पूजाविधिवर्णनPūjāvidhivarṇanam

Now I shall speak of the method of worship for Krishna, the Supreme Self, which has been proclaimed by the Vedas as well as by sages such as Nārada.

atha pūjāvidhiṃ vakṣye kṛṣṇasya paramātmanaḥ |

nigamairapi saṃproktaṃ munibhirnāradādibhiḥ ||1||

atha -- now

pūjāvidhim -- the method of worship

vakṣye -- I shall speak

kṛṣṇasya -- of Krishna

paramātmanaḥ -- of the Supreme Self

nigamaiḥ -- by the Vedas

api -- also

samproktam -- proclaimed

munibhiḥ -- by sages

nāradādibhiḥ -- such as Nārada

atha paramātmanaḥ kṛṣṇasya pūjāvidhiṃ vakṣye, yaṃ nigamaiḥ api nāradādibhiḥ munibhiḥ api saṃproktam.

• The term 'nigama' is used here as a synonym for the Vedas, emphasizing the scriptural authority of the worship method.
• By invoking Nārada, the author establishes the lineage of Bhakti (devotional service) as a tradition supported by both Vedic revelation and realized sages.

Vāsudeva, the Guru of the universe, is without name and form, and infinite. He is without qualities, without modification, the knower of the field, and indeed the imperishable.

anāmarūpaścānanto vāsudevo jagadguruḥ |

nirguṇo nirvikāraśca kṣetrajño'kṣara eva ca ||

anāmarūpaḥ -- without name and form

ca -- and

anantaḥ -- infinite

vāsudevaḥ -- Vāsudeva (the indwelling Lord)

jagadguruḥ -- the Guru of the universe

nirguṇaḥ -- without qualities

nirvikāraḥ -- without modification

ca -- and

kṣetrajñaḥ -- the knower of the field

akṣaraḥ -- the imperishable

eva -- indeed

ca -- and

vāsudevaḥ jagadguruḥ anāmarūpaḥ anantaḥ ca, nirguṇaḥ nirvikāraḥ ca, kṣetrajñaḥ akṣaraḥ eva ca (asti).

• The term 'anāmarūpa' emphasizes the transcendence of Brahman beyond the manifest world of names and forms.
• 'Kṣetrajña' identifies the Lord as the conscious witness residing within the 'kṣetra' (the field of the body/matter).

Hari assumes a transcendental form, thereby revealing His accessibility. He is easily propitiated by His own devotees, but difficult to propitiate for those of improper yoga.

gṛhṇātyaprākṛtaṃ rūpaṃ saulabhyaṃ darśayan hariḥ |

sukhārādhyastadīyānāṃ durārādhyaḥ kuyoginām ||3||

गृह्णाति -- assumes/takes

अप्राकृतम् -- non-material/transcendental

रूपम् -- form

सौलभ्यम् -- accessibility/ease of approach

दर्शयन् -- revealing/showing

हरिः -- Hari (the Lord)

सुखाराध्यः -- easily worshipped/propitiated

तदीयानाम् -- by His own (devotees)

दुराराध्यः -- difficult to worship/propitiate

कुयोगिनाम् -- by those of evil/improper yoga (wicked practitioners)

हरिः अप्राकृतं रूपं गृह्णाति सौलभ्यं दर्शयन् । (सः) तदीयानां सुखाराध्यः, कुयोगिनां दुराराध्यः (भवति) ।

• The verse highlights the doctrine of saulabhya (divine accessibility), where the Lord descends in a form that is not bound by material nature (aprākṛta).
• The contrast between tadīyānām (those who belong to Him) and kuyoginām (those who lack true devotion) emphasizes that the Lord's accessibility is contingent upon the devotee's internal disposition.

For the ever-satisfied Krishna, there is nothing to be obtained in this world. Nevertheless, out of compassion, He partakes of the fruits and other offerings given with devotion.

nityatṛptasya kṛṣṇasya prāptavyaṃ neha kiñcana |

tathāpi kṛpayāśnāti bhaktyā dattaṃ phalādikam ||4||

nityatṛptasya -- of the ever-satisfied one

kṛṣṇasya -- of Krishna

prāptavyaṃ -- to be obtained

na -- not

iha -- here (in this world)

kiñcana -- anything

tathāpi -- nevertheless

kṛpayā -- out of compassion

aśnāti -- He eats/partakes

bhaktyā -- with devotion

dattaṃ -- given

phalādikam -- fruits and the like

nityatṛptasya kṛṣṇasya iha prāptavyaṃ kiñcana na (asti), tathāpi kṛpayā bhaktyā dattaṃ phalādikam aśnāti.

• The verse highlights the concept of āptakāma (one whose desires are already fulfilled), emphasizing that God’s acceptance of offerings is an act of grace, not necessity.
• It underscores that the value of an offering lies in the bhakti (devotion) of the devotee rather than the material nature of the item offered.

Śabarī, Rantideva, Kucela, and Vidura, as well as Śrutadeva, Gajendra, the garland-maker, and Vṛkodara.

śabarī rantidevaśca kucelo vidurastathā |

śrutadevo gajendraśca mālā-kāro vṛkodaraḥ ||5||

शबरी -- Śabarī

रन्तिदेवः -- Rantideva

च -- and

कुचेलः -- Kucela

विदुरः -- Vidura

तथा -- as well as

श्रुतदेवः -- Śrutadeva

गजेन्द्रः -- Gajendra

च -- and

मालाकारः -- the garland-maker

वृकोदरः -- Vṛkodara (Bhīma)

शबरी, रन्तिदेवः, कुचेलः, विदुरः, तथा श्रुतदेवः, गजेन्द्रः, मालाकारः, वृकोदरः च (एते भक्ताः सन्ति) ।

• This verse lists prominent devotees from various social backgrounds and species, illustrating that devotion transcends worldly status.
• The inclusion of figures like Gajendra (an elephant) and the Mālā-kāra (a simple florist) emphasizes the universality of divine grace.

And many other devotees, having offered fruits and such with love, attained the supreme good through the grace of Govinda.

anye ca bahavo bhaktāḥ premṇā dattvā phalādikam |

lebhire paramaṃ śreyo govindenasya prasādataḥ ||6||

अन्ये -- others

च -- and

बहवः -- many

भक्ताः -- devotees

प्रेम्णा -- with love

दत्त्वा -- having offered

फलादिकम् -- fruits etc.

लेभिरे -- attained

परमम् -- supreme

श्रेयः -- good/welfare

गोविन्दस्य -- of Govinda

प्रसादतः -- by the grace

अन्ये बहवः भक्ताः च प्रेम्णा फलादिकम् दत्त्वा गोविन्दस्य प्रसादतः परमम् श्रेयः लेभिरे ।

• The verse emphasizes bhakti (devotion) over elaborate ritual, highlighting that even simple offerings like fruit are accepted when accompanied by love.
• The term prasādataḥ underscores that the ultimate spiritual attainment (śreyas) is a result of divine grace rather than mere human effort.

Mantras, yantras, tantras, and various kinds of materials are prescribed for non-devotees who seek worldly gains, but not for those who are lovers of God.

mantro yantrastathā tantro dravyāṇyuccāvacāni ca |

arthārthināmabhaktānāṃ procyante premiṇāṃ na tu ||7||

mantraḥ -- sacred chants

yantraḥ -- mystical diagrams

tathā -- and

tantraḥ -- ritual procedures

dravyāṇi -- materials/substances

uccāvacāni -- of various kinds

ca -- and

arthārthinām -- for those seeking worldly objects

abhaktānām -- for those devoid of devotion

procyante -- are prescribed/declared

premiṇām -- for the lovers (of God)

na tu -- not indeed

mantraḥ yantraḥ tathā tantraḥ uccāvacāni dravyāṇi ca arthārthinām abhaktānāṃ procyante, premiṇāṃ tu na.

• The verse distinguishes between ritualistic paths (karma-kāṇḍa) intended for material fulfillment and the path of pure love (prema-bhakti).
• It emphasizes that for the true lover of God, external ritualistic aids are secondary or unnecessary, as their focus is solely on the Divine.

Madhusūdana is not pleased by rituals devised through mantras and tantras; He accepts only what is offered with love by His own devotee.

arcanair na prasannaḥ syān mantra-tantrādi-kalpitaiḥ |

premnārpitaṃ sva-bhaktena gṛhṇāti madhusūdanaḥ ||8||

arcanaiḥ -- by worship/rituals

na -- not

prasannaḥ -- pleased

syāt -- becomes

mantra-tantra-ādi-kalpitaiḥ -- devised by mantras, tantras, etc.

premnā -- with love

arpitam -- offered

sva-bhaktena -- by His own devotee

gṛhṇāti -- accepts

madhusūdanaḥ -- Madhusūdana (the Lord)

madhusūdanaḥ mantra-tantrādi-kalpitaiḥ arcanaiḥ na prasannaḥ syāt; sva-bhaktena premnā arpitam (tu) gṛhṇāti.

• Emphasizes bhakti (devotion) over karma-kāṇḍa (ritualistic procedures).
• Highlights the accessibility of the Divine through the sincerity of the heart rather than technical precision.

Therefore, one should worship the Supreme Person, prioritizing devotion above all. Mantras, tantras, and other practices become fruitful only when combined with devotion.

tasmādbhaktiṃ puraskṛtya pūjayet puruṣottamam |

mantratantrādayo bhaktyā saṃyuktāḥ phaladāyakāḥ ||9||

tasmāt -- therefore

bhaktim -- devotion

puraskṛtya -- having placed in front (prioritizing)

pūjayet -- one should worship

puruṣottamam -- the Supreme Person

mantratantrādayaḥ -- mantras, tantras, etc.

bhaktyā -- with devotion

saṃyuktāḥ -- joined/combined

phaladāyakāḥ -- yielders of fruit

tasmāt bhaktim puraskṛtya puruṣottamam pūjayet | bhaktyā saṃyuktāḥ mantratantrādayaḥ phaladāyakāḥ bhavanti |

• The verse emphasizes that bhakti is the essential catalyst that activates the efficacy of ritualistic practices (mantra-tantra).
• Puraskṛtya suggests that devotion is not merely an auxiliary, but the primary orientation of the practitioner.

The Lord, Hari, is pleased only with materials that are unsolicited. One should offer what one has obtained on one's own, and one should not beg from Hari for things to offer.

dravyairayācitaireva prīṇāti bhagavān hariḥ |

nivedayet svopalabdhaṃ na yāceta hariṃ prati ||10||

dravyaiḥ -- with materials

ayācitaiḥ -- unsolicited/not begged for

eva -- only

prīṇāti -- is pleased

bhagavān -- the Lord

hariḥ -- Hari

nivedayet -- one should offer

svopalabdham -- what is obtained by oneself

na -- not

yāceta -- should beg

harim -- (to) Hari

prati -- towards/for

bhagavān hariḥ ayācitaiḥ dravyaiḥ eva prīṇāti. svopalabdham nivedayet, harim prati na yāceta.

• Emphasizes the principle of akincana-bhakti, where devotion is based on sincerity rather than material display.
• Discourages the transactional approach of asking the Lord for resources specifically to perform worship.

The wise person should always abandon the notion that the worshipful image is a mere statue. Thus, one should perform worship while remembering Govinda everywhere.

arcāyāṃ pratimābuddhiṃ sarvadā parivarjayet |

tathā sarvatra govindaṃ smaran saṃpūjayet sudhīḥ ||11||

अर्चायां -- in the worshipful image

प्रतिमाबुद्धिं -- the notion of it being a mere statue

सर्वदा -- always

परिवर्जयेत् -- should abandon

तथा -- thus/in the same way

सर्वत्र -- everywhere

गोविन्दं -- Govinda (Lord Krishna)

स्मरन् -- remembering

संपूजयेत् -- should worship

सुधीः -- the wise person

सुधीः अर्चायां प्रतिमाबुद्धिं सर्वदा परिवर्जयेत् । तथा सर्वत्र गोविन्दं स्मरन् संपूजयेत् ।

• This verse emphasizes the transition from ritualistic idol worship to the realization of the Divine's omnipresence.
• The term 'pratimābuddhi' refers to the limiting perception of seeing the deity as only stone or metal, which the practitioner is urged to transcend.

One should not commit offenses with body, mind, or speech. However, if an offense has occurred, one should pray and bow down to Hari.

kāyena manasā vācā nāpacārān samācaret |

apacāre tu saṃprāpte prārthayan praṇameddharim ||12||

kāyena -- by the body

manasā -- by the mind

vācā -- by speech

na -- not

apacārān -- offenses

samācaret -- should commit

apacāre -- when an offense

tu -- however

saṃprāpte -- has occurred

prārthayan -- praying

praṇamed -- should bow down

harim -- to Hari

kāyena manasā vācā apacārān na samācaret | tu apacāre saṃprāpte (san) harim prārthayan praṇamet ||

• Emphasizes the threefold nature of karma (thought, word, and deed) in the context of devotional conduct.
• Highlights the efficacy of prayer and surrender (praṇāma) as the primary remedial measure for spiritual transgressions.

A steadfast person should not ask Hari for desired objects that bring misfortune. A person who prays to Krishna, the giver of Himself, for other things becomes an offender.

na yāceta hariṃ dhīraḥ kāmitārthān anarthadān |

prārthayann ātmadam kṛṣṇam aparādhī bhavennaraḥ ||13||

na -- not

yāceta -- should ask/beg

hariṃ -- Hari (Lord Vishnu/Krishna)

dhīraḥ -- a steadfast/wise person

kāmitārthān -- objects of desire

anarthadān -- which give misfortune/harm

prārthayan -- praying for/asking

ātmadam -- the giver of Himself

kṛṣṇam -- Krishna

aparādhī -- an offender

bhavet -- becomes

naraḥ -- a person

dhīraḥ (naraḥ) anarthadān kāmitārthān hariṃ na yāceta. ātmadam kṛṣṇam prārthayan naraḥ aparādhī bhavet.

• The verse emphasizes that asking the Supreme Lord for material objects is a form of spiritual ignorance, as these objects often lead to further entanglement (anartha).
• The term 'ātmadam' highlights the highest goal of devotion: to receive Krishna Himself, rather than His material gifts.

Hari, out of compassion, forgives all offenses committed against Himself. However, He does not forgive an offense committed against His devotees.

ātmāpacāraṃ nikhilaṃ kṣamate kṛpayā hariḥ |

aparādhaṃ na kṣamate bhaktebhyaḥ kalitaṃ tathā ||14||

आत्मापचारम् -- offense against Himself

निखिलम् -- all/entire

क्षमते -- forgives

कृपया -- out of compassion

हरिः -- Hari (Lord Vishnu)

अपराधम् -- offense

न -- not

क्षमते -- forgives

भक्तेभ्यः -- against devotees

कलितम् -- committed/done

तथा -- however/in that way

हरिः कृपया निखिलम् आत्मापचारं क्षमते । तथा (किन्तु) भक्तेभ्यः कलितम् अपराधं न क्षमते ।

• This verse highlights the principle of bhakta-aparādha, emphasizing that the Lord considers an insult to His devotee more serious than an insult to Himself.
• It underscores the supreme status of the devotee in the eyes of the Divine, reflecting the theological stance that the Lord protects His own reputation through the protection of His followers.

One should never transgress against devotees by body, mind, or speech. For those whose three types of karma have been burnt by the fire of devotion to Hari, there is no other cause of suffering except transgression against a Vaiṣṇava.

kāyena manasā vācā bhaktān nāticaret kvacit |

haribhaktihutāśena dagdhatrividhakarmaṇām |

duḥkhasya kāraṇaṃ nānyat vaiṣṇavātikramaṃ vinā ||

kāyena -- by body

manasā -- by mind

vācā -- by speech

bhaktān -- (against) devotees

na aticaret -- one should not transgress

kvacit -- ever/anywhere

haribhaktihutāśena -- by the fire of devotion to Hari

dagdhatrividhakarmaṇām -- of those whose three types of karma (sanchita, prarabdha, agami) are burnt

duḥkhasya -- of suffering

kāraṇam -- cause

na anyat -- (there is) no other

vaiṣṇavātikramam -- transgression against a Vaiṣṇava

vinā -- except

(kaścit) kāyena manasā vācā bhaktān kvacit na aticaret. haribhaktihutāśena dagdhatrividhakarmaṇām (janānām) vaiṣṇavātikramam vinā duḥkhasya anyat kāraṇam na (asti).

• The verse emphasizes that even for a liberated soul (one whose karma is burnt), the only remaining danger is the offense (aparādha) committed against a devotee.
• 'Three types of karma' refers to sañcita (accumulated), prārabdha (fructifying), and āgāmī (future) karmas, all of which are neutralized by pure devotion.

Hari does not accept the worship of those who are hostile to living beings. Therefore, one should mentally remember Govinda as residing everywhere.

arcanam pratigṛhṇāti na bhūtadrohiṇāṃ hariḥ |

tasmāt sarvatra govindaṃ vasantaṃ manasā smaret ||16||

arcanam -- worship

pratigṛhṇāti -- accepts

na -- not

bhūtadrohiṇām -- of those who harm beings

hariḥ -- Hari (Lord Vishnu)

tasmāt -- therefore

sarvatra -- everywhere

govindam -- Govinda

vasantam -- residing

manasā -- with the mind

smaret -- should remember

hariḥ bhūtadrohiṇām arcanam na pratigṛhṇāti | tasmāt sarvatra vasantam govindam manasā smaret |

• Emphasizes the ethical prerequisite for devotion (bhakti), asserting that ritual worship is futile if accompanied by malice toward others.
• Highlights the panentheistic vision of the Divine, where Govinda is perceived as dwelling within all creatures.

With pure, fragrant water, one should offer with a focused mind the water for washing the feet, for the hands, for sipping, and so on, to the Lord of Śrī.

salilena sugandhena pavitreṇa śriyaḥ pateḥ |

pādyārghyācamanīyādīnyekāntamanasārpayet ||17||

salilena -- with water

sugandhena -- fragrant

pavitreṇa -- pure

śriyaḥ -- of Śrī (Lakṣmī)

pateḥ -- of the Lord

pādyārghyācamanīyādīni -- pādya (foot-wash), arghya (offering), ācamanīya (sipping-water), etc.

ekāntamanasā -- with a focused/single-pointed mind

arpayet -- one should offer

śriyaḥ pateḥ (kṛte) pavitreṇa sugandhena salilena pādyārghyācamanīyādīni ekāntamanasā arpayet.

• The verse emphasizes the quality of materials (pure and fragrant) and the quality of the devotee's internal state (focused mind).
• "Śriyaḥ pateḥ" (Lord of Śrī) identifies the recipient as Lord Viṣṇu, highlighting the devotional context of the ritual.

Filled with love, one should offer to Mukunda an anointment composed of sandalwood, aloe wood, camphor, musk, and saffron.

candanāgarukarpūrakastūrīkuṅkumānvitam |

vilepanaṃ mukundasya premayuktaḥ samarpayet ||18||

चन्दनागरुकर्पूरकस्तूरीकुङ्कुमान्वितम् -- mixed with sandalwood, aloe wood, camphor, musk, and saffron

विलेपनम् -- anointment/paste

मुकुन्दस्य -- to Mukunda (Lord Krishna)

प्रेमयुक्तः -- filled with love

समर्पयेत् -- one should offer

प्रेमयुक्तः (भक्तः) चन्दनागरुकर्पूरकस्तूरीकुङ्कुमान्वितम् विलेपनं मुकुन्दस्य समर्पयेत् ।

• The list represents the five traditional fragrant substances used in the worship of deities (gandha).
• The emphasis on 'premayuktaḥ' (filled with love) highlights that the internal devotion of the devotee is more essential than the material quality of the offering.

With devotion, one should offer garments and ornaments—such as necklaces, bracelets, armlets, and anklets—to Śrīnivāsa, who is Viṣṇu.

hāra-kaṅkaṇa-keyūra-nūpurādīni cāmbaram |

bhūṣaṇāny arpayed bhaktyā śrīnivāsāya viṣṇave ||19||

hāra -- necklaces

kaṅkaṇa -- bracelets

keyūra -- armlets

nūpura -- anklets

ādīni -- and others (etc.)

ca -- and

ambaram -- garments

bhūṣaṇāni -- ornaments

arpayet -- one should offer

bhaktyā -- with devotion

śrīnivāsāya -- to Śrīnivāsa

viṣṇave -- to Viṣṇu

(भक्तः) हारकङ्कणकेयूरनूपुरादीनि भूषणानि च अम्बरं च भक्त्या श्रीनिवासाय विष्णवे अर्पयेत् ।

• The verse emphasizes the act of upacāra (service/offering) as a fundamental component of bhakti-yoga.
• The specific mention of Śrīnivāsa (Lord of Lakṣmī) identifies the deity as the presiding form of Viṣṇu worshipped in the Vaikhānasa or Pāñcarātra traditions.

One should worship the Lord of Dvārakā with flowers such as mandāra, pārijāta, lotus, and jasmine, and with a fragrant forest garland (vanamālā).

mandārapārijātābjamallikādisumaistathā |

pūjayeddvārakānāthaṃ sugandhavanamālayā ||20||

mandāra -- Mandara flowers

pārijāta -- Parijata flowers

abja -- lotuses

mallikā -- jasmine

ādi -- etc.

sumaiḥ -- with flowers

tathā -- and

pūjayet -- one should worship

dvārakānātham -- the Lord of Dvaraka

sugandha -- fragrant

vanamālayā -- with a forest garland

mandārapārijātābjamallikādisumaiḥ tathā sugandhavanamālayā dvārakānāthaṃ pūjayet.

• The verse emphasizes the use of specific, auspicious flowers (puṣpa) in the ritual worship (pūjā) of the Deity.
• The vanamālā (forest garland) is a signature adornment of Lord Krishna, symbolizing His connection to the natural beauty of the Vraja forests.

One should offer to Mukunda, day by day and according to one's ability, food endowed with the six tastes and accompanied by various edibles.

annañca ṣaḍrasopetaṃ nānābhakṣyasamanvitam |

nivedayenmukundāya yathāśakti dine dine ||21||

annaṃ -- food

ca -- and

ṣaḍrasopetaṃ -- endowed with six tastes

nānābhakṣyasamanvitam -- accompanied by various edibles

nivedayet -- one should offer

mukundāya -- to Mukunda (Lord Krishna)

yathāśakti -- according to one's ability

dine dine -- day by day

(भक्तः) दिने दिने यथाशक्ति षड्रसोपेतं नानाभक्ष्यसमन्वितम् अन्नञ्च मुकुन्दाय निवेदयेत् ।

• The "six tastes" (ṣaḍrasa) refer to the Ayurvedic classification: sweet, sour, salty, pungent, bitter, and astringent.
• The term "Mukunda" (the giver of liberation) emphasizes that the act of offering food (naivedya) is a devotional service intended to foster spiritual liberation.

Likewise, one should offer a camphor lamp and betel leaf, as well as royal services such as a fly-whisk, a fan, and so on.

tathā karpūradīpañca tāmbūlañca samarpayet |

rājārhamupacārañca cāmaravyajanādikam ||22||

tathā -- likewise

karpūradīpam -- camphor lamp

ca -- and

tāmbūlam -- betel leaf

ca -- and

samarpayet -- one should offer

rājārham -- worthy of a king

upacāram -- service/offering

ca -- and

cāmara -- fly-whisk

vyajana -- fan

ādikam -- etc.

tathā karpūradīpañca tāmbūlañca samarpayet, rājārham upacārañca cāmaravyajanādikam (samarpayet).

• The verse emphasizes rājopacāra (royal treatment), treating the deity as a sovereign monarch.
• Karpūradīpa (camphor lamp) is considered a highly auspicious offering in pūjā rituals, symbolizing the burning away of the ego.

By chanting the glories of Vāsudeva with hymns proclaimed in the Vedas and Āgamas and uttered from the mouths of devotees, one attains supreme bliss.

nigamāgamasamproktaiḥ stotrairbhaktamukhacyutaiḥ |

saṅkīrtayan vāsudevaṃ paramānandamāpnuyāt ||23||

nigamāgamasamproktaiḥ -- proclaimed in the Vedas and Āgamas

stotraiḥ -- with hymns

bhaktamukhacyutaiḥ -- uttered from the mouths of devotees

saṅkīrtayan -- chanting/glorifying

vāsudevaṃ -- Vāsudeva (Lord Krishna)

paramānandam -- supreme bliss

āpnuyāt -- one attains

nigamāgamasamproktaiḥ bhaktamukhacyutaiḥ stotraiḥ vāsudevaṃ saṅkīrtayan paramānandam āpnuyāt.

• The verse emphasizes the dual authority of scriptural hymns (nigamāgama) and the living tradition of the devotees (bhaktamukha).
• 'Saṅkīrtayan' highlights the act of congregational or devotional chanting as the primary means to reach the state of 'paramānanda' (supreme bliss).

Then, one should perform a daily festival consisting of song, vigorous dance, and graceful dance. Meeting with other devotees, one should be filled with tears of joy and experience horripilation.

gīta-tāṇḍava-nṛtyādi nityotsavam athācaret |

bhaktaiḥ saṅgamya cānyonyaṃ bāṣpa-romāñca-saṃyutaḥ ||24||

gīta -- song

tāṇḍava -- vigorous dance

nṛtyādi -- and graceful dance etc.

nityotsavam -- daily festival

athācaret -- then one should perform

bhaktaiḥ -- with devotees

saṅgamya -- having met

cānyonyaṃ -- and one another

bāṣpa -- tears

romāñca -- horripilation (hair standing on end)

saṃyutaḥ -- endowed with

atha gīta-tāṇḍava-nṛtyādi nityotsavam ācaret | bhaktaiḥ anyonyaṃ saṅgamya bāṣpa-romāñca-saṃyutaḥ (syāt) ||

• The verse emphasizes bhakti-yoga through communal expression, highlighting the physical manifestations (sāttvika-bhāva) of spiritual ecstasy.
• Tāṇḍava and nṛtya represent the dynamic, aesthetic dimension of devotion, transforming ritual into a celebratory experience.

I drink with faith and devotion the auspicious water from Hari's feet, which removes all sins, is meritorious, and destroys the three-fold miseries.

sarvapāpaharaṃ puṇyaṃ tāpatrayavināśanam |

pibāmi śraddhayā bhaktyā haripādodakaṃ śubham ||25||

sarvapāpaharam -- remover of all sins

puṇyam -- meritorious / holy

tāpatrayavināśanam -- destroyer of the three-fold miseries

pibāmi -- I drink

śraddhayā -- with faith

bhaktyā -- with devotion

haripādodakam -- the water from the feet of Hari

śubham -- auspicious

(ahaṃ) sarvapāpaharaṃ puṇyaṃ tāpatrayavināśanam śubham haripādodakam śraddhayā bhaktyā pibāmi.

• sarvapāpaharam, puṇyam, tāpatrayavināśanam, śubham: adjectives describing haripādodakam.
• śraddhayā, bhaktyā: instrumental case indicating the manner of drinking.

• The 'three-fold miseries' (tāpatraya) refer to ādhyātmika (internal), ādhibhautika (external), and ādhidaivika (divine/supernatural) sufferings.
• The act of drinking caraṇāmṛta (water from the Lord's feet) is a central ritual of surrender and purification in Bhakti traditions.

To destroy ignorance, I drink the nectar of Govinda's feet, which cures the disease of worldly existence and destroys the pride of māyā.

saṃsārarogaśamanaṃ māyādarpavināśanam |

pibāmyajñānanāśāya govindacaraṇāmṛtam ||26||

saṃsārarogaśamanaṃ -- the cure for the disease of worldly existence

māyādarpavināśanam -- the destroyer of the pride of māyā

pibāmi -- I drink

ajñānanāśāya -- for the destruction of ignorance

govindacaraṇāmṛtam -- the nectar of the feet of Govinda

ajñānanāśāya ahaṃ saṃsārarogaśamanaṃ māyādarpavināśanam govindacaraṇāmṛtam pibāmi.

• The metaphor of saṃsāra as a disease (roga) is a classic Vedantic trope, identifying worldly attachment as a chronic ailment curable only by divine grace.
• The "nectar of the feet" (caraṇāmṛta) symbolizes the cooling, life-giving nature of surrender to the Divine, which directly counteracts the "heat" of ignorance and ego.

I drink the nectar of the feet of Śrī Hari, which is divine, bestows loving devotion, increases the bliss of the heart, and removes all impurities.

premabhaktipradaṃ divyaṃ hṛdayānandavardhanam |

pibāmi kalmaṣaharaṃ śrīhareścaraṇāmṛtam ||27||

premabhaktipradaṃ -- bestower of loving devotion

divyaṃ -- divine

hṛdayānandavardhanam -- increaser of the heart's bliss

pibāmi -- I drink

kalmaṣaharaṃ -- remover of impurities/sins

śrīhareḥ -- of Śrī Hari

caraṇāmṛtam -- nectar of the feet

ahaṃ premabhaktipradaṃ divyaṃ hṛdayānandavardhanaṃ kalmaṣaharaṃ śrīhareḥ caraṇāmṛtaṃ pibāmi.

• The term caraṇāmṛta (nectar of the feet) signifies the grace and sanctifying power associated with the deity's lotus feet.
• The verse highlights the transformative effect of devotion, moving from the removal of kalmaṣa (impurities) to the attainment of ānanda (bliss).

At the end of the worship, the devout worshipper should, with faith, drink the auspicious water from Hari's feet, which is a remedy for all diseases.

sarvarogapraśamanaṃ haripādodakaṃ śubham |

pūjānte prapibedevaṃ bhaktimān śraddhayārcakaḥ ||28||

sarvarogapraśamanaṃ -- the pacifier of all diseases

haripādodakaṃ -- the water from Hari's feet (caraṇāmṛta)

śubham -- auspicious

pūjānte -- at the end of the worship

prapibed -- should drink

evaṃ -- thus

bhaktimān -- the one full of devotion

śraddhayā -- with faith

arcakaḥ -- the worshipper

bhaktimān arcakaḥ pūjānte śraddhayā sarvarogapraśamanaṃ śubhaṃ haripādodakaṃ evaṃ prapibet.

• The water used to bathe the deity (caraṇāmṛta) is considered sanctified and spiritually medicinal.
• The verse emphasizes that faith (śraddhā) and devotion (bhakti) are essential prerequisites for the ritual consumption of the sacred water.

I smell with devotion the Tulasi offered at Govinda's feet. May my faults, such as lust, which arise in the heart, be destroyed.

jighrāmi tulasīṃ bhaktyā govindacaraṇārpitām |

mama kāmādayo doṣā naśyantu hṛdayodbhavāḥ ||29||

jighrāmi -- I smell

tulasīm -- the Tulasi (leaf)

bhaktyā -- with devotion

govindacaraṇārpitām -- offered at the feet of Govinda

mama -- my

kāmādayaḥ -- lust and other (vices)

doṣāḥ -- faults/defects

naśyantu -- may they be destroyed

hṛdayodbhavāḥ -- born in the heart

govindacaraṇārpitāṃ tulasīṃ bhaktyā jighrāmi | mama hṛdayodbhavāḥ kāmādayaḥ doṣāḥ naśyantu |

• govindacaraṇārpitām: offered at the feet of Govinda
• hṛdayodbhavāḥ: arising from the heart

• The act of smelling the Tulasi is a traditional ritual gesture of purification and connection to the Divine.
• The verse highlights the internal transformation sought through external worship: the eradication of psychological impurities (kāma, krodha, etc.) through the grace of the Lord.

Remembering thus, and having smelled the Tulasi, which is dear to Krishna, the servant of Krishna should wear it upon his head with devotion day by day.

smarannevaṃ samāghrāya tulasīṃ kṛṣṇavallabhām |

śirasā dhārayedbhaktyā kṛṣṇadāso dine dine ||30||

smaran -- remembering

evam -- thus

samāghrāya -- having smelled

tulasīm -- the Tulasi plant

kṛṣṇavallabhām -- dear to Krishna

śirasā -- on the head

dhārayet -- should wear/place

bhaktyā -- with devotion

kṛṣṇadāsaḥ -- the servant of Krishna

dine dine -- day by day

kṛṣṇadāsaḥ evam smaran kṛṣṇavallabhām tulasīm samāghrāya bhaktyā śirasā dine dine dhārayet.

• The act of smelling (samāghrāya) the Tulasi is considered a sanctifying ritual in Vaishnava practice.
• Placing the Tulasi on the head signifies the devotee's submission and the acceptance of the Lord's grace.

O Govinda, O Puruṣottama! May Your remnants be for me. O Mādhava, may they be for the destruction of the afflictions of worldly existence and for the destruction of sin.

tavocchiṣṭaṃ bhavatu me govinda puruṣottama |

saṃsāratāpanāśāya pāpanāśāya mādhava ||31||

तव -- Your

उच्छिष्टम् -- remnants (prasāda)

भवतु -- may become

मे -- for me

गोविन्द -- O Govinda

पुरुषोत्तम -- O Puruṣottama

संसार -- of worldly existence

ताप -- afflictions/heat

नाशाय -- for the destruction

पाप -- of sin

नाशाय -- for the destruction

माधव -- O Mādhava

गोविन्द पुरुषोत्तम! तव उच्छिष्टं मे भवतु। माधव! (तत्) संसारतापनाशाय पापनाशाय (भवतु)।

• The term 'ucchista' refers to the remnants of food offered to the Lord (prasāda), considered spiritually purifying.
• The verse emphasizes the transformative power of divine grace in alleviating both existential suffering (saṃsāra-tāpa) and karmic burden (pāpa).

O Keśava, I eat the prasāda of Your remnants with faith. May I have servitude to You with devotion, birth after birth.

tavocchiṣṭa-prasādaṁ tu śraddhayāśnāmi keśava |

tava dāsyaṁ bhavatu me bhaktyā janmani janmani ||32||

तव -- Your

उच्छिष्ट -- remnants

प्रसादम् -- grace/food offered

तु -- indeed

श्रद्धया -- with faith

अश्नामि -- I eat

केशव -- O Keśava

तव -- Your

दास्यम् -- servitude

भवतु -- may it be

मे -- to me

भक्त्या -- with devotion

जन्मनि जन्मनि -- birth after birth

केशव, अहं तव उच्छिष्ट-प्रसादं श्रद्धया अश्नामि । मे तव दास्यं भक्त्या जन्मनि जन्मनि भवतु ।

• The term 'ucchista' refers to the remnants of food offered to the Lord, considered highly sanctified (prasāda).
• The verse expresses the ideal of 'nitya-dāsya' (eternal servitude), which is the core aspiration of a devotee in the Bhakti tradition.

O Krishna, may my food never be that which has not been offered to You with devotion. O Lord of Rādhikā, please grant me Your remnants day by day.

annaṃ me na bhavet kṛṣṇa bhaktyā tubhyamanarpitam |

prayaccha rādhikānātha tavocchiṣṭaṃ dine dine ||33||

annaṃ -- food

me -- my

na -- not

bhavet -- may it be

kṛṣṇa -- O Krishna

bhaktyā -- with devotion

tubhyam -- to You

anarpitam -- not offered

prayaccha -- please grant

rādhikānātha -- O Lord of Rādhikā

tava -- Your

ucchiṣṭaṃ -- remnants (prasāda)

dine dine -- day by day

kṛṣṇa, me annaṃ bhaktyā tubhyam anarpitaṃ na bhavet. rādhikānātha, dine dine tava ucchiṣṭaṃ prayaccha.

• The term ucchiṣṭa refers to the remnants of food eaten by the Lord, considered highly sanctified (prasāda) in the Bhakti tradition.
• The verse emphasizes the necessity of bhakti (devotion) as the essential ingredient for an offering to be accepted by the Divine.

Having thus prayed to Krishna, a Vaishnava should eat; and with every single morsel, he should perform the kīrtana of Govinda.

samprārthya caivaṃ kṛṣṇaṃ tu bhoktavyaṃ vaiṣṇavena tu |

kabale kabale caiva kuryādgovindakīrtanam ||34||

samprārthya -- having prayed well

ca -- and

evam -- thus

kṛṣṇam -- to Krishna

tu -- indeed

bhoktavyam -- should be eaten (one should eat)

vaiṣṇavena -- by a Vaishnava

tu -- and

kabale kabale -- in every morsel

ca -- and

eva -- indeed

kuryāt -- should perform

govindakīrtanam -- the chanting of Govinda

evam kṛṣṇam samprārthya vaiṣṇavena bhoktavyam tu, kabale kabale ca eva govindakīrtanam kuryāt.

• evam: thus
• kṛṣṇam samprārthya: having prayed to Krishna
• vaiṣṇavena: by a Vaishnava
• bhoktavyam: should eat
• kabale kabale: in every morsel
• govindakīrtanam kuryāt: should perform the chanting of Govinda

• This verse emphasizes the practice of prasāda-sevā, where eating is transformed from a mundane act into a devotional offering.
• The instruction to chant Govinda with every morsel serves to maintain continuous remembrance of the Divine throughout the act of nourishment.

Endowed with devotion, one should perform the festival of putting Govinda to rest at night after chanting His glories, and likewise perform the festival of awakening Him in the morning, day by day.

rātrau saṅkīrtya govindaṃ śayanotsavamācaret |

prātaḥ prabodhanañcaiva bhaktiyukto dine dine ||35||

rātrau -- at night

saṅkīrtya -- having chanted/glorified

govindam -- Govinda (Krishna)

śayanotsavam -- the festival of resting (putting to sleep)

ācaret -- one should perform

prātaḥ -- in the morning

prabodhanam -- the festival of awakening

ca -- and

eva -- indeed

bhaktiyuktaḥ -- endowed with devotion

dine dine -- day by day

bhaktiyuktaḥ (san) rātrau govindaṃ saṅkīrtya śayanotsavam ācaret, prātaḥ prabodhanam ca eva (ācaret), dine dine.

• This verse outlines the daily nitya-seva (routine service) cycle of śayana (resting) and prabodhana (awakening) rituals.
• The emphasis on bhaktiyuktaḥ (being endowed with devotion) indicates that the ritual is ineffective without the internal mood of love.

Thus, the procedure for worship has been properly described according to the rules. By practicing it daily with faith, one attains supreme devotion.

evamarcāvidhānantu proktaṃ sādhu yathāvidhi |

ācaran śraddhayā nityaṃ parāṃ bhaktimavāpnuyāt ||36||

evam -- thus

arcāvidhānam -- the procedure of worship

tu -- indeed

proktam -- (has been) described

sādhu -- properly/well

yathāvidhi -- according to the rules

ācaran -- practicing

śraddhayā -- with faith

nityam -- daily

parām -- supreme

bhaktim -- devotion

avāpnuyāt -- one attains

evam arcāvidhānam tu sādhu yathāvidhi proktam. nityam śraddhayā ācaran parām bhaktim avāpnuyāt.

• The verse emphasizes that ritual (arcāvidhi) is not merely mechanical but requires śraddhā (faith) to yield its spiritual fruit.
• The term parā bhakti (supreme devotion) is presented here as the ultimate goal of the ritualistic process described in the preceding chapters.