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NITAAI-Veda.nyf > All Scriptures By Acharyas > Hari Bhakti Kalpa Latika > Stabaka-VIII

Eighth Stabaka

 

Verse 1

 

 

atharcanam aha—-

 

upacaraih shodashabhir

   yathavidhi yathakramam

sampujanam murarater

   arcanam parikirtitam'

 

 

     atha— now; arcanam— worship; aha— the author describes; upacaraih— with services; shodashabhih— sixteen; yatha-vidhi— following the rules and regulations; yatha-kramam— properly; sampujanam— worship; mura-arateh— of Lord Krishna, the enemy of the Mura demon; arcanam— worship; parikirtitam— is known as.

 

 

     Rendering sixteen kinds of service to Lord Hari, properly and according to the rules and regulations, and worshipping Him is called arcanam (worship).

 

 

Verse 2

 

 

yajnam vihaya nikhilan akhilatma-natham

   ye sammadena harim eva yajanti dhirah

ishtah surarshi-pitri-bhuta-narah samasta

   neshtvapi tais tri-jagad eva yatheshtam ishtam

 

     yajnan— sacrifices; vihaya— abandoning; nikhilan— all; akhila— of all; atma— of living entities; natham— the Lord; ye— those who; sammadena— jubilantly; harim— Lord Hari; eva— certainly; yajanti— worship; dhirah— intelligent persons; ishtah— worshipped; sura— demigods; rshi— sages; pitri— forefathers; bhuta— living entities; narah— and human beings; samastah— all; na— not; ishtva— having worshipped; api—even; taih— by them; tri-jagat— the three worlds; eva— certainly; yatha-ishtam— as much as could be desired; ishtam— pleased.

 

 

     Those who are actually intelligent abandon all Vedic Sacrifices to the demigods and simply worship Lord Hari, the master of all living entities, with great pleasure. Although they do not worship the demigods, sages, forefathers, bhutas and human beings, all these entities are pleased with them. The entire three worlds become completely satisfied with such persons.

 

 

Verse 3

 

 

abhyarcite madhuripau nikhilatma-hetau

   triptam bhavetri-jagad eva kim atra citram

citrani yani vadane parinirmitani

   tany eva bhanti niyatam pratibimbite 'pi

 

 

     abhyarcite— is worshipped; madhu-ripau— when Lord Krishna, the enemy of the Mura demon; nikhila— all; atma— of living entities; hetau— the cause; triptam— satisfied; bhave— in the material world; tri-jagat— the three planetry systems; eva— certainly; kim— what?; atra— in this regard; citram— is amazing; citrani— amazing features; yani— which; vadane— on ;the face; parinirmitani— marked; tani— they; eva— certainly; bhanti— are manifest; niyatam— eternally; partibimbite— in reflection; api— even.

 

 

     When Lord Hari, the original cause of everything and the supersoul within all living entities is worshipped, the entire three worlds become satisfied. And there is nothing at all amazing in this. The amazing features of Lord Hari's face are eternally manifested, even when feflected (in this world).N.B. the translator considers this verse unclear?

 

 

Verse 4

 

govindam ananda-sudha-samudram

   brahmesh-pujyam paripujayed yah

devesha-kamyapi tam eva lakshmis

   trailokya-pujyam svayam ashrayeta

 

 

     govindam— Lord Govinda; ananda— of transcendental bliss; sudha— of the nectar; samudram— the ocean; brahma— by Lord Brahma; isha— and Lord Siva; pujyam— worshippable; paripujayet— worships; yah— one who; deva— of the demigods; isha— by the controllers; kamya— desired; api— even; tam— to him; eva— certainly; lakshmih— the goddess of fortune; trailokya— in all the three worlds; pujyam— worshippable; svayam— personally; ashrayeta— takes shelter.

 

 

     The goddess of fortune, who is the object of the prayers of the leaders of the demigods and who is worshipped by all the three worlds, personally takes shelter of that person who worships Lord Hari, who is like an ocean of the nectar of transcendental bliss and who is worshipped by Brahma and Shiva.

 

 

Verse 5

 

 

arcanti ye bhagavatash caranaravindam

   shraddhanvitah parama-yogi-janair vimrigyam

te mukta-koti-jananarjita-karma-bandhah

   pare bhavambudhi sudhambunidhim labhante

 

 

     arcanti— worship; ye— those who; bhagvatah— of the supreme Personality of godhead; carana— feet; aravindam— lotus; shraddha— with faith; anvitah— endowed; parama— greatest; yogi-janaih— by the yogis; vimrigyam— sought; te— they; mukta— freed; koti— milions; janana— of births; arjita— attained; karma— of karmic reactions; bandhah— bonds; pare— on the farther shore; bhava— of material existance; ambudhi— of the ocean; sudha— of nectar; ambunidhim— the ocean; labhante— they attain.

 

 

     Faithful persons who worship Lord Hari's lotus feet, which are sought by the greatest of yogis, become free from the karmic bondage attained after millions of births. They attain the ocean of transcendental nectar which lies beyond the ocean of material existence.

 

 

Verse 6

 

krita-punyah sabhagyas te

   kritartha eva te matah

mukundam pujayishyama

   iti yesham manasy api

 

 

     krita— performed; punyah— pious activities; sabhagyah— fortunate; te— they; krita-arthah— successful; eva— certainly; te— they; matah— are considered; mukundam— Lord Mukunda; pujayishyamah— lit us worship; iti— thus; yesham— of whom; manasi— in the mind; api— even.

 

 

     those who, within their hearts, say: "Lit us worship LOrd Mukunda", are considerd to be greatly pious, fortunate, and successful.

 

 

Verse 7  

 

 

yan-namoccaranad eva

   sadyo mucyate bandhanat

pujarambhe krite casya

   kim anyad avashishyate

 

 

     yat— whose; nama— of the holy name; uccaranat— from the speaking; eva— certainly; sadyah— immediately; mucyate— becomes free; bandhanat— from the bondage of material existance; puja— of the worship; arambhe— in the activity; krite— when done; ca— and; asya— of Him; kim— what?; anyat— further; avashishyate— remains.

 

 

     When one pronounces Lord Krishna's holy name, he becomes immediately free from material bondage. When that Lord Krishna is worshipped, what further remains to be done?

 

 

Verse 8

 

 

akamash ca sakamash ca

   moksha-kamas tathapare

arcanti kevalam bhaktya

   bhakta-kalpa-drumam harim

 

 

     akamah— without material desires; ca— and; sakamah== full of material desires; ca— and; moksha— liberation; kamah— desiring; tatha— and; apare— on the other hand; arcanti— worship; kevalam— only; bhaktya— with devotion; bhakta— of the devotees; kalpa— desire; drumam— tree; harim— Lord Hari.

 

 

     Whether free from material desires, full of material desires, or desiring liberation, intelligent persons devotedly and exclusively worship Lord Hari, who is like a desire tree which fulfills the desires of the devotees.

 

 

Verse 9

 

 

sarve 'py ashramino varna

   diksham acarya tantrikim

tad-uktena vidhanena

   pujayanti janardanam

 

 

     sarve— all; api— and; ashraminah— members of the four asramas; varnah— members of the four varnas; diksham— initiation; acarya—accepting; tantrikim— in the regulation; pujayanti— worwhip;  janardanam— Lord Janardana.

 

 

     All members of the four varnas and ashramas may accept a tantric initiation and worship Lord Hari according to the tantric regulations.

 

 

Verse 10

 

 

tad yatha—-

 

snato 'ti-shuddha-vasano jala-dhauta-padah

   pracimukhas tilakam ujjvalam adadhanah

acanta atta-kamalasana asana-stho

   baddhanjalir guru-ganadhipatin namasyet

 

 

     tat— that; yatha— just as; snatah— bathed;ati— very; shuddha— clean; vasanah— with garments; jala— with water; dhauta— washed; padah— feet; pracimukhah— facing; tilakam— tilaka markings; ujjvalam— splendid; adadhanah— accepting; acantah— sipping water; atta— accepted; kamala— lotus; asane— seat; asana— on a seat; sthah— situated; baddha-anjalih— with respectfully folded hands; guru— to the spiritual master; gana-adhipatin— to the saintly devotees, such as the four Kumaras, who are the best of living entities; namasyet— should offer obeisances.The author here describes the worship of the Lord—-     Nicely bathed, wearing very clear garments, his feet washed with water, decorated with nicely drawn tilaka markings, performing acamana, and respectfully folding his hands, one should offer obeisances to His guru who is seated on the kamalasana and also the exalted Vaishnavas, such as the four Kumaras, who are the best of living entities.

 

 

Verse 11

 

 

sadharam argha-patram ca

   padya-patram ca vamatah

pushpa-naivedya-sambharam

   nija-dakshinato nyaset

 

 

     sa— with; adharam— a recepticle; argha— argha; patram— dish; ca— and; padya— water for washing the feet; patram- ; ca— and; vamatah— on the left; pushpa— flowers; naivedya— foodstuffs; sambharan— abundance; nija— own; dakshinatah— on the right; nyaset— should place.

 

 

     One should place cups of water for washing the mouth and feet on his left, and he should place the offerings of flowers and foodstuffs on his right.

 

 

Verse 12

 

 

vidhaya shuddhatmani bhuta-shuddhim

   nyasadikam prana-vidharanam ca

yathokta-pujam iha danavareh

   kurvanti sarve rahita vikalpaih

 

 

     vidhaya— placing; shuddha— purified; ztmani— in the body; bhuta-shuddhim— the ceremony of bhuta-suddhi; nyasa— with nyasa (appropriate gestures); adikam— etc.; pran-vidharanam— breath— control; ca— and; yatha— as; ukta— described; pujam— worship; iha— here; danava-areh— of Lord Krishna, the enemy of the demons; kurvanti— perform; sarve— all; rahitah— free from; vikalpaih— doubts.

 

 

     Performing the bhuta-shuddhi ceremony with a purified body, performing nyasa (gestures) with the hands and limbs, and controlling the breath, free form doubts, everyone should worship Lord Hari according to the prescribed regulations.

 

 

Verse 13

 

 

nana-vikalpaih sankalpair

   yesham kalushitam manah

pranayama-shatenapi

   te na shuddhim avapnuyuh

 

 

     nana— various; vikalpaih— by doubts; sankalpaih— by desires; yesam— of whom; kalushitam— muddied; manah— the mind; pranayama— controlling the breathing; shatena— for hundreds of times; api— even; te— they; na— not; shuddhim— purity; avapnuyuh— attain.Those whose minds are contaminated by various doubts and desires are not able to become purified by practicing pranayama (breath-control), even for hundreds of times.

 

 

Verse 14

 

 

manasam catha bahyam ca

   pujanam dvi-vidham matam

pratimadau kritam bahyam

   manasam ca dhiyatmani

 

 

     manasam— within the mind; ca— and; atha— then; bahyam— external; ca— and; pujanam— worship; dvi-vidham— two-fold; matam— is considered; pratima— before the diety; adau— etc.; kritam— performed; bahyam— external; manasam— within the mind; ca— and; dhiya— by the intelligence; atmani— in the mind.

 

 

     There are two kinds of worship—- external worship and worship performed within the mind. External worship is performed in the presence of the deity or in other ways. The intelligence performs internal worship within the mind.

 

 

Verse 15

 

 

tatradau manasim pujam

   acaret susamahitah

sthira-buddhir yathakamam

   krishnam dhyayan yathoditam

 

 

     tatra— there; adau— in the beginning; manasim— mental; pujam— worship; acaret— may perform; susamahitah— with fixed mind; sthira— unwavering; buddhih— with intelligence; yatha-kamam— as wished; Krishnam— Lord Drsna; dhyayan— meditating; yatha— as; uditam— described.

 

 

     According to one's own desire, with fixed mind and unwavering intelligence, meditating on Lord Krishna as He has been described by the bona-fide sources, one may engage in the activities of worship within his mind.

 

 

Verse 16

 

 

shuddhatma suvashi-kritendriya-gano buddhyaiva samshuddhaya

pratyahritya mano bahir vishayato nirmukta-sankalpakah

svatmany eva sada vasantam akhilatmanam sukhambhonidhim

dhyatva nanda-tanudbhavam krita-matih padyadibhih pujayet

 

 

     shuddha— pure; atma— heart; suvashi-krita— controlled; indriya— of senses; ganah— multitude; buddhya— with intelligence; eva— certainly; samshuddhaya— pure; pratyahritya— withdrawing; manah— the mind; bahih— external; vishayatah— from the objects of the senses; nirmukta— free; sankalpakah— from desires; sva— own; atmani— in the mind; eva— certainly; sada— continually; vasantam— residing; akhila— of all living entities; atmanam— the supersoul; sukha— of transcendental bliss; ambhonidhim— the ocean; dhyatva— having meditated; nanda— of Nanda Maharaja; tanudbhavam— the transcendental son; krita-matih— fixing his mind; padya— with water for washing the feet; adibhih— and other services; pujayet— one should worship.

 

 

     With purified intelligence, one should withdraw the mind from external sense-objects and control the senses. Freed from all desires, one may meditate on Lord Krishna, the supersoul of all living entities, who is an ocean of transcendental bliss. Meditating on that transcendental son of Nanda Maharaja within his heart, the pure soul may worship Him by offering water to wash His feet and by performing many other services.

 

 

Verse 17

 

tad yatha—-

 

candravadatam lasad-ashta-patram

   smaret praphullam hridayaravindam

tatra sthitam sandra-sukhamburashim

   harim smaret purva-nirukta-rupam

 

 

     tat— that; yatha— as; candra— as the moon; avadatam— splendid; lasat— shining; ashta— with eight; patram— petals; smaret— one may meditate; praphulam— blossoming; hridaya— of the heart; aravindam— lotus flower; tatra— there; sthitam— situated; sandra— intense; sukha— of spiritual happiness; amburashim— ocean; harim— Lord Hari; smaret— one may meditate; purva— previously; nirukta— described; rupam— form.

 

 

      One may meditate on the heart as a blossoming eight-petaled lotus flower as splendid as the moon. One may meditate on Lord Hari, who is an ocean of intense transcendental bliss and whose beautiful form has proviously been described, as standing on that lotus flower.

 

 

Verse 18

 

 

vakshyamana-kramenaiva

   manasa-sthair upayanaih

svatmani paramatmanam

   Krishnam vidhivad arcayet

 

 

     vakshyamana— being described; kramena— gradually; eva— certainly; manasa— within the mind; sthaih— situated; upayanaih— by services; sva— won; atmani— in the mind; parama-atmanam— the supersoul; Krishnam— Lord Krishna; arcayet— one may worship.

 

 

     Mentally performing the previously described services, one may worship the Supreme Pesonality of Godhead Lord Krishna within his mind, according to the prescribed regulations.

 

 

Verse 19

 

 

tata unmilya nayane

   purah santam muradvisham

yajed upayanair bahyair

   anindaih svayam ahritaih

 

 

     tatah— then; unmlya— opening; nayane— the two eyes; purah— in the presence; santam— the eternal Supreme Personality of Godhead; muradvisham— Lord Hari, the enemy of the Mura demon; yajet— may worship; upayanaih— with services; bahyaih— external; anindaih— without committing offenses; svayam— personally; ahritaih— brought.

 

 

     Then one may open his eyes and worship Lord Hari, the eternal Supreme Personality of godhead Standing before him, by personally offering various services without offense.

 

 

Verse 20

 

tad evaha—-

 

asau hi sakshad bhagavan sa evety

   akhanda-vishvasa-vivriddha-bhavah

tadiya-murtim drisadadikaptam

   premna yajeta snapanasanadyaih

 

 

     tat— that; eva— certainly; aha— the author describes; asau— this; hi— indeed; sakshat— directly; bhagavan— the Supreme Personality of Godhead; sah— He; eva— certainly; iti— thus; akhanda— unbroken; vishvasa— with faith; vivriddha— great; bhavah— with love; tadiya— of the Lord; murtim— the diety form; drisadadika-aptam— percieved by the eyes; premna— with pure love; yajeta— may worship; snapana— by bathing; asana— offering a throne; adyaih— and other services.

 

 

     The author now describes the external type of deity worship—-     Full of faith that the deity is directly the Supreme Personality of Godhead, one should lovingly worship the Lord by bathing Him, offering Him a throne, and performing many other services.

 

 

Verse 21

 

 

tatra kramah—-

 

shankhadi-patre vidhivat

   sthapayitvarghyam uttamam

pushpanjalim upadaya

   Krishnam dhyayed yathoditam

 

 

     tatra— in this matter; kramah— the series of activities; shankha— in the conch-shell; adi— and other; patre— in recepticles; vidhivat— according to the regulations; sthapayitva— having placed; arghyam— water for arghya; uttamam— excellent; pushpa— of flowers; anjalim— a handful; upadaya— taking; Krishnam— Lord Krishna; dhyayet— one should remember; yatha— as; uditam— described.

 

 

     A description of the activities of external worship follows—-     Following the regulations of worship, one may place water for arghya in the conch-shell and other recepticles. One may then take a handful of flowers and meditate on Lord Krishna as He has previously been described.

 

 

Verse 22

 

 

vidhivat pujite pithe

   ashta-patrambujankite

sthapayitva muraratim

   tad eva vinivedayet

 

 

     vidhivat— following the regulations of worship; pujite— when worshipped; pithe— the throne; ashta— eight; patra— with petals; ambuja— with the signs of a lotus flower; ankite— marked; sthapayitva— having placed; mura-aratim— Lord Krishna, the enemy of the Mura demon; tat— that; eva— certainly; vinivedayet— one may offer prayers.

 

 

     Following the regulations of worship one should worship the deity's throne, which is fashioned in the form of an eight-petalled lotus flower. One should then place the deity of Lord Krishna on the throne and offer suitable prayers.

 

 

Verse 23

 

 

tatah svagatam apricchya

   padyadyaih kramasho muda

yathavidhi-krita-nyasam

   govindam paripujayet

 

 

     tatah— then; svagatam apricchya— welcoming; padya— with water for washing the feet; adyaih— and other services; kramashah— one after another; muda— jubilantly; yatha-vidhi— following the regulations of worship; krita— performed; nyasam—nyasa (gestures); govindam— Lord Govinda; paripujayet— one may worship.

 

 

     Having welcomed Lord Hari, one may worship Him by jubilantly offering water for washing the feet and many other articles to Him, one after another, and by performing various gestures (nyasa) according ot the regulations of worship.

 

 

Verse 24

 

 

padyam padabjayor dadyat

   yathoktarghyam ca murdhani

acamaniyam ca vadane

   madhuparkam tathaiva ca

 

 

     padyam— water for washing the feet; pada— feet; abjayoh— at the lotus flower; dadyat— should place; yatha— as; ukta— described; arghyam— water for arghya; ca— and; murdhani— on the head; acamaniyam— acamaniya; ca— and; vadane— at the mouth; madhuparkam— honey, curd and other ingredients; tatha— in the same way; eva— certainly; ca— and.

 

 

     ONe should offer water for padya to Lord Hari's lotus feet, and the previously described water for arghya should be offered to His head. One should offer acamaniya and madhuparka to the Lord's mouth.

 

 

Verse 25

 

 

punar acamaniyam ca

   snaniyam ca suvasitam

pite ca vasasi dhaute

   vasite viniyojayet

 

 

     punah— again; aamaniyam— water for rinsing the mouth; ca— and; snaniyam— water for bathing; ca— and suvasitam— aromatic; pite— yellow; ca— and vasasi— garments; dhaute— cleansed; vasite— aromatic; viniyojayet— one should offer.

 

 

     One should again offer watrer to rinse the Lord's mouth, and he should offer water for the Lord's bath. One should then give the Lord nicely perfumed clean yellow garments.

 

 

Verse 26

 

 

hara-kundala-keyura-

   manjira-mukutadikam

nanalankaranam haimam

   yathashakti nivedayet

 

 

     hara— necklaces; kundala— earrings; keyura— armlets; manjira— tinkling bells; mukuta— crowns; adikam— etx.; nana— various; alankaranam— ornaments; haimam— golden; yatha-shakti— as far as one is able; nivedayet— one should offer.

 

 

     As far as one is able, he should present necklaces, earrings, armlets, tinkling bells, crowns, and various other golden ornaments to the Lord.

 

 

Verse 27  

 

 

karpuraguru-kasturi-

   bhadrashri-kunkumadikam

nati-dravam nati-ghanam

   dadyad gandham manoramam

 

 

     karpura— camphor; aguru— aguru; kasturi— musk; bhadrashri— sandalwood; kunkuma— kunkuma; adikam— etc.; na— not; ati— very; dvaram— liquid; na— not; ati— very; ghanam— thick; dadyat— one should offer; gandham— aromatic substances; manoramam— very pleasing.

 

 

     One should offer to the Lord camphor, aguru, musk, sandalwood, kunkuma and other pleasong aromatic substances, which are neither too liquid nor too thick in consistency.

 

 

Verse 28

 

 

tulasi-malati-jati-

   karavirambujottaram

push;am sugandhi vishadam

   candanardram nivedayet

  

 

 

     tulasi— tulasi; malati— malati; jati— ; karavira— karavira; ambuja— lotus; uttaram— excellent; pushpam— flower; sugandhi— aromatic; vishadam— beautiful; candana— with sandalwood paste; ardam— anointed; nivedayet— one should offer.

 

 

     Then one should offer to the deity tulasi leaves, and beautiful aromatic malati, jati, karavira, lotus and other excellent flowers anointed with sandalwood paste.

 

 

Verse 29

 

 

tulasim padayor eva

   shirasy eva saroruham

vana-malyam gale dadyat

   sarvange kusumanjalim

 

 

     tulasim— tulasi; padayoh— at the lotus feet; eva— certainly; shirasi— at the head; eva— certainly saroruham— lotus flower; vana— of forest flowers; malyam— garland; gale— on the neck; dadyat— should offer; sarva— all; ange— limbs; kusuma— of flowers; jalim— handfull.

 

 

     One should place the tulasi leaves at the Lord's lotus feet, lotus flowers on His head, a garland of forest flowers around His neck, handfulls of flowers on each of His limbs.

 

 

Verse 30

 

 

uccaih parimalam dhupam

   guggulaguru-sambhavam

ujjvalam ghrita-dipam ca

   adhara-stham nivedayet

 

 

     uccaih— greatly; parimalam— aromatic; dhupam— incense; guggula— from the guggula resin; aguru— from the fragrant aguru tree; sambhavam— produced; ujjvalam— glistening; ghrita— of ghee; dipam— lamp; ca— and; adhara— on the throne; stham— seated; nivedayet— onw should offer.

 

 

     One should offer very aromatic guggula and aguru incense, as well as a splendid ghe-lamp,to the deity who is seated on His throne.

 

 

Verse 31

 

 

tato haiyangavinadhyam

   dadhi-kshira-sitanvitam

caturvidham ca naivedyam

   svarna-patre nivedayet

 

 

     tatah— then; haiyangavina— with fresh butter; adhyam— enriched; dadhi— curd; kshira— milk; sita— and sugar; anvitam— endowed with; catuh— four; vidham—kinds; ca— and; naivedyam— offerings of foodstuff; svarna— golden; patre— in a recepticle; nivedayet— one should offer.

 

 

     Then one should offer to the deity four kinds of foodstuffs prepared with fresh ghee, curds, milk, and sugar, and placed in golden recepticles.     Note: The four kinds of foodstuffs are those which are chewed, sucked, licked, and drunk.

 

 

Verse 32

 

 

shuddham svaccham ca paniyam

   sushitalam suvasitam

bhringara-sambhritam dadyat

   tathaivacamaniyakam

 

 

     shuddham— pure; svaccham— clear; ca— and; paniyam— delicious water; sushitalam— nicely cool; suvasitam— nicely aromatic; bhringara— in a golden pitcher; sambhritam— contained; dadyat— one should offer; tatha— then; eva— certainly; acamaniyakam— water for rinsing the mouth.

 

 

     Then one should offer to the deity pure, clear, cool, fragrant, delicious water from a golden pitcher, and then one should offer water for the Lord to rinse His mouth.

 

 

Verse 33

 

 

tatah susamskritam shuddham

   karpuradi-suvasitam

tambulam uttamam dadyat

   svarna-samputaka-hitam

 

 

     tatah— then; susamskritam— nicely prepared; shuddham— pure; karpura— with camphor; adi— and other fragrant substances; suvasitam— aromatic; tambulam— betel-nuts; uttamam— excellent; dadyat— one should offer; svarna— golden; samputaka— in a case; hitam— placed.

 

 

     Then one should offer to the Lord nicely prepared pure betel-nuts, made aromatic by adding camphor and other fragrant substances, and placedin a golden case.

 

 

Verse 34

 

 

camara-vyajana-cchatra-

   shayya-yanasanadikam

nana-vidhopayanam ca

   yathalabham nivedayet

 

 

     camara— camara; vyajana— fan; chatra— umbrella; shayya— bed; yana— vehicle; asana— throne; adikam— etc.; nana— various; vidha— kinds; upayanam— offerings; ca— and; yatha-labham— as they are available; nivedayet— one should offer.

 

 

      Then one should offer a camara-fan, umbrella, bed, palanquin, throne, and various other gifts to the Lord.

 

 

Verse 35

 

 

tato mukha-stham muralim

   vana-malam hridi sthitam

shriyam ca kaustubham capi

   shrivatsam carcayet kramat

 

 

     tatah— then; mukha— at the mouth; stham— situated; muralim— the flute; vana— of forest flowers; malam— garland; hridi— on the chest; sthitam— situated; shriyam— the goddess of fortune, Ladsmi-devi; ca— and; akustubham— the kaustubha jewel; ca— and; api— also; shrivatsam— the mark of shrivatsa; ca— and; arcayet— one should worship; dramat— one after another.

 

 

     Then one should worship the flute at the Lord's mouth, the garland of forest-flowers on His chest, the goddess of fortune, Lakshmi-devi, the kaustubha jewel, and the mark of shrivatsa, one after the next.

 

 

Verse 36

 

 

tatah pushpanjalin dadyat

   panca-kritvah padambuje

pitha-padme tato 'bhyarcet

   shridamadin suparshadan

 

     tatah— then; pushpa— of flowers; anjalin— handfulls; dadyat— one should ofer; panca-kritvah— five times; pada— at the feet; ambuja— lotus; pitha— of the altar; padme— on the lotus flower; tatah— then; abhyarcet— one should worship; shridama— Shridama; adin— and others suparshadan— the Lord's associates.

 

 

     Then one should offer handfulls of flowers five times to the lotus feet of the deity, and after that one should worship the Lords's associatis, headed by Shridama, who are seated on the Lord's lotus-shaped throne.

 

 

Verse 37

 

 

tato japtva yathashakti

   tarpayitvashtadha ca tam

ishane shesha-pushpadyair

vishvaksenam ca pujayet

 

 

     tatah— then; japtva— repeating prayers; yatha-shakti— as far as one is able; tarpayitva— pleasing; ashtadha— eight times; ca— and; tam— Him; ishane— in the northeast; shesha— remaining; pushpa— with flowers; adyaih— and other ingredients; vishvaksenam— Lord Vishnu; ca— and; pujayet— one should worship.

 

 

     Then, repeating prayers as far as he is ble and satisfying the deity with eight kinds of offerings, one should take the remaining flowers and other articles of worship and worship Lord Vishvaksena, who resides in the northeast.

 

 

Verse 38

 

 

tato gandhakshataih pushpair

   arcitam madhura-dhvanim

ghantam cottama-shankham ca

   vadayec ca svayam budhah

 

 

     tatah— then; gandha— with fragrance; akshataih— unbroken; pushpaih— with flowers; arcitam— worshipped; madhura— sweet; dhvanim— sound; ghantam— bell; ca— and; uttama— excellent; shankham— conch-shell; ca— and; vadayet— should cause to sound; ca— and; svayam— himself; budhah— the learned devotee.

 

 

     Then the intelligent devotee should worship the Lord with aromatic unbroken flowers and cause the excellent conch-shell and the sweet-sounding bell to resound.

 

 

Verse 39

 

 

tatah shlaghyaih stavaih stutva

   kritva nirajanadikam

krishnam pradaksini-kritya

   dandavat pranamed bhuvi

 

 

     tatah— then; shlaghyaih— excellent; stavaih— with prayers; stutva— having glorified; kritva— having performed; nirajana— arati; adikam— and other ceremonies; krishnam— Lord Krishna; pradaksini-kritya— placing on the right; dandavat— like a stick; pranamet— one should offer obeisances; bhuvi— on the ground.

 

 

     Then one should offer eloquent prayers to Lord Krishna, perform arati and other similar ceremonies, and offer obeisances falling on the grond like a rod.

 

 

Verse 40 and 41

 

 

tatah prasadayet krishnam

   patitva tat-padantike

prasida jagatam natha

   prasideti punah punah

 

grastam kala-bhujangena

   nimagnam bhava-sagare

dina-bandho daya-sindho

   prapannam paripahi mam                                              

 

 

tatah— then; prasadayet— one should appeal for mercy; krishnam— to Lord Krishna; patitva— having fallen; tat— His; pada— of the lotus feet; antike— at the edge; prasida— please be merciful; jagatam— of the universes; natha— O Lord; prasida— please be merciful; iti— thus; punah— again; punah— and again; grastam— grasped; kala— of time; bhujangena— by the snake; nimagnam— drowining; bhava— of material existance; sagare— in the ocean; dina— of the distressed; bandho— O friend; daya— fo mercy; sindho— O ocean; prapannam— surrendered; paripahi— please protect; mam— me.

 

 

     Then one should fall at Lord Krishna's lotus feet and repeatedly beg for His mercy, saying: "O Lord of the universes, please be merciful to me. O friend of the distressed, O ocean of mircy, I am drowning in the ocean of repeated birth and death, and the black snake of time has grasped me in its jaws. I have now completely taken shelter of You. Please protect me.

 

 

Verse 42

 

 

ittham prasadya govindam

   pranamy ca punah punah

mudrah pradarshayed venu-

   vana-malambujadibhih

 

 

     ittham— in this way; prasadya— having appealed for mercy; govindam— Govinda; praanamya— having offered respectful obeisances; ca— and; punah— again; punah— and again; mudrah— gestures; pradarshayet— one should cause to be seen; venu— flute; vana— of forest flowers; mala— garland; ambuja— lotus flower; adibhih— etc.

 

 

     After begging for the Lord's mercy and offering respectful obeisances to Him again and again, perform various mudras and offer Him a flute, garland of forest flowers, lotus flowers and other things.

 

 

Verse 43

 

 

samapyaivam-vidham pujam

   sabhajitam athacyutam

adhyasayet sukha-sparsha-

   shayaniya-tale 'male

 

 

     samapya— having completed; evam-vidham— in this way; pujam— the worship; sabhajitam— worshipped; atha— thus; acyutam— the infallable Supreme Personality of Godhead; adhyasayet— one should place; sukha— pleasing; sparsha— to the touch; shayaniya-tale— on a comfortable bed; amale— splendid.

 

 

     When this worship of Lord Krishna is completed, one should place the Lord on a splendid, pure and comfortable bed.

 

 

Verse 44

 

 

nirmalyam aghraya manobhiramam

   vidheyam anandibhir uttamange

pitva sudha-kalpam atho murareh

   padodakam murdhni samarpaniyam

 

 

     nirmalyam— the flowers which had been offered to the Lord; aghraya— having smelled; manobhiramam— delightful; vidheyam— which should be placed; anandibhih— jubilantly; uttama-ange— on one's head; pitva— having drunk; sudha— to nectar; kalpam— equal; atho—then; murareh— of Lord Krishna, the enemy of the Mura demon; pada— form the feet; udakam— the water; murdhni— on the head; samarpaniyam— should be placed.

 

 

     Then one should jubilantly smell the delightful flowers offered to Lord Krishna and place those flowers on his own head. He should drink the nectarean water which had washed the Lord's lotus feet and also place that water upon his own head.

 

 

Verse 43 and 45

 

 

vibhajya tad-bhakta-janeshv avashyam

   sudhayamanam nunibhir durapam

asvadayed eva harer nivedyam

   tad-darshananandathu-sambhrito 'pi

 

 

     vibhajya— having distributed; tat— of the Lord; bhakta-janeshu— among the devotees; avashyam— certainly; sudhayamanam— just like nectar; munibhih— by the great sages; durapam— difficult to attain; asvadayet— one should relish; eva— certainly; hareh— of Lord Hari; nivedyam— the remnants of foodstuffs; tat— of the Lord; darshana— of the sight; anandathu— with the bliss; sambhritah— filled; api— and.

 

 

     Then one should distribute among the devotees the remanants of the Lord's foodstuffs, which are difficult for even the great sages to attain and which are as palatable as nectar. Then, full of bliss because of having seen the Lord, one should also relish the remnants left by the Lord.

 

 

Verse 46

 

 

kim ca—-

 

asty evam arcana-vidhir vividhopacarair

   bhagyanvitair vitaranadibhir eva shakyah

yah kevalena tulasi-dala-matrakena

   krishnam samarcayati so 'pi kritaritha eva

 

 

     kim ca— and furthermore; asti— there is; evam— in this way; arcana— of deity worship; vidhih— the rules; vividha— various; upacaraih— with services; bhagya— with opulence; anvitaih— endowed; vitarana— with gifts; adibhih— and other services; eva— certainly; shakyah—possible; yah— who; kevalena—only; tulasi— tulasi; dala—leaf; matrakena— with only; krishnam— Lord Krishna; samarcayati— worships; sah api— that person; krita-arthah— has attained success inb spiritual life; eva—certainly.

 

 

     In this way the deity may be worshipped by performing various services and offering various opulent gifts to the Lord. However, a poor person, without any means, may become perfect in spiritual life by worshipping the Lord with a tulasi leaf as his only offering.

 

 

Verse 47

 

 

iti kritacyuta-pada-yugarcano

   vigata-mana-madadir akuntha-dhih

sa paripurnam ananta-sukhambudhim

   sapadi vanditum arhati madhavam

 

 

     iti— in this way; krita— performed; acyuta— of the infalliable Supreme Pesonality of Godhead; pada— of the lotus feet; yuga— of the pair; arcanah— the worship; vigata— gone away; mana— pride; mada— lust; adih— and other inauspicious qualities; akuntha— cute; dhih— with intelligence; sah— that person; paripurnam— the perfect and complete; ananta— unlimited; sukha— of transcendental happiness; ambudhim— the ocean; sapadi— immediately; vanditum— to offer obeisances; arhati— becomes qualified; madhavam—to Lord Madhava.

 

 

     One who is keenly intelligent, free form pride, lust and other faults, and worships the Lord's lotus feet, becomes at once qualified to offer respects to the perfect and complete Supreme Lord Krishna, who is like an unlimited ocean of transcendental happiness.