Manlracintamani for Devotees of Krishna

1-3. О Suta, О good one, live long. You have disclosed the nectar of the deeds of ЗпKrishna, which emancipates all devotees from the mundane existence. О lord, tell (us) all the daily sports of shг1Krishna, on hearing which devotion to Krishna increases, О good man. О glorious one, tell us separately the application and characteristic of the prayer of the teacher and the disciple; for, you are our great friend.

4. Once Narada saluted and said to the lord of the world, the god of gods, Sadaliva, seated on the bank of Yamuna.

5-10. О god of gods, О great god, О omniscient one, О lord of the world, О you who know the truth about the characteristics of the lord, О you best among those who know the prayers of (i.e. addressed to) Krishna, I secured great prayers (addressed) to Krishna from you and from my father. Those best prayers and others have been properly learnt by me eating vegetables, roots and fruits for many thousand years, subsisting on dry leaves, water, air etc. or (sometimes) not eating (at all), avoiding looking at and talking to women, conquering the six qualities like lust, curbing the external organs. Even though this was done, О Shankara, my mind was not pleased. Therefore, О lord, tell me that which would succeed even without purificatory rites etc., and which gives an excellent fruit just by uttering it even once. О lord of gods, if (you think) I am fit, then please tell it to me.

11-16. О glorious one, you, desiring the welfare of the world, have asked well. I shall tell you the prayer — the gem yielding all desires, though it is to be well (i.e. carefully) protected. This is the secret of secrets and the excellent secret of secrets.

1 have never before told it to the goddess (i.e. Parvati) nor to your elder brothers. I shall tell you the excellent pair of prayers.(addressed) to Krishna. The pair is called Mantracintamani — the desire-yielding gem. There are alternatives to this prayer — so also the five-syllabled (ргаует). Beginning with (the words) ‘Gopijana’ and ending with ‘Vallabha’ and ‘I seek the refuge’ — This is the five-lettered (prayer). The great prayer of sixteen letters is called the Mantracintamatji. Saying ‘Gopijana’ first, he should then say ‘ Vallabhabhyam’. The prayer having two lines is said to be (having) ten letters.

17-22. Having internally repeated with or without faith, (just) once, he would go to the proximity of those dear to Krishna. There is no doubt about this. For him there is no (need for) the consideration for an initiatory rite, no (need for) the order of rite of nyasa, no restriction about place or time, no requital of an enemy or a friend etc. О best sage, all are entitled to it (even) up to a candala. So also women, sh0dra and others, the dull, the dumb and the lame. Others (like) theHupas, Kiratas, Pulindas and Pushkaras, Abhiras, Yavanas, Kankas, Khasa and others, so also other low-born ones, those having much religious hypocrisy and egotism, those given to wickedness, killers of cows and brahmanas, those having (committed) major and minor sins, those without knowledge and detachment, those without learning etc. — these and others — all are entitled to the prayer.

23-25. О best sage, if these have devotion to Krishna, the god of all gods, then all of them are entitled; not otherwise. A performer of sacrifices, one engaged in giving gifts, one practising all regular orders of ceremonies and rites, one who speaks the truth, or an ascetic, master of Vedas and Vedangas, one intent upon the contemplation of the Supreme Being, one born in a noble family, one practising austerities, one engaged in vows — is not entitled to this (hymn) if he does not have devotion to Krishna.

26-28a. Therefore, it should not be told to him who is not a devotee of Krishna, who is ungrateful, who is proud, who is faithless, and who is an atheist; so also it should not be told to him. who is not desirous of attending, or to him who does not serve Shiva. This (prayer) should be carefully given to him who is a devotee of Krishna only, free from religious hypocrisy and greed, free from lust and anger.

28b-33. I am the inspired poet (i.e. the author) of it, and its metre is said to be Gayatri. The lover of the cowherdesses (i.e. Krishna) is said to be the deity of this hymn. Its application is said to be to the service of Hari with his beloved. A man should employ the five modes (of devotion) beginning with the disc etc. and hymns also, or he should practise the assignment of the hands and body with the mystical letter forming its essential part. The first letter of the hymn is decorated at the top with a dot. The mystical letter would be ‘gem’ here, and the power is said to be ‘namah’. In the last syllable there are ten parts, and worship is to be done with them, so also with sandal and flowers, with water in their absence. It should be done (i.e. muttered) after first doing the assignment of the various parts of the body to different deities for pleasing Hari. Therefore, only others tell the nyasa etc. of this hymn.

34-35a. Even if it is recited once it bestows blessedness. Yet one should always assign in ten ways for the muttered (hymn) etc. О best brahmana, now I shall explain (to you) the meditation of this prayer:

35b-43. (A man) should remember Kjsna seated, along with his beloved, on a throne in Vmdaranya — Krishna, who has put on a yellow garment, who is dark like a cloud, who has two arms, who has put on a garland of sylvan (flowers), who has a chaplet made of peacocks’ tail-feathers, whose face resembles a crore of moons, whose eyes are rolling about; who has a kanjikara (flower) as the ear-ornament, who has a round dot put on the centre of his forehead which is all around (smeared) with sandal, who is shining with ear-rings resembling the young sun, whose cheeks are like mirrors as they are glittering with drops of perspiration, whose eyes are rivetted on his beloved’s face, who has sportively raised his brow due to a side-glance, whose very high nose is shining due to pearls put on its top, whose lips like ripe bimba fruits are shining by means of the moonlight (shooting) from his teeth, whose hands are shining with ornaments worn on the upper arms, with armlets and rings set with good (i.e. bright) gems, who holds in his left hand a flute, so also a lotus, whose waist is shining with a girdle and a chaplet, whose feet are glittering due to anklets, who is agile in the flurry caused by the joy due to love-sports, whose eyes are unsteady, who is laughing with his beloved and who is repeatedly making her laugh (thus he should remember Krishna).

44-52a. Then he should remember Radhika who is seated to his left side, who has put on a blue bodice, whose lustre is like heated gold, whose lotus-like, very smiling face is half covered with the end of her garment, who has fixed her eyes on the face of her lover, whose eyes are unsteady like those of a cakori, who is putting with her thumb and fore-finger a nut along with a (betal) leaf and powder into her lover’s mouth, whose lovely, plump and elevated breasts are glittering due to a necklace of pearls, who has a slender waist, whose buttocks are large and are adorned with a mass of small bells, who has put on large jewelled ear-rings, armlets, rings and bracelets, who has put on a jingling string, anklets and jewelled foot-rings, whose body is bewitching due to her being an essence of beauty, who is beautiful in all limbs, who is submerged in the water of joy, who is pleased, who has fresh youth. О best of brahmanas, there also are her friends who are of the same age and have the same qualities, and would be engaged in serving her with chowries and fans. Now, О Narada,

I shall tell you the meaning of the prayer; listen to it. Radhika, the beloved of Krishna is called Gopi due to her being concealed by the external parts of the manifestation (of the world), her own parts like the powers of illusion etc., so also with the internal parts, always present, like intelligence etc.

52b-56a. The goddess, full of Krishna, and the highest deity is called Radhika. She is of the nature of all beauty and of the nature of Krishna’s joy. Therefore, О brahmana, she is called Hladini by the wise. Durga and others having the three constituents (like Sattva, Rajas, and Tamas) are a part of the croreth portion of her. She is actually MahaLakshmi, and Krishna is lord Narayapa. О best sage, there is not the slightest difference between the two. She is Durga (i.e. Parvatf); Hariis Rudra. Krishna is Indra; she is Indrapi. She is Savitri; Hari is Brahma. She is Dhumorpa; Hari is Yama.

56b-60a. О best sage, what is the use of (speaking) much? There is nothing of the nature of living or non-living that is without them. The whole world is full of Radha and Krishna. In this way, О Narada, that all (this) is the splendour of the two. It is not possible for me to describe it even (if I do so) for hundreds of crores of years. In the three worlds the earth is venerable; Jambudvipa is better than it. In it Bharata country (is excellent); in it the city Mathura (is the best). In it the (grove) named Vrindavana (is excellent); in it the group of Radha’s friends is excellent. In it Radhika is the best.

60b-66. Due to her proximity, superiority in successions of the earth etc. would be there. Nothing else is lofty here. This is that Radha. The cowherdesses are the group of her friends. Radha and Krishna are dear chiefs of the lives of the group of herfriends. In this world, their feet should be sought for refuge. I go to them, have gone to them; I the soul that is very much afflicted, have sought their refuge; whatever is mine is his. All (I offer) to them, is for them; it is to be enjoyed by them; it is not mine. О brahmana, this in brief is told (as) the meaning of the prayer. I have told the five alternatives as: the meaning of the couplet, nyasa, reaching them and taking shelter of them, offering oneself. This hymn alone should be carefully reflected upon day and night.

1-4. О Narada, I shall now accurately tell the rite of initiation. Listen to it. Even without doing it a man would be freed just by listening to it. The wise one, realising that all this world from Brahma is evanescent, having experienced the threefold misery like that of the mind, and due to all pleasures being transitory, putting them on the side of (i.e. looking upon them as) misery, and being free from them, and being detached should think about the means of the cessation of the worldly existence. He should be very much satisfied to obtain highest happiness.

5-8. The very intelligent one knowing the wickedness of men, being very much afflicted, should, О ЬгаЬтаца, seek refuge of me, the great one. A teacher is said to be calm, free from jealousy, devoted to Krishna, having no other aim (than reaching Кдоа), having no other means, having virtue, free from lust and greed, knowing the truth in the interest in Shrikrspa, the best among those who know prayers (addressed) to Кдоа, always resorting and attached to prayers of (i.e. addressed to) Кгеда, always pure, teaching good ways of life, always prescribing good practices, following the tradition, full of compassion and detached.

9-10. A disciple is said to be one who has mostly these qualities and who is desirous of serving his teacher’s feet, who is extremely devoted to his teacher, and who desires salvation. The actual service offered to him through love is said to be the salvation of the Vaishpavite by the wise knowing the Vedas and the Vedangas.

11-18. Having resorted to the feet of one’s teacher one should tell him one’s account. He (i.e. the teacher) removing doubts, repeatedly instructing him, should, with a very much delighted heart, teach the other one (i.e. the disciple) who has bowed down to his feet, who is calm and who desires to serve his feet. О brahmana, on the left and right shoulder-blades he should draw, with sandal or clay, a conch and a disc. In the same way he should then draw, according to the rules, the upright mark on the forehead etc. Then he (i.e. the teacher) should indicate (i.e. whisper) the two prayers into his right car. Then in proper order and properly he should tell him the meaning of the prayers. He should carefully give him a name along with the word dasa. Then the wise one should affectionately feed the devotees of Vishnu. He should also honour his honourable teacher with garments, ornaments etc. О great sage, he should give all his possessions to the teacher or half their number. The poor ones should even remain after throwing down their bodies (i.e. should throw down their own bodies) for the teacher. The wise one who is consecrated with these five sacred rites, shares the service of Kjrshpa; not otherwise even for crores of kalpas.

19-21. The former learned ones have described these to be the five sacred rites: marking (the body with mark of a conch etc.), the upright mark, the prayer, taking up a name and the fifth one is sacrifice. Marking is (done) with a conch, a disc etc.; the upright mark is said to have a hole; name is connected with the word dasa; the prayers are two. Sacrifice is the worship of the teacher and a devotee of Vishnu. I have told you these five great sacred rites.

22-24. О Narada, I shall now tell you the duties of those who have taken refuge (with Krishna or Vishnu), resorting to which men will go to Vi sou’s abode in Kali (age). A wise one, having thus obtained the hymn from his teacher, and greatly devoted to his teacher, serving the teacher every day, would obtain his favour. Then he should learn the duties of die good, especially of those who have taken refuge (with Vishnu). He should always gratify the devotees of Vishnu looking upon them as his own desired deity.

25-27. As women due to being the objects of enjoyment by lustful persons get beating and reproach, in the same way the wise ones should get the respective things of the devotees of Vishnu. They should never worry about worldly things or things in the next world. The worldly things always come according to the deeds done in the former (existence). In the same way Krishna will bring about the things in the next world. Therefore, men should always give up (making) effort for them.

28-32. All expedients should be given up and Krishna should be worshipped thinking oneself to be Krishna. As a woman devoted to her husband and loving him, is afflicted when the lover has gone on a journey for a long time, and as she, desiring his company only, would always think about his qualities and sings and listens to them (i.e. qualities), so he should think of the qualities and sports of Shriknua. It should never be adopted as a means (to reaching Krishna). As the woman (devoted to her husband) kisses, embraces, and drinks with the comer of her eye, her husband looking upon him as her lover who has come after travelling for a long time, in the same way a devotee should serve Hari with adoration.

33-37. He (should) never seek the refuge of anyone else; he should never have any other means. Because of his having no other means he would have no other aim (than Vishnu). He should not worship any other deity; should not bow to or remember any other deity. He should never see or sing about or censure (any other deity). He should not eat what is left over by another person. He should not wear what is given up by another person. He should avoid talking to or saluting those who are not devotees of Vishnu. He should cover his ears and go. If he has power he should punish (the person censuring these deities). О brahmana, I think that he, resorting to the course of a cataka till the body falls, should concentrate on the meaning of the two (hymns).

38-46. As a cataka, when thirsty, abandons a lake, a river, a sea etc. and either dies or appeals to a cloud, in the same way a man should think about the means. He should always solicit his desired deity, saying ‘You should be my recourse’. He should always remain in (i.e seek) the favour of his deity, those belonging to the deity, and especially of the teacher also; and should, avoid their disfavour. I who have sought their refuge once, will tell about their propitiousness. Thinking ‘these two will emancipate me’, he should have faith in them. “O lord(s), you who destroy the fear of him who has taken your refuge, are the saviour (of your devotee) from the worldly existence, and from friends, sons, home and family. Who I am, whatever I have in this and the next world, all that I have today dedicated to your feet. I am the abode of sins; I have given up the means; I have no (other) course; therefore, О lord, you alone are my recourse. О lover of Radhika, through my acts, mind and speech, I am yours. О Krishna’s beloved, I belong to you. You two only are my refuge. О you heaps and mines of compassion, I have sought your shelter. Favour (me) by (giving) me, the wicked and sinful one, (the opportunity) of serving (you)”.

47-50a. Thus, muttering to himself these five verses, he, desiring their service, should quickly remain (thinking about Krishna), О best sage. I have briefly described these external qualities. Now I shall describe the essential, internal quality of those who have sought refuge (with Krishna). Having, with effort, resorted to the condition of the friend of Krishna’s beloved, he should carefully serve both osh them day and night. I have told (you) the hymn, the constituents of it and (about) those who are entitled to it.

50b-59. I have described their duties, the fruit of the hymn, (accruing) to them. О Narada you (should) also do it. You will obtain their servantship (dasyd). О brahmana, here there is. never a doubt about the (consequent) loss of one’s authority (ego?). I have no doubt that Hari would grant his (servantship) to him who has but once sought his refuge, and who has appealed to him, saying, ‘I am yours’. Now I shall tell you a great, wonderful secret which formerly I had heard from lord Krishna himself. О best sage, I have told you the secret course of conduct. This is more secret than a secret; it has to be guarded carefully. Formerly, muttering this gem of a hymn and pondering over god Narayapa, I lived on the top of Kailasa in a dense forest. Then the lord was pleased and appeared before me. “Choose a boon”. When this was said (by him), I too opened my eyes and saw the god with his wife and seated upon Garuda. Having saluted the lord of Kamala, the giver of boons, I said to him: “O ocean of compassion, О highest god, I desire to see with my eyes that form of yours which gives great joy, which is the abode of joy, which is eternal, which is embodied, which is superior to everything (else), which is qualityless, actionless, calm, and which the wise know as Brahman.”

60-64. Then, the glorious lord of Kamala said to me who had sought his refuge: “Today you will see that form (of mine) which is desired in (i.e. by) your mind. Go to my Vrindavana, to the western bank of Yamuna.” Saying so, the lord of the world vanished along with his beloved. Then I also came to the auspicious bank of Yamuna. There I saw Krishna, the lord of all gods, who had put on the dress of a cowherd, who was lovely, who was of the age of a boy, who had properly put his charming left hand on the shoulder of his beloved, who was laughing and making her laugh in the group of the cowherdesses, who was bright like a glossy cloud, who is the abode of auspicious qualities.

65-73a. Then, having laughed, Kfshna, speaking (sweetly) like nectar, said to me: “O Rudra, having known your desire, I have appeared before you, since you have today seen this uncommon form of mine, which is the embodiment of spotless love that is solidified and of goodness, intelligence and joy (i.e. Brahman), which is (at the same time) formless, qualityless, (all-)pervading, actionless, and higher than the highest. The groups of the Upanishads describe this faultless form of mine only. Because my qualities have not sprung from the constituents of Prakfti, and because of their being endless, and because of their not being effected, they call me the qualityless lord. О Mahegvara (i.e. Shiva), because this form of mine is not visible to the physical eyes, all the Vedas describe me to be formless. The wise ones also know me to be Brahman, as a part of the supreme spirit, because of my (all-)prevading nature. As I am not the agent of the visible world, they (also) call me actionless; since my portions through power of Maya perform creation etc., I do not myself perform creation etc., О Shiva. О Mahadeva, I am overcome with the love of these cowherdesses. I do not know any other act, even myself, ONarada(?). Being influenced by her love, I always sport with her.

73b-79. Know this my beloved Radhika to be a great deity. Around her see her friends in hundreds and thousands. О Rudra, they are eternal as I having an eternal body. The cowherds, cows, cowherdesses and this my Vj-ndavana always (exist). All this is eternal, and full of the joy of intelligence. Know this called Anandakanda (‘the root of delight’) to be my Vjndavana, merely by entering which a man would not again get into the worldly existence. The fool who, after having reached my grove, goes elsewhere, would be self-killer only. I have told the truth and the truth (only). I never leave Vrindavana and go anywhere else. With her I always live here only. О Rudra, I have thus told everything (I) had in mind. Tell me now, what else do you want to hear.”

80-88. О best sage, then I said to the god: “Tell me the means by which you would be obtaind like this.” Then the lord said to me: “O Rudra, you have spoken well. This is a very great secret, (and) it is to be guarded carefully. The man who has once sought our refuge, worships us, after giving up (other) means, as a cowherdess, comes to me, О lord of gods. He who has sought the refuge of the two of us, or only of my beloved, and serves us or her with unswerving devotion, comes to me. There is no doubt about it. О Maheshvara, he who has sought my refuge and of my beloved, undoubtedly comes to me. Thus I have told you. He who has but once sought (our) refuge and would say, ‘I am yours’, comes to me without any (other) means. There is no doubt about it. Therefore, with all efforts a man should seek the refuge of my beloved. О Rudra, having resorted to my beloved, you can impress me. I have told you this great secret. О Mahadeva, you have also to guard it carefully. You too, having resorted to this my beloved Radhika, and muttering this couple of hymns, always live in my abode.”

89-91. Having thus spoken, and having taught the great hymn, and sacred rites into my right ear, Куshца, the treasure of compassion, disappeared along with attendants there only when I was looking (at him). Since then I have been constantly here. I have fully told you all this. Now, О best brahmana, tell me what more you want to hear.

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