श्रीरङ्गनाथप्रह्यसंवादः Śrī Raṅganātha Prahlāda Saṃvādaḥ

The Sadguru said:

Jagannātha, who is to be known through the Vedas, whose face is graced with a gentle smile, looked at Vedhas (Brahmā), who is the very form of the Vedas, and spoke sweetly.

śrīsadgururuvāca

vedavedyo jagannātho vedarūpaṃ ca vedhasam |

vilokya madhuraṃ prāha mandahāsavarānanaḥ

वेदवेद्यः · vedavedyaḥ — known through the Vedas

जगन्नाथः · jagannāthaḥ — Lord of the universe

वेदरूपम् · vedarūpam — the form of the Vedas

च · ca — and

वेधसम् · vedhasam — Brahmā

विलोक्य · vilokya — having looked at

मधुरम् · madhuram — sweetly

प्राह · prāha — spoke

मन्दहासवराननः · mandahāsavarānanaḥ — one with a beautiful face graced by a gentle smile

वेदवेद्यः जगन्नाथः वेदरूपं वेधसं च विलोक्य मन्दहासवराननः मधुरं प्राह।

known through the Vedas · Lord of the universe · the form of the Vedas · and · Brahmā · having looked at · sweetly · spoke · one with a beautiful face graced by a gentle smile

This verse introduces the dialogue by establishing the divine stature of the participants. It highlights the harmony between the Vedas (Brahmā) and the Lord (Jagannātha) who is the ultimate subject of those Vedas.

The Supreme Lord said:

O Kamalāsana (lotus-seated one), tell me, for what purpose have I been summoned? I shall certainly grant you boons, for I, the bestower of boons, have arrived.

śrībhagavānuvāca

kimarthamahamāhūto vada tvaṃ kamalāsana |

varān dadāmi te nūnaṃ varado'hamupasthitaḥ

किमर्थम् · kimartham — for what purpose

अहम् · aham — I

आहूतः · āhūtaḥ — summoned

वद · vada — tell

त्वम् · tvam — you

कमलासन · kamalāsana — O lotus-seated one

वरान् · varān — boons

ददामि · dadāmi — I give

ते · te — to you

नूनम् · nūnam — certainly

वरदः · varadaḥ — bestower of boons

अहम् · aham — I

उपस्थितः · upasthitaḥ — having arrived

कमलासन त्वं वद, किमर्थम् अहम् आहूतः? अहम् उपस्थितः वरदः ते नूनं वरान् ददामि।

for what purpose · I · summoned · tell · you · O lotus-seated one · boons · I give · to you · certainly · bestower of boons · I · having arrived

The Lord initiates the dialogue by inviting Brahmā to state his purpose, affirming His role as the compassionate bestower of boons who is always accessible to His devotees.

Brahmā said:

The eternally liberated souls in Vaikuṇṭha, the gods in the Ocean of Milk, the sages in the solar orb, and the yogis in their hearts...

brahmovāca

nityā muktāśca vaikuṇṭhe devāstu kṣīrasāgare |

munayaḥ sūryabimbe ca hṛdaye'pi ca yoginaḥ

नित्याः · nityāḥ — eternally

मुक्ताः · muktāḥ — liberated souls

च · ca — and

वैकुण्ठे · vaikuṇṭhe — in Vaikuṇṭha

देवाः · devāḥ — gods

तु · tu — indeed

क्षीरसागरे · kṣīrasāgare — in the Ocean of Milk

मुनयः · munayaḥ — sages

सूर्यबिम्बे · sūryabimbe — in the solar orb

च · ca — and

हृदये · hṛdaye — in the heart

अपि · api — also

योगिनः · yoginaḥ — yogis

वैकुण्ठे नित्याः मुक्ताः, क्षीरसागरे देवाः, सूर्यबिम्बे मुनयः, हृदये योगिनः अपि च (सन्ति)।

eternally · liberated souls · and · in Vaikuṇṭha · gods · indeed · in the Ocean of Milk · sages · in the solar orb · and · in the heart · also · yogis

Brahmā sets the stage for his inquiry by acknowledging the various ways the Lord is already accessible to the liberated and the wise, contrasting this with the plight of common people in Kali Yuga.

...behold You, O Jagannātha, O Bhagavān, O Puruṣottama. All humans see Your incarnations at their respective times.

paśyanti tvāṃ jagannātha bhagavan puruṣottama |

tattatkāle'vatārāṃste sarve paśyanti mānavāḥ

पश्यन्ति · paśyanti — they behold

त्वाम् · tvām — You

जगन्नाथ · jagannātha — O Lord of the universe

भगवन् · bhagavan — O Lord

पुरुषोत्तम · puruṣottama — O Supreme Person

तत्तत्काले · tattatkāle — in their respective times

अवतारान् · avatārān — incarnations

ते · te — Your

सर्वे · sarve — all

पश्यन्ति · paśyanti — they see

मानवाः · mānavāḥ — humans

हे जगन्नाथ भगवन् पुरुषोत्तम, (ते) त्वां पश्यन्ति। सर्वे मानवाः तत्तत्काले ते अवतारान् पश्यन्ति।

they behold · You · O Lord of the universe · O Lord · O Supreme Person · in their respective times · incarnations · Your · all · they see · humans

This verse completes Brahmā's observation, noting that while the Lord manifests in various incarnations for the world, the question remains how the average person can maintain a connection in the current age.

But how are You to be worshipped at all times by all human beings in this dreadful Kali Yuga, even by those who are devoid of discrimination?

kathaṃ sevyo'si bhagavan sarvadā sarvamānavaiḥ |

asmin ghore kaliyuge vivekarahitairapi

कथम् · katham — how

सेव्यः · sevyaḥ — to be worshipped

असि · asi — are You

भगवन् · bhagavan — O Lord

सर्वदा · sarvadā — at all times

सर्वमानवैः · sarvamānavaiḥ — by all humans

अस्मिन् · asmin — in this

घोरे · ghore — dreadful

कलियुगे · kaliyuge — in Kali Yuga

विवेकरहितैः · vivekarahitaiḥ — by those lacking discrimination

अपि · api — even

हे भगवन्, अस्मिन् घोरे कलियुगे विवेकरहितैः अपि सर्वमानवैः सर्वदा कथं सेव्यः असि?

how · to be worshipped · are You · O Lord · at all times · by all humans · in this · dreadful · in Kali Yuga · by those lacking discrimination · even

This is the core of Brahmā's dilemma: the accessibility of the Divine for those who lack the spiritual maturity or discrimination to perceive the Lord in the subtle ways mentioned previously.

The Supreme Lord said:

O Caturānana (four-faced one), being nameless, formless, and pure consciousness, I stand pervading everywhere. Therefore, I am called 'Viṣṇu' by the virtuous.

śrībhagavānuvāca

anāmarūpaścinmātraḥ sarvatra caturānana |

vyāpya tiṣṭhāmi tenāhaṃ sadbhirviṣṇuriti smṛtaḥ

अनामरूपः · anāmarūpaḥ — nameless and formless

चिन्मात्रः · cinmātraḥ — pure consciousness

सर्वत्र · sarvatra — everywhere

चतुरानन · caturānana — O four-faced one

व्याप्य · vyāpya — pervading

तिष्ठामि · tiṣṭhāmi — I stand

तेन · tena — therefore

अहम् · aham — I

सद्भिः · sadbhiḥ — by the virtuous

विष्णुः · viṣṇuḥ — Viṣṇu

इति · iti — thus

स्मृतः · smṛtaḥ — is remembered/called

हे चतुरानन, अहम् अनामरूपः चिन्मात्रः (सन्) सर्वत्र व्याप्य तिष्ठामि। तेन अहम् सद्भिः विष्णुः इति स्मृतः।

nameless and formless · pure consciousness · everywhere · O four-faced one · pervading · I stand · therefore · I · by the virtuous · Viṣṇu · thus · is remembered/called

The Lord begins His response by defining His omnipresence and the etymology of His name 'Viṣṇu', establishing His nature as the all-pervading consciousness.

I am the Puruṣa with a thousand heads, a thousand eyes, and a thousand feet. As I am the form of the Cosmic Person (Virāṭpuruṣa), I am known as 'Viśvarūpa' (Universal Form).

sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |

virāṭpuruṣarūpo'haṃ viśvarūpastataḥ smṛtaḥ

सहस्रशीर्षा · sahasraśīrṣā — thousand-headed

पुरुषः · puruṣaḥ — the Person

सहस्राक्षः · sahasrākṣaḥ — thousand-eyed

सहस्रपात् · sahasrapāt — thousand-footed

विराट्पुरुषरूपः · virāṭpuruṣarūpaḥ — form of the Cosmic Person

अहम् · aham — I

विश्वरूपः · viśvarūpaḥ — Universal Form

ततः · tataḥ — therefore

स्मृतः · smṛtaḥ — is called

अहं सहस्रशीर्षा पुरुषः, सहस्राक्षः, सहस्रपात् (च)। अहम् विराट्पुरुषरूपः, ततः विश्वरूपः स्मृतः।

thousand-headed · the Person · thousand-eyed · thousand-footed · form of the Cosmic Person · I · Universal Form · therefore · is called

The Lord explains the 'Viśvarūpa' aspect, grounding His universal form in the Vedic description of the Cosmic Person, which serves as a bridge for the devotee to contemplate His vastness.

All living beings are called 'nara'; 'nāra' refers to their multitude. Since I am their abode and goal ('ayana'), I am known as 'Nārāyaṇa'.

sarve jīvā narāḥ proktā nārasteṣāṃ gaṇastathā |

ayanaṃ gatirityasmi tasmānnārāyaṇaḥ smṛtaḥ

सर्वे · sarve — all

जीवाः · jīvāḥ — living beings

नराः · narāḥ — nara

प्रोक्ताः · proktāḥ — are called

नारः · nāraḥ — nāra

तेषाम् · teṣām — of them

गणः · gaṇaḥ — multitude

तथा · tathā — also

अयनम् · ayanam — abode/goal

गतिः · gatiḥ — refuge

इति · iti — thus

अस्मि · asmi — I am

तस्मात् · tasmāt — therefore

नारायणः · nārāyaṇaḥ — Nārāyaṇa

स्मृतः · smṛtaḥ — is called

सर्वे जीवाः नराः प्रोक्ताः, तेषां गणः नारः तथा। अहम् अयनं गतिः इति अस्मि, तस्मात् नारायणः स्मृतः।

all · living beings · nara · are called · nāra · of them · multitude · also · abode/goal · refuge · thus · I am · therefore · Nārāyaṇa · is called

The Lord provides the etymology of 'Nārāyaṇa', emphasizing His relationship with all living beings as their ultimate refuge and destination, which is essential for the devotee's surrender.

This entire universe is enveloped by Me, whose form is consciousness. The wise see Me thus, and therefore, I am known as 'Vāsudeva'.

ācchāditaṃ jagatsarvaṃ mayā cinmūrtinā tataḥ |

paśyanti māṃ jñāninastu vāsudevastataḥ smṛtaḥ

आच्छादितम् · ācchāditam — enveloped

जगत् · jagat — universe

सर्वम् · sarvam — all

मया · mayā — by Me

चिन्मूर्तिना · cinmūrtinā — whose form is consciousness

ततः · tataḥ — therefore

पश्यन्ति · paśyanti — they see

माम् · mām — Me

ज्ञानिनः · jñāninaḥ — the wise

तु · tu — indeed

वासुदेवः · vāsudevaḥ — Vāsudeva

स्मृतः · smṛtaḥ — is called

चिन्मूर्तिना मया सर्वं जगत् आच्छादितम्। ततः ज्ञानिनः मां पश्यन्ति, (अतः) वासुदेवः स्मृतः।

enveloped · universe · all · by Me · whose form is consciousness · therefore · they see · Me · the wise · indeed · Vāsudeva · is called

The Lord concludes the philosophical explanation by introducing 'Vāsudeva', the one who dwells in all and in whom all dwell, providing the intellectual basis for the Arcāvatāra worship.

In Vaikuṇṭha resides My eternal, transcendental form. In the Ocean of Milk, O Caturānana, I abide in the form of emanations (Vyūha).

vaikuṇṭhe tu paraṃ rūpaṃ mama tiṣṭhati śāśvatam |

kṣīrābdhau vyūharūpeṇa tiṣṭhāmi caturānana

वैकुण्ठे · vaikuṇṭhe — in Vaikuṇṭha

तु · tu — indeed

परम् · param — transcendental

रूपम् · rūpam — form

मम · mama — My

तिष्ठति · tiṣṭhati — resides

शाश्वतम् · śāśvatam — eternal

क्षीराब्धौ · kṣīrābdhau — in the Ocean of Milk

व्यूहरूपेण · vyūharūpeṇa — in the form of emanations

तिष्ठामि · tiṣṭhāmi — I abide

चतुरानन · caturānana — O four-faced one

वैकुण्ठे मम शाश्वतं परं रूपं तिष्ठति। हे चतुरानन, क्षीराब्धौ व्यूहरूपेण तिष्ठामि।

in Vaikuṇṭha · indeed · transcendental · form · My · resides · eternal · in the Ocean of Milk · in the form of emanations · I abide · O four-faced one

The Lord transitions from the abstract to the manifest, distinguishing between His transcendental Vaikuṇṭha form and His emanated Vyūha forms, setting the stage for the revelation of the Arcāvatāra.

Thus, as the Self of all, I reside in everyone. In my incarnations (Avatāras), I assume glorious forms (Vibhava).

iti sarvātmarūpeṇa sarveṣāṃ nivasāmyaham |

avatāreṣu rūpāṇi vaibhavāni dharāmyaham

इति · iti — thus

सर्वात्मरूपेण · sarvātmarūpeṇa — as the form of the Self of all

सर्वेषाम् · sarveṣāṃ — in all beings

निवसामि · nivasāmi — I reside

अहम् · aham — I

अवतारेषु · avatāreṣu — in incarnations

रूपाणि · rūpāṇi — forms

वैभवानि · vaibhavāni — glorious manifestations

धरामि · dharāmi — I assume

अहम् इति सर्वात्मरूपेण सर्वेषां निवसामि। अहम् अवतारेषु वैभवानि रूपाणि धरामि।

thus · as the form of the Self of all · in all beings · I reside · I · in incarnations · forms · glorious manifestations · I assume

This verse serves as a bridge, transitioning from the Lord's universal, formless nature to His specific, accessible manifestations. It establishes the theological framework for the subsequent list of holy places by explaining that the Lord's omnipresence is the foundation for His localized presence.

In the Kali age, I shall assume the form of a worshipful image (Arcā) in temples and homes. Then, all people, too, shall be able to see Me.

ālayeṣu gṛheṣvevamarcārūpadharaḥ kalau |

bhaviṣyāmi tadā sarve māṃ drakṣyanti narā api

आलयेषु · ālayeṣu — in temples

गृहेषु · gṛheṣu — in homes

एवम् · evam — thus

अर्चारूपधरः · arcārūpadharaḥ — assuming the worshipful image form

कलौ · kalau — in the Kali age

भविष्यामि · bhaviṣyāmi — I shall become

तदा · tadā — then

सर्वे · sarve — all

माम् · mām — Me

द्रक्ष्यन्ति · drakṣyanti — will see

नराः · narāḥ — people

अपि · api — also

कलौ अहम् आलयेषु गृहेषु च एवम् अर्चारूपधरः भविष्यामि। तदा सर्वे नराः अपि माम् द्रक्ष्यन्ति।

in temples · in homes · thus · assuming the worshipful image form · in the Kali age · I shall become · then · all · Me · will see · people · also

This verse introduces the central theme of the chapter: the Arcāvatāra. It explains the Lord's compassionate decision to become accessible to all in the Kali Yuga through temple images.

Brahmā said:

O Puruṣottama, in which sacred waters and in which holy places do You reside, and in what form? Tell me, O Lord.

brahmovāca

keṣu keṣu ca tīrtheṣu kṣetreṣu puruṣottama |

kena kena ca rūpeṇa tiṣṭhasi tvaṃ vada prabho

केषु · keṣu — in which

केषु · keṣu — in which

च · ca — and

तीर्थेषु · tīrtheṣu — in sacred waters

क्षेत्रेषु · kṣetreṣu — in holy places

पुरुषोत्तम · puruṣottama — O Supreme Person

केन · kena — by which

केन · kena — by which

च · ca — and

रूपेण · rūpeṇa — in form

तिष्ठसि · tiṣṭhasi — do You reside

त्वम् · tvam — You

वद · vada — tell

प्रभो · prabho — O Lord

हे पुरुषोत्तम प्रभो! त्वम् केषु केषु तीर्थेषु क्षेत्रेषु च तिष्ठसि, केन केन च रूपेण तिष्ठसि, तत् वद।

in which · in which · and · in sacred waters · in holy places · O Supreme Person · by which · by which · and · in form · do You reside · You · tell · O Lord

Brahmā acts as the representative of all seekers, prompting the Lord to reveal the specific geography of His grace. This sets the stage for the detailed enumeration of the Divya Desas.

The Supreme Lord said:

In this Raṅga Vimāna, I indeed reside as Raṅganātha. All people behold Me, the Lord, reclining on the serpent.

śrībhagavānuvāca

ahaṃ raṅgavimāne'smin raṅganātho vasāmi hi |

māṃ paśyanti janāḥ sarve bhujaṅgaśayanaṃ prabhum

अहम् · aham — I

रङ्गविमाने · raṅgavimāne — in the Ranga Vimana

अस्मिन् · asmin — in this

रङ्गनाथः · raṅganāthaḥ — as Ranganatha

वसामि · vasāmi — I reside

हि · hi — indeed

माम् · mām — Me

पश्यन्ति · paśyanti — they see

जनाः · janāḥ — people

सर्वे · sarve — all

भुजङ्गशयनम् · bhujaṅgaśayanaṃ — reclining on the serpent

प्रभुम् · prabhum — the Lord

अहम् अस्मिन् रङ्गविमाने रङ्गनाथः हि वसामि। सर्वे जनाः माम् भुजङ्गशयनं प्रभुम् पश्यन्ति।

I · in the Ranga Vimana · in this · as Ranganatha · I reside · indeed · Me · they see · people · all · reclining on the serpent · the Lord

The Lord begins by identifying Himself in the very location where the dialogue is occurring, establishing the sanctity of the Ranga Vimana as the primary site of His presence.

In the holy Badarikāśrama, I reside eternally on the Himālaya mountain as Nārāyaṇa, together with Nara.

nārāyaṇasvarūpeṇa puṇye badarikāśrame |

nareṇa sahito nityaṃ vasāmi ca himācale

नारायणस्वरूपेण · nārāyaṇasvarūpeṇa — in the form of Narayana

पुण्ये · puṇye — in the holy

बदरिकाश्रमे · badarikāśrame — in Badarikashrama

नरेण · nareṇa — with Nara

सहितः · sahitaḥ — accompanied

नित्यम् · nityam — eternally

वसामि · vasāmi — I reside

च · ca — and

हिमाचले · himācale — on the Himalayas

अहम् पुण्ये बदरिकाश्रमे नरेण सहितः नारायणस्वरूपेण नित्यम् हिमाचले वसामि।

in the form of Narayana · in the holy · in Badarikashrama · with Nara · accompanied · eternally · I reside · and · on the Himalayas

This verse highlights the eternal nature of the Lord's presence in the Himalayas, linking the Nara-Narayana manifestation to the ongoing preservation of dharma.

In Śālagrāma, I reside in the form of a Śālagrāma stone. Great-souled Brahmins worship Me there, who assume various forms.

śālagrāmasvarūpeṇa śālagrāme vasāmyaham |

māmarcanti mahātmāno nānārūpadharaṃ dvijāḥ

शालग्रामस्वरूपेण · śālagrāmasvarūpeṇa — in the form of Shalagrama

शालग्रामे · śālagrāme — in Shalagrama

वसामि · vasāmi — I reside

अहम् · aham — I

माम् · mām — Me

अर्चन्ति · arcanti — they worship

महात्मानः · mahātmānaḥ — great-souled ones

नानारूपधरम् · nānārūpadharaṃ — assuming various forms

द्विजाः · dvijāḥ — Brahmins

अहम् शालग्रामे शालग्रामस्वरूपेण वसामि। महात्मानः द्विजाः माम् नानारूपधरम् अर्चन्ति।

in the form of Shalagrama · in Shalagrama · I reside · I · Me · they worship · great-souled ones · assuming various forms · Brahmins

By mentioning the Shalagrama, the Lord emphasizes His accessibility even in the smallest, most portable forms, allowing devotees to maintain a personal connection with Him in their own homes.

In Puṣkara, I, the Supreme Person, reside in the form of water. All people there always worship Me as Tīrtha-Nārāyaṇa.

puṣkare jalarūpeṇa vasāmi puruṣottamaḥ |

māmarcanti janāḥ sarve tīrthanārāyaṇaṃ sadā

पुष्करे · puṣkare — in Pushkara

जलरूपेण · jalarūpeṇa — in the form of water

वसामि · vasāmi — I reside

पुरुषोत्तमः · puruṣottamaḥ — the Supreme Person

माम् · mām — Me

अर्चन्ति · arcanti — they worship

जनाः · janāḥ — people

सर्वे · sarve — all

तीर्थनारायणम् · tīrthanārāyaṇaṃ — as Tirtha-Narayana

सदा · sadā — always

अहम् पुरुषोत्तमः पुष्करे जलरूपेण वसामि। सर्वे जनाः सदा माम् तीर्थनारायणम् अर्चन्ति।

in Pushkara · in the form of water · I reside · the Supreme Person · Me · they worship · people · all · as Tirtha-Narayana · always

This verse illustrates the Lord's presence in the elements, specifically water, showing that He is not limited by solid forms and can be worshipped in the very essence of life.

In Naimiṣa, O Caturānana, I reside in the form of the forest. Taking refuge in Me, the ascetics perform their penance there.

naimiṣe vanarūpeṇa vasāmi caturānana |

māmāśritya hi kurvanti tapastatra tapodhanāḥ

नैमिषे · naimiṣe — in Naimisha

वनरूपेण · vanarūpeṇa — in the form of the forest

वसामि · vasāmi — I reside

चतुरानन · caturānana — O four-faced one

माम् · mām — Me

आश्रित्य · āśritya — taking refuge

हि · hi — indeed

कुर्वन्ति · kurvanti — they perform

तपः · tapaḥ — penance

तत्र · tatra — there

तपोधनाः · tapodhanāḥ — ascetics

चतुरानन! अहम् नैमिषे वनरूपेण वसामि। तत्र तपोधनाः माम् आश्रित्य हि तपः कुर्वन्ति।

in Naimisha · in the form of the forest · I reside · O four-faced one · Me · taking refuge · indeed · they perform · penance · there · ascetics

The Lord's identification with the forest of Naimisha highlights the sanctity of nature and the ascetic tradition, showing that He is the ultimate support for those who renounce the world.

I am Rāghava in Ayodhyā and Mādhava in Mathurā. I reside on the bank of the Yamunā in the form of Rādhā-Mādhava.

ayodhyāyāṃ rāghavohaṃ madhurāyāṃ ca mādhavaḥ |

rādhāmādhavarūpeṇa vasāmi yamunātaṭe

अयोध्यायाम् · ayodhyāyāṃ — in Ayodhya

राघवः · rāghavaḥ — Raghava

अहम् · aham — I

मधुरायाम् · madhurāyāṃ — in Mathura

च · ca — and

माधवः · mādhavaḥ — Madhava

राधामाधवरूपेण · rādhāmādhavarūpeṇa — in the form of Radha-Madhava

वसामि · vasāmi — I reside

यमुनातटे · yamunātaṭe — on the bank of the Yamuna

अहम् अयोध्यायाम् राघवः, मधुरायाम् च माधवः। अहम् यमुनातटे राधामाधवरूपेण वसामि।

in Ayodhya · Raghava · I · in Mathura · and · Madhava · in the form of Radha-Madhava · I reside · on the bank of the Yamuna

This verse begins the geographical catalog of the Lord's incarnations, grounding the abstract divinity in specific, recognizable historical and sacred landscapes.

I reside in Prayāga as Veṇī-Mādhava, in Vārāṇasī as Bindu-Mādhava, and on the Setu (Rameswaram) as Setu-Mādhava.

veṇīmādhavarūpeṇa prayāge nivasāmyaham |

bindumādhavarūpeṇa vārāṇasyāṃ vasāmyaham |

setumādhavarūpeṇa setau cāpi vasāmyaham

वेणीमाधवरूपेण · veṇīmādhavarūpeṇa — in the form of Veni-Madhava

प्रयागे · prayāge — in Prayaga

निवसामि · nivasāmi — I reside

अहम् · aham — I

बिन्दुमाधवरूपेण · bindumādhavarūpeṇa — in the form of Bindu-Madhava

वाराणस्याम् · vārāṇasyāṃ — in Varanasi

वसामि · vasāmi — I reside

सेतुमाधवरूपेण · setumādhavarūpeṇa — in the form of Setu-Madhava

सेतौ · setau — on the Setu

च · ca — and

अपि · api — also

अहम् प्रयागे वेणीमाधवरूपेण, वाराणस्याम् बिन्दुमाधवरूपेण, सेतौ च अपि सेतुमाधवरूपेण निवसामि।

in the form of Veni-Madhava · in Prayaga · I reside · I · in the form of Bindu-Madhava · in Varanasi · I reside · in the form of Setu-Madhava · on the Setu · and · also

The Lord continues the list, emphasizing His presence in major pilgrimage centers, which serves to unify the diverse religious geography of India under His singular identity.

I reside in Gayā in the form of Śrī Gadādhara. In Avantī (Ujjain), at the place called Aṅkapāda, one should see Rāma and Janārdana.

śrīgadādhararūpeṇa gayāyāṃ nivasāmyaham |

avantyāmaṅkapādākhye paśyedrāmajanārdanau

श्रीगदाधररूपेण · śrīgadādhararūpeṇa — in the form of Śrī Gadādhara

गयायाम् · gayāyāṃ — in Gayā

निवसामि · nivasāmi — I reside

अहम् · aham — I

अवन्त्याम् · avantyāṃ — in Avantī

अङ्कपादाख्ये · aṅkapādākhye — in the place called Aṅkapāda

पश्येत् · paśyet — one should see

रामजनार्दनौ · rāmajanārdanau — Rāma and Janārdana

अहं गयायां श्रीगदाधररूपेण निवसामि । अवन्त्याम् अङ्कपादाख्ये स्थाने रामजनार्दनौ पश्येत् ।

in the form of Śrī Gadādhara · in Gayā · I reside · I · in Avantī · in the place called Aṅkapāda · one should see · Rāma and Janārdana

The Lord begins listing His specific Arcāvatāra manifestations to provide Brahmā with a roadmap of where He can be worshipped. This verse highlights the significance of Gayā and Avantī as key pilgrimage sites.

One should see the Teacher of the Gītā in Kurukṣetra, Hari in Haridvāra, and Dvārakeśa, of auspicious form, in Dvārakā.

gītācāryaṃ kurukṣetre haridvāre hariṃ tathā |

dvārakāyāṃ dvārakeśaṃ paśyet kalyāṇavigraham

गीताचार्यम् · gītācāryaṃ — the Teacher of the Gītā

कुरुक्षेत्रे · kurukṣetre — in Kurukṣetra

हरिद्वारे · haridvāre — in Haridvāra

हरिम् · hariṃ — Hari

तथा · tathā — and

द्वारकायाम् · dvārakāyāṃ — in Dvārakā

द्वारकेशम् · dvārakeśaṃ — the Lord of Dvārakā

पश्येत् · paśyet — one should see

कल्याणविग्रहम् · kalyāṇavigraham — of auspicious form

कुरुक्षेत्रे गीताचार्यं पश्येत् । हरिद्वारे हरिं तथा द्वारकायाम् कल्याणविग्रहं द्वारकेशं पश्येत् ।

the Teacher of the Gītā · in Kurukṣetra · in Haridvāra · Hari · and · in Dvārakā · the Lord of Dvārakā · one should see · of auspicious form

Continuing the list, the Lord identifies Himself with the historical and divine figures worshipped in major holy cities, emphasizing that His presence is accessible through these specific forms.

One should see Śaṅkhapāṇi (he who holds the conch) in Śaṅkhoddhāra, Puruṣottama in Prabhāsa, the wooden form (Dāru-rūpa) in Nīlācala (Puri), the tortoise incarnation in Śrīkūrmam, and My form as the Sahya mountain in Sahyādri, O Caturmukha.

śaṅkhoddhāre śaṅkhapāṇiṃ prabhāse puruṣottamam |

nīlācale dārurūpaṃ śrīkūrme kūrmavigraham ||

sahyādrau sahyarūpaṃ ca paśyenmama caturmukha

शङ्खोद्धारे · śaṅkhoddhāre — in Śaṅkhoddhāra

शङ्खपाणिम् · śaṅkhapāṇiṃ — the conch-bearer

प्रभासे · prabhāse — in Prabhāsa

पुरुषोत्तमम् · puruṣottamam — the Supreme Person

नीलाचले · nīlācale — in Nīlācala

दारुरूपम् · dārurūpaṃ — the wooden form

श्रीकूर्मे · śrīkūrme — in Śrīkūrmam

कूर्मविग्रहम् · kūrmavigraham — the tortoise form

सह्याद्रौ · sahyādrau — on the Sahya mountain

सह्यरूपम् · sahyarūpaṃ — the form of the mountain

चतुर्मुख · caturmukha — O four-faced one

हे चतुर्मुख, शङ्खोद्धारे शङ्खपाणिं, प्रभासे पुरुषोत्तमं, नीलाचले दारुरूपं, श्रीकूर्मे कूर्मविग्रहं, सह्याद्रौ सह्यरूपं च पश्येत् ।

in Śaṅkhoddhāra · the conch-bearer · in Prabhāsa · the Supreme Person · in Nīlācala · the wooden form · in Śrīkūrmam · the tortoise form · on the Sahya mountain · the form of the mountain · O four-faced one

The Lord expands the list to include diverse manifestations, from the wooden form at Puri to the mountain form at Sahyādri, illustrating the Lord's ability to manifest in any material medium for the sake of His devotees.

I am Nṛsiṁha in Ahobila and Śrīnivāsa in Veṅkaṭa (Tirumala). I am the bestower of boons (Varada) in Śrī Kāñcī and Nṛsiṁha in Ghaṭikācala.

ahobile nṛsiṃhaṃ śrīnivāso'smi veṅkaṭe |

śrīkāñcyāṃ varado'haṃ tu nṛsiṃho ghaṭikācale

अहोबिले · ahobile — in Ahobila

नृसिंहम् · nṛsiṃhaṃ — Nṛsiṁha

श्रीनिवासः · śrīnivāsaḥ — Śrīnivāsa

अस्मि · asmi — I am

वेङ्कटे · veṅkaṭe — in Veṅkaṭa

श्रीकाञ्च्याम् · śrīkāñcyāṃ — in Śrī Kāñcī

वरदः · varadaḥ — the bestower of boons

अहम् · aham — I

घटिकाचले · ghaṭikācale — in Ghaṭikācala

नृसिंहः · nṛsiṃhaḥ — Nṛsiṁha

अहम् अहोबिले नृसिंहं, वेङ्कटे श्रीनिवासः अस्मि । श्रीकाञ्च्यां वरदः अहं, घटिकाचले नृसिंहः अस्मि ।

in Ahobila · Nṛsiṁha · Śrīnivāsa · I am · in Veṅkaṭa · in Śrī Kāñcī · the bestower of boons · I · in Ghaṭikācala · Nṛsiṁha

This verse focuses on the Lord's presence in the southern regions, specifically mentioning iconic temples where He is worshipped as Nṛsiṁha, Śrīnivāsa, and Varada.

I am Kṛṣṇa in Kairaviṇī (Tiruvallikeni) and Trivikrama in Kṛṣṇapura (Tirukkovilur). I am Devanātha on Garuḍādri (Thiruvahindrapuram) and Govinda in Citrakūṭa.

kairaviṇyāṃ tu kṛṣṇo'haṃ kṛṣṇapuryāṃ trivikramaḥ |

garuḍādrau devanātho govindaścitrakūṭake

कैरविण्याम् · kairaviṇyāṃ — in Kairaviṇī

कृष्णः · kṛṣṇaḥ — Kṛṣṇa

अहम् · aham — I

कृष्णपुर्याम् · kṛṣṇapuryāṃ — in Kṛṣṇapura

त्रिविक्रमः · trivikramaḥ — Trivikrama

गरुडाद्रौ · garuḍādrau — on Garuḍādri

देवनाथः · devanāthaḥ — Devanātha

गोविन्दः · govindaḥ — Govinda

चित्रकूटके · citrakūṭake — in Citrakūṭa

अहं कैरविण्यां कृष्णः, कृष्णपुर्यां त्रिविक्रमः अस्मि । गरुडाद्रौ देवनाथः, चित्रकूटके गोविन्दः अस्मि ।

in Kairaviṇī · Kṛṣṇa · I · in Kṛṣṇapura · Trivikrama · on Garuḍādri · Devanātha · Govinda · in Citrakūṭa

The Lord continues to identify His specific forms in various Divya Desams, reinforcing the theological point that the Arcāvatāra is not a mere symbol but the Lord Himself present in a specific location.

I am Varāha in Śrīmuṣṇam and Śauri in Kaṇvapura (Thirukkannapuram). I reside as Nārāyaṇa in Nāgapurī (Thirunagai), O Caturānana.

śrīmuṣṇe tu varāho'smi śauriḥ kaṇvapure tathā |

nārāyaṇo nāgapuryāṃ vasāmi caturānana

श्रीमुष्णे · śrīmuṣṇe — in Śrīmuṣṇam

वराहः · varāhaḥ — Varāha

अस्मि · asmi — I am

शौरिः · śauriḥ — Śauri

कण्वपुरे · kaṇvapure — in Kaṇvapura

नारायणः · nārāyaṇaḥ — Nārāyaṇa

नागपुर्याम् · nāgapuryāṃ — in Nāgapurī

वसामि · vasāmi — I reside

चतुरानन · caturānana — O four-faced one

हे चतुरानन, अहं श्रीमुष्णे वराहः अस्मि, कण्वपुरे शौरिः, नागपुर्यां नारायणः वसामि ।

in Śrīmuṣṇam · Varāha · I am · Śauri · in Kaṇvapura · Nārāyaṇa · in Nāgapurī · I reside · O four-faced one

By addressing Brahmā directly while listing these sites, the Lord emphasizes the importance of these sacred geographies as places where the divine and human realms intersect.

I am Śārṅgapāṇi in Kumbhakoṇam and the Incomparable One in Tulasīvana. I reside in the form of Kṛṣṇa in the five Kṛṣṇāraṇyas (forests of Krishna).

kumbhakoṇe śārṅgapāṇiratulyastulasīvane |

vasāmi kṛṣṇarūpeṇa kṛṣṇāraṇyeṣu pañcasu

कुम्भकोणे · kumbhakoṇe — in Kumbhakoṇam

शार्ङ्गपाणिः · śārṅgapāṇiḥ — Śārṅgapāṇi

अतुल्यः · atulyaḥ — the Incomparable One

तुलसीवने · tulasīvane — in Tulasīvana

वसामि · vasāmi — I reside

कृष्णरूपेण · kṛṣṇarūpeṇa — in the form of Kṛṣṇa

कृष्णारण्येषु · kṛṣṇāraṇyeṣu — in the forests of Kṛṣṇa

पञ्चसु · pañcasu — in the five

कुम्भकोणे शार्ङ्गपाणिः, तुलसीवने अतुल्यः अस्मि । अहं पञ्चसु कृष्णारण्येषु कृष्णरूपेण वसामि ।

in Kumbhakoṇam · Śārṅgapāṇi · the Incomparable One · in Tulasīvana · I reside · in the form of Kṛṣṇa · in the forests of Kṛṣṇa · in the five

The Lord mentions the 'five Kṛṣṇāraṇyas', demonstrating His pervasive presence in nature and forests, further encouraging the devotee to seek Him in these sanctified environments.

I am Gopāla in Campakāraṇya (Mannargudi), sporting with the Gopīs. I am Nṛsiṁha in Tañjapurī (Thanjavur) and Sundara (the beautiful one) in Bāṇapurī.

gopālaścampakāraṇye gopībhirviharāmyaham |

tañjapuryāṃ nṛsiṃho'haṃ bāṇapuryāṃ ca sundaraḥ

गोपालः · gopālaḥ — Gopāla

चम्पकारण्ये · campakāraṇye — in Campakāraṇya

गोपीभिः · gopībhiḥ — with the Gopīs

विहरामि · viharāmi — I sport

अहम् · aham — I

तञ्जपुर्याम् · tañjapuryāṃ — in Tañjapurī

नृसिंहः · nṛsiṃhaḥ — Nṛsiṁha

बाणपुर्याम् · bāṇapuryāṃ — in Bāṇapurī

सुन्दरः · sundaraḥ — the beautiful one

अहं चम्पकारण्ये गोपीभिः सह गोपालः विहरामि । तञ्जपुर्यां नृसिंहः, बाणपुर्यां सुन्दरः अस्मि ।

Gopāla · in Campakāraṇya · with the Gopīs · I sport · I · in Tañjapurī · Nṛsiṁha · in Bāṇapurī · the beautiful one

The Lord describes His playful (līlā) aspect in Campakāraṇya, reminding the listener that the Arcāvatāra is not just a static image but a living presence that engages in divine pastimes.

I am Puṇḍarīkākṣa (the lotus-eyed one) on Śvetādri (Thiruvellarai) and Puruṣottama in Kadamba. I am Satyanātha on Satyādri (Thirumeyyam) and the gentle one (Saumya) in Goṣṭhīpura (Thirukoshtiyur).

śvetādrau puṇḍarīkākṣaḥ kadambe puruṣottamaḥ |

satyadrau satyanāthaśca saumyo goṣṭhīpure tathā

श्वेताद्रौ · śvetādrau — on Śvetādri

पुण्डरीकाक्षः · puṇḍarīkākṣaḥ — the lotus-eyed one

कदम्बे · kadambe — in Kadamba

पुरुषोत्तमः · puruṣottamaḥ — the Supreme Person

सत्यद्रौ · satyadrau — on Satyādri

सत्यनाथः · satyanāthaḥ — Satyanātha

सौम्यः · saumyaḥ — the gentle one

गोष्ठीपुरे · goṣṭhīpure — in Goṣṭhīpura

श्वेताद्रौ पुण्डरीकाक्षः, कदम्बे पुरुषोत्तमः अस्मि । सत्यद्रौ सत्यनाथः, गोष्ठीपुरे सौम्यः अस्मि ।

on Śvetādri · the lotus-eyed one · in Kadamba · the Supreme Person · on Satyādri · Satyanātha · the gentle one · in Goṣṭhīpura

By listing these specific forms and locations, the Lord provides a comprehensive guide for the seeker, ensuring that no matter where they are, they can find a form of the Lord to worship.

As Sundarabāhu (he with beautiful arms), I always sport on Vṛṣādri (Thirumalirunsolai). I am Keśava in Dhanvipurī, and I reside on the banyan leaf (Vaṭapattra) in Srivilliputhur.

nityaṃ sundarabāhuśca vṛṣādrau viharāmyaham |

dhanvipuryāṃ keśavohaṃ vaṭapatre vasāmi hi

नित्यम् · nityaṃ — always

सुन्दरबाहुः · sundarabāhuḥ — he with beautiful arms

वृषाद्रौ · vṛṣādrau — on Vṛṣādri

विहरामि · viharāmi — I sport

अहम् · aham — I

धन्विपुर्याम् · dhanvipuryāṃ — in Dhanvipurī

केशवः · keśavaḥ — Keśava

वटपत्रे · vaṭapatre — on the banyan leaf

वसामि · vasāmi — I reside

हि · hi — indeed

अहं नित्यं वृषाद्रौ सुन्दरबाहुः विहरामि । धन्विपुर्यां केशवः, वटपत्रे वसामि हि ।

always · he with beautiful arms · on Vṛṣādri · I sport · I · in Dhanvipurī · Keśava · on the banyan leaf · I reside · indeed

The Lord concludes this section of the list by mentioning His eternal sport on Vṛṣādri and His residence on the banyan leaf, grounding the divine in both the majestic and the humble aspects of His creation.

O Lord, on the banks of the Tāmraparṇī river, in the nine sacred sites (Nava Tirupati), I eternally reside in nine different forms, there is no doubt.

tāmraparṇītaṭe nityaṃ kṣetreṣu navasu prabho |

navarūpadharo nityaṃ nivasāmi na saṃśayaḥ

ताम्रपर्णीतटे · tāmraparṇītaṭe — on the banks of the Tamraparni river

नित्यं · nityaṃ — eternally

क्षेत्रेषु · kṣetreṣu — in the holy places

नवसु · navasu — in the nine

प्रभो · prabho — O Lord

नवरूपधरो · navarūpadharo — bearing nine forms

निवसामि · nivasāmi — I reside

न · na — not

संशयः · saṃśayaḥ — doubt

प्रभो, अहं ताम्रपर्णीतटे नवसु क्षेत्रेषु नित्यं निवसामि। नवरूपधरः अहं तत्र नित्यं निवसामि, अत्र संशयः न।

on the banks of the Tamraparni river · eternally · in the holy places · in the nine · O Lord · bearing nine forms · I reside · not · doubt

This verse introduces the specific geography of the Nava Tirupati sites, emphasizing the Lord's omnipresence in the southern regions. It serves to reassure Brahmā that the Lord's accessibility is not limited to one location.

I am Vāsudeva in Totādri (Vanamamalai), worshipped by all the gods. On Mahendrādri, I am Pūrṇa (the complete one) of glorious valour.

totādrau vāsudevo'haṃ sarvadevanamaskṛtaḥ |

mahendrādrau ca pūrṇo'haṃ mahanīyaparākramaḥ

तोताद्रौ · totādrau — in Totadri

वासुदेवोऽहं · vāsudevo'haṃ — I am Vasudeva

सर्वदेवनमस्कृतः · sarvadevanamaskṛtaḥ — worshipped by all gods

महेन्द्राद्रौ · mahendrādrau — in Mahendradri

पूर्णोऽहं · pūrṇo'haṃ — I am the complete one

महनीयपराक्रमः · mahanīyaparākramaḥ — of glorious valour

अहं तोताद्रौ सर्वदेवनमस्कृतः वासुदेवः अस्मि। अहं महेन्द्राद्रौ महनीयपराक्रमः पूर्णः अस्मि।

in Totadri · I am Vasudeva · worshipped by all gods · in Mahendradri · I am the complete one · of glorious valour

The Lord specifies His manifestations in the southern mountains, highlighting His role as the protector and the complete divinity. This establishes the divine authority of these specific pilgrimage sites.

I am Padmanābha in Anantavana (Trivandrum) and Janārdana in Valkala (Varkala). I reside in various places throughout the regions of Kerala.

padmanābho'nantavane valkale tu janārdanaḥ |

keraleṣu pradeśeṣu tatra tatra vasāmyaham

पद्मनाभोऽनन्तवने · padmanābho'nantavane — Padmanabha in Anantavana

वल्कले · valkale — in Valkala

तु · tu — and

जनार्दनः · janārdanaḥ — Janardana

केरलेषु · keraleṣu — in the Kerala regions

प्रदेशेषु · pradeśeṣu — in various places

तत्र तत्र · tatra tatra — here and there

वसाम्यहम् · vasāmyaham — I reside

अहं अनन्तवने पद्मनाभः, वल्कले तु जनार्दनः अस्मि। अहं केरलेषु प्रदेशेषु तत्र तत्र वसामि।

Padmanabha in Anantavana · in Valkala · and · Janardana · in the Kerala regions · in various places · here and there · I reside

This verse expands the scope to the Kerala region, illustrating the Lord's intimate presence in the lives of devotees across diverse landscapes. It reinforces the theme of the Lord's accessibility through His Arcā forms.

In Nārāyaṇapura (Melkote) also, I bear the form of Nārāyaṇa. I reside in that great holy place, dedicated to the protection of my devotees.

nārāyaṇapure cāpi nārāyaṇavapurdharaḥ |

nivasāmi mahākṣetre bhaktarakṣaṇadīkṣitaḥ

नारायणपुरे · nārāyaṇapure — in Narayanapura

चापि · cāpi — and also

नारायणवपुर्धरः · nārāyaṇavapurdharaḥ — bearing the form of Narayana

निवसामि · nivasāmi — I reside

महाक्षेत्रे · mahākṣetre — in the great holy place

भक्तरक्षणदीक्षितः · bhaktarakṣaṇadīkṣitaḥ — dedicated to protecting devotees

अहं नारायणपुरे अपि नारायणवपुर्धरः अस्मि। अहं भक्तरक्षणदीक्षितः सन् महाक्षेत्रे निवसामि।

in Narayanapura · and also · bearing the form of Narayana · I reside · in the great holy place · dedicated to protecting devotees

The Lord highlights His commitment to protecting devotees, specifically mentioning Melkote. This underscores the protective aspect of the Arcāvatāra, which is central to the Lord's mission in Kali Yuga.

Similarly, in Puṇḍarīkapura (Pandharpur), I am known as Pāṇḍuraṅga. On the banks of the Bhīmarathī, O Brahmā, I always play with my devotees.

puṇḍarīkapure caivaṃ pāṇḍuraṅgābhidho'smyaham |

bhīmarathyāstaṭe brahman bhaktaiḥ krīḍāmi sarvadā

पुण्डरीकपुरे · puṇḍarīkapure — in Pundarikapura

चैवं · caivaṃ — and thus

पाण्डुरङ्गाभिधोऽस्म्यहम् · pāṇḍuraṅgābhidho'smyaham — I am known as Panduranga

भीमरथ्यास्तटे · bhīmarathyāstaṭe — on the banks of the Bhimarathi

ब्रह्मन् · brahman — O Brahma

भक्तैः · bhaktaiḥ — with devotees

क्रीडामि · krīḍāmi — I play

सर्वदा · sarvadā — always

ब्रह्मन्, अहं पुण्डरीकपुरे एवं पाण्डुरङ्गाभिधः अस्मि। अहं भीमरथ्याः तटे भक्तैः सह सर्वदा क्रीडामि।

in Pundarikapura · and thus · I am known as Panduranga · on the banks of the Bhimarathi · O Brahma · with devotees · I play · always

The Lord describes His playful interaction with devotees in Pandharpur, emphasizing the sweetness and intimacy of the Arcā form. This serves to invite Brahmā to appreciate the Lord's accessible nature.

In various holy places, I assume various forms. Even sinners can see Me, who am ever intent on bestowing grace upon devotees.

nānāvidheṣu kṣetreṣu nānāmūrtidharo'smyaham |

paśyanti pāpino'pyevaṃ bhaktānugrahatatparam

नानाविधेषु · nānāvidheṣu — in various kinds of

क्षेत्रेषु · kṣetreṣu — holy places

नानामूर्तिधरोऽस्म्यहम् · nānāmūrtidharo'smyaham — I bear various forms

पश्यन्ति · paśyanti — they see

पापिनोऽप्येवं · pāpino'pyevaṃ — even sinners thus

भक्तानुग्रहतत्परम् · bhaktānugrahatatparam — intent on bestowing grace on devotees

अहं नानाविधेषु क्षेत्रेषु नानामूर्तिधरः अस्मि। पापिनः अपि मां भक्तानुग्रहतत्परं एवं पश्यन्ति।

in various kinds of · holy places · I bear various forms · they see · even sinners thus · intent on bestowing grace on devotees

This verse summarizes the Lord's purpose in manifesting in diverse forms: to provide grace to all, including the sinful. It acts as a bridge between the list of places and the theological justification for the Arcāvatāra.

For the upliftment of heretics and sinful people, I reside in the form of the Arcāvatāra (worshipful image), O Caturānana.

pāṣaṇḍināṃ pāpināṃ ca nṛṇāmuddhāraṇāya hi |

arcāvatārarūpeṇa vasāmi caturānana

पाषण्डिनां · pāṣaṇḍināṃ — of the heretics

पापिनां · pāpināṃ — of the sinners

च · ca — and

नृणाम् · nṛṇām — of humans

उद्धारणाय · uddhāraṇāya — for the upliftment

हि · hi — indeed

अर्चावताररूपेण · arcāvatārarūpeṇa — in the form of the worshipful image

वसामि · vasāmi — I reside

चतुरानन · caturānana — O four-faced one

चतुरानन, अहं पाषण्डिनां पापिनां च नृणां उद्धारणाय हि अर्चावताररूपेण वसामि।

of the heretics · of the sinners · and · of humans · for the upliftment · indeed · in the form of the worshipful image · I reside · O four-faced one

The Lord explicitly states that the Arcāvatāra is designed for the upliftment of those who are otherwise lost. This is the core theological justification for the existence of temples in the Kali Yuga.

Even sinners will fearlessly come to My temple. They will see Me, the Lord of the Universe, the purifier of the fallen.

pāpino'pyāgamiṣyanti nirbhayā mama mandiram |

drakṣyanti māṃ jagannāthaṃ patitānāṃ ca pāvanam

पापिनोऽप्यागमिष्यन्ति · pāpino'pyāgamiṣyanti — even sinners will come

निर्भया · nirbhayā — fearlessly

मम · mama — my

मन्दिरम् · mandiram — temple

द्रक्ष्यन्ति · drakṣyanti — they will see

मां · māṃ — me

जगन्नाथं · jagannāthaṃ — the Lord of the Universe

पतितानां · patitānāṃ — of the fallen

च · ca — and

पावनम् · pāvanam — the purifier

पापिनः अपि निर्भयाः मम मन्दिरम् आगमिष्यन्ति। ते मां जगन्नाथं पतितानां पावनं च द्रक्ष्यन्ति।

even sinners will come · fearlessly · my · temple · they will see · me · the Lord of the Universe · of the fallen · and · the purifier

This verse addresses the psychological barrier of sin, promising that the temple is a sanctuary where even the fallen can approach the Lord without fear. It emphasizes the Lord's role as the ultimate purifier.

All people in all My holy places will be liberated from their sins by the mere sight of the temple tower (Gopura). Of this, there is no doubt.

Here ends the sixth chapter, titled "The Dialogue between Śrī Raṅganātha and Brahmā," in the Fourth Part of the "Divya Desa Vaibhavam," composed by Śrī Kṛṣṇapremi Mahāprabhu.

sarve muktā bhaviṣyanti pāpebhyo na hi saṃśayaḥ |

mama kṣetreṣu sarveṣu narā gopuradarśanāt

सर्वे · sarve — all

मुक्ता · muktā — liberated

भविष्यन्ति · bhaviṣyanti — will become

पापेभ्यो · pāpebhyo — from sins

न · na — not

हि · hi — indeed

संशयः · saṃśayaḥ — doubt

मम · mama — my

क्षेत्रेषु · kṣetreṣu — in the holy places

सर्वेषु · sarveṣu — in all

नरा · narā — humans

गोपुरदर्शनात् · gopuradarśanāt — by the sight of the temple tower

मम सर्वेषु क्षेत्रेषु नराः गोपुरदर्शनात् पापेभ्यः मुक्ताः भविष्यन्ति, अत्र संशयः न हि।

all · liberated · will become · from sins · not · indeed · doubt · my · in the holy places · in all · humans · by the sight of the temple tower

The chapter concludes with a powerful promise of liberation through the mere sight of the temple tower. This provides a definitive answer to Brahmā's initial concern about how people in Kali Yuga can attain salvation.