसुंदरी । विविक्तरासरसिका श्यामा श्याममनोहरा

suṁdarasmitasaṁyuktā sā vai madanasuṁdarī viviktarāsarasikā śyāmā śyāmamanoharā

delighting in the Rasa dance alone, Shyama, enchanting as the dark one himself, by love and by loving sidelong glances bewitching Hari's very heart,

Verse 31 (padma.5.77.31)

प्रेम्णा प्रेमकटाक्षेण हरेश्चित्तविमोहनी । जितेंद्रिया जितक्रोधा सा प्रिया परिकीर्तिता

premṇā premakaṭākṣeṇa hareścittavimohanī jiteṁdriyā jitakrodhā sā priyā parikīrtitā

self-controlled, free from anger — she is proclaimed as Priya. Fair-limbed as well-heated gold, lovely in her graceful gait,

Verse 32 (padma.5.77.32)

सुतप्तस्वर्णगौरांगी लीलागमनसुंदरी । स्मरोत्थ प्रेमरोमांच वैचित्रमधुराकृतिः

sutaptasvarṇagaurāṁgī līlāgamanasuṁdarī smarottha premaromāṁca vaicitramadhurākṛtiḥ

her rapture from love's very arising, wondrously sweet in form,

Verse 33 (padma.5.77.33)

सुंदरस्मितसंयुक्त मुखनिंदितचंद्रमाः । मधुरालापचतुरा जितेंद्रियशिरोमणिः

suṁdarasmitasaṁyukta mukhaniṁditacaṁdramāḥ madhurālāpacaturā jiteṁdriyaśiromaṇiḥ

endowed with a lovely smile, her face shaming the moon, clever in sweet conversation, the very crest-jewel of the self-controlled —

Verse 34 (padma.5.77.34)

कीर्तिता सा मधुमती प्रेमसाधनतत्परा । संमोहज्वररोमांच प्रेमधारा समन्विता

kīrtitā sā madhumatī premasādhanatatparā saṁmohajvararomāṁca premadhārā samanvitā

she is proclaimed as Madhumati, devoted to the very means of love, thrilled with the fever of bewitchment, endowed with streams of love,

Verse 35 (padma.5.77.35)

दानधूलिविनोदा च रासध्वनि महानटी । शशिरेखा च विज्ञेया गोपालप्रेयसी सदा

dānadhūlivinodā ca rāsadhvani mahānaṭī śaśirekhā ca vijñeyā gopālapreyasī sadā

delighting in the play of scattering dust, the great dancer of the Rasa sound — Shashirekha should be known, ever the beloved of Gopala.

Verse 36 (padma.5.77.36)

कृष्णात्मा सोत्तमा श्यामा मधुपिंगललोचना । तत्पादप्रेमसंमोहात्क्वचित्पुलकचुंबिता

kṛṣṇātmā sottamā śyāmā madhupiṁgalalocanā tatpādapremasaṁmohātkvacitpulakacuṁbitā

the very soul of Krishna, that most excellent Shyama, her eyes tawny-brown; from the bewitchment of love at his feet, sometimes kissed amid her rapture.

Verse 37 (padma.5.77.37)

शिवकुंडे शिवानंदा नंदिनी देहिकातटे । रुक्मिणी द्वारवत्यां तु राधा वृंदावने वने

śivakuṁḍe śivānaṁdā naṁdinī dehikātaṭe rukmiṇī dvāravatyāṁ tu rādhā vṛṁdāvane vane

She is Shivananda at Shiva-kunda, Nandini on the bank of the Yamuna; Rukmini at Dvaravati, Radha in the forest of Vrindavana,

Verse 38 (padma.5.77.38)

देवकी मथुरायां तु जाता मे परमेश्वरी । चंद्रकूटे तथा सीता विंध्ये विंध्यनिवासिनी

devakī mathurāyāṁ tu jātā me parameśvarī caṁdrakūṭe tathā sītā viṁdhye viṁdhyanivāsinī

Devaki at Mathura she has appeared as my own Parameshvari; Sita at Chandrakuta, the dweller of the Vindhyas at the Vindhya,

Verse 39 (padma.5.77.39)

वाराणस्यां विशालाक्षी विमला पुरुषोत्तमे । वृंदावनाधिपत्यं च दत्तं तस्यै प्रसीदता

vārāṇasyāṁ viśālākṣī vimalā puruṣottame vṛṁdāvanādhipatyaṁ ca dattaṁ tasyai prasīdatā

Vishalakshi at Varanasi, Vimala at Purushottama; and the sovereignty of Vrindavana has been granted to her,

Verse 40 (padma.5.77.40)

कृष्णेनान्यत्र देवी तु राधा वृंदावने वने । नित्यानंदतनुः शौरिर्योऽशरीरीति भाष्यते

kṛṣṇenānyatra devī tu rādhā vṛṁdāvane vane nityānaṁdatanuḥ śauriryo'śarīrīti bhāṣyate

by the gracious Krishna, elsewhere — but Radha is uniquely, eternally in the forest of Vrindavana. Shauri, of eternally blissful form, is he who is said to be without material body —

Verse 41 (padma.5.77.41)

वाय्वग्निनाकभूमीनामंगाधिष्ठितदेवता । निरूप्यते ब्रह्मणोऽपि तथा गोविंदविग्रहः

vāyvagninākabhūmīnāmaṁgādhiṣṭhitadevatā nirūpyate brahmaṇo'pi tathā goviṁdavigrahaḥ

just as the presiding deities of wind, fire, sky, and earth are said to abide in their respective elements, even from Brahman itself, so is Govinda's form described,

Verse 42 (padma.5.77.42)

सेंद्रियोऽपि यथा सूर्यस्तेजसा नोपलक्ष्यते । तथा कांतियुतः कृष्णः कालं मोहयति ध्रुवम्

seṁdriyo'pi yathā sūryastejasā nopalakṣyate tathā kāṁtiyutaḥ kṛṣṇaḥ kālaṁ mohayati dhruvam

just as the sun, though possessed of its own elements, cannot be perceived apart from its own radiance, so too Krishna, endowed with his beauty, surely bewitches even Time itself.

Verse 43 (padma.5.77.43)

न तस्य प्राकृती मूर्तिर्मेदोमांसास्थिसंभवा । योगी चैवेश्वरश्चान्यः सर्वात्मा नित्यविग्रहः

na tasya prākṛtī mūrtirmedomāṁsāsthisaṁbhavā yogī caiveśvaraścānyaḥ sarvātmā nityavigrahaḥ

His is not a material form born of fat, flesh, and bone; he is the yogi, the Lord, other than all, the Self of all, of eternal form.

Verse 44 (padma.5.77.44)

काठिन्यं देवयोगेन करकाघृतयोरिव । कृष्णस्यामिततत्त्वस्य पादपृष्ठं न देवता

kāṭhinyaṁ devayogena karakāghṛtayoriva kṛṣṇasyāmitatattvasya pādapṛṣṭhaṁ na devatā

Just as hardness comes upon clarified butter within the very palms of Brahma by divine device, so, of Krishna, whose essence is boundless, even the sole of his foot is no lesser deity.

Verse 45 (padma.5.77.45)

वृंदावनरजोवृंदे तत्र स्युर्विष्णुकोटयः । आनंदकिरणे वृंदव्याप्तविश्वकलानिधिः

vṛṁdāvanarajovṛṁde tatra syurviṣṇukoṭayaḥ ānaṁdakiraṇe vṛṁdavyāptaviśvakalānidhiḥ

Among the multitude of Vrindavana's very dust-motes, there exist millions of Vishnus; in the very ray of bliss, the treasury of every art pervading the universe through that multitude —

Verse 46 (padma.5.77.46)

गुणात्मतात्मनि यथा जीवास्तत्किरणांगकाः । भुजद्वयवृतः कृष्णो न कदाचिच्चतुर्भुजः

guṇātmatātmani yathā jīvāstatkiraṇāṁgakāḥ bhujadvayavṛtaḥ kṛṣṇo na kadāciccaturbhujaḥ

just as in the Self identified with the gunas there are individual souls, each a limb of its ray, so too here. Krishna, encircled by two arms, is never four-armed;

Verse 47 (padma.5.77.47)

गोप्यैकया वृतस्तत्र परिक्रीडति सर्वदा । गोविंद एव पुरुषो ब्रह्माद्याः स्त्रिय एव च

gopyaikayā vṛtastatra parikrīḍati sarvadā goviṁda eva puruṣo brahmādyāḥ striya eva ca

encircled there by a single gopi, he ever sports. Govinda alone is the true Purusha; Brahma and the rest are, as it were, but women before him.

Verse 48 (padma.5.77.48)

तत एव स्वभावोयंऽप्रकृतेर्भाव ईश्वरः । पुरुषः प्रकृतिश्चाद्यौ राधावृंदावनेश्वरौ

tata eva svabhāvoyaṁ'prakṛterbhāva īśvaraḥ puruṣaḥ prakṛtiścādyau rādhāvṛṁdāvaneśvarau

From this very fact comes this his nature — the very being of Prakriti is Ishvara. Purusha and Prakriti, the primeval pair, are Radha and the Lord of Vrindavana.

Verse 49 (padma.5.77.49)

प्रकृतेर्विकृतं सर्वं विना वृंदावनेश्वरम्

prakṛtervikṛtaṁ sarvaṁ vinā vṛṁdāvaneśvaram

All transformation belongs to Prakriti; without the Lord of Vrindavana nothing exists.

Verse 50 (padma.5.77.50)

समुद्भवेनैव समुद्भवेदिदं भेदं गतं तस्य विनाशतो हि । स्वर्णस्य नाशो न हि विद्यते तथा मत्स्यादिनाशेऽपि न कृष्णविच्युतिः

samudbhavenaiva samudbhavedidaṁ bhedaṁ gataṁ tasya vināśato hi svarṇasya nāśo na hi vidyate tathā matsyādināśe'pi na kṛṣṇavicyutiḥ

By his very arising alone does this arise; it undergoes division only through his apparent dissolution — just as gold suffers no destruction, so too, even in the destruction of fish and the rest, there is no fall from Krishna's true nature.

Verse 51 (padma.5.77.51)

त्रिगुणादिप्रपंचोऽयं वृंदावनविहारिणः । ऊर्म्मीवाब्धेस्तरंगस्य यथाब्धिर्नैव जायते

triguṇādiprapaṁco'yaṁ vṛṁdāvanavihāriṇaḥ ūrmmīvābdhestaraṁgasya yathābdhirnaiva jāyate

This whole manifestation of the three gunas and the rest belongs to him who sports in Vrindavana — as the ocean is never truly separate from its own wave.

Verse 52 (padma.5.77.52)

न राधिका समा नारी न कृष्णसदृशः पुमान् । वयः परं न कैशोरात्स्वभावः प्रकृतेः परः

na rādhikā samā nārī na kṛṣṇasadṛśaḥ pumān vayaḥ paraṁ na kaiśorātsvabhāvaḥ prakṛteḥ paraḥ

There is no woman equal to Radhika, no man resembling Krishna; there is no age beyond adolescence, no nature beyond that of Prakriti.

Verse 53 (padma.5.77.53)

ध्येयं कैशोरकं ध्येयं वनं वृंदावनं वनम् । श्याममेव परं रूपमादिदेवं परो रसः

dhyeyaṁ kaiśorakaṁ dhyeyaṁ vanaṁ vṛṁdāvanaṁ vanam śyāmameva paraṁ rūpamādidevaṁ paro rasaḥ

The object of meditation is the youthful form; the object of meditation is the forest of Vrindavana. The dark form alone is supreme, the primeval god, the supreme sweetness.

Verse 54 (padma.5.77.54)

बाल्यं पंचमवर्षांतं पौगंडं दशमावधि । अष्टपंचककैशोरं सीमा पंचदशावधि

bālyaṁ paṁcamavarṣāṁtaṁ paugaṁḍaṁ daśamāvadhi aṣṭapaṁcakakaiśoraṁ sīmā paṁcadaśāvadhi

Boyhood extends to the fifth year, paugaṇḍa to the tenth; adolescence covers the years to reach its boundary at the fifteenth.

Verse 55 (padma.5.77.55)

यौवनोद्भिन्नकैशोरं नवयौवनमुच्यते । तद्वयस्तस्य सर्वस्वं प्रपंचमितरद्वयः

yauvanodbhinnakaiśoraṁ navayauvanamucyate tadvayastasya sarvasvaṁ prapaṁcamitaradvayaḥ

Youth just breaking forth from adolescence is called fresh youth. That very age is his all; all else beside that age is mere manifestation.

Verse 56 (padma.5.77.56)

बाल्यपौगंडकैशोरं वयो वंदे मनोहरम् । बालगोपालगोपालं स्मरगोपालरूपिणम्

bālyapaugaṁḍakaiśoraṁ vayo vaṁde manoharam bālagopālagopālaṁ smaragopālarūpiṇam

I bow to that enchanting age of boyhood, paugaṇḍa, and adolescence — the boy Gopala, Gopala himself, in the form of Kama's own cowherd-form.

Verse 57 (padma.5.77.57)

वंदे मदनगोपालं कैशोराकारमद्भुतम् । यमाहुर्यौवनोद्भिन्न श्रीमन्मदनमोहनम्

vaṁde madanagopālaṁ kaiśorākāramadbhutam yamāhuryauvanodbhinna śrīmanmadanamohanam

I bow to Madana-gopala, of wondrous adolescent form, whom they call, in his freshly-broken youth, the glorious enchanter of Kama himself,

Verse 58 (padma.5.77.58)

अखंडातुलपीयूष रसानंदमहार्णवम् । जयति श्रीपतेर्गूढं वपुः कैशोररूपिणः

akhaṁḍātulapīyūṣa rasānaṁdamahārṇavam jayati śrīpatergūḍhaṁ vapuḥ kaiśorarūpiṇaḥ

the great ocean of unbroken, matchless nectar-sweetness and bliss. Victorious is the hidden form of the Lord of Shri, in his adolescent shape —

Verse 59 (padma.5.77.59)

एकमप्यव्ययं पूर्वं बल्लवीवृंदमध्यगम् । ध्यानगम्यं प्रपश्यंति रुचिभेदात्पृथग्धियः

ekamapyavyayaṁ pūrvaṁ ballavīvṛṁdamadhyagam dhyānagamyaṁ prapaśyaṁti rucibhedātpṛthagdhiyaḥ

one, yet imperishable, foremost, dwelling in the midst of the multitude of cowherd maidens, attainable only through meditation — different minds see him differently, according to their differing inclinations.

Verse 60 (padma.5.77.60)

यन्नखेंदुरुचिर्ब्रह्म ध्येयं ब्रह्मादिभिः सुरैः । गुणत्रयमतीतं तं वंदे वृंदावनेश्वरम्

yannakheṁdurucirbrahma dhyeyaṁ brahmādibhiḥ suraiḥ guṇatrayamatītaṁ taṁ vaṁde vṛṁdāvaneśvaram

Whose very toenail's moonlight is the Brahman meditated upon by Brahma and the other gods — I bow to him, the Lord of Vrindavana, who is beyond the three gunas.

Verse 61 (padma.5.77.61)

वृंदावनपरित्यागो गोविंदस्य न विद्यते । अन्यत्र यद्वपुस्तत्तु कृत्रिमं तन्न संशयः

vṛṁdāvanaparityāgo goviṁdasya na vidyate anyatra yadvapustattu kṛtrimaṁ tanna saṁśayaḥ

Govinda's abandonment of Vrindavana does not exist; wherever else his form appears, that is artificial — of this there is no doubt.

Verse 62 (padma.5.77.62)

सुलभं व्रजनारीणां दुर्ल्लभं तन्मुमुक्षुणाम् । तं भजे नंदसूनुं यन्नखतेजः परं मनुः

sulabhaṁ vrajanārīṇāṁ durllabhaṁ tanmumukṣuṇām taṁ bhaje naṁdasūnuṁ yannakhatejaḥ paraṁ manuḥ

Easily attained by the women of Vraja, yet hard to attain for those who seek liberation — I worship that son of Nanda, whose very toenail-radiance is the supreme mantra.

Verse 63 (padma.5.77.63)

पार्वत्युवाच। भुक्तिमुक्तिस्पृहा यावत्पिशाची हृदि वर्त्तते । तावत्प्रेमसुखस्यात्र कथमभ्युदयो भवेत्

pārvatyuvāca bhuktimuktispṛhā yāvatpiśācī hṛdi varttate tāvatpremasukhasyātra kathamabhyudayo bhavet

Parvati said: "As long as the ghost of desire for enjoyment and liberation dwells in the heart, how then can the rise of the bliss of love occur here?"

Verse 64 (padma.5.77.64)

ईश्वर उवाच- साधुपृष्टं त्वया भद्रे यन्मे मनसि वर्त्तते । तत्सर्वं कथयिष्यामि सावधाना निशामय

īśvara uvāca- sādhupṛṣṭaṁ tvayā bhadre yanme manasi varttate tatsarvaṁ kathayiṣyāmi sāvadhānā niśāmaya

Ishvara said: "Well have you asked, O gracious one, that which is in my mind; I shall tell you all of it — listen attentively."

Verse 65 (padma.5.77.65)

स्मृत्वा गुणान्स्मरन्नाम गानं वा मनरंजनम् । बोधयत्यात्मनात्मानं सततं प्रेम्णि लीयते

smṛtvā guṇānsmarannāma gānaṁ vā manaraṁjanam bodhayatyātmanātmānaṁ satataṁ premṇi līyate

"Remembering his virtues, remembering his name, or engaging in song that delights the mind — one thereby awakens the Self by the Self, and is ever dissolved in love."