शोणस्निग्धाङ्गुलिदलकुलं जातरागं परागैः
श्रीराधायाः स्तनमुकुलयोः कुङ्कुमक्षोदरूपैः ।
भक्तश्रद्धामधुनखमहःपुञ्जकिञ्जल्कजालं
जङ्घानालं चरणकमलं पातु नः पूतनारेः ॥
śoṇa-snigdhāṅguli-dala-kulaṁ jāta-rāgaṁ parāgaiḥ
śrī-rādhāyāḥ stana-mukulayoḥ kuṅkuma-kṣoda-rūpaiḥ |
bhakta-śraddhā-madhu-nakha-mahaḥ-puñja-kiñjalka-jālaṁ
jaṅghā-nālaṁ caraṇa-kamalaṁ pātu naḥ pūtanāreḥ ||
(Ānanda-vṛndāvana-campū: 1.2)
“[Consisting of] The stem of his shanks,
The petals of his crimson, tender toes,
The filament cluster of the radiance of his toenails,
And the nectar of bhaktas’ śraddhā,
And reddened by the pollen
Of the ground kumkum from the buds of Śrī Rādhā’s breasts—
May the lotus of the feet of Pūtanā’s Foe protect us.”
Commentary
pūtanāreḥ śrī-kṛṣṇasya caraṇa-kamalaṁ no’smān pātu, sva-samvāhanādi-dānena rakṣatu, sevāyāṁ niyojanārthaṁ rakṣatu | pūtanārer ity etat-pratibandhaka-durita-kūṭa-damane tat-kṛpaiva gatir iti bhāvaḥ | … satyām eva śraddhāyāṁ tan-mādhuryānubhavāt śraddhaiva madhv ity upacāreṇocyate—sātatyena tad-ādhikye pravarttanārtham | sā ca bhaktānām eva sambhavet tathāpi bhakta-padopādānād rucy-uttara-kāla-bhavā viśiṣṭair āsakti-rūpā jñeyā | śrī-bhakti-rasamṛta-sindhau—śraddhā ratir bhaktir anukramiṣyati ity atra śraddhā-padasya tathā vyākhyānān na tu prāthamiky eva sāmānya-bhūtā, tadānīṁ mādhuryānubhava-yogyatānupapatter iti |
(Excerpt from the Sukha-vartinī-ṭīkā)
“May the lotus of the feet of Pūtanā’s Foe, Śrī Kṛṣṇa, protect us, that is, may it guard us by giving us [the services of] massage and so forth of itself—may it guard us for the sake of engaging us in its service. ‘Pūtanā’s Foe’—to subdue dangers and deceptions that are obstructive in regard to him [i.e., in regard to attaining him], his [i.e., Śrī Kṛṣṇa’s] grace alone is the means. This is the purport. … Śraddhā itself is nectar because experience of his mādhurya occurs only when śraddhā is present. This is stated with a figurative description for the purpose of fostering a permanent abundance thereof [i.e., of śraddhā]. That can occur only in the case of bhaktas. Still, because of the usage of the word ‘bhakta’ [in the verse in compound with ‘śraddhā’], that [i.e., śraddhā] is to be understood to mean the qualified form of āsakti that manifests after ruci, as per the explanation of the word ‘śraddhā’ in Śrī Bhakti-rasāmṛta-sindhu (1.3.12) in regard to [the meaning of the word ‘śraddhā’ in the verse (SB 3.25.25)] śraddhā ratir bhaktir anukramiṣyati, and not, rather, the initial, general form [of śraddhā], because of the impossibility of fitness for experience of mādhurya then [i.e., at that initial stage].”