वृंदावनरजोवृंदे तत्र स्युर्विष्णुकोटयः । आनंदकिरणे वृंदव्याप्तविश्वकलानिधिः
In the dust of Vrindavan, there are countless manifestations of Vishnu; in the rays of bliss, Vrinda pervades, the treasury of universal arts.
गुणात्मतात्मनि यथा जीवास्तत्किरणांगकाः । भुजद्वयवृतः कृष्णो न कदाचिच्चतुर्भुजः
Just as living beings are rays within the self of qualities, Krishna is surrounded by two arms, never four-armed.
गोप्यैकया वृतस्तत्र परिक्रीडति सर्वदा । गोविंद एव पुरुषो ब्रह्माद्याः स्त्रिय एव च
There, surrounded by a single gopi, he always sports; Govinda alone is the person, and even Brahma and others are women.
तत एव स्वभावोयंऽप्रकृतेर्भाव ईश्वरः । पुरुषः प्रकृतिश्चाद्यौ राधावृंदावनेश्वरौ
From that very nature arises the Lord, whose essence is beyond matter; the original man and nature are Radha and the Lord of Vrinda.
प्रकृतेर्विकृतं सर्वं विना वृंदावनेश्वरम्
All transformations of nature exist only through the Lord of Vrinda.
समुद्भवेनैव समुद्भवेदिदं भेदं गतं तस्य विनाशतो हि । स्वर्णस्य नाशो न हि विद्यते तथा मत्स्यादिनाशेऽपि न कृष्णविच्युतिः
This world arises only from its origin; difference ceases with his destruction. The loss of gold does not occur, nor does Krishna depart even with the destruction of fish and others.
त्रिगुणादिप्रपंचोऽयं वृंदावनविहारिणः । ऊर्म्मीवाब्धेस्तरंगस्य यथाब्धिर्नैव जायते
This universe of three qualities belongs to the one who delights in Vrindavan; just as a wave arises from the ocean, yet the ocean is not born from the wave.
न राधिका समा नारी न कृष्णसदृशः पुमान् । वयः परं न कैशोरात्स्वभावः प्रकृतेः परः
There is no woman equal to Radhika, nor any man comparable to Krishna; their age is supreme, not from childhood, and their nature is beyond matter.
ध्येयं कैशोरकं ध्येयं वनं वृंदावनं वनम् । श्याममेव परं रूपमादिदेवं परो रसः
One should meditate on the youthful form, on the forest, Vrindavan, the forest; the supreme form is dark, the original god, the highest essence.
बाल्यं पंचमवर्षांतं पौगंडं दशमावधि । अष्टपंचककैशोरं सीमा पंचदशावधि
Childhood lasts until the fifth year, boyhood until the tenth; the limit of youth is fifteen, comprised of eight and five.
यौवनोद्भिन्नकैशोरं नवयौवनमुच्यते । तद्वयस्तस्य सर्वस्वं प्रपंचमितरद्वयः
Youth emerging from adolescence is called fresh youth; that age is his entirety, the world and the other two.
बाल्यपौगंडकैशोरं वयो वंदे मनोहरम् । बालगोपालगोपालं स्मरगोपालरूपिणम्
I praise the charming age of childhood, boyhood, and youth; the form of the child cowherd, the cowherd, and the cowherd as Cupid.
वंदे मदनगोपालं कैशोराकारमद्भुतम् । यमाहुर्यौवनोद्भिन्न श्रीमन्मदनमोहनम्
I praise the cowherd as Cupid, with a wondrous youthful form; whom they call the enchanting, glorious one, arisen in youth.
अखंडातुलपीयूष रसानंदमहार्णवम् । जयति श्रीपतेर्गूढं वपुः कैशोररूपिणः
The uninterrupted, incomparable nectar, the ocean of bliss, triumphs; the concealed form of the Lord, in the shape of youth.
एकमप्यव्ययं पूर्वं बल्लवीवृंदमध्यगम् । ध्यानगम्यं प्रपश्यंति रुचिभेदात्पृथग्धियः
Even though he is one, unchanging, and ancient, dwelling among the cowherds of Vrinda, those of differing tastes and minds perceive him through meditation.
यन्नखेंदुरुचिर्ब्रह्म ध्येयं ब्रह्मादिभिः सुरैः । गुणत्रयमतीतं तं वंदे वृंदावनेश्वरम्
The radiant moon-like nails, which are Brahman, are to be meditated upon by Brahma and other gods; transcending the three qualities, I praise the Lord of Vrinda.
वृंदावनपरित्यागो गोविंदस्य न विद्यते । अन्यत्र यद्वपुस्तत्तु कृत्रिमं तन्न संशयः
Govinda never abandons Vṛndāvana; wherever else his form appears, that is artificial, without doubt.
सुलभं व्रजनारीणां दुर्ल्लभं तन्मुमुक्षुणाम् । तं भजे नंदसूनुं यन्नखतेजः परं मनुः
He is easily accessible to the women of Vraja, but difficult to attain for those seeking liberation; I worship the son of Nanda, whose toenail's radiance is supreme among men.
पार्वत्युवाच। भुक्तिमुक्तिस्पृहा यावत्पिशाची हृदि वर्त्तते । तावत्प्रेमसुखस्यात्र कथमभ्युदयो भवेत्
Pārvatī said: As long as the ghoul of desire for enjoyment and liberation remains in the heart, how can the rise of the bliss of love occur here?
ईश्वर उवाच- साधुपृष्टं त्वया भद्रे यन्मे मनसि वर्त्तते । तत्सर्वं कथयिष्यामि सावधाना निशामय
Īśvara said: You have asked well, O auspicious one, that which is in my mind; I will tell you everything—listen attentively.
स्मृत्वा गुणान्स्मरन्नाम गानं वा मनरंजनम् । बोधयत्यात्मनात्मानं सततं प्रेम्णि लीयते
Remembering his virtues, recalling his name, or singing that delights the mind—by these, the self continually awakens itself and merges in love.
इति श्रीपद्मपुराणे पातालखंडे वृंदावनमाहात्म्ये पार्वतीशिवसंवादे श्रीकृष्णरूपवर्णनंनाम सप्तसप्ततितमोऽध्यायः
Thus ends the seventy-seventh chapter, named 'Description of the Form of Śrī Kṛṣṇa,' in the section on the greatness of Vṛndāvana, in the dialogue between Pārvatī and Śiva, in the Śrī Padma Purāṇa, Pātāla-khaṇḍa.
पार्वत्युवाच- वैष्णवानां च यद्धर्मं सर्वं तथ्यं च मे वद । यत्कृत्वा मानवाः सर्वे भवांभोधिं तरंति हि
Pārvatī said: Tell me truly all the duties of Vaiṣṇavas, by which all people cross the ocean of worldly existence.
ईश्वर उवाच- अथ द्वादशधा शुद्धिर्वैष्णवानामिहोच्यते । गृहोपलेपनं चैव तथानुगमनं हरेः
Īśvara said: Now, the twelvefold purity of Vaiṣṇavas is explained here: cleaning the house and following the path of Hari.
भक्त्या प्रदक्षिणा चैव पादयोः शोधनं पुनः । पूजार्थं पत्रपुष्पाणां भक्त्यैवोत्तोलनं हरेः
Also, circumambulation with devotion, cleansing the feet again, and with devotion, gathering leaves and flowers for Hari's worship.
करयोः सर्वशुद्धीनामियं शुद्धिर्विशिष्यते । तन्नामकीर्तनं चैव गुणानामपि कीर्त्तनम्
Among all purifications of the hands, this is considered the highest: reciting his name and also singing his virtues.
भक्त्या श्रीकृष्णदेवस्य वचसः शुद्धिरिष्यते । तत्कथाश्रवणं चैव तस्योत्सवनिरीक्षणम्
By devotion to Śrī Kṛṣṇa, purity of speech is desired; also, hearing his stories and witnessing his festivals.
श्रोत्रयोर्नेत्रयोश्चैव शुद्धिः सम्यगिहोच्यते । पादोदकं च निर्माल्यं मालानामपि धारणम्
Purity of the ears and eyes is rightly declared here: the water from his feet, his remnants, and wearing garlands.
उच्यते शिरसः शुद्धिः प्रणतस्य हरेः पुरः । आघ्राणं तस्य पुष्पादेर्निर्माल्यस्य तथा प्रिये
Purity of the head is said to be bowing before Hari; and, dear one, smelling the flowers and remnants offered to him.
विशुद्धिः स्यादंतरस्य घ्राणस्यापि विधीयते । यत्र पुष्पादिकं यच्च कृष्णपादयुगार्पितम्
Inner purity, and also that of the nose, is prescribed where flowers and such, offered at Kṛṣṇa's feet, are present.