ślōkaḥ
ādau hairaṇyagarbhīṃ tanumavikalajīvātmikāmāsthitastvaṃ
jīvatvaṃ prāpya māyāguṇagaṇakhachitō vartasē viśvayōnē ।
tatrōdvṛddhēna sattvēna tu guṇayugalaṃ bhaktibhāvaṃ gatēna
Chitvā sattvaṃ cha hitvā punaranupahitō vartitāhē tvamēva ॥1॥
Meaning
ādau hairaṇyagarbhīṃ tanum- - in the beginning as Hiranyagarbha form; avikala-jīvātmikām- - undivided (collective) state of all jivas; āsthitaḥ-tvaṃ - manifested Thou; jīvatvaṃ prāpya - becoming (separate) jivas; māyā-guṇa-gaṇa-khachitaḥ - with Maayaa and its various Gunas associated; vartasē viśvayōnē - (Thou do) manifest, O Thou Origin of All!; tatra-udvṛddhēna sattvēna - there, by well developed Sattva Guna; tu guṇa-yugalaṃ - indeed the other two (Rajas and Tamas); bhakti-bhāvaṃ gatēna - when devotion attitude is got; Chitvā sattvaṃ cha hitvā - destroying (the other two) and Sattva also leaving behind; punaḥ-anupahitaḥ - again unobstructed; vartitāhē tvam-ēva - shall remain Thyself only;
Translation
O 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.
ślōkaḥ
sattvōnmēṣāt kadāchit khalu viṣayarasē dōṣabōdhē'pi bhūman
bhūyō'pyēṣu pravṛttissatamasi rajasi prōddhatē durnivārā ।
chittaṃ tāvadguṇāścha grathitamiha mithastāni sarvāṇi rōddhuṃ
turyē tvayyēkabhaktiśśaraṇamiti bhavān haṃsarūpī nyagādīt ॥2॥
Meaning
sattva-unmēṣāt - when Sattva upsurges (predominates); kadāchit khalu - sometimes indeed; viṣaya-rasē - in sense enjoyments; dōṣa-bōdhē-api - harmfulness is realised even; bhūman - O Infinite Being!; bhūyaḥ-api-ēṣu - again also in these (beings); pravṛttiḥ-satamasi rajasi - preponderous in Tamas and Rajas; prōddhatē durnivārā - attraction is difficult to overcome; chittaṃ tāvat-guṇāḥ-cha - then the mind and the gunas; grathitam-iha mithaḥ- - interlocked here mutually; tāni sarvāṇi rōddhuṃ - all these to control; turyē tvayi-ēka-bhaktiḥ- - in the Turiya Thee alone devotion; śaraṇam-iti - is the refuge, thus; bhavān haṃsa-rūpī nyagādīt - Thou, in the form of a swan instructed;
Translation
O 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.
ślōkaḥ
santi śrēyāṃsi bhūyāṃsyapi ruchibhidayā karmiṇāṃ nirmitāni
kṣudrānandāścha sāntā bahuvidhagatayaḥ kṛṣṇa tēbhyō bhavēyuḥ ।
tvaṃ chāchakhyātha sakhyē nanu mahitatamāṃ śrēyasāṃ bhaktimēkāṃ
tvadbhaktyānandatulyaḥ khalu viṣayajuṣāṃ sammadaḥ kēna vā syāt ॥3॥
Meaning
santi śrēyāṃsi bhūyāṃsi-api - there are for welfare many (paths) also; ruchi-bhidayā karmiṇāṃ - suited to taste of people; nirmitāni kṣudra-ānandāḥ- - and are created trivial joy giving; cha sāntā bahu-vidha-gatayaḥ - and are ephemerals and many kinds of results; kṛṣṇa tēbhyaḥ bhavēyuḥ - O Krishna! From them can be had; tvaṃ cha-āchakhyathā sakhyē - and Thou did say to Thy friend; nanu mahitatamāṃ - indeed super glorious; śrēyasāṃ bhaktim-ēkāṃ - and welfare bringing devotion alone; tvat-bhakti-ānanda-tulyaḥ - Thy devotion's bliss in comparison; khalu viṣaya-juṣāṃ sammadaḥ - for people engrossed in worldly pleasures; kēna vā syat - by what can there be;
Translation
There 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!
ślōkaḥ
tvatbhaktyā tuṣṭabuddhēḥ sukhamiha charatō vichyutāśasya chāśāḥ
sarvāḥ syuḥ saukhyamayyaḥ salilakuharagasyēva tōyaikamayyaḥ ।
sō'yaṃ khalvindralōkaṃ kamalajabhavanaṃ yōgasiddhīścha hṛdyāḥ
nākāṅkṣatyētadāstāṃ svayamanupatitē mōkṣasaukhyē'pyanīhaḥ ॥4॥
Meaning
tvat-bhaktyā tuṣṭa-buddhēḥ - in Thy devotion (whose) satisfied is the mind; sukham-iha charataḥ - happily in this world moving about; vichyuta-āśasya - whose all desires have dropped; cha-āśāḥ sarvāḥ syuḥ - and for whom all directions become; saukhyamayyaḥ - full of joy; salila-kuharagasya-ēva - in the waters' depths going (creatures) (living); tōya-ēkamayyaḥ - water is everywhere; saḥ-ayaṃ khalu- - that this (person) indeed,; indralōkaṃ kamalaja-bhavanaṃ - Indraloka or Brahamaa's residence; yōga-siddhīḥ-cha hṛdyāḥ - or Yogic powers attractive; na-ākāṅkṣati- - does not covet for; ētat-āstāṃ - may this be so; svayam-anupatitē - by itself coming (to him); mōkṣa-saukhyē-api-anīhaḥ - the liberation bliss also is not desired for;
Translation
A 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.
ślōkaḥ
tvadbhaktō bādhyamānō'pi cha viṣayarasairindriyāśāntihētō-
rbhaktyaivākramyamāṇaiḥ punarapi khalu tairdurbalairnābhijayyaḥ ।
saptārchirdīpitārchirdahati kila yathā bhūridāruprapañchaṃ
tvadbhaktyōghē tathaiva pradahati duritaṃ durmadaḥ kvēndriyāṇām ॥5॥
Meaning
tvat-bhaktaḥ - and Thy devotee; bādhyamānaḥ-api cha - ensnared, though; viṣaya-rasaiḥ-indriya- - by sense pleasures, (because of) the senses; aśānti-hētōḥ- - not in control because of; bhaktyā-ēva-ākramyamāṇaiḥ - by devotion alone (when) they are confronted; punaḥ-api khalu - again also indeed; taiḥ-durbalaiḥ-na-abhijayyaḥ - by them, the weak senses are not conquered; saptārchiḥ-dīpitārchiḥ-dahati - the fire well lit burns down; kila yathā bhūri-dāru-prapañcham - indeed, just as, a great heap of wood; tvat-bhakti-ōghē tathā-ēva - in Thy devotion's stream in the same manner; pradahati duritaṃ - burns up sins (and sinful tendencies); durmadaḥ kva-indriyāṇām - the false power, of senses, where (does it stand);
Translation
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.
ślōkaḥ
chittārdrībhāvamuchchairvapuṣi cha pulakaṃ harṣavāṣpaṃ cha hitvā
chittaṃ śuddhyētkathaṃ vā kimu bahutapasā vidyayā vītabhaktēḥ ।
tvadgāthāsvādasiddhāñjanasatatamarīmṛjyamānō'yamātmā
chakṣurvattattvasūkṣmaṃ bhajati na tu tathā'bhyastayā tarkakōṭyā॥6॥
Meaning
chitta-ārdrī-bhāvam- - the mind's melting in love; uchchaiḥ-vapuṣi cha pulakaṃ - standing on end on the body, the hair; harṣa-vāṣpaṃ cha hitvā - and joyous tears flooding, without these; chittaṃ śuddhyēt-kathaṃ vā - the mind becomes pure, in what manner; kimu bahu-tapasā - what is the use of many austerities; vidyayā vīta-bhaktēḥ - or of learning, devoid of devotion; tvat-gāthā-āsvāda- - Thy narrations imbibing; siddha-añjana-satata- - is sure collyrium for constant; marīmṛjyamānaḥ-ayam-ātmā - purification of this soul; chakṣuḥ-vat-tattva-sūkṣmaṃ - like the eyes (which reveal the objects), the subtle truth; bhajati na tu tathā- - is revealed, not so indeed; abhyastayā tarkakōṭyā - by the study of highly sophisticated arguments;
Translation
Unless 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.
ślōkaḥ
dhyānaṃ tē śīlayēyaṃ samatanusukhabaddhāsanō nāsikāgra-
nyastākṣaḥ pūrakādyairjitapavanapathaśchittapadmaṃ tvavāñcham।
ūrdhvāgraṃ bhāvayitvā ravividhuśikhinaḥ saṃvichintyōpariṣṭāt
tatrasthaṃ bhāvayē tvāṃ sajalajaladharaśyāmalaṃ kōmalāṅgam ॥7॥
Meaning
dhyānaṃ tē śīlayēyaṃ - meditation on Thee (I) will practice; sama-tanu-sukha-baddha-āsanaḥ - with body erect and sitting in sukhaasana; nāsikā-agra-nyasta-ākṣaḥ - on the nose tip gazing eyes; pūraka-ādyaiḥ-jita-pavana-pathaḥ- - with Pooraka etc., controlling the vital breath energies; chitta-padmaṃ tu-avāñcham - the heart lotus indeed facing downwards; ūrdhva-agraṃ bhāvayitvā - fully blown and upward imagining; ravi-vidhu-śikhinaḥ - in sun moon and fire; saṃvichintya-upariṣṭāt - imagining above it; tatrasthaṃ bhāvayē tvāṃ - there placed will meditate on Thee; sajala-jaladhara-śyāmalaṃ - like water bearing cloud dark blue; kōmalāṅgam - Thy delicate form;
Translation
To 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.
ślōkaḥ
ānīlaślakṣṇakēśaṃ jvalitamakarasatkuṇḍalaṃ mandahāsa-
syandārdraṃ kaustubhaśrīparigatavanamālōruhārābhirāmam ।
śrīvatsāṅkaṃ subāhuṃ mṛdulasadudaraṃ kāñchanachChāyachēlaṃ
chārusnigdhōrumambhōruhalalitapadaṃ bhāvayē'haṃ bhavantam ॥8॥
Meaning
ānīla-ślakṣṇa-kēśaṃ - blue and lustrous hair; jvalita-makara-satkuṇḍalaṃ - shining fish shaped beautiful earrings; manda-hāsa-syanda-ārdraṃ - gentle smile with compassion flowing; kaustubha-śrī-parigata- - the lustrous beauty of Kaustubha covering; vanamāla-uru-hāra-abhirāmam - the garlands and big necklaces attractive; śrīvatsa-aṅkaṃ subāhuṃ - the Shreevatsa mark, beautiful arms; mṛdu-lasat-udaraṃ - soft and charming abdomen; kāñchana-chChāya-chēlaṃ - golden hued garment; chāru-snigdha-urum- - comely well shaped thighs; ambhōruha-lalita padaṃ - like the lotus tender feet; bhāvayē-ahaṃ bhavantaṃ - I shall meditate on Thee;
Translation
I 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.
ślōkaḥ
sarvāṅgēṣvaṅga raṅgatkutukamiti muhurdhārayannīśa chittaṃ
tatrāpyēkatra yuñjē vadanasarasijē sundarē mandahāsē
tatrālīnaṃ tu chētaḥ paramasukhachidadvaitarūpē vitanva-
nnanyannō chintayēyaṃ muhuriti samupārūḍhayōgō bhavēyam ॥9॥
Meaning
sarva-aṅgēṣu-aṅga - on all Thy limbs, O Beloved!; raṅgat-kutukam-iti - with growing eagerness, thus; muhuḥ-dhārayan-īśa chittaṃ - again and again concentrating, O Lord! My mind; tatra-api-ēkatra yuñjē - there also on one place will fix (the mind); vadana-sarasijē - on Thy face lotus like; sundarē mandahāsē - beautiful with a gentle smile; tatra-ālīnaṃ tu chētaḥ - there absorbed indeed, the mind; parama-sukha-chit- - Eternal Bliss Consciousness; advaita-rūpē vitanvan- - non-dual form immersing; anyat-nō chintayēyaṃ - anything else will not think; muhuḥ-iti - again and again thus; samupārūḍha-yōgō bhavēyam - I shall remain steady in the advanced state of communion;
Translation
O 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.
ślōkaḥ
itthaṃ tvaddhyānayōgē sati punaraṇimādyaṣṭasaṃsiddhayastāḥ
dūraśrutyādayō'pi hyahamahamikayā sampatēyurmurārē ।
tvatsamprāptau vilambāvahamakhilamidaṃ nādriyē kāmayē'haṃ
tvāmēvānandapūrṇaṃ pavanapurapatē pāhi māṃ sarvatāpāt ॥10॥
Meaning
itthaṃ tvat - in this manner, in Thy; dhyāna-yōgē sati punaḥ- - meditation having mastered, again; aṇimā-ādi- - Animaa etc.,; aṣṭa-saṃsiddhayaḥ-tāḥ - the eight bodied Sidhdhis, they; dūra-śruti-ādayaḥ-api - from far, hearing etc., also; hi-aham-ahamikayā - indeed, competing with one another; sampatēyuḥ-murārē - will come, O Slayer of Mura!; tvat-samprāptau - to Thee having reached; vilamba-āvaham- - delay causing; akhilam-idaṃ na-ādriyē - all this is, will not accept; kāmayē-ahaṃ tvām-ēva- - I long for Thee alone; ānandapūrṇaṃ pavanapurapatē - the Plentitude of Bliss! O Lord of Guruvaayur!; pāhi māṃ sarva-tāpāt - save me from all miseries;
Translation
O 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.
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