ślōkaḥ
yasminnētadvibhātaṃ yata idamabhavadyēna chēdaṃ ya ēta-
dyō'smāduttīrṇarūpaḥ khalu sakalamidaṃ bhāsitaṃ yasya bhāsā ।
yō vāchāṃ dūradūrē punarapi manasāṃ yasya dēvā munīndrāḥ
nō vidyustattvarūpaṃ kimu punaraparē kṛṣṇa tasmai namastē ॥1॥
Meaning
yasmin-ētat-vibhātaṃ - on which (base) this (universe) is manifested; yataḥ-idam-abhavat- - from which this (universe) became; yēna cha-idaṃ ya ētat- - with which (into which) it merges, which itself is this (universe); yaḥ-asmāt-uttīrṇa-rūpaḥ - who from this is transcended form; khalu sakalam-idaṃ bhāsitaṃ - indeed all this illumined (universe); yasya bhāsā - whose illumination (it is); yaḥ vāchāṃ dūra-dūrē - that who is from description far beyond; punaḥ-api manasāṃ - again also from mind's concept; yasya dēvā munīndrāḥ - whose the gods and great sages; nō vidyuḥ-tattvarūpaṃ - do not know true nature; kimu punaḥ-aparē - what of others; kṛṣṇa tasmai namastē - to that Krishna, salutations;
Translation
It is Brahaman itself, on whose base this universe is manifested, from which this universe became, into which it merges, which itself is the universe, who is transcended from this all, from whose illumination the universe is illumined, whose illumination it is. Again, who is far beyond all description and also from the mind's conception. Whose true nature the gods and sages do not know, what of other lesser beings. To That Krishna, Brahaman itself, salutations.
ślōkaḥ
janmāthō karma nāma sphuṭamiha guṇadōṣādikaṃ vā na yasmin
lōkānāmūtayē yaḥ svayamanubhajatē tāni māyānusārī ।
vibhrachChaktīrarūpō'pi cha bahutararūpō'vabhātyadbhutātmā
tasmai kaivalyadhāmnē pararasaparipūrṇāya viṣṇō namastē ॥2॥
Meaning
janma-athaḥ karma nāma - birth, then activity certainly; sphuṭam-iha - clearly here; guṇa-dōṣa-ādikaṃ - (comprising of) of Gunas' faults etc.,; vā na yasmin - or in whom (there is); lōkānām-ūtayē - for the world's protection; yaḥ svayam-anubhajatē - who himself undertakes; tāni māyā-anusārī - those according to Maayaa; vibhrat-śaktīḥ-arūpaḥ-api - projecting the power (of Vidyaa and Avidyaa), also formless; cha bahutara-rūpaḥ-avabhāti- - and many forms taking; adbhut-ātmā - of wonderful nature; tasmai kaivalya-dhāmnē - for him liberation personified; para-rasa-paripūrṇāya - Supreme Bliss Infinite; viṣṇō namastē - O Vishnu! Salutations to Thee;
Translation
Clearly here in this world, for its protection, Thou do take birth, activity, name etc., by Thy power of Maayaa, comprising of the Gunaas and Vidyaa and Avidyaa. O Thou of wonderful nature! O Home of liberation! Though formless, Thou do take on many forms. O Vishnu! Supreme Bliss Infinite! Salutations to Thee.
ślōkaḥ
nō tiryañchanna martyaṃ na cha suramasuraṃ na striyaṃ nō pummāṃsaṃ
na dravyaṃ karma jātiṃ guṇamapi sadasadvāpi tē rūpamāhuḥ ।
śiṣṭaṃ yat syānniṣēdhē sati nigamaśatairlakṣaṇāvṛttitastat
kṛchChrēṇāvēdyamānaṃ paramasukhamayaṃ bhāti tasmai namastē ॥3॥
Meaning
nō tiryañcham-na martyaṃ - not bird or animal nor human being; na cha suram-asuram - and not god or demon; na striyaṃ nō pummāṃsaṃ - not a woman or a man; na dravyaṃ karma jātiṃ - not a substance, function, species; guṇam-api - attributes also; sat-asat-vā-api - existent or non existent also; tē rūpam-āhuḥ - Thy form is said to be; śiṣṭaṃ yat syāt- - left over whatever is; niṣēdhē sati nigama-śataiḥ- - negated having been by several Upanishads; lakṣaṇa-āvṛttitaḥ-tat - by references implied, that; kṛchChrēṇa-āvēdyamānaṃ - with difficulty made to know; parama-sukhamayaṃ bhāti - the Supreme Bliss shines; tasmai namastē - to That Thee salutations;
Translation
Thy form is said to be, by the wise, of neither bird or animal or of a human being, a god or a demon, a woman or a man, nor is it substance, function, species or attribute, existent or non existent. By such negations by several Upanishads, what is left over, is with great difficulty and implied references made to be known as the Supreme Bliss that shines. To That Thee, salutations.
ślōkaḥ
māyāyāṃ bimbitastvaṃ sṛjasi mahadahaṅkāratanmātrabhēdai-
rbhūtagrāmēndriyādyairapi sakalajagatsvapnasaṅkalpakalpam ।
bhūyaḥ saṃhṛtya sarvaṃ kamaṭha iva padānyātmanā kālaśaktyā
gambhīrē jāyamānē tamasi vitimirō bhāsi tasmai namastē ॥4॥
Meaning
māyāyāṃ bimbitaḥ-tvaṃ - in Maayaa reflected Thou; sṛjasi mahat-ahaṅkāra- - do project Mahat, Ahankaara; tanmātra-bhēdaiḥ- - the (five) Tanmaatraas, different; bhūta-grāma-indriya-ādyaiḥ-api - the elements' group, senses etc., also; sakala-jagat- - the whole universe; svapna-saṅkalpa-kalpam - like a dream projected article; bhūyaḥ saṃhṛtya sarvaṃ - again withdrawing everything; kamaṭha iva padāni- - like a tortoise, its legs; ātmanā kālaśaktyā - by Thy own Kaal Shakti; gambhīrē jāyamānē tamasi - in the intense produced darkness; vitimiraḥ bhāsi - free from that darkness, Thou do shine; tasmai namastē - to That Thee salutations;
Translation
Thou do reflect Thyself in Thy Maayaa, and project the Mahat (whole creation), Ahankaar (Ego), the five different Tanmaatraas (sound, touch,form,taste and smell), the group of five elements (fire,earth, space, air and water), and the senses and the mind etc., also. The whole universe is projected like a dream and the articles in the dream. Again withdrawing everything into Thyself with Thy power of Kaal (Time), like the tortoise drawing in its legs, an intense darkness is produced. Unaffected by this darkness, Thou do shine. To That Thee salutations.
ślōkaḥ
śabdabrahmēti karmētyaṇuriti bhagavan kāla ityālapanti
tvāmēkaṃ viśvahētuṃ sakalamayatayā sarvathā kalpyamānam ।
vēdāntairyattu gītaṃ puruṣaparachidātmābhidhaṃ tattu tattvaṃ
prēkṣāmātrēṇa mūlaprakṛtivikṛtikṛt kṛṣṇa tasmai namastē ॥5॥
Meaning
śabda-brahma-iti - Primeval Sound, as; karma-iti-aṇu-iti - Karma as, as Atom,; bhagavan - Lord!; kāla iti-ālapanti - as time, thus speak of; tvām-ēkaṃ viśva-hētuṃ - Thou one only cause of the universe; sakalamayatayā - being in everything; sarvathā kalpyamānam - in every way conceivable; vēdāntaiḥ-yattu gītaṃ - by Vedaant, what is stated; puruṣa-para-chit-ātmā- - Purush, Supreme Being, Pure Consciousness, Aatman,; abhidhaṃ tattu tattvaṃ - is called, that reality alone; prēkṣā-mātrēṇa - by (whose) just a glance; mūla-prakṛti-vikṛti-kṛt - the Moola Prakriti's (Maayaa's) modification caused; kṛṣṇa tasmai namastē - O Krishna! Salutations to Thee;
Translation
O Lord! Thou being the only one cause of the universe, being in everything and conceivable in everything are described as and are spoken of as the Primeval Sound, Karma, Atom, Time and so on. In Vedaant that reality alone is called Purusha, Supreme Being, Pure Consciousness and Aatma, and by whose mere glance causes Maayaa to project the universe with various modifications. O Lord Krishna! salutations to Thee.
ślōkaḥ
sattvēnāsattayā vā na cha khalu sadasattvēna nirvāchyarūpā
dhattē yāsāvavidyā guṇaphaṇimativadviśvadṛśyāvabhāsam ।
vidyātvaṃ saiva yātā śrutivachanalavairyatkṛpāsyandalābhē
saṃsārāraṇyasadyastruṭanaparaśutāmēti tasmai namastē ॥6॥
Meaning
sattvēna-asattayā vā - by existing or non existing; na cha khalu sadasattvēna - and not indeed by (both) existing and nonexisting; nirvāchyarūpā dhattē - inexplicable causes; yā-asau-avidyā - which this Avidyaa (ignorance); guṇa-phaṇi-mati-vat- - rope snake concept like; viśva-dṛśya-avabhāsam - the universe projection appearance; vidyātvaṃ sā-ēva yātā - becoming Vidyaa (knowledge) that itself becomes; śruti-vachana-lavaiḥ- - with some few statements of Vedas; yat-kṛpā-syanda-lābhē - which along with the grace stream getting; saṃsāra-araṇya-sadyaḥ- - the world forest quickly; truṭana-paraśutām-ēti - to cut, an axe becomes;
Translation
Avidyaa, ignorance, which cannot be described as existent or non existent or even both, projects the objective world, just as a rope is projected as a snake. When Avidyaa gets transformed into Vidyaa as a result of God's grace flowing like a stream, coupled with hearing of some statements of the scriptures, it becomes the axe which cuts the forest of the objective world. O Lord! to That Thee salutations.
ślōkaḥ
bhūṣāsu svarṇavadvā jagati ghaṭaśarāvādikē mṛttikāva-
ttattvē sañchintyamānē sphurati tadadhunāpyadvitīyaṃ vapustē ।
svapnadraṣṭuḥ prabōdhē timiralayavidhau jīrṇarajjōścha yadva-
dvidyālābhē tathaiva sphuṭamapi vikasēt kṛṣṇa tasmai namastē ॥7॥
Meaning
bhūṣāsu svarṇa-vat-vā - in ornaments like gold,or; jagati ghaṭa-śarāva-ādikē - in the universe, in earthen pots and vessels etc.,; mṛttikāvat- - clay like; tattvē sañchintyamānē - in the nature of reality, reflecting; sphurati tat-adhunā-api- - shines that, even now; advitīyaṃ vapuḥ-tē - the non dual self of Thine; svapna-draṣṭuḥ prabōdhē - for the dreamer, on waking up; timira-laya-vidhau - when darkness vanishes, that state (of light); jīrṇa-rajjōḥ-cha yat-vat- - worn out rope that, similarly; vidyālābhē tathā-ēva - on gaining Vidyaa (knowledge) thus only; sphuṭam-api vikasēt - Reality also is (seen) clearly; kṛṣṇa tasmai namastē - That (Reality) Krishna! Salutations to Thee;
Translation
Even when this world is seen as existing, it is Thy nondual self in Reality, just as there is gold in all ornaments and clay in all earthen pots and vessels. Just as for a dreamer, on waking up, darkness vanishes, a worn out rope is seen clearly. When knowledge dawns, it becomes crystal clear through the total sublation of the objective world into Thyself, their substratum. To That Krishna! salutations.
ślōkaḥ
yadbhītyōdēti sūryō dahati cha dahanō vāti vāyustathānyē
yadbhītāḥ padmajādyāḥ punaruchitabalīnāharantē'nukālam ।
yēnaivārōpitāḥ prāṅnijapadamapi tē chyāvitāraścha paśchāt
tasmai viśvaṃ niyantrē vayamapi bhavatē kṛṣṇa kurmaḥ praṇāmam ॥8॥
Meaning
yat-bhītyā-udēti sūryaḥ - by whose fear rises the sun; dahati cha dahanaḥ - and burns fire; vāti vāyuḥ-tathā-anyē - blows wind, and others; yat-bhītāḥ padmaja-ādyāḥ - by fearing (whom) Brahmaa and others; punaḥ-uchita-balīn- - again appropriate offerings; āharantē-anukālaṃ - bring at proper time; yēna-ēva-ārōpitāḥ - by whom alone are raised,; prāk-nija-padam-api - first, to their own status also; tē chyāvitāraḥ-cha paśchāt - and they are removed later; tasmai viśvaṃ niyantrē - to that world Controller; vayam-api bhavatē kṛṣṇa - we also to Thee O Krishna; kurmaḥ praṇāmam - make prostrations;
Translation
Fearing whom the sun rises, the fire burns, the wind blows, and Brahmaa and others bring appropriate offerings (perform their functions) at the proper time. By whom alone they are raised to their places at the beginning of creation and later removed. To That Controller of the world! To Thee Krishna! we make prostrations.
ślōkaḥ
trailōkyaṃ bhāvayantaṃ triguṇamayamidaṃ tryakṣarasyaikavāchyaṃ
trīśānāmaikyarūpaṃ tribhirapi nigamairgīyamānasvarūpam ।
tisrōvasthā vidantaṃ triyugajanijuṣaṃ trikramākrāntaviśvaṃ
traikālyē bhēdahīnaṃ tribhirahamaniśaṃ yōgabhēdairbhajē tvām ॥9॥
Meaning
trailōkyaṃ bhāvayantaṃ - the three worlds creating; triguṇamayam-idaṃ - comprising of three gunas, this; tryakṣarasya-aikavāchyaṃ - of the three letters one and only meaning; tri-īśānām-aikyarūpam - of the three Deities one and only form; tribhiḥapi nigamaiḥ- - by the three Vedas also; gīyamāna-svarūpam - is sung Thy true nature; tisraḥ-avasthā vidantaṃ - the three states knowing; triyuga-jani-juṣaṃ - in the three Yugas taking incarnation; tri-krama-ākrānta-viśvaṃ - in three steps covers the world; traikālyē bhēdahīnaṃ - in the three periods of time who is unchanged; tribhiḥ-aham-aniśaṃ - by three, I always; yōgabhēdaiḥ-bhajē tvām - different Yogas, worship Thee;
Translation
Thou do manifest the three worlds comprising of the three gunas. Thou alone are the meaning of the word made up of the three letters (AUM). Thou are one manifestation as the Trinity - Brahmaa Vishnu and Shiva. Thy true nature is sung of by the three Vedas. Thou as pure consciousness are aware of the three states of waking dream and sleep. Thou do take incarnation in the three Yugas, and cover the whole world in three strides. In the three periods of time - past present and future, Thou are unchanged. I always worship Thee by the means of three yogas - Gyaan, Bhakti and Karma.
ślōkaḥ
satyaṃ śuddhaṃ vibuddhaṃ jayati tava vapurnityamuktaṃ nirīhaṃ
nirdvandvaṃ nirvikāraṃ nikhilaguṇagaṇavyañjanādhārabhūtam ।
nirmūlaṃ nirmalaṃ tanniravadhimahimōllāsi nirlīnamanta-
rnissaṅgānāṃ munīnāṃ nirupamaparamānandasāndraprakāśam ॥10॥
Meaning
satyaṃ śuddhaṃ vibuddhaṃ - eternal, pure, ever awake; jayati tava vapuḥ- - shines Thy form; nitya-muktaṃ nirīhaṃ - ever free, desireless; nirdvandvaṃ nirvikāraṃ - beyond opposites, changeless; nikhila guṇa-gaṇa- - all values (good qualities); vyañjana-ādhāra-bhūtam - manifesting and holding, the source; nirmūlaṃ nirmalaṃ tat- - causeless, taintless (free from ignorance); niravadhi-mahima-ullāsi - limitless glory resplendent (shining); nirlīnam-antaḥ- - latent in the hearts; nissaṅgānāṃ munīnāṃ - of attachment free sages; nirupama-parama-ānanda- - unparalleled blissful conscious; sāndra-prakāśam - concentrated illuminating;
Translation
Eternal, pure, ever awake, shines Thy Being, ever free, desireless, beyond opposites, changeless, the source of manifesting and holding of all values and good qualities, causeless, taintless from ignorance, emanating limitless glory, latent in the hearts of the non attached, luminous with the light of concentrated Supreme Bliss.
ślōkaḥ
durvāraṃ dvādaśāraṃ triśataparimilatṣaṣṭiparvābhivītaṃ
sambhrāmyat krūravēgaṃ kṣaṇamanu jagadāchChidya sandhāvamānam ।
chakraṃ tē kālarūpaṃ vyathayatu na tu māṃ tvatpadaikāvalambaṃ
viṣṇō kāruṇyasindhō pavanapurapatē pāhi sarvāmayaughāt ॥11॥
Meaning
durvāraṃ dvādaśa-āraṃ - irreversible, with twelve spokes (12 months); triśata-parimilat-ṣaṣṭi- - with three hundred combined sixty; parva-abhivītaṃ - limbs, (360 teeth or days) constituting; sambhrāmyat krūra-vēgaṃ - whirling with fierce speed; kṣaṇamanu jagat-āchChidya - every moment the universe cutting; sandhāvamānaṃ - running (forward); chakraṃ tē kālarūpaṃ - Thy wheel of time; vyathayatu na tu māṃ - torment it may not me; tvat-padaika-avalambaṃ - Thy feet alone the refuge (to whom); viṣṇō kāruṇyasindhō - O Vishnu! O Ocean of Compassion!; pavanapurapatē - O Lord of Guruvaayur!; pāhi-sarva-āmaya-aughāt - save (me) from the ailments altogether;
Translation
O Vishnu! Thy irreversible wheel of time with its twelve spokes(months),and 360 teeth (days), whirling with ferocious speed, cutting the universe every moment , and running forward, may it not torment me, whose only refuge is at Thy feet. O Ocean of Compassion! O Lord of Guruvaayur! save me from my hosts of ailments.
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