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.
तदेकं पावनं लोके तद्धि सर्वं विशोधयेत् । पूजा च पंचधा प्रोक्ता तासां भेदं शृणुष्व मे
That alone is purifying in the world; it cleanses everything. Worship is said to be of five kinds—hear their distinctions from me.
अभिगमनमुपादानं योगः स्वाध्याय एव च । इज्या पंचप्रकारार्चा क्रमेण कथयामि ते
Approach, preparation, union, self-study, and worship—these five kinds of worship I will explain to you in order.
तत्वाभिगमनं नाम देवतास्थानमार्जनम् । उपलेपं च निर्माल्यदूरीकरणमेव च
Approach is called the cleaning of the deity's place, anointing, and removal of remnants.
उपादानं नाम गंध पुष्पादिचयनं तथा । योगो नाम स्वदेवस्य स्वात्मनैवात्मभावना
Preparation is the gathering of scents and flowers; union is the contemplation of one's own deity as one's very self.
स्वाध्यायो नाम मंत्रार्थानुसंधापूर्वको जपः । सूक्तस्तोत्रादिपाठश्च हरेः संकीर्त्तनं तथा
Svādhyāya is the recitation of mantras with contemplation on their meaning, as well as the reading of hymns, praises, and other such texts, and likewise the singing of the names of Hari.
तत्त्वादिशास्त्राभ्यासश्च स्वाध्यायः परिकीर्तितः । इज्या नाम स्वदेवस्य पूजनं च यथार्थतः
The repeated study of scriptures concerning the truth is also called svādhyāya; and ijyā is the proper worship of one's chosen deity.
इति पंचप्रकारार्चा कथिता तव सुव्रते । सार्ष्टि सामीप्य सालोक्य सायुज्य सारूप्यदा क्रमात्
Thus, O virtuous lady, the fivefold forms of worship have been described to you: sārṣṭi, sāmīpya, sālokya, sāyujya, and sārūpya, in order.
प्रसंगात्कथयिष्यामि शालग्रामशिलार्चनम् । केशवादेश्चतुर्बाहोर्दक्षिणोर्ध्वकरक्रमात्
Now, in this context, I shall explain the worship of the Śālagrāma stone, beginning with Keśava, the four-armed one, according to the sequence of his right and upper hands.
शंखचक्रगदापद्मी केशवाख्यो गदाधरः । नारायणः पद्मगदाचक्रशंखायुधैः क्रमात्
Keśava, known as the bearer of the mace, holds the conch, discus, mace, and lotus; Nārāyaṇa holds the lotus, mace, discus, and conch, in that order.
माधवश्चक्रशंखाभ्यां पद्मेन गदया भवेत् । गदाब्जशंखचक्री च गोविंदाख्यो गदाधरः
Mādhava holds the discus and conch, along with the lotus and mace; Govinda, called the bearer of the mace, holds the mace, lotus, conch, and discus.