Śrīmad-Bhāgavatam 11.14.36-42
హృత్పుణ్డరీకమన్త:స్థమూర్ధ్వనాలమధోముఖమ్ ।
ధ్యాత్వోర్ధ్వముఖమున్నిద్రమష్టపత్రం సకర్ణికమ్ ।
కర్ణికాయాం న్యసేత్ సూర్యసోమాగ్నీనుత్తరోత్తరమ్ ॥ ౩౬ ॥
వహ్నిమధ్యే స్మరేద్ రూపం మమైతద్ ధ్యానమఙ్గలమ్ ।
సమం ప్రశాన్తం సుముఖం దీర్ఘచారుచతుర్భుజమ్ ॥ ౩౭ ॥
సుచారుసున్దరగ్రీవం సుకపోలం శుచిస్మితమ్ ।
సమానకర్ణవిన్యస్తస్ఫురన్మకరకుణ్డలమ్ ॥ ౩౮ ॥
హేమామ్బరం ఘనశ్యామం శ్రీవత్సశ్రీనికేతనమ్ ।
శఙ్ఖచక్రగదాపద్మవనమాలావిభూషితమ్ ॥ ౩౯ ॥
నూపురైర్విలసత్పాదం కౌస్తుభప్రభయా యుతమ్ ।
ద్యుమత్కిరీటకటకకటిసూత్రాఙ్గదాయుతమ్ ॥ ౪౦ ॥
సర్వాఙ్గసున్దరం హృద్యం ప్రసాదసుముఖేక్షణమ్ ।
సుకుమారమభిధ్యాయేత్ సర్వాఙ్గేషు మనో దధత్ ॥ ౪౧ ॥
ఇన్ద్రియాణీన్ద్రియార్థేభ్యో మనసాకృష్య తన్మన: ।
బుద్ధ్యా సారథినా ధీర: ప్రణయేన్మయి సర్వత: ॥ ౪౨ ॥
hṛt-puṇḍarīkam antaḥ-stham
[hrit-pundareekam antah-stham]
ūrdhva-nālam adho-mukham
[oordhva-naalam adho-mukham]
dhyātvordhva-mukham unnidram
[dhyaatvordhva-mukham unnidram]
aṣṭa-patraṁ sa-karṇikam
[ashta-patram sa-karnikam]
karṇikāyāṁ nyaset sūrya-
[karnikaayaam nyaset soorya-]
somāgnīn uttarottaram
[somaagneen uttarottaram]
vahni-madhye smared rūpaṁ
[vahni-madhye smared roopam]
mamaitad dhyāna-maṅgalam
[mamaitad dhyaana-mangalam]
samaṁ praśāntaṁ su-mukhaṁ
[samam prashaantam su-mukham]
dīrgha-cāru-catur-bhujam
[deergha-chaaru-chatur-bhujam]
su-cāru-sundara-grīvaṁ
[su-chaaru-sundara-greevam]
su-kapolaṁ śuci-smitam
[su-kapolam shuchi-smitam]
samāna-karṇa-vinyasta-
[samaana-karna-vinyasta-]
sphuran-makara-kuṇḍalam
[sphuran-makara-kundalam]
hemāmbaraṁ ghana-śyāmaṁ
[hemaambaram ghana-shyaamam]
śrīvatsa-śrī-niketanam
[shreevatsa-shree-niketanam]
śaṅkha-cakra-gadā-padma-
[shankha-chakra-gadaa-padma-]
vanamālā-vibhūṣitam
[vanamaalaa-vibhooshitam]
nūpurair vilasat-pādaṁ
[noopurair vilasat-paadam]
kaustubha-prabhayā yutam
[kaustubha-prabhayaa yutam]
dyumat-kirīṭa-kaṭaka-
[dyumat-kireeta-kataka-]
kaṭi-sūtrāṅgadāyutam
[kati-sootraangadaayutam]
sarvāṅga-sundaraṁ hṛdyaṁ
[sarvaanga-sundaram hridyam]
prasāda-sumukhekṣaṇam
[prasaada-sumukhekshanam]
su-kumāram abhidhyāyet
[su-kumaaram abhidhyaayet]
sarvāṅgeṣu mano dadhat
[sarvaangeshu mano dadhat]
indriyāṇīndriyārthebhyo
[indriyaaneendriyaarthebhyo]
manasākṛṣya tan manaḥ
[manasaakrishya tan manah]
buddhyā sārathinā dhīraḥ
[buddhyaa saarathinaa dheerah]
praṇayen mayi sarvataḥ
[pranayen mayi sarvatah]
Word-for-word
hṛt
—
in the heart
puṇḍarīkam
—
lotus flower
antaḥ-stham
—
situated within the body
ūrdhva-nālam
—
having erected the lotus stalk
adhaḥ-mukham
—
with eyes half closed, staring at the tip of the nose
dhyātvā
—
having fixed the mind in meditation
ūrdhva-mukham
—
enlivened
unnidram
—
alert without dozing off
aṣṭa-patram
—
with eight petals
sa-karṇikam
—
with the whorl of the lotus
karṇikāyām
—
within the whorl
nyaset
—
one should place by concentration
sūrya
—
the sun
soma
—
moon
agnīn
—
and fire
uttara-uttaram
—
in order, one after the other
vahni-madhye
—
within the fire
smaret
—
one should meditate
rūpam
—
upon the form
mama
—
My
etat
—
this
dhyāna-maṅgalam
—
the auspicious object of meditation
samam
—
balanced, all the parts of the body proportionate
praśāntam
—
gentle
su-mukham
—
cheerful
dīrgha-cāru-catuḥ-bhujam
—
having four beautiful long arms
su-cāru
—
charming
sundara
—
beautiful
grīvam
—
neck
su-kapolam
—
beautiful forehead
śuci-smitam
—
having a pure smile
samāna
—
alike
karṇa
—
in the two ears
vinyasta
—
situated
sphurat
—
glowing
makara
—
shaped like sharks
kuṇḍalam
—
earrings
hema
—
golden colored
ambaram
—
dress
ghana-śyāmam
—
the color of a dark rain cloud
śrī-vatsa
—
the unique curl of hair on the Lord’s chest
śrī-niketanam
—
the abode of the goddess of fortune
śaṅkha
—
with the conchshell
cakra
—
Sudarśana disc
gadā
—
club
padma
—
lotus
vana-mālā
—
and a garland of forest flowers
vibhūṣitam
—
decorated
nūpuraiḥ
—
with ankle bells and bracelets
vilasat
—
shining
pādam
—
the lotus feet
kaustubha
—
of the Kaustubha gem
prabhayā
—
with the effulgence
yutam
—
enriched
dyumat
—
shining
kirīṭa
—
crown or helmet
kaṭaka
—
gold bracelets
kaṭi-sūtra
—
a band for the waist or upper hip
aṅgada
—
bracelets
āyutam
—
equipped with
sarva-aṅga
—
all the parts of the body
sundaram
—
beautiful
hṛdyam
—
charming
prasāda
—
with mercy
sumukha
—
smiling
īkṣaṇam
—
His glance
su-kumāram
—
most delicate
abhidhyāyet
—
one should meditate
sarva-aṅgeṣu
—
in all the parts of the body
manaḥ
—
the mind
dadhat
—
placing
indriyāṇi
—
the material senses
indriya-arthebhyaḥ
—
from the object of the senses
manasā
—
by the mind
ākṛṣya
—
pulling back
tat
—
that
manaḥ
—
mind
buddhyā
—
by intelligence
sārathinā
—
which is like the driver of a chariot
dhīraḥ
—
being grave and self-controlled
praṇayet
—
one should strongly lead
mayi
—
unto Me
sarvataḥ
—
in all limbs of the body.
Blended reading (Sanskrit + English inline)
hṛt-puṇḍarīkam antaḥ-stham
hṛt
in the heart
puṇḍarīkam
lotus flower
antaḥ-stham
situated within the body
ūrdhva-nālam adho-mukham
ūrdhva-nālam
having erected the lotus stalk
adhaḥ-mukham
with eyes half closed, staring at the tip of the nose
dhyātvordhva-mukham unnidram
dhyātvā
having fixed the mind in meditation
aṣṭa-patraṁ sa-karṇikam
karṇikāyāṁ nyaset sūrya-
ūrdhva-mukham
enlivened
somāgnīn uttarottaram
vahni-madhye smared rūpaṁ
mamaitad dhyāna-maṅgalam
samaṁ praśāntaṁ su-mukhaṁ
dīrgha-cāru-catur-bhujam
su-cāru-sundara-grīvaṁ
unnidram
alert without dozing off
su-kapolaṁ śuci-smitam
samāna-karṇa-vinyasta-
aṣṭa-patram
with eight petals
sphuran-makara-kuṇḍalam
hemāmbaraṁ ghana-śyāmaṁ
śrīvatsa-śrī-niketanam
sa-karṇikam
with the whorl of the lotus
śaṅkha-cakra-gadā-padma-
vanamālā-vibhūṣitam
nūpurair vilasat-pādaṁ
kaustubha-prabhayā yutam
karṇikāyām
within the whorl
nyaset
one should place by concentration
dyumat-kirīṭa-kaṭaka-
kaṭi-sūtrāṅgadāyutam
sūrya
the sun
soma
moon
agnīn
and fire
uttara-uttaram
in order, one after the other
sarvāṅga-sundaraṁ hṛdyaṁ
vahni-madhye
within the fire
smaret
one should meditate
rūpam
upon the form
prasāda-sumukhekṣaṇam
su-kumāram abhidhyāyet
mama
My
etat
this
sarvāṅgeṣu mano dadhat
dhyāna-maṅgalam
the auspicious object of meditation
indriyāṇīndriyārthebhyo
manasākṛṣya tan manaḥ
samam
balanced, all the parts of the body proportionate
buddhyā sārathinā dhīraḥ
praṇayen mayi sarvataḥ
praśāntam
gentle
su-mukham
cheerful
dīrgha-cāru-catuḥ-bhujam
having four beautiful long arms
su-cāru
charming
sundara
beautiful
grīvam
neck
su-kapolam
beautiful forehead
śuci-smitam
having a pure smile
samāna
alike
karṇa
in the two ears
vinyasta
situated
sphurat
glowing
makara
shaped like sharks
kuṇḍalam
earrings
hema
golden colored
ambaram
dress
ghana-śyāmam
the color of a dark rain cloud
śrī-vatsa
the unique curl of hair on the Lord’s chest
śrī-niketanam
the abode of the goddess of fortune
śaṅkha
with the conchshell
cakra
Sudarśana disc
gadā
club
padma
lotus
vana-mālā
and a garland of forest flowers
vibhūṣitam
decorated
nūpuraiḥ
with ankle bells and bracelets
vilasat
shining
pādam
the lotus feet
kaustubha
of the Kaustubha gem
prabhayā
with the effulgence
yutam
enriched
dyumat
shining
kirīṭa
crown or helmet
kaṭaka
gold bracelets
kaṭi-sūtra
a band for the waist or upper hip
aṅgada
bracelets
āyutam
equipped with
sarva-aṅga
all the parts of the body
sundaram
beautiful
hṛdyam
charming
prasāda
with mercy
sumukha
smiling
īkṣaṇam
His glance
su-kumāram
most delicate
abhidhyāyet
one should meditate
sarva-aṅgeṣu
in all the parts of the body
manaḥ
the mind
dadhat
placing
indriyāṇi
the material senses
indriya-arthebhyaḥ
from the object of the senses
manasā
by the mind
ākṛṣya
pulling back
tat
that
manaḥ
mind
buddhyā
by intelligence
sārathinā
which is like the driver of a chariot
dhīraḥ
being grave and self-controlled
praṇayet
one should strongly lead
mayi
unto Me
sarvataḥ
in all limbs of the body.
Keeping the eyes half closed and fixed on the tip of one’s nose, being enlivened and alert, one should meditate on the lotus flower situated within the heart. This lotus has eight petals and is situated on an erect lotus stalk. One should meditate on the sun, moon and fire, placing them one after the other within the whorl of that lotus flower. Placing My transcendental form within the fire, one should meditate upon it as the auspicious goal of all meditation. That form is perfectly proportioned, gentle and cheerful. It possesses four beautiful long arms, a charming, beautiful neck, a handsome forehead, a pure smile and glowing, shark-shaped earrings suspended from two identical ears. That spiritual form is the color of a dark rain cloud and is garbed in golden-yellowish silk. The chest of that form is the abode of Śrīvatsa and the goddess of fortune, and that form is also decorated with a conchshell, disc, club, lotus flower and garland of forest flowers. The two brilliant lotus feet are decorated with ankle bells and bracelets, and that form exhibits the Kaustubha gem along with an effulgent crown. The upper hips are beautified by a golden belt, and the arms are decorated with valuable bracelets. All of the limbs of that beautiful form capture the heart, and the face is beautified by merciful glancing. Pulling the senses back from the sense objects, one should be grave and self-controlled and should use the intelligence to strongly fix the mind upon all of the limbs of My transcendental body. Thus one should meditate upon that most delicate transcendental form of Mine.
Purport
Lord Kṛṣṇa here answers Uddhava’s question concerning the correct procedure, nature and object of meditation for those desiring liberation.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
One should meditate in the heart on a fully blooming lotus flower situated in the body, with eight petals pointing downwards and with stalk above. One should meditate on the sun, moon and fire, placing them one after the other within the whorl of that lotus flower.
One should meditate on the lotus in the heart, which is the mind. This is situated within the body. This means that the senses should not wander externally. The stalk is upwards and the blossom is pointing down, like a banana flower. This means one should meditate on this image by inverting it, so that the stalk is at the bottom and the petals are above. Nyāset means “one should meditate.”
My note
Source: vedabase.io