athānayāpi na bhavata ijyayoru-bhāra-bharayā samucitam artham ihopalabhāmahe.

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The priests, the assembly and King Nābhi, like poor persons who have obtained the greatest treasure, began worshipping with great reverence by offering suitable ingredients that brilliant Supreme Person with four arms, wearing yellow cloth, marked with shining Śrīvatsa on his chest, holding the conch, lotus, club and wheel, wearing a garland and the Kaustubha jewel, and ornamented with a most radiant crown, earrings, bracelets, belt, necklace, arm bands and ankle bells.

The Lord was brilliant (hiraṇmayam). He was special among puruṣas, the supreme person (puruṣa-viśeṣam). Mention of his cloth also indicates his dark complexion. This is explained in Laghu-bhāgavatāmṛta 1.5.240 in relation to the phrase pītāṁśukaṁ vakṣasi lakṣitaṁ śriyā. (SB 2.9.15) Dara-vara is the conch and vana-ruha is a lotus. Accuri is the cakra and amṛtamaṇi is the Kaustubha jewel.

|| 5.3.4-5 ||

ṛtvija ūcuḥ

arhasi muhur arhattamārhaṇam asmākam anupathānāṁ namo nama ity etāvat sad-upaśikṣitaṁ ko 'rhati pumān prakṛti-guṇa-vyatikara-matir anīśa īśvarasya parasya prakṛti-puruṣayor arvāktanābhir nāma-rūpākṛtibhī rūpa-nirūpaṇam; sakala-jana-nikāya-vṛjina-nirasana-śivatama-pravara-guṇa-gaṇaika-deśa-kathanād ṛte.

The priests said: O most exalted Lord! Since we are your followers, you should accept our offering of repeated respects, following the instructions of the great devotees. The incapable man, whose mind is affected the guṇas of prakṛti, cannot describe the form of the Supreme Lord who is beyond both prakṛti and puruṣa by limited names, colors and forms, except by describing a portion of your auspicious qualities which even then destroy the sins of all people.

The praises in prose continue till verse sixteen. Though you are complete, you should accept our offerings, since we are following the path of bhakti-yoga (anupathānām). Though we do not request to attain you directly, since we have material desires to fulfill, we have a trace of bhakti. Therefore out of affection accept our offering. We are following your path. This much we have and not more. Thus we repeatedly offer you respects. This has been taught by the devotees to us. We do not know the methods of worship and glorification. “But you are my learned devotees. You know everything. Why do you hesitate to praise me?” They reply. In the material world there are praises making comparisons between your face and the moon. But who can describe your form by using material words, mentioning colors like the sapphire and forms which are blackish? What then to speak of actually making verses of praise from these material components! You are beyond (parasya) prakṛti and puruṣa. We cannot produce (or factually describe) a form which is beyond prakṛti and puruṣa out of material sapphire and other material components. “Then you can describe my form by using spiritual objects.” Our minds are absorbed in the world made of guṇas. It is impossible for the intelligence of the jīva in the material world to comprehend spiritual objects. Therefore one should only glorify you partially for your qualities such as affection for your devotees. Because the Lord is affectionate to his devotees he destroys all their sins, even by partial glorification.

|| 5.3.6 ||

parijanānurāga-viracita-śabala-saṁśabda-salila-sita-kisalaya-tulasikā-dūrvāṅkurair api sambhṛtayā saparyayā kila parama parituṣyasi.

O Lord! You are satisfied by worship using prayers uttered with choked voice composed by your devotees with attachment, and using water, tulasī buds, dūrvā grass and buds.

O Lord (parama)! You are satisfied by worship using water, branches, of tulasī, sprouts of dūrvā grass and prayers (samśabda) offered with choked voice (śabala) produced out of attachment by your devotees.

|| 5.3.7 ||

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