ಶ್ಲೋಕಃ
ಆದೌ ಹೈರಣ್ಯಗರ್ಭೀಂ ತನುಮವಿಕಲಜೀವಾತ್ಮಿಕಾಮಾಸ್ಥಿತಸ್ತ್ವಂ
ಜೀವತ್ವಂ ಪ್ರಾಪ್ಯ ಮಾಯಾಗುಣಗಣಖಚಿತೋ ವರ್ತಸೇ ವಿಶ್ವಯೋನೇ ।
ತತ್ರೋದ್ವೃದ್ಧೇನ ಸತ್ತ್ವೇನ ತು ಗುಣಯುಗಲಂ ಭಕ್ತಿಭಾವಂ ಗತೇನ
ಛಿತ್ವಾ ಸತ್ತ್ವಂ ಚ ಹಿತ್ವಾ ಪುನರನುಪಹಿತೋ ವರ್ತಿತಾಹೇ ತ್ವಮೇವ ॥1॥
Meaning
ಆದೌ ಹೈರಣ್ಯಗರ್ಭೀಂ ತನುಂ- - in the beginning as Hiranyagarbha form; ಅವಿಕಲ-ಜೀವಾತ್ಮಿಕಾಂ- - undivided (collective) state of all jivas; ಆಸ್ಥಿತಃ-ತ್ವಂ - manifested Thou; ಜೀವತ್ವಂ ಪ್ರಾಪ್ಯ - becoming (separate) jivas; ಮಾಯಾ-ಗುಣ-ಗಣ-ಖಚಿತಃ - with Maayaa and its various Gunas associated; ವರ್ತಸೇ ವಿಶ್ವಯೋನೇ - (Thou do) manifest, O Thou Origin of All!; ತತ್ರ-ಉದ್ವೃದ್ಧೇನ ಸತ್ತ್ವೇನ - there, by well developed Sattva Guna; ತು ಗುಣ-ಯುಗಲಂ - indeed the other two (Rajas and Tamas); ಭಕ್ತಿ-ಭಾವಂ ಗತೇನ - when devotion attitude is got; ಛಿತ್ವಾ ಸತ್ತ್ವಂ ಚ ಹಿತ್ವಾ - destroying (the other two) and Sattva also leaving behind; ಪುನಃ-ಅನುಪಹಿತಃ - again unobstructed; ವರ್ತಿತಾಹೇ ತ್ವಂ-ಏವ - 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.
ಶ್ಲೋಕಃ
ಸತ್ತ್ವೋನ್ಮೇಷಾತ್ ಕದಾಚಿತ್ ಖಲು ವಿಷಯರಸೇ ದೋಷಬೋಧೇಽಪಿ ಭೂಮನ್
ಭೂಯೋಽಪ್ಯೇಷು ಪ್ರವೃತ್ತಿಸ್ಸತಮಸಿ ರಜಸಿ ಪ್ರೋದ್ಧತೇ ದುರ್ನಿವಾರಾ ।
ಚಿತ್ತಂ ತಾವದ್ಗುಣಾಶ್ಚ ಗ್ರಥಿತಮಿಹ ಮಿಥಸ್ತಾನಿ ಸರ್ವಾಣಿ ರೋದ್ಧುಂ
ತುರ್ಯೇ ತ್ವಯ್ಯೇಕಭಕ್ತಿಶ್ಶರಣಮಿತಿ ಭವಾನ್ ಹಂಸರೂಪೀ ನ್ಯಗಾದೀತ್ ॥2॥
Meaning
ಸತ್ತ್ವ-ಉನ್ಮೇಷಾತ್ - when Sattva upsurges (predominates); ಕದಾಚಿತ್ ಖಲು - sometimes indeed; ವಿಷಯ-ರಸೇ - in sense enjoyments; ದೋಷ-ಬೋಧೇ-ಅಪಿ - harmfulness is realised even; ಭೂಮನ್ - O Infinite Being!; ಭೂಯಃ-ಅಪಿ-ಏಷು - again also in these (beings); ಪ್ರವೃತ್ತಿಃ-ಸತಮಸಿ ರಜಸಿ - preponderous in Tamas and Rajas; ಪ್ರೋದ್ಧತೇ ದುರ್ನಿವಾರಾ - attraction is difficult to overcome; ಚಿತ್ತಂ ತಾವತ್-ಗುಣಾಃ-ಚ - then the mind and the gunas; ಗ್ರಥಿತಂ-ಇಹ ಮಿಥಃ- - interlocked here mutually; ತಾನಿ ಸರ್ವಾಣಿ ರೋದ್ಧುಂ - all these to control; ತುರ್ಯೇ ತ್ವಯಿ-ಏಕ-ಭಕ್ತಿಃ- - in the Turiya Thee alone devotion; ಶರಣಂ-ಇತಿ - is the refuge, thus; ಭವಾನ್ ಹಂಸ-ರೂಪೀ ನ್ಯಗಾದೀತ್ - 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.
ಶ್ಲೋಕಃ
ಸಂತಿ ಶ್ರೇಯಾಂಸಿ ಭೂಯಾಂಸ್ಯಪಿ ರುಚಿಭಿದಯಾ ಕರ್ಮಿಣಾಂ ನಿರ್ಮಿತಾನಿ
ಕ್ಷುದ್ರಾನಂದಾಶ್ಚ ಸಾಂತಾ ಬಹುವಿಧಗತಯಃ ಕೃಷ್ಣ ತೇಭ್ಯೋ ಭವೇಯುಃ ।
ತ್ವಂ ಚಾಚಖ್ಯಾಥ ಸಖ್ಯೇ ನನು ಮಹಿತತಮಾಂ ಶ್ರೇಯಸಾಂ ಭಕ್ತಿಮೇಕಾಂ
ತ್ವದ್ಭಕ್ತ್ಯಾನಂದತುಲ್ಯಃ ಖಲು ವಿಷಯಜುಷಾಂ ಸಮ್ಮದಃ ಕೇನ ವಾ ಸ್ಯಾತ್ ॥3॥
Meaning
ಸಂತಿ ಶ್ರೇಯಾಂಸಿ ಭೂಯಾಂಸಿ-ಅಪಿ - there are for welfare many (paths) also; ರುಚಿ-ಭಿದಯಾ ಕರ್ಮಿಣಾಂ - suited to taste of people; ನಿರ್ಮಿತಾನಿ ಕ್ಷುದ್ರ-ಆನಂದಾಃ- - and are created trivial joy giving; ಚ ಸಾಂತಾ ಬಹು-ವಿಧ-ಗತಯಃ - and are ephemerals and many kinds of results; ಕೃಷ್ಣ ತೇಭ್ಯಃ ಭವೇಯುಃ - O Krishna! From them can be had; ತ್ವಂ ಚ-ಆಚಖ್ಯಥಾ ಸಖ್ಯೇ - and Thou did say to Thy friend; ನನು ಮಹಿತತಮಾಂ - indeed super glorious; ಶ್ರೇಯಸಾಂ ಭಕ್ತಿಂ-ಏಕಾಂ - and welfare bringing devotion alone; ತ್ವತ್-ಭಕ್ತಿ-ಆನಂದ-ತುಲ್ಯಃ - Thy devotion's bliss in comparison; ಖಲು ವಿಷಯ-ಜುಷಾಂ ಸಮ್ಮದಃ - for people engrossed in worldly pleasures; ಕೇನ ವಾ ಸ್ಯತ್ - 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!
ಶ್ಲೋಕಃ
ತ್ವತ್ಭಕ್ತ್ಯಾ ತುಷ್ಟಬುದ್ಧೇಃ ಸುಖಮಿಹ ಚರತೋ ವಿಚ್ಯುತಾಶಸ್ಯ ಚಾಶಾಃ
ಸರ್ವಾಃ ಸ್ಯುಃ ಸೌಖ್ಯಮಯ್ಯಃ ಸಲಿಲಕುಹರಗಸ್ಯೇವ ತೋಯೈಕಮಯ್ಯಃ ।
ಸೋಽಯಂ ಖಲ್ವಿಂದ್ರಲೋಕಂ ಕಮಲಜಭವನಂ ಯೋಗಸಿದ್ಧೀಶ್ಚ ಹೃದ್ಯಾಃ
ನಾಕಾಂಕ್ಷತ್ಯೇತದಾಸ್ತಾಂ ಸ್ವಯಮನುಪತಿತೇ ಮೋಕ್ಷಸೌಖ್ಯೇಽಪ್ಯನೀಹಃ ॥4॥
Meaning
ತ್ವತ್-ಭಕ್ತ್ಯಾ ತುಷ್ಟ-ಬುದ್ಧೇಃ - in Thy devotion (whose) satisfied is the mind; ಸುಖಂ-ಇಹ ಚರತಃ - happily in this world moving about; ವಿಚ್ಯುತ-ಆಶಸ್ಯ - whose all desires have dropped; ಚ-ಆಶಾಃ ಸರ್ವಾಃ ಸ್ಯುಃ - and for whom all directions become; ಸೌಖ್ಯಮಯ್ಯಃ - full of joy; ಸಲಿಲ-ಕುಹರಗಸ್ಯ-ಏವ - in the waters' depths going (creatures) (living); ತೋಯ-ಏಕಮಯ್ಯಃ - water is everywhere; ಸಃ-ಅಯಂ ಖಲು- - that this (person) indeed,; ಇಂದ್ರಲೋಕಂ ಕಮಲಜ-ಭವನಂ - Indraloka or Brahamaa's residence; ಯೋಗ-ಸಿದ್ಧೀಃ-ಚ ಹೃದ್ಯಾಃ - or Yogic powers attractive; ನ-ಆಕಾಂಕ್ಷತಿ- - does not covet for; ಏತತ್-ಆಸ್ತಾಂ - may this be so; ಸ್ವಯಂ-ಅನುಪತಿತೇ - by itself coming (to him); ಮೋಕ್ಷ-ಸೌಖ್ಯೇ-ಅಪಿ-ಅನೀಹಃ - 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.
ಶ್ಲೋಕಃ
ತ್ವದ್ಭಕ್ತೋ ಬಾಧ್ಯಮಾನೋಽಪಿ ಚ ವಿಷಯರಸೈರಿಂದ್ರಿಯಾಶಾಂತಿಹೇತೋ-
ರ್ಭಕ್ತ್ಯೈವಾಕ್ರಮ್ಯಮಾಣೈಃ ಪುನರಪಿ ಖಲು ತೈರ್ದುರ್ಬಲೈರ್ನಾಭಿಜಯ್ಯಃ ।
ಸಪ್ತಾರ್ಚಿರ್ದೀಪಿತಾರ್ಚಿರ್ದಹತಿ ಕಿಲ ಯಥಾ ಭೂರಿದಾರುಪ್ರಪಂಚಂ
ತ್ವದ್ಭಕ್ತ್ಯೋಘೇ ತಥೈವ ಪ್ರದಹತಿ ದುರಿತಂ ದುರ್ಮದಃ ಕ್ವೇಂದ್ರಿಯಾಣಾಮ್ ॥5॥
Meaning
ತ್ವತ್-ಭಕ್ತಃ - and Thy devotee; ಬಾಧ್ಯಮಾನಃ-ಅಪಿ ಚ - ensnared, though; ವಿಷಯ-ರಸೈಃ-ಇಂದ್ರಿಯ- - by sense pleasures, (because of) the senses; ಅಶಾಂತಿ-ಹೇತೋಃ- - not in control because of; ಭಕ್ತ್ಯಾ-ಏವ-ಆಕ್ರಮ್ಯಮಾಣೈಃ - by devotion alone (when) they are confronted; ಪುನಃ-ಅಪಿ ಖಲು - again also indeed; ತೈಃ-ದುರ್ಬಲೈಃ-ನ-ಅಭಿಜಯ್ಯಃ - by them, the weak senses are not conquered; ಸಪ್ತಾರ್ಚಿಃ-ದೀಪಿತಾರ್ಚಿಃ-ದಹತಿ - the fire well lit burns down; ಕಿಲ ಯಥಾ ಭೂರಿ-ದಾರು-ಪ್ರಪಂಚಂ - indeed, just as, a great heap of wood; ತ್ವತ್-ಭಕ್ತಿ-ಓಘೇ ತಥಾ-ಏವ - in Thy devotion's stream in the same manner; ಪ್ರದಹತಿ ದುರಿತಂ - burns up sins (and sinful tendencies); ದುರ್ಮದಃ ಕ್ವ-ಇಂದ್ರಿಯಾಣಾಂ - 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.
ಶ್ಲೋಕಃ
ಚಿತ್ತಾರ್ದ್ರೀಭಾವಮುಚ್ಚೈರ್ವಪುಷಿ ಚ ಪುಲಕಂ ಹರ್ಷವಾಷ್ಪಂ ಚ ಹಿತ್ವಾ
ಚಿತ್ತಂ ಶುದ್ಧ್ಯೇತ್ಕಥಂ ವಾ ಕಿಮು ಬಹುತಪಸಾ ವಿದ್ಯಯಾ ವೀತಭಕ್ತೇಃ ।
ತ್ವದ್ಗಾಥಾಸ್ವಾದಸಿದ್ಧಾಂಜನಸತತಮರೀಮೃಜ್ಯಮಾನೋಽಯಮಾತ್ಮಾ
ಚಕ್ಷುರ್ವತ್ತತ್ತ್ವಸೂಕ್ಷ್ಮಂ ಭಜತಿ ನ ತು ತಥಾಽಭ್ಯಸ್ತಯಾ ತರ್ಕಕೋಟ್ಯಾ॥6॥
Meaning
ಚಿತ್ತ-ಆರ್ದ್ರೀ-ಭಾವಂ- - the mind's melting in love; ಉಚ್ಚೈಃ-ವಪುಷಿ ಚ ಪುಲಕಂ - standing on end on the body, the hair; ಹರ್ಷ-ವಾಷ್ಪಂ ಚ ಹಿತ್ವಾ - and joyous tears flooding, without these; ಚಿತ್ತಂ ಶುದ್ಧ್ಯೇತ್-ಕಥಂ ವಾ - the mind becomes pure, in what manner; ಕಿಮು ಬಹು-ತಪಸಾ - what is the use of many austerities; ವಿದ್ಯಯಾ ವೀತ-ಭಕ್ತೇಃ - or of learning, devoid of devotion; ತ್ವತ್-ಗಾಥಾ-ಆಸ್ವಾದ- - Thy narrations imbibing; ಸಿದ್ಧ-ಅಂಜನ-ಸತತ- - is sure collyrium for constant; ಮರೀಮೃಜ್ಯಮಾನಃ-ಅಯಂ-ಆತ್ಮಾ - purification of this soul; ಚಕ್ಷುಃ-ವತ್-ತತ್ತ್ವ-ಸೂಕ್ಷ್ಮಂ - like the eyes (which reveal the objects), the subtle truth; ಭಜತಿ ನ ತು ತಥಾ- - is revealed, not so indeed; ಅಭ್ಯಸ್ತಯಾ ತರ್ಕಕೋಟ್ಯಾ - 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.
ಶ್ಲೋಕಃ
ಧ್ಯಾನಂ ತೇ ಶೀಲಯೇಯಂ ಸಮತನುಸುಖಬದ್ಧಾಸನೋ ನಾಸಿಕಾಗ್ರ-
ನ್ಯಸ್ತಾಕ್ಷಃ ಪೂರಕಾದ್ಯೈರ್ಜಿತಪವನಪಥಶ್ಚಿತ್ತಪದ್ಮಂ ತ್ವವಾಂಚಂ।
ಊರ್ಧ್ವಾಗ್ರಂ ಭಾವಯಿತ್ವಾ ರವಿವಿಧುಶಿಖಿನಃ ಸಂವಿಚಿಂತ್ಯೋಪರಿಷ್ಟಾತ್
ತತ್ರಸ್ಥಂ ಭಾವಯೇ ತ್ವಾಂ ಸಜಲಜಲಧರಶ್ಯಾಮಲಂ ಕೋಮಲಾಂಗಮ್ ॥7॥
Meaning
ಧ್ಯಾನಂ ತೇ ಶೀಲಯೇಯಂ - meditation on Thee (I) will practice; ಸಮ-ತನು-ಸುಖ-ಬದ್ಧ-ಆಸನಃ - with body erect and sitting in sukhaasana; ನಾಸಿಕಾ-ಅಗ್ರ-ನ್ಯಸ್ತ-ಆಕ್ಷಃ - on the nose tip gazing eyes; ಪೂರಕ-ಆದ್ಯೈಃ-ಜಿತ-ಪವನ-ಪಥಃ- - with Pooraka etc., controlling the vital breath energies; ಚಿತ್ತ-ಪದ್ಮಂ ತು-ಅವಾಂಚಂ - the heart lotus indeed facing downwards; ಊರ್ಧ್ವ-ಅಗ್ರಂ ಭಾವಯಿತ್ವಾ - fully blown and upward imagining; ರವಿ-ವಿಧು-ಶಿಖಿನಃ - in sun moon and fire; ಸಂವಿಚಿಂತ್ಯ-ಉಪರಿಷ್ಟಾತ್ - imagining above it; ತತ್ರಸ್ಥಂ ಭಾವಯೇ ತ್ವಾಂ - there placed will meditate on Thee; ಸಜಲ-ಜಲಧರ-ಶ್ಯಾಮಲಂ - like water bearing cloud dark blue; ಕೋಮಲಾಂಗಂ - 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.
ಶ್ಲೋಕಃ
ಆನೀಲಶ್ಲಕ್ಷ್ಣಕೇಶಂ ಜ್ವಲಿತಮಕರಸತ್ಕುಂಡಲಂ ಮಂದಹಾಸ-
ಸ್ಯಂದಾರ್ದ್ರಂ ಕೌಸ್ತುಭಶ್ರೀಪರಿಗತವನಮಾಲೋರುಹಾರಾಭಿರಾಮಮ್ ।
ಶ್ರೀವತ್ಸಾಂಕಂ ಸುಬಾಹುಂ ಮೃದುಲಸದುದರಂ ಕಾಂಚನಚ್ಛಾಯಚೇಲಂ
ಚಾರುಸ್ನಿಗ್ಧೋರುಮಂಭೋರುಹಲಲಿತಪದಂ ಭಾವಯೇಽಹಂ ಭವಂತಮ್ ॥8॥
Meaning
ಆನೀಲ-ಶ್ಲಕ್ಷ್ಣ-ಕೇಶಂ - blue and lustrous hair; ಜ್ವಲಿತ-ಮಕರ-ಸತ್ಕುಂಡಲಂ - shining fish shaped beautiful earrings; ಮಂದ-ಹಾಸ-ಸ್ಯಂದ-ಆರ್ದ್ರಂ - gentle smile with compassion flowing; ಕೌಸ್ತುಭ-ಶ್ರೀ-ಪರಿಗತ- - the lustrous beauty of Kaustubha covering; ವನಮಾಲ-ಉರು-ಹಾರ-ಅಭಿರಾಮಂ - the garlands and big necklaces attractive; ಶ್ರೀವತ್ಸ-ಅಂಕಂ ಸುಬಾಹುಂ - the Shreevatsa mark, beautiful arms; ಮೃದು-ಲಸತ್-ಉದರಂ - soft and charming abdomen; ಕಾಂಚನ-ಚ್ಛಾಯ-ಚೇಲಂ - golden hued garment; ಚಾರು-ಸ್ನಿಗ್ಧ-ಉರುಂ- - comely well shaped thighs; ಅಂಭೋರುಹ-ಲಲಿತ ಪದಂ - like the lotus tender feet; ಭಾವಯೇ-ಅಹಂ ಭವಂತಂ - 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.
ಶ್ಲೋಕಃ
ಸರ್ವಾಂಗೇಷ್ವಂಗ ರಂಗತ್ಕುತುಕಮಿತಿ ಮುಹುರ್ಧಾರಯನ್ನೀಶ ಚಿತ್ತಂ
ತತ್ರಾಪ್ಯೇಕತ್ರ ಯುಂಜೇ ವದನಸರಸಿಜೇ ಸುಂದರೇ ಮಂದಹಾಸೇ
ತತ್ರಾಲೀನಂ ತು ಚೇತಃ ಪರಮಸುಖಚಿದದ್ವೈತರೂಪೇ ವಿತನ್ವ-
ನ್ನನ್ಯನ್ನೋ ಚಿಂತಯೇಯಂ ಮುಹುರಿತಿ ಸಮುಪಾರೂಢಯೋಗೋ ಭವೇಯಮ್ ॥9॥
Meaning
ಸರ್ವ-ಅಂಗೇಷು-ಅಂಗ - on all Thy limbs, O Beloved!; ರಂಗತ್-ಕುತುಕಂ-ಇತಿ - with growing eagerness, thus; ಮುಹುಃ-ಧಾರಯನ್-ಈಶ ಚಿತ್ತಂ - again and again concentrating, O Lord! My mind; ತತ್ರ-ಅಪಿ-ಏಕತ್ರ ಯುಂಜೇ - there also on one place will fix (the mind); ವದನ-ಸರಸಿಜೇ - on Thy face lotus like; ಸುಂದರೇ ಮಂದಹಾಸೇ - beautiful with a gentle smile; ತತ್ರ-ಆಲೀನಂ ತು ಚೇತಃ - there absorbed indeed, the mind; ಪರಮ-ಸುಖ-ಚಿತ್- - Eternal Bliss Consciousness; ಅದ್ವೈತ-ರೂಪೇ ವಿತನ್ವನ್- - non-dual form immersing; ಅನ್ಯತ್-ನೋ ಚಿಂತಯೇಯಂ - anything else will not think; ಮುಹುಃ-ಇತಿ - again and again thus; ಸಮುಪಾರೂಢ-ಯೋಗೋ ಭವೇಯಂ - 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.
ಶ್ಲೋಕಃ
ಇತ್ಥಂ ತ್ವದ್ಧ್ಯಾನಯೋಗೇ ಸತಿ ಪುನರಣಿಮಾದ್ಯಷ್ಟಸಂಸಿದ್ಧಯಸ್ತಾಃ
ದೂರಶ್ರುತ್ಯಾದಯೋಽಪಿ ಹ್ಯಹಮಹಮಿಕಯಾ ಸಂಪತೇಯುರ್ಮುರಾರೇ ।
ತ್ವತ್ಸಂಪ್ರಾಪ್ತೌ ವಿಲಂಬಾವಹಮಖಿಲಮಿದಂ ನಾದ್ರಿಯೇ ಕಾಮಯೇಽಹಂ
ತ್ವಾಮೇವಾನಂದಪೂರ್ಣಂ ಪವನಪುರಪತೇ ಪಾಹಿ ಮಾಂ ಸರ್ವತಾಪಾತ್ ॥10॥
Meaning
ಇತ್ಥಂ ತ್ವತ್ - in this manner, in Thy; ಧ್ಯಾನ-ಯೋಗೇ ಸತಿ ಪುನಃ- - meditation having mastered, again; ಅಣಿಮಾ-ಆದಿ- - Animaa etc.,; ಅಷ್ಟ-ಸಂಸಿದ್ಧಯಃ-ತಾಃ - the eight bodied Sidhdhis, they; ದೂರ-ಶ್ರುತಿ-ಆದಯಃ-ಅಪಿ - from far, hearing etc., also; ಹಿ-ಅಹಂ-ಅಹಮಿಕಯಾ - indeed, competing with one another; ಸಂಪತೇಯುಃ-ಮುರಾರೇ - will come, O Slayer of Mura!; ತ್ವತ್-ಸಂಪ್ರಾಪ್ತೌ - to Thee having reached; ವಿಲಂಬ-ಆವಹಂ- - delay causing; ಅಖಿಲಂ-ಇದಂ ನ-ಆದ್ರಿಯೇ - all this is, will not accept; ಕಾಮಯೇ-ಅಹಂ ತ್ವಾಂ-ಏವ- - I long for Thee alone; ಆನಂದಪೂರ್ಣಂ ಪವನಪುರಪತೇ - the Plentitude of Bliss! O Lord of Guruvaayur!; ಪಾಹಿ ಮಾಂ ಸರ್ವ-ತಾಪಾತ್ - 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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