ślōkaḥ
prāgēvāchāryaputrāhṛtiniśamanayā svīyaṣaṭsūnuvīkṣāṃ
kāṅkṣantyā māturuktyā sutalabhuvi baliṃ prāpya tēnārchitastvam ।
dhātuḥ śāpāddhiraṇyānvitakaśipubhavān śaurijān kaṃsabhagnā-
nānīyainān pradarśya svapadamanayathāḥ pūrvaputrān marīchēḥ ॥1॥
Meaning
prāk-ēva- - long back only; āchārya-putra-āhṛti- - (thy) teacher's son bringing back; niśamanayā - hearing about; svīya-ṣaṭ-sūnu- - (her) own six sons; vīkṣāṃ kāṅkṣantyā - to see desiring; mātuḥ-uktyā - at (Thy) mother's words; sutala-bhuvi baliṃ prāpya - in the Sutala land going to Mahaabali; tēna-architaḥ-tvam - by him were honoured Thou; dhātuḥ śāpāt- - by Brahmaa's curse; hiraṇyānvitakaśipu - of Hiranyakashipu born; bhavān śaurijān - Thou (them) born of Vasudeva; kaṃsa-bhagnān- - by Kansa killed; ānīya-ēnān pradarśya - bringing them and showing them; svapadam-anayathāḥ - to Thy abode took (them); pūrva-putrān-marīchēḥ - (who were) formerly the sons of Marichi;
Translation
Thy 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.
ślōkaḥ
śrutadēva iti śrutaṃ dvijēndraṃ
bahulāśvaṃ nṛpatiṃ cha bhaktipūrṇam ।
yugapattvamanugrahītukāmō
mithilāṃ prāpithaṃ tāpasaiḥ samētaḥ ॥2॥
Meaning
śrutadēva - Shrutadeva; iti śrutaṃ - thus well known; dvijēndram - the great Braahmina; bahulāśvam - (and) Bahulaashwa; nṛpatiṃ cha bhaktipūrṇam - the king and full of devotion; yugapat- - at the same time; tvam-anugrahītu-kāmaḥ - Thou, to bless, desiring; mithilāṃ prāpitha - to Mithilaa went; tāpasaiḥ samētaḥ - ascetics with;
Translation
With 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.
ślōkaḥ
gachChan dvimūrtirubhayōryugapannikēta-
mēkēna bhūrivibhavairvihitōpachāraḥ ।
anyēna taddinabhṛtaiścha phalaudanādyai-
stulyaṃ prasēditha dadatha cha muktimābhyām ॥3॥
Meaning
gachChan-dvimūrtiḥ- - going in two (similar) forms; ubhayōḥ-yugapat- - to both at the same time; nikētam- - the houses; ēkēna bhūrivibhavaiḥ- - by one with plenty of rich offerings; vihita-upachāraḥ - performed (Thy) worship; anyēna - by the other; tat-dina-bhṛtaiḥ-cha - and with that day's alms; phala-ōdana-ādyaiḥ- - fruits rice and others; tulyaṃ prasēditha - equally pleased; dadātha cha - and gave; muktim-ābhyam - liberation to both;
Translation
Thou 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.
ślōkaḥ
bhūyō'tha dvāravatyāṃ dvijatanayamṛtiṃ tatpralāpānapi tvam
kō vā daivaṃ nirundhyāditi kila kathayan viśvavōḍhāpyasōḍhāḥ ।
jiṣṇōrgarvaṃ vinētuṃ tvayi manujadhiyā kuṇṭhitāṃ chāsya buddhiṃ
tattvārūḍhāṃ vidhātuṃ paramatamapadaprēkṣaṇēnēti manyē ॥4॥
Meaning
bhūyaḥ-atha dvāravatyāṃ - again then in Dwaarikaa; dvija-tanaya-mṛtim - the Braahmin's son's death; tat-pralāpān-api tvam - his lamentation also Thou; kō vā daivaṃ nirundhyāt- - who indeed can resist fate; iti kila kathayan - indeed saying; viśva-vōḍhā-api- - the whole world's support even; asōḍhāḥ - did not support; jiṣṇōḥ-garvam - Arjuna's pride; vinētumtvayi - to take away, in Thee; manuja-dhiyā - of a mere human being thinking; kuṇṭhitāṃ cha-asya buddhim - and (his) blunted intellect; tattva-ārūḍhāṃ vidhātuṃ - to the Truth's higher level to bring; paramatama-pada-prēkṣaṇēna- - the Supreme abode by showing; iti manyē - thus I believe;
Translation
Again 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.
ślōkaḥ
naṣṭā aṣṭāsya putrāḥ punarapi tava tūpēkṣayā kaṣṭavādaḥ
spaṣṭō jātō janānāmatha tadavasarē dvārakāmāpa pārthaḥ ।
maitryā tatrōṣitō'sau navamasutamṛtau vipravaryaprarōdaṃ
śrutvā chakrē pratijñāmanupahṛtasutaḥ sannivēkṣyē kṛśānum ॥5॥
Meaning
naṣṭāḥ-aṣṭa-asya putrāḥ - are dead eight of his sons; punaḥ-api tava tu- - again also Thy indeed; upēkṣayā kaṣṭavādaḥ - indifference (because of which) disrepute; spaṣṭaḥ jātaḥ - clear it was made; janānām-atha - of the public (in general)then; tat-avasarē - at that time; dvārakām-āpa pārthaḥ - to Dwaarikaa reached Arjuna; maitryā tatra- - due to friendship there (in Dwaarikaa); uṣitaḥ-asau - staying he; navama-suta-mṛtau - the ninth son having died; vipravarya-prarōdaṃ - the great Braahmina's crying; śrutvā chakrē pratijñām- - hearing, made a promise; anupahṛta-sutaḥ - (in case of) not bringing back the son; sannivēkṣyē kṛśānum - (he) would enter fire;
Translation
People 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.
ślōkaḥ
mānī sa tvāmapṛṣṭvā dvijanilayagatō bāṇajālairmahāstrai
rundhānaḥ sūtigēhaṃ punarapi sahasā dṛṣṭanaṣṭē kumārē ।
yāmyāmaindrīṃ tathā'nyāḥ suravaranagarīrvidyayā''sādya sadyō
mōghōdyōgaḥ patiṣyan hutabhuji bhavatā sasmitaṃ vāritō'bhūt ॥6॥
Meaning
mānī sa tvām-apṛṣṭvā - proud he, without asking Thee; dvija-nilaya-gataḥ - to the Braahmina's house went; bāṇa-jālaiḥ-mahā-astraiḥ - with arrows and divine missiles; rundhānaḥ sūtigēhaṃ - blocked the labour room; punaḥ-api sahasā - again also suddenly; dṛṣṭa-naṣṭē kumārē - vanished the child; yāmyām-aindrīm - Yama's abode, Indra's abode; tathā-anyāḥ - and others'; suravara-nagarīḥ- - gods' houses; vidyayā-āsādya - by Yogic powers reaching; sadyaḥ mōgha-udyōgaḥ - immediately, (his) fruitless efforts; patiṣyan hutabhuji - about to fall in fire; bhavatā sasmitam - by Thee smilingly; vāritaḥ-abhūt - prevented was;
Translation
When 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.
ślōkaḥ
sārdhaṃ tēna pratīchīṃ diśamatijavinā syandanēnābhiyātō
lōkālōkaṃ vyatītastimirabharamathō chakradhāmnā nirundhan ।
chakrāṃśukliṣṭadṛṣṭiṃ sthitamatha vijayaṃ paśya paśyēti vārāṃ
pārē tvaṃ prādadarśaḥ kimapi hi tamasāṃ dūradūraṃ padaṃ tē ॥7॥
Meaning
sārdhaṃ tēna - with him; pratīchīṃ diśam- - to the westward direction; ati-javinā syandanēna- - by a very fast chariot; abhiyātaḥ - going; lōkālōkaṃ vyatītaḥ- - (the mountain of ) Lokaaloka crossing; timirabharam-atha - the darkness intense, then; chakradhāmnā nirundhan - by the splendorous discus expelling; chakra-aṃśu-kliṣṭa-dṛṣṭim - the discus rays dazzling the vision; sthitam-atha vijayaṃ - standing then Arjun; paśya paśya-iti - Look look' thus; vārāṃ pārē - the waters' beyond; tvaṃ prādadarśaḥ - Thou showed; kimapi hi - indescribable indeed; tamasāṃ dūra dūraṃ - of the Tamas Guna beyond; padaṃ tē - abode of Thee;
Translation
Thou 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.
ślōkaḥ
tatrāsīnaṃ bhujaṅgādhipaśayanatalē divyabhūṣāyudhādyai-
rāvītaṃ pītachēlaṃ pratinavajaladaśyāmalaṃ śrīmadaṅgam ।
mūrtīnāmīśitāraṃ paramiha tisṛṇāmēkamarthaṃ śrutīnāṃ
tvāmēva tvaṃ parātman priyasakhasahitō nēmitha kṣēmarūpam ॥8॥
Meaning
tatra-āsīnam - there sitting; bhujaṅga-adhipa-śayana-talē - (on) the serpent king (as) bed' surface; divya-bhūṣā-āyudha-ādyaiḥ- - with divine attire ,weapons etc; āvītaṃ pītachēlaṃ - adorned and with a yellow (silk) garment; pratinava-jalada-śyāmalaṃ - fresh rain clouds like blue; śrīmadaṅgam - adorned by (the presence of) Laxmi; (tisṛṇām) mūrtinām- - (of the Trinity) personified; īśitāraṃ param- - Ruler Supreme; iha tisṛṇām- - here (in this universe) of the Trinity; ēkam-artham-śrutīnāṃ - the sole subject of the Vedas; tvām-ēva tvaṃ - to Thyself only Thou; paramātman - O Supreme Being!; priya-sakha-sahitaḥ - dear friend along with; nēmitha kṣēmarūpam - prostrated to Moksha personified;
Translation
There 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.
ślōkaḥ
yuvāṃ māmēva dvāvadhikavivṛtāntarhitatayā
vibhinnau sandraṣṭuṃ svayamahamahārṣaṃ dvijasutān ।
nayētaṃ drāgētāniti khalu vitīrṇān punaramūn
dvijāyādāyādāḥ praṇutamahimā pāṇḍujanuṣā ॥9॥
Meaning
yuvāṃ mām-ēva dvau- - you two are Myself alone, in two forms; adhika-vivṛta-antarhitatayā - by well manifested and by obstructed (divinity); vibhinau - are different; sandraṣṭuṃ - to see (meet); svayam-aham-ahārṣamm - Myself I took away; dvija-sutān - the Braahmin's sons; nayētaṃ drāk-ētān-iti - take them soon, thus; khalu vitīrṇān punaḥ-amūn - indeed given again then; dvijāya-ādāya- - for the Braahmina taking; adāḥ - gave (them to the Braahmina); praṇuta-mahimā - was sung Thy glory; pāṇḍujanuṣā - by Arjun;
Translation
The 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.
ślōkaḥ
ēvaṃ nānāvihārairjagadabhiramayan vṛṣṇivaṃśaṃ prapuṣṇa-
nnījānō yajñabhēdairatulavihṛtibhiḥ prīṇayannēṇanētrāḥ ।
bhūbhārakṣēpadambhāt padakamalajuṣāṃ mōkṣaṇāyāvatīrṇaḥ
pūrṇaṃ brahmaiva sākṣādyaduṣu manujatārūṣitastvaṃ vyalāsīḥ ॥10॥
Meaning
ēvaṃ nānā-vihāraiḥ- - in this manner, by various sportive activities; jagat-abhiramayan - the world delighting; vṛṣṇi-vaṃśaṃ prapuṣṇan- - the Vrishni clan nurturing; ījānaḥ-yajña-bhēdaiḥ- - performing sacrifices by different Yangyas; atula-vihṛtibhiḥ - by unparalleled sportive endearments; prīṇayan-ēṇa-nētrāḥ - pleasing the gazelle eyed (wives); bhūbhāra-kṣēpa-dambhāt - the earth's burden eliminating, in the pretext of; pada-kamala-juṣāṃ - Thy lotus feet devoted to; mōkṣaṇāya-avatīrṇaḥ - to give (them) liberation, having incarnated; pūrṇaṃ brahma-ēva - In finite Brahman Itself; sākṣāt-yaduṣu - in material form in the Yadu clan; manujatā-rūṣitaḥ- - in a human veil; tvaṃ vyalāsīḥ - Thou shone;
Translation
In 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.
ślōkaḥ
prāyēṇa dvāravatyāmavṛtadayi tadā nāradastvadrasārdra-
stasmāllēbhē kadāchitkhalu sukṛtanidhistvatpitā tattvabōdham ।
bhaktānāmagrayāyī sa cha khalu matimānuddhavastvatta ēva
prāptō vijñānasāraṃ sa kila janahitāyādhunā''stē badaryām ॥11॥
Meaning
prāyēṇa dvāravatyām- - mostly in Dwaarika; avṛtat-ayi - stayed O Lord! Thou; tadā nāradaḥ- - then Naarada; tvat-rasārdrḥ- - in Thy bliss immersed; tasmāt-lēbhē - from him received; kadāchit-khalu - once indeed; sukṛta-nidhiḥ-tvat-pitā - merits repository, Thy father; tattva-bōdham - spiritual insight; bhaktānām-agrayāyī - of the devotees the foremost; sa cha khalu - and he indeed; matimān-uddhavaḥ- - the wise Uddhava; tvatta ēva - from Thee alone; prāptaḥ vijñāna sāraṃ - attained the essence of spiritual knowledge; sa kila jana-hitāya- - he indeed for peoples benefit; adhunā-āstē badaryām - even now resides in Badrikaashram;
Translation
O 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.
ślōkaḥ
sō'yaṃ kṛṣṇāvatārō jayati tava vibhō yatra sauhārdabhīti-
snēhadvēṣānurāgaprabhṛtibhiratulairaśramairyōgabhēdaiḥ ।
ārtiṃ tīrtvā samastāmamṛtapadamagussarvataḥ sarvalōkāḥ
sa tvaṃ viśvārtiśāntyai pavanapurapatē bhaktipūrtyai cha bhūyāḥ ॥12॥
Meaning
sa-ayaṃ kṛṣṇa-avatāraḥ - that this, Krishna incarnation; jayati tava vibhō - excels, of Thee, O Lord!; yatra sauhārda-bhīti-snēha- - where by friendship, fear, love; dvēṣa-anurāga-prabhṛtibhiḥ- - hatred, attachment and other; atulaiḥ-aśramaiḥ-yōga-bhēdaiḥ - unique effortless (spiritual) union methods; ārtiṃ tīrtvā samastām- - sorrows overcoming all; amṛta-padam-aguḥ- - liberated state went to; sarvataḥ sarva-lōkāḥ - everywhere all the people; sa tvaṃ viśva-ārti-śāntyai - that Thou, for the world's sorrows removal; pavanapurapatē - O Lord of Guruvaayur!; bhakti-pūrtyai cha bhūyāḥ - and for the attainment of full devotion deign to be;
Translation
O Infinite Lord! Thy exalted incarnation as Krishna shines in all its uniqueness where all people everywhere effortlessly overcome all sorrows and attained spiritual union with various means of friendship, fear, love, hatred, attachment and other unique methods. May Thou O Lord of Guruvaayur! for the removal of world's sorrows having incarnated also deign to endow full devotion.
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