मद्भक्तानां शरीरेषु सन्ति पूतेषु संततम् । मद्भक्तपादरजसा सद्यः पूता वसुंधरा
Are always present in the purified bodies of my devotees; the earth is instantly purified by the dust from my devotees’ feet.
सद्यः पूतानि तीर्थानि सद्याः पूतं जगत्तथा । मन्मन्त्रोपासका विप्रा ये मदुच्छिष्टभोजिनः
The holy places are instantly purified, and so too is the world, by those Brāhmaṇas who worship my mantra and eat my remnants.
मामेव नित्यं ध्यायन्ते ते मत्प्राणाधिकाः प्रियाः । तदुपस्पर्शमात्रेण पूतो वायुश्च पावकः
Those who constantly meditate upon me are dearer to me than life itself; by merely touching them, even the wind and fire are purified.
कलेर्दशसहस्राणि मद्भक्ताः सन्ति भूतले । एकवर्णा भविष्यन्ति मद्भक्तेषु गतेषु च
For ten thousand years of Kali, my devotees will exist on earth; when my devotees depart, only one caste will remain.
मद्भक्तशून्या पृथिवी कलिग्रस्ता भविष्यति । एतस्मिन्नन्तरे तत्र कृष्णदेहाद्विनिर्गतः
The earth, devoid of my devotees, will be overtaken by Kali; meanwhile, from the body of Krishna,
चतुर्भुजश्च पुरुषः शतचन्द्रसमप्रभः । शङ्खचक्रगदापद्मधरः श्रीवत्सलाञ्छनः
A four-armed person, radiant like a hundred moons, bearing the conch, discus, mace, and lotus, marked with the Śrīvatsa,
सुन्दरं रथमारुह्य श्रीरोदं स जगाम ह । सिन्धुकन्या च प्रययौ स्वयं मूर्तिमती सती
Mounted upon a beautiful chariot, he departed for the ocean of prosperity; and the daughter of the ocean herself went forth, manifest in form and pure.
श्रीकृष्णमनसा जाता मर्त्यलक्ष्मीर्मनोहरा । श्वेतद्वीपं गते विष्णौ जगत्पालनकर्तरि
Born from the mind of Śrī Kṛṣṇa, the enchanting Lakṣmī of mortals, when Viṣṇu went to Śvetadvīpa, the protector of the world,
शुद्धसत्त्वस्वरूपे च द्विधारूपो बभूव सः । दक्षिणांशश्च द्विभुजो गोपबारकरूपकः
In his form of pure sattva, he became twofold: his southern aspect was two-armed, taking the form of a cowherd boy.
नपीनजलदश्यामः शोभितः पीतवाससा । श्रीवंशवदनः श्रीमान्सस्मितः पद्मलोचनः
Dark as a fresh rain cloud, adorned in yellow garments, with a beautiful face, radiant, smiling, and lotus-eyed.
शतकोटीन्दुसौन्दर्यं शतकोटिस्मरप्रभाम् । दधानः परमानन्दः परिबूर्णतमः प्रभुः
Bearing the beauty of a hundred million moons and the radiance of a hundred million Cupids, he is supreme bliss, the Lord, utterly complete.
परं धाम परं ब्रह्मस्वरूपो निर्गुणः स्वयम् । परमात्मा च सर्वेषां भक्तानुग्रहविग्रहः
He is the supreme abode, the supreme Brahman, of his own nature beyond qualities; the supreme soul of all, whose form is compassion for devotees.
नित्यदेहश्च भगवानीश्वरः प्रकृतेः परः । योगिनो यं वदन्त्येवं ज्योतीरूपं सनातनम्
The Lord is eternal-bodied, the ruler, beyond nature; yogis declare him to be the eternal form of light.
ज्योतिरम्यन्तरे नित्यरूपं भक्ता विदन्ति यम् । वेदा वदन्ति सत्यं यं नित्यमाद्यं विचक्षणाः
Within that light, devotees recognize his eternal form; the wise declare him to be the eternal, original, and true one.
यं वदन्ति सुराः सर्वे परं स्वेच्छामयं प्रभूम् । सिद्धेन्द्रा मुनयः सर्वे सर्वरूपं वदन्ति यम्
He whom all the gods call the supreme, the lord who acts by his own will, whom perfected beings, Indra, and all sages declare to be of every form—
यमनिर्वचनीयं च योगीन्द्रः शंकरो वदेत् । स्वयं विधाता प्रवदेत्कारणानां च कारणम्
Whom even the greatest yogi, Shankara, says is indescribable, whom the Creator himself proclaims as the cause of all causes—
शेषो वदेदनन्तं यं नवधारूपमीश्वरम् । तर्काणामेव षण्णां च षड्विधं रूपमीप्सितम्
Whom Shesha describes as infinite, the lord with ninefold forms; whom logic regards as having six desired forms—
वैष्णवानामेकरूपं वेदानामेकमेव च । पुराणानामेकरूपं तस्मान्नवविधं स्मृतम्
Whom the Vaishnavas and the Vedas declare to be of one form, and whom the Puranas also describe as one; thus, he is remembered as having ninefold forms.
न्यायोऽनिर्वचनीयं च यं मतं शंकरो वदेत् । नित्यं वैशेषिकाश्चाऽऽद्यं तं वदन्ति विचक्षणाः
Whom Shankara says is indefinable according to the Nyaya doctrine; whom the wise Vaisheshikas call the eternal and the original.
सांख्य वदन्ति तं देवं ज्योतीरूपं सनातनम् । मीमांसा सर्वरूपं च वेदान्तः सर्वकारणम्
Whom the Sankhyas call the eternal deity of the form of light; whom the Mimamsakas say is of all forms, and Vedanta declares as the cause of all.
पातञ्जलोऽप्यनन्तं च वेदाः सत्यस्वरूपकम् । स्वेच्छामयं पुराणं च भक्ताश्च नित्यविग्रहम्
Whom Patanjali also calls infinite, whom the Vedas describe as the embodiment of truth; whom the Puranas say is self-willed, and whom devotees regard as having an eternal form.
सोऽयं गोलोकनाथश्च राधेशो नन्दनन्दनः । गोकुले गोपवेषश्च पुण्ये वृन्दावने वने
He is the lord of Goloka, the master of Radha, the son of Nanda; in Gokula, he appears in the attire of a cowherd, and in the sacred forest of Vrindavan.
चतुर्भुजश्च वैकुण्ठे महालक्ष्मीपतिः स्वयम् । नारायणश्च भगवान्यन्नाम मुक्तिकारणम्
In Vaikuntha, he is four-armed, the husband of Mahalakshmi; he is Narayana, the blessed one, whose name is the cause of liberation.
सकृन्नारायणेत्युक्त्वा पुमान्कल्पशतत्रयम् । गङ्गादिसर्वतीर्थेषु स्नातो भवति नारद
By uttering 'Narayana' just once, a person, for three hundred cycles of time, is considered to have bathed in all holy places like the Ganga, O Narada.
सुनन्दनन्दकुमुदैः पार्षदैः परिवारितः । शङ्खचक्रगदापद्मधरः श्रीवत्सलाञ्छनः
Surrounded by attendants Sunanda, Nanda, Kumuda, holding conch, discus, mace, and lotus, marked with the emblem of Shrivatsa—
कौस्तुभेन मणीन्द्रेण भूषितो वनमालया । देवैः स्तुतश्च यानेन वैकुण्ठं स्वपदं ययौ
Adorned with the chief jewel Kaustubha and a garland of forest flowers, praised by the gods, he went by chariot to Vaikuntha, his own abode.
गते वैकुण्ठनाथे च राधेशश्च स्वयं प्रभुः । चकार वंशीशब्दं च त्रैलोक्यमोहनं परम्
When the lord of Vaikuntha departed, Radha's lord himself produced the sound of the flute, enchanting the three worlds.
मूर्च्छांप्रापुर्देवगणा मुनयश्चापि नारद । अचेतना बभूवुश्च मायया पार्वतीं विना
The hosts of gods, sages, and even Narada fell into a swoon; all became unconscious by the power of Maya, except for Parvati.
उवाच पार्वती देवी भगवन्तं सनातनम् । विष्णुमाया भगवती सर्वरूपा सनातनी
Parvati, the goddess, spoke to the eternal Lord; Vishnumaya, the divine, is of all forms and eternal.
परब्रह्मस्वरूपा या परमात्मस्वरूपिणी । सगुणा निर्गुणा सा च परा स्वेच्छामयी सती
She who is the essence of the supreme Brahman, who is the form of the supreme self; she is both with attributes and without, supreme, self-willed, and pure.