Nārāyaṇīyaṃ - Learn to Chant

ब्रह्मण्यानां बलिस्त्वं क्रतुषु च जपयज्ञोऽसि वीरेषु पार्थो भक्तानामुद्धवस्त्वं बलमसि बलिनां धाम तेजस्विनां त्वम् । नास्त्यन्तस्त्वद्विभूतेर्विकसदतिशयं वस्तु सर्वं त्वमेव त्वं जीवस्त्वं प्रधानं यदिह भवदृते तन्न किञ्चित् प्रपञ्चे ॥२॥ब्रह्मण्यानां बलि:-त्वंof the ones devoted to the holy, Thou are Baliक्रतुषु च जप-यज्ञ:-असिand among sacrifices, are Japayogaवीरेषु पार्थ:among heroes are Arjunभक्तानाम्-उद्धव:त्वंamong devotees Thou are Uddhavaबलम्-असि बलिनांstrength Thou are of the strongधाम तेजस्विनां त्वम्grandeur of the majestic are Thouन-अस्ति-अन्त:-there is no endत्वत्-विभूते:-to Thy manifested gloriesविकसत्-अतिशयंoutstanding and brilliantवस्तु सर्वं त्वम्-एवall things are Thou aloneत्वं जीव:-त्वं प्रधानंThou are jiva and Thou are Prakritiयत्-इह भवत्-ऋतेwhat so ever is here, without Theeतत्-न किञ्चित् प्रपञ्चेthat is not at all in this UniverseAmong persons devoted to the holy men, Thou are Bali, among sacrifices Japayoga, among heroes Arjuna, among devotees Thou are Uddhava. Thou are the strength of the strong and grandeur of the majestic. There is no end to Thy manifested glories. All things brilliant and outstanding are Thee alone. Thou are jiva and Prakriti. There is nothing in this cosmos which is bereft of Thee.

त्वं हि ब्रह्मैव साक्षात् परमुरुमहिमन्नक्षराणामकार- स्तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु त्वं भृगुर्नारदोऽपि । प्रह्लादो दानवानां पशुषु च सुरभि: पक्षिणां वैनतेयो नागानामस्यनन्तस्सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥त्वं हि ब्रह्म-Thou alone are Brahmaaएव साक्षात् परम्-indeed perceptible Supremeउरु-महिमन्O Thou of Infinite Glory!अक्षराणाम्-अकार:among letters (Thou are) 'A'तार: मन्त्रेषुOm among Mantrasराज्ञां मनु:-असिamong kings are Manuमुनिषु त्वं भृगु:-among sages Thou are Bhriguनारद:-अपिand also Naaradaप्रह्लाद: दानावानांPrahlaad (Thou) are among Asurasपशुषु च सुरभि:among animals are Surabhi (the celestial cow)पक्षिणां वैनतेय:among birds are Garudaनागानाम्-असि-अनन्त:-among serpents are Anantaसुरसरित्-अपि च स्रोतसांand among rivers are also Gangaaविश्वमूर्तेthe world personified Thou!O Thou of infinite Glory! Of whom the world is a personification! Thou alone are Brahmaa perceptible. Among letters Thou are 'A'. Among Mantraas Thou are Om. Among kings Thou are Manu and among sages are Bhrigu and also Naarada. Among Asuras Thou are Prahlaad. Thou are the Surabhi celestial cow among the animals and Garuda among the birds. Among serpents Thou are Ananta. Among the rivers Thou are the heavenly Gangaa.

इत्थं त्वद्ध्यानयोगे सति पुनरणिमाद्यष्टसंसिद्धयस्ता: दूरश्रुत्यादयोऽपि ह्यहमहमिकया सम्पतेयुर्मुरारे । त्वत्सम्प्राप्तौ विलम्बावहमखिलमिदं नाद्रिये कामयेऽहं त्वामेवानन्दपूर्णं पवनपुरपते पाहि मां सर्वतापात् ॥१०॥इत्थं त्वत्in this manner, in Thyध्यान-योगे सति पुन:-meditation having mastered, againअणिमा-आदि-Animaa etc.,अष्ट-संसिद्धय:-ता:the eight bodied Sidhdhis, theyदूर-श्रुति-आदय:-अपिfrom far, hearing etc., alsoहि-अहम्-अहमिकयाindeed, competing with one anotherसम्पतेयु:-मुरारेwill come, O Slayer of Mura!त्वत्-सम्प्राप्तौto Thee having reachedविलम्ब-आवहम्-delay causingअखिलम्-इदं न-आद्रियेall this is, will not acceptकामये-अहं त्वाम्-एव-I long for Thee aloneआनन्दपूर्णं पवनपुरपतेthe Plentitude of Bliss! O Lord of Guruvaayur!पाहि मां सर्व-तापात्save me from all miseriesO Slayer of Mura! As I master meditation on Thee, the eight bodied Sidhdhis - Animaa etc., will indeed come to me jostling one another. Realising that they only cause delay in one's attainment of Thee, I shall not accept them. I long for Thee alone, the Plentitude of Bliss. O Lord of Guruvaayur! save me from all miseries.

सर्वाङ्गेष्वङ्ग रङ्गत्कुतुकमिति मुहुर्धारयन्नीश चित्तं तत्राप्येकत्र युञ्जे वदनसरसिजे सुन्दरे मन्दहासे तत्रालीनं तु चेत: परमसुखचिदद्वैतरूपे वितन्व- न्नन्यन्नो चिन्तयेयं मुहुरिति समुपारूढयोगो भवेयम् ॥९॥सर्व-अङ्गेषु-अङ्गon all Thy limbs, O Beloved!रङ्गत्-कुतुकम्-इतिwith growing eagerness, thusमुहु:-धारयन्-ईश चित्तंagain and again concentrating, O Lord! My mindतत्र-अपि-एकत्र युञ्जेthere also on one place will fix (the mind)वदन-सरसिजेon Thy face lotus likeसुन्दरे मन्दहासेbeautiful with a gentle smileतत्र-आलीनं तु चेत:there absorbed indeed, the mindपरम-सुख-चित्-Eternal Bliss Consciousnessअद्वैत-रूपे वितन्वन्-non-dual form immersingअन्यत्-नो चिन्तयेयंanything else will not thinkमुहु:-इतिagain and again thusसमुपारूढ-योगो भवेयम्I shall remain steady in the advanced state of communionO Beloved Lord! Again and again I will concentrate with growing eagerness on all Thy limbs. Then I will fix my mind on Thy lotus like face with a gentle smile. The fully absorbed mind in the Eternal Bliss Consciousness in a non-dual form will not think of anything else. Thus I shall remain steady in the advanced state of communion, by repeated effort.

आनीलश्लक्ष्णकेशं ज्वलितमकरसत्कुण्डलं मन्दहास- स्यन्दार्द्रं कौस्तुभश्रीपरिगतवनमालोरुहाराभिरामम् । श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छायचेलं चारुस्निग्धोरुमम्भोरुहललितपदं भावयेऽहं भवन्तम् ॥८॥आनील-श्लक्ष्ण-केशंblue and lustrous hairज्वलित-मकर-सत्कुण्डलंshining fish shaped beautiful earringsमन्द-हास-स्यन्द-आर्द्रंgentle smile with compassion flowingकौस्तुभ-श्री-परिगत-the lustrous beauty of Kaustubha coveringवनमाल-उरु-हार-अभिरामम्the garlands and big necklaces attractiveश्रीवत्स-अङ्कं सुबाहुंthe Shreevatsa mark, beautiful armsमृदु-लसत्-उदरंsoft and charming abdomenकाञ्चन-च्छाय-चेलंgolden hued garmentचारु-स्निग्ध-उरुम्-comely well shaped thighsअम्भोरुह-ललित पदंlike the lotus tender feetभावये-अहं भवन्तंI shall meditate on TheeI meditate on Thy blue form which has lustrous hair, shining fish shaped earrings, a gentle smile with compassion flowing, lustre of Kaustubha spreading over the garlands and the big pearl necklaces, the Shreevatsa mark, a soft and charming abdomen, golden hued garment, comely well shaped thighs and lotus like tender feet.

ध्यानं ते शीलयेयं समतनुसुखबद्धासनो नासिकाग्र- न्यस्ताक्ष: पूरकाद्यैर्जितपवनपथश्चित्तपद्मं त्ववाञ्चम्। ऊर्ध्वाग्रं भावयित्वा रविविधुशिखिन: संविचिन्त्योपरिष्टात् तत्रस्थं भावये त्वां सजलजलधरश्यामलं कोमलाङ्गम् ॥७॥ध्यानं ते शीलयेयंmeditation on Thee (I) will practiceसम-तनु-सुख-बद्ध-आसन:with body erect and sitting in sukhaasanaनासिका-अग्र-न्यस्त-आक्ष:on the nose tip gazing eyesपूरक-आद्यै:-जित-पवन-पथ:-with Pooraka etc., controlling the vital breath energiesचित्त-पद्मं तु-अवाञ्चम्the heart lotus indeed facing downwardsऊर्ध्व-अग्रं भावयित्वाfully blown and upward imaginingरवि-विधु-शिखिन:in sun moon and fireसंविचिन्त्य-उपरिष्टात्imagining above itतत्रस्थं भावये त्वांthere placed will meditate on Theeसजल-जलधर-श्यामलंlike water bearing cloud dark blueकोमलाङ्गम्Thy delicate formTo practice meditation, I will sit erect in a comfortable pose (sukhaasana) and gaze on the tip of the nose. Controlling my vital breath energies by doing Pooraka etc., praanaayaam (breath control) I will imagine the downward lotus in the heart as facing upward. I will imagine the sun, moon and fire above it and Thee in a delicate dark blue form as the water bearing clouds, seated on the top.

चित्तार्द्रीभावमुच्चैर्वपुषि च पुलकं हर्षवाष्पं च हित्वा चित्तं शुद्ध्येत्कथं वा किमु बहुतपसा विद्यया वीतभक्ते: । त्वद्गाथास्वादसिद्धाञ्जनसततमरीमृज्यमानोऽयमात्मा चक्षुर्वत्तत्त्वसूक्ष्मं भजति न तु तथाऽभ्यस्तया तर्ककोट्या॥६॥चित्त-आर्द्री-भावम्-the mind's melting in loveउच्चै:-वपुषि च पुलकंstanding on end on the body, the hairहर्ष-वाष्पं च हित्वाand joyous tears flooding, without theseचित्तं शुद्ध्येत्-कथं वाthe mind becomes pure, in what mannerकिमु बहु-तपसाwhat is the use of many austeritiesविद्यया वीत-भक्ते:or of learning, devoid of devotionत्वत्-गाथा-आस्वाद-Thy narrations imbibingसिद्ध-अञ्जन-सतत-is sure collyrium for constantमरीमृज्यमान:-अयम्-आत्माpurification of this soulचक्षु:-वत्-तत्त्व-सूक्ष्मंlike the eyes (which reveal the objects), the subtle truthभजति न तु तथा-is revealed, not so indeedअभ्यस्तया तर्ककोट्याby the study of highly sophisticated argumentsUnless the heart melts with love, the hair of the whole body stand on end or tears of joy flow, how can the mind be purified. Of what use are austerities or learning devoid of devotion. Just as, by constant use of collyrium the eyes can see the objects, the mind intuits Thy subtle truth by constant imbibing of Thy narrations and so purifying the soul. It is not so indeed by the study of highly sophisticated arguments.

त्वद्भक्तो बाध्यमानोऽपि च विषयरसैरिन्द्रियाशान्तिहेतो- र्भक्त्यैवाक्रम्यमाणै: पुनरपि खलु तैर्दुर्बलैर्नाभिजय्य: । सप्तार्चिर्दीपितार्चिर्दहति किल यथा भूरिदारुप्रपञ्चं त्वद्भक्त्योघे तथैव प्रदहति दुरितं दुर्मद: क्वेन्द्रियाणाम् ॥५॥त्वत्-भक्त:and Thy devoteeबाध्यमान:-अपि चensnared, thoughविषय-रसै:-इन्द्रिय-by sense pleasures, (because of) the sensesअशान्ति-हेतो:-not in control because ofभक्त्या-एव-आक्रम्यमाणै:by devotion alone (when) they are confrontedपुन:-अपि खलुagain also indeedतै:-दुर्बलै:-न-अभिजय्य:by them, the weak senses are not conqueredसप्तार्चि:-दीपितार्चि:-दहतिthe fire well lit burns downकिल यथा भूरि-दारु-प्रपञ्चम्indeed, just as, a great heap of woodत्वत्-भक्ति-ओघे तथा-एवin Thy devotion's stream in the same mannerप्रदहति दुरितंburns up sins (and sinful tendencies)दुर्मद: क्व-इन्द्रियाणाम्the false power, of senses, where (does it stand)If Thy devotee is sometimes ensnared by sense pleasure, because of his senses not being in his control fully, they by nature weak, cannot stand the onslaught of devotion and so Thy devotee cannot be conquered by the senses. Just as a well lit blazing fire burns down stacks and heaps of wood, in the same way Thy devotion burns away stacks of sins and sinful tendencies. When this happens, the false power of the senses do not stand any chance.

त्वत्भक्त्या तुष्टबुद्धे: सुखमिह चरतो विच्युताशस्य चाशा: सर्वा: स्यु: सौख्यमय्य: सलिलकुहरगस्येव तोयैकमय्य: । सोऽयं खल्विन्द्रलोकं कमलजभवनं योगसिद्धीश्च हृद्या: नाकाङ्क्षत्येतदास्तां स्वयमनुपतिते मोक्षसौख्येऽप्यनीह: ॥४॥त्वत्-भक्त्या तुष्ट-बुद्धे:in Thy devotion (whose) satisfied is the mindसुखम्-इह चरत:happily in this world moving aboutविच्युत-आशस्यwhose all desires have droppedच-आशा: सर्वा: स्यु:and for whom all directions becomeसौख्यमय्य:full of joyसलिल-कुहरगस्य-एवin the waters' depths going (creatures) (living)तोय-एकमय्य:water is everywhereस:-अयं खलु-that this (person) indeed,इन्द्रलोकं कमलज-भवनंIndraloka or Brahamaa's residenceयोग-सिद्धी:-च हृद्या:or Yogic powers attractiveन-आकाङ्क्षति-does not covet forएतत्-आस्तांmay this be soस्वयम्-अनुपतितेby itself coming (to him)मोक्ष-सौख्ये-अपि-अनीह:the liberation bliss also is not desired forA person whose mind is satisfied in Thy devotion, moves about happily in this world. One who has dropped all desires, for him, every place is full of joy, just like an aquatic creature living in deep waters, finds water everywhere. Such a person does not covet Indraloka or Brahmaa's residence or the attractive Yogic powers. This may be so. The bliss of liberation coming of its own to him is also without his seeking.

सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि क्षुद्रानन्दाश्च सान्ता बहुविधगतय: कृष्ण तेभ्यो भवेयु: । त्वं चाचख्याथ सख्ये ननु महिततमां श्रेयसां भक्तिमेकां त्वद्भक्त्यानन्दतुल्य: खलु विषयजुषां सम्मद: केन वा स्यात् ॥३॥सन्ति श्रेयांसि भूयांसि-अपिthere are for welfare many (paths) alsoरुचि-भिदया कर्मिणांsuited to taste of peopleनिर्मितानि क्षुद्र-आनन्दा:-and are created trivial joy givingच सान्ता बहु-विध-गतय:and are ephemerals and many kinds of resultsकृष्ण तेभ्य: भवेयु:O Krishna! From them can be hadत्वं च-आचख्यथा सख्येand Thou did say to Thy friendननु महिततमांindeed super gloriousश्रेयसां भक्तिम्-एकांand welfare bringing devotion aloneत्वत्-भक्ति-आनन्द-तुल्य:Thy devotion's bliss in comparisonखलु विषय-जुषां सम्मद:for people engrossed in worldly pleasuresकेन वा स्यत्by what can there beThere are many paths of welfare laid down to suit varying tastes of people as means of fulfilment. O Krishna! They lead to goals that yield only temporary and trivial pleasures. Thou did describe to Thy friend, Uddhava, devotion as the most glorious path for attainment of supreme spiritual welfare of man. Where does the joy that people get by worldly pursuits, stand in comparison to the bliss of devotion to Thee!

सत्त्वोन्मेषात् कदाचित् खलु विषयरसे दोषबोधेऽपि भूमन् भूयोऽप्येषु प्रवृत्तिस्सतमसि रजसि प्रोद्धते दुर्निवारा । चित्तं तावद्गुणाश्च ग्रथितमिह मिथस्तानि सर्वाणि रोद्धुं तुर्ये त्वय्येकभक्तिश्शरणमिति भवान् हंसरूपी न्यगादीत् ॥२॥सत्त्व-उन्मेषात्when Sattva upsurges (predominates)कदाचित् खलुsometimes indeedविषय-रसेin sense enjoymentsदोष-बोधे-अपिharmfulness is realised evenभूमन्O Infinite Being!भूय:-अपि-एषुagain also in these (beings)प्रवृत्ति:-सतमसि रजसिpreponderous in Tamas and Rajasप्रोद्धते दुर्निवाराattraction is difficult to overcomeचित्तं तावत्-गुणा:-चthen the mind and the gunasग्रथितम्-इह मिथ:-interlocked here mutuallyतानि सर्वाणि रोद्धुंall these to controlतुर्ये त्वयि-एक-भक्ति:-in the Turiya Thee alone devotionशरणम्-इतिis the refuge, thusभवान् हंस-रूपी न्यगादीत्Thou, in the form of a swan instructedO Infinite Being! When the Sattva Guna predominates, the harmfulness of sense enjoyments is realised. Whereas when the Rajas and Tamas are predominant, to abstain from worldly enjoyments becomes difficult, because the mind and the gunas are mutually interlinked. To control all these, devotion in Thy Tureeya state alone is the only refuge. Thus, in the form of a swan Thou instructed.

आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने । तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥आदौ हैरण्यगर्भीं तनुम्-in the beginning as Hiranyagarbha formअविकल-जीवात्मिकाम्-undivided (collective) state of all jivasआस्थित:-त्वंmanifested Thouजीवत्वं प्राप्यbecoming (separate) jivasमाया-गुण-गण-खचित:with Maayaa and its various Gunas associatedवर्तसे विश्वयोने(Thou do) manifest, O Thou Origin of All!तत्र-उद्वृद्धेन सत्त्वेनthere, by well developed Sattva Gunaतु गुण-युगलंindeed the other two (Rajas and Tamas)भक्ति-भावं गतेनwhen devotion attitude is gotछित्वा सत्त्वं च हित्वाdestroying (the other two) and Sattva also leaving behindपुन:-अनुपहित:again unobstructedवर्तिताहे त्वम्-एवshall remain Thyself onlyO Thou! The Origin of All! In the beginning Thou were in an undivided state of all jivas in the Hiranyagarbha form. Then Thou do manifest Thyself in multiplicity of jivas, and become associated with Maayaa and its various Gunas. With the well developed and dominant Sattva, devotional attitude is reached, by which the other two gunas Rajas and Tamas are destroyed. By and by when Sattva also is abandoned I (the jiva) shall, again, unobstructed, realise myself as Thyself only.

ऐक्यं ते दानहोमव्रतनियमतपस्सांख्ययोगैर्दुरापं त्वत्सङ्गेनैव गोप्य: किल सुकृतितमा प्रापुरानन्दसान्द्रम् । भक्तेष्वन्येषु भूयस्स्वपि बहुमनुषे भक्तिमेव त्वमासां तन्मे त्वद्भक्तिमेव द्रढय हर गदान् कृष्ण वातालयेश ॥१०॥ऐक्यं तेunion with Theeदान-होम-व्रत-नियम-तप:-charity, sacrifice, vows, discipline, austeritiesसांख्य-योगै:-दुरापंand by methods of Saankhya Yoga, is difficult to getत्वत्-सङ्गेन-एव(by) to Thee attachment onlyगोप्य: किलthe Gopikas indeedसुकृतितमा:-प्रापु:-the most meritorious ones, obtainedआनन्द-सान्द्रम्bliss intenseभक्तेषु-अन्येषुthe devotees, among othersभूय:सु-अपिmany they may be, even thenबहु-मनुषे भक्तिम्-एवhighly esteemed devotion aloneत्वम्-आसांThou, of these (Gopikaas) considerतत्-मे त्वत्-भक्तिम्-एवthat, to me, Thy devotion onlyद्रढय हर गदान्strengthen, remove my sufferingsकृष्ण वातालयेशO Krishna! O Lord of Guruvaayur!The state of supreme blissful union with Thee is difficult to be attained by charity, sacrifice, vows, disciplines, austerities or by following the methods of Saankhya Yoga. The most meritorious Gopikaas attained intense bliss only by attachment to Thee. There are many devotees of Thine, but the loving devotion of the Gopikaas, to Thee, is highly esteemed by Thee. May that devotion strengthen in me. O Lord Krishna! O Lord of Guruvaayur! remove my sufferings.

यद्यल्लभ्येत तत्तत्तव समुपहृतं देव दासोऽस्मि तेऽहं त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहु: कर्म निर्मायमेव । सूर्याग्निब्राह्मणात्मादिषु लसितचतुर्बाहुमाराधये त्वां त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां भक्तियोग: ॥९॥यत्-यत्-लभ्येतwhat what ever I getतत्-तत्-तव समुपहृतंthat that for Thee I offerदेव दास:-अस्मि ते-अहंO God! Servant am of Thee Iत्वत्-गेह-उन्मार्जन-आद्यंThy temple cleaning etc.,भवतु मम मुहु:may be my alwaysकर्म निर्मायम्-एवservices without laxityसूर्य-अग्नि-ब्राह्मण-the sun, fire, Braahmin,आत्मा-आदिषुthe soul, in all theseलसित-चतुर्बाहुम्-resplendent the four armed formआराधये त्वांI worship Theeत्वत्-प्रेम-आर्द्रत्व-रूप:for Thy love melting, in that form,मम सततम्-अभिष्यन्दतांmay continuously flow as a streamभक्तियोग:through devotionO Lord! What ever comes to me, I offer to Thee. I am Thy servant. May I always be in Thy service without fail, like cleaning Thy temple etc. May I worship Thy resplendent four armed form in the sun, fire, Braahmin and Aatman. May my love melting heart, through devotion continuously flow into a torrential stream towards Thee.

यो यावान् यादृशो वा त्वमिति किमपि नैवावगच्छामि भूम्- न्नेवञ्चानन्यभावस्त्वदनुभजनमेवाद्रिये चैद्यवैरिन् । त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां दर्शनस्पर्शनादि- र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि ॥८॥य: यावान्that, of that sortयादृश: वा त्वम्-or of that type, are Thouइति किम्-अपि न-एव-this, what so ever, not at allअवगच्छामि भूमन्-do I understand, O Lord of the Universe!न-एवम्-च-not also is it thatअनन्य-भाव:-without another thoughtत्वत्-अनुभजनम्-एव-Thy worship aloneआद्रिये चैद्यवैरिन्I shall perform, O Destroyer of Shishupaal!त्वत्-लिङ्गानाम्Thy imagesत्वत्-अङ्घ्रि-Thy feetप्रिय-जन-सदसांlovingly attached to, to their groupदर्शन्-स्पर्शन-आदि:-meeting, saluting etc.,भूयात्-मेmay it happen to meत्वत्-प्रपूजा-नति-नुतिThy worship singing Thy hymns, prostrating to Theeगुण-कर्म-अनुकीर्ति:-and recital of Thy excellences and deedsआदर:-अपिand loving Thee alsoO Lord of the Universe! Thou are this, that or of that kind or of that sort, I do not at all understand any of this whatsoever. In spite of my little understanding, O Enemy of Chaidya (Shishupaal)! Thy worship alone I will always dutifully perform. May it thus happen to me that I get to see Thy images and touch the feet of the groups of people who are lovingly attached to Thy feet. May I also worship Thee, sing Thy hymns, prostate to Thee, and lovingly recite Thy excellences and deeds.

शब्द्ब्रह्मण्यपीह प्रयतितमनसस्त्वां न जानन्ति केचित् कष्टं वन्ध्यश्रमास्ते चिरतरमिह गां बिभ्रते निष्प्रसूतिम् । यस्यां विश्वाभिरामास्सकलमलहरा दिव्यलीलावतारा: सच्चित्सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥७॥शब्द-ब्रह्मणि-अपि-इहin Vedas and other scriptures, also here,प्रयतित-मनस:-totally devoted mindsत्वां न जानन्ति केचित्Thee do not know, some (such people)कष्टं वन्ध्य-श्रमा:- तेalas, lost is their effortचिरतरम्-इह गांfor long, here, a cowविभ्रते निष्प्रसूतिम्(they) carry along, which has not calvedयस्यां विश्व-अभिरामा:-in which (the Vedas), the world enchantingसकल-मल-हरा:all impurities removingदिव्य-लीला-अवतारा:divine sportive incarnationsसत्-चित्-सान्द्रंand Pure Consciousness saturatedच रूपं तवform of Theeन निगदितंis not spoken ofतां न वाचं भ्रियासम्that scripture I will not studyIn this world there are people who are totally engrossed in the study of Vedas and other scriptures and do not care to know Thee. It is a futile effort on their part just as owning a cow which has not calved. I will not study the scriptures wherein Thy form saturated with Pure Consciousness, and the world enchanting, all purifying and sportive incarnations are not spoken of.

जीवन्मुक्तत्वमेवंविधमिति वचसा किं फलं दूरदूरे तन्नामाशुद्धबुद्धेर्न च लघु मनसश्शोधनं भक्तितोऽन्यत् । तन्मे विष्णो कृषीष्ठास्त्वयि कृतसकलप्रार्पणं भक्तिभारं येन स्यां मङ्क्षु किञ्चिद् गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा ॥६॥जीवन्-मुक्तत्वम्-while living, liberationएवं-विधम्-इति वचसाlike this, such wordsकिं फलं दूर दूरेwhat is the use, far fetchedतत्-नाम-अशुद्ध-बुद्धे:-that concept (is) to an impure mindन च लघु मनस:-शोधनंand there is not a bit of mind purificationभक्तित:-अन्यत्other than devotionतत्-मे विष्णो कृषीष्ठा:-that (devotion) for me, O Vishnu! Bring aboutत्वयि कृत-सकल-प्रार्पणंin Thee all surrenderingभक्तिभारम्devotion intense (may be)येन स्याम् मङ्क्षुby which I may soonकिञ्चित् गुरु-वचन-मिलत्-along with some instructions from the Guruत्वत्-प्रबोध:-त्वत्-आत्माThy realisations and Thy oneness (may achieve).Of what use are the words about the state of liberation in the embodied soul? This concept is far fetched for the impure minded. There is no way other than devotion for the mind to be even a bit purified. O Lord Vishnu! Do bring about that for me which by intense devotion, with surrendering of all fruits of action to Thee, and with Thy realisation by the teachings from a Guru, I may achieve oneness with Thee.

याथार्थ्यात्त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ । बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥५॥याथार्थ्यात्-in realityत्वत्-मयस्य-एवof Thy selfness onlyहि मम न विभोcertainly , my is not O Lord!वस्तुत: बन्ध मोक्षौin fact bondage or liberationमाया-विद्या-तनुभ्यां(by Thy) Maayaa and knowledge aspectsतव तु विरचितौof Thine indeed are manifestedस्वप्न-बोध-उपमौ तौdream and awakening, like those twoबद्धे जीवत्-विमुक्तिंin a bonded and liberated, while livingगतवति च भिदाis achieved, the difference isतावती तावत्-एकोthis much, that, oneभुङ्क्ते देह-द्रुम-स्थ:eats, on a body tree perchedविषय-फल-रसात्sense experience fruitsन-अपर: निर्व्यथ-आत्माnot the other one, (and so), is a non suffering soulO Lord! In reality, for me, who is merged in Thyselfness only, there is no bondage or liberation. Thy two aspects of Maayaa and knowledge manifest, indeed, like dreaming and awakening. The difference between the two, the bonded and the one who has achieved liberation while living, is that, the former, perched on the tree of the body has to eat the fruits of the sense experiences, while the latter does not have to do so and so is a non suffering soul.

त्वल्लोकादन्यलोक: क्वनु भयरहितो यत् परार्धद्वयान्ते त्वद्भीतस्सत्यलोकेऽपि न सुखवसति: पद्मभू: पद्मनाभ । एवं भावे त्वधर्मार्जितबहुतमसां का कथा नारकाणां तन्मे त्वं छिन्धि बन्धं वरद् कृपणबन्धो कृपापूरसिन्धो ॥४॥त्वत्-लोकात्-अन्य-लोक:Thy loka (world) (Vaikuntha), other worldsक्व-नु भय-रहित:where indeed is (which is) fearlessयत् परार्ध-द्वय-अन्तेbecause at the end of two Paraardhaasत्वत्-भीत:-from Thee (as Time) is afraidसत्य-लोके-अपिin the Satyaloka alsoन सुख-वसति: पद्मभू:not in peace lives Brahmaaपद्मनाभO Padmanaabha!एवं भावे-तु-that being soअधर्म-अर्जित-बहु-तमसांby unrighteousness earned many sinsका कथा नारकाणाम्what to say of human beingsतत्-मे त्वंtherefore mine, O Thou!छिन्धि बन्धंcut off bondageवरद् कृपणबन्धोO Bestower of Boons! O Friend of Lowly!कृपापूरसिन्धोO Ocean full of mercy!O Lotus Naval One! Where is there another fearless world other than Thy world the Vaikunthaloka? Residing in Satyaloka also, at the end of two Paraardhaas, Brahmaa is afraid of Thee (as Time) and does not live in peace. That being so, what to say of human beings who keep accumulating sins by unrighteous means! O Bestower of Boons! O friend of the Lowly! O Ocean full of mercy! therefore, do cut off my bondage.

एवं त्वत्प्राप्तितोऽन्यो नहि खलु निखिलक्लेशहानेरुपायो नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषट्कर्मयोगा: । दुर्वैकल्यैरकल्या अपि निगमपथास्तत्फलान्यप्यवाप्ता मत्तास्त्वां विस्मरन्त: प्रसजति पतने यान्त्यनन्तान् विषादान्॥३॥एवं त्वत्-प्राप्तित:-अन्य:thus Thy attainment, besides it (other than it)न-हि खलुmost certainly notनिखिल-क्लेश-हाने:-उपाय:all sufferings' eradicating meansन-एकान्त-अत्यन्तिका:-तेnor complete removing or recurrence are they (capable of)कृषि-वत्-like cultivation (or like)अगद-षाड्गुण्य-medicines, the six gunas,षड्कर्म-योगा:the six actions of Yogaदुर्वैकल्यै:-अकल्या:with difficulties (which are) difficult to overcome, (impractical)अपि निगम-पथा:-also are the Vedic pathsतत्-फलानि-अपि-अवाप्ताtheir results even if achievedमत्ता:-त्वां विस्मरन्त:(becoming) arrogant, Thee, they forgetप्रसजति पतनेproceeding into downfallयान्ति-अनन्तान् विषादान्undergo endless sufferingsOther than the attainment of Thee, certainly, the other means of eradicating sufferings, which are resorted to, like cultivation, medicine, the six gunas, the six steps of Yoga etc., are ultimately ineffective in completely removing or the recurrence of all sufferings. The Vedic paths are difficult to pursue with their many inherent difficulties. Even if they are somehow pursued and their results obtained, by some, they in arrogance forget Thee, (who are the ultimate aim) and are led into downfall and undergo endless sufferings.

आचार्याख्याधरस्थारणिसमनुमिलच्छिष्यरूपोत्तरार- ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना दह्यमाने । कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे दाह्याभावेन विद्याशिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥आचार्य-आख्य-teacher's teachingsअधरस्थ-अरणि-are the lower fire stickसमनुमिलत्-शिष्य-रूप-coming in a disciple formउत्तर-अरणि-is the upper fire stickआवेध:-उद्भासितेनstriking (which) is lit (glows)स्फुटतर-परिबोध-perfectly clear knowledgeअग्निना दह्यमानेfire, by which is burntकर्माली-वासना-the many action's desires (tendencies)तत्-कृत-तनु-by which is generated, with theभुवन-भ्रान्ति-body identification misconceptionकान्तार-पूरेsuch a forest full (is burnt)दाह्य-अभावेनthen with a lack of burning materialविद्या-शिखिनि च विरतेwhen the knowledge generated fire also subsidesत्वत्-मयी खलु-अवस्थाin Thee the total merger state alone (is there)The fire of knowledge is ignited by the striking of two fire sticks, the lower one represents the teachings of the teacher, and the upper one the disciple (who comes seeking the knowledge). This fire illuminates perfectly clear knowledge and burns the forest full of many tendencies and desires which are an effect of past actions, and also the ignorance of identification with the body and the world. When such a forest is burnt up, the fire (of knowledge) for want of fuel also subsides (in Thee). Then the state of total merger in Thee alone remains.

शुद्धा निष्कामधर्मै: प्रवरगुरुगिरा तत्स्वरूपं परं ते शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते । नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥१॥शुद्धा: निष्काम-धर्मै:purified minded people, by their desireless actionsप्रवर-गुरु-गिराby competent teacher's instructionsतत्-स्वरूपं परं तेthat aspect supreme of Thineशुद्धं देह-इन्द्रिय-आदि-immaculate, from body sense etc.,व्यपगतम्-transcendingअखिल-व्याप्तम्-आवेदयन्तेand all pervading , come to understandनानात्व-स्थौल्य-कार्श्य-आदिmultiplicity, big thin etc.,तु गुणज-वपु:-सङ्गत:-indeed are the Gunas in which the bodies are associatedअध्यासितं तेare super imposed on Theeवह्ने:-दारु-प्रभेदेषु-इवin fire, due to the wood of different form, just as,महत्-अणुता-दीप्तता-bigness, smallness brightnessशान्तता-आदिdimness etc.,People, whose minds are purified by performing desireless actions, come to understand from the instructions of competent teachers, Thy supreme aspect which is immaculate, bodiless, taintless, all pervading and transcendent. As for the qualities of multiplicity, stoutness, thinness etc., which are in association with the bodies constituted of the three gunas, are super imposed on Thee. It is like the expensiveness, small ness, dimness and brilliance of fire according to the nature of the fuel (wood) on which it manifests.

दुर्वारो देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान् हृत्वा भक्तिं द्रढिष्ठां कुरु तव पदपङ्केरुहे पङ्कजाक्ष । नूनं नानाभवान्ते समधिगतममुं मुक्तिदं विप्रदेहं क्षुद्रे हा हन्त मा मा क्षिप विषयरसे पाहि मां मारुतेश ॥१०॥दुर्वार: देह-मोह:difficult to remove, attachment to bodyयदि पुन:-अधुनाif again it is nowतर्हि निश्शेष-रोगान् हृत्वाthen, all ailments removingभक्तिं द्रढिष्ठां कुरुdevotion firm conferतव पद-पङ्करुहेin Thy lotus feetपङ्कजाक्षO Lotus Eyed One!नूनं नाना-भवान्तेindeed at various lives' endसमधिगतम्-अमुंattained thisमुक्तिदम् विप्रदेहंliberation granting Brahmin bodyक्षुद्रे हा हन्तin lowly, O Alas!मा मा क्षिप विषय-रसेdo not throw in sensuous pleasuresपाहि मां मारुतेशDeign to save me O Lord of Guruvaayura!O Lotus Eyed Lord! If obsession to body sense is unavoidable, do rid me of all my ailments and endow me with unshakable firm devotion to Thy lotus feet. This Braahmin body, which may take me to liberation, is achieved after many lives. O do not plunge it into lowly sensuous pleasures. O Lord of Guruvaayur! deign to save me.

ही ही मे देहमोहं त्यज पवनपुराधीश यत्प्रेमहेतो- र्गेहे वित्ते कलत्रादिषु च विवशितास्त्वत्पदं विस्मरन्ति । सोऽयं वह्नेश्शुनो वा परमिह परत: साम्प्रतञ्चाक्षिकर्ण- त्वग्जिह्वाद्या विकर्षन्त्यवशमत इत: कोऽपि न त्वत्पदाब्जे ॥९॥ही ही देह मोहं त्यजalas! May infatuation to my body rid meपवनपुराधीशO Lord of Guruvaayur!यत्-प्रेम-हेतो:-because of love for whichगेहे वित्ते कलत्र-आदिषुin the house, wealth, wife etc.,च विवशिता:-helpless (due to attachment to them)त्वत्-पदं विस्मरन्तिThy feet (we) forgetस:-अयं वह्ने:-शुन: वाthat this (body) for fire or dogsपरम्-इह परत:(fit for) merely, in this world, in the endसाम्प्रतम्-च-and even nowअक्षि-कर्ण-त्वक्-जिह्वा-आद्याeyes ears skin tongue etc.विकर्षन्ति-अवशम्-अत:-इत:-drag along helpless here and thereक:-अपि न त्वत्-पदाब्जेnone also, not to Thy lotus feetAlas! Rid me of my infatuation to my body. O Lord of Guruvaayur! Because of love for it one is helplessly attached to house, wealth, wife etc., and so we forget Thy lotus feet. In the end this body is fit only for fire or dogs. Even now, while living, it is dragged hither and thither by senses of sight hearing touch taste etc. There is none alas to take us to Thy lotus feet.

त्वय्येव त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां त्वच्चिन्ता त्वत्स्वरूपं कुरुत इति दृढं शिक्षये पेशकारात् । विड्भस्मात्मा च देहो भवति गुरुवरो यो विवेकं विरक्तिं धत्ते सञ्चिन्त्यमानो मम तु बहुरुजापीडितोऽयं विशेषात् ॥८॥त्वयि-एव त्वत्-कृतंin Thee alone, created by Theeत्वं क्षपयसि जगत्-Thou do absorb the Universeइति-ऊर्णनाभात् प्रतीयांthis, from the spider I learntत्वत्-चिन्ता त्वत्-स्वरूपंThy meditation, Thy formकुरुत इति दृढं शिक्षयेconfers, this firm lessonपेशकारात्(I got) from the beetleविड्-भस्म-आत्माfilth and ashes containingच देह:-भवति गुरुवर:and the body becomes a great teacherय: विवेकं विरक्तिं धत्तेwhich wisdom and detachment givesसञ्चिन्त्यमान:if pondered uponमम तु बहु-रुजा-पीडित:-my indeed very many diseases inflictedअयं विशेषात्this (body) specially (particularly)The spider is a teacher in the sense, that, I learnt from it that the Universe created by Thee, is absorbed into Thee, by Thee alone. From the beetle I got the firm lesson that meditating on Thee confers Thy form. On careful thought I realised that though this body is a storehouse of filth and ashes, it is a great teacher, specially this body of mine. Because of it suffering from many diseases, I have been endowed with discrimination and renunciation.93

वर्तेय त्यक्तमान: सुखमतिशिशुवन्निस्सहायश्चरेयं कन्याया एकशेषो वलय इव विभो वर्जितान्योन्यघोष: । त्वच्चित्तो नावबुध्यै परमिषुकृदिव क्ष्माभृदायानघोषं गेहेष्वन्यप्रणीतेष्वहिरिव निवसान्युन्दुरोर्मन्दिरेषु ॥७॥वर्तेय त्यक्तमान:will live abandoning the sense of honour and dishonourसुखम्-अति-शिशु-वत्-very happily like a childनिस्सहाय:-चरेयंalone and unaccompanied, will move aboutकन्याया:-एक-शेष:a maiden's one last solitaryवलय इव विभोbangle like, O Lord!वर्जितानि-उन्य-घोष:debarred and without noises (from contacts with the worldly objects)त्वत्-चित्त:in Thee, my mindन-अवबुध्यै परम्-may not know anything beyondइषु-कृत्-इवlike the arrow makerक्ष्माभृत-आयान-घोषंby the king's approaching, announcementगेहेषु-अन्य-प्रणीतेषु-in the houses by others madeअहि:-इव निवसानि-like the snake, may I liveउन्दुरो:-मन्दिरेषुin the rat's hole (houses)Devoid of sense of honour and dishonour, I will live very happily like a child, unaccompanied and all alone, like a solitary bangle on a maiden's wrist, I will move about restricting myself from all other noises of contacts and conflicts. May my mind be absorbed in Thee and not know anything beyond that, like the arrow maker who does not know the announcement of the king's coming. May I live in houses made by others, and so be not attached to any house, like the snake who lives in the holes made by rats.

मा बद्ध्यासं तरुण्या गज इव वशया नार्जयेयं धनौघं हर्तान्यस्तं हि माध्वीहर इव मृगवन्मा मुहं ग्राम्यगीतै: । नात्यासज्जेय भोज्ये झष इव बलिशे पिङ्गलावन्निराश: सुप्यां भर्तव्ययोगात् कुरर इव विभो सामिषोऽन्यैर्न हन्यै ॥६॥मा बद्ध्यासं तरुण्याmay I not be led to captivity by womenगज इव वशयाas an elephant is by a femaleन-आर्जयेयं धन-औघंlet me not earn wealth in plentyहर्ता-अन्य:-तं हि(because) taken away by others it isमाध्वीहर:-इवlike the honey gatherersमृग-वत्-मा मुहंlike a deer may I not be ensnaredग्राम्य-गीतै:by vulgar musicन-अति-आसज्जेयnot very much attached may I beभोज्ये झष इव बलिशेto food, like a fish to the baitपिङ्गला-वत्-निराश: सुप्यांlike Pingalaa, without a care, may I sleepभर्तव्य-योगात्guarding needed forकुरर इव विभोlike the Kurara bird, O Lord!सामिष:-अन्यै:-न हन्यैcarrying meat, by others may I not be killedLet me not be led to captivity by women as an elephant is by a female. Let me not earn wealth in plenty because it is taken away by others, like the honey gatherers. Let me not be attracted into a snare by sweet words, as a deer is by vulgar music. May I not be too attached to food like a fish is to a bait. Like Pingalaa may I sleep soundly without a care. O Lord! May I not be killed by others like the Kurara bird for having to guard the meat it was carrying.

स्नेहाद्व्याधात्तपुत्रप्रणयमृतकपोतायितो मा स्म भूवं प्राप्तं प्राश्नन् सहेय क्षुधमपि शयुवत् सिन्धुवत्स्यामगाध: । मा पप्तं योषिदादौ शिखिनि शलभवत् भृङ्गवत्सारभागी भूयासं किन्तु तद्वद्धनचयनवशान्माहमीश प्रणेशम् ॥५॥स्नेहात्-व्याध-because of affection, by the hunterआत्त-पुत्र-प्रणय-holding offspring attachmentमृत-कपोत-आयित:was dead the pigeon with themमा स्म भूवंmay I not be soप्राप्तं प्राश्नन् सहेयwherever is available, I eat, endureक्षुधम्-अपि शयु-वत्hunger also like a pythonसिन्धु-वत्-स्याम्-अगाध:an ocean like may I be serene/deepमा पप्तं योषित्-आदौmay (I) not fall prey to female lustशिखिनि शलभ-वत्like fire the mothsभृङ्ग-वत्-सार-भागी भूयासंlike honey bee may I be a knower of essenceकिन्तु तत्-वत्-धन-चयन-but like it, for accumulating wealthवशात्-मा-अहम्-by that may I notईश प्रणेशम्O Lord! PerishMay I not be like the pigeon who for the love of its off springs was killed by the hunter, along with them. Like the python may I eat whatever is available and also endure hunger when nothing is available. Let me be deep and serene like the ocean. Let me not fall a prey to the lust of women like a moth to fire. O Lord! let me seek the essence of things like the honey bee and unlike it let me not perish in accumulating wealth.

स्वच्छ: स्यां पावनोऽहं मधुर उदकवद्वह्निवन्मा स्म गृह्णां सर्वान्नीनोऽपि दोषं तरुषु तमिव मां सर्वभूतेष्ववेयाम् । पुष्टिर्नष्टि: कलानां शशिन इव तनोर्नात्मनोऽस्तीति विद्यां तोयादिव्यस्तमार्ताण्डवदपि च तनुष्वेकतां त्वत्प्रसादात् ॥४॥स्वच्छ: स्यांclean may beपावन:-अहंpure Iमधुर उदक-वत्-sweet like waterवह्नि-वत्-मा स्म गृह्णांlike fire may I not take onसर्व-अन्नीन:-अपि दोषंconsuming all, their defectsतरुषु तम्-इवin the trees, like it (fire)मां सर्व-भूतेषु-अवेयाम्me alone in all the beings recognisingपुष्टि-नष्टि: कलानांwaxing and waning of the partsशशिन:-इव-तनो:-of the moon, like, of the bodyन-आत्मन:-and not of the soulअस्ति-इति विद्यांit is, this knowledgeतोय-आदि-व्यस्त-water etc., reflectingमार्ताण्ड-वत्-अपि चthe sun like alsoतनुषु-एकतांin all bodies onenessत्वत्-प्रसादात्by Thy graceMay I be clean pure and sweet like the water. May I be not blemished by taking food of any type, just as fire though all consuming, is unaffected by the defects of any substance. Just as there is fire in every tree, let me recognize me in all beings. The growth and decay is of the body, like waxing and waning of the moon, and not of Aatman, the self. By Thy grace, may I realise, the oneness of all individual bodies, just like the reflected images of the sun in universal waters.

त्वत्कारुण्ये प्रवृत्ते क इव नहि गुरुर्लोकवृत्तेऽपि भूमन् सर्वाक्रान्तापि भूमिर्नहि चलति ततस्सत्क्षमां शिक्षयेयम् । गृह्णीयामीश तत्तद्विषयपरिचयेऽप्यप्रसक्तिं समीरात् व्याप्तत्वञ्चात्मनो मे गगनगुरुवशाद्भातु निर्लेपता च ॥३त्वत्-कारुण्ये प्रवृत्ते(when) Thy grace operatesक इव न हि गुरु:-who, like, is not also a teacherलोक-वृत्ते-अपिin this worldly existence alsoभूमन्O Lord of the Universe!सर्वाक्रान्ता-अपि भूमि:-oppressed by all also, the earthन-हि चलतिit does not moveतत:-सत्क्षमां शिक्षयेयम्from her true forbearance let me learnगृह्णीयाम्-ईशMay I learn O God!तत्-तत्-विषय-(that) from this that objects'परिचये-अपि-contact alsoअप्रसक्तिं समीरात्-non-tainting from the airव्याप्तत्वम्-च-आत्मन: मेand all pervasiveness of myselfगगन-गुरु-वशात्-from the sky as a teacherभातु निर्लेपता चbe made clear to me and also the unaffectednessO Lord of the Universe! When Thy grace operates there is nothing in this worldly existence which may not become a spiritual teacher. I will learn the lesson of true forbearance from the earth who does not move in spite of being oppressed by all. The air is always in contact with various objects but is not tainted by them so I will learn nonattachment from the air. The nature of my soul which is all pervasive and unaffected, will be clear to me from the sky as a teacher.

क्षुत्तृष्णालोपमात्रे सततकृतधियो जन्तव: सन्त्यनन्ता- स्तेभ्यो विज्ञानवत्त्वात् पुरुष इह वरस्तज्जनिर्दुर्लभैव । तत्राप्यात्मात्मन: स्यात्सुहृदपि च रिपुर्यस्त्वयि न्यस्तचेता- स्तापोच्छित्तेरुपायं स्मरति स हि सुहृत् स्वात्मवैरी ततोऽन्य: ॥२॥क्षुत्-तृष्णा-लोप-मात्रेhunger and thirst appeasing merelyसतत-कृत-धिय:always absorbed whose mindsजन्तव: सन्ति-अनन्ता:-(such) beings are there countlessतेभ्य: विज्ञानवत्त्वात्among them, because discriminative mindपुरुष इह वर:-man, here, is superiorतत्-जनि:-दुर्लभ-एवtherefore, this birth is rare indeedतत्र-अपि-आत्मा-आत्मन:there again, one's self to his own selfस्यात्-सुहृत्-अपि च रिपु:-may be friend and also an enemyत्वयि न्यस्त-चेता:-in Thee (whose) absorbed is mindताप-उच्छित्ते:-उपायंis sorrows alleviating meansस्मरति स हि सुहृत्(those who) think so, he alone is friendस्व-आत्म-वैरी तत:-अन्य:one self's enemy (is) the other oneThere are countless beings who are always absorbed in satisfying their hunger and thirst. Among them, a man is superior for being endowed with a discriminative mind. Human birth indeed is rare. Among men also a person may be one's own friend or a foe. A person whose mind is absorbed in Thee, is always concerned in the means of alleviating sorrow, is ones own friend. All others are their own foes.

बन्धुस्नेहं विजह्यां तव हि करुणया त्वय्युपावेशितात्मा सर्वं त्यक्त्वा चरेयं सकलमपि जगद्वीक्ष्य मायाविलासम् । नानात्वाद्भ्रान्तिजन्यात् सति खलु गुणदोषावबोधे विधिर्वा व्यासेधो वा कथं तौ त्वयि निहितमतेर्वीतवैषम्यबुद्धे: ॥१॥बन्धु-स्नेहं विजह्यांto (my) relatives affection (I will) give upतव हि करुणयाby Thy grace aloneत्वयि-उपावेशित-आत्माin Thee merged my mindसर्वं त्यक्त्वा चरेयंabandoning everything will wander aboutसकलम्-अपि जगत्-वीक्ष्यthe whole world looking upon as onlyमाया-विलासम्Maayaa's expressionनानात्वात्-भ्रान्तिजन्यात्multiplicity due to false comprehensionसति खलु गुण-दोष-so being, indeed, good and badअवबोधे विधि:-वाits understanding or the does-व्यासेध: वा कथं तौand don'ts, how come they bothत्वयि निहित-मते:-into Thee (whose) absorbed is the mindवीत-वैषम्य-बुद्धे:and transcended the consciousness of differencesThy grace alone will enable me to abandon my love and affection towards my relatives. With my mind merged in Thee, renouncing everything, I will wander about looking upon the whole world as an expression of Maayaa. The injunctions and prohibitions of the scriptures apply to the one who entertains the concepts of good or bad due to multiplicity caused by false comprehension. How can both of these apply to a person whose mind is absorbed in Thee and who has transcended the consciousness of differences.

देवर्षीणां पितृणामपि न पुन: ऋणी किङ्करो वा स भूमन् । योऽसौ सर्वात्मना त्वां शरणमुपगतस्सर्वकृत्यानि हित्वा । तस्योत्पन्नं विकर्माप्यखिलमपनुदस्येव चित्तस्थितस्त्वं तन्मे पापोत्थतापान् पवनपुरपते रुन्धि भक्तिं प्रणीया: ॥१०॥देवर्षीणांof the gods (sages)पितृणाम्-अपिof the Pitris (Manes) alsoन पुन: ऋणीwill not again be debtorकिङ्कर: वा सa servant or heभूमन्O Lord of the Universe!य:-असौ सर्वात्मनाwhoever wholeheartedlyत्वां शरणम्-उपगत:-in Thee refuge has takenसर्व-कृत्यानि हित्वाabandoning all actionsतस्य-उत्पन्नं विकर्म-अपि-by him done misdeeds alsoअखिलम्-अपनुदसि-एवall of them are destroyed evenचित्त-स्थित:-त्वंby Thee residing in his heartतत्-मे पाप-उत्थ-तापान्that by my sins' borne sufferingsपवनपुरपतेO Lord of Guruvaayur!रुन्धि भक्तिं प्रणीया:remove and generate devotionO Lord of the Universe! Who so ever, whole heartedly takes refuge in Thee, abandoning all actions, is no longer a debtor to the gods or sages, Pitris (or Manes), or a servant to them. Even if he has done any misdeeds, they are destroyed by Thee who do reside in his heart. O Lord of Guruvaayur! my sufferings, born of my sins, do remove and generate devotion in me.

गङ्गा गीता च गायत्र्यपि च तुलसिका गोपिकाचन्दनं तत् सालग्रामाभिपूजा परपुरुष तथैकादशी नामवर्णा: । एतान्यष्टाप्ययत्नान्यपि कलिसमये त्वत्प्रसादप्रवृद्ध्या क्षिप्रं मुक्तिप्रदानीत्यभिदधु: ऋषयस्तेषु मां सज्जयेथा: ॥९॥गङ्गा गीता चGangaa (the river Ganges) Geetaa (the holy text)गायत्री-अपि चGaayatri (Gaayatri Mantra) alsoतुलसिकाTulsikaa (the holy plant)गोपिका चन्दनं तत्and that Gopikaa chandana (sandal paste)सालग्राम-अभिपूजाSaalagraam (Vishnu's icon) worshipपरपुरुषO Supreme Lord!तथा-एकादशीand Ekaadashi (the fast on the eleventh day of the fortnight)नामवर्णा:(and) chanting of Thy namesएतानि-अष्ट-अपिthese eight alsoअयत्नानि-अयिare effortless, O Thou!कलि-समयेin the time of Kali Yugaत्वत्-प्रसाद-प्रवृद्ध्याby Thy grace in abundanceक्षिप्रं-मुक्ति-प्रदानी-इति-quickly liberation gives, thusअभिदधु:-ऋषय:-have clearly stated the sagesतेषु मां सज्जयेथा:in these (eight), make me devoted completelyO Supreme Lord! In this Kali Yuga, Gangaa, Geetaa, Gaayatri, Tulsika, Gopichandana, Saalagraama worship, Ekaadashi fast and chanting of Thy names, these eight, the sages say, are quick and effortless means of salvation as they secure Thy abounding grace. O Thou! May I be intensely devoted to them all.

दृष्ट्वा धर्मद्रुहं तं कलिमपकरुणं प्राङ्महीक्षित् परीक्षित् हन्तुं व्याकृष्टखड्गोऽपि न विनिहतवान् सारवेदी गुणांशात् । त्वत्सेवाद्याशु सिद्ध्येदसदिह न तथा त्वत्परे चैष भीरु- र्यत्तु प्रागेव रोगादिभिरपहरते तत्र हा शिक्षयैनम् ॥८॥दृष्ट्वा धर्मद्रुहं तंseeing the enemy fo Dharma, himकलिम्-अपकरुणंKaliyug the merciless Kaliप्राक्-महीक्षित् परीक्षित्-once the king Pareekshitहन्तुं व्याकृष्ट-खड्ग:-अपिto kill, drew his sword alsoन विनिहितवान्(but) did not kill (Kali)सारवेदी गुण-अंशात्the knower of the essence of Truth, (Kali) having some goodत्वत्-सेवा-आदि-worship of Thee etc.,आशु-सिद्ध्येत्-will bring results soon,असत्-इह न तथाevil here, will not in the same manner (bring results)त्वत्-परे च-एष भीरु:-to Thy devotees and he (Kali) is afraidयत्-तु प्राक्-एवbecause, before that only (firm devotion)रोग-आदिभि:-अपहरतेby disease etc., he takes awayतत्र हाhere (for this) Oh!शिक्षय-एनम्do punish himOnce king Pareekshit saw the merciless Kali who is the enemy of Dharma (righteousness), and to kill him, he drew his sword also. But he did not kill Kali, because Kali is a knower of the essence of Truth, and also because it has some good features. In Kali, Thy worship bears results very soon where as evil deeds take time to bring fruits. Kali is also afraid of Thy devotees, so he tries to take them away by disease etc., even before their devotion becomes firm. For this O Lord! punish him.

भक्तास्तावत्कलौ स्युर्द्रमिलभुवि ततो भूरिशस्तत्र चोच्चै: कावेरीं ताम्रपर्णीमनु किल कृतमालां च पुण्यां प्रतीचीम् । हा मामप्येतदन्तर्भवमपि च विभो किञ्चिदञ्चद्रसं त्व- य्याशापाशैर्निबध्य भ्रमय न भगवन् पूरय त्वन्निषेवाम् ॥७॥भक्ता:-तावत्-कलौdevotees, then, in Kaliyugaस्यु:-द्रमिल-भुविwill be in Dravid landतत:-भूरिश:-from them mostतत्र च-उच्चै::and there are also, largely (in areas of)कावेरीं ताम्रपर्णीम्-(the rivers) Kaaveri, Taamraparni,अनु किल कृतमालांand then indeed Kritmaalaaच पुण्यां प्रतीचीम्towards the holy westहा माम्-अपि-Oh! me alsoएतत्-अन्तर्भवम्-अपिin this area born onlyच विभोand O Lord!किञ्चित्-अञ्चत्-रसं त्वयि-somewhat devotion to Thee (having)आशा-पाशै:-निबध्यin the ropes of desire, bindingभ्रमय न भगवन्delude, do not O God!पूरय त्वत्-निषेवाम्make complete, towards Thee my devotionIn the Kali Yuga devotees will abound, mostly in the Dravid land, i.e., South India. In the regions of the rivers Kaaveri, Taamraparni and the Kritamaalaa, the holy west, the devotees will be more. Oh Lord! I too am born in this region only, and have some devotion to Thee. O God! I pray, do not delude me by binding me with ropes of desire, and do make my devotion to Thee complete.

सोऽयं कालेयकालो जयति मुररिपो यत्र सङ्कीर्तनाद्यै- र्निर्यत्नैरेव मार्गैरखिलद न चिरात्त्वत्प्रसादं भजन्ते । जातास्त्रेताकृतादावपि हि किल कलौ सम्भवं कामयन्ते दैवात्तत्रैव जातान् विषयविषरसैर्मा विभो वञ्चयास्मान् ॥६॥स:-अयं कालेय-काल:that this is the Kali Yuga Kaalaजयति मुररिपोmay it be victorious, O Slayer of Mura!यत्र सङ्कीर्तन-आद्यै:-where by chanting etc., onlyनिर्यत्नै:-एव मार्गै:-without effort, alone, waysअखिलद न चिरात्-O Fulfiller of All Desires! Without delayत्वत्-प्रसादं भजन्तेThy grace is achievedजाता:-त्रेता-कृत्-आदौ-अपि(those) born in Treta Krita etc alsoहि किल कलौindeed in Kaliसम्भवं कामयन्तेto be born, desireदैवात्-तत्र-एव जातान्fortunately, therein only born (we)विषय-विष-रसै:-by sensuous poisonous sense enjoymentsमा विभो वञ्चय-अस्मान्Do not, O Lord! Deprive usO Slayer of Mura! That this Kali Yuga may be victorious, wherein by chanting Thy various names and glories alone Thy grace is achieved effortlessly and in no time. O Fulfiller of All Desires! Those born in Treta Krita Dwaapara also desire to be born indeed in Kali Kaala. Fortunately, those of us who are born now, in Kali, may we not O Lord! be deprived of Thy grace, because of the pursuit of poisonous sensuous sense enjoyments.

श्वेतच्छायं कृते त्वां मुनिवरवपुषं प्रीणयन्ते तपोभि- स्त्रेतायां स्रुक्स्रुवाद्यङ्कितमरुणतनुं यज्ञरूपं यजन्ते । सेवन्ते तन्त्रमार्गैर्विलसदरिगदं द्वापरे श्यामलाङ्गं नीलं सङ्कीर्तनाद्यैरिह कलिसमये मानुषास्त्वां भजन्ते ॥५॥श्वेत-च्छायं कृतेwhite and lustrous in Krita Yugaत्वां मुनिवरवपुषंThou, in the form of a sageप्रीणयन्ते तपोभि:-propitiated by meditating menत्रेतायांin the Treta Yugaस्रुक्-स्रुव-आदि-अङ्कितम्-Sruka and Sruva etc., bearing marksअरुण-तनुंwith a red bodyयज्ञरूपं यजन्ते(Thou) in the form of Yagya,are offered sacrificesसेवन्ते तन्त्र-मार्गै:-worship as per Taantric ritesविलसत्-अरि-गदंadorning sword and maceद्वापरे श्यामल-अङ्गम्in the Dwaapara Yuga, (Thee as) the light blue bodiedनीलं सङ्कीर्तन-आद्यै:-(Thee) with blue (complexion) by chanting (Thy names) etc.,इह कलि-समयेhere in the Kali Yugaमानुषा:-त्वां भजन्तेpeople, Thee worshipIn the Krita Yuga people propitiate Thee with penance, in the form of a lustrous white sage. In the Treta Yuga, people offer sacrifices to Thee in the form as the Yagya itself, red in complexion marked with Sruka and Sruva (the Yaagyic accessories). According to the Taantric rites and rituals, in the Dwaapara Yuga, people worship Thee with a blue complexion resplendent with mace and discus etc. In this Kali Yuga Thou with a blue complexion are worshipped by people, with the chanting of Thy various names.

पापोऽयं कृष्णरामेत्यभिलपति निजं गूहितुं दुश्चरित्रं निर्लज्जस्यास्य वाचा बहुतरकथनीयानि मे विघ्नितानि । भ्राता मे वन्ध्यशीलो भजति किल सदा विष्णुमित्थं बुधांस्ते निन्दन्त्युच्चैर्हसन्ति त्वयि निहितमतींस्तादृशं मा कृथा माम् ॥४॥पाप:-अयं-कृष्ण-राम-wicked is this Krishna and Raamaइति-अभिलपतिthus keeps sayingनिजं गूहितुं दुश्चरित्रंhis own, to conceal misconductनिर्लज्जस्य-अस्य वाचाby this shameless person's prattlesबहुतर-कथनीयानि मेvery many things that I wanted to sayविघ्नितानिare hindered (could not be said)भ्राता मे वन्ध्यशील:my brother is a hypocriteभजति किल सदा विष्णुम्-and worships indeed always Vishnuइत्थं बुधान्-तेin this manner, the wise devoted to Theeनिन्दन्ति-उच्चै:-हसन्तिof them, speak spitefully and laugh loudlyत्वयि निहित-मतीन्in Thee absorbed are whose mindsतादृशं मा कृथा माम्like that (those people) do not make meThose worldly undevoted people laugh loudly at the wise people who are devoted to Thee with their minds absorbed in Thee. They speak spitefully of them with statements like -'This is a wicked fellow and keeps saying Krishna and Raama to conceal his misconduct. Because of this person's shameless prattles, I could not say many important things. My brother is an hypocrite and feigns to worship Vishnu all the time.' O Lord! Do not make me like them.

स्त्रीशूद्रास्त्वत्कथादिश्रवणविरहिता आसतां ते दयार्हा- स्त्वत्पादासन्नयातान् द्विजकुलजनुषो हन्त शोचाम्यशान्तान् । वृत्त्यर्थं ते यजन्तो बहुकथितमपि त्वामनाकर्णयन्तो दृप्ता विद्याभिजात्यै: किमु न विदधते तादृशं मा कृथा माम् ॥३॥स्त्री-शूद्रा:-women and people of lower castesत्वत्-कथा-आदि-Thy deed's narration etc.,श्रवण-विरहिता:-of hearing deprived (unprivileged)आसतां ते दयार्हा:-may they be sympathised withत्वत्-पाद-आसन्न-यातान्to Thy feets' proximity reachingद्विजकुल-जनुष: हन्त(those of) higher caste people, alasशोचामि-अशान्तान्I pity, (for) they are unpeacefulवृत्त्यर्थं ते यजन्त:(because) for a livelihood (they) perform Yagyaasबहु-कथितम्-अपिin spite of being told many timesत्वाम्-अनाकर्णयन्त:(they) to Thee (Thy teachings) do not hear (adhere to)दृप्ता: विद्या-अभिजात्यै:arrogant (because of) learning and high birthकिमु न विदधतेwhat (misdeeds) do they not doतादृशंlike thatमा कृथा माम्(Thou) may not make meWomen and people of the lower social order are unprivileged to hear the narrations of Thy deeds and excellences and for chanting Thy names. They are indeed to be pitied. But I bemoan the unpeaceful lot of people of the higher castes, who in spite of having all the facilities of worshipping Thee, would not do so being arrogant of their learning and high birth. In Thy teachings they have been repeatedly instructed about Thee, they perform Yagyaas as a livelihood and for material ends, and there is no misdeed that they do not do. O Lord! I pray, do not make me one like them.

यस्त्वन्य: कर्मयोगस्तव भजनमयस्तत्र चाभीष्टमूर्तिं हृद्यां सत्त्वैकरूपां दृषदि हृदि मृदि क्वापि वा भावयित्वा । पुष्पैर्गन्धैर्निवेद्यैरपि च विरचितै: शक्तितो भक्तिपूतै- र्नित्यं वर्यां सपर्यां विदधदयि विभो त्वत्प्रसादं भजेयम् ॥२॥य:-तु-अन्य: कर्मयोग:-that indeed the other (form of) ritualistic yogaतव भजनमय:-तत्र च(which is) of Thy devotion, there alsoअभीष्ट-मूर्तिंThy form dear to meहृद्यां सत्त्व-एक-रूपांin my heart, (the form) of pure Sattvaदृषदि हृदि मृदि(in an image of) stone, in the heart, or of clayक्वापि वा भावयित्वाor of any other material, invokingपुष्पै:-गन्धै:-निवेद्यै:-with flowers, incense and food offeringsअपि च विरचितै:also makingशक्तित: भक्तिपूतै:-according to my capacity, with pure devotionनित्यं वर्यां सपर्यांeveryday devoted worshipविदधत्-अयि विभोperforming O Lord!त्वत्-प्रसादं भजेयम्Thy grace will seekThe other form of ritualistic Karma, (Aagama) where Thy devotion is propounded, following that, I will worship Thee everyday. The dear most pure Saatvic form of Thee I will invoke in my heart as an image of stone or clay or any other material and worship with offerings of flowers, incense and food, according to my capacity. O Lord! devotedly performing Thy worship, I will seek Thy grace.

वेदैस्सर्वाणि कर्माण्यफलपरतया वर्णितानीति बुध्वा तानि त्वय्यर्पितान्येव हि समनुचरन् यानि नैष्कर्म्यमीश । मा भूद्वेदैर्निषिद्धे कुहचिदपि मन:कर्मवाचां प्रवृत्ति- र्दुर्वर्जं चेदवाप्तं तदपि खलु भवत्यर्पये चित्प्रकाशे ॥१॥वेदै:-सर्वाणि कर्माणि-by the Vedas all the ritualsअफल-परतयाbeyond their resultsवर्णितानि-इति बुध्वाare described, so understandingतानि त्वयि-अर्पितानि-एवall of them, to Thee dedicating onlyहि समुचरन्(may I) perform themयानि नैष्कर्म्यम्-ईश(so that I) may achieve freedom from action O Lord!मा भूत्-may there not beवेदै:-निषिद्धेby the Vedas forbidden (actions)कुहचित्-अपिat all anyमन:-कर्म-वाचाम्by thought deed or speechप्रवृत्ति:-दुर्वर्जम्-inclination, if unavoidableचेत्-अवाप्तम्may they getतत्-अपि खलुthat also indeedभवति-अर्पयेI will dedicate to Theeचित्प्रकाशेO Light of Consciousness!Understanding that the rituals described in the Vedas are beyond their seeming results-oriented nature, I shall dedicate all such rituals that I perform, to Thee O Lord! And become free from the bondage of action. May I not, even by mistake, by thought deed or speech attempt to do what is forbidden by the Vedas. If any such action becomes unavoidable, that too I will dedicate to Thee alone, O The Glowing Light of Consciousness!

दु:खान्यालोक्य जन्तुष्वलमुदितविवेकोऽहमाचार्यवर्या- ल्लब्ध्वा त्वद्रूपतत्त्वं गुणचरितकथाद्युद्भवद्भक्तिभूमा । मायामेनां तरित्वा परमसुखमये त्वत्पदे मोदिताहे तस्यायं पूर्वरङ्ग: पवनपुरपते नाशयाशेषरोगान् ॥१०॥दु:खानि-आलोक्य जन्तुषु-sufferings seeing in all beingsअलम्-उदित-विवेक:-indeed obtaining discriminationअहम्-आचार्यवर्यात्-I from the great spiritual masterलब्ध्वा त्वत्-रूप-तत्वंreceiving Thy nature's reality and (being instructed)गुण-चरित-कथा-आदि-in Thy excellences glories and deedsउद्भवत्-भक्ति-भूमाand with arising of devotion supremeमायाम्-एनां-तरित्वाthis Maayaa crossing overपरम-सुखमये-त्वत्पदेsupreme bliss conferring, Thy feetमोदिताहेmay give me delightतस्य-अयं-पूर्व:-अङ्ग:(to achieve this) for it this is the first stepपवनपुरपतेO Lord of Guruvaayur!नाशय-अशेष-रोगान्remove my numerous ailmentsAs I have been able to see the miseries of the creatures, in this world, by obtaining an insight due to a discriminative mind, may I be blessed with the instructions from a great spiritual master. From his instructions, may I receive the knowledge of Thy real nature, by the narrations of Thy excellences, glories and deeds will arise supreme devotion, by which crossing over Maayaa, at Thy feet that supreme bliss will be conferred on me which will give me great delight. To achieve this, this is the first step. O Lord! of Guruvaayur! remove my numerous ailments.

आवृत्य त्वत्स्वरूपं क्षितिजलमरुदाद्यात्मना विक्षिपन्ती जीवान् भूयिष्ठकर्मावलिविवशगतीन् दु:खजाले क्षिपन्ती । त्वन्माया माभिभून्मामयि भुवनपते कल्पते तत्प्रशान्त्यै त्वत्पादे भक्तिरेवेत्यवददयि विभो सिद्धयोगी प्रबुद्ध: ॥९॥आवृत्य त्वत्-स्वरूपंhiding Thy real natureक्षिति-जल-मरुत्-आदि-earth,water,air,etc.आत्मना विक्षिपन्तीitself (in these forms) projectingजीवान् भूयिष्ठ-कर्मावलि-on the embodied souls, their string of actionsविवश-गतीन्helplessly, (their resulted) reactionsदु:ख-जाले क्षिपन्तीin the sufferings' net throwingत्वत्-मायाThy Maayaaमा-अभिभूत्-माम्-may it not overpower meअयि भुवनपतेO Thou Lord of the Universe!कल्पते तत्-प्रशान्त्यैis considered to overcome itत्वत्-पादे भक्ति:-एव-in Thy feet devotion aloneइति-अवदत्-thus saidअयि विभोO All Pervading Being!सिद्ध-योगी प्रबुद्ध:the enlightened Yogi named PrabuddhaThy Maayaa by projecting itself as earth water air and other elements conceals Thy real nature. More over, it throws the embodied souls helplessly into a network of worldly sufferings based on the reactions created by their good or bad actions. O Lord of Universe! May that Maayaa not overpower me. O All pervading Being! the enlightened Yogi Prabuddha has said that this Thy Maayaa can be overcome only by devotion at Thy feet.

भूतेष्वेषु त्वदैक्यस्मृतिसमधिगतौ नाधिकारोऽधुना चे- त्त्वत्प्रेम त्वत्कमैत्री जडमतिषु कृपा द्विट्सु भूयादुपेक्षा । अर्चायां वा समर्चाकुतुकमुरुतरश्रद्धया वर्धतां मे त्वत्संसेवी तथापि द्रुतमुपलभते भक्तलोकोत्तमत्वम् ॥८॥भूतेषु-एषु त्वत्-ऐक्य-in all these beings, Thy onenessस्मृति-समधिगतौ(this) memory in achievingन-अधिकार:-अधुना चेत्-my right, if not, at present is thereत्वत्-प्रेम त्वत्क-मैत्रीfor Thee love, for Thy people friendshipजडमतिषु कृपाtowards ignorant people kindnessद्विट्सु भूयात्-उपेक्षाtowards enemies may there be indifferenceअर्चायां वाor towards Thy imagesसमर्चा-कुतुकम्-उरुतर-the eagerness to worship may greatlyश्रद्धया वर्धतां मेwith faith increase in meत्वत्-संसेवी तथापिThy worshipper, in this manner alsoद्रुतम्-उपलभतेsoon attainsभक्त-लोक-उत्तमत्वम्in the world of devotees high statusIt may be that I do not deserve now the experience of the knowledge of Thy oneness with all beings. May I have love for Thee and friendliness for Thy people, kindness for the ignorant, indifference towards the enemies. Or may I have the eagerness to worship Thy images with full faith. People who worship Thee in such a manner, also, without delay attain the highest pinnacle of divine love.

नो मुह्यन् क्षुत्तृडाद्यैर्भवसरणिभवैस्त्वन्निलीनाशयत्वा- च्चिन्तासातत्यशाली निमिषलवमपि त्वत्पदादप्रकम्प: । इष्टानिष्टेषु तुष्टिव्यसनविरहितो मायिकत्वावबोधा- ज्ज्योत्स्नाभिस्त्वन्नखेन्दोरधिकशिशिरितेनात्मना सञ्चरेयम् ॥७॥नो मुह्यन्not misledक्षुत्-तृडा-आद्यै:-by hunger thirst etc.,भव-सरणि-भवै:-the universe's string of manifestationsत्वत्-निलीन-आशयत्वात्-(because of) in Thee engrossed my mindचिन्ता-सातत्यशालीever meditatingनिमिषलवम्-अपिfor a fraction of a second alsoत्वत्-पदात्-अप्रकम्प:from Thy feet not deviatingइष्ट-अनिष्टेषुfrom good or badतुष्टि-व्यसन-विरहित:gratification and aversion indifferentमायिकत्व-अवबोधात्(these are) effects of Maayaa, with this knowledgeज्योत्स्नाभि:-in the cool raysत्वत्-नख-इन्दो:-of Thy toe nail's moon'sअधिक-शिशिरितेन-very well cooledआत्मना सञ्चरेयम्mind, I shall move aboutThe strings of sufferings created by the universe like hunger and thirst will not effect me because my mind will be engrossed in Thee. I shall constantly meditate on Thy feet, and will not deviate even for a fraction of a second from them. With the knowledge that good and bad and gratification and aversion are an effect of Maayaa I will be indifferent to them. I shall move about peacefully with my mind being cooled in the cool light of the moon of Thy toe-nails.

भूतान्येतानि भूतात्मकमपि सकलं पक्षिमत्स्यान् मृगादीन् मर्त्यान् मित्राणि शत्रूनपि यमितमतिस्त्वन्मयान्यानमानि । त्वत्सेवायां हि सिद्ध्येन्मम तव कृपया भक्तिदार्ढ्यं विराग- स्त्वत्तत्त्वस्यावबोधोऽपि च भुवनपते यत्नभेदं विनैव ॥६॥भूतानि-एतानिthe( five) elements, theseभूतात्मकम्-अपि सकलंeverything comprising of these five elements alsoपक्षि-मत्स्यान्birds, fishesमृगादीन् मर्त्यान्animals etc., and mortalsमित्राणि शत्रून्-अपिfriends and enemies alsoयमित-मति:-with a balanced mindत्वत्-मयानि-आनमानि(knowing to be ) Thy forms, salutingत्वत्-सेवायां हिin Thy service (worship) onlyसिद्ध्येत्-ममwill be achieved by meतव कृपयाwith Thy graceभक्ति-दार्ढ्यंin devotion firmnessविराग:-त्वत्-तत्त्वस्य-dispassion, and Thy true nature'sअवबोध:-अपिknowledge alsoच भुवनपतेand O Lord of the Universe!यत्नभेदं विना-एवwithout separate effort for eachI shall salute the five elements, everything comprising of the elements, fishes, birds, animals and other mortals, friends and enemies with the knowledge that they are all Thy forms alone. Thus with my mind balanced with Bhakti I will always be in Thy service and worship Thee. With Thy grace then I will achieve firm devotion, dispassion and the knowledge of the Truth in Reality, simultaneously and will not have to make an effort to achieve each one separately. (Just as swallowing a morsel of food gives the satisfaction of enjoyment, strength and appeasing of hunger).

श्रेयोमार्गेषु भक्तावधिकबहुमतिर्जन्मकर्माणि भूयो गायन् क्षेमाणि नामान्यपि तदुभयत: प्रद्रुतं प्रद्रुतात्मा । उद्यद्धास: कदाचित् कुहचिदपि रुदन् क्वापि गर्जन् प्रगाय- न्नुन्मादीव प्रनृत्यन्नयि कुरु करुणां लोकबाह्यश्चरेयम् ॥५॥श्रेय:-मार्गेषुamong the many paths of Mokshaभक्तौ-अधिक-बहुमति:-in devotion there is much preferenceजन्म-कर्माणि भूय:(Thy) birth and Thy deeds, again and againगायन् क्षेमाणि नामानि-अपिsinging, and Thy blessings conferring names alsoतत्-उभयत:by these bothप्रद्रुतं प्रद्रुतात्माspeedily (my) mind melting (in devotion)उद्यत्-हास: कदाचित्springing into laughter suddenlyकुहचित्-अपि रुदन्sometimes even cryingक्वापि गर्जन्at times also roaringप्रगायन्-उन्मादी-इवand singing around as a mad man,प्रनृत्यन्-and dancing aboutअयि कुरु करुणांO Thou! Bestow Thy compassionलोक-बाह्य:-चरेयम्(so that) I may move out of the worldAmong the many paths of liberation, the path of devotion is the most preferred. Treading this path I shall fervently sing Thy glories and Thy deeds in Thy various incarnations, and also chant Thy grace conferring names. I may burst into laughter or cry suddenly, or at times roar or sing and dance about like a mad man. O Thou! bestow Thy compassion so that going on the path of Bhakti I may move about at will and not have to follow the world and its social norms.

भक्तेरुत्पत्तिवृद्धी तव चरणजुषां सङ्गमेनैव पुंसा- मासाद्ये पुण्यभाजां श्रिय इव जगति श्रीमतां सङ्गमेन । तत्सङ्गो देव भूयान्मम खलु सततं तन्मुखादुन्मिषद्भि- स्त्वन्माहात्म्यप्रकारैर्भवति च सुदृढा भक्तिरुद्धूतपापा ॥४॥भक्ते:-उत्पत्ति-वृद्धीBhakti's generation and growthतव चरण-जुषांThy feet worshipping (people)सङ्गमेन-एव-पुंसाम्-in association alone with such peopleआसाद्ये पुण्य-भाजांis possible (to attain) for people with meritorious deedsश्रिय इव जगतिwealth, just as, in this worldश्रीमतां सङ्गमेनis (attainable) with wealthy people's associationतत्-सङ्ग: देवthat type of association, O Lord!भूयात्-ममmay it come to meखलु सततंindeed alwaysतत्-मुखात्-उन्मिषद्भि:-from this mouth's coming outत्वत्-माहात्म्य-प्रकारै:-Thy glories when narratedभवति च सुदृढाit (devotion) becomes more firmभक्ति:-उद्धूत-पापाBhakti which effaces all sinsBhakti, devotion, is generated in people with meritorious deeds and it grows by association with people who are always worshipping at Thy feet. Just as in this world, wealth and prosperity are generated by association with prosperous people. O Lord! May I always have such association, because intense and firm devotion, which effaces all sins, arises as a result of listening to Thy glories and narrations of Thy sportive activities which are sung by such devotees.

भीतिर्नाम द्वितीयाद्भवति ननु मन:कल्पितं च द्वितीयं तेनैक्याभ्यासशीलो हृदयमिह यथाशक्ति बुद्ध्या निरुन्ध्याम् । मायाविद्धे तु तस्मिन् पुनरपि न तथा भाति मायाधिनाथं तं त्वां भक्त्या महत्या सततमनुभजनीश भीतिं विजह्याम् ॥३॥भीति:-नामfear indeedद्वितीयात्-भवति ननुfrom a second (entity) arises definitelyमन:- कल्पितम् च द्वितीयंand mind's projection is this secondतेन-ऐक्य-अभ्यास-शील:therefore, on oneness practicingहृदयम्-इह यथा-शक्तिmy mind here, with effortबुद्ध्या निरुन्ध्याम्and intelligence will controlमाया-विद्धे तुby Maaya's infliction indeedतस्मिन् पुन:-अपिin the intellect again alsoन तथा भातिdoes not shine (as before)माया-अधिनाथं तं त्वाम्Maaya's Master, therefore, Theeभक्त्या महत्याwith great Bhaktiसततम्-अनुभजन्-ईशconstantly worshipping O Lord!भीतिं विजह्याम्fear (I) will overcomeThe feeling of fear arises from the consciousness of a second entity-different from oneself. This consciousness of a second entity is a projection of the mind. I will try to control my mind with effort and discriminative intelligence. But when this discriminative intelligence is overpowered and inflicted by Maaya, the consciousness of oneness does not reveal itself again. Therefore, O Lord! by constantly worshipping Thee with great Bhakti, I will overcome all fear.