ಶ್ಲೋಕಃ
ಯಸ್ಮಿನ್ನೇತದ್ವಿಭಾತಂ ಯತ ಇದಮಭವದ್ಯೇನ ಚೇದಂ ಯ ಏತ-
ದ್ಯೋಽಸ್ಮಾದುತ್ತೀರ್ಣರೂಪಃ ಖಲು ಸಕಲಮಿದಂ ಭಾಸಿತಂ ಯಸ್ಯ ಭಾಸಾ ।
ಯೋ ವಾಚಾಂ ದೂರದೂರೇ ಪುನರಪಿ ಮನಸಾಂ ಯಸ್ಯ ದೇವಾ ಮುನೀನ್ದ್ರಾಃ
ನೋ ವಿದ್ಯುಸ್ತತ್ತ್ವರೂಪಂ ಕಿಮು ಪುನರಪರೇ ಕೃಷ್ಣ ತಸ್ಮೈ ನಮಸ್ತೇ ॥1॥
Meaning
ಯಸ್ಮಿನ್-ಏತತ್-ವಿಭಾತಂ - on which (base) this (universe) is manifested; ಯತಃ-ಇದಮ್-ಅಭವತ್- - from which this (universe) became; ಯೇನ ಚ-ಇದಂ ಯ ಏತತ್- - with which (into which) it merges, which itself is this (universe); ಯಃ-ಅಸ್ಮಾತ್-ಉತ್ತೀರ್ಣ-ರೂಪಃ - who from this is transcended form; ಖಲು ಸಕಲಮ್-ಇದಂ ಭಾಸಿತಂ - indeed all this illumined (universe); ಯಸ್ಯ ಭಾಸಾ - whose illumination (it is); ಯಃ ವಾಚಾಂ ದೂರ-ದೂರೇ - that who is from description far beyond; ಪುನಃ-ಅಪಿ ಮನಸಾಂ - again also from mind's concept; ಯಸ್ಯ ದೇವಾ ಮುನೀನ್ದ್ರಾಃ - whose the gods and great sages; ನೋ ವಿದ್ಯುಃ-ತತ್ತ್ವರೂಪಂ - do not know true nature; ಕಿಮು ಪುನಃ-ಅಪರೇ - what of others; ಕೃಷ್ಣ ತಸ್ಮೈ ನಮಸ್ತೇ - 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.
ಶ್ಲೋಕಃ
ಜನ್ಮಾಥೋ ಕರ್ಮ ನಾಮ ಸ್ಫುಟಮಿಹ ಗುಣದೋಷಾದಿಕಂ ವಾ ನ ಯಸ್ಮಿನ್
ಲೋಕಾನಾಮೂತಯೇ ಯಃ ಸ್ವಯಮನುಭಜತೇ ತಾನಿ ಮಾಯಾನುಸಾರೀ ।
ವಿಭ್ರಚ್ಛಕ್ತೀರರೂಪೋಽಪಿ ಚ ಬಹುತರರೂಪೋಽವಭಾತ್ಯದ್ಭುತಾತ್ಮಾ
ತಸ್ಮೈ ಕೈವಲ್ಯಧಾಮ್ನೇ ಪರರಸಪರಿಪೂರ್ಣಾಯ ವಿಷ್ಣೋ ನಮಸ್ತೇ ॥2॥
Meaning
ಜನ್ಮ-ಅಥಃ ಕರ್ಮ ನಾಮ - birth, then activity certainly; ಸ್ಫುಟಮ್-ಇಹ - clearly here; ಗುಣ-ದೋಷ-ಆದಿಕಂ - (comprising of) of Gunas' faults etc.,; ವಾ ನ ಯಸ್ಮಿನ್ - or in whom (there is); ಲೋಕಾನಾಮ್-ಊತಯೇ - for the world's protection; ಯಃ ಸ್ವಯಮ್-ಅನುಭಜತೇ - who himself undertakes; ತಾನಿ ಮಾಯಾ-ಅನುಸಾರೀ - those according to Maayaa; ವಿಭ್ರತ್-ಶಕ್ತೀಃ-ಅರೂಪಃ-ಅಪಿ - projecting the power (of Vidyaa and Avidyaa), also formless; ಚ ಬಹುತರ-ರೂಪಃ-ಅವಭಾತಿ- - and many forms taking; ಅದ್ಭುತ್-ಆತ್ಮಾ - of wonderful nature; ತಸ್ಮೈ ಕೈವಲ್ಯ-ಧಾಮ್ನೇ - for him liberation personified; ಪರ-ರಸ-ಪರಿಪೂರ್ಣಾಯ - Supreme Bliss Infinite; ವಿಷ್ಣೋ ನಮಸ್ತೇ - 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.
ಶ್ಲೋಕಃ
ನೋ ತಿರ್ಯಞ್ಚನ್ನ ಮರ್ತ್ಯಂ ನ ಚ ಸುರಮಸುರಂ ನ ಸ್ತ್ರಿಯಂ ನೋ ಪುಮ್ಮಾಂಸಂ
ನ ದ್ರವ್ಯಂ ಕರ್ಮ ಜಾತಿಂ ಗುಣಮಪಿ ಸದಸದ್ವಾಪಿ ತೇ ರೂಪಮಾಹುಃ ।
ಶಿಷ್ಟಂ ಯತ್ ಸ್ಯಾನ್ನಿಷೇಧೇ ಸತಿ ನಿಗಮಶತೈರ್ಲಕ್ಷಣಾವೃತ್ತಿತಸ್ತತ್
ಕೃಚ್ಛ್ರೇಣಾವೇದ್ಯಮಾನಂ ಪರಮಸುಖಮಯಂ ಭಾತಿ ತಸ್ಮೈ ನಮಸ್ತೇ ॥3॥
Meaning
ನೋ ತಿರ್ಯಞ್ಚಮ್-ನ ಮರ್ತ್ಯಂ - not bird or animal nor human being; ನ ಚ ಸುರಮ್-ಅಸುರಮ್ - and not god or demon; ನ ಸ್ತ್ರಿಯಂ ನೋ ಪುಮ್ಮಾಂಸಂ - not a woman or a man; ನ ದ್ರವ್ಯಂ ಕರ್ಮ ಜಾತಿಂ - not a substance, function, species; ಗುಣಮ್-ಅಪಿ - attributes also; ಸತ್-ಅಸತ್-ವಾ-ಅಪಿ - existent or non existent also; ತೇ ರೂಪಮ್-ಆಹುಃ - Thy form is said to be; ಶಿಷ್ಟಂ ಯತ್ ಸ್ಯಾತ್- - left over whatever is; ನಿಷೇಧೇ ಸತಿ ನಿಗಮ-ಶತೈಃ- - negated having been by several Upanishads; ಲಕ್ಷಣ-ಆವೃತ್ತಿತಃ-ತತ್ - by references implied, that; ಕೃಚ್ಛ್ರೇಣ-ಆವೇದ್ಯಮಾನಂ - with difficulty made to know; ಪರಮ-ಸುಖಮಯಂ ಭಾತಿ - the Supreme Bliss shines; ತಸ್ಮೈ ನಮಸ್ತೇ - 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.
ಶ್ಲೋಕಃ
ಮಾಯಾಯಾಂ ಬಿಮ್ಬಿತಸ್ತ್ವಂ ಸೃಜಸಿ ಮಹದಹಙ್ಕಾರತನ್ಮಾತ್ರಭೇದೈ-
ರ್ಭೂತಗ್ರಾಮೇನ್ದ್ರಿಯಾದ್ಯೈರಪಿ ಸಕಲಜಗತ್ಸ್ವಪ್ನಸಙ್ಕಲ್ಪಕಲ್ಪಮ್ ।
ಭೂಯಃ ಸಂಹೃತ್ಯ ಸರ್ವಂ ಕಮಠ ಇವ ಪದಾನ್ಯಾತ್ಮನಾ ಕಾಲಶಕ್ತ್ಯಾ
ಗಮ್ಭೀರೇ ಜಾಯಮಾನೇ ತಮಸಿ ವಿತಿಮಿರೋ ಭಾಸಿ ತಸ್ಮೈ ನಮಸ್ತೇ ॥4॥
Meaning
ಮಾಯಾಯಾಂ ಬಿಮ್ಬಿತಃ-ತ್ವಂ - in Maayaa reflected Thou; ಸೃಜಸಿ ಮಹತ್-ಅಹಙ್ಕಾರ- - do project Mahat, Ahankaara; ತನ್ಮಾತ್ರ-ಭೇದೈಃ- - the (five) Tanmaatraas, different; ಭೂತ-ಗ್ರಾಮ-ಇನ್ದ್ರಿಯ-ಆದ್ಯೈಃ-ಅಪಿ - the elements' group, senses etc., also; ಸಕಲ-ಜಗತ್- - the whole universe; ಸ್ವಪ್ನ-ಸಙ್ಕಲ್ಪ-ಕಲ್ಪಮ್ - like a dream projected article; ಭೂಯಃ ಸಂಹೃತ್ಯ ಸರ್ವಂ - again withdrawing everything; ಕಮಠ ಇವ ಪದಾನಿ- - like a tortoise, its legs; ಆತ್ಮನಾ ಕಾಲಶಕ್ತ್ಯಾ - by Thy own Kaal Shakti; ಗಮ್ಭೀರೇ ಜಾಯಮಾನೇ ತಮಸಿ - in the intense produced darkness; ವಿತಿಮಿರಃ ಭಾಸಿ - free from that darkness, Thou do shine; ತಸ್ಮೈ ನಮಸ್ತೇ - 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.
ಶ್ಲೋಕಃ
ಶಬ್ದಬ್ರಹ್ಮೇತಿ ಕರ್ಮೇತ್ಯಣುರಿತಿ ಭಗವನ್ ಕಾಲ ಇತ್ಯಾಲಪನ್ತಿ
ತ್ವಾಮೇಕಂ ವಿಶ್ವಹೇತುಂ ಸಕಲಮಯತಯಾ ಸರ್ವಥಾ ಕಲ್ಪ್ಯಮಾನಮ್ ।
ವೇದಾನ್ತೈರ್ಯತ್ತು ಗೀತಂ ಪುರುಷಪರಚಿದಾತ್ಮಾಭಿಧಂ ತತ್ತು ತತ್ತ್ವಂ
ಪ್ರೇಕ್ಷಾಮಾತ್ರೇಣ ಮೂಲಪ್ರಕೃತಿವಿಕೃತಿಕೃತ್ ಕೃಷ್ಣ ತಸ್ಮೈ ನಮಸ್ತೇ ॥5॥
Meaning
ಶಬ್ದ-ಬ್ರಹ್ಮ-ಇತಿ - Primeval Sound, as; ಕರ್ಮ-ಇತಿ-ಅಣು-ಇತಿ - Karma as, as Atom,; ಭಗವನ್ - Lord!; ಕಾಲ ಇತಿ-ಆಲಪನ್ತಿ - as time, thus speak of; ತ್ವಾಮ್-ಏಕಂ ವಿಶ್ವ-ಹೇತುಂ - Thou one only cause of the universe; ಸಕಲಮಯತಯಾ - being in everything; ಸರ್ವಥಾ ಕಲ್ಪ್ಯಮಾನಮ್ - in every way conceivable; ವೇದಾನ್ತೈಃ-ಯತ್ತು ಗೀತಂ - by Vedaant, what is stated; ಪುರುಷ-ಪರ-ಚಿತ್-ಆತ್ಮಾ- - Purush, Supreme Being, Pure Consciousness, Aatman,; ಅಭಿಧಂ ತತ್ತು ತತ್ತ್ವಂ - is called, that reality alone; ಪ್ರೇಕ್ಷಾ-ಮಾತ್ರೇಣ - by (whose) just a glance; ಮೂಲ-ಪ್ರಕೃತಿ-ವಿಕೃತಿ-ಕೃತ್ - the Moola Prakriti's (Maayaa's) modification caused; ಕೃಷ್ಣ ತಸ್ಮೈ ನಮಸ್ತೇ - 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.
ಶ್ಲೋಕಃ
ಸತ್ತ್ವೇನಾಸತ್ತಯಾ ವಾ ನ ಚ ಖಲು ಸದಸತ್ತ್ವೇನ ನಿರ್ವಾಚ್ಯರೂಪಾ
ಧತ್ತೇ ಯಾಸಾವವಿದ್ಯಾ ಗುಣಫಣಿಮತಿವದ್ವಿಶ್ವದೃಶ್ಯಾವಭಾಸಮ್ ।
ವಿದ್ಯಾತ್ವಂ ಸೈವ ಯಾತಾ ಶ್ರುತಿವಚನಲವೈರ್ಯತ್ಕೃಪಾಸ್ಯನ್ದಲಾಭೇ
ಸಂಸಾರಾರಣ್ಯಸದ್ಯಸ್ತ್ರುಟನಪರಶುತಾಮೇತಿ ತಸ್ಮೈ ನಮಸ್ತೇ ॥6॥
Meaning
ಸತ್ತ್ವೇನ-ಅಸತ್ತಯಾ ವಾ - by existing or non existing; ನ ಚ ಖಲು ಸದಸತ್ತ್ವೇನ - and not indeed by (both) existing and nonexisting; ನಿರ್ವಾಚ್ಯರೂಪಾ ಧತ್ತೇ - inexplicable causes; ಯಾ-ಅಸೌ-ಅವಿದ್ಯಾ - which this Avidyaa (ignorance); ಗುಣ-ಫಣಿ-ಮತಿ-ವತ್- - rope snake concept like; ವಿಶ್ವ-ದೃಶ್ಯ-ಅವಭಾಸಮ್ - the universe projection appearance; ವಿದ್ಯಾತ್ವಂ ಸಾ-ಏವ ಯಾತಾ - becoming Vidyaa (knowledge) that itself becomes; ಶ್ರುತಿ-ವಚನ-ಲವೈಃ- - with some few statements of Vedas; ಯತ್-ಕೃಪಾ-ಸ್ಯನ್ದ-ಲಾಭೇ - which along with the grace stream getting; ಸಂಸಾರ-ಅರಣ್ಯ-ಸದ್ಯಃ- - the world forest quickly; ತ್ರುಟನ-ಪರಶುತಾಮ್-ಏತಿ - 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.
ಶ್ಲೋಕಃ
ಭೂಷಾಸು ಸ್ವರ್ಣವದ್ವಾ ಜಗತಿ ಘಟಶರಾವಾದಿಕೇ ಮೃತ್ತಿಕಾವ-
ತ್ತತ್ತ್ವೇ ಸಞ್ಚಿನ್ತ್ಯಮಾನೇ ಸ್ಫುರತಿ ತದಧುನಾಪ್ಯದ್ವಿತೀಯಂ ವಪುಸ್ತೇ ।
ಸ್ವಪ್ನದ್ರಷ್ಟುಃ ಪ್ರಬೋಧೇ ತಿಮಿರಲಯವಿಧೌ ಜೀರ್ಣರಜ್ಜೋಶ್ಚ ಯದ್ವ-
ದ್ವಿದ್ಯಾಲಾಭೇ ತಥೈವ ಸ್ಫುಟಮಪಿ ವಿಕಸೇತ್ ಕೃಷ್ಣ ತಸ್ಮೈ ನಮಸ್ತೇ ॥7॥
Meaning
ಭೂಷಾಸು ಸ್ವರ್ಣ-ವತ್-ವಾ - in ornaments like gold,or; ಜಗತಿ ಘಟ-ಶರಾವ-ಆದಿಕೇ - in the universe, in earthen pots and vessels etc.,; ಮೃತ್ತಿಕಾವತ್- - clay like; ತತ್ತ್ವೇ ಸಞ್ಚಿನ್ತ್ಯಮಾನೇ - in the nature of reality, reflecting; ಸ್ಫುರತಿ ತತ್-ಅಧುನಾ-ಅಪಿ- - shines that, even now; ಅದ್ವಿತೀಯಂ ವಪುಃ-ತೇ - the non dual self of Thine; ಸ್ವಪ್ನ-ದ್ರಷ್ಟುಃ ಪ್ರಬೋಧೇ - for the dreamer, on waking up; ತಿಮಿರ-ಲಯ-ವಿಧೌ - when darkness vanishes, that state (of light); ಜೀರ್ಣ-ರಜ್ಜೋಃ-ಚ ಯತ್-ವತ್- - worn out rope that, similarly; ವಿದ್ಯಾಲಾಭೇ ತಥಾ-ಏವ - on gaining Vidyaa (knowledge) thus only; ಸ್ಫುಟಮ್-ಅಪಿ ವಿಕಸೇತ್ - Reality also is (seen) clearly; ಕೃಷ್ಣ ತಸ್ಮೈ ನಮಸ್ತೇ - 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.
ಶ್ಲೋಕಃ
ಯದ್ಭೀತ್ಯೋದೇತಿ ಸೂರ್ಯೋ ದಹತಿ ಚ ದಹನೋ ವಾತಿ ವಾಯುಸ್ತಥಾನ್ಯೇ
ಯದ್ಭೀತಾಃ ಪದ್ಮಜಾದ್ಯಾಃ ಪುನರುಚಿತಬಲೀನಾಹರನ್ತೇಽನುಕಾಲಮ್ ।
ಯೇನೈವಾರೋಪಿತಾಃ ಪ್ರಾಙ್ನಿಜಪದಮಪಿ ತೇ ಚ್ಯಾವಿತಾರಶ್ಚ ಪಶ್ಚಾತ್
ತಸ್ಮೈ ವಿಶ್ವಂ ನಿಯನ್ತ್ರೇ ವಯಮಪಿ ಭವತೇ ಕೃಷ್ಣ ಕುರ್ಮಃ ಪ್ರಣಾಮಮ್ ॥8॥
Meaning
ಯತ್-ಭೀತ್ಯಾ-ಉದೇತಿ ಸೂರ್ಯಃ - by whose fear rises the sun; ದಹತಿ ಚ ದಹನಃ - and burns fire; ವಾತಿ ವಾಯುಃ-ತಥಾ-ಅನ್ಯೇ - blows wind, and others; ಯತ್-ಭೀತಾಃ ಪದ್ಮಜ-ಆದ್ಯಾಃ - by fearing (whom) Brahmaa and others; ಪುನಃ-ಉಚಿತ-ಬಲೀನ್- - again appropriate offerings; ಆಹರನ್ತೇ-ಅನುಕಾಲಂ - bring at proper time; ಯೇನ-ಏವ-ಆರೋಪಿತಾಃ - by whom alone are raised,; ಪ್ರಾಕ್-ನಿಜ-ಪದಮ್-ಅಪಿ - first, to their own status also; ತೇ ಚ್ಯಾವಿತಾರಃ-ಚ ಪಶ್ಚಾತ್ - and they are removed later; ತಸ್ಮೈ ವಿಶ್ವಂ ನಿಯನ್ತ್ರೇ - to that world Controller; ವಯಮ್-ಅಪಿ ಭವತೇ ಕೃಷ್ಣ - we also to Thee O Krishna; ಕುರ್ಮಃ ಪ್ರಣಾಮಮ್ - 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.
ಶ್ಲೋಕಃ
ತ್ರೈಲೋಕ್ಯಂ ಭಾವಯನ್ತಂ ತ್ರಿಗುಣಮಯಮಿದಂ ತ್ರ್ಯಕ್ಷರಸ್ಯೈಕವಾಚ್ಯಂ
ತ್ರೀಶಾನಾಮೈಕ್ಯರೂಪಂ ತ್ರಿಭಿರಪಿ ನಿಗಮೈರ್ಗೀಯಮಾನಸ್ವರೂಪಮ್ ।
ತಿಸ್ರೋವಸ್ಥಾ ವಿದನ್ತಂ ತ್ರಿಯುಗಜನಿಜುಷಂ ತ್ರಿಕ್ರಮಾಕ್ರಾನ್ತವಿಶ್ವಂ
ತ್ರೈಕಾಲ್ಯೇ ಭೇದಹೀನಂ ತ್ರಿಭಿರಹಮನಿಶಂ ಯೋಗಭೇದೈರ್ಭಜೇ ತ್ವಾಮ್ ॥9॥
Meaning
ತ್ರೈಲೋಕ್ಯಂ ಭಾವಯನ್ತಂ - the three worlds creating; ತ್ರಿಗುಣಮಯಮ್-ಇದಂ - comprising of three gunas, this; ತ್ರ್ಯಕ್ಷರಸ್ಯ-ಐಕವಾಚ್ಯಂ - of the three letters one and only meaning; ತ್ರಿ-ಈಶಾನಾಮ್-ಐಕ್ಯರೂಪಮ್ - of the three Deities one and only form; ತ್ರಿಭಿಃಅಪಿ ನಿಗಮೈಃ- - by the three Vedas also; ಗೀಯಮಾನ-ಸ್ವರೂಪಮ್ - is sung Thy true nature; ತಿಸ್ರಃ-ಅವಸ್ಥಾ ವಿದನ್ತಂ - the three states knowing; ತ್ರಿಯುಗ-ಜನಿ-ಜುಷಂ - in the three Yugas taking incarnation; ತ್ರಿ-ಕ್ರಮ-ಆಕ್ರಾನ್ತ-ವಿಶ್ವಂ - in three steps covers the world; ತ್ರೈಕಾಲ್ಯೇ ಭೇದಹೀನಂ - in the three periods of time who is unchanged; ತ್ರಿಭಿಃ-ಅಹಮ್-ಅನಿಶಂ - by three, I always; ಯೋಗಭೇದೈಃ-ಭಜೇ ತ್ವಾಮ್ - 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.
ಶ್ಲೋಕಃ
ಸತ್ಯಂ ಶುದ್ಧಂ ವಿಬುದ್ಧಂ ಜಯತಿ ತವ ವಪುರ್ನಿತ್ಯಮುಕ್ತಂ ನಿರೀಹಂ
ನಿರ್ದ್ವನ್ದ್ವಂ ನಿರ್ವಿಕಾರಂ ನಿಖಿಲಗುಣಗಣವ್ಯಞ್ಜನಾಧಾರಭೂತಮ್ ।
ನಿರ್ಮೂಲಂ ನಿರ್ಮಲಂ ತನ್ನಿರವಧಿಮಹಿಮೋಲ್ಲಾಸಿ ನಿರ್ಲೀನಮನ್ತ-
ರ್ನಿಸ್ಸಙ್ಗಾನಾಂ ಮುನೀನಾಂ ನಿರುಪಮಪರಮಾನನ್ದಸಾನ್ದ್ರಪ್ರಕಾಶಮ್ ॥10॥
Meaning
ಸತ್ಯಂ ಶುದ್ಧಂ ವಿಬುದ್ಧಂ - eternal, pure, ever awake; ಜಯತಿ ತವ ವಪುಃ- - shines Thy form; ನಿತ್ಯ-ಮುಕ್ತಂ ನಿರೀಹಂ - ever free, desireless; ನಿರ್ದ್ವನ್ದ್ವಂ ನಿರ್ವಿಕಾರಂ - beyond opposites, changeless; ನಿಖಿಲ ಗುಣ-ಗಣ- - all values (good qualities); ವ್ಯಞ್ಜನ-ಆಧಾರ-ಭೂತಮ್ - manifesting and holding, the source; ನಿರ್ಮೂಲಂ ನಿರ್ಮಲಂ ತತ್- - causeless, taintless (free from ignorance); ನಿರವಧಿ-ಮಹಿಮ-ಉಲ್ಲಾಸಿ - limitless glory resplendent (shining); ನಿರ್ಲೀನಮ್-ಅನ್ತಃ- - latent in the hearts; ನಿಸ್ಸಙ್ಗಾನಾಂ ಮುನೀನಾಂ - of attachment free sages; ನಿರುಪಮ-ಪರಮ-ಆನನ್ದ- - unparalleled blissful conscious; ಸಾನ್ದ್ರ-ಪ್ರಕಾಶಮ್ - 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.
ಶ್ಲೋಕಃ
ದುರ್ವಾರಂ ದ್ವಾದಶಾರಂ ತ್ರಿಶತಪರಿಮಿಲತ್ಷಷ್ಟಿಪರ್ವಾಭಿವೀತಂ
ಸಮ್ಭ್ರಾಮ್ಯತ್ ಕ್ರೂರವೇಗಂ ಕ್ಷಣಮನು ಜಗದಾಚ್ಛಿದ್ಯ ಸನ್ಧಾವಮಾನಮ್ ।
ಚಕ್ರಂ ತೇ ಕಾಲರೂಪಂ ವ್ಯಥಯತು ನ ತು ಮಾಂ ತ್ವತ್ಪದೈಕಾವಲಮ್ಬಂ
ವಿಷ್ಣೋ ಕಾರುಣ್ಯಸಿನ್ಧೋ ಪವನಪುರಪತೇ ಪಾಹಿ ಸರ್ವಾಮಯೌಘಾತ್ ॥11॥
Meaning
ದುರ್ವಾರಂ ದ್ವಾದಶ-ಆರಂ - irreversible, with twelve spokes (12 months); ತ್ರಿಶತ-ಪರಿಮಿಲತ್-ಷಷ್ಟಿ- - with three hundred combined sixty; ಪರ್ವ-ಅಭಿವೀತಂ - limbs, (360 teeth or days) constituting; ಸಮ್ಭ್ರಾಮ್ಯತ್ ಕ್ರೂರ-ವೇಗಂ - whirling with fierce speed; ಕ್ಷಣಮನು ಜಗತ್-ಆಚ್ಛಿದ್ಯ - every moment the universe cutting; ಸನ್ಧಾವಮಾನಂ - running (forward); ಚಕ್ರಂ ತೇ ಕಾಲರೂಪಂ - Thy wheel of time; ವ್ಯಥಯತು ನ ತು ಮಾಂ - torment it may not me; ತ್ವತ್-ಪದೈಕ-ಅವಲಮ್ಬಂ - Thy feet alone the refuge (to whom); ವಿಷ್ಣೋ ಕಾರುಣ್ಯಸಿನ್ಧೋ - O Vishnu! O Ocean of Compassion!; ಪವನಪುರಪತೇ - O Lord of Guruvaayur!; ಪಾಹಿ-ಸರ್ವ-ಆಮಯ-ಔಘಾತ್ - 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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