Nārāyaṇīyaṃ - Learn to Chant

अज्ञात्वा ते महत्वं यदिह निगदितं विश्वनाथ क्षमेथा: स्तोत्रं चैतत्सहस्रोत्तरमधिकतरं त्वत्प्रसादाय भूयात् । द्वेधा नारायणीयं श्रुतिषु च जनुषा स्तुत्यतावर्णनेन स्फीतं लीलावतारैरिदमिह कुरुतामायुरारोग्यसौख्यम् ॥११॥अज्ञात्वा ते महत्वंnot knowing Thy greatnessयत्-इह निगदितंwhat ever here is saidविश्वनाथ क्षमेथा:O Lord of the Universe! Pardon meस्तोत्रम् च-एतत्-and this hymnसहस्र-उत्तरम्-अधिकतरंof a thousand and more (verses)त्वत्-प्रसादाय भूयात्for Thy grace be (a source)द्वेधा नारायणीयंin two ways it is Naaraayaneeyamश्रुतिषु च जनुषाand in the Vedas Thy incarnationsस्तुत्यता-वर्णनेनsung about and describedस्फीतं लीला-अवतारै:-it is full of Thy sportive incarnationsइदम्-इह कुरुताम्-this here may conferआयु:-आरोग्य-सौख्यम्long life, good health and happinessO Lord of the Universe! Deign to pardon me for what I have said here, not knowing fully Thy greatness. This hymn consists of more than a thousand verses. May it be the source of Thy abounding grace. It is in two ways Naaraayaneeyam. May this hymn which describes in accordance with the Vedas, Thy creative actions and Thy sportive incarnations, confer long life, good health and happiness.

योगीन्द्राणां त्वदङ्गेष्वधिकसुमधुरं मुक्तिभाजां निवासो भक्तानां कामवर्षद्युतरुकिसलयं नाथ ते पादमूलम् । नित्यं चित्तस्थितं मे पवनपुरपते कृष्ण कारुण्यसिन्धो हृत्वा निश्शेषतापान् प्रदिशतु परमानन्दसन्दोहलक्ष्मीम् ॥१०॥योगीन्द्राणांfor the great yogisत्वत्-अङ्गेषु-among Thy body partsअधिक-सुमधुरंmost belovedमुक्तिभाजां निवास:for the liberated ones, (they) are the residenceभक्तानां काम-वर्ष-for the devotees, the desires pouringद्यु-तरु-किसलयंheavenly tree's sproutsनाथ ते पादमूलम्are, O Lord! Soles of Thy feetनित्यं चित्त-स्थितं मेmay they always rest in my mindपवनपुरपते कृष्णO Lord of Guruvaayur! O Krishna!करुणासिन्धोO Ocean of Compassion!हृत्वा निश्शेष-तापान्destroying all my sufferingsप्रदिशतु परम-आनन्द-confer (on me) Supreme Blissसन्दोह-लक्षमीम्in a flow of fullness (abundance)O Lord! Among the parts of Thy body, the soles of Thy feet are the most beloved and coveted to the great yogis. The liberated ones reside there. They pour all the desires of their devotees, and are like the sprouts of the celestial tree. O Lord of Guruvaayur! O Lord Krishna! may those feet always rest in my heart. O Ocean of Compassion! destroy all my sorrows and confer a full abundant flow of Supreme Bliss.

मञ्जीरं मञ्जुनादैरिव पदभजनं श्रेय इत्यालपन्तं पादाग्रं भ्रान्तिमज्जत्प्रणतजनमनोमन्दरोद्धारकूर्मम् । उत्तुङ्गाताम्रराजन्नखरहिमकरज्योत्स्नया चाऽश्रितानां सन्तापध्वान्तहन्त्रीं ततिमनुकलये मङ्गलामङ्गुलीनाम् ॥९॥मञ्जीरं मञ्जु-नादै:-इवthe anklets, by their sweet sound, as ifपद-भजनं श्रेय(Thy) feet worship is excellentइति-आलपन्तंthus sayingपाद-अग्रं भ्रान्ति-मज्जत्-the forefeet, at the time of deluge, sinkingप्रणत-जन-मन:-prostrating peoples' mindsमन्दर-उद्धार-कूर्मम्the Mandaar mountain lifting up tortoiseउत्तुङ्ग-आताम्र-राजत्-raised, very red and shiningनखर-हिमकर-ज्योत्स्नयाtoe nails' moon lightच-आश्रितानांand of the devoteesसन्ताप-ध्वान्त-हन्त्रींsorrowful darkness expellingततिम्-अनुकलयेrows (of toe nails) I meditate onमङ्गलाम्-अङ्गुलीनाम्(of the) auspicious toesI meditate on Thy anklets with their sweet sound, which, as it were, sweetly confirm the excellence of worshipping at Thy feet. Thy incarnation of the tortoise which lifted up the Mandaar mountain at the time of the deluge, Thy forefeet lift up the minds of the people who prostrate at Thy feet. Thy toe nails, of Thy auspicious toes, slightly raised, very red and shining are like the moon light expelling the darkness of the sorrows of Thy devotees. I meditate on them.

ऊरू चारू तवोरू घनमसृणरुचौ चित्तचोरौ रमाया: विश्वक्षोभं विशङ्क्य ध्रुवमनिशमुभौ पीतचेलावृताङ्गौ । आनम्राणां पुरस्तान्न्यसनधृतसमस्तार्थपालीसमुद्ग- च्छायं जानुद्वयं च क्रमपृथुलमनोज्ञे च जङ्घे निषेवे ॥८॥ऊरू चारू तव-ऊरूstout handsome Thy thighsघन-मसृण-रुचौsolid and soft and charmingचित्त-चोरौ रमाया:stealing Ramaa's heartविश्व-क्षोभं विशङ्क्यthe whole world excitement, fearingध्रुवम्-अनिशम्-उभौcertainly, always them bothपीत-चेल-आवृत-अङ्गौ(with) yellow cloth covering both partsआनम्राणां पुरस्तात्-in front of the devoteesन्यसन-धृत-समस्त-putting and holding allअर्थ-पाली-समुद्गत्-the collection of desired objects, a casketछायं जानु-द्वयं चlike, and two kneesक्रम-पृथुल मनोज्ञेtapering and beautifulच जङ्घे निषेवेforelegs, I meditate onI meditate on Thy two handsome thighs, which are solid soft and charming, stealing Ramaa's heart. Fearing to excite the whole world, definitely, they are always covered with yellow silk cloth. Thy two knees, are like two caskets holding all the desired objects for Thy devotees, and Thy two forelegs are beautifully tapered and fleshy.

अङ्गे पञ्चाङ्गरागैरतिशयविकसत्सौरभाकृष्टलोकं लीनानेकत्रिलोकीविततिमपि कृशां बिभ्रतं मध्यवल्लीम् । शक्राश्मन्यस्ततप्तोज्ज्वलकनकनिभं पीतचेलं दधानं ध्यायामो दीप्तरश्मिस्फुटमणिरशनाकिङ्किणीमण्डितं त्वां ॥७॥अङ्गे पञ्च-अङ्ग-रागै:-on Thy body, of five ingredients, the uguentअतिशय-विकसत्-सौरभ-very much spreading fragranceआकृष्ट-लोकं(and so) attracting the whole worldलीन-अनेक-त्रिलोकीholding the whole of the three worldsविततिम्-अपि कृशांas a group, even then, slenderबिभ्रतं मध्यवल्लीम्having midriff (waist), like a creeperशक्र-अश्म-न्यस्त-on a sapphire rock placedतप्त-उज्ज्वल-कनक-निभंmolten, shining gold likeपीत-चेलं दधानं ध्यायाम:yellow cloth wearing, we meditate onदीप्त-रश्मि-स्फुट-brilliant rays emittingमणि-रशना-gem studded girdle (with)किङ्किणी-मण्डितं त्वाम्mini bells (adorned) TheeWe meditate on Thee, the unguents of five ingredients smeared on whose body attracts the whole world by the spreading of its fragrance. We meditate on Thee whose midriff waist is slender and creeper like, even though it holds all the three worlds within. We meditate on Thee whose body is like a rock of sapphire, and is adorned by a yellow silk cloth which is shining like molten gold and wearing a girdle made of studded gems and with minibells on it, emitting brilliant rays.

उत्सर्पत्कौस्तुभश्रीततिभिररुणितं कोमलं कण्ठदेशं वक्ष: श्रीवत्सरम्यं तरलतरसमुद्दीप्रहारप्रतानम् । नानावर्णप्रसूनावलिकिसलयिनीं वन्यमालां विलोल- ल्लोलम्बां लम्बमानामुरसि तव तथा भावये रत्नमालाम् ॥६॥उत्सर्पत्-कौस्तुभ-emitting (from the) Kaustubhaश्री-ततिभि:-अरुणितंlustrous ray collection (by which) rendered redकोमलं कण्ठ-देशंdelicate neck areaवक्ष: श्रीवत्स-रम्यंchest with Shreevatsa mark beautifiedतरलतर-समुद्दीप्र-tremulous and brilliantहार-प्रतानंnecklaces manyनाना-वर्ण-प्रसून-various colored flowersअवलि-किसलयिनींrows and tender sproutsवन्यमालां विलोलत्-wild flower garlands hoveringलोलम्बां लम्बमानाम्-( on which) bees, hangingउरसि तव तथाon Thy chest, thusभावये रत्नमालाम्I meditate, on the gem necklacesI meditate on Thy handsome neck rendered red by the lustrous rays emitting from the Kaustubh jewel, Thy chest beautified with the Shreevatsa mark, tremulous and brilliant many pearl and gem necklaces and garlands made from rows of wild multi colored flowers, with bees hovering on them, spread on Thy chest.

बाहुद्वन्द्वेन रत्नोज्ज्वलवलयभृता शोणपाणिप्रवाले- नोपात्तां वेणुनाली प्रसृतनखमयूखाङ्गुलीसङ्गशाराम् । कृत्वा वक्त्रारविन्दे सुमधुरविकसद्रागमुद्भाव्यमानै: शब्दब्रह्मामृतैस्त्वं शिशिरितभुवनै: सिञ्च मे कर्णवीथीम् ॥५॥बाहु-द्वन्द्वेनby two handsरत्न-उज्ज्वल-वलय-भृताstudded shining bangles wearingशोण-पाणि-प्रवालेन-red hands like coralsउपात्तां वेणुनालीholding the fluteप्रसृत-नख-मयूख-spreading from the nails the raysअङ्गुली-सङ्ग-शाराम्by Thy fingers' contact made multi coloredकृत्वा वक्त्र-अरविन्देapplied to Thy face lotusसुमधुर-विकसत्-sweet producingरागम्-उद्भाव्यमानै:melodies flowingशब्द-ब्रह्म-अमृतै:-sound as Brahman nectarत्वं शिशिरित-भुवनै:Thou cooling the worldsसिञ्च मे कर्ण-वीथीम्soak my ear passagesDeign to soak my ear passages, with the extremely sweet melodies which cool all the worlds and which are Brahman Itself in the form of sound, which flows out of Thy flute which is placed on Thy lotus mouth. The flute is multi colored by the contact with the finger nails' rays spreading out, the two hands wearing studded shining bangles and red as coral, holding it.

उत्तुङ्गोल्लासिनासं हरिमणिमुकुरप्रोल्लसद्गण्डपाली- व्यालोलत्कर्णपाशाञ्चितमकरमणीकुण्डलद्वन्द्वदीप्रम् । उन्मीलद्दन्तपङ्क्तिस्फुरदरुणतरच्छायबिम्बाधरान्त:- प्रीतिप्रस्यन्दिमन्दस्मितमधुरतरं वक्त्रमुद्भासतां मे ॥४॥उत्तुङ्ग-उल्लासि-नासंhigh prominent beautiful noseहरि-मणि-मुकुर-emerald mirrorप्रोल्लसत्-गण्ड-पाली-reflecting cheek areaव्यालोलत्-कर्ण-पाश-dangling near the earsअञ्चित-मकर-मणी-marked with fish and studded with gemsकुण्डल-द्वन्द्व-दीप्रम्earring's pair resplendentउन्मीलत्-दन्त-पङ्क्ति-revealing the rows of teethस्फुरत्-अरुणतर-च्छाय-quivering ruby redबिम्ब-अधरान्त:-like bimba fruit, between the lipsप्रीति-प्रस्यन्दि-with love flowingमन्द-स्मित-मधुर-तरंgentle smile very sweetवक्त्रं-उद्भासतां मेThy face, may be clear and shines unto meThy face is beautiful with a prominent and well shaped nose, Thy cheek area, like an emerald mirror reflects the pair of fish shaped gem studded earrings dangling from the ears, are resplendent. Thy quivering ruby red lips like the bimba fruit, slightly parted reveal Thy beautiful row of teeth, and the very sweet gentle smile over flows with love. O Lord! may that Thy face clearly shine unto me.

हृद्यं पूर्णानुकम्पार्णवमृदुलहरीचञ्चलभ्रूविलासै- रानीलस्निग्धपक्ष्मावलिपरिलसितं नेत्रयुग्मं विभो ते । सान्द्रच्छायं विशालारुणकमलदलाकारमामुग्धतारं कारुण्यालोकलीलाशिशिरितभुवनं क्षिप्यतां मय्यनाथे ॥३॥हृद्यं पूर्ण-अनुकम्पा-attractive, full of compassion'sअर्णव-मृदु-लहरी-oceans' gentle wavesचञ्चल-भ्रू-विलासै:-playful eyebrows tremulous playआनील-स्निग्ध-पक्ष्म-bluish glistening eyelashesआवलि-परिलसितंrows beautifyingनेत्र-युग्मं विभो तेthe two eyes of Thee O Lord!सान्द्र-च्छायंvery lustrousविशाल-अरुण-big redकमल-दल-आकारम्-lotus petal shapedआमुग्ध-तारंvery beautiful pupilsकारुण्य-आलोक-लीला-merciful glances castingशिशिरित-भुवनंcooling the worldsक्षिप्यतां मयि-अनाथेdo cast on me, the forsakenO All pervading Lord! Do cast on me, the forsaken one, the glances of Thy pair of eyes which are attractive with brows that are tremulous like gentle waves in the ocean of compassion. Thy eyes which are very lustrous and have rows of beautiful bluish eyelashes. They are shaped like big red lotus petals and have very beautiful pupils. Thy glances cool the worlds.

नीलाभं कुञ्चिताग्रं घनममलतरं संयतं चारुभङ्ग्या रत्नोत्तंसाभिरामं वलयितमुदयच्चन्द्रकै: पिञ्छजालै: । मन्दारस्रङ्निवीतं तव पृथुकबरीभारमालोकयेऽहं स्निग्धश्वेतोर्ध्वपुण्ड्रामपि च सुललितां फालबालेन्दुवीथीम् ॥२नीलाभं कुञ्चिताग्रंdark and curly in frontघनम्-अमलतरंthick and very cleanसंयतं चारु-भङ्ग्याheld together in a beautiful mannerरत्न-उत्तंस-अभिरामंbejewelled very beautifullyवलयितम्-उदयत्-चन्द्रकै:encircled by glistening eyedपिञ्छजालै:peacock feather plumesमन्दार-स्रक्-निवीतंmandaar flower garland tied withतव पृथु-कबरी-भारम्-Thy luxuriant locks of hairआलोकये-अहंsee Iस्निग्ध-श्वेत-ऊर्ध्व-and soft white uprightपुण्ड्राम्-अपि चsandal paste mark alsoसुललितां फाल-(on a) smooth forehead (like a)बाल-इन्दु-वीथीम्young moon's lineI see Thy luxuriant locks of hair dark and curly, thick and very clean, held together in a very beautiful manner, bejewelled and very beautifully tied with a plume of peacock feathers having glistening eyes, encircled by a garland of mandaar flowers. I also see Thy broad smooth forehead with its soft white upright sandal paste mark, like a young moon's line.

अग्रे पश्यामि तेजो निबिडतरकलायावलीलोभनीयं पीयूषाप्लावितोऽहं तदनु तदुदरे दिव्यकैशोरवेषम् । तारुण्यारम्भरम्यं परमसुखरसास्वादरोमाञ्चिताङ्गै- रावीतं नारदाद्यैर्विलसदुपनिषत्सुन्दरीमण्डलैश्च ॥१॥अग्रे पश्यामि तेज:in front (of me) I see a radianceनिबिडतर-कलाय-(like that of) very thick Kalaaya (blue lily)अवली-लोभनीयंarray, charmingपीयूष-आप्लावित:-अहंin the nectar bathed am Iतत्-अनु तत्-उदरेthen in its centre (of the radiance)दिव्य-कैशोर-वेषम्in a divine young form of a bodyतारुण्य-आरम्भ-रम्यंthe onset of youth enchantingपरम-सुख-रस-आस्वाद-supreme bliss nectar experiencingरोमाञ्चित-अङ्गै:-by enthralled bodiedआवीतं नारद-आद्यै:-surrounded by Naarada etc.,विलसत्-उपनिषत्-resplendent Upanishadsसुन्दरी-मण्डलै:-चand as a group of beautiful womenIn front of me I see a bluish radiance excelling a very thick array of Kalaaya (blue lily) flowers. I am bathed in the nectar of the sight. Then, in the centre of the radiance I see the form of a divine young body enchanting by the budding of youth. He is surrounded by sages like Naarada thrilled with ecstatic bliss, and by a group of beautiful women who are the Upanishads embodied.

अव्यक्तं ते स्वरूपं दुरधिगमतमं तत्तु शुद्धैकसत्त्वं व्यक्तं चाप्येतदेव स्फुटममृतरसाम्भोधिकल्लोलतुल्यम् । सर्वोत्कृष्टामभीष्टां तदिह गुणरसेनैव चित्तं हरन्तीं मूर्तिं ते संश्रयेऽहं पवनपुरपते पाहि मां कृष्ण रोगात् ॥१०॥अव्यक्तं ते स्वरूपंnon-manifested Thy nature (the Nirguna form)दुरधिगमतमंis very difficult to graspतत्-तु शुद्ध-एक-सत्त्वंthat also pure and Sattvicव्यक्तं च-अपि-graspable and alsoएतत्-एव स्फुटम्-this alone is clear (manifested form)अमृत-रस-अम्भोधि-liberation nectar's oceanकल्लोल-तुल्यम्waves likeसर्वोत्कृष्टाम्-अभीष्टां तत्-इहthe most superior, most dear/lovable that hereगुण-रसेन-एव चित्तं हरन्तींby its qualities and attribute, attract the mindमूर्तिं ते संश्रये-अहंThy idol (form) resort to Iपवनपुरपते पाहि मांO Lord of Guruvaayur! Save meकृष्ण रोगात्O Krishna! From diseaseThy unmanifested formless Being (Nirguna) is very difficult to grasp, whereas Thy form of pure Satva (Saguna) can easily be grasped. This form is clear and is like a wave on the ocean of liberation nectar. It is the most superior dear and lovable, with its attributes and qualities attracting the mind. To That Thy idol form I resort to. O Lord of Guruvaayur! Shri Krishna! save me from all diseases.

यत्तु त्रैलोक्यरूपं दधदपि च ततो निर्गतोऽनन्तशुद्ध- ज्ञानात्मा वर्तसे त्वं तव खलु महिमा सोऽपि तावान् किमन्यत् । स्तोकस्ते भाग एवाखिलभुवनतया दृश्यते त्र्यंशकल्पं भूयिष्ठं सान्द्रमोदात्मकमुपरि ततो भाति तस्मै नमस्ते ॥९॥यत्-तु त्रैलोक्य-रूपं दधत्-because of, the three world's form, taking onअपि च तत: निर्गत:-and also from that transcendingअनन्त-शुद्ध-ज्ञान-आत्माEternal Pure Knowledge Consciousnessवर्तसे त्वं तव खलुdo remain Thou, Thy indeedमहिमा स:-अपिgreatness that alsoतावान् किम्-अन्यत्is so great, what moreस्तोक:-ते भाग:a small of Thy partएव अखिल-भुवन-तयाalone is whole world encompassingदृश्यते त्र्यंश-कल्पंis seen, three parts, aboutभूयिष्ठं सान्द्र-मोद-आत्मकम्-the major, intense bliss bearingउपरि तत: भातिabove all that shinesतस्मै नम:-तेfor That Thee salutation to TheeO Infinite Being! Having taken on the form of the three worlds, Thou do transcend all that. Thou remain the Eternal Pure Knowledge Consciousness. What more, Thy greatness is so great that only a small part of it is seen as encompassing the whole world. The major three fourth part is intense bliss bearing, and shines above and beyond all. To That Thee salutations.

मूर्ध्नामक्ष्णां पदानां वहसि खलु सहस्राणि सम्पूर्य विश्वं तत्प्रोत्क्रम्यापि तिष्ठन् परिमितविवरे भासि चित्तान्तरेऽपि । भूतं भव्यं च सर्वं परपुरुष भवान् किञ्च देहेन्द्रियादि- ष्वाविष्टोऽप्युद्गतत्वादमृतसुखरसं चानुभुङ्क्षे त्वमेव ॥८॥मूर्ध्नाम्-अक्ष्णांof heads, of eyesपदानां वहसि खलुof feet, undertake indeedसहस्राणिthousandsसम्पूर्य विश्वंfilling the universeतत्-प्रोत्क्रम्य-अपिthat transcending alsoतिष्ठन् परिमित-विवरेestablished in a limited cavityभासि-चित्त-अन्तरे-अपि(Thou) do shine inside the hearts also (of beings)भूतं भव्यं च सर्वंpast future and everythingपरपुरुष भवान्O Supreme Being Thou!किञ्च देह-इन्द्रिय-आदिषु-what more, in body, senses etc.,आविष्ट:-अपि-entering alsoउद्गतत्वात्-being beyond all thatअमृत-सुख-रसंliberation bliss nectarच-अनुभुङ्क्षे त्वम्-एवdo enjoy Thou aloneO Supreme Being! Thou do have thousands of heads eyes and feet which fill the whole world, yet transcending it all, Thou do reside in the limited cavity of the inner most heart of beings. Thou are everything in the past future and now. Besides, what more, though Thou have entered the body senses etc., Thou alone transcend all this and enjoy the bliss of the liberation nectar.

हे लोका विष्णुरेतद्भुवनमजनयत्तन्न जानीथ यूयं युष्माकं ह्यन्तरस्थं किमपि तदपरं विद्यते विष्णुरूपम् । नीहारप्रख्यमायापरिवृतमनसो मोहिता नामरूपै: प्राणप्रीत्येकतृप्ताश्चरथ मखपरा हन्त नेच्छा मुकुन्दे ॥७॥हे लोकाO men!विष्णु:-एतत्-भुवनम्-अजनयत्-Vishnu this world createdतत्-न जानीथ यूयंthat do not know you allयुष्माकं हि-अन्तरस्थंof you all inside residesकिमपि तत्-परंanother indescribableविद्यते विष्णुरूपंthere remains Vishnu's formनीहार-प्रख्य-माया-mist like Maayaaपरिवृत-मनस:covered mindsमोहिता: नाम-रूपै:infatuated by names and shapesप्राण-प्रीति-एक-तृप्ता:-sense enjoyments alone satisfied withचरथ मखपराyou are living inclined towards sacrificesहन्त न-इच्छा मुकुन्देalas! (you) do not covet MukundO men! You all do not know that Vishnu is the creator of this world. You also do not know that he resides in a subtle form within you. With your minds covered with the mist of Maayaa, you are infatuated by names and shapes, performing sacrifices with the aim of living a life deeming sense satisfaction the sole meaning of life. Alas! you do not covet Mukunda (Krishna).मूर्ध्नामक्ष्णां पदानां वहसि खलु सहस्राणि सम्पूर्य विश्वं

आप: सृष्ट्यादिजन्या: प्रथममयि विभो गर्भदेशे दधुस्त्वां यत्र त्वय्येव जीवा जलशयन हरे सङ्गता ऐक्यमापन् । तस्याजस्य प्रभो ते विनिहितमभवत् पद्ममेकं हि नाभौ दिक्पत्रं यत् किलाहु: कनकधरणिभृत् कर्णिकं लोकरूपम् ॥६॥आप: सृष्टि-आदि-जन्या:water, in the creations beginning was createdप्रथमम्-अयि विभोat first, O Lord of the Universe!गर्भ-देशे दधु:-त्वांinside themselves held Theeयत्र त्वयि-एव जीवा:where, in Thee alone, the jeevasजलशयन हरेO Lord Reclining in the Waters!सङ्गता:-ऐक्यम्-आपन्came together and merger gettingतस्य-अजस्य प्रभो तेof that birthless Lord! Of Theeविनिहितम्-अभवत्placed remainedपद्मम्-एकं हि नाभौlotus one, indeed in (Thy) navalदिक्-पत्रं यत् किल-आहु:the quarters were petals of which, indeed is saidकनकधरणिभृत्the golden mountainकर्णिकं लोक-रूपम्the pericarp constituting the worldsO Lord of the Universe! At first, at the beginning of the creation water came into existence and held Thee into themselves. O Lord Reclining on the Waters! All the jeevas then were merged and held in Thy being. On Thee the Birthless Lord! There rose one lone lotus from Thy naval with eight petals representing the eight quarters and the golden mountain (Mahaameru) as its pericarp representing all the worlds.

नो जातो जायमानोऽपि च समधिगतस्त्वन्महिम्नोऽवसानं देव श्रेयांसि विद्वान् प्रतिमुहुरपि ते नाम शंसामि विष्णो । तं त्वां संस्तौमि नानाविधनुतिवचनैरस्य लोकत्रयस्या- प्यूर्ध्वं विभ्राजमाने विरचितवसतिं तत्र वैकुण्ठलोके ॥५॥नो जात:-जायमान:-अपि चnot,those born and also those being born nowसमधिगत:-त्वत्-महिम्न:-have understood Thy majesty (glory)अवसानंthe limit (limitlessness)देव श्रेयांसि विद्वान्O Lord! Welfare promoting, knowingप्रति-मुहु:-अपिevery moment alsoते नाम शंसामि विष्णोThy name I will chant O Vishnu!तं त्वां संस्तौमिThat Thee, I will priseनानाविध-नुति-वचनै:-by various different hymns invokingअस्य लोक-त्रयस्य-of these three world'sअपि-ऊर्ध्वं विभ्राजमानेalso above shiningविरचित-वसतिंcreated and residing inतत्र वैकुण्ठलोकेthat VaikunthlokaThose born and those being born now, have not understood Thy limitless majesty and glory. O Lord! Knowing that the chanting of Thy names is welfare promoting, I will every moment chant Thy names. O Vishnu! I will praise Thee by various different hymns invoking Thee who do reside in the Vaikunthaloka which shines transcending the three worlds.

विष्णो: कर्माणि सम्पश्यत मनसि सदा यै: स धर्मानबध्नाद् यानीन्द्रस्यैष भृत्य: प्रियसख इव च व्यातनोत् क्षेमकारी । वीक्षन्ते योगसिद्धा: परपदमनिशं यस्य सम्यक्प्रकाशं विप्रेन्द्रा जागरूका: कृतबहुनुतयो यच्च निर्भासयन्ते ॥४॥विष्णो: कर्माणिMahaa Vishnu's deedsसम्पश्यत मनसिreflect on, in the mindसदा यै: सalways, by which Heधर्मान्-अबध्नात्-Dharma (righteousness) establishedयानि-इन्द्रस्य-एषwhich (deeds) for Indra, Heभृत्य: प्रियसख इव चas a servant and as a friendव्यातनोत् क्षेमकारीcarried out, welfare bringing,वीक्षन्ते योगसिद्धा:is experienced by Yogis and Siddhaasपरपदम्-अनिशंthe transcendent Supreme state, alwaysयस्य सम्यक्-प्रकाशंwhose, well illuminedविप्रेन्द्रा:-जागरूका:great holy men, and scholarsकृत-बहु-नुतय:composing many hymnsयत्-च निर्भासयन्तेwhom try to expoundOne should always meditate on the great deeds of Lord Mahaa Vishnu, by which He established righteousness, and by which He helped Indra sometimes as a servant, and some times as a friend, bringing welfare to him and to the whole world. The Lord's supreme state and well illumined Pure Consciousness is experienced by Yogis and Siddhas. Whose greatness great holy men and scholars try to expound by composing many hymns of praise.

हे स्तोतार: कवीन्द्रास्तमिह खलु यथा चेतयध्वे तथैव व्यक्तं वेदस्य सारं प्रणुवत जननोपात्तलीलाकथाभि: । जानन्तश्चास्य नामान्यखिलसुखकराणीति सङ्कीर्तयध्वं हे विष्णो कीर्तनाद्यैस्तव खलु महतस्तत्त्वबोधं भजेयम् ॥३॥हे स्तोतार: कवीन्द्रा:-O you poet laudatorsतम्-इह खलुHim, here indeedयथा चेतयध्वे तथा-एवin which ever way you understand, in that way onlyव्यक्तं वेदस्य सारं प्रणुवतthe clear essence of the Vedas, praiseजनन-उपात्त-लीला-कथाभि:incarnation including sportive deeds narrationsजानन्त:-च-अस्यand understanding Hisनामानि-अखिल-names, limitlessसुख-कराणी-इतिhappiness conferring, thusसङ्कीर्तयध्वंchant whole heartedlyहे विष्णोO Lord Vishnu!कीर्तन-आद्यै:-तवby chanting etc of Thy (names etc.,)खलु महत:-तत्त्व-बोधंindeed, the Great, the knowledge of Truthभजेयम्will attainO you poets, who sing the praise of the kings women etc., in whatever way you know, sing the praise of the Lord who is clear essence of all the Vedas, narrating His deeds in various incarnations. Understand that the chanting of His names confers limitless happiness, and so chant them whole heartedly. O Lord Vishnu! by chanting the names of Thee The Great, I will attain the knowledge of the Truth.

आद्यायाशेषकर्त्रे प्रतिनिमिषनवीनाय भर्त्रे विभूते- र्भक्तात्मा विष्णवे य: प्रदिशति हविरादीनि यज्ञार्चनादौ । कृष्णाद्यं जन्म यो वा महदिह महतो वर्णयेत्सोऽयमेव प्रीत: पूर्णो यशोभिस्त्वरितमभिसरेत् प्राप्यमन्ते पदं ते ॥२॥आद्याय-अशेष-कर्त्रेfor the Eternal, (the one) who created everythingप्रति-निमिष-नवीनाय(one who is) every moment newभर्त्रे विभूते:-(one who is) Lord of all majestiesभक्तात्मा विष्णवे य:a devotee, to Vishnu, whoप्रदिशति हवि:-आदीनिoffers sacrifices etc.,यज्ञ-अर्चन-आदौthrough Yangya worship etc.,कृष्णाद्यं जन्म य: वाKrishna and other (incarnations) birth, or whoमहत्-इह महत:great among the greatest hereवर्णयेत्-स:-अयम्-एवdescribes, he such aloneप्रीत: पूर्ण:happy and fullयशोभि:-त्वरितम्-of renown, quicklyअभिसरेत् प्राप्यम्-attains, the to be attainedअन्ते पदं तेin the end, abode of ThineA devotee who offers sacrifices through Yangya worship etc., to Vishnu, the one who existed before the creation, one who created everything, one who is every moment new, who is Lord of all majesties, or a devotee who describes the incarnations of Lord, like that of Krishna, which is the greatest, he alone will be happy and full of renown, and at the end of his life will quickly attain the abode which is to be attained in the end - Thy abode.

विष्णोर्वीर्याणि को वा कथयतु धरणे: कश्च रेणून्मिमीते यस्यैवाङ्घ्रित्रयेण त्रिजगदभिमितं मोदते पूर्णसम्पत् योसौ विश्वानि धत्ते प्रियमिह परमं धाम तस्याभियायां त्वद्भक्ता यत्र माद्यन्त्यमृतरसमरन्दस्य यत्र प्रवाह: ॥१॥विष्णो:-वीर्याणिthe glories of Vishnuक: वा कथयतुwho can recountधरणे: क:-च रेणून्-मिमीतेand of the earth, who, the sand particles, can count,यस्य-एव-अङ्घ्रि-त्रयेणby the three strides of whose feet aloneत्रि-जगत्-अभिमितंthe three worlds were measuredमोदते पूर्ण-सम्पत्and is joyous all wealth and prosperitiesय:-असौ विश्वानि धत्तेwho this world supportsप्रियम्-इह परमं धामthis loving, to me, the supreme abodeतस्य-अभियायांof His, may I attainत्वत्-भक्ता:-यत्र माद्यन्ति-Thy devotees where are blissfulअमृत-रस-मरन्दस्यand the immortality juice honeyयत्र प्रवाह:where flowsWho can recount the glories of the All Pervading Lord Vishnu or count the sand particles of the universe? The three strides of His feet alone measured the three worlds, and the worlds are full of joy with wealth and prosperity because of the touch of His feet. He alone is the support of the worlds. His supreme abode is dear to me and may I attain it, where Thy devotees enjoy bliss and the honey juice of immortality flows free.

दुर्वारं द्वादशारं त्रिशतपरिमिलत्षष्टिपर्वाभिवीतं सम्भ्राम्यत् क्रूरवेगं क्षणमनु जगदाच्छिद्य सन्धावमानम् । चक्रं ते कालरूपं व्यथयतु न तु मां त्वत्पदैकावलम्बं विष्णो कारुण्यसिन्धो पवनपुरपते पाहि सर्वामयौघात् ॥११॥दुर्वारं द्वादश-आरंirreversible, with twelve spokes (12 months)त्रिशत-परिमिलत्-षष्टि-with three hundred combined sixtyपर्व-अभिवीतंlimbs, (360 teeth or days) constitutingसम्भ्राम्यत् क्रूर-वेगंwhirling with fierce speedक्षणमनु जगत्-आच्छिद्यevery moment the universe cuttingसन्धावमानंrunning (forward)चक्रं ते कालरूपंThy wheel of timeव्यथयतु न तु मांtorment it may not meत्वत्-पदैक-अवलम्बंThy feet alone the refuge (to whom)विष्णो कारुण्यसिन्धोO Vishnu! O Ocean of Compassion!पवनपुरपतेO Lord of Guruvaayur!पाहि-सर्व-आमय-औघात्save (me) from the ailments altogetherO Vishnu! Thy irreversible wheel of time with its twelve spokes(months),and 360 teeth (days), whirling with ferocious speed, cutting the universe every moment , and running forward, may it not torment me, whose only refuge is at Thy feet. O Ocean of Compassion! O Lord of Guruvaayur! save me from my hosts of ailments.

सत्यं शुद्धं विबुद्धं जयति तव वपुर्नित्यमुक्तं निरीहं निर्द्वन्द्वं निर्विकारं निखिलगुणगणव्यञ्जनाधारभूतम् । निर्मूलं निर्मलं तन्निरवधिमहिमोल्लासि निर्लीनमन्त- र्निस्सङ्गानां मुनीनां निरुपमपरमानन्दसान्द्रप्रकाशम् ॥१०॥सत्यं शुद्धं विबुद्धंeternal, pure, ever awakeजयति तव वपु:-shines Thy formनित्य-मुक्तं निरीहंever free, desirelessनिर्द्वन्द्वं निर्विकारंbeyond opposites, changelessनिखिल गुण-गण-all values (good qualities)व्यञ्जन-आधार-भूतम्manifesting and holding, the sourceनिर्मूलं निर्मलं तत्-causeless, taintless (free from ignorance)निरवधि-महिम-उल्लासिlimitless glory resplendent (shining)निर्लीनम्-अन्त:-latent in the heartsनिस्सङ्गानाम् मुनीनांof attachment free sagesनिरुपम-परम-आनन्द-unparalleled blissful consciousसान्द्र-प्रकाशम्concentrated illuminatingEternal, pure, ever awake, shines Thy Being, ever free, desireless, beyond opposites, changeless, the source of manifesting and holding of all values and good qualities, causeless, taintless from ignorance, emanating limitless glory, latent in the hearts of the non attached, luminous with the light of concentrated Supreme Bliss.

त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैकवाच्यं त्रीशानामैक्यरूपं त्रिभिरपि निगमैर्गीयमानस्वरूपम् । तिस्रोवस्था विदन्तं त्रियुगजनिजुषं त्रिक्रमाक्रान्तविश्वं त्रैकाल्ये भेदहीनं त्रिभिरहमनिशं योगभेदैर्भजे त्वाम् ॥९॥त्रैलोक्यं भावयन्तंthe three worlds creatingत्रिगुणमयम्-इदंcomprising of three gunas, thisत्र्यक्षरस्य-ऐकवाच्यंof the three letters one and only meaningत्रि-ईशानाम्-ऐक्यरूपम्of the three Deities one and only formत्रिभि:अपि निगमै:-by the three Vedas alsoगीयमान-स्वरूपम्is sung Thy true natureतिस्र:-अवस्था विदन्तंthe three states knowingत्रियुग-जनि-जुषंin the three Yugas taking incarnationत्रि-क्रम-आक्रान्त-विश्वंin three steps covers the worldत्रैकाल्ये भेदहीनंin the three periods of time who is unchangedत्रिभि:-अहम्-अनिशंby three, I alwaysयोगभेदै:-भजे त्वाम्different Yogas, worship TheeThou do manifest the three worlds comprising of the three gunas. Thou alone are the meaning of the word made up of the three letters (AUM). Thou are one manifestation as the Trinity - Brahmaa Vishnu and Shiva. Thy true nature is sung of by the three Vedas. Thou as pure consciousness are aware of the three states of waking dream and sleep. Thou do take incarnation in the three Yugas, and cover the whole world in three strides. In the three periods of time - past present and future, Thou are unchanged. I always worship Thee by the means of three yogas - Gyaan, Bhakti and Karma.

यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्ये यद्भीता: पद्मजाद्या: पुनरुचितबलीनाहरन्तेऽनुकालम् । येनैवारोपिता: प्राङ्निजपदमपि ते च्यावितारश्च पश्चात् तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण कुर्म: प्रणामम् ॥८॥यत्-भीत्या-उदेति सूर्य:by whose fear rises the sunदहति च दहन:and burns fireवाति वायु:-तथा-अन्येblows wind, and othersयत्-भीता: पद्मज-आद्या:by fearing (whom) Brahmaa and othersपुन:-उचित-बलीन्-again appropriate offeringsआहरन्ते-अनुकालंbring at proper timeयेन-एव-आरोपिता:by whom alone are raised,प्राक्-निज-पदम्-अपिfirst, to their own status alsoते च्यावितार:-च पश्चात्and they are removed laterतस्मै विश्वं नियन्त्रेto that world Controllerवयम्-अपि भवते कृष्णwe also to Thee O Krishnaकुर्म: प्रणामम्make prostrationsFearing whom the sun rises, the fire burns, the wind blows, and Brahmaa and others bring appropriate offerings (perform their functions) at the proper time. By whom alone they are raised to their places at the beginning of creation and later removed. To That Controller of the world! To Thee Krishna! we make prostrations.

भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकाव- त्तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुनाप्यद्वितीयं वपुस्ते । स्वप्नद्रष्टु: प्रबोधे तिमिरलयविधौ जीर्णरज्जोश्च यद्व- द्विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण तस्मै नमस्ते ॥७॥भूषासु स्वर्ण-वत्-वाin ornaments like gold,orजगति घट-शराव-आदिकेin the universe, in earthen pots and vessels etc.,मृत्तिकावत्-clay likeतत्त्वे सञ्चिन्त्यमानेin the nature of reality, reflectingस्फुरति तत्-अधुना-अपि-shines that, even nowअद्वितीयं वपु:-तेthe non dual self of Thineस्वप्न-द्रष्टु: प्रबोधेfor the dreamer, on waking upतिमिर-लय-विधौwhen darkness vanishes, that state (of light)जीर्ण-रज्जो:-च यत्-वत्-worn out rope that, similarlyविद्यालाभे तथा-एवon gaining Vidyaa (knowledge) thus onlyस्फुटम्-अपि विकसेत्Reality also is (seen) clearlyकृष्ण तस्मै नमस्तेThat (Reality) Krishna! Salutations to TheeEven when this world is seen as existing, it is Thy nondual self in Reality, just as there is gold in all ornaments and clay in all earthen pots and vessels. Just as for a dreamer, on waking up, darkness vanishes, a worn out rope is seen clearly. When knowledge dawns, it becomes crystal clear through the total sublation of the objective world into Thyself, their substratum. To That Krishna! salutations.

सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपा धत्ते यासावविद्या गुणफणिमतिवद्विश्वदृश्यावभासम् । विद्यात्वं सैव याता श्रुतिवचनलवैर्यत्कृपास्यन्दलाभे संसारारण्यसद्यस्त्रुटनपरशुतामेति तस्मै नमस्ते ॥६॥सत्त्वेन-असत्तया वाby existing or non existingन च खलु सदसत्त्वेनand not indeed by (both) existing and nonexistingनिर्वाच्यरूपा धत्तेinexplicable causesया-असौ-अविद्याwhich this Avidyaa (ignorance)गुण-फणि-मति-वत्-rope snake concept likeविश्व-दृश्य-अवभासम्the universe projection appearanceविद्यात्वं सा-एव याताbecoming Vidyaa (knowledge) that itself becomesश्रुति-वचन-लवै:-with some few statements of Vedasयत्-कृपा-स्यन्द-लाभेwhich along with the grace stream gettingसंसार-अरण्य-सद्य:-the world forest quicklyत्रुटन-परशुताम्-एतिto cut, an axe becomesto That Thee salutationsAvidyaa, ignorance, which cannot be described as existent or non existent or even both, projects the objective world, just as a rope is projected as a snake. When Avidyaa gets transformed into Vidyaa as a result of God's grace flowing like a stream, coupled with hearing of some statements of the scriptures, it becomes the axe which cuts the forest of the objective world. O Lord! to That Thee salutations.

शब्दब्रह्मेति कर्मेत्यणुरिति भगवन् काल इत्यालपन्ति त्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम् । वेदान्तैर्यत्तु गीतं पुरुषपरचिदात्माभिधं तत्तु तत्त्वं प्रेक्षामात्रेण मूलप्रकृतिविकृतिकृत् कृष्ण तस्मै नमस्ते ॥५॥शब्द-ब्रह्म-इतिPrimeval Sound, asकर्म-इति-अणु-इतिKarma as, as Atom,भगवन्Lord!काल इति-आलपन्तिas time, thus speak ofत्वाम्-एकं विश्व-हेतुंThou one only cause of the universeसकलमयतयाbeing in everythingसर्वथा कल्प्यमानम्in every way conceivableवेदान्तै:-यत्तु गीतंby Vedaant, what is statedपुरुष-पर-चित्-आत्मा-Purush, Supreme Being, Pure Consciousness, Aatman,अभिधं तत्तु तत्त्वंis called, that reality aloneप्रेक्षा-मात्रेणby (whose) just a glanceमूल-प्रकृति-विकृति-कृत्the Moola Prakriti's (Maayaa's) modification causedकृष्ण तस्मै नमस्तेO Krishna! Salutations to TheeO Lord! Thou being the only one cause of the universe, being in everything and conceivable in everything are described as and are spoken of as the Primeval Sound, Karma, Atom, Time and so on. In Vedaant that reality alone is called Purusha, Supreme Being, Pure Consciousness and Aatma, and by whose mere glance causes Maayaa to project the universe with various modifications. O Lord Krishna! salutations to Thee.

मायायां बिम्बितस्त्वं सृजसि महदहङ्कारतन्मात्रभेदै- र्भूतग्रामेन्द्रियाद्यैरपि सकलजगत्स्वप्नसङ्कल्पकल्पम् । भूय: संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्या गम्भीरे जायमाने तमसि वितिमिरो भासि तस्मै नमस्ते ॥४॥मायायां बिम्बित:-त्वंin Maayaa reflected Thouसृजसि महत्-अहङ्कार-do project Mahat, Ahankaaraतन्मात्र-भेदै:-the (five) Tanmaatraas, differentभूत-ग्राम-इन्द्रिय-आद्यै:-अपिthe elements' group, senses etc., alsoसकल-जगत्-the whole universeस्वप्न-सङ्कल्प-कल्पम्like a dream projected articleभूय: संहृत्य सर्वंagain withdrawing everythingकमठ इव पदानि-like a tortoise, its legsआत्मना कालशक्त्याby Thy own Kaal Shaktiगम्भीरे जायमाने तमसिin the intense produced darknessवितिमिर: भासिfree from that darkness, Thou do shineतस्मै नमस्तेto That Thee salutationsThou do reflect Thyself in Thy Maayaa, and project the Mahat (whole creation), Ahankaar (Ego), the five different Tanmaatraas (sound, touch,form,taste and smell), the group of five elements (fire,earth, space, air and water), and the senses and the mind etc., also. The whole universe is projected like a dream and the articles in the dream. Again withdrawing everything into Thyself with Thy power of Kaal (Time), like the tortoise drawing in its legs, an intense darkness is produced. Unaffected by this darkness, Thou do shine. To That Thee salutations.

नो तिर्यञ्चन्न मर्त्यं न च सुरमसुरं न स्त्रियं नो पुंमांसं न द्रव्यं कर्म जातिं गुणमपि सदसद्वापि ते रूपमाहु: । शिष्टं यत् स्यान्निषेधे सति निगमशतैर्लक्षणावृत्तितस्तत् कृच्छ्रेणावेद्यमानं परमसुखमयं भाति तस्मै नमस्ते ॥३॥नो तिर्यञ्चम्-न मर्त्यंnot bird or animal nor human beingन च सुरम्-असुरम्and not god or demonन स्त्रियं नो पुंमांसंnot a woman or a manन द्रव्यं कर्म जातिंnot a substance, function, speciesगुणम्-अपिattributes alsoसत्-असत्-वा-अपिexistent or non existent alsoते रूपम्-आहु:Thy form is said to beशिष्टं यत् स्यात्-left over whatever isनिषेधे सति निगम-शतै:-negated having been by several Upanishadsलक्षण-आवृत्तित:-तत्by references implied, thatकृच्छ्रेण-आवेद्यमानंwith difficulty made to knowपरम-सुखमयं भातिthe Supreme Bliss shinesतस्मै नमस्तेto That Thee salutationsThy form is said to be, by the wise, of neither bird or animal or of a human being, a god or a demon, a woman or a man, nor is it substance, function, species or attribute, existent or non existent. By such negations by several Upanishads, what is left over, is with great difficulty and implied references made to be known as the Supreme Bliss that shines. To That Thee, salutations.

जन्माथो कर्म नाम स्फुटमिह गुणदोषादिकं वा न यस्मिन् लोकानामूतये य: स्वयमनुभजते तानि मायानुसारी । विभ्रच्छक्तीररूपोऽपि च बहुतररूपोऽवभात्यद्भुतात्मा तस्मै कैवल्यधाम्ने पररसपरिपूर्णाय विष्णो नमस्ते ॥२॥जन्म-अथ: कर्म नामbirth, then activity certainlyस्फुटम्-इहclearly hereगुण-दोष-आदिकं(comprising of) of Gunas' faults etc.,वा न यस्मिन्or in whom (there is)लोकानाम्-ऊतयेfor the world's protectionय: स्वयम्-अनुभजतेwho himself undertakesतानि माया-अनुसारीthose according to Maayaaविभ्रत्-शक्ती:-अरूप:-अपिprojecting the power (of Vidyaa and Avidyaa), also formlessच बहुतर-रूप:-अवभाति-and many forms takingअद्भुत्-आत्माof wonderful natureतस्मै कैवल्य-धाम्नेfor him liberation personifiedपर-रस-परिपूर्णायSupreme Bliss Infiniteविष्णो नमस्तेO Vishnu! Salutations to TheeClearly here in this world, for its protection, Thou do take birth, activity, name etc., by Thy power of Maayaa, comprising of the Gunaas and Vidyaa and Avidyaa. O Thou of wonderful nature! O Home of liberation! Though formless, Thou do take on many forms. O Vishnu! Supreme Bliss Infinite! Salutations to Thee.

यस्मिन्नेतद्विभातं यत इदमभवद्येन चेदं य एत- द्योऽस्मादुत्तीर्णरूप: खलु सकलमिदं भासितं यस्य भासा । यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रा: नो विद्युस्तत्त्वरूपं किमु पुनरपरे कृष्ण तस्मै नमस्ते ॥१॥यस्मिन्-एतत्-विभातंon which (base) this (universe) is manifestedयत:-इदम्-अभवत्-from which this (universe) becameयेन च-इदं य एतत्-with which (into which) it merges, which itself is this (universe)य:-अस्मात्-उत्तीर्ण-रूप:who from this is transcended formखलु सकलम्-इदं भासितंindeed all this illumined (universe)यस्य भासाwhose illumination (it is)य: वाचां दूर-दूरेthat who is from description far beyondपुन:-अपि मनसांagain also from mind's conceptयस्य देवा मुनीन्द्रा:whose the gods and great sagesनो विद्यु:-तत्त्वरूपंdo not know true natureकिमु पुन:-अपरेwhat of othersकृष्ण तस्मै नमस्तेto that Krishna, salutationsIt is Brahaman itself, on whose base this universe is manifested, from which this universe became, into which it merges, which itself is the universe, who is transcended from this all, from whose illumination the universe is illumined, whose illumination it is. Again, who is far beyond all description and also from the mind's conception. Whose true nature the gods and sages do not know, what of other lesser beings. To That Krishna, Brahaman itself, salutations.

त्र्यंशेस्मिन् सत्यलोके विधिहरिपुरभिन्मन्दिराण्यूर्ध्वमूर्ध्वं तेभोऽप्यूर्ध्वं तु मायाविकृतिविरहितो भाति वैकुण्ठलोक: । तत्र त्वं कारणाम्भस्यपि पशुपकुले शुद्धसत्त्वैकरूपी सच्चित्ब्रह्माद्वयात्मा पवनपुरपते पाहि मां सर्वरोगात् ॥१०॥त्र्यंशे-अस्मिन् सत्यलोकेin three parts in this Satyalokaविधि-हर-पुरभित्-Brahamaa Vishnu and Shivaमन्दिराणि-ऊर्ध्वम्-ऊर्ध्वंabodes one above the otherतेभ्य:-अपि-ऊर्ध्वं तुof them above alsoमाया-विकृति-विरहित:bereft of Maayaa and Prakritiभाति वैकुण्ठलोक:shines the realm of Vaikunthaतत्र त्वं कारण-अम्भसि-there Thou in Causal watersअपि पशुपकुलेalso in the cowherd's houseशुद्ध-सत्त्वैक-रूपीpure Saatvic in formसत्-चित्-ब्रह्म-Sat-Chit-Brahmaअद्वय-आत्माnon-dual selfपवनपुरपतेO Lord of Guruvaayurपाहि मां सर्व-रोगात्save me from all diseasesIn the Satyaloka, in three parts, placed one above the other are located the abodes of Brahmaa Vishnu and Shiva. Above all these is the realm of Vaikuntha which is free from the effects of Maayaa and Prakriti, there, in the Causal Waters as also in the house of cowherds, Thou do shine in a pure Sattvic form as Sat Chit Brahma the non dual self. O Lord of Guruvaayur! do save me from all diseases.

गौर्या सार्धं तदग्रे पुरभिदथ गतस्त्वत्प्रियप्रेक्षणार्थी सिद्धानेवास्य दत्वा स्वयमयमजरामृत्युतादीन् गतोऽभूत् । एवं त्वत्सेवयैव स्मररिपुरपि स प्रीयते येन तस्मा- न्मूर्तित्रय्यात्मकस्त्वं ननु सकलनियन्तेति सुव्यक्तमासीत् ॥९॥गौर्या सार्धंwith Gauriतत्-अग्रे पुरभित्-अथin front of him Shiva thenगत:-त्वत्-प्रिय-प्रेक्षण-अर्थीwent, Thy devotee to see wantingसिद्धान्-एव-अस्यacquired already by him (Maarkandeya)दत्वा स्वयम्-अयम्-giving, of his own, heअजरा-मृत्युता-आदीन्freedom from old age and death etc.,गत:-अभूत्went awayएवं त्वत्-सेवया-एवthus by Thy service aloneस्मररिपु:-अपिShiva alsoस प्रीयतेhe is pleasedयेन तस्मात्-by which, from thatमूर्ति-त्रयि-आत्मक:-the Trinity's own selfत्वं ननु सकल-नियन्ता-Thou alone (are) all controllingइति सुव्यक्तम्-आसीत्thus very clearly becameLord Shiva, along with Gauri went to Maarkandeya, desirous of seeing Thy devotee. He gave the boons of freedom from old age and death etc., without being asked for, which the sage had also acquired by his penance. In this manner, Lord Shiva was also pleased by the worship of Thee alone. This also clearly shows that Thou are Trinity itself Brahmaa Vishnu and Shiva , and also the inner controller of all.

दृष्ट्वा त्वां हृष्टरोमा त्वरितमुपगत: स्प्रष्टुकामो मुनीन्द्र: श्वासेनान्तर्निविष्ट: पुनरिह सकलं दृष्टवान् विष्टपौघम् । भूयोऽपि श्वासवातैर्बहिरनुपतितो वीक्षितस्त्वत्कटाक्षै- र्मोदादाश्लेष्टुकामस्त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत् ॥८॥दृष्ट्वा त्वाम्seeing Theeहृष्ट-रोमाfull of horripilationत्वरितम्-उपगत:hastily reachingस्प्रष्टु-काम: मुनीन्द्र:to touch,wanting, the sageश्वासेन-अन्त:-निविष्ट:by breath was inside drawnपुन:-इहagain in Theeसकलं विष्टप-औघंthe whole world expanse sawभूय:-अपि श्वास-वातै:-again also by the breath windबहि:-अनुपतित:outside thrownवीक्षित:-त्वत्-कटाक्षै:-looked at, by Thy sidelong glancesमोदात्-आश्लेष्टुकाम:-in great joy wanting to embraceत्वयि पिहित-तनौwhen Thy form vanishedस्व-आश्रमे प्राक्-वत्-आसीत्in his aashram, like before he wasMaarkandeya's body was full of horripilation and he rushed to touch Thee. He was drawn into Thee by Thy breath. There he saw the expanse of the whole world. Then thrown out by the breath, he was looked at by Thy sidelong glances. In great joy he approached Thee wanting to embrace Thee. Just then, Thy form disappeared and he found himself in his aashram as before.

याते त्वय्याशु वाताकुलजलदगलत्तोयपूर्णातिघूर्णत्- सप्तार्णोराशिमग्ने जगति स तु जले सम्भ्रमन् वर्षकोटी: । दीन: प्रैक्षिष्ट दूरे वटदलशयनं कञ्चिदाश्चर्यबालं त्वामेव श्यामलाङ्गं वदनसरसिजन्यस्तपादाङ्गुलीकम् ॥७॥याते त्वयि-आशुas Thou left, soonवात-आकुल-the winds were highly disturbedजलद-गलत्-(by them) the clouds broke looseतोय-पूर्ण-अति-घूर्णत्-full of water and full of turmoilसप्त-अर्णो-राशि-मग्नेthe seven seas, in it submergedजगति स तु जलेthe whole world, he too in the watersसम्भ्रमन् वर्ष-कोटी:wandered for millions of yearsदीन: प्रैक्षिष्ट दूरेexhausted, he saw far awayवट-दल-शयनंon a banyan leaf lyingकञ्चित्-आश्चर्य-बालंsome indescribable childत्वाम्-एव श्यामल-अङ्गंThee alone of blue complexion bodyवदन-सरसिज-न्यस्त-in the lotus mouth placedपाद्-अङ्गुलीकम्the foot toeAs soon as Thou left, the clouds were tossed about by unruly winds and torrential rain waters made the waters of the seven seas overflow, submerging the whole world. Maarkandeya wandered in these waters for millions of years. Exhausted, he saw far away, a wondrous Infant, Thee alone, with the body with a blue hue, lying on a banyan leaf, with the toe placed in the lotus mouth.

प्रीत्या नारायणाख्यस्त्वमथ नरसख: प्राप्तवानस्य पार्श्वं तुष्ट्या तोष्टूयमान: स तु विविधवरैर्लोभितो नानुमेने । द्रष्टुं माय़ां त्वदीयां किल पुनरवृणोद्भक्तितृप्तान्तरात्मा मायादु:खानभिज्ञस्तदपि मृगयते नूनमाश्चर्यहेतो: ॥६॥प्रीत्या नारायण-आख्य:-being pleased, called Naaraayanaत्वम्-अथ नरसख:Thou then with Nara as friendप्राप्तवान्-अस्य पार्श्वंreached to his nearnessतुष्ट्या तोष्टूयमान:highly joyous, (he sang) Thy praisesस तु विविधवरै:-he also by various boonsलोभित: न अनुमेने(being) tempted, did not care for themद्रष्टुं मायां त्वदीयं किलto see Maayaa of Thee, indeedपुन:-अवृणोत्-again, asked forभक्ति-तृप्त-अन्तरात्माwith devotion alone was satisfied his innermost selfमाया-दु:ख-अनभिज्ञ:-(caused by) Maayaa, sorrow not knowingतदपि मृगयतेthat also seeksनूनम्-आश्चर्य-हेतो:indeed out of curiosityThou as sage Naaraayana, along with Thy friend Nara went near Maarkandeya, and were repeatedly praised by him with great joy. Thou offered to him various boons, but he did not care for them, being satisfied to his innermost self with devotion to Thee. Then he asked to see Thy Maayaa. Being ignorant of the sorrows caused by Maayaa, he chose this boon out of sheer curiosity.

मार्कण्डेयश्चिरायु: स खलु पुनरपि त्वत्पर: पुष्पभद्रा- तीरे निन्ये तपस्यन्नतुलसुखरति: षट् तु मन्वन्तराणि । देवेन्द्र: सप्तमस्तं सुरयुवतिमरुन्मन्मथैर्मोहयिष्यन् योगोष्मप्लुष्यमाणैर्न तु पुनरशकत्त्वज्जनं निर्जयेत् क: ॥५॥मार्कण्डेय:-चिर-आयु:Maarkandeya, ever livingस खलु पुन:-अपि त्वत्-पर:he indeed again also towards Thee inclinedपुष्पभद्रा-तीरे तपस्यन्-on the banks of Pushpabhadraa (river) meditatingअतुल-सुख-रति:incomparable bliss enjoyingषट् तु मन्वन्तराणिsix indeed Manvantarasदेवेन्द्र: सप्तम:-तंin the seventh (Manvantra), him (the Indra)सुरयुवति-मरुत्-मन्मथै:-with the help of celestial damsels, soft breeze and cupidमोहयिष्यन्trying to seduce (Maarkandeya)योग-उष्म-प्लुष्यमाणै:by the heat (generated by) the yoga, scorched, (by it)न तु पुन:-अशकत्-not indeed again succeedत्वत्-जनं निर्जयेत् क:Thy devotees who can overcomeAlways inclined towards worshipping Thee, Maarkandeya was thus endowed with a blessing of living for ever. He continued to do penance on the banks of Pushpabhadraa river and revelled in incomparable bliss for six manvantras. In the seventh Manvantra, the Indra there, tried to seduce him with the help of celestial damsels, soft breeze and Cupid the god of love.They did not succeed, rather they were scorched by the heat generated by the sage's yoga. Who can overcome Thy devotee?

तं चैनं भक्तियोगं द्रढयितुमयि मे साध्यमारोग्यमायु- र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो भेषजायेव दुग्धम् । मार्कण्डेयो हि पूर्वं गणकनिगदितद्वादशाब्दायुरुच्चै: सेवित्वा वत्सरं त्वां तव भटनिवहैर्द्रावयामास मृत्युम् ॥४॥तं च-एनं भक्ति-योगंand that this Bhakti Yogaद्रढयितुम्-अयिto be firmly established, O Thou!मे साध्यम्-by me is to be pursuedआरोग्यम्-आयु:-good health and long lifeदिष्ट्या तत्र-अपिfortunately, there alsoसेव्यं तव चरणम्-service to Thy feet (alone is to be done)अहो भेषजाय-एव दुग्धम्wonderful! For medicine alone is milkमार्कण्डेय: हि पूर्वंMaarkandeya indeed, long agoगणक-निगदित-by the astrologer being toldद्वादश-आब्द-आयु:-twelve years of ageउच्चै: सेवित्वा वत्सरंintensely serving for one yearत्वां तव भट-निवहै:-Thee, by Thy emissariesद्रावयामास मृत्युम्drove away was deathO Lord! In order to get firmly established in Bhakti Yoga, I need good health and long life. Fortunately, to achieve this also, service at Thy feet is to be done. Wonderful it is that the medicine is milk only. Long ago, Maarkandeya was told by an astrologer that his life span was of twelve years only. He worshipped intensely at Thy feet for one year and when death approached, it was driven away by Thy emissaries.

त्वद्भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिं कुर्वन्नैकात्म्यबोधे झटिति विकसति त्वन्मयोऽहं चरेयम् । त्वद्धर्मस्यास्य तावत् किमपि न भगवन् प्रस्तुतस्य प्रणाश- स्तस्मात्सर्वात्मनैव प्रदिश मम विभो भक्तिमार्गं मनोज्ञम् ॥३॥त्वत्-भाव: यावत्-Thy-ness, untilएषु स्फुरति न विशदंin all these, does no manifest clearlyतावत्-एवं हि-उपास्तिंtill then in this way only worshipकुर्वन्-ऐकात्म्य-बोधेdoing, oneness (in everything) knowledgeझटिति विकसतिsuddenly dawnsत्वत्-मय:-अहं चरेयम्with Thee identified I will move aboutत्वत्-धर्मस्य-अस्यThy (Bhaagavat) Dharma, thisतावत्-किम्-अपि नtill then, in the least also, will notभगवन्O Lord!प्रस्तुतस्य प्रणाश:-having being started, lostतस्मात्-सर्व-आत्मना-एवtherefore, in its all totality aloneप्रदिश मम विभोgive to me O Lord!भक्ति-मार्गं मनोज्ञम्the captivating path of devotionIn all the entities, until oneness with Thee does not clearly manifest, I will continue to worship in this way only. By which when the knowledge of oneness suddenly dawns, I will move about with total identification with Thee. O Lord! Once the practice of Bhaagvata Dharma is begun, it can not be totally lost. Therefore. O Lord! set me on the captivating path of devotion.

त्वय्येव न्यस्तचित्त: सुखमयि विचरन् सर्वचेष्टास्त्वदर्थं त्वद्भक्तै: सेव्यमानानपि चरितचरानाश्रयन् पुण्यदेशान् । दस्यौ विप्रे मृगादिष्वपि च सममतिर्मुच्यमानावमान- स्पर्धासूयादिदोष: सततमखिलभूतेषु संपूजये त्वाम् ॥२॥त्वयि-एव न्यस्त-चित्त:in Thee alone (with) fixed mindसुखम्-अयि विचरन्happily, O Thou! Livingसर्व-चेष्टा:-त्वत्-अर्थंall actions to Thee dedicatedत्वत्-भक्तै: सेव्यमानान्-अपिby Thy devotees resorted to (now)चरित-चरान्-आश्रयन्or which were resorted to, going toपुण्य-देशान्(those) holy placesदस्यौ विप्रेin a robber and Braahminमृगादिषु-अपि च सममति:-in animals also equal mindedमुच्यमान-अवमान-shedding dishonour and honourस्पर्धा-असूया-आदि-दोष:enmity and jealousy etc., defectsसततम्-अखिल-भूतेषुalways, in all beingsसंपूजये त्वाम्will worship TheeO Lord! With my mind fixed in Thee, I will live happily dedicating all my actions to Thee. I will go to the holy places, where Thy devotees go, or where they went in the past. I will maintain an equal minded behaviour towards a robber or a Braahmin and also towards animals. Shedding the defective mental attitude of dishonour, honour, enmity, jealousy etc., I will worship Thee in all beings.

त्रैगुण्याद्भिन्नरूपं भवति हि भुवने हीनमध्योत्तमं यत् ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहारभेदा: । त्वत्क्षेत्रत्वन्निषेवादि तु यदिह पुनस्त्वत्परं तत्तु सर्वं प्राहुर्नैगुण्यनिष्ठं तदनुभजनतो मङ्क्षु सिद्धो भवेयम् ॥१॥त्रैगुण्यात्-भिन्न-रूपंbecause of the three gunas, different kindsभवति हि भुवनेare indeed there, in this worldहीन-मध्य-उत्तमं यत्low, middle and high, thatज्ञानं श्रद्धा च कर्ताknowledge, faith and doerवसति:-अपि सुखंresidence and happinessकर्म च-आहार-भेदा:work and food variousत्वत्-क्षेत्र-त्वत्-निषेवा-Thy temple, Thy worshipआदि तु यत्-इहetc., indeed whatever there isपुन:-त्वत्-परंagain pertaining to Theeतत्-तु सर्वंall that indeedप्राहु:-नैगुण्य-निष्ठंis said to be beyond three gunasतत्-अनुभजनत:that resorting toमङ्क्षु सिद्ध:-भवेयम्soon I will become perfectAll entities in this world, knowledge, faith, work, residence, happiness, food etc., being constituted of the three gunas, are of different kinds and different gradations, such as, low, mediocre or high. But entities and activities pertaining to Thee, Thy temples and Thy worship are beyond these three gunas. By resorting to these, I will soon become perfect (free).

ऐल: प्रागुर्वशीं प्रत्यतिविवशमना: सेवमानश्चिरं तां गाढं निर्विद्य भूयो युवतिसुखमिदं क्षुद्रमेवेति गायन् । त्वद्भक्तिं प्राप्य पूर्ण: सुखतरमचरत्तद्वदुद्धूतसङ्गं भक्तोत्तंसं क्रिया मां पवनपुरपते हन्त मे रुन्धि रोगान् ॥१०॥ऐल: प्राक्-उर्वशींKing Pururavas (son of Ilaa) long ago, (towards) Urvashiप्रति-अति-विवशमना:towards greatly infatuatedसेवमान:-चिरं तांenjoying her company for longगाढं निर्विद्य भूय:intensely non attached becomingयुवति-सुखम्-इदंthis sex enjoymentक्षुद्रम्-एव-इति गायन्is trivial indeed , thus assertingत्वत्-भक्तिं प्राप्यThy devotion attainedपूर्ण: सुखतरम्-अचरत्-and fulfilled happily moved aboutतत्-वत्-उद्धूत-सङ्गंlike him, free from all attachments and desiresभक्तोत्तंसं क्रिया मांa devotee of high order make meपवनपुरपतेO Lord of Guruvaayur!हन्त मे रुन्धि रोगान्alas! Remove all my diseasesKing Pururavas (son of Ilaa), long ago was deeply infatuated by Urvashi and enjoyed her company for long. Then he developed total renunciation and asserted that sex enjoyment is trivial and wretched. He became fully devoted to Thee and was free of all attachments and feeling fulfilled he moved about freely as one liberated. O Lord of Guruvaayur! uprooting all my desires, make me the best of Thy devotees and free me of all my diseases.

कश्चित् क्लेशार्जितार्थक्षयविमलमतिर्नुद्यमानो जनौघै: प्रागेवं प्राह विप्रो न खलु मम जन: कालकर्मग्रहा वा। चेतो मे दु:खहेतुस्तदिह गुणगणं भावयत्सर्वकारी- त्युक्त्वा शान्तो गतस्त्वां मम च कुरु विभो तादृशी चित्तशान्तिम् ॥९॥कश्चित् क्लेश-अर्जित-some one, with hard work earnedअर्थ-क्षय-विमल-मति:-money, losing it, the pure mindedनुद्यमान: जनौघै:being pestered by the populaceप्राक्-एवं प्राह विप्र:once, like this said the Brahmin,न खलु मम जन:not indeed to me, peopleकाल-कर्म-ग्रहा वाtime, action or planets (are)चेत: मे दु:ख-हेतु:-my mind (is) cause of my sorrowतत्-इह गुणगणंthis here the gunasभावयत्-सर्वकारी-super imposing, does everythingइति-उक्त्वाthus sayingशान्त: गत:-त्वांpeacefully attained Theeमम च कुरु विभोto me also do O Lord!तादृशीं चित्तशान्तिम्that kind of peace of mindA Brahmin, who had earned wealth with hard toil once, happened to lose it all. He had acquired discrimination and purity of mind, but was persecuted by the populace. He said that the people, or time, or Karmaa or planets were not the cause of his sorrow. His own mind was the cause, it being a product of the gunas. It super imposes the gunas on the ever free aatman and attributes to it the doer ship. With this knowledge he peacefully attained to Thee. O Lord! may I have that kind of peace of mind.

निर्विण्ण: कर्ममार्गे खलु विषमतमे त्वत्कथादौ च गाढं जातश्रद्धोऽपि कामानयि भुवनपते नैव शक्नोमि हातुम् । तद्भूयो निश्चयेन त्वयि निहितमना दोषबुद्ध्या भजंस्तान् पुष्णीयां भक्तिमेव त्वयि हृदयगते मङ्क्षु नङ्क्ष्यन्ति सङ्गा: ॥८॥निर्विण्ण: कर्ममार्गेdisinterested in the path of Vedic ritualsखलु विषमतमेindeed most difficultत्वत्-कथा-आदौ चand in Thy stories, narrations etc.,गाढं जात-श्रद्ध:-अपिfirmly placing faith alsoकामान्-अयि भुवनपतेthe desires, O Lord of the Universeन-एव शक्नोमि हातुंnot altogether am able to abandonतत्-भूय: निश्चयेनthere again with determinationत्वयि निहितमनाin Thee fixing my mindदोष-बुद्ध्या भजन्-तान्knowing their harmfulness, indulging in themपुष्णीयां भक्तिम्-एव(I will) strengthen devotion onlyत्वयि हृदयगते(when) Thou do abide in the heartमङ्क्षु नङ्क्ष्यन्ति सङ्गा:soon are destroyed attachmentsO Lord of the Universe! Becoming disinterested in the difficult path of Vedic rituals, I will firmly place my faith in the narrations of Thy stories etc. Even then, if I am not able to give up desires,I will indulge in them with the awareness of their harmfulness and again with determination fixing my mind in Thee, will strengthen my devotion. When Thou do abide in the heart, attachments are soon destroyed.

ज्ञानायैवातियत्नं मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन् गाढं त्वत्पादभक्तिं शरणमयति यस्तस्य मुक्ति: कराग्रे । त्वद्ध्यानेऽपीह तुल्या पुनरसुकरता चित्तचाञ्चल्यहेतो- रभ्यासादाशु शक्यं तदपि वशयितुं त्वत्कृपाचारुताभ्याम् ॥७॥ज्ञानाय-एव-अति-यत्नंfor knowledge alone great effortमुनि:-अपवदतेsage Vyaas decriesब्रह्मतत्त्वं तु शृण्वन्to Brahma Tatva listening toगाढं त्वत्-पाद-भक्तिंintense in Thy feet devotion (and)शरणम्-अयति य:-refuge with firmness who (takes)तस्य मुक्ति: कराग्रेhis liberation is at handत्वत्-ध्याने-अपि-इहin Thy meditation also, here,तुल्या पुन:-असुकरताcomparatively again is difficultyचित्त-चाञ्चल्य-हेतो:mind's wavering due toअभ्यासात्-आशुby practice soonशक्यं तत्-अपिpossible that alsoवशयितुंto masterत्वत्-कृपा-चारुताभ्याम्by Thy grace and Thy enchanting formSage Vyaasa decries excessive effort for seeking knowledge alone. Whoever, after learning from the scriptures or from a Guru the truth of Brahma, one who takes refuge with firmness in devotion at Thy feet, to him liberation is at hand. Meditation on Thee is no less difficult , because of the wavering nature of the mind, but can be mastered soon with practice, with Thy grace and with the attractiveness of Thy enchanting form.

अव्यक्तं मार्गयन्त: श्रुतिभिरपि नयै: केवलज्ञानलुब्धा: क्लिश्यन्तेऽतीव सिद्धिं बहुतरजनुषामन्त एवाप्नुवन्ति । दूरस्थ: कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग- स्त्वामूलादेव हृद्यस्त्वरितमयि भवत्प्रापको वर्धतां मे ॥६॥अव्यक्तं मार्गयन्त:the non-manifest (Brahman) seekingश्रुतिभि:-अपि नयै:through Vedas and also Nyaaya Shaastras etc.,केवल-ज्ञान-लुब्धा:only to (the path of) knowledge (who are) attractedक्लिश्यन्ते-अतीवlabour hardसिद्धिं बहुतर-जनुषाम्-ultimate goal, many lives'अन्ते-एव-आप्नुवन्तिat the end only achieveदूरस्थ: कर्म-योग:-and far fetched is Karma Yogaअपि च परमफलेalso from ultimate goalननु-अयं भक्ति-योग:-certainly this Bhakti Yogaतु-आमूलात्-एव हृद्य:-indeed from the beginning alone is attractiveत्वरितमयि भवत्-प्रापक:-and very quickly to Thee leadsवर्धतां मेthat (Bhakti Yoga) may grow in mePeople who are attracted to the path of knowledge (Gyaana Yoga) seeking the non-manifest Brahman, by studying the Vedic revelations and Nyaaya Shaastra's logic, labour hard, and attain the ultimate goal at the end of many life times. Karma Yoga is far fetched from the ultimate goal. Certainly the path of devotion is sweet from the very beginning and quickly leads a devotee to Thee. May this Bhakti grow more and more in me.

ज्ञानं त्वद्भक्ततां वा लघु सुकृतवशान्मर्त्यलोके लभन्ते तस्मात्तत्रैव जन्म स्पृहयति भगवन् नाकगो नारको वा । आविष्टं मां तु दैवाद्भवजलनिधिपोतायिते मर्त्यदेहे त्वं कृत्वा कर्णधारं गुरुमनुगुणवातायितस्तारयेथा: ॥५॥ज्ञानं त्वत्-भक्ततां वाknowledge or devotion to Theeलघु सुकृत-वशात्easily as a result of good deedsमर्त्य-लोके लभन्तेin this world of mortals, (people) getतस्मात्-तत्र-एवtherefore there onlyजन्म स्पृहयतिbirth desiresभगवन्O God!नाकगो नारको वाthe one in heaven or the one in hellआविष्टं मां तुto me who has entered indeedदैवात्-by good fortuneभव-जल-निधि-पोतायितेlike a boat to cross the world oceanमर्त्य-देहेthe body of a humanत्वं कृत्वा कर्णधारं गुरुम्-Thou making the pilot a Guruअनुगुण-वातायित:-(Thou) favourable wind becomingतारयेथा:take me acrossIn this mortal world, as a result of good deeds, one easily gets knowledge or devotion to Thee. O God! Therefore, those in heaven, or those in hell, desire to be born here only. By good fortune, I have this human body which is like a boat for crossing the ocean of Sansaara, (the world). Making my Guru the pilot of this boat, and Thyself becoming the favourable wind, deign to take me across.

ज्ञानं कर्मापि भक्तिस्त्रितयमिह भवत्प्रापकं तत्र ताव- न्निर्विण्णानामशेषे विषय इह भवेत् ज्ञानयोगेऽधिकार: । सक्तानां कर्मयोगस्त्वयि हि विनिहितो ये तु नात्यन्तसक्ता: नाप्यत्यन्तं विरक्तास्त्वयि च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥ज्ञानं कर्म-अपि भक्ति:-knowledge, action and devotionत्रितयम्-इहthese three hereभवत्-प्रापकंtowards achieving Thee, leadतत्र-तावत्-here thenनिर्विण्णानाम्-अशेषेaltogether detached towards allविषय इह भवेत्objects, here will beज्ञान-योगे-अधिकार:path of knowledge suitableसक्तानां कर्म-योग:-for attached people path of actionत्वयि हि विनिहित:in Thee alone dedicatedये तु न-अत्यन्त-सक्ता:those who are not very attachedन-अपि-अत्यन्तं विरक्ता:-not also very detachedत्वयि च धृतरसा:and in Thee hold devotionभक्तियोग: हि-अमीषाम्path of devotion alone is for such (people)The three paths which lead to Thy attainment, in this world are, knowledge (Gyaana), action (Karma) and devotion (Bhakti). Those who are fully dispassionate towards everything in life, are competent for Gyaana marg. People who are subject to worldly attachments may take the path of Karma and dedicate all their doings to Thee. To those who are neither intensely attached nor intensely dispassionate and also experience joy in thinking of Thee, the path of Bhaakti is prescribed.

धर्मं वर्णाश्रमाणां श्रुतिपथविहितं त्वत्परत्वेन भक्त्या कुर्वन्तोऽन्तर्विरागे विकसति शनकै: सन्त्यजन्तो लभन्ते । सत्तास्फूर्तिप्रियत्वात्मकमखिलपदार्थेषु भिन्नेष्वभिन्नं निर्मूलं विश्वमूलं परममहमिति त्वद्विबोधं विशुद्धम् ॥३॥धर्मं-वर्ण-आश्रमाणांof the (4) castes and the (4) ashramasश्रुति-पथ-विहितं(duties) in the Vedic paths laid downत्वत्-परत्वेन भक्त्याtoward Thee with devotionकुर्वन्त:-अन्त:-विरागेperforming, within detachmentविकसति शनकै:matures graduallyसन्त्यजन्त: लभन्ते(then) giving up these, getsसत्ता-स्फूर्ति-प्रियत्व-Existence,Consciousness, Blissआत्मकम्-अखिल-consisting, in endlessपदार्थेषु भिन्नेषु-objects differentअभिन्नं निर्मूलं विश्वमूलं(in reality), not different, uncaused, the cause of the universeपरमम्-अहम्-इतिsupreme I am thusत्वत्-विबोधं-विशुद्धं (लभन्ते)Reality knowledge clear (achieve)People in the four casts and the four aashramas, who perform their duties, as laid down in the Vedas, according to their station in life, with devotion and dedication to Thee, to them non-attachment sprouts and matures gradually. When they are fully non-attached, they give up these duties and attain the true knowledge of Thee. Which is the experience that they are That Supreme Being of the nature of Existence Consciousness and Bliss, the one indivisible in the divided entities and the cause of all but not caused by anything.