|NITAAI-Veda.nyf > All Scriptures By Acharyas > Hari Bhakti Kalpa Latika > Stabaka-VIII|
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).
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.
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?
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.
arcanti ye bhagavatash caranaravindam
shraddhanvitah parama-yogi-janair vimrigyam
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.
krita-punyah sabhagyas te
kritartha eva te matah
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.
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?
akamash ca sakamash ca
arcanti kevalam bhaktya
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.
sarve 'py ashramino varna
diksham acarya tantrikim
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.
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.
sadharam argha-patram ca
padya-patram ca vamatah
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.
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.
yesham kalushitam manah
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.
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.
tatradau manasim pujam
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.
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.
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.
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.
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.
asau hi sakshad bhagavan sa evety
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.
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.
vidhivat pujite pithe
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.
tatah svagatam apricchya
padyadyaih kramasho muda
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.
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.
punar acamaniyam ca
snaniyam ca suvasitam
pite ca vasasi dhaute
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.
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.
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.
push;am sugandhi vishadam
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.
tulasim padayor eva
shirasy eva saroruham
vana-malyam gale dadyat
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.
uccaih parimalam dhupam
ujjvalam ghrita-dipam ca
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.
caturvidham ca naivedyam
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.
shuddham svaccham ca paniyam
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.
tatah susamskritam shuddham
tambulam uttamam dadyat
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.
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.
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.
tatah pushpanjalin dadyat
pitha-padme tato 'bhyarcet
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.
tato japtva yathashakti
tarpayitvashtadha ca tam
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.
tato gandhakshataih pushpair
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.
tatah shlaghyaih stavaih stutva
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
prasida jagatam natha
prasideti punah punah
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.
ittham prasadya govindam
pranamy ca punah punah
mudrah pradarshayed venu-
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.
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.
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
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.
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.
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.