Nārāyaṇīyaṃ - Learn to Chant

भूमन् कायेन वाचा मुहुरपि मनसा त्वद्बलप्रेरितात्मा यद्यत् कुर्वे समस्तं तदिह परतरे त्वय्यसावर्पयामि । जात्यापीह श्वपाकस्त्वयि निहितमन:कर्मवागिन्द्रियार्थ- प्राणो विश्वं पुनीते न तु विमुखमनास्त्वत्पदाद्विप्रवर्य: ॥२॥भूमन्O Supreme Being!कायेन वाचाby body and speechमुहु:-अपि मनसाagain also by mindत्वत्-बल-प्रेरित-आत्माwith Thy power prompted my soulयत्-यत् कुर्वेwhat what( it)doesसमस्तं तत्-इहall that, hereपरतरे त्वयि-O All Pervading Being! To Theeअसौ-अर्पयामिthis (me) offers (at Thy service)जात्या-अपि-इह श्वपाक:-by caste even, if here, (in this world) one is lowlyत्वयि निहित-मन:-कर्म-in Thee (has) resigned his mind, actionsवाक्-इन्द्रियार्थ-प्राण:speech senses and vital energiesविश्वं पुनीते न तु(he) sanctifies the worlds, not indeedविमुख-मना:-indifferent mindedत्वत्-पदात्-विप्रवर्य:from Thy feet, even a great BraahminO Supreme Being! All the actions of my body speech and mind which are prompted by Thy power, I offer and dedicate to Thee, the Supreme Spirit who are here in the form of Lord Guruvaayur. A person may be of lowly caste, but if he has resigned his mind speech senses and vital energies at Thy feet, he sanctifies the worlds. It is not so even if a person is a Braahmin and is indifferent minded towards Thee.

श्रीकृष्ण त्वत्पदोपासनमभयतमं बद्धमिथ्यार्थदृष्टे- र्मर्त्यस्यार्तस्य मन्ये व्यपसरति भयं येन सर्वात्मनैव । यत्तावत् त्वत्प्रणीतानिह भजनविधीनास्थितो मोहमार्गे धावन्नप्यावृताक्ष: स्खलति न कुहचिद्देवदेवाखिलात्मन् ॥१॥श्री कृष्णO Lord Krishna!त्वत्-पद-उपासनम्-Thy feets worshipअभयतमम्most fearlessबद्ध-मिथ्या-अर्थ-दृष्टे:-(for those) bound by false material things looking forमर्त्यस्य-आर्तस्य मन्येthe mortals, who are thus suffering, I believeव्यपसरति भयंexpels fearयेन सर्वात्मना-एवby which in every way onlyयत्-तावत्that (devotion) thenत्वत्-प्रणीतान्-इहby Thy taught, here (in this world)भजन-विधीन्-आस्थित:in the methods of worship steadyमोह-मार्गे धावन्-(even if) on the path of delusion, running,अपि-आवृत-आक्ष:even (with) eyes closedस्खलति न कुहचित्-slips not at allदेव-देव-अखिलात्मन्O Lord of Lords! O Soul of All Beings!O Lord Krishna! I believe that the worship of Thy feet is the most fear expelling and the only refuge for those mortals who are suffering because of being deeply bound by the false material notions and wrong acceptance of ephemeral values as true. By devotion to Thee all fear is expelled, in every way, the methods of which are taught by Thee (in Bhagvad Geeta etc.). O Lord of Lords! O Soul of all Beings! A person who is steady in Thy devotion will not slip or falter even a wee bit even if he runs on the path of delusion with his eyes closed.

यत् किञ्चिदप्यविदुषाऽपि विभो मयोक्तं तन्मन्त्रशास्त्रवचनाद्यभिदृष्टमेव । व्यासोक्तिसारमयभागवतोपगीत क्लेशान् विधूय कुरु भक्तिभरं परात्मन् ॥११॥यत्-किञ्चित्-अपि-what little evenअविदुषा-अपिby (me) the ignorant, thoughविभो मया-उक्तंO Lord! By me is saidतत्-मन्त्रशास्त्र-वचनादि-that expounded in Mantra Shaastra statementsअभिदृष्टम्-एवis in accordance (to that) onlyव्यास-उक्ति-सार-मय-all Vyaasa's sayings' essence containedभागवत-उपगीत(in) Bhaagavata (where) are sung (Thy excellences)क्लेशान् विधूय(That Thou) my ailments eradicatingकुरु भक्तिभरंendow firm devotion (to me)परात्मन्O Supreme Being!O Supreme Being! Though I am an ignorant man, what little I have said, is in accordance to what is expounded in the Mantra Shaastra. Bhaagavata is the essence of all the sayings of sage Vyaasa and Thy excellences are sung there in. Deign to eradicate my ailments and endow firm devotion to me.

भूतार्थकीर्तिरनुवादविरुद्धवादौ त्रेधार्थवादगतय: खलु रोचनार्था: । स्कान्दादिकेषु बहवोऽत्र विरुद्धवादा- स्त्वत्तामसत्वपरिभूत्युपशिक्षणाद्या: ॥१०॥भूत-अर्थ-कीर्ति:-existing facts exaggerationअनुवाद-विरुद्ध-वादौin accordance with experience, and contrary to experience, these two methods,त्रेधा-अर्थ-वाद-गतय:(in all) these three are the modes (of Arthavaada)खलु रोचन-अर्था:indeed (they are to make) interesting the subject meaningस्कान्द्-आदिकेषुin the Skaanda and other scripturesबहव:-अत्रmany are hereविरुद्ध-वादा:-contrary statementsत्वत्-तामसत्व-(for example) Thy Taamasic (nature)परिभूति-उपशिक्षण-आद्या:(Thy) defeat, Thou being instructed by others etc.Arthavaada has three methods- 1) statements where existing facts are exaggerated, 2)statements are in accordance with experience, 3)statements are contrary to experience. These are used to make the subject matter interesting. In the Skaanda Puraana and other scriptures there are many contrary statements, referring to Thy Taamasic nature, Thy defeat or Thou being instructed by others etc., which are in the category of the third method.

ये स्वप्रकृत्यनुगुणा गिरिशं भजन्ते तेषां फलं हि दृढयैव तदीयभक्त्या। व्यासो हि तेन कृतवानधिकारिहेतो: स्कन्दादिकेषु तव हानिवचोऽर्थवादै: ॥९॥ये स्व-प्रकृति-अनुगुणाthose who by their natural inclination worship Shivaगिरिशं भजन्तेworship Shivaतेषां फलं हि दृढया-एवfor them the results are by firmness onlyतदीय-भक्त्याin their devotionव्यास:-हि तेन कृतवान्-sage Vyaasa himself has assertedअधिकार-हेतो:as a benefit for such devotionस्कन्द-आदिकेषुin the Skanda and other scripturesतव हानि-वच:-(speaking for) belittling wordsअर्थवादै:by way of eulogyPeople who by their natural inclination are devoted to worship Shiva, for them, the results (liberation) are achieved by their firmness in their devotion only. In the Skanda and other Scriptures, sage Vyaasa has asserted this, for the benefit of such devotees, with statements that belittle Thee which are to be taken as eulogy.

यत् ब्राह्मकल्प इह भागवतद्वितीय- स्कन्धोदितं वपुरनावृतमीश धात्रे । तस्यैव नाम हरिशर्वमुखं जगाद श्रीमाधव: शिवपरोऽपि पुराणसारे ॥८॥यत् ब्राह्मकल्प इहthat which in the Braahmakalpa, here,भागवत-द्वितीय-स्कन्ध-उदितं(and) in the second Skanda of Bhaagavata, narratedवपु:-अनावृतम्-that form, revealedईश धात्रेO Lord! For Brahamaaतस्य-एव नामthat form's, alone, nameहरि-शर्व-मुखंHari, Shiva etc.,जगाद श्रीमाधव:has been said of, by Shri Maadhavaachaaryaशिव-पर:-अपिwho was a devotee od Shiva himselfपुराण-सारेin PuraanasaaraO Lord! Here, at the time of Braahmakalpa, Thou had revealed Thy form to Brahmaa, which is described in the second Skanda of the Bhaagavatam. Maadhavaachaarya, who was himself a votary of Shiva, has referred to that same form with the names Hari, Shiva etc., in Puraanasaara.

समस्तसारे च पुराणसङ्ग्रहे विसंशयं त्वन्महिमैव वर्ण्यते । त्रिमूर्तियुक्सत्यपदत्रिभागत: परं पदं ते कथितं न शूलिन: ॥७॥समस्त-सारेand inclusive of all the gistच पुराण-सङ्ग्रहेin Puraana Sangrahaविसंशयंunequivocally (without doubt)त्वत्-महिमा-एव वर्ण्यतेThy supreme greatness alone is describedत्रिमूर्ति-युक्-the Trinity containingसत्यपद-त्रिभागत: परंthe Satyaloka in three parts, transcending,पदं ते कथितंThy abofe is describedन शूलिन:not (the abode) of ShivaIn the text of Puraana Sangraha where there is the gist of all the Puraanas,Thy supreme greatness alone is unequivocally described. The Trimurti occupying the Satyaloka in three parts has been depicted. But Thy abode, Vaikuntha has been described as distinct and superior to and so transcending Satyaloka. No reference is made to the abode of Shiva.

मूर्तित्रयातिगमुवाच च मन्त्रशास्त्र- स्यादौ कलायसुषमं सकलेश्वरं त्वाम् । ध्यानं च निष्कलमसौ प्रणवे खलूक्त्वा त्वामेव तत्र सकलं निजगाद नान्यम् ॥६॥मूर्ति-त्रय-अतिगम्-the Trinity transcendingउवाच च मन्त्र-शास्त्रस्य-आदौand (he) said, in the beginning of the Mantra Shastraकलाय-सुषमम्beautiful as the Kalaaya flower (blue lily)सकल-ईश्वरं त्वाम्the Lord of all, Theeध्यानं च निष्कलम्-and meditation on Nish-kala (non-part)असौ प्रणवे खलु-उक्त्वाhe (Shankara) in Pranava, indeed, describingत्वाम्-एव तत्र सकलंThee alone there Sakal (in part)निजगाद न-अन्यम्propounded, not any otherIn his famous work of Mantra Shastra, known as Prapanchasaara, Shri Shankara has described Thee as transcending the Trinity - Brahmaa, Vishnu and Mahesh. He has described Thee as a beautiful blue lily and the Lord of all. When he describes the meditation on Nishkala, while dealing with Pranava, he also propounds Thy Sakala form, and of no other deity, Thee as the object of meditation.

श्रीशङ्करोऽपि भगवान् सकलेषु ताव- त्त्वामेव मानयति यो न हि पक्षपाती । त्वन्निष्ठमेव स हि नामसहस्रकादि व्याख्यात् भवत्स्तुतिपरश्च गतिं गतोऽन्ते ॥५॥श्री शङ्कर:-अपिThe great Shakaraachaarya alsoभगवान्the Bhagavatpaada,सकलेषु तावत्-among all the Sakala forms, then,त्वाम्-एव मानयतिto Thee alone gives honourय:-न हि पक्षपातीwho does not favour anyoneत्वत्-निष्ठम्-एवto Thee referring to, aloneस हि नाम-सहस्रक-आदिhe indeed , on Sahasranaam etc.,व्याख्यात्commented onभवत्-स्तुति-पर:-चand Thy praises singing, inclined to,गतिं गत:-अन्तेsamaadhi attained to, in the endBhagavatpaada Shree Shankaraachaarya also, among all the Sakala forms, honours Thy form alone. He who is not of the nature of favouring any one deity has commented on the Sahasranaama etc., referring to Thee alone. In the end he attained samaadhi singing Thy praises.

तं च त्रिमूर्त्यतिगतं परपूरुषं त्वां शर्वात्मनापि खलु सर्वमयत्वहेतो: । शंसन्त्युपासनविधौ तदपि स्वतस्तु त्वद्रूपमित्यतिदृढं बहु न: प्रमाणम् ॥४॥तं च त्रिमूर्ति-अतिगतंand Him, the Trimurtis transcendingपरपूरुषं त्वांthe Supreme Being Theeशर्व-आत्मना-अपिin Shiva's form alsoखलुindeedसर्वमयत्व-हेतो:encompassing the essence of all, because of (this)शंसन्ति-उपासन-विधौdescribe in the worshipping codes/normsतत्-अपि स्वत:-तुthat too in reality indeedत्वत्-रूपम्-इति-(are) Thy form, thus (there are)अति-दृढंmany strongबहु न: प्रमाणम्our proofsThou do transcend the Trinity and are the Supreme Being. Thou are the essence of all and Shaivas worship Thee alone as Shiva with worshipping norms, as described. That too is Thy form alone. We have many proofs in support of this truth.

तत्रापि सात्त्विकतनुं तव विष्णुमाहु- र्धाता तु सत्त्वविरलो रजसैव पूर्ण: । सत्त्वोत्कटत्वमपि चास्ति तमोविकार- चेष्टादिकञ्च तव शङ्करनाम्नि मूर्तौ ॥३॥तत्र-अपिthere alsoसात्त्विक-तनुं तवthe Saatvic form of Theeविष्णुम्-आहु:-Vishnu is calledधाता तुBrahmaa indeedसत्त्व-विरल:-(with) Sattva sparseरजसा-एव पूर्ण:and Rajas only is fullसत्त्व-उत्कटत्वम्-अपिSattva in full measure, thoughच-अस्तिand isतम:-विकार-by Tamasa's blemishचेष्टा-आदिकम्-चactivities etc (are)तव शङ्कर-नाम्निin Thy Shankara namedमूर्तौformThe form of Vishnu, among the Trimurti, is a manifestation of pure Sattva. Brahmaa is the manifestation of abundance of Rajas with a trace of Sattva. Whereas, Thy form known as Shankara has an abundance of Sattva but Tamas expresses itself in its activities.

मूर्तित्रयेश्वरसदाशिवपञ्चकं यत् प्राहु: परात्मवपुरेव सदाशिवोऽस्मिन् । तत्रेश्वरस्तु स विकुण्ठपदस्त्वमेव त्रित्वं पुनर्भजसि सत्यपदे त्रिभागे ॥२॥मूर्ति-त्रय-ईश्वर-the Trimurti Ishwara andसदाशिव-पञ्चकंSadaashiva (are the) five aspectsयत् प्राहु:which is said (by the Shaivaas)परात्म-वपु:-एवthe Supreme Being alone (Thou)सदाशिव:-अस्मिन्as Sadaashiva,here,तत्र-ईश्वर:-तु सand there the Ishwara indeed heविकुण्ठपद:-त्वम्-एव(in) Vaikuntha residing Thou aloneत्रित्वं पुन:-भजसिthree forms again Thou assumeसत्यपदे त्रिभागेin the Satyaloka in three partsThe Shaivaas speak of five aspects with Brahmaa Vishnu Shiva Ishwara and Sadaashiva. Here Sadaashiva is Thy own self the Supreme Being. Thou alone are Ishwara the Lord of Vaikuntha. The three forms of Trinity, Thou alone assume in the three parts of Satyaloka.

वृकभृगुमुनिमोहिन्यम्बरीषादिवृत्ते- ष्वयि तव हि महत्त्वं सर्वशर्वादिजैत्रम् । स्थितमिह परमात्मन् निष्कलार्वागभिन्नं किमपि यदवभातं तद्धि रूपं तवैव ॥१॥वृक-भृगुमुनि-Vrikaasura, sage Bhriguमोहिनी-अम्बरीष-(and Thy incarnation as) Mohini and Ambareeshआदि-वृत्तेषु-अयिetc., (in these) episodes, O Thou!तव हि महत्त्वंThy majesty onlyसर्व-शर्व-आदि-जैत्रम्(above) all others, including Shiva, supersedesस्थितम्-इहproved hereपरमात्मन्O Supreme Being!निष्कल-अर्वाक-अभिन्नंNishkala, Sakala and non-differentकिम्-अपि यत्-indescribable whichअवभातं तत् हिshines that aloneरूपं तव-एवThy form (is) Thine aloneO Supreme Being! The episodes of Vrikaasura, Sage Bhrigu, Thy Mohini Avataar and the Ambareesh episode only proves, here, that Thy majesty and superiority supersedes over all other deities like Shiva and others.Thou are non-different from Thy Nishkala (partless) form and Thy Sakala (part) forms like Shiva, Brahamaa, and shine in an indescribable manner as the essence of all.

जगत्सृष्ट्यादौ त्वां निगमनिवहैर्वन्दिभिरिव स्तुतं विष्णो सच्चित्परमरसनिर्द्वैतवपुषम् । परात्मानं भूमन् पशुपवनिताभाग्यनिवहं परितापश्रान्त्यै पवनपुरवासिन् परिभजे ॥१०॥जगत्-सृष्टि-आदौthe universe's creation in the beginning ofत्वां निगम-निवहै:-to Thee by the Vedas altogetherवन्दिभि:-इवas by the minstrels as (in a king's court)स्तुतं विष्णोpraised O Vishnu!सत्-चित्-परम-रस-Pure Consciousness Highest Blissनिर्द्वैत-वपुषम्undual embodimentपरात्मानं भूमन्the Supreme Being O Infinite One!पशुप-वनिता-भाग्य-निवहंthe cowherd women's merits' embodimentपरिताप-श्रान्त्यैthe sorrows to be removedपवनपुरवासिन्O Resident of Guruvaayur!परिभजेI intensely worshipO Vishnu! In the beginning of the creation of the universe, Thy praises were sung by the Vedas just as the minstrels in the king's court.O Infinite One! Thou are the Pure Consciousness Highest Bliss undual embodiment. Thou are also the personification of all the merits of the cowherd women put together. O Resident of Guruvaayur! I intensely worship Thee for the removal of all my sorrows.

निश्चित्य ते च सुदृढं त्वयि बद्धभावा: सारस्वता मुनिवरा दधिरे विमोक्षम् । त्वामेवमच्युत पुनश्च्युतिदोषहीनं सत्त्वोच्चयैकतनुमेव वयं भजाम: ॥९॥निश्चित्य ते चand having decided theyसुदृढं त्वयिfirmly in Theeबद्धभावा:anchoring devotionसारस्वता:-मुनिवरा:-residing near the river Saraswati, the great sagesदधिरे विमोक्षम्attained liberationत्वाम्-एवम्-अच्युतto Thee, thus, O Changeless One!पुन:-अच्युति-दोष-हीनंagain from the decay defect freeसत्त्व-उच्चय-एक-तनुम्-of Saatvic and majestic one formएव वयं भजाम:alone I worshipThe great ascetics residing near the Saraswati river decided that Thou were the most Saatvic of the Trinity. They firmly anchored their devotion into Thee and attained union with Thee. O Changeless One! Who are free from the shortcoming of decay, Thy exalted Saatvic form we worship.

सुप्तं रमाङ्कभुवि पङ्कजलोचनं त्वां विप्रे विनिघ्नति पदेन मुदोत्थितस्त्वम् । सर्वं क्षमस्व मुनिवर्य भवेत् सदा मे त्वत्पादचिन्हमिह भूषणमित्यवादी: ॥८॥सुप्तं रमा-अङ्क-भुविsleeping on Laxmi's lapपङ्कजलोचनं त्वांlotus eyed Theeविप्रे विनिघ्नति पदेनwhen the sage hit by footमुदा-उत्थित:-त्वम्happily getting up Thouसर्वं क्षमस्व मुनिवर्यeverything forgive O great sageभवेत् सदा मेwill be always myत्वत्-पाद-चिन्हम्-इहyour foot mark hereभूषणम्-इति-अवादी:decoration, thus Thou saidWhen Bhrigu went to Thee, O Lotus eyed! Thou were sleeping on Laxmi's lap. He hit Thee on the chest with his foot. Thou got up in good humour and asked for pardon for everything and told him that the mark of his foot would always remain as a decoration on his chest.

भृगुं किल सरस्वतीनिकटवासिनस्तापसा- स्त्रिमूर्तिषु समादिशन्नधिकसत्त्वतां वेदितुम् । अयं पुनरनादरादुदितरुद्धरोषे विधौ हरेऽपि च जिहिंसिषौ गिरिजया धृते त्वामगात् ॥७॥भृगुं किलBhrigu indeedसरस्वती-निकट-वासिन:-living near (the river) Saraswatiतापसा:-the asceticsत्रि-मूर्तिषुamong the Trinityसमादिशन्-instructed (Bhrigu)अधिक-सत्त्वतां वेदितुंto know who is more inclined towards Saatvic gunasअयं पुन:-अनादरात्-this (Bhrigu) again with non-respectउदित-रुद्ध-रोषे(which) arose, and was controlled, the angerविधौin Brahmaa (when)हरे-अपि चand in Shiva alsoजिहिंसिषौeager to kill (Bhrigu)गिरिजया धृतेby Paarvati restrictedत्वाम्-अगात्to Thee wentOnce the ascetics residing on the banks of the river Saraswati assigned sage Bhrigu to test who among the Trinity was more inclined towards Saatvic guna. Bhrigu went to Brahmaa who was enraged, but he controlled his anger, when Bhrigu showed his disrespect. Next he went to Shiva and behaved with him in the same manner. Shiva was eager to kill him but was restricted by Paarvati. Then Bhrigu went to Thee.सुप्तं रमाङ्कभुवि पङ्कजलोचनं त्वां

भद्रं ते शाकुनेय भ्रमसि किमधुना त्वं पिशाचस्य वाचा सन्देहश्चेन्मदुक्तौ तव किमु न करोष्यङ्गुलीमङ्गमौलौ । इत्थं त्वद्वाक्यमूढ: शिरसि कृतकर: सोऽपतच्छिन्नपातं भ्रंशो ह्येवं परोपासितुरपि च गति: शूलिनोऽपि त्वमेव ॥६॥भद्रं ते शाकुनेयhail to you O son of Shakuni!भ्रमसि किं अधुना त्वं(why are) running about now youपिशाचस्य वाचाon a ghost's wordsसन्देह:-चेत्-मत्-उक्तौdoubt if there is in my wordsतव किमु न करोषि-on your, why not do you doअङ्गुलीम्-अङ्ग-मौलौthe finger, O dear One, on the headइत्थं त्वत्-वाक्य-मूढ:thus by Thy words fooledशिरसि कृत-कर:on head placing handस:-अपतत्-छिन्न-पातंhe fell (like) an uprooted treeभ्रंश:- हि-एवंdestruction indeed suchपर-उपासितु:अपिother (deities) worshipping indeedच गति:and are a last resortशूलिन:-अपि त्वम्-एवto Shankara also Thou aloneHail to you O son of Shakuni! Why are you needlessly running about, placing your faith in this ghost? If you doubt my words, O dear One! Test for yourself by placing your fingers on your own head.' Befooled by these words of Thine, he placed his hand on his head and immediately fell down dead as an uprooted tree. Such is the fate of the people who worship other deities. What more, Thou are the ultimate refuge of even Shiva.

मोक्तारं बन्धमुक्तो हरिणपतिरिव प्राद्रवत्सोऽथ रुद्रं दैत्यात् भीत्या स्म देवो दिशि दिशि वलते पृष्ठतो दत्तदृष्टि: । तूष्णीके सर्वलोके तव पदमधिरोक्ष्यन्तमुद्वीक्ष्य शर्वं दूरादेवाग्रतस्त्वं पटुवटुवपुषा तस्थिषे दानवाय ॥५॥मोक्तारंthe one who releasesबन्ध-मुक्त:from bondage releasedहरिणपति:-इवa lion as ifप्राद्रवत्-स-अथ रुद्रंrushed he then towards Shivaदैत्यात् भीत्या स्मby the Asura afraid beingदेव: दिशि दिशिthe Lord in all directionsवलतेran aboutपृष्ठत:-दत्त-दृष्टि:towards the back lookingतूष्णीके सर्व-लोकेas kept quiet all the worldतव पदम्-अधिरोक्ष्यन्तम्-Thy abode climbing up toउद्वीक्ष्य शर्वंseeing Shivaदूरात्-एव-अग्रत:-त्वंfrom far only, in front Thouपटु-वटु-वपुषा(in) a clever Brahamachari's guiseतस्थिषे दानवायstood (waiting) for the AsuraLike a lion who rushes towards the rescuer, Vrikaasura rushed towards Shiva. Lord Shiva ran about in all directions in panic of the Asura, and kept looking backwards. Everyone in the whole world kept quiet. Then from far Thou saw Shiva as he was about to reach Thy abode. Then, in the guise of a clever Brahmachaari Thou stood waiting for the Asura.

तपस्तप्त्वा घोरं स खलु कुपित: सप्तमदिने शिर: छित्वा सद्य: पुरहरमुपस्थाप्य पुरत: । अतिक्षुद्रं रौद्रं शिरसि करदानेन निधनं जगन्नाथाद्वव्रे भवति विमुखानां क्व शुभधी: ॥४॥तप:-तप्त्वा घोरंpenance practicing very severeस खलु कुपित:he indeed in great angerसप्तम-दिनेon the seventh dayशिर: छित्वा(his) head cutting offसद्य: पुरहरम्-immediately Shivaउपस्थाप्य पुरत:making to appear in frontअतिक्षुद्रं रौद्रंvery mean and cruelशिरसि कर-दानेनon head placing (his) handनिधनंdeathजगन्नाथात्-वव्रेfrom the Lord of the universe (Shiva) sought (as a boon)भवति विमुखानांfrom Thee (those who are) indifferentक्व शुभधी:where is good senseHe indeed practiced severe penance and on the seventh day greatly angered, threatened to cut off his head and thus made Shiva appear before him immediately. From the Lord of the universe, Shiva, he sought a very mean and cruel boon that on who-so-ever's head he placed his hand would die immediately. How can good sense prevail upon people who are indifferent to Thee?

शकुनिज: स तु नारदमेकदा त्वरिततोषमपृच्छदधीश्वरम् । स च दिदेश गिरीशमुपासितुं न तु भवन्तमबन्धुमसाधुषु ॥३॥शकुनिज: सthe son of Shakuni, he (Vrikaasura)तु नारदम्-एकदाindeed to Naarada onceत्वरित-तोषम्-अपृच्छत्-soon pleased asked (about)अधीश्वरम्the Deityस च दिदेशand he indicatedगिरीशम्-उपासितुंShiva to worshipन तु भवन्तम्-(and) not indeed Theeअबन्धुम्-असाधुषु(who are) non supportive towards evil peopleVrikaasura, the son of Shakuni once asked Naarada as to which Deity was the easiest to please. Naarada instructed him to worship Shiva and not Thee who are not supportive towards evil minded people.

सद्य: प्रसादरुषितान् विधिशङ्करादीन् केचिद्विभो निजगुणानुगुणं भजन्त: । भ्रष्टा भवन्ति बत कष्टमदीर्घदृष्ट्या स्पष्टं वृकासुर उदाहरणं किलास्मिन् ॥२॥सद्य: प्रसाद-रुषितान्quickly pleased and angeredविधि-शङ्कर-आदीन्Brahmaa Shiva and othersकेचित्-विभोsome people O Lord!निज-गुण-अनुगुणम्in their own nature's accordanceभजन्त:worshippingभ्रष्टा:-भवन्तिdisgrace attain toबत कष्टम्-alas unfortunate (is this)अदीर्घ-दृष्ट्याdue to shortsightednessस्पष्टं वृकासुर(It is) clear (by) Vrikaasuraउदाहरणं किल-अस्मिन्example indeed in this (case)O Lord! Brahamaa, Shiva and others who are pleased and angered quickly, are worshipped by people in accordance with their own nature. Alas! They are led to disgrace by their shortsightedness. This is indeed clear by the example of Vrikaasura.

माजाने जाने यदिह तव भक्तेषु विभवो न सद्यस्सम्पद्यस्तदिह मदकृत्त्वादशमिनाम् । प्रशान्तिं कृत्वैव प्रदिशसि तत: काममखिलं प्रशान्तेषु क्षिप्रं न खलु भवदीये च्युतिकथा ॥१॥रमाजानेO Consort of Laxmi (Ramaa)जाने यत्-इहI know that hereतव भक्तेषु विभव:to Thy devotees prosperityन सद्य:-सम्पद्य:-does not quickly comeतत्-इहthat (prosperity) hereमद-कृत्त्वात्-(because is) pride generatingअशमिनाम्of the passionateप्रशान्तिं कृत्वा-एवdispassionate making (them) onlyप्रदिशसि तत:(Thou) give thenकामम्-अखिलम्desires allप्रशान्तेषु क्षिप्रंto the dispassionate quicklyन खलुnot indeedभवदीये च्युति-कथाto Thy devotee downfall does not comeO Consort of Ramaa! (Laxmi) Thy devotees are not easily blessed in this world. I know it to be so because prosperity generates pride in the passionate people. After making them dispassionate Thou do fulfill all their desires. Those who are already dispassionate, to them Thy blessings come quickly. There is no question of Thy devotee's downfall.

स रत्नशालासु वसन्नपि स्वयं समुन्नमद्भक्तिभरोऽमृतं ययौ । त्वमेवमापूरितभक्तवाञ्छितो मरुत्पुराधीश हरस्व मे गदान् ॥१०॥स रत्न-शालासुhe in the gem studded buildingवसन्-अपि स्वयंresiding though, himselfसमुन्नमद्-भक्ति-भर:-incessantly growing devotion, full of itअमृतं ययौliberation attainedत्वम्-एवम्-आपूरित-Thou in this manner fulfilledभक्त-वाञ्छित:the devotees' desiresमरुत्पुराधीशO Lord of Guruvaayur!हरस्व मे गदान्rid me of my ailmentsResiding in the begemmed mansion he himself was full of devotion for Thee which incessantly grew of its own. In the end he attained liberation. Thou in such a manner fulfilled the desire of Thy devotee. O Lord of Guruvaayur! Be pleased to rid me of my ailments.

किं मार्गविभ्रंश इति भ्रंमन् क्षणं गृहं प्रविष्ट: स ददर्श वल्लभाम् । सखीपरीतां मणिहेमभूषितां बुबोध च त्वत्करुणां महाद्भुताम् ॥९॥किं मार्ग-विभ्रंशwhat is the way lostइति भ्रंमन् क्षणंthus wondering for a momentगृहं प्रविष्ट:the house enteringस ददर्श वल्लभाम्he saw his wifeसखी-परीतांby ladies in waiting surroundedमणि-हेम-भूषितांwith gems and gold ornaments adornedबुबोध चrealised alsoत्वत्-करुणांThy compassionमहा-अद्भुताम्most wonderfulWhat have I lost my way?' Thus wondering for a moment he entered the house. He saw his wife adorned in ornaments of gems and gold and surrounded by ladies in waiting. He then realised Thy grace and compassion and the most wonderful results of the same.

यदि ह्ययाचिष्यमदास्यदच्युतो वदामि भार्यां किमिति व्रजन्नसौ । त्वदुक्तिलीलास्मितमग्नधी: पुन: क्रमादपश्यन्मणिदीप्रमालयम् ॥८॥यदि हि-अयाचिष्यम्-if indeed I had askedअदास्यत्-अच्युत:would have given Krishnaवदामि भार्यां किम्-इतिwill tell my wife what, thusव्रजन्-असौwalking heत्वत्-उक्ति-लीला-स्मित-Thy talks and playful smileमग्न-धी: पुन:with mind immersed in thenक्रमात्-अपश्यत्-gradually sawमणि-दीप्रम्-आलयम्with gems resplendent houseHad I but asked for wealth Krishna would surely have given. What shall I tell my wife?' Thus telling himself he walked along immersed in the memories of Thy talks and Thy playful smile. By and by he reached a gem studded splendorous mansion.

भक्तेषु भक्तेन स मानितस्त्वया पुरीं वसन्नेकनिशां महासुखम् । बतापरेद्युर्द्रविणं विना ययौ विचित्ररूपस्तव खल्वनुग्रह: ॥७॥भक्तेषु भक्तेनin the devotees, devoted (by Thee)स मानित:-he was honouredत्वया पुरीं वसन्-by Thee, in the city stayingएक निशाम्for one nightमहा-सुखम्very happilyबत-अपरेद्यु:-alas! Next dayद्रविणं विना ययौwealth without went awayविचित्र-रूप:-तवof strange forms are Thyखलु-अनुग्रह:indeed blessingsHe was greatly honoured by Thee the devoted of the devotees, and very happily stayed in Thy city for one night. The next day he went away alas without any wealth. Strange indeed are Thy forms of blessings.

त्रपाजुषोऽस्मात् पृथुकं बलादथ प्रगृह्य मुष्टौ सकृदाशिते त्वया । कृतं कृतं नन्वियतेति संभ्रमाद्रमा किलोपेत्य करं रुरोध ते ॥६॥त्रपाजुष:-अस्मात्who was feeling shy, from himपृथुकम् बलात्-अथthe flattened rice forcefully, thenप्रगृह्यsnatchingमुष्टौ सकृत्-a fistful onceआशिते त्वयाbeing eaten by Theeकृतं कृतंenough enoughननु-इयत-इतिindeed this much thusसंभ्रमात्-रमाin consternation, Ramaaकिल-उपेत्यindeed approachedकरं रुरोध तेand hand held back ThyKuchela was feeling very shy and so Thou forcefully snatched the flattened rice from him and ate a fistful. Just then in great consternation Ramaa approached Thee and held back Thy hand saying that that much was indeed enough.

प्रपूजितं तं प्रियया च वीजितं करे गृहीत्वाऽकथय: पुराकृतम् । यदिन्धनार्थं गुरुदारचोदितैरपर्तुवर्ष तदमर्षि कानने ॥५॥प्रपूजितं तंwell honoured (by Thee) heप्रियया च वीजितंand by Thy consort fannedकरे गृहीत्वा-by hand takingअकथय:(Thou) narratedपुराकृतम्the incidentsयत्-इन्धन-अर्थम्like (when) for fire woodगुरु-दार-चोदितै:-on the teacher's wife's behestअपर्तु-वर्षम्in an unseasonal rainतत्-अमर्षि काननेwhich was borne in the forestAfter a cordial reception by Thee as he was fanned by Thy consort, Thou held his hands and recalled the old incidents. Like when at the behest of the teacher's wife, Thou went together to gather fire wood and were caught in an unseasonal rain in the forest.

गतोऽयमाश्चर्यमयीं भवत्पुरीं गृहेषु शैब्याभवनं समेयिवान् । प्रविश्य वैकुण्ठमिवाप निर्वृतिं तवातिसम्भावनया तु किं पुन: ॥४॥गत:-अयम्-reaching heआश्च्र्यमयीम्wondrousभवत्-पुरीम्Thy cityगृहेषु शैब्या-भवनamong the houses, Mitravrinda's houseसमेयिवान्enteredप्रविश्यenteringवैकुण्ठम्-इव-Vaikuntha onlyआप निवृतिंattained supreme peaceतव-अति-सम्भावनयाby Thy lavish hospitalityतु किम् पुन:indeed what else moreKuchela reached Thy wonderful city and among the many houses, entered the house of Mitravrindaa. As he did so he attained supreme peace as though he had entered Vaikuntha only, more so by Thy lavishing hospitality beyond description.

इतीरितोऽयं प्रियया क्षुधार्तया जुगुप्समानोऽपि धने मदावहे । तदा त्वदालोकनकौतुकाद्ययौ वहन् पटान्ते पृथुकानुपायनम् ॥३॥इति-ईरितम्-अयंthus told heप्रियया क्षुधार्तयाby (his wife) troubled by hungerजुगुप्समान:-अपिwith revulsion evenधने मद-आवहेin wealth due to its arrogance bearingतदा त्वत्-आलोकन-then, Thee to meetकौतुकात्-ययौeagerness (he) wentवहन् पट-अन्तेcarrying in one corner of his clothपृथुकान्-उपायनम्beaten rice as offeringKuchela set off for Thy place more out of eagerness to meet Thee than for acquiring a means of livelihood, as prodded by his wife, troubled by hunger. He had a repulsiveness towards wealth because of its proneness to generate pride and arrogance. He carried in a corner of his cloth some beaten rice as an offering to Thee.

समानशीलाऽपि तदीयवल्लभा तथैव नो चित्तजयं समेयुषी । कदाचिदूचे बत वृत्तिलब्धये रमापति: किं न सखा निषेव्यते ॥२॥समान-शीला-अपि(being) of same nature evenतदीय-वल्लभाhis wifeतथा-एव नोin the same manner did notचित्त-जयं समेयुषीmind control achieveकदाचित्-ऊचे बतonce said O!वृत्ति-लब्धयेa livelihood to getरमापति:the Consort of Laxmiकिं न सखाwhy do not your friendनिषेव्यतेapproachHis wife who equalled him in nature , had not achieved the same level of desirelessness as him. Once she asked him why should he not approach his friend Krishna, the Consort of Laxmi, for getting some means of livelihood.

कुचेलनामा भवत: सतीर्थ्यतां गत: स सान्दीपनिमन्दिरे द्विज: । त्वदेकरागेण धनादिनिस्स्पृहो दिनानि निन्ये प्रशमी गृहाश्रमी ॥१॥कुचेल-नामाKuchela namedभवत: सतीर्थ्यतांwith Thee (who was) a fellow discipleगत: सwent to, heसान्दिपनि-मन्दिरेat sage Saandipani's hermitageद्विज:that Braahmanaत्वत्-एक-रागेणwith Thee steadily devotedधन-आदि-निस्स्पृह:in wealth etc., desirelessदिनानि निन्येdays spentप्रशमी गृहाश्रमी(as a) calm minded householderThe Brahmin by the name Kuchela (Sudaamaa) was Thy fellow disciple in the hermitage of sage Saandipini. He was totally devoted to Thee. A house holder with a controlled mind and senses, he spent his days calmly without any worldly desires of wealth etc.

प्रायेण द्वारवत्यामवृतदयि तदा नारदस्त्वद्रसार्द्र- स्तस्माल्लेभे कदाचित्खलु सुकृतनिधिस्त्वत्पिता तत्त्वबोधम् । भक्तानामग्रयायी स च खलु मतिमानुद्धवस्त्वत्त एव प्राप्तो विज्ञानसारं स किल जनहितायाधुनाऽऽस्ते बदर्याम् ॥११॥प्रायेण द्वारवत्याम्-mostly in Dwaarikaअवृतत्-अयिstayed O Lord! Thouतदा नारद:-then Naaradaत्वत्-रसार्द्र्:-in Thy bliss immersedतस्मात्-लेभेfrom him receivedकदाचित्-खलुonce indeedसुकृत-निधि:-त्वत्-पिताmerits repository, Thy fatherतत्त्व-बोधम्spiritual insightभक्तानाम्-अग्रयायीof the devotees the foremostस च खलुand he indeedमतिमान्-उद्धव:-the wise Uddhavaत्वत्त एवfrom Thee aloneप्राप्त: विज्ञान सारंattained the essence of spiritual knowledgeस किल जन-हिताय-he indeed for peoples benefitअधुना-आस्ते बदर्याम्even now resides in BadrikaashramO Lord! In those days Naarada who mostly stayed in Dwaarika was always engrossed in the bliss of Thy worship. Once Thy meritorious father attained insight and illumination from him who is the foremost among the devotees. The most distinguished among the intelligent, Uddhava attained enlightenment from instructions given by Thee directly. It is believed that he is still residing in Badrikaashrama for the benefit of the world.

प्रायेण द्वारवत्यामवृतदयि तदा नारदस्त्वद्रसार्द्र- स्तस्माल्लेभे कदाचित्खलु सुकृतनिधिस्त्वत्पिता तत्त्वबोधम् । भक्तानामग्रयायी स च खलु मतिमानुद्धवस्त्वत्त एव प्राप्तो विज्ञानसारं स किल जनहितायाधुनाऽऽस्ते बदर्याम् ॥११॥प्रायेण द्वारवत्याम्-mostly in Dwaarikaअवृतत्-अयिstayed O Lord! Thouतदा नारद:-then Naaradaत्वत्-रसार्द्र्:-in Thy bliss immersedतस्मात्-लेभेfrom him receivedकदाचित्-खलुonce indeedसुकृत-निधि:-त्वत्-पिताmerits repository, Thy fatherतत्त्व-बोधम्spiritual insightभक्तानाम्-अग्रयायीof the devotees the foremostस च खलुand he indeedमतिमान्-उद्धव:-the wise Uddhavaत्वत्त एवfrom Thee aloneप्राप्त: विज्ञान सारंattained the essence of spiritual knowledgeस किल जन-हिताय-he indeed for peoples benefitअधुना-आस्ते बदर्याम्even now resides in BadrikaashramO Lord! In those days Naarada who mostly stayed in Dwaarika was always engrossed in the bliss of Thy worship. Once Thy meritorious father attained insight and illumination from him who is the foremost among the devotees. The most distinguished among the intelligent, Uddhava attained enlightenment from instructions given by Thee directly. It is believed that he is still residing in Badrikaashrama for the benefit of the world.

एवं नानाविहारैर्जगदभिरमयन् वृष्णिवंशं प्रपुष्ण- न्नीजानो यज्ञभेदैरतुलविहृतिभि: प्रीणयन्नेणनेत्रा: । भूभारक्षेपदम्भात् पदकमलजुषां मोक्षणायावतीर्ण: पूर्णं ब्रह्मैव साक्षाद्यदुषु मनुजतारूषितस्त्वं व्यलासी: ॥१०॥एवं नाना-विहारै:-in this manner, by various sportive activitiesजगत्-अभिरमयन्the world delightingवृष्णि-वंशं प्रपुष्णन्-the Vrishni clan nurturingईजान:-यज्ञ-भेदै:-performing sacrifices by different Yangyasअतुल-विहृतिभि:by unparalleled sportive endearmentsप्रीणयन्-एण-नेत्रा:pleasing the gazelle eyed (wives)भूभार-क्षेप-दम्भात्the earth's burden eliminating, in the pretext ofपद-कमल-जुषांThy lotus feet devoted toमोक्षणाय-अवतीर्ण:to give (them) liberation, having incarnatedपूर्णं ब्रह्म-एवIn finite Brahman Itselfसाक्षात्-यदुषुin material form in the Yadu clanमनुजता-रूषित:-in a human veilत्वं व्यलासी:Thou shoneIn this manner Thou delighted the world by various sportive activities nurtured the Vrishni clan and performed many sacrificial rites and Yagnyas. Thou pleased the gazelle eyed wives with unparalleled sportive endearments and on the pretext of unburdening the earth gave liberation to many dependents and devotees. Thou, the incarnate Infinite Brahman Itself appeared in a material form and shone through the veil of a human form amongst the Yaadavas.

युवां मामेव द्वावधिकविवृतान्तर्हिततया विभिन्नौ सन्द्रष्टुं स्वयमहमहार्षं द्विजसुतान् । नयेतं द्रागेतानिति खलु वितीर्णान् पुनरमून् द्विजायादायादा: प्रणुतमहिमा पाण्डुजनुषा ॥९॥युवां माम्-एव द्वौ-you two are Myself alone, in two formsअधिक-विवृत-अन्तर्हिततयाby well manifested and by obstructed (divinity)विभिनौare differentसन्द्रष्टुंto see (meet)स्वयम्-अहम्-अहार्षंम्Myself I took awayद्विज-सुतान्the Braahmin's sonsनयेतं द्राक्-एतान्-इतिtake them soon, thusखलु वितीर्णान् पुन:-अमून्indeed given again thenद्विजाय-आदाय-for the Braahmina takingअदा:gave (them to the Braahmina)प्रणुत-महिमाwas sung Thy gloryपाण्डुजनुषाby ArjunThe two of you are Myself alone. In one the divinity is potent and it is latent in the other, so you two seem different. To meet you I Myself took away the sons of the Braahmin. You may now take them away.' With such words the Supreme Lord gave away the children which Thou gave back to the Braahmina, while Arjun sang Thy glory.

तत्रासीनं भुजङ्गाधिपशयनतले दिव्यभूषायुधाद्यै- रावीतं पीतचेलं प्रतिनवजलदश्यामलं श्रीमदङ्गम् । मूर्तीनामीशितारं परमिह तिसृणामेकमर्थं श्रुतीनां त्वामेव त्वं परात्मन् प्रियसखसहितो नेमिथ क्षेमरूपम् ॥८॥तत्र-आसीनम्there sittingभुजङ्ग-अधिप-शयन-तले(on) the serpent king (as) bed' surfaceदिव्य-भूषा-आयुध-आद्यै:-with divine attire ,weapons etcआवीतं पीतचेलंadorned and with a yellow (silk) garmentप्रतिनव-जलद-श्यामलंfresh rain clouds like blueश्रीमदङ्गम्adorned by (the presence of) Laxmi(तिसृणाम्) मूर्तिनाम्-(of the Trinity) personifiedईशितारं परम्-Ruler Supremeइह तिसृणाम्-here (in this universe) of the Trinityएकम्-अर्थम्-श्रुतीनांthe sole subject of the Vedasत्वाम्-एव त्वंto Thyself only Thouपरमात्मन्O Supreme Being!प्रिय-सख-सहित:dear friend along withनेमिथ क्षेमरूपम्prostrated to Moksha personifiedThere seated was He on the bed constituted of the king serpent Aadishesha. He was adorned with ornaments and divine weapons and yellow silk garment. Goddess Laxmi was at his side and His form had the splendour of dark fresh rain bearing clouds. He is the Supreme Ruler over the Trinity of Brahmaa Vishnu and Mahesh and is the sole subject of all the Vedas and scriptures. To That Being, the embodiment of Moksha and identical to Thyself, Thou and Thy dear friend Arjun prostrated.

सार्धं तेन प्रतीचीं दिशमतिजविना स्यन्दनेनाभियातो लोकालोकं व्यतीतस्तिमिरभरमथो चक्रधाम्ना निरुन्धन् । चक्रांशुक्लिष्टदृष्टिं स्थितमथ विजयं पश्य पश्येति वारां पारे त्वं प्राददर्श: किमपि हि तमसां दूरदूरं पदं ते ॥७॥सार्धं तेनwith himप्रतीचीं दिशम्-to the westward directionअति-जविना स्यन्दनेन-by a very fast chariotअभियात:goingलोकालोकं व्यतीत:-(the mountain of ) Lokaaloka crossingतिमिरभरम्-अथthe darkness intense, thenचक्रधाम्ना निरुन्धन्by the splendorous discus expellingचक्र-अंशु-क्लिष्ट-दृष्टिम्the discus rays dazzling the visionस्थितम्-अथ विजयंstanding then Arjunपश्य पश्य-इतिLook look' thusवारां पारेthe waters' beyondत्वं प्राददर्श:Thou showedकिमपि हिindescribable indeedतमसां दूर दूरंof the Tamas Guna beyondपदं तेabode of TheeThou rode with Arjun on a very fast chariot and went past the mountain Lokaaloka towards the west. The intense darkness there, Thou removed by the splendor of the Sudarshana discus. Arjuna's eyes were dazzled as he stood there. Thou showed him Thy indescribable abode beyond the causal waters which was unaffected by the darkness of ignorance or the Tamas Guna.

मानी स त्वामपृष्ट्वा द्विजनिलयगतो बाणजालैर्महास्त्रै रुन्धान: सूतिगेहं पुनरपि सहसा दृष्टनष्टे कुमारे । याम्यामैन्द्रीं तथाऽन्या: सुरवरनगरीर्विद्ययाऽऽसाद्य सद्यो मोघोद्योग: पतिष्यन् हुतभुजि भवता सस्मितं वारितोऽभूत् ॥६॥मानी स त्वाम्-अपृष्ट्वाproud he, without asking Theeद्विज-निलय-गत:to the Braahmina's house wentबाण-जालै:-महा-अस्त्रै:with arrows and divine missilesरुन्धान: सूतिगेहंblocked the labour roomपुन:-अपि सहसाagain also suddenlyदृष्ट-नष्टे कुमारेvanished the childयाम्याम्-ऐन्द्रीम्Yama's abode, Indra's abodeतथा-अन्या:and others'सुरवर-नगरी:-gods' housesविद्यया-आसाद्यby Yogic powers reachingसद्य: मोघ-उद्योग:immediately, (his) fruitless effortsपतिष्यन् हुतभुजिabout to fall in fireभवता सस्मितम्by Thee smilinglyवारित:-अभूत्prevented wasWhen the tenth child was to be born, the proud Arjun went to the Braahmin's house without telling Thee. He made a protective web with his arrows and divine missiles around the labour room. Again suddenly the child's body disappeared. Immediately Arjun with his yogic powers went in search for the infant to the houses of Yama , Indra and other gods. As all his efforts were in vain he was about to enter the fire when Thou smilingly prevented him from doing so.

नष्टा अष्टास्य पुत्रा: पुनरपि तव तूपेक्षया कष्टवाद: स्पष्टो जातो जनानामथ तदवसरे द्वारकामाप पार्थ: । मैत्र्या तत्रोषितोऽसौ नवमसुतमृतौ विप्रवर्यप्ररोदं श्रुत्वा चक्रे प्रतिज्ञामनुपहृतसुत: सन्निवेक्ष्ये कृशानुम् ॥५॥नष्टा:-अष्ट-अस्य पुत्रा:are dead eight of his sonsपुन:-अपि तव तु-again also Thy indeedउपेक्षया कष्टवाद:indifference (because of which) disreputeस्पष्ट: जात:clear it was madeजनानाम्-अथof the public (in general)thenतत्-अवसरेat that timeद्वारकाम्-आप पार्थ:to Dwaarikaa reached Arjunaमैत्र्या तत्र-due to friendship there (in Dwaarikaa)उषित:-असौstaying heनवम-सुत-मृतौthe ninth son having diedविप्रवर्य-प्ररोदंthe great Braahmina's cryingश्रुत्वा चक्रे प्रतिज्ञाम्-hearing, made a promiseअनुपहृत-सुत:(in case of) not bringing back the sonसन्निवेक्ष्ये कृशानुम्(he) would enter firePeople began to speak ill of Thee at Thy indifference towards the Braahmina even after he had lost eight sons. At that time Arjuna came and stayed at Dwaarikaa on a friendly visit. When he heard the wailing and lamentations of the Braahminaa on having lost his ninth son, he was very much moved. He vowed to bring back the son failing which he would immolate himself in fire.

भूयोऽथ द्वारवत्यां द्विजतनयमृतिं तत्प्रलापानपि त्वम् को वा दैवं निरुन्ध्यादिति किल कथयन् विश्ववोढाप्यसोढा: । जिष्णोर्गर्वं विनेतुं त्वयि मनुजधिया कुण्ठितां चास्य बुद्धिं तत्त्वारूढां विधातुं परमतमपदप्रेक्षणेनेति मन्ये ॥४॥भूय:-अथ द्वारवत्यांagain then in Dwaarikaaद्विज-तनय-मृतिम्the Braahmin's son's deathतत्-प्रलापान्-अपि त्वम्his lamentation also Thouको वा दैवं निरुन्ध्यात्-who indeed can resist fateइति किल कथयन्indeed sayingविश्व-वोढा-अपि-the whole world's support evenअसोढा:did not supportजिष्णो:-गर्वम्Arjuna's prideविनेतुम्त्वयिto take away, in Theeमनुज-धियाof a mere human being thinkingकुण्ठितां च-अस्य बुद्धिम्and (his) blunted intellectतत्त्व-आरूढां विधातुंto the Truth's higher level to bringपरमतम-पद-प्रेक्षणेन-the Supreme abode by showingइति मन्येthus I believeAgain then in Dwaarikaa, there was a Braahmin whose children died just when they were born. To the wails and lamentations of the father Thou had just to say that who could resist fate. May be, I believe, seeing this Arjuna's mind was blunted into thinking that Thou were merely a human being. To curb his pride and to take him to the high level of realizing the Truth, Thou showed him the Supreme abode, Vaikuntha.

गच्छन् द्विमूर्तिरुभयोर्युगपन्निकेत- मेकेन भूरिविभवैर्विहितोपचार: । अन्येन तद्दिनभृतैश्च फलौदनाद्यै- स्तुल्यं प्रसेदिथ ददथ च मुक्तिमाभ्याम् ॥३॥गच्छन्-द्विमूर्ति:-going in two (similar) formsउभयो:-युगपत्-to both at the same timeनिकेतम्-the housesएकेन भूरिविभवै:-by one with plenty of rich offeringsविहित-उपचार:performed (Thy) worshipअन्येनby the otherतत्-दिन-भृतै:-चand with that day's almsफल-ओदन-आद्यै:-fruits rice and othersतुल्यं प्रसेदिथequally pleasedददाथ चand gaveमुक्तिम्-आभ्यम्liberation to bothThou went to the house of both of them at the same time by assuming two identical forms. One, the king received and worshipped Thee with plenty of rich offerings. While the other, the Braahmina worshipped Thee and offered to Thee the fruits and rice and other things obtained as alms that day. Thou were equally pleased with both of them and bestowed Mukti (liberation) on them.

श्रुतदेव इति श्रुतं द्विजेन्द्रं बहुलाश्वं नृपतिं च भक्तिपूर्णम् । युगपत्त्वमनुग्रहीतुकामो मिथिलां प्रापिथं तापसै: समेत: ॥२॥श्रुतदेवShrutadevaइति श्रुतंthus well knownद्विजेन्द्रम्the great Braahminaबहुलाश्वम्(and) Bahulaashwaनृपतिं च भक्तिपूर्णम्the king and full of devotionयुगपत्-at the same timeत्वम्-अनुग्रहीतु-काम:Thou, to bless, desiringमिथिलां प्रापिथto Mithilaa wentतापसै: समेत:ascetics withWith the desire to bless both the great well known Braahmina Shrutadeva and the deeply devoted king Bahulaashwa, Thou went to Mithilaa along with many ascetics.

प्रागेवाचार्यपुत्राहृतिनिशमनया स्वीयषट्सूनुवीक्षां काङ्क्षन्त्या मातुरुक्त्या सुतलभुवि बलिं प्राप्य तेनार्चितस्त्वम् । धातु: शापाद्धिरण्यान्वितकशिपुभवान् शौरिजान् कंसभग्ना- नानीयैनान् प्रदर्श्य स्वपदमनयथा: पूर्वपुत्रान् मरीचे: ॥१॥प्राक्-एव-long back onlyआचार्य-पुत्र-आहृति-(thy) teacher's son bringing backनिशमनयाhearing aboutस्वीय-षट्-सूनु-(her) own six sonsवीक्षां कांक्षन्त्याto see desiringमातु:-उक्त्याat (Thy) mother's wordsसुतल-भुवि बलिं प्राप्यin the Sutala land going to Mahaabaliतेन-अर्चित:-त्वम्by him were honoured Thouधातु: शापात्-by Brahmaa's curseहिरण्यान्वितकशिपुof Hiranyakashipu bornभवान् शौरिजान्Thou (them) born of Vasudevaकंस-भग्नान्-by Kansa killedआनीय-एनान् प्रदर्श्यbringing them and showing themस्वपदम्-अनयथा:to Thy abode took (them)पूर्व-पुत्रान्-मरीचे:(who were) formerly the sons of MarichiThy mother had long back heard of Thy having brought back Thy teacher Saandipini's son and she desired of Thee to be shown her six dead sons. By Thy mother's words Thou went to the Sutala land and met Mahaabali and were greatly honoured by him. From there Thou brought back the six sons who were originally Marichi's sons and were later born to Hiranyakashipu by a curse of Brahmaa. They later took birth as Vasudeva and Devaki's sons, who were killed by Kansa. Thou took them to Thy abode.

धर्मौघं धर्मसूनोरभिदधदखिलं छन्दमृत्युस्स भीष्म- स्त्वां पश्यन् भक्तिभूम्नैव हि सपदि ययौ निष्कलब्रह्मभूयम् । संयाज्याथाश्वमेधैस्त्रिभिरतिमहितैर्धर्मजं पूर्णकामं स्म्प्राप्तो द्वरकां त्वं पवनपुरपते पाहि मां सर्वरोगात् ॥११॥धर्मौघं धर्मसूनो:-the great Dharmas to Yudhishthiraअभिदधत्-अखिलंteaching in totalityछन्द-मृत्यु:-स भीष्म:-moment of death, who could decide, he BheeShmaत्वां पश्यन्Thee seeingभक्ति-भूम्ना-एव हिby the devotional intensity aloneसपदि ययौsoon attainedनिष्कल-ब्रह्म-भूयम्to indivisible Brahma stateसंयाज्य-अथ-accomplishing thenअश्व-मेधै:-त्रिभि:-Ashwamedha threeअति-महितै:-very great Yangysaधर्मजं पूर्णकामंYudhishthira was fulfilled of aspirationsसम्प्राप्त: द्वारकां त्वंreturned to Dwaarikaa ThouपवनपुरपतेO Lord of Guruvaayur!पाहि मां सर्वरोगात्save me from all diseasesThe entire great Dharmas were taught to Yudhishthira by Bheeshma who could decide the moment of his death. On seeing Thee, by his devotional intensity alone he attained the indivisible state of Brahman. Thou enabled Yudhishthira to perform three great Ashwamedha Yangyas by which all his aspirations were fulfilled. Then Thou returned to Dwaarikaa. O Lord of Guruvaayur! save me from all diseases.

संसुप्तद्रौपदेयक्षपणहतधियं द्रौणिमेत्य त्वदुक्त्या तन्मुक्तं ब्राह्ममस्त्रं समहृत विजयो मौलिरत्नं च जह्रे । उच्छित्यै पाण्डवानां पुनरपि च विशत्युत्तरागर्भमस्त्रे रक्षन्नङ्गुष्ठमात्र: किल जठरमगाश्चक्रपाणिर्विभो त्वम् ॥१०॥संसुप्त-द्रौपदेयdeep in sleep, the sons of Draupadiक्षपण-हत-धियंhaving killed, the evil mindedद्रौणिम्-एत्यDrona's son (Ashwatthaamaa) approachingत्वत्-उक्त्याby Thy sayingतत्-मुक्तं ब्राह्मम्-अस्त्रंdischarged by him the Brahamaastraसमहृत विजय:retracted Arjunaमौलिरत्नम् च जह्रेand clipped off his crest jewelउच्छितै पाण्डवानांto cut off the line of Paandavasपुन;-अपि चand again alsoविशति-उत्तरा-गर्भम्-entering Uttaaraa's wombअस्त्रे रक्षन्-by the weapon protectingअङ्गुष्ठ-मात्र: किलthumb sized merely indeedजठरम्-अगा:-in her womb Thou wentचक्रपाणि:-विभो त्वम्discus in hand, All Mighty! Thou.Drona's son, the evil minded Ashwatthaamaa had killed the sons of Draupadi when they were fast asleep. On Thy command Arjuna approached him and retracted the Brahmaastra discharged by him and clipped off his crest jewel.To cut off the line of the Paandavas, Ashwatthaamaa again sent the weapon into Uttara's womb to kill the foetus in there. To protect the foetus Thou entered her womb in the size of a thumb with Thy Sudarshana discus in hand.

युद्धादौ तीर्थगामी स खलु हलधरो नैमिशक्षेत्रमृच्छ- न्नप्रत्युत्थायिसूतक्षयकृदथ सुतं तत्पदे कल्पयित्वा । यज्ञघ्नं वल्कलं पर्वणि परिदलयन् स्नाततीर्थो रणान्ते सम्प्राप्तो भीमदुर्योधनरणमशमं वीक्ष्य यात: पुरीं ते ॥९॥युद्ध-आदौ तीर्थ-गामीat the beginning of the battle, going for pilgrimageस खलु हलधर:that indeed Balaraamaनैमिश-क्षेत्रम्-ऋच्छन्-the Naimishyaaranya area coveringअप्रत्युत्थायि-सूत-who had not stood up in respect, that Sutaक्षय-कृत्-अथkilling thenसुतं तत्-पदेhis son on his seatकल्पयित्वाinstallingयज्ञघ्नं वल्कलंthe destroyer of the Yangyas, Valkala (an Asura)पर्वणि परिदलयन्during the full moon and new moon days, killingस्नात-तीर्थ:completing the pilgrimageरण-अन्ते सम्प्राप्त:towards the end of the war returningभीम-दुर्योधन-रणम्-the Bheema and Duryodhana fightअशमं वीक्ष्य यात:prolonged, seeingपुरीं तेto city, Thine.Just when the war was to begin Balaraama had gone away on a pilgrimage. He first covered the holy area of Naimishaaranya. Then he killed Suta for not having got up to honour him and installed his son in his place. Then he destroyed the Asura Valkala, who used to destroy the Yagnyas carried out on the full moon and new moon days. Completing his pilgrimage he returned to Kurukshetra. There when he saw the prolonged fight between Bheema and Duryodhana, he went away to Thy city of Dwaarika.

युद्धे द्रोणस्य हस्तिस्थिररणभगदत्तेरितं वैष्णवास्त्रं वक्षस्याधत्त चक्रस्थगितरविमहा: प्रार्दयत्सिन्धुराजम् । नागास्त्रे कर्णमुक्ते क्षितिमवनमयन् केवलं कृत्तमौलिं तत्रे त्रापि पार्थं किमिव नहि भवान् पाण्डवानामकार्षीत् ॥८॥युद्धे द्रोणस्यin the fight with Dronaहस्ति-स्थिर-on an elephant firmly seatedरण-भगदत्त-ईरितंthe fighting Bhagadatta dischargedवैष्णव-अस्त्रंthe Vaishnava (Naaraayana) missileवक्षसि-आधत्तon (Thy) chest tookचक्र-स्थगित-in (Thy) Sudarshana discus hidingरवि-महा:the sun's raysप्रार्दयत्-सिन्धुराजंgot killed Jayadrathaनाग-अस्त्रे कर्ण-मुक्तेthe Naaga missile discharged by Karnaक्षितिम्-अवनमयन्the earth, by lowering it downकेवलं कृत्त-मौलिंonly was cut off the crownतत्रे तत्र-अपि पार्थंsaved there also was Arjunaकिम्-इव नहि भवान्what all did not Thouपाण्डवानाम्-अकार्षीत्of the Pandavas, do goodWhen the fight with Drona was going on Bhagadatta who was firmly seated on an elephant discharged the Vaishnava missile which Thou attracted towards Thy own chest and saved Arjuna. Arjuna was able to kill Jayadratha when Thy Sudarshana discus hid the rays of the sun. Again when Karna discharged the Naaga missile towards Arjuna, Thou lowered the earth by the pressure of Thy toe, so that only Arjun's crown got cut off and Arjuna was saved here also. What all did Thou not do for the benefit of the Paandavas.

भक्तोत्तंसेऽथ भीष्मे तव धरणिभरक्षेपकृत्यैकसक्ते नित्यं नित्यं विभिन्दत्ययुतसमधिकं प्राप्तसादे च पार्थे । निश्शस्त्रत्वप्रतिज्ञां विजहदरिवरं धारयन् क्रोधशाली- वाधावन् प्राञ्जलिं तं नतशिरसमथो वीक्ष्य मोदादपागा: ॥७॥भक्त-उत्तंसे-अथ भीष्मेthe leading devotee, then, Bheeshmaतव धरणि-भर-क्षेप-Thy (purpose of) the earth's burden reducingकृत्ये-एक-सक्तेin fulfilling alone engagedनित्यं नित्यं विभिन्दति-everyday destroyingअयुत-सम-अधिकंten thousand about or moreप्राप्त-सादे च पार्थेand coming to exhaustion of Arjuna,निश्शस्त्रत्व-प्रतिज्ञांnot taking up arms, the vowविजहत्-अरिवरंdiscarding, the great discusधारयन् क्रोधशाली-holding, in angerइव-अधावन्as if runningप्राञ्जलिं तंwith joined hands himनतशिरसम्-अथ(and) bowed head thenवीक्ष्य मोदात्-अपागा:seeing, with joy were full.Bhishma, one of the leading devotees was intent on helping in fulfilling Thy purpose of reducing the burden of the earth, and was killing almost 10,000 warriors everyday. Arjuna had become very exhausted in resisting Bheeshma. Forgetting Thy vow of not taking up arms in the war, Thou rushed towards Bheeshma with Thy great discus in hand as though in great anger. Bheeshma stood with folded hands and bent down his head as Thou approached him. Seeing him thus Thou were full of joy and desisted from attacking him.