ślōkaḥ
tvaṃ hi brahmaiva sākṣāt paramurumahimannakṣarāṇāmakāra-
stārō mantrēṣu rājñāṃ manurasi muniṣu tvaṃ bhṛgurnāradō'pi ।
prahlādō dānavānāṃ paśuṣu cha surabhiḥ pakṣiṇāṃ vainatēyō
nāgānāmasyanantassurasaridapi cha srōtasāṃ viśvamūrtē ॥1॥
Meaning
tvaṃ hi brahma- - Thou alone are Brahmaa; ēva sākṣāt param- - indeed perceptible Supreme; uru-mahiman - O Thou of Infinite Glory!; akṣarāṇām-akāraḥ - among letters (Thou are) 'A'; tāraḥ mantrēṣu - Om among Mantras; rājñāṃ manuḥ-asi - among kings are Manu; muniṣu tvaṃ bhṛguḥ- - among sages Thou are Bhrigu; nāradaḥ-api - and also Naarada; prahlādaḥ dānāvānāṃ - Prahlaad (Thou) are among Asuras; paśuṣu cha surabhiḥ - among animals are Surabhi (the celestial cow); pakṣiṇāṃ vainatēyaḥ - among birds are Garuda; nāgānām-asi-anantaḥ- - among serpents are Ananta; surasarit-api cha srōtasāṃ - and among rivers are also Gangaa; viśvamūrtē - the world personified Thou!;
Translation
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.
ślōkaḥ
brahmaṇyānāṃ balistvaṃ kratuṣu cha japayajñō'si vīrēṣu pārthō
bhaktānāmuddhavastvaṃ balamasi balināṃ dhāma tējasvināṃ tvam ।
nāstyantastvadvibhūtērvikasadatiśayaṃ vastu sarvaṃ tvamēva
tvaṃ jīvastvaṃ pradhānaṃ yadiha bhavadṛtē tanna kiñchit prapañchē ॥2॥
Meaning
brahmaṇyānāṃ baliḥ-tvaṃ - of the ones devoted to the holy, Thou are Bali; kratuṣu cha japa-yajñaḥ-asi - and among sacrifices, are Japayoga; vīrēṣu pārthaḥ - among heroes are Arjun; bhaktānām-uddhavaḥtvaṃ - among devotees Thou are Uddhava; balam-asi balināṃ - strength Thou are of the strong; dhāma tējasvināṃ tvam - grandeur of the majestic are Thou; na-asti-antaḥ- - there is no end; tvat-vibhūtēḥ- - to Thy manifested glories; vikasat-atiśayaṃ - outstanding and brilliant; vastu sarvaṃ tvam-ēva - all things are Thou alone; tvaṃ jīvaḥ-tvaṃ pradhānaṃ - Thou are jiva and Thou are Prakriti; yat-iha bhavat-ṛtē - what so ever is here, without Thee; tat-na kiñchit prapañchē - that is not at all in this Universe;
Translation
Among 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.
ślōkaḥ
dharmaṃ varṇāśramāṇāṃ śrutipathavihitaṃ tvatparatvēna bhaktyā
kurvantō'ntarvirāgē vikasati śanakaiḥ santyajantō labhantē ।
sattāsphūrtipriyatvātmakamakhilapadārthēṣu bhinnēṣvabhinnaṃ
nirmūlaṃ viśvamūlaṃ paramamahamiti tvadvibōdhaṃ viśuddham ॥3॥
Meaning
dharmaṃ-varṇa-āśramāṇāṃ - of the (4) castes and the (4) ashramas; śruti-patha-vihitaṃ - (duties) in the Vedic paths laid down; tvat-paratvēna bhaktyā - toward Thee with devotion; kurvantaḥ-antaḥ-virāgē - performing, within detachment; vikasati śanakaiḥ - matures gradually; santyajantaḥ labhantē - (then) giving up these, gets; sattā-sphūrti-priyatva- - Existence,Consciousness, Bliss; ātmakam-akhila- - consisting, in endless; padārthēṣu bhinnēṣu- - objects different; abhinnaṃ nirmūlaṃ viśvamūlaṃ - (in reality), not different, uncaused, the cause of the universe; paramam-aham-iti - supreme I am thus; tvat-vibōdhaṃ-viśuddhaṃ (labhantē) - Reality knowledge clear (achieve);
Translation
People in the four casts and the four aashramas, who perform their duties, as laid down in the Vedas, according to their station in life, with devotion and dedication to Thee, to them non-attachment sprouts and matures gradually. When they are fully non-attached, they give up these duties and attain the true knowledge of Thee. Which is the experience that they are That Supreme Being of the nature of Existence Consciousness and Bliss, the one indivisible in the divided entities and the cause of all but not caused by anything.
ślōkaḥ
jñānaṃ karmāpi bhaktistritayamiha bhavatprāpakaṃ tatra tāva-
nnirviṇṇānāmaśēṣē viṣaya iha bhavēt jñānayōgē'dhikāraḥ ।
saktānāṃ karmayōgastvayi hi vinihitō yē tu nātyantasaktāḥ
nāpyatyantaṃ viraktāstvayi cha dhṛtarasā bhaktiyōgō hyamīṣām ॥4॥
Meaning
jñānaṃ karma-api bhaktiḥ- - knowledge, action and devotion; tritayam-iha - these three here; bhavat-prāpakaṃ - towards achieving Thee, lead; tatra-tāvat- - here then; nirviṇṇānām-aśēṣē - altogether detached towards all; viṣaya iha bhavēt - objects, here will be; jñāna-yōgē-adhikāraḥ - path of knowledge suitable; saktānāṃ karma-yōgaḥ- - for attached people path of action; tvayi hi vinihitaḥ - in Thee alone dedicated; yē tu na-atyanta-saktāḥ - those who are not very attached; na-api-atyantaṃ viraktāḥ- - not also very detached; tvayi cha dhṛtarasāḥ - and in Thee hold devotion; bhaktiyōgaḥ hi-amīṣām - path of devotion alone is for such (people);
Translation
The three paths which lead to Thy attainment, in this world are, knowledge (Gyaana), action (Karma) and devotion (Bhakti). Those who are fully dispassionate towards everything in life, are competent for Gyaana marg. People who are subject to worldly attachments may take the path of Karma and dedicate all their doings to Thee. To those who are neither intensely attached nor intensely dispassionate and also experience joy in thinking of Thee, the path of Bhaakti is prescribed.
ślōkaḥ
jñānaṃ tvadbhaktatāṃ vā laghu sukṛtavaśānmartyalōkē labhantē
tasmāttatraiva janma spṛhayati bhagavan nākagō nārakō vā ।
āviṣṭaṃ māṃ tu daivādbhavajalanidhipōtāyitē martyadēhē
tvaṃ kṛtvā karṇadhāraṃ gurumanuguṇavātāyitastārayēthāḥ ॥5॥
Meaning
jñānaṃ tvat-bhaktatāṃ vā - knowledge or devotion to Thee; laghu sukṛta-vaśāt - easily as a result of good deeds; martya-lōkē labhantē - in this world of mortals, (people) get; tasmāt-tatra-ēva - therefore there only; janma spṛhayati - birth desires; bhagavan - O God!; nākagō nārakō vā - the one in heaven or the one in hell; āviṣṭaṃ māṃ tu - to me who has entered indeed; daivāt- - by good fortune; bhava-jala-nidhi-pōtāyitē - like a boat to cross the world ocean; martya-dēhē - the body of a human; tvaṃ kṛtvā karṇadhāraṃ gurum- - Thou making the pilot a Guru; anuguṇa-vātāyitaḥ- - (Thou) favourable wind becoming; tārayēthāḥ - take me across;
Translation
In this mortal world, as a result of good deeds, one easily gets knowledge or devotion to Thee. O God! Therefore, those in heaven, or those in hell, desire to be born here only. By good fortune, I have this human body which is like a boat for crossing the ocean of Sansaara, (the world). Making my Guru the pilot of this boat, and Thyself becoming the favourable wind, deign to take me across.
ślōkaḥ
avyaktaṃ mārgayantaḥ śrutibhirapi nayaiḥ kēvalajñānalubdhāḥ
kliśyantē'tīva siddhiṃ bahutarajanuṣāmanta ēvāpnuvanti ।
dūrasthaḥ karmayōgō'pi cha paramaphalē nanvayaṃ bhaktiyōga-
stvāmūlādēva hṛdyastvaritamayi bhavatprāpakō vardhatāṃ mē ॥6॥
Meaning
avyaktaṃ mārgayantaḥ - the non-manifest (Brahman) seeking; śrutibhiḥ-api nayaiḥ - through Vedas and also Nyaaya Shaastras etc.,; kēvala-jñāna-lubdhāḥ - only to (the path of) knowledge (who are) attracted; kliśyantē-atīva - labour hard; siddhiṃ bahutara-januṣām- - ultimate goal, many lives'; antē-ēva-āpnuvanti - at the end only achieve; dūrasthaḥ karma-yōgaḥ- - and far fetched is Karma Yoga; api cha paramaphalē - also from ultimate goal; nanu-ayaṃ bhakti-yōgaḥ- - certainly this Bhakti Yoga; tu-āmūlāt-ēva hṛdyaḥ- - indeed from the beginning alone is attractive; tvaritamayi bhavat-prāpakaḥ- - and very quickly to Thee leads; vardhatāṃ mē - that (Bhakti Yoga) may grow in me;
Translation
People who are attracted to the path of knowledge (Gyaana Yoga) seeking the non-manifest Brahman, by studying the Vedic revelations and Nyaaya Shaastra's logic, labour hard, and attain the ultimate goal at the end of many life times. Karma Yoga is far fetched from the ultimate goal. Certainly the path of devotion is sweet from the very beginning and quickly leads a devotee to Thee. May this Bhakti grow more and more in me.
ślōkaḥ
jñānāyaivātiyatnaṃ munirapavadatē brahmatattvaṃ tu śṛṇvan
gāḍhaṃ tvatpādabhaktiṃ śaraṇamayati yastasya muktiḥ karāgrē ।
tvaddhyānē'pīha tulyā punarasukaratā chittachāñchalyahētō-
rabhyāsādāśu śakyaṃ tadapi vaśayituṃ tvatkṛpāchārutābhyām ॥7॥
Meaning
jñānāya-ēva-ati-yatnaṃ - for knowledge alone great effort; muniḥ-apavadatē - sage Vyaas decries; brahmatattvaṃ tu śṛṇvan - to Brahma Tatva listening to; gāḍhaṃ tvat-pāda-bhaktiṃ - intense in Thy feet devotion (and); śaraṇam-ayati yaḥ- - refuge with firmness who (takes); tasya muktiḥ karāgrē - his liberation is at hand; tvat-dhyānē-api-iha - in Thy meditation also, here,; tulyā punaḥ-asukaratā - comparatively again is difficulty; chitta-chāñchalya-hētōḥ - mind's wavering due to; abhyāsāt-āśu - by practice soon; śakyaṃ tat-api - possible that also; vaśayituṃ - to master; tvat-kṛpā-chārutābhyām - by Thy grace and Thy enchanting form;
Translation
Sage Vyaasa decries excessive effort for seeking knowledge alone. Whoever, after learning from the scriptures or from a Guru the truth of Brahma, one who takes refuge with firmness in devotion at Thy feet, to him liberation is at hand. Meditation on Thee is no less difficult , because of the wavering nature of the mind, but can be mastered soon with practice, with Thy grace and with the attractiveness of Thy enchanting form.
ślōkaḥ
nirviṇṇaḥ karmamārgē khalu viṣamatamē tvatkathādau cha gāḍhaṃ
jātaśraddhō'pi kāmānayi bhuvanapatē naiva śaknōmi hātum ।
tadbhūyō niśchayēna tvayi nihitamanā dōṣabuddhyā bhajaṃstān
puṣṇīyāṃ bhaktimēva tvayi hṛdayagatē maṅkṣu naṅkṣyanti saṅgāḥ ॥8॥
Meaning
nirviṇṇaḥ karmamārgē - disinterested in the path of Vedic rituals; khalu viṣamatamē - indeed most difficult; tvat-kathā-ādau cha - and in Thy stories, narrations etc.,; gāḍhaṃ jāta-śraddhaḥ-api - firmly placing faith also; kāmān-ayi bhuvanapatē - the desires, O Lord of the Universe; na-ēva śaknōmi hātuṃ - not altogether am able to abandon; tat-bhūyaḥ niśchayēna - there again with determination; tvayi nihitamanā - in Thee fixing my mind; dōṣa-buddhyā bhajan-tān - knowing their harmfulness, indulging in them; puṣṇīyāṃ bhaktim-ēva - (I will) strengthen devotion only; tvayi hṛdayagatē - (when) Thou do abide in the heart; maṅkṣu naṅkṣyanti saṅgāḥ - soon are destroyed attachments;
Translation
O Lord of the Universe! Becoming disinterested in the difficult path of Vedic rituals, I will firmly place my faith in the narrations of Thy stories etc. Even then, if I am not able to give up desires,I will indulge in them with the awareness of their harmfulness and again with determination fixing my mind in Thee, will strengthen my devotion. When Thou do abide in the heart, attachments are soon destroyed.
ślōkaḥ
kaśchit klēśārjitārthakṣayavimalamatirnudyamānō janaughaiḥ
prāgēvaṃ prāha viprō na khalu mama janaḥ kālakarmagrahā vā।
chētō mē duḥkhahētustadiha guṇagaṇaṃ bhāvayatsarvakārī-
tyuktvā śāntō gatastvāṃ mama cha kuru vibhō tādṛśī chittaśāntim ॥9॥
Meaning
kaśchit klēśa-arjita- - some one, with hard work earned; artha-kṣaya-vimala-matiḥ- - money, losing it, the pure minded; nudyamānaḥ janaughaiḥ - being pestered by the populace; prāk-ēvaṃ prāha vipraḥ - once, like this said the Brahmin,; na khalu mama janaḥ - not indeed to me, people; kāla-karma-grahā vā - time, action or planets (are); chētaḥ mē duḥkha-hētuḥ- - my mind (is) cause of my sorrow; tat-iha guṇagaṇaṃ - this here the gunas; bhāvayat-sarvakārī- - super imposing, does everything; iti-uktvā - thus saying; śāntaḥ gataḥ-tvāṃ - peacefully attained Thee; mama cha kuru vibhō - to me also do O Lord!; tādṛśīṃ chittaśāntim - that kind of peace of mind;
Translation
A Brahmin, who had earned wealth with hard toil once, happened to lose it all. He had acquired discrimination and purity of mind, but was persecuted by the populace. He said that the people, or time, or Karmaa or planets were not the cause of his sorrow. His own mind was the cause, it being a product of the gunas. It super imposes the gunas on the ever free aatman and attributes to it the doer ship. With this knowledge he peacefully attained to Thee. O Lord! may I have that kind of peace of mind.
ślōkaḥ
ailaḥ prāgurvaśīṃ pratyativivaśamanāḥ sēvamānaśchiraṃ tāṃ
gāḍhaṃ nirvidya bhūyō yuvatisukhamidaṃ kṣudramēvēti gāyan ।
tvadbhaktiṃ prāpya pūrṇaḥ sukhataramacharattadvaduddhūtasaṅgaṃ
bhaktōttaṃsaṃ kriyā māṃ pavanapurapatē hanta mē rundhi rōgān ॥10॥
Meaning
ailaḥ prāk-urvaśīṃ - King Pururavas (son of Ilaa) long ago, (towards) Urvashi; prati-ati-vivaśamanāḥ - towards greatly infatuated; sēvamānaḥ-chiraṃ tāṃ - enjoying her company for long; gāḍhaṃ nirvidya bhūyaḥ - intensely non attached becoming; yuvati-sukham-idaṃ - this sex enjoyment; kṣudram-ēva-iti gāyan - is trivial indeed , thus asserting; tvat-bhaktiṃ prāpya - Thy devotion attained; pūrṇaḥ sukhataram-acharat- - and fulfilled happily moved about; tat-vat-uddhūta-saṅgaṃ - like him, free from all attachments and desires; bhaktōttaṃsaṃ kriyā māṃ - a devotee of high order make me; pavanapurapatē - O Lord of Guruvaayur!; hanta mē rundhi rōgān - alas! Remove all my diseases;
Translation
King Pururavas (son of Ilaa), long ago was deeply infatuated by Urvashi and enjoyed her company for long. Then he developed total renunciation and asserted that sex enjoyment is trivial and wretched. He became fully devoted to Thee and was free of all attachments and feeling fulfilled he moved about freely as one liberated. O Lord of Guruvaayur! uprooting all my desires, make me the best of Thy devotees and free me of all my diseases.
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