The Remembrance of Vishnu

Verse 1 (padma.6.132.1)

पार्वत्युवाच। अनंतवासुदेवस्य कीदृशं स्मरणं स्मृतम् । यच्छ्रुत्वा न पुनर्मोहो मानुषाणां प्रजायते

pārvatyuvāca anaṁtavāsudevasya kīdṛśaṁ smaraṇaṁ smṛtam yacchrutvā na punarmoho mānuṣāṇāṁ prajāyate

Parvati said: 'What manner of remembrance of the infinite Vasudeva is declared — such that, on hearing it, delusion never again arises for men?'

Verse 2 (padma.6.132.2)

महादेव उवाच। दृष्टतत्वेन देवेशि स्मरंति विष्णुं नित्यशः । तृषातुरो यथा वारि तद्वद्विष्णुं स्मराम्यहम्

mahādeva uvāca dṛṣṭatatvena deveśi smaraṁti viṣṇuṁ nityaśaḥ tṛṣāturo yathā vāri tadvadviṣṇuṁ smarāmyaham

Mahadeva said: 'O queen of gods, having seen the truth, people ever remember Vishnu; just as one tormented by thirst thinks of water, so do I remember Vishnu.'

Verse 3 (padma.6.132.3)

हिमेनाकुलितं विश्वं स्मरत्यग्निं यथा तथा । तद्वदेव तु वै विष्णुं स्मरंति विबुधादयः

himenākulitaṁ viśvaṁ smaratyagniṁ yathā tathā tadvadeva tu vai viṣṇuṁ smaraṁti vibudhādayaḥ

'Just as a world overwhelmed by cold remembers fire, so too do the gods and others remember Vishnu.'

Verse 4 (padma.6.132.4)

पतिव्रता यथा नारी पतिं स्मरति नित्यशः । तथा स्मरंति लोकेशं विष्णुं विश्वेश्वरेश्वरम्

pativratā yathā nārī patiṁ smarati nityaśaḥ tathā smaraṁti lokeśaṁ viṣṇuṁ viśveśvareśvaram

'Just as a devoted wife ever remembers her husband, so do people remember Vishnu, lord of the world, the very lord of the lords of the universe.'

Verse 5 (padma.6.132.5)

भयार्त्तः शरणं यद्वदर्थलोभी यथा धनम् । पुत्रकामो यथा पुत्रं तथा विष्णुं स्मराम्यहम्

bhayārttaḥ śaraṇaṁ yadvadarthalobhī yathā dhanam putrakāmo yathā putraṁ tathā viṣṇuṁ smarāmyaham

'Just as one terrified thinks of refuge, one greedy for wealth thinks of wealth, one desiring a son thinks of a son — so do I remember Vishnu.'

Verse 6 (padma.6.132.6)

दूरस्थोऽपि यथा गेहं चातको माधवं यथा । ब्रह्मविद्यां ब्रह्मविदस्तथा विष्णुं स्मराम्यहम्

dūrastho'pi yathā gehaṁ cātako mādhavaṁ yathā brahmavidyāṁ brahmavidastathā viṣṇuṁ smarāmyaham

'Just as one far from home remembers home, as the chataka bird remembers the rain-bearing month, as knowers of Brahman remember the knowledge of Brahman — so do I remember Vishnu.'

Verse 7 (padma.6.132.7)

हंसा मानसमिच्छंति ऋषयः स्मरणं हरेः । भक्ताश्च भक्तिमिच्छंति तथा विष्णुं स्मराम्यहम्

haṁsā mānasamicchaṁti ṛṣayaḥ smaraṇaṁ hareḥ bhaktāśca bhaktimicchaṁti tathā viṣṇuṁ smarāmyaham

'Just as swans long for Lake Manasa, as sages long for the remembrance of Hari, as devotees long for devotion itself — so do I remember Vishnu.'

Verse 8 (padma.6.132.8)

प्राणिनां वल्लभो देहो यत्र आत्माऽवतिष्ठति । आयुर्वांच्छंति ये जीवास्तथा विष्णुं स्मराम्यहम्

prāṇināṁ vallabho deho yatra ātmā'vatiṣṭhati āyurvāṁcchaṁti ye jīvāstathā viṣṇuṁ smarāmyaham

'As the body, in which the soul resides, is dear to living beings, and as creatures long for long life — so do I remember Vishnu.'

Verse 9 (padma.6.132.9)

भ्रमराश्च यथा पुष्पं चक्रवाका दिवाकरम् । यथात्मवल्लभा भक्तिस्तथा विष्णुं स्मराम्यहम्

bhramarāśca yathā puṣpaṁ cakravākā divākaram yathātmavallabhā bhaktistathā viṣṇuṁ smarāmyaham

'As bees remember the flower, as chakravaka birds remember the sun, as devotion is dear to the soul itself — so do I remember Vishnu.'

Verse 10 (padma.6.132.10)

अंधेनाकुलिता लोका दीपं वांच्छंति वै यथा । तथा वै पुरुषा लोके स्मरणं केशवस्य च

aṁdhenākulitā lokā dīpaṁ vāṁcchaṁti vai yathā tathā vai puruṣā loke smaraṇaṁ keśavasya ca

'As people troubled by darkness long for a lamp, so do men in this world long for the remembrance of Keshava.'

Verse 11 (padma.6.132.11)

यथा श्रमार्त्ता विश्रामं निद्रा व्यसनिनो यथा । गतालस्या यथा विद्यां तथा विष्णुं स्मराम्यहम्

yathā śramārttā viśrāmaṁ nidrā vyasanino yathā gatālasyā yathā vidyāṁ tathā viṣṇuṁ smarāmyaham

'As one weary longs for rest, as one free of sloth longs for learning as eagerly as sleep — so do I remember Vishnu.'

Verse 12 (padma.6.132.12)

मातंगाः पार्वतीं भूमिं सिंहा वनगजादिकम् । तथैव स्मरणं विष्णोः कर्तव्यं पापभीरुभिः

mātaṁgāḥ pārvatīṁ bhūmiṁ siṁhā vanagajādikam tathaiva smaraṇaṁ viṣṇoḥ kartavyaṁ pāpabhīrubhiḥ

'As elephants remember the mountain terrain, as lions remember the forest elephants and the like — so should those who fear sin remember Vishnu.'

Verse 13 (padma.6.132.13)

सूर्यकांते रवेर्योगाद्वह्निस्तत्र प्रजायते । एवं वै साधुसंयोगाद्धरौ भक्तिः प्रजायते

sūryakāṁte raveryogādvahnistatra prajāyate evaṁ vai sādhusaṁyogāddharau bhaktiḥ prajāyate

'In the sun-gem, through contact with the sun's rays, fire is produced; even so, through the company of the saintly, devotion to Hari is born.'

Verse 14 (padma.6.132.14)

शीतरश्मेर्यथा कांतश्चंद्रयोगादपः श्रयेत् । एवं वैष्णवसंयोगान्मुक्तिर्भवति शाश्वती

śītaraśmeryathā kāṁtaścaṁdrayogādapaḥ śrayet evaṁ vaiṣṇavasaṁyogānmuktirbhavati śāśvatī

'As the moon-gem, through contact with the moon's cool rays, produces water; so too, through the company of Vaishnavas, eternal liberation is attained.'

Verse 15 (padma.6.132.15)

कुमुद्वती यथा सोमं दृष्ट्वा पुष्पं विकासते । तद्वद्देवे कृता भक्तिर्मुक्तिदा सर्वदा नृणाम्

kumudvatī yathā somaṁ dṛṣṭvā puṣpaṁ vikāsate tadvaddeve kṛtā bhaktirmuktidā sarvadā nṛṇām

'As the night-lotus, seeing the moon, opens its blossom, so devotion offered to the Lord ever bestows liberation upon men.'

Verse 16 (padma.6.132.16)

यथानलायाः संत्रस्ता भ्रमरी स्मरणं चरेत् । तेन स्मरणयोगेन नलासारूप्यतामियात्

yathānalāyāḥ saṁtrastā bhramarī smaraṇaṁ caret tena smaraṇayogena nalāsārūpyatāmiyāt

'Just as an insect, terrified of the bee, thinks of it constantly and, through that very yoga of remembrance, comes to take on its form —'

Verse 17 (padma.6.132.17)

गोपीभिर्जारबुद्ध्या च विष्णोश्च स्मरणं कृतम् । ताश्च सायुज्यतां नीतास्तथा विष्णुं स्मराम्यहम्

gopībhirjārabuddhyā ca viṣṇośca smaraṇaṁ kṛtam tāśca sāyujyatāṁ nītāstathā viṣṇuṁ smarāmyaham

'so the gopis, even remembering Vishnu with the disposition of a paramour, were led thereby to union with him — so do I remember Vishnu.'

Verse 18 (padma.6.132.18)

केऽपि वै दुष्टभावेन च्छद्मभावेन केचन । के चापि लोभभावेन चिंतयंति जनार्दनम्

ke'pi vai duṣṭabhāvena cchadmabhāvena kecana ke cāpi lobhabhāvena ciṁtayaṁti janārdanam

'Some think of Janardana with a hostile disposition, some with a deceitful disposition, and some again with a disposition of greed.'

Verse 19 (padma.6.132.19)

भक्त्या वा स्नेहभावेन द्वेषभावेन वा पुनः । केऽपि स्वामित्त्वभावेन बुद्धया वा बुद्धिपूर्वकम्

bhaktyā vā snehabhāvena dveṣabhāvena vā punaḥ ke'pi svāmittvabhāvena buddhayā vā buddhipūrvakam

'Some through devotion, or through a disposition of affection, some again through a disposition of hatred, some through a disposition of mastery, and some deliberately, with full awareness —'

Verse 20 (padma.6.132.20)

येनकेनापि भावेन चिंतयंति जनार्दनम् । इहलोके सुखं भुक्त्वा यांति विष्णोः सनातनम्

yenakenāpi bhāvena ciṁtayaṁti janārdanam ihaloke sukhaṁ bhuktvā yāṁti viṣṇoḥ sanātanam

'whoever, in whatever disposition, thinks of Janardana, having enjoyed happiness in this world, goes to the eternal abode of Vishnu.'

Verse 21 (padma.6.132.21)

अहो विष्णोश्च माहात्म्यमद्भुतं लोमहर्षणम् । यदृच्छयापि स्मरणं त्रिधामुक्तिप्रदायकम्

aho viṣṇośca māhātmyamadbhutaṁ lomaharṣaṇam yadṛcchayāpi smaraṇaṁ tridhāmuktipradāyakam

'Ah, how wondrous and hair-raising is the glory of Vishnu — that even an accidental remembrance of him grants liberation from all three worlds!'

Verse 22 (padma.6.132.22)

न धनेन समृद्धेन विपुलाविद्यया तथा । एकेन भक्तियोगेन समीपे दृश्यते क्षणात्

na dhanena samṛddhena vipulāvidyayā tathā ekena bhaktiyogena samīpe dṛśyate kṣaṇāt

'Not through abundant wealth, nor through vast learning — through the single path of devotional union alone is he seen close at hand, in an instant.'

Verse 23 (padma.6.132.23)

सांनिध्येऽपि स्थितो दूरे नेत्रयोरंजनं यथा । भक्तियोगेन दृश्येन भक्तैश्चैव सनातनः

sāṁnidhye'pi sthito dūre netrayoraṁjanaṁ yathā bhaktiyogena dṛśyena bhaktaiścaiva sanātanaḥ

'Just as collyrium applied to the eyes, though present, remains unseen unless perceived rightly, so too, though near at hand, that eternal one is seen by his devotees only through the path of devotion.'

Verse 24 (padma.6.132.24)

इदं तत्वमिदं तत्वं मोहितो देवमायया । भक्तितत्वं यदा प्राप्तं तदा विष्णुमयं जगत्

idaṁ tatvamidaṁ tatvaṁ mohito devamāyayā bhaktitatvaṁ yadā prāptaṁ tadā viṣṇumayaṁ jagat

'Saying this is the truth, that is the truth, a man remains deluded by the divine Maya; but when the very essence of devotion is attained, the whole universe then appears filled with Vishnu.'

Verse 25 (padma.6.132.25)

इंद्राद्यैरमृतं प्राप्तं सुखार्थे शृणु सुंदरि । तथापि दुःखितास्ते वै भक्त्या विष्णोर्यथा विना

iṁdrādyairamṛtaṁ prāptaṁ sukhārthe śṛṇu suṁdari tathāpi duḥkhitāste vai bhaktyā viṣṇoryathā vinā

'Listen, O lovely one: Indra and the other gods obtained the nectar of immortality for the sake of happiness, and yet, without devotion to Vishnu, they remained miserable all the same.'

Verse 26 (padma.6.132.26)

भक्तिमेवामृतं प्राप्य पुनर्दुःखं न जायते । वैकुंठाख्यं पदं प्राप्य मोदते विष्णुसन्निधौ

bhaktimevāmṛtaṁ prāpya punarduḥkhaṁ na jāyate vaikuṁṭhākhyaṁ padaṁ prāpya modate viṣṇusannidhau

'But having attained devotion itself as the true nectar, sorrow never again arises; having reached the state called Vaikuntha, one rejoices there in the very presence of Vishnu.'

Verse 27 (padma.6.132.27)

वारि त्यक्त्वा यथा हंसः पयः पिबति नित्यशः । एवं धर्मान्परित्यज्य विष्णोर्भक्तिं समाश्रयेत्

vāri tyaktvā yathā haṁsaḥ payaḥ pibati nityaśaḥ evaṁ dharmānparityajya viṣṇorbhaktiṁ samāśrayet

'As the swan leaves water aside and drinks only milk, so should one set aside other duties and take refuge in devotion to Vishnu alone.'

Verse 28 (padma.6.132.28)

अन्यभक्तिं परित्यज्य विष्णुभक्तिं समाश्रयेत् । तोयं बद्ध्वा तु वस्त्रेण कृतं कार्यं कथं भवेत्

anyabhaktiṁ parityajya viṣṇubhaktiṁ samāśrayet toyaṁ baddhvā tu vastreṇa kṛtaṁ kāryaṁ kathaṁ bhavet

'One should abandon devotion to other things and take refuge only in devotion to Vishnu. How, indeed, could a task be accomplished by trying to tie up water in a piece of cloth?'

Verse 29 (padma.6.132.29)

प्राप्य देहं विना भक्तिं क्रियते स वृथाश्रमः । विष्णुभक्तिं विना धर्मानुपदिशंति ये जनाः । ते पतंति सदा घोरे नरके नात्र संशयः

prāpya dehaṁ vinā bhaktiṁ kriyate sa vṛthāśramaḥ viṣṇubhaktiṁ vinā dharmānupadiśaṁti ye janāḥ te pataṁti sadā ghore narake nātra saṁśayaḥ

'Having obtained a human body, whatever effort is made without devotion is labor wasted in vain. Those who teach other duties without devotion to Vishnu fall always into terrible hell — of this there is no doubt.'

Verse 30 (padma.6.132.30)

बाहुभ्यां सागरं तर्तुं यद्वन्मूर्खोऽभिवांछति । संसारसागरं तद्वद्विष्णुभक्तिं विना नरः

bāhubhyāṁ sāgaraṁ tartuṁ yadvanmūrkho'bhivāṁchati saṁsārasāgaraṁ tadvadviṣṇubhaktiṁ vinā naraḥ

'Just as a fool might wish to cross the ocean with his two bare arms, so too does a man, without devotion to Vishnu, wish to cross the ocean of worldly existence.'

Verse 31 (padma.6.132.31)

विष्णुभक्तिं च रक्षंति कर्मणा पात्यते यदि । अकिंचनः स्पृहायुक्तो मेरौ धत्ते यथा स्पृहाम्

viṣṇubhaktiṁ ca rakṣaṁti karmaṇā pātyate yadi akiṁcanaḥ spṛhāyukto merau dhatte yathā spṛhām

'Even if a man is brought low by the force of his deeds, he should still preserve his devotion to Vishnu — as even a penniless man may still cherish a longing for the wealth of Mount Meru —'

Verse 32 (padma.6.132.32)

तव भक्तौ तथा देव मया हि क्रियते स्पृहा । जन्मांतरे हि सा भक्तिर्मामकी यत्करोति हि

tava bhaktau tathā deva mayā hi kriyate spṛhā janmāṁtare hi sā bhaktirmāmakī yatkaroti hi

'so, O Lord, do I hold that same longing for devotion to you. For it is this very devotion of mine that claims me, birth after birth.'

Verse 33 (padma.6.132.33)

वह्निर्यथेह स्वल्पोऽपि दहते विविधं वनम् । तद्वदेव तु सा भक्तिरणुमात्रा कृता मया

vahniryatheha svalpo'pi dahate vividhaṁ vanam tadvadeva tu sā bhaktiraṇumātrā kṛtā mayā

'Just as even a small fire here can burn down a vast forest, so too even the tiniest, atom-sized devotion that I have offered will suffice.'

Verse 34 (padma.6.132.34)

शतैश्च श्रूयते भक्तिः सहस्रैरपि बुध्यते । तेषां मध्ये तु देवेशि भक्तोह्येकः प्रजायते

śataiśca śrūyate bhaktiḥ sahasrairapi budhyate teṣāṁ madhye tu deveśi bhaktohyekaḥ prajāyate

'Among hundreds, one hears of devotion; among thousands, one comes to understand it; and, O queen of gods, among even these, only one becomes a true devotee.'

Verse 35 (padma.6.132.35)

बुद्धिं परेषां दास्यंति लोके बहुविधा जनाः । स्वयमाचरते सोऽपि नरः कोटिषु दृश्यते

buddhiṁ pareṣāṁ dāsyaṁti loke bahuvidhā janāḥ svayamācarate so'pi naraḥ koṭiṣu dṛśyate

'Many kinds of people in this world will offer advice to others, but a man who actually practices it himself is seen only one in a million.'

Verse 36 (padma.6.132.36)

पूजया हस्यते भक्तिर्जयेन परिहस्यते । एवं भावो हि देवेशे भक्तिस्तेनैव गृह्यते

pūjayā hasyate bhaktirjayena parihasyate evaṁ bhāvo hi deveśe bhaktistenaiva gṛhyate

'Devotion smiles forth through worship, and shines out yet further through spiritual victory; and thus, O queen of gods, whatever disposition one holds toward the Lord, by that very disposition is his devotion received.'

Verse 37 (padma.6.132.37)

सागरे च यथा पातः कूपे त्राणोपवेशनम् । यस्य भावो हि तद्वच्च भक्तिः सा तेन गृह्यते

sāgare ca yathā pātaḥ kūpe trāṇopaveśanam yasya bhāvo hi tadvacca bhaktiḥ sā tena gṛhyate

'As falling into the ocean is one thing, and sitting safely within a well another — so, as is a man's own disposition, so is the devotion he receives.'

Verse 38 (padma.6.132.38)

मूले सिक्तस्य वृक्षस्य पत्रं शाखासु दृश्यते । भजनादेव भो देवि फलमग्रे प्रतिष्ठितम्

mūle siktasya vṛkṣasya patraṁ śākhāsu dṛśyate bhajanādeva bho devi phalamagre pratiṣṭhitam

'When a tree's root is watered, its leaves appear on the branches; and so too, O goddess, through worship alone the fruit stands assured ahead.'

Verse 39 (padma.6.132.39)

पानीयहारिणा यद्वत्घटे चित्तं प्रधीयते । तद्वद्देवे हरौ चित्तं धृत्वा मोक्षमवाप्नुयात्

pānīyahāriṇā yadvatghaṭe cittaṁ pradhīyate tadvaddeve harau cittaṁ dhṛtvā mokṣamavāpnuyāt

'Just as a woman carrying water on her head keeps her mind fixed upon the pot even while conversing, so too, keeping the mind fixed on the Lord Hari, one can attain liberation.'

Verse 40 (padma.6.132.40)

शैशवे च यथा माता गुडं स्तोकं ददाति वै । पुनर्याचति वै बालो गुडं वै लोभकारणात्

śaiśave ca yathā mātā guḍaṁ stokaṁ dadāti vai punaryācati vai bālo guḍaṁ vai lobhakāraṇāt

'Just as, in childhood, when a mother gives a little jaggery, the child, out of greed, keeps asking for more —'

Verse 41 (padma.6.132.41)

नीरे नीरं यथाक्षिप्तं दुग्धे दुग्धं घृते घृतम् । तद्वद्भेदं न पश्यंति विष्णुभक्तिप्रसादतः

nīre nīraṁ yathākṣiptaṁ dugdhe dugdhaṁ ghṛte ghṛtam tadvadbhedaṁ na paśyaṁti viṣṇubhaktiprasādataḥ

'just as water poured into water, milk into milk, or ghee into ghee shows no distinction — so too, by the grace of devotion to Vishnu, no distinction is seen between the soul and the Lord.'

Verse 42 (padma.6.132.42)

भानुः सर्वगतो यद्वद्वह्निः सर्वगतो यथा । भक्तिः स्थितस्तथा भक्तः कर्मभिर्नैव बाध्यते

bhānuḥ sarvagato yadvadvahniḥ sarvagato yathā bhaktiḥ sthitastathā bhaktaḥ karmabhirnaiva bādhyate

'As the sun pervades all things, as fire pervades all things, so the devotee established in devotion is never bound by his deeds.'

Verse 43 (padma.6.132.43)

अजामिलः स्वधर्मं च त्यक्त्वा पापं समाचरन् । पुत्रं नारायणं स्मृत्वा मुक्तिं वै प्राप्तवान्ध्रुवम्

ajāmilaḥ svadharmaṁ ca tyaktvā pāpaṁ samācaran putraṁ nārāyaṇaṁ smṛtvā muktiṁ vai prāptavāndhruvam

'Ajamila abandoned his own dharma and lived a life of sin, yet, by merely calling out the name Narayana — his son's name — he certainly attained liberation.'

Verse 44 (padma.6.132.44)

दिवारात्रौ च ये भक्ता नाममात्रोपजीविनः । वैकुंठवासिनस्ते वै तत्र वेदा हि साक्षिणः

divārātrau ca ye bhaktā nāmamātropajīvinaḥ vaikuṁṭhavāsinaste vai tatra vedā hi sākṣiṇaḥ

'Those devotees who live day and night by the name alone become dwellers of Vaikuntha — the Vedas themselves stand witness to this.'

Verse 45 (padma.6.132.45)

अश्वमेधादियज्ञानां फलं स्वर्गेऽपि दृश्यते । तत्फलं तु समग्रं वै भुक्त्वा वै संपतंति च

aśvamedhādiyajñānāṁ phalaṁ svarge'pi dṛśyate tatphalaṁ tu samagraṁ vai bhuktvā vai saṁpataṁti ca

'The fruit of the Ashvamedha and other such sacrifices is indeed seen in heaven, but having wholly enjoyed that fruit, men fall back again to earth.'

Verse 46 (padma.6.132.46)

विष्णुभक्तिस्तथा देवि भुक्त्वा भोगाननेकशः । वैकुंठं प्राप्य वा तेषां पुनरागमनं कदा

viṣṇubhaktistathā devi bhuktvā bhogānanekaśaḥ vaikuṁṭhaṁ prāpya vā teṣāṁ punarāgamanaṁ kadā

'Devotion to Vishnu, however, O goddess, is different — even after enjoying many pleasures, those who attain Vaikuntha through it never return again.'

Verse 47 (padma.6.132.47)

विष्णुभक्तिः कृता येन विष्णुलोके वसत्यसौ । दृष्टांतं पश्य देवेशि विष्णुभक्तिप्रसादतः

viṣṇubhaktiḥ kṛtā yena viṣṇuloke vasatyasau dṛṣṭāṁtaṁ paśya deveśi viṣṇubhaktiprasādataḥ

'Whoever has practiced devotion to Vishnu dwells in the very realm of Vishnu. See, O queen of gods, this illustration of the grace that comes through devotion to Vishnu —'

Verse 48 (padma.6.132.48)

ग्रावाणो जलमध्यस्थाः शतशस्तेन तारिताः । विना जलं सोमकांतो विष्णुभक्तस्य मानसम्

grāvāṇo jalamadhyasthāḥ śataśastena tāritāḥ vinā jalaṁ somakāṁto viṣṇubhaktasya mānasam

'Hundreds of stones lying in the water are carried and borne by it; and even without water, the moonstone still melts at the moon's touch — so too melts the heart of the devotee of Vishnu.'

Verse 49 (padma.6.132.49)

दर्दुरो वसते नीरे षट्पदो हि वनांतरे । गंधं वेत्ति कुमुद्वत्या भक्तो भक्तौ तथा हरेः

darduro vasate nīre ṣaṭpado hi vanāṁtare gaṁdhaṁ vetti kumudvatyā bhakto bhaktau tathā hareḥ

'The frog lives in the water, the bee lives deep in the forest, and yet the bee still knows the fragrance of the night-lotus — so too does the devotee recognize the very essence of devotion to Hari.'

Verse 50 (padma.6.132.50)

गंगातटे वसंत्येके एके वै शतयोजनम् । कश्चिद्गंगाफलं वेत्ति विष्णुभक्तिं परस्तथा

gaṁgātaṭe vasaṁtyeke eke vai śatayojanam kaścidgaṁgāphalaṁ vetti viṣṇubhaktiṁ parastathā

'Some dwell on the bank of the Ganga, others a hundred leagues away; some come to know the fruit of the Ganga, and likewise, some come to know the fruit of devotion to Vishnu.'

Verse 51 (padma.6.132.51)

कर्पूरागुरुभारं हि उष्ट्रो वहति नित्यशः । मध्यगंधं न जानाति तथा विष्णुं बहिर्मुखाः

karpūrāgurubhāraṁ hi uṣṭro vahati nityaśaḥ madhyagaṁdhaṁ na jānāti tathā viṣṇuṁ bahirmukhāḥ

'The camel always carries a load of camphor and agarwood, yet never knows the fragrance within it; so too those turned outward never come to know Vishnu.'

Verse 52 (padma.6.132.52)

मृगाः शालं हि जिघ्रंति कस्तूरीगंधमिच्छवः । स्वनाभिस्थं न जानंति तथा विष्णुं बहिर्मुखाः

mṛgāḥ śālaṁ hi jighraṁti kastūrīgaṁdhamicchavaḥ svanābhisthaṁ na jānaṁti tathā viṣṇuṁ bahirmukhāḥ

'The musk deer, longing for the scent of musk, sniffs about the forest, unaware that it lies within its very own navel; so too those turned outward do not know Vishnu.'

Verse 53 (padma.6.132.53)

उपदेशो हि मूर्खाणां वृथा वै नगनंदिनि । तथैव विष्णुभक्तेर्हि उपदेशो बहिर्मुखे

upadeśo hi mūrkhāṇāṁ vṛthā vai naganaṁdini tathaiva viṣṇubhakterhi upadeśo bahirmukhe

'O daughter of the mountain, teaching fools is a futile task; and just as futile is teaching devotion to Vishnu to one whose face is turned outward.'

Verse 54 (padma.6.132.54)

अहिना च पयः पीतं तत्पयो हि विषायते । तथा वै चान्यभक्तानां विष्णुभक्तिर्विषायते

ahinā ca payaḥ pītaṁ tatpayo hi viṣāyate tathā vai cānyabhaktānāṁ viṣṇubhaktirviṣāyate

'Milk drunk by a serpent turns to poison; so too, for those devoted to other things, devotion to Vishnu turns poisonous to them.'

Verse 55 (padma.6.132.55)

चक्षुर्विना यथा दीपं दृष्ट्वा दर्पणमेव च । समीपस्था न पश्यंति तथा विष्णुं बहिर्मुखाः

cakṣurvinā yathā dīpaṁ dṛṣṭvā darpaṇameva ca samīpasthā na paśyaṁti tathā viṣṇuṁ bahirmukhāḥ

'As one without eyes, though looking at a lamp or a mirror, does not truly see it, so those turned outward do not see Vishnu even when he is near.'

Verse 56 (padma.6.132.56)

पावको हि यथा धूमैरादर्शोपि मलेन च । यथोल्बेनावृतो गर्भो देहे कृष्णस्तथावृतः

pāvako hi yathā dhūmairādarśopi malena ca yatholbenāvṛto garbho dehe kṛṣṇastathāvṛtaḥ

'As fire is veiled by smoke, as a mirror is veiled by grime, as the embryo is veiled by its enveloping membrane — so is Krishna veiled within the body.'

Verse 57 (padma.6.132.57)

दुग्धे सर्पिः स्थितं यद्वत्तिले तैलं तु सर्वदा । चराचरे तथा विष्णुर्दृश्यते नगनंदिनि

dugdhe sarpiḥ sthitaṁ yadvattile tailaṁ tu sarvadā carācare tathā viṣṇurdṛśyate naganaṁdini

'O daughter of the mountain, just as ghee always resides within milk, and oil always within sesame, so is Vishnu seen present in every moving and unmoving thing.'

Verse 58 (padma.6.132.58)

एकसूत्रे मणिगणा धार्यंते बहवो यथा । एवं ब्रह्मादिभिर्विश्वं संप्रोतं ब्रह्मचिन्मये

ekasūtre maṇigaṇā dhāryaṁte bahavo yathā evaṁ brahmādibhirviśvaṁ saṁprotaṁ brahmacinmaye

'Just as many beads are strung upon a single thread, so this whole universe, together with Brahma and the rest, is strung upon the consciousness-nature of Brahman.'

Verse 59 (padma.6.132.59)

यथा काष्ठे स्थितो वह्निर्मंथनादेव दृश्यते । एवं सर्वगतो विष्णुर्ध्यानादेव प्रदृश्यते

yathā kāṣṭhe sthito vahnirmaṁthanādeva dṛśyate evaṁ sarvagato viṣṇurdhyānādeva pradṛśyate

'As the fire lying dormant in wood becomes visible only through friction, so the all-pervading Vishnu becomes manifest only through meditation.'

Verse 60 (padma.6.132.60)

आदिरेको भवेद्दीपस्तस्माज्जाताः सहस्रशः । एवमेकः स्थितो विष्णुः सर्वव्याप्य प्रतिष्ठति

ādireko bhaveddīpastasmājjātāḥ sahasraśaḥ evamekaḥ sthito viṣṇuḥ sarvavyāpya pratiṣṭhati

'First there is a single lamp, and from it a thousand lamps may be lit; so too the one Vishnu, remaining one, stands established, pervading all.'

Verse 61 (padma.6.132.61)

यथा सूर्योदये ज्योतिः पुष्करे तिष्ठते सदा । दृश्यते बहुधा नीरे लोके विष्णुस्तथा हि सः

yathā sūryodaye jyotiḥ puṣkare tiṣṭhate sadā dṛśyate bahudhā nīre loke viṣṇustathā hi saḥ

'As at sunrise a single light remains ever fixed in the sky, yet appears manifold when reflected in water, so too does Vishnu appear manifold in this world.'

Verse 62 (padma.6.132.62)

मारुतः प्रकृतिस्थोऽपि नानागंधवहः सदा । ईश्वरः सर्वजीवस्थो भुंक्ते प्रकृतिजान्गुणान्

mārutaḥ prakṛtistho'pi nānāgaṁdhavahaḥ sadā īśvaraḥ sarvajīvastho bhuṁkte prakṛtijānguṇān

'The wind, though rooted in nature, ever carries countless different fragrances; so too the Lord, dwelling within every living being, experiences the qualities born of nature.'

Verse 63 (padma.6.132.63)

शर्करा विषसंयोगान्नीरं भवति यादृशम् । संभूत्त्वा तादृशो ह्यात्मा कर्मणः फलमश्नुते

śarkarā viṣasaṁyogānnīraṁ bhavati yādṛśam saṁbhūttvā tādṛśo hyātmā karmaṇaḥ phalamaśnute

'As water becomes whatever it is mixed with — sugar or poison — so, taking on such a form, the soul comes to experience the fruit of its own deeds.'

Verse 64 (padma.6.132.64)

उर्वी च नीरसंयोगान्नानावृक्षा प्रजायते । प्रकृतेर्गुणसंयोगान्नानायोनिषु जायते

urvī ca nīrasaṁyogānnānāvṛkṣā prajāyate prakṛterguṇasaṁyogānnānāyoniṣu jāyate

'The earth, through union with water, gives rise to trees of every kind; so too, through union with the qualities of nature, the soul is born into countless different wombs.'

Verse 65 (padma.6.132.65)

गजे वै मशके चैव देवे वा मानुषेऽपि वा । नाधिको न च न्यूनो वै निष्ठो देहे स निश्चलः

gaje vai maśake caiva deve vā mānuṣe'pi vā nādhiko na ca nyūno vai niṣṭho dehe sa niścalaḥ

'Whether in an elephant, in a mosquito, in a god, or in a man — he is never more, never less; he abides, unmoving, fixed within the body.'

Verse 66 (padma.6.132.66)

ब्रह्मादिस्तंबपर्यंता ये चात्र भुवि मानवाः । देवा यज्ञास्तथा नागा गंधर्वाः किन्नरादयः

brahmādistaṁbaparyaṁtā ye cātra bhuvi mānavāḥ devā yajñāstathā nāgā gaṁdharvāḥ kinnarādayaḥ

'From Brahma down to the smallest blade of grass, whatever beings exist upon this earth — men, gods, sacrifices personified, nagas, gandharvas, kinnaras, and the rest —'

Verse 67 (padma.6.132.67)

तेषु सर्वेषु दृश्यंते जले चंद्रमसो यथा । स सच्चिदानंदशिवः स महेशो हि दृश्यते

teṣu sarveṣu dṛśyaṁte jale caṁdramaso yathā sa saccidānaṁdaśivaḥ sa maheśo hi dṛśyate

'in all of them he is seen, just as the moon is seen reflected in water; that same being of truth, consciousness, and bliss, that same Shiva, that same great Lord, is seen there.'

Verse 68 (padma.6.132.68)

स वै विष्णुस्तथा प्रोक्तः सोऽयं सर्वगतो हरिः । वेदांतवेद्यः सर्वेशः कालातीतो ह्यनामयः

sa vai viṣṇustathā proktaḥ so'yaṁ sarvagato hariḥ vedāṁtavedyaḥ sarveśaḥ kālātīto hyanāmayaḥ

'He is called Vishnu; he is this all-pervading Hari, knowable through Vedanta, lord of all, beyond time, and free from every affliction.'

Verse 69 (padma.6.132.69)

एवं तं वेत्ति यो देवि स भक्तो नात्र संशयः । एको हि बहुधा ज्ञेयो बहुधाप्येक एव सः

evaṁ taṁ vetti yo devi sa bhakto nātra saṁśayaḥ eko hi bahudhā jñeyo bahudhāpyeka eva saḥ

'O goddess, whoever knows him thus is truly a devotee — of this there is no doubt. He is one, yet known in many forms; and though appearing manifold, he remains one alone.'

Verse 70 (padma.6.132.70)

नामरूपविभेदेन जल्प्यते बहुधा भुवि । चक्षुषा न रवेर्ज्योतिर्भानुना चक्षुरेधते

nāmarūpavibhedena jalpyate bahudhā bhuvi cakṣuṣā na raverjyotirbhānunā cakṣuredhate

'Through the differences of name and form, he is spoken of in this world in many ways. It is not the eye that perceives the sun's light — rather, it is by the sun that the eye itself is enabled to see.'

Verse 71 (padma.6.132.71)

परमात्मा तथा चात्मा प्रतिदेहे तु सर्वदा । घटे घटे यथाकाशस्तस्मिन्भग्ने यथा स्थितः

paramātmā tathā cātmā pratidehe tu sarvadā ghaṭe ghaṭe yathākāśastasminbhagne yathā sthitaḥ

'So does the Supreme Self ever dwell as the individual self within every single body — just as space resides within every pot, remaining unaltered even when the pot is shattered.'

Verse 72 (padma.6.132.72)

रूपे रूपे तथा त्वं हि भग्ने तस्मिन्सुनिश्चलः । यथा काष्ठमयं रूपं पतते प्रभुणा विना

rūpe rūpe tathā tvaṁ hi bhagne tasminsuniścalaḥ yathā kāṣṭhamayaṁ rūpaṁ patate prabhuṇā vinā

'In the same way, you dwell within every form, remaining wholly unmoved even when that form is destroyed. Just as a wooden image collapses without its indwelling master,'

Verse 73 (padma.6.132.73)

क्रिमिभेदमयो देहो पतते चात्मना विना । हेम्नो भवंति वर्णाश्च वह्निना यांति पूर्ववत्

krimibhedamayo deho patate cātmanā vinā hemno bhavaṁti varṇāśca vahninā yāṁti pūrvavat

'so too this body, destined to be broken down by worms, collapses without the soul. The colors of gold are brought forth through fire, and it is thereby restored to its former purity.'

Verse 74 (padma.6.132.74)

तद्वज्जीवाः प्रपद्यंते भक्ता वै पूर्वरूपताम् । स्वघनेनावृतं सूर्यं मूढाः पश्यंति निष्प्रभम्

tadvajjīvāḥ prapadyaṁte bhaktā vai pūrvarūpatām svaghanenāvṛtaṁ sūryaṁ mūḍhāḥ paśyaṁti niṣprabham

'In just the same way, devotee souls come to regain their original, true form. Just as the deluded see the sun, veiled by their own clouds, as dim and lightless,'

Verse 75 (padma.6.132.75)

तथाऽज्ञानधियो मूढा न जानंति तमीश्वरम् । निर्विकल्पं निराकारं वेदां तैः परिपाठ्यते

tathā'jñānadhiyo mūḍhā na jānaṁti tamīśvaram nirvikalpaṁ nirākāraṁ vedāṁ taiḥ paripāṭhyate

'so too the deluded, of unenlightened understanding, fail to know that Lord, who is beyond all distinction, without form, of whom the Vedas alone speak.'

Verse 76 (padma.6.132.76)

निराकाराच्च साकारं स्वेच्छया च प्रकाशते । तस्मात्संजातमाकाशं निःशब्दं गुणवर्जितम्

nirākārācca sākāraṁ svecchayā ca prakāśate tasmātsaṁjātamākāśaṁ niḥśabdaṁ guṇavarjitam

'From the formless, the formed manifests by its own free will. From that arose space, at first silent and devoid of qualities.'

Verse 77 (padma.6.132.77)

आकाशान्मारुतो जातः सशब्दं च तदाऽभवत् । वातादजायत ज्योतिर्ज्योतिषश्चाभवज्जलम्

ākāśānmāruto jātaḥ saśabdaṁ ca tadā'bhavat vātādajāyata jyotirjyotiṣaścābhavajjalam

'From space arose the wind, and then sound came into being. From the wind arose light, and from light arose water.'

Verse 78 (padma.6.132.78)

तज्जले रुक्मगर्भश्च विराड्वै विश्वरूपधृक् । तस्य नाभिसरोजे च ब्रह्मांडानां च कोटयः

tajjale rukmagarbhaśca virāḍvai viśvarūpadhṛk tasya nābhisaroje ca brahmāṁḍānāṁ ca koṭayaḥ

'Within that water arose the golden-wombed one, the Virat Purusha, bearer of the form of the universe. In the lotus of his navel rest crores upon crores of universes.'

Verse 79 (padma.6.132.79)

प्रकृतिः पुरुषस्तस्मान्निर्मितं तु त्रिधा जगत् । तयोर्द्वयोश्च संयोगात्तत्त्वयोगो ऽभ्यजायत

prakṛtiḥ puruṣastasmānnirmitaṁ tu tridhā jagat tayordvayośca saṁyogāttattvayogo 'bhyajāyata

'From him arose Prakriti and Purusha, and from these two this threefold universe was fashioned. From the union of these two, the coming-together of the elements was born.'

Verse 80 (padma.6.132.80)

सात्विकी विष्णुसंभूतिर्ब्रह्मा वै राजसः स्मृतः । शिवस्तु तामसः प्रोक्त एभिः सर्वं प्रवर्तितम्

sātvikī viṣṇusaṁbhūtirbrahmā vai rājasaḥ smṛtaḥ śivastu tāmasaḥ prokta ebhiḥ sarvaṁ pravartitam

'The sattvic manifestation is born of Vishnu, Brahma is held to be the rajasic one, and Shiva is proclaimed the tamasic one — by these three, everything is set into motion.'

Verse 81 (padma.6.132.81)

एका ब्राह्मी स्थितिर्लोके कर्मबीजानुसारतः । तया संहरते विष्णुः सर्वलोकानुशेषतः

ekā brāhmī sthitirloke karmabījānusārataḥ tayā saṁharate viṣṇuḥ sarvalokānuśeṣataḥ

'There is but one abiding order of Brahman in the world, moving according to the seed of past deeds; through it, Vishnu withdraws all the worlds, down to their last remainder.'

Verse 82 (padma.6.132.82)

तिष्ठत्यसौ तदा तत्र भगवान्विष्णुरव्ययः । एवं सर्वगतो विष्णुरादिमध्यांत एव च

tiṣṭhatyasau tadā tatra bhagavānviṣṇuravyayaḥ evaṁ sarvagato viṣṇurādimadhyāṁta eva ca

'Then that imperishable Lord Vishnu alone remains there. Thus Vishnu, all-pervading, exists at the beginning, in the middle, and at the end alike.'

Verse 83 (padma.6.132.83)

अविद्यया न जानंति लोका वै कर्मनिश्चिताः । वर्णोचितानि कर्माणि यः कालेषु प्रकारयेत्

avidyayā na jānaṁti lokā vai karmaniścitāḥ varṇocitāni karmāṇi yaḥ kāleṣu prakārayet

'Because of ignorance, people fixed in their round of deeds do not know him. He who performs the duties proper to his own varna at their appointed times,'

Verse 84 (padma.6.132.84)

यत्कर्मविष्णुदैवत्यं न हि गर्भस्य कारणम् । वेदांतशास्त्रे मुनिभिः सर्वदैव विचार्यते

yatkarmaviṣṇudaivatyaṁ na hi garbhasya kāraṇam vedāṁtaśāstre munibhiḥ sarvadaiva vicāryate

'such action, when consecrated to Vishnu, does not become the cause of rebirth in a womb — this the sages have ever deliberated upon in the scripture of Vedanta.'

Verse 85 (padma.6.132.85)

ब्रह्मज्ञानमिदं देहे तदहं परिकीर्त्तये । शुभाशुभस्य कार्यं च कारणं मन एव हि

brahmajñānamidaṁ dehe tadahaṁ parikīrttaye śubhāśubhasya kāryaṁ ca kāraṇaṁ mana eva hi

'This knowledge of Brahman resides within the body itself — this I now proclaim. The mind alone is the cause of both good and evil action.'

Verse 86 (padma.6.132.86)

मनसा शुध्यते सर्वं तदा ब्रह्म सनातनम् । मन एव सदा बंधुर्मन एव सदा रिपुः

manasā śudhyate sarvaṁ tadā brahma sanātanam mana eva sadā baṁdhurmana eva sadā ripuḥ

'By the mind alone everything is purified, and only then is the eternal Brahman attained. The mind alone is ever a friend; the mind alone is ever an enemy.'

Verse 87 (padma.6.132.87)

मनसा तारिताः केचिन्मनसा यातिताश्च के । मध्ये सर्वपरित्यागः बाह्ये कर्म तथाचरन्

manasā tāritāḥ kecinmanasā yātitāśca ke madhye sarvaparityāgaḥ bāhye karma tathācaran

'By the mind some are saved, and by the mind some are destroyed. Renouncing everything inwardly, while outwardly still performing the enjoined actions —'

Verse 88 (padma.6.132.88)

एवमेव कृतं कर्म कुर्वन्नपि न लिप्यते । पद्मपत्रं यथा नीर लेशैरपि न लिप्यते

evameva kṛtaṁ karma kurvannapi na lipyate padmapatraṁ yathā nīra leśairapi na lipyate

'acting thus, a man is not tainted even while performing action — just as a lotus leaf is untouched even by drops of water.'

Verse 89 (padma.6.132.89)

अग्निरग्नौ यथा क्षिप्तो भक्त्या च किं प्रयोजनम् । यदा भक्तिरसो ज्ञातो न मुक्ती रोचते तदा

agniragnau yathā kṣipto bhaktyā ca kiṁ prayojanam yadā bhaktiraso jñāto na muktī rocate tadā

'As throwing fire into fire achieves nothing further, so too, once the very essence of devotion is truly known, even liberation itself no longer holds any appeal.'

Verse 90 (padma.6.132.90)

योगैरष्टविधैर्विष्णुर्न प्राप्यश्चेह जन्मनि । भक्त्या वा प्राप्यते विष्णुः सर्वदा सुलभो भवेत्

yogairaṣṭavidhairviṣṇurna prāpyaśceha janmani bhaktyā vā prāpyate viṣṇuḥ sarvadā sulabho bhavet

'By the eightfold yoga Vishnu is not attained in this very life, yet through devotion Vishnu becomes ever easy to attain.'

Verse 91 (padma.6.132.91)

वेदांतैः प्राप्यते ज्ञानं ज्ञानेन ज्ञेयमेव च । तत्तु ज्ञेयं यदा प्राप्तं तदा शून्यमिदं जगत्

vedāṁtaiḥ prāpyate jñānaṁ jñānena jñeyameva ca tattu jñeyaṁ yadā prāptaṁ tadā śūnyamidaṁ jagat

'Through Vedanta, knowledge is obtained, and through knowledge, the object of knowledge itself is attained. And once that object of knowledge is attained, this universe comes to seem as if it were empty.'

Verse 92 (padma.6.132.92)

बलेन प्राप्यते विष्णुर्योगैरष्टविधैश्च किम् । सर्वेषामेव भावानां भावशुद्धिः प्रशस्यते

balena prāpyate viṣṇuryogairaṣṭavidhaiśca kim sarveṣāmeva bhāvānāṁ bhāvaśuddhiḥ praśasyate

'Vishnu is attained through sheer inner strength — what then is the use of the eightfold yoga? Among all dispositions, purity of disposition alone is praised.'

Verse 93 (padma.6.132.93)

आलिंग्यते यथा कांता यथा भावस्तथा फलम् । उपानद्युक्तपादो हि वेत्ति चर्ममयीं महीम्

āliṁgyate yathā kāṁtā yathā bhāvastathā phalam upānadyuktapādo hi vetti carmamayīṁ mahīm

'As one embraces a beloved, so, as is the disposition, so is the fruit obtained. One whose feet are shod with sandals experiences the whole earth as though covered in leather.'

Verse 94 (padma.6.132.94)

बुद्धिर्यथाविधा यस्य तद्वत्स मन्यते जगत् । दुग्धेन सिक्तो निंबोऽपि कटुभावं न तु त्यजेत्

buddhiryathāvidhā yasya tadvatsa manyate jagat dugdhena sikto niṁbo'pi kaṭubhāvaṁ na tu tyajet

'As is a man's understanding, so does he perceive the world. Even a neem tree, watered with milk, does not give up its bitterness.'

Verse 95 (padma.6.132.95)

प्रकृतिं यांति भूतानि उपदेशो निरर्थकः । छित्वा वै सहकारं च फलं पत्रं कथं लभेत्

prakṛtiṁ yāṁti bhūtāni upadeśo nirarthakaḥ chitvā vai sahakāraṁ ca phalaṁ patraṁ kathaṁ labhet

'Creatures return, in the end, to their own inherent nature — instruction proves futile. Having cut down a mango tree, how could one then obtain its fruit or its leaves?'

Verse 96 (padma.6.132.96)

इंद्रियाणां सुखार्थेन वृथा जन्म कथं नयेत् । स्थाल्यां वैडूर्यमय्यां हि पच्यते चौषधं यथा

iṁdriyāṇāṁ sukhārthena vṛthā janma kathaṁ nayet sthālyāṁ vaiḍūryamayyāṁ hi pacyate cauṣadhaṁ yathā

'Why should a man pass his birth in vain merely for the pleasure of the senses? Just as medicine may be cooked in a vessel made of beryl,'

Verse 97 (padma.6.132.97)

दह्यते चागदस्तद्वद्वृथाजन्म कथं भवेत् । निधानं च गृहे क्षिप्त्वा शुभः सेवां कथं चरेत्

dahyate cāgadastadvadvṛthājanma kathaṁ bhavet nidhānaṁ ca gṛhe kṣiptvā śubhaḥ sevāṁ kathaṁ caret

'and the very vessel is thereby ruined, so too should this birth not be spent in vain. Having buried treasure in his own home, why should a fortunate man go about begging others' service?'

Verse 98 (padma.6.132.98)

त्यक्त्वा वैकुंठनाथं तमन्यमार्गे कथं रमेत् । भक्तिहीनैश्चतुर्वेदैः पठितैः किं प्रयोजनम्

tyaktvā vaikuṁṭhanāthaṁ tamanyamārge kathaṁ ramet bhaktihīnaiścaturvedaiḥ paṭhitaiḥ kiṁ prayojanam

'Having the Lord of Vaikuntha, why should one delight in any other path? What purpose is served by studying all four Vedas, if devotion itself is absent?'

Verse 99 (padma.6.132.99)

श्वापचो भक्तियुक्तस्तु त्रिदशैरपि पूज्यते । स्वकरे कंकणं बद्ध्वा दर्पणैः किं प्रयोजनम्

śvāpaco bhaktiyuktastu tridaśairapi pūjyate svakare kaṁkaṇaṁ baddhvā darpaṇaiḥ kiṁ prayojanam

'Even an outcaste dog-eater, if endowed with devotion, becomes worthy of worship even by the gods. With a bracelet already tied upon one's own wrist, what use is there for a mirror?'

Verse 100 (padma.6.132.100)

ब्रह्मरुद्रादिभिर्देवैर्दत्तैश्वर्याश्च सेवकाः । अर्पितं नैव गृह्णंति प्रभोश्चैव तु किंचन

brahmarudrādibhirdevairdattaiśvaryāśca sevakāḥ arpitaṁ naiva gṛhṇaṁti prabhoścaiva tu kiṁcana

'Servants who have been granted prosperity by gods such as Brahma and Rudra do not themselves take anything at all that has been offered to their Lord.'

Verse 101 (padma.6.132.101)

अकिंचनाय भक्ताय दातुं नालं गतो वरम् । निःशरीरस्य कृष्णस्य तत्र ध्यानं कथं भवेत्

akiṁcanāya bhaktāya dātuṁ nālaṁ gato varam niḥśarīrasya kṛṣṇasya tatra dhyānaṁ kathaṁ bhavet

'It cannot be that he is unable to give even a boon to a destitute devotee. How, then, could meditation be possible upon a bodiless Krishna?'

Verse 102 (padma.6.132.102)

साकारं बहवो दृष्ट्वा गता भक्त्या च तत्पदम् । पूजा भक्तिः कथं शून्ये साकारे कथ्यते बुधैः

sākāraṁ bahavo dṛṣṭvā gatā bhaktyā ca tatpadam pūjā bhaktiḥ kathaṁ śūnye sākāre kathyate budhaiḥ

'Many, seeing his embodied form, have through devotion reached that very state. How could worship and devotion be offered to a void? The wise speak only of the form that has shape.'

Verse 103 (padma.6.132.103)

शून्यमार्गे कथं याति आधारेण विना नरः । साकारो यः स्वयं स्वामी निराकारः स वै प्रभुः

śūnyamārge kathaṁ yāti ādhāreṇa vinā naraḥ sākāro yaḥ svayaṁ svāmī nirākāraḥ sa vai prabhuḥ

'Without any support, how can a man walk the path of the void? He who is himself the Lord is embodied; yet, though formless, that same one is the Lord.'

Verse 104 (padma.6.132.104)

साकारो हि सुखेनैव निराकारो न दृश्यते । सेवारसश्च साकारे निराकारेण वैरसः

sākāro hi sukhenaiva nirākāro na dṛśyate sevārasaśca sākāre nirākāreṇa vairasaḥ

'One can meditate with ease upon the embodied form, but the formless is never truly seen. The delight of service is found in the embodied form; the formless offers no such savor.'

Verse 105 (padma.6.132.105)

साकारेण निराकारो ज्ञायते स्वयमेव हि । हरिस्मृतिप्रसादेन रोमांचित तनुर्यदा

sākāreṇa nirākāro jñāyate svayameva hi harismṛtiprasādena romāṁcita tanuryadā

'It is through the embodied form alone that the formless comes truly to be known. When, by the grace of remembering Hari, the body itself thrills with rapture,'

Verse 106 (padma.6.132.106)

नयनानंदसलिलं मुक्तिर्दासी भवेत्तदा । बाल्ये च यत्कृतं पापं तत्कथं न विनश्यति

nayanānaṁdasalilaṁ muktirdāsī bhavettadā bālye ca yatkṛtaṁ pāpaṁ tatkathaṁ na vinaśyati

'and tears of joy flow from the eyes, then liberation itself becomes but a handmaiden. Why, then, should not even sins committed in childhood be destroyed?'

Verse 107 (padma.6.132.107)

पूजादानव्रतैस्तीर्थैर्जपहोमैस्त्वदर्पितैः । निजधर्मं परित्यज्य तपो घोरं कथं चरेत्

pūjādānavrataistīrthairjapahomaistvadarpitaiḥ nijadharmaṁ parityajya tapo ghoraṁ kathaṁ caret

'When worship, giving, vows, pilgrimage, japa, and fire-offerings are all offered up to you alone, why should one abandon one's own dharma and undertake dreadful austerity?'

Verse 108 (padma.6.132.108)

स्वधर्मे निधनं श्रेयः परमधर्मो भयावहः । विधिं संत्यज्य शास्त्रीयं तपो घोरं कथं चरेत्

svadharme nidhanaṁ śreyaḥ paramadharmo bhayāvahaḥ vidhiṁ saṁtyajya śāstrīyaṁ tapo ghoraṁ kathaṁ caret

'Death within one's own dharma is preferable; another's dharma brings only peril. How, having cast aside the scriptural rule, could one properly undertake dreadful austerity?'

Verse 109 (padma.6.132.109)

आश्रमेण विना मूढो नैव सिद्धिमवाप्नुयात् । ब्रह्मणा निर्मिता वर्णाः स्वे स्वे धर्मे नियोजिताः

āśrameṇa vinā mūḍho naiva siddhimavāpnuyāt brahmaṇā nirmitā varṇāḥ sve sve dharme niyojitāḥ

'Without one's proper stage of life, a foolish man can never attain success. The varnas, fashioned by Brahma, have each been assigned to their own particular duty.'

Verse 110 (padma.6.132.110)

स्वधर्मेणागतं द्रव्यं शुक्लद्रव्यं तदुच्यते । शुक्लद्रव्येण यद्दानं दीयते श्रद्धयान्वितम्

svadharmeṇāgataṁ dravyaṁ śukladravyaṁ taducyate śukladravyeṇa yaddānaṁ dīyate śraddhayānvitam

'Wealth obtained through one's own proper duty is called pure wealth. Whatever gift is given out of such pure wealth, offered with faith,'

Verse 111 (padma.6.132.111)

स्वल्पेनापि महत्पुण्यं तस्य संख्या न विद्यते । नीचसंगेन यद्द्रव्यमानीतं गृहकर्मसु

svalpenāpi mahatpuṇyaṁ tasya saṁkhyā na vidyate nīcasaṁgena yaddravyamānītaṁ gṛhakarmasu

'even a small amount of it yields such great merit that it cannot be measured. But wealth brought into household affairs through evil company —'

Verse 112 (padma.6.132.112)

तेन द्रव्येण यद्दानं कृतं वै मनुजादिभिः । तत्फलं न भवेत्ते वै नैव तत्फलभागिनः

tena dravyeṇa yaddānaṁ kṛtaṁ vai manujādibhiḥ tatphalaṁ na bhavette vai naiva tatphalabhāginaḥ

'whatever charity men perform with such wealth bears them no fruit at all — they do not become sharers in any merit from it.'

Verse 113 (padma.6.132.113)

यादृशं कुरुते कर्म इंद्रियाणां सुखेच्छया । तादृशीं योनिमाप्नोति मूढो हि ज्ञानदुर्बलः

yādṛśaṁ kurute karma iṁdriyāṇāṁ sukhecchayā tādṛśīṁ yonimāpnoti mūḍho hi jñānadurbalaḥ

'Whatever action a man performs out of desire for sensory pleasure, such a womb of birth he obtains — for the fool, weak in true knowledge, is bound by it.'

Verse 114 (padma.6.132.114)

इह यत्कुरुते कर्म तत्परत्रोपभुज्यते । पुण्यमाचरतः पुंसो यदि दुःखं प्रजायते

iha yatkurute karma tatparatropabhujyate puṇyamācarataḥ puṁso yadi duḥkhaṁ prajāyate

'Whatever deed a man does in this life is experienced in the next. And if sorrow should arise even for a man practicing merit,'

Verse 115 (padma.6.132.115)

तदा तापो न कर्त्तव्यस्तत्कर्म पूर्वदेहजम् । पापमाचरतः पुंसो जायते दुःखमेव च

tadā tāpo na karttavyastatkarma pūrvadehajam pāpamācarataḥ puṁso jāyate duḥkhameva ca

'then he should not grieve over it — that deed arose from a body of a former life. And if a man practicing sin should likewise experience only sorrow,'

Verse 116 (padma.6.132.116)

न कर्त्तव्यस्तदा हर्षः सुखे तत्र सुरेश्वरि । रज्जुबद्धाश्च पशवः प्रभुणा स्वेच्छया यथा

na karttavyastadā harṣaḥ sukhe tatra sureśvari rajjubaddhāśca paśavaḥ prabhuṇā svecchayā yathā

'then, O queen of gods, he should feel no joy in that pleasure either. Just as roped animals are led wherever their master pleases,'

Verse 117 (padma.6.132.117)

नीयंते कर्मबंधेन मनुजा अपि भूतले । शाखामृगो वनचरो नृत्यते च गृहे गृहे

nīyaṁte karmabaṁdhena manujā api bhūtale śākhāmṛgo vanacaro nṛtyate ca gṛhe gṛhe

'so too men on this earth are led about, bound by the fetters of their deeds. A wild forest-dwelling monkey is made to dance from house to house,'

Verse 118 (padma.6.132.118)

एवं च कर्मणा जीवा नीयंते सर्वयोनिषु । क्रीडता कंदुको यद्वत्प्रेर्यते प्रभुणेच्छया

evaṁ ca karmaṇā jīvā nīyaṁte sarvayoniṣu krīḍatā kaṁduko yadvatpreryate prabhuṇecchayā

'and just so, by their deeds, souls are led through every kind of womb. As a ball, in the hands of one at play, is thrown about at his will,'

Verse 119 (padma.6.132.119)

कर्मणा वा तथा जंतुर्नीयते सुखदुःखयोः । प्राणी स्वकर्मभिर्बद्धो न शक्तो बंधनिग्रहे

karmaṇā vā tathā jaṁturnīyate sukhaduḥkhayoḥ prāṇī svakarmabhirbaddho na śakto baṁdhanigrahe

'so too a creature is carried between joy and sorrow by its deeds. A being is bound by its own actions, and is powerless to arrest that bondage.'

Verse 120 (padma.6.132.120)

देवा वै कर्मभिर्बद्धा ऋषयश्च तथापरे । कैलासे रुद्रदेहस्था भुजंगा विषभोजिनः

devā vai karmabhirbaddhā ṛṣayaśca tathāpare kailāse rudradehasthā bhujaṁgā viṣabhojinaḥ

'The gods too are bound by their deeds, and the sages likewise. On Kailasa, the serpents residing upon Rudra's very body feed only on poison,'

Verse 121 (padma.6.132.121)

असमर्थाः सुधा भोक्तुं कर्मयोनिर्बलीयसी । नीरोगदेहदाता यो बुधैः सूर्यो हि कथ्यते

asamarthāḥ sudhā bhoktuṁ karmayonirbalīyasī nīrogadehadātā yo budhaiḥ sūryo hi kathyate

'unable even to partake of nectar — so much stronger than birth itself is one's own deed. The very sun, said by the wise to be the giver of a disease-free body —'

Verse 122 (padma.6.132.122)

तद्रथे सारथिः पंगुः कर्मयोनिर्बलीयसी । इंद्रद्युम्नो हि राजर्षिर्गजत्वं कर्मणा गतः

tadrathe sārathiḥ paṁguḥ karmayonirbalīyasī iṁdradyumno hi rājarṣirgajatvaṁ karmaṇā gataḥ

'even the charioteer of his chariot is lame — so much stronger is deed than birth. Even the royal sage Indradyumna came, through his own deeds, to be born as an elephant.'

Verse 123 (padma.6.132.123)

समर्थस्वामिना तस्मिन्कर्मयोनिर्वृथा कृता । रुद्रब्रह्मादयो देवा मानवाश्चासुराश्च ये

samarthasvāminā tasminkarmayonirvṛthā kṛtā rudrabrahmādayo devā mānavāścāsurāśca ye

'Even with a capable lord to protect him, the working of birth-deeds still proved unavoidable in his case. Rudra, Brahma, and the other gods, men, and demons —'

Verse 124 (padma.6.132.124)

ते सर्वे कर्मबद्धाश्च विचरंति महीतले । कर्माधीनं जगत्सर्वं विष्णुना निर्मितं पुरा

te sarve karmabaddhāśca vicaraṁti mahītale karmādhīnaṁ jagatsarvaṁ viṣṇunā nirmitaṁ purā

'all these too, bound by their deeds, wander upon this earth. This whole universe, fashioned long ago by Vishnu, is subject to the rule of karma.'

Verse 125 (padma.6.132.125)

तत्कर्मकेशवाधीनं रामनाम्ना विनश्यति । सर्वत्रापि स्थितं तोयं मुक्तिदं तु सितासिते

tatkarmakeśavādhīnaṁ rāmanāmnā vinaśyati sarvatrāpi sthitaṁ toyaṁ muktidaṁ tu sitāsite

'Even that karma is subject to Keshava, and is destroyed by the very name of Rama. Water indeed exists everywhere, but liberating water is found only at the confluence of white and dark streams.'

Verse 126 (padma.6.132.126)

एवमाचरतां कर्म मुक्तिदं केशवार्चनम् । इंद्रियाणां सुखार्थाय यः कर्म मनसाचरेत्

evamācaratāṁ karma muktidaṁ keśavārcanam iṁdriyāṇāṁ sukhārthāya yaḥ karma manasācaret

'For those who act in this manner, worship of Keshava alone grants liberation from their deeds. He who performs action with his mind fixed only on the pleasure of the senses,'

Verse 127 (padma.6.132.127)

अहं कृतेन मन्येत केवलं देहमेव हि । मनसा संस्मरन्जंतुः प्रायश्चित्तं समाचरेत्

ahaṁ kṛtena manyeta kevalaṁ dehameva hi manasā saṁsmaranjaṁtuḥ prāyaścittaṁ samācaret

'and who thinks I am the doer — that notion belongs to the body alone. The creature who, while remembering the Lord in his mind, performs the rites of atonement,'

Verse 128 (padma.6.132.128)

स पूर्वकर्मभोक्ता च अग्रे कर्म न वर्द्धते । प्रशंसंति ग्रहान्केचित्केचित्प्रेतपिशाचकान्

sa pūrvakarmabhoktā ca agre karma na varddhate praśaṁsaṁti grahānkecitkecitpretapiśācakān

'such a one only reaps the fruit of his prior deeds, and his karma does not increase further. Some praise the planetary deities, some praise pretas and pishachas,'

Verse 129 (padma.6.132.129)

केचिद्देवान्प्रशंसंति ह्योषधीः केचिदूचिरे । केचिन्मंत्रं च सिद्धिं च केचिद्बुद्धिपराक्रमम्

keciddevānpraśaṁsaṁti hyoṣadhīḥ kecidūcire kecinmaṁtraṁ ca siddhiṁ ca kecidbuddhiparākramam

'some praise the gods, some speak of medicinal herbs, some of mantras and spiritual powers, some of intellect and valor —'

Verse 130 (padma.6.132.130)

उद्यमं साहसं धैर्यं केचिन्नीतिं बलं तथा । अहंकर्मप्रशंसाभिः सर्वे कामानुवर्तिनः

udyamaṁ sāhasaṁ dhairyaṁ kecinnītiṁ balaṁ tathā ahaṁkarmapraśaṁsābhiḥ sarve kāmānuvartinaḥ

'and some praise enterprise, courage, and fortitude, and some praise policy and strength — all of them speaking, in the pride of I am the doer, merely as followers of their own desires.'

Verse 131 (padma.6.132.131)

इति मे निश्चिता बुद्धिः कथ्यते पूर्वसूरिभिः । यदा पुण्यमयो जंतुः पापं किंचिन्नः विद्यते

iti me niścitā buddhiḥ kathyate pūrvasūribhiḥ yadā puṇyamayo jaṁtuḥ pāpaṁ kiṁcinnaḥ vidyate

'Thus is my settled understanding, as it has been declared by the sages of old. When a creature is wholly meritorious and no sin at all remains in him,'

Verse 132 (padma.6.132.132)

ज्ञानं हि द्विविधं चैव तदा पुण्यं सुखं भवेत् । पापं पुण्यं समं यस्य तदा कर्मसु विद्यते

jñānaṁ hi dvividhaṁ caiva tadā puṇyaṁ sukhaṁ bhavet pāpaṁ puṇyaṁ samaṁ yasya tadā karmasu vidyate

'then that merit itself brings happiness — for knowledge is of two kinds. And for one to whom sin and merit have become alike, then, even while remaining amid his deeds, he stands free of them.'

Verse 133 (padma.6.132.133)

समं योगं यदा द्वंद्वं तदानंदपदं व्रजेत् । बाह्ये सर्वपरित्यागी मनसा संस्पृही भवेत्

samaṁ yogaṁ yadā dvaṁdvaṁ tadānaṁdapadaṁ vrajet bāhye sarvaparityāgī manasā saṁspṛhī bhavet

'When the pairs of opposites become alike to him, then he attains the state of bliss. One who, though outwardly a renunciate of everything, remains inwardly still attached in mind —'

Verse 134 (padma.6.132.134)

तद्वृथाचरितं तस्य तेन तत्पापभोगिनः । बाह्ये करोति कर्माणि मनसा निःस्पृहो भवेत्

tadvṛthācaritaṁ tasya tena tatpāpabhoginaḥ bāhye karoti karmāṇi manasā niḥspṛho bhavet

'his renunciation is fruitless, and by it he only becomes a partaker of sin. But one who outwardly performs actions, yet remains inwardly free of desire —'

Verse 135 (padma.6.132.135)

त्यागोऽसौ मध्यमो ज्ञेयो न तु पूर्णफलं लभेत् । बाह्यमध्ये परित्यज्य बुद्ध्या शून्यावलंबनम्

tyāgo'sau madhyamo jñeyo na tu pūrṇaphalaṁ labhet bāhyamadhye parityajya buddhyā śūnyāvalaṁbanam

'his renunciation should be known as middling, and he does not obtain the full fruit of it. He who renounces both outer action and inner attachment, resting his understanding upon the void alone —'

Verse 136 (padma.6.132.136)

त्यागः स उत्तमो ज्ञेयो योगिनामपि दुर्ल्लभः । क्रोधात्सर्वं त्यजंत्येके केचिद्वादप्रभावतः

tyāgaḥ sa uttamo jñeyo yogināmapi durllabhaḥ krodhātsarvaṁ tyajaṁtyeke kecidvādaprabhāvataḥ

'his renunciation should be known as the highest, one rare even among yogis. Some renounce everything out of anger, some through the force of philosophical debate,'

Verse 137 (padma.6.132.137)

कष्टात्सर्वं त्यजंत्येके त्यागाः सर्वेनुमध्यमाः । सुबुद्ध्या श्रद्धया युक्तो न क्रोधादिवशंगतः

kaṣṭātsarvaṁ tyajaṁtyeke tyāgāḥ sarvenumadhyamāḥ subuddhyā śraddhayā yukto na krodhādivaśaṁgataḥ

'and some renounce everything out of mere hardship — all such renunciations are only of the middling sort. But one who, endowed with sound understanding and faith, and not overcome by anger and the like, practices renunciation —'

Verse 138 (padma.6.132.138)

कर्मणां ह्यवलिप्तोऽपि सुगतिं याति मानवः । शुचीनां श्रीमतां गेहे धीमतां योगिनामपि

karmaṇāṁ hyavalipto'pi sugatiṁ yāti mānavaḥ śucīnāṁ śrīmatāṁ gehe dhīmatāṁ yogināmapi

'such a man attains a good destiny even while still engaged in action. In the household of the pure, the prosperous, the wise, and even of yogis —'

Verse 139 (padma.6.132.139)

योगाद्भ्रष्टस्तु जायेत कुले वै द्विजपूर्वके । स्वल्पेनैव तु कालेन पूर्णं योगं च विंदति

yogādbhraṣṭastu jāyeta kule vai dvijapūrvake svalpenaiva tu kālena pūrṇaṁ yogaṁ ca viṁdati

'even one fallen from yoga is born again into a foremost brahmin lineage. And in but a short time, he attains the fullness of yoga once more.'

Verse 140 (padma.6.132.140)

चिदानंदपदं गच्छेद्योगभक्तिप्रसादतः । पंकेनैव यथा पंकं रुधिरं रुधिरेण वै

cidānaṁdapadaṁ gacchedyogabhaktiprasādataḥ paṁkenaiva yathā paṁkaṁ rudhiraṁ rudhireṇa vai

'By the grace of yoga and devotion, he reaches the state of consciousness-bliss. Just as mire is never washed clean by mire, nor blood by blood,'

Verse 141 (padma.6.132.141)

हिंसया कर्मणा कर्म कथं क्षालयितुं क्षमः । हिंसाकर्ममयोयज्ञः कथं कर्मक्षये क्षमः

hiṁsayā karmaṇā karma kathaṁ kṣālayituṁ kṣamaḥ hiṁsākarmamayoyajñaḥ kathaṁ karmakṣaye kṣamaḥ

'so how could one deed of violence be capable of washing away another deed? How could a sacrifice made up of an act of violence be capable of destroying karma?'

Verse 142 (padma.6.132.142)

स्वर्गकामकृता यज्ञा स्वर्गे ते चाल्पसौख्यदाः । अनित्यानि तु सौख्यानि भवंति च बहून्यपि

svargakāmakṛtā yajñā svarge te cālpasaukhyadāḥ anityāni tu saukhyāni bhavaṁti ca bahūnyapi

'Sacrifices performed out of desire for heaven grant only a small measure of happiness in heaven. Such pleasures are transient, however many they may be.'

Verse 143 (padma.6.132.143)

नित्यं सौख्यं न तेष्वस्ति विना भक्त्या हरेः क्वचित् । सार्वभौमसुखं राज्यं स्वर्गे चापि तथा सुखम्

nityaṁ saukhyaṁ na teṣvasti vinā bhaktyā hareḥ kvacit sārvabhaumasukhaṁ rājyaṁ svarge cāpi tathā sukham

'Without devotion to Hari, no lasting happiness is found in any of them, anywhere. Whether it be the happiness of sovereignty over the whole earth, or happiness in heaven itself —'

Verse 144 (padma.6.132.144)

अन्यत्किंचिन्न वांछामि गर्भवासाद्बिभेम्यहम् । ग्रावा वै भिद्यते लोहैर्माणिक्यं नैव भिद्यते

anyatkiṁcinna vāṁchāmi garbhavāsādbibhemyaham grāvā vai bhidyate lohairmāṇikyaṁ naiva bhidyate

'I desire nothing else — I fear only re-entry into the womb. A common stone can be broken by iron, but a ruby cannot be broken so.'

Verse 145 (padma.6.132.145)

नानाकाममयी बुद्ध्या विष्णुभक्तिर्न भिद्यते । बको जलचरान्भुंक्ते मंडूकादींश्च वर्जयेत्

nānākāmamayī buddhyā viṣṇubhaktirna bhidyate bako jalacarānbhuṁkte maṁḍūkādīṁśca varjayet

'In the same way, devotion to Vishnu is never broken, even by a mind filled with countless desires. The heron eats water-creatures, yet it spares frogs and the like —'

Verse 146 (padma.6.132.146)

तथा यमः सर्वहंता वर्जयेत्कृष्णसेवकान् । यो रक्षति स हर्ता च स वै पालक उच्यते

tathā yamaḥ sarvahaṁtā varjayetkṛṣṇasevakān yo rakṣati sa hartā ca sa vai pālaka ucyate

'even so, Yama, the destroyer of all, spares the servants of Krishna. He who protects may also, at times, take away; and it is he alone who is truly called the protector.'

Verse 147 (padma.6.132.147)

अपराधशतैर्युक्तं स्वं स्थाने यत्र वासिता । यथा कृतापराधस्य कृष्णस्तस्य कृपाकरः

aparādhaśatairyuktaṁ svaṁ sthāne yatra vāsitā yathā kṛtāparādhasya kṛṣṇastasya kṛpākaraḥ

'Even one burdened with hundreds of offenses is still given a place of his own — even toward one who has committed such offenses, Krishna remains the bestower of grace.'

Verse 148 (padma.6.132.148)

फलं च लभते वाद्य रक्षकः किं करोति चेत् । एवमात्मा च देहेस्मिन्परवश्यकृपाकरः

phalaṁ ca labhate vādya rakṣakaḥ kiṁ karoti cet evamātmā ca dehesminparavaśyakṛpākaraḥ

'and if the protector acts, he too receives the fruit of it. Just so does the self, though subject to another's will within this body, still remain an object of grace.'

Verse 149 (padma.6.132.149)

प्राप्तो न पारः शनकैर्मल्लैर्युक्ता न वापि ता । व्याधस्य मुक्तिदाता च कुब्जका तारिता स्वयम्

prāpto na pāraḥ śanakairmallairyuktā na vāpi tā vyādhasya muktidātā ca kubjakā tāritā svayam

'No shore was reached, whether slowly or with the aid of the mighty. He who granted liberation even to the hunter also delivered the hunchback Kubja by his own grace.'

Verse 150 (padma.6.132.150)

ब्रह्माद्यैर्दुर्लभः स्वप्ने सुलभो गोपमंदिरे । गोपोच्छिष्टं यदा भुक्तं तदा ते तारिताः स्वयम्

brahmādyairdurlabhaḥ svapne sulabho gopamaṁdire gopocchiṣṭaṁ yadā bhuktaṁ tadā te tāritāḥ svayam

'He who is hard to attain even in a dream for Brahma and the other gods became easily accessible within the humble homes of the cowherds. When he even ate the leftover food of the gopas, by that very act they too were delivered.'

Verse 151 (padma.6.132.151)

योगिभिर्गीयते नित्यं परमात्मा जनार्दनः । अव्ययः पुरुषः श्रीमान्दृष्ट्वा तैर्देवि विस्मये

yogibhirgīyate nityaṁ paramātmā janārdanaḥ avyayaḥ puruṣaḥ śrīmāndṛṣṭvā tairdevi vismaye

'Yogis forever sing of that Supreme Self, Janardana — the imperishable, glorious Purusha, seeing whom, O goddess, even they are struck with wonder.'

Verse 152 (padma.6.132.152)

एतत्स्मरणकं दिव्यं ये पठंति दिने दिने । सर्वपापविनिर्मुक्ता यांति विष्णोः सनातनम्

etatsmaraṇakaṁ divyaṁ ye paṭhaṁti dine dine sarvapāpavinirmuktā yāṁti viṣṇoḥ sanātanam

Those who recite this divine account of remembrance day after day, freed from every sin, go to the eternal abode of Vishnu.

Verse 153 (padma.6.132.153)

अनया भावबुद्ध्या च पठनं विष्णुसन्निधौ । इहलोके सुखं भुक्त्वा परं पदमवाप्नुयात्

anayā bhāvabuddhyā ca paṭhanaṁ viṣṇusannidhau ihaloke sukhaṁ bhuktvā paraṁ padamavāpnuyāt

By reciting this, with this disposition and understanding, in the very presence of Vishnu, a man, having enjoyed happiness in this world, attains the supreme abode.