śrī-vallabheti
vara-deti dayā-pareti (1)
bhakta-priyeti bhava-luṇṭhana-kovideti
nātheti nāga-śayaneti jagan-nivāsety
ālāpinaṁ prati-dinaṁ kuru māṁ mukunda
śrī-vallabha -
O beloved of Lakṣmī (the Supreme Lord's consort); iti -
thus; vara-da - O bestower of benedictions; iti -
thus; dayā-para - O causelessly merciful one; iti -
thus; bhakta-priya - O You who are very dear to Your
devotees; iti - thus; bhava - the repetition
of birth and death; luṇṭhana - in plundering; kovida -
O You who are expert; iti - thus; nātha - O Lord; iti -
thus; nāga-śayana - O You who sleep on the serpent bed (of
Ananta Śeṣa); iti - thus; jagat-nivāsa - O
resort of the cosmos; iti - thus; ālāpinam -
reciter; prati-dinam - every day; kuru -
please make; mām - me; mukunda - O Mukunda.
O Mukunda,
my Lord! Please let me become a constant reciter of Your names, addressing You
as Śrī-vallabha ["He who is very dear to Lakṣmī"], Varada ["the
bestower of benedictions"], Dayāpara ["He who is causelessly
merciful"], Bhakta-priya ["He who is very dear to His
devotees"], Bhava-luṇṭhana-kovida ["He who is expert at plundering the status
quo of repeated birth and death"], Nātha ["the Supreme Lord"],
Jagan-nivāsa ["the resort of the cosmos"], and Nāga-śayana ["the
Lord who lies down on the serpent bed"].
jayatu
jayatu devo devakī-nandano 'yaṁ
jayatu jayatu kṛṣṇo vṛṣṇi-vamśa-pradīpaḥ
jayatu jayatu megha-śyāmalaḥ komalāṅgo
jayatu jayatu pṛthvī-bhāra-nāśo mukundaḥ
jayatu
jayatu - all glories, all glories; devaḥ - to the Personality of
Godhead; devakī-nandanaḥ - son of Devakī; ayam -
this; jayatu jayatu - all glories, all glories; kṛṣṇaḥ - to Lord Kṛṣṇa; vṛṣṇi - of Vṛṣṇi (Lord Kṛṣṇa's forefather); vamśa -
of the dynasty; pradīpaḥ - the beacon light; jayatu
jayatu - all glories, all glories; megha - like a new
cloud; śyāmalaḥ - who is blackish; komala - very
soft; aṅgaḥ - whose body; jayatu jayatu - all
glories, all glories; pṛthvī - the earth's; bhāra -
of the burden; nāśaḥ - to the destroyer; mukundaḥ - Lord Śrī Kṛṣṇa.
All glories
to this Personality of Godhead known as the son of Śrīmatī Devakī devī! All
glories to Lord Śrī Kṛṣṇa, the brilliant light of the Vṛṣṇi dynasty! All glories to the
Personality of Godhead, the hue of whose soft body resembles the blackish color
of a new cloud! All glories to Lord Mukunda, who removes the burdens of the
earth!
mukunda
mūrdhnā praṇipatya
yāce (3)
bhavantam ekāntam iyantam artham
avismṛtis tvac-caraṇāravinde
bhave bhave me 'stu bhavat-prasādāt
mukunda -
O Lord Mukunda; mūrdhnā - with my head; praṇipatya - bowing down; yāce -
I respectfully beg; bhavantam - from You; ekāntam -
exclusively; iyantam - this much; artham -
desire to be fulfilled; avismṛtiḥ - freedom from
forgetfulness; tvat - Your; caraṇa-aravinde - at the lotus feet; bhave
bhave - in each repeated birth; me - my; astu -
let there be; bhavat - Your; prasādāt - by
the mercy.
O Lord
Mukunda! I bow down my head to Your Lordship and respectfully ask You to
fulfill this one desire of mine: that in each of my future births I will, by
Your Lordship's mercy, always remember and never forget Your lotus feet.
nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ
kumbhīpākaṁ
gurum api hare nārakaṁ nāpanetum
ramyā-rāmā-mṛdu-tanu-latā
nandane nāpi rantuṁ
bhāve bhāve hṛdaya-bhavane
bhāvayeyaṁ
bhavantam
na -
not; aham - I; vande - pray; tava -
Your; caraṇayoḥ - of the lotus feet; dvandvam - to the
pair; advandva - of release from duality; hetoḥ - for the reason; kumbhīpākam -
the planet of boiling oil; gurum - most severe; api -
either; hare - O Hari; nārakam - hell; na -
not; apanetum - to avoid; ramyā - very
beautiful; rāmā - of the fair sex; mṛdu - soft; tanu-latā - of
creeperlike bodies; nandane - in the pleasure gardens of
heaven; na api - nor; rantum - to
enjoy; bhāve bhāve - in various rebirths; hṛdaya - of my heart; bhavane -
within the house; bhāvayeyam - may I concentrate; bhavantam -
on You.
O Lord Hari,
it is not to be saved from the dualities of material existence or the grim
tribulations of the Kumbhīpāka hell that I pray to Your lotus feet. Nor is my
purpose to enjoy the soft-skinned beautiful women who reside in the gardens of
heaven. I pray to Your lotus feet only so that I may remember You alone in the
core of my heart, birth after birth.
nāsthā
dharme na vasu-nicaye naiva kāmopabhoge (5)
yad bhāvyaṁ
tad bhavatu bhagavan pūrva-karmānurūpam
etat prārthyaṁ
mama bahu mataṁ
janma-janmāntare 'pi
tvat-pādāmbhoruha-yuga-gatā niścalā bhaktir astu
na -
not; āsthā - special regard; dharme - for
religiosity; na - nor; vasu - of
wealth; nicaye - for the accumulation; na eva -
nor even; kāma-upabhoge - for sense enjoyment; yat -
whatever; bhāvyam - inevitable; tat -
that; bhavatu - let it happen; bhagavan - O
Lord; pūrva - previous; karma - my
deeds; anurūpam - according to; etat -
this; prārthyam - to be requested; mama - by
me; bahu matam - most desirable; janma-janma -
birth after birth; antare - during; api -
even; tvat - Your; pāda-amboruha - of lotus
feet; yuga - in the pair; gatā -
resting; niścalā - unflinching; bhaktiḥ - devotion; astu -
may there be.
O my Lord! I
have no attachment for religiosity, or for accumulating wealth, or for enjoying
sense gratification. Let these come as they inevitably must, in accordance with
my past deeds. But I do pray for this most cherished boon: birth after birth,
let me render unflinching devotional service unto Your two lotus feet.
divi vā
bhuvi vā mamāstu vāso
narake vā narakāntaka prakāmam
avadhīrita-śāradāravindau
caraṇau te maraṇe 'pi cintayāmi
divi -
in the abode of the demigods; vā - or; bhuvi -
on the earth, the home of human beings; vā - or; mama -
my; astu - may be; vāsaḥ - residence; narake -
in hell; vā - or; naraka-antaka - O killer of
the demon Naraka; prakāmam - however You desire; avadhīrita -
which have defied; śārada - of the fall season; aravindau -
the lotus flowers; caraṇau - the two feet; te -
Your; maraṇe -
at the time of death; api - even; cintayāmi -
may I remember.
O Lord,
killer of the demon Naraka! Let me reside either in the realm of the demigods,
in the world of human beings, or in hell, as You please. I pray only that at
the point of death I may remember Your two lotus feet, whose beauty defies that
of the lotus growing in the Śarat season.
cintayāmi
harim eva santataṁ (7)
manda-hāsa-muditānanāmbujam
nanda-gopa-tanayaṁ parāt paraṁ
nāradādi-muni-vṛnda-vanditam
cintayāmi -
I think; harim - about Lord Hari; eva -
indeed; santatam - always; manda -
gentle; hāsa - with a smile; mudita -
joyful; ānana-ambujam - whose lotus face; nanda-gopa -
of the cowherd Nanda; tanayam - the son; parāt param -
the Supreme Absolute Truth; nārada-ādi - beginning with
Nārada; muni-vṛnda - by all the sages; vanditam -
worshiped.
I always
think of Lord Hari, whose joyful lotus face bears a gentle smile. Although He
is the son of the cowherd Nanda, He is also the Supreme Absolute Truth
worshiped by great sages like Nārada.
kara-caraṇa-saroje kāntiman-netra-mīne
śrama-muṣi bhuja-vīci-vyākule 'gādha-mārge
hari-sarasi vigāhyāpīya tejo-jalaughaṁ
bhava-maru-parikhinnaḥ kleśam adya tyajāmi
kara -
hands; caraṇa - and feet; saroje - whose lotuses; kānti-mat -
shining; netra - eyes; mīne - whose
fish; śrama - exhaustion; muṣi -
robbing; bhuja - of arms; vīci - by
waves; vyākule - agitated; agādha -
fathomless; mārge - whose movement; hari - of
Lord Hari; sarasi - in the lake; vigāhya - by
diving; āpīya - drinking fully; tejaḥ - of His splendor; jala -
of water; ogham - the flood; bhava - of
material existence; maru - in the desert; parikhinnaḥ - worn out; kleśam -
distress; adya - today; tyajāmi - I will
abandon.
The desert
of material existence has exhausted me. But today I will cast aside all
troubles by diving into the lake of Lord Hari and drinking freely of the
abundant waters of His splendor. The lotuses in that lake are His hands and
feet, and the fish are His brilliant shining eyes. That lake's water relieves
all fatigue and is agitated by the waves His arms create. Its current flows
deep beyond fathoming.
sarasija-nayane
sa-śaṅkha-cakre (9)
mura-bhidi mā viramasva citta rantum
sukha-taram aparaṁ na jātu jāne
hari-caraṇa-smaraṇāmṛtena tulyam
sarasi-ja -
like the lotus flower born in a lake; nayane - whose
eyes; sa - together with; śaṅkha - His conch; cakre - and disc
weapon; mura-bhidi - in the annihilator of the demon
Mura; mā viramasva - please never cease; citta -
O mind; rantum - to enjoy; sukha-taram -
extremely pleasurable; aparam - anything else; na -
not; jātu - at all; jāne - I know; hari-caraṇa - of the feet of Lord Hari; smaraṇa - of the remembrance; amṛtena - the immortal nectar; tulyam -
equal to.
O mind,
please never stop taking pleasure in thinking of the Mura demon's destroyer,
who has lotus eyes and bears the conch and disc weapon. Indeed, I know of
nothing else that gives such extreme pleasure as meditating on Lord Hari's
divine feet.
mābhīr
manda-mano vicintya bahudhā yāmīś ciraṁ yātanā (10)
naivāmī prabhavanti pāpa-ripavaḥ svāmī nanu śrīdharaḥ
ālasyaṁ vyapanīya bhakti-sulabhaṁ dhyāyasva nārāyaṇaṁ
lokasya vyasanāpanodana-karo dāsasya kiṁ na kṣamaḥ
mā
bhīḥ - do not be afraid; manda - foolish; manaḥ - O mind; vicintya -
thinking; bahudhā - repeatedly; yāmīḥ - caused by Yamarāja, the lord
of death; ciram - long-lasting; yātanāḥ - about the torments; na -
not; eva - indeed; amī - these; prabhavanti -
are effective; pāpa - sinful reactions; ripavaḥ - the enemies; svāmī -
master; nanu - is He not; śrī-dharaḥ - the maintainer of the goddess
of fortune; ālasyam - sloth; vyapanīya -
driving off; bhakti - by devotional service; su-labham -
who is easily attained; dhyāyasva - just meditate; nārāyaṇam - upon the Supreme Lord Nārāyaṇa; lokasya - of the
world; vyasana - the troubles; apanodana-karaḥ - who dispels; dāsasya -
for His servant; kim - what; na - not; kṣamaḥ - capable.
O foolish
mind, stop your fearful fretting about the extensive torments imposed by
Yamarāja. How can your enemies, the sinful reactions you have accrued, even
touch you? After all, is your master not the Supreme Lord, the husband of
Goddess Śrī? Cast aside all hesitation and concentrate your thoughts on Lord
Nārāyaṇa, whom one very easily attains
through devotional service. What can that dispeller of the whole world's
troubles not do for His own servant?
11) bhava-jaladhi-gatānāṁ dvandva-vātāhatānāṁ
suta-duhitṛ-kalatra-trāṇa-bhārārditānām
viṣama-viṣaya-toye majjatām aplavānāṁ
bhavati śaraṇam
eko viṣṇu-poto narāṇām
bhava -
of material existence; jaladhi - in the ocean; gatānām -
who are present; dvandva - of material dualities; vāta -
by the wind; āhatānām - struck; suta -
sons; duhitṛ - daughters; kalatra - and
wives; trāṇa -
of protecting; bhāra - by the burden; arditānām -
distressed; viṣama - perilous; viṣaya - of
sense gratification; toye - in the water; majjatām -
drowning; aplavānām - having no vessel to carry them
away; bhavati - is; śaraṇam - the shelter; ekaḥ - only; viṣṇu-potaḥ - the boat that is Lord Viṣṇu; narāṇām - for people in general.
The people
in this vast ocean of birth and death are being blown about by the winds of
material dualities. As they flounder in the perilous waters of sense
indulgence, with no boat to help them, they are sorely distressed by the need
to protect their sons, daughters, and wives. Only the boat that is Lord Viṣṇu can save them.
12) bhava-jaladhim
agādhaṁ dustaraṁ nistareyaṁ
katham aham iti ceto mā sma gāḥ kātaratvam
sarasija-dṛśi
deve tārakī bhaktir ekā
naraka-bhidi niṣaṇṇā tārayiṣyaty avaśyam
bhava -
of material existence; jaladhim - the ocean; agādham -
fathomless; dustaram - impossible to cross; nistareyam -
will cross beyond; katham - how; aham -
I; iti - thus; cetaḥ - my dear mind; mā sma
gāḥ - please do not come; kātaratvam - to complete
distress; sarasi-ja - like a lotus; dṛśi - whose eyes; deve - unto the
Lord; tārakī - deliver; bhaktiḥ - the personality of
Devotion; ekā - only; naraka - of the demon
Naraka; bhidi - in the destroyer; niṣaṇṇā - reposed; tārayiṣyati - will
bring you across; avaśyam - inevitably.
Dear mind,
do not bewilder yourself by anxiously thinking, How can I cross this fathomless
and impassable ocean of material existence? There is one who can save
you—Devotion. If you offer her to the lotus-eyed Lord, the killer of
Narakāsura, she will carry you across this ocean without fail.
13) tṛṣṇā-toye
madana-pavanoddhūta-mohormi-māle
dārāvarte tanaya-sahaja-grāha-saṅghākule ca
saṁsārākhye mahati jaladhau majjatāṁ nas tri-dhāman
pādāmbhoje vara-da bhavato bhakti-nāvaṁ prayaccha
tṛṣṇā - thirst; toye - whose
water; madana - of Cupid; pavana - by the
winds; uddhūta - stirred up; moha -
illusion; ūrmi - of waves; māle - rows; dāra -
wife; āvarte - whose whirlpool; tanaya -
sons; sahaja - and brothers; grāha - of
sharks; saṅgha -
with hordes; ākule - crowded; ca - and; saṁsāra-ākhye - called saṁsāra; mahati -
vast; jaladhau - in the ocean; majjatām - who
are drowning; naḥ - to us; tri-dhāman - O Lord of the
three worlds; pāda - to the feet; ambhoje -
lotuslike; vara-da - O giver of benedictions; bhavataḥ - of Your good self; bhakti -
of devotion; nāvam - the boat; prayaccha -
please bestow.
O Lord of
the three worlds, we are drowning in the vast ocean of saṁsāra, which is filled with the
waters of material hankering, with many waves of illusion whipped up by the
winds of lust, with whirlpools of wives, and with vast schools of sharks and
other sea monsters who are our sons and brothers. O giver of all benedictions,
please grant me a place on the boat of devotion that is Your lotus feet.
14) pṛthvī reṇur aṇuḥ payāṁsi kaṇikāḥ phalguḥ sphuliṅgo laghus
tejo niḥśvasanaṁ marut tanu-taraṁ randhraṁ su-sūkṣmaṁ nabhaḥ
kṣudrā rudra-pitāmaha-prabhṛtayaḥ kīṭāḥ samastāḥ surā
dṛṣṭe yatra sa tārako vijayate
śrī-pāda-dhūlī-kaṇaḥ
pṛthvī - the earth; reṇuḥ - a piece of dust; aṇuḥ - atomic; payāṁsi - the waters (of the oceans); kaṇikāḥ - drops; phalguḥ - tiny; sphuliṅgaḥ - a spark; laghuḥ - insignificant; tejaḥ - the totality of elemental
fire; niḥ-śvasanam - a sigh; marut - the wind; tanu-taram -
very faint; randhram - a hole; su -
very; sūkṣmam - small; nabhaḥ - the ethereal sky; kṣūdrāḥ - petty; rudra -
Lord Śiva; pitāmaha - Lord Brahmā; prabhṛtayaḥ - and the like; kīṭāḥ - insects; samastāḥ - all; surāḥ - the demigods; dṛṣṭe - having been seen; yatra -
where; saḥ - He; tārakaḥ - the deliverer; vijayate -
is victorious; śrī - divine; pāda - from the
feet; dhūlī - of dust; kaṇaḥ - a particle.
Once our
savior has been seen, the whole earth becomes no greater than a speck of dust,
all the waters of the ocean become mere droplets, the totality of fire becomes
a minute spark, the winds become just a faint sigh, and the expanse of space
becomes a tiny hole. Great lords like Rudra and Grandfather Brahmā become
insignificant, and all the demigods become like small insects. Indeed, even one
particle of dust from our Lord's feet conquers all.
15) he lokāḥ śṛṇuta prasūti-maraṇa-vyādheś cikitsām imāṁ
yoga-jñāḥ samudāharanti munayo yāṁ yājñavalkyādayaḥ
antar-jyotir ameyam ekam amṛtaṁ kṛṣṇākhyam āpīyatāṁ
tat pītaṁ paramauṣadhaṁ vitanute nirvāṇam ātyantikam
he
lokāḥ - O people of the world; śṛṇuta - just hear; prasūti - of
birth; maraṇa - and death; vyādheḥ - for the disease; cikitsām -
about the treatment; imām - this; yoga-jñāḥ - experts in knowledge of
mystic yoga; samudāharanti - recommend; munayaḥ - sagacious; yām -
which; yājñavalkya-ādayaḥ - such as Yājñavalkya; antaḥ - inner; jyotiḥ - light; ameyam -
immeasurable; ekam - only; amṛtam - immortal; kṛṣṇa-ākhyam - the name of Kṛṣṇa; āpīyatām - just
drink; tat - it; pītam - being drunk; parama -
supreme; auṣadham - medicine; vitanute -
bestows; nirvāṇam - liberation; ātyantikam - absolute.
O people,
please hear of this treatment for the disease of birth and death! It is the
name of Kṛṣṇa. Recommended by Yājñavalkya and
other expert yogīs steeped in wisdom, this boundless, eternal inner
light is the best medicine, for when drunk it bestows complete and final
liberation. Just drink it!
16) he martyāḥ paramaṁ hitaṁ śṛṇuta vo vakṣyāmi saṅkṣepataḥ
saṁsārārṇavam āpad-ūrmi-bahulaṁ samyak praviśya sthitāḥ
nānā-jñānam apāsya cetasi namo nārāyaṇāyety amuṁ
mantraṁ sa-praṇavaṁ praṇāma-sahitaṁ prāvartayadhvaṁ muhuḥ
he
martyāḥ - O mortals; paramam - supreme; hitam -
benefit; śṛṇuta -
just hear about; vaḥ - to you; vakṣyāmi -
I will tell; saṅkṣepataḥ - in summary; saṁsāra - of the cycle of material
existence; arṇavam - the ocean; āpat - of
misfortunes; ūrmi - with the waves; bahulam -
crowded; samyak - fully; praviśya - having
entered; sthitāḥ - situated within; nānā -
various; jñānam - knowledge; apāsya -
rejecting; cetasi - within your heart; namaḥ - obeisances; nārāyaṇāya - to Lord Nārāyaṇa; iti - thus; amum -
this; mantram - chant; sa-praṇavam - together with the syllable
om; praṇāma -
bowing down; sahitam - also with; prāvartayadhvam -
please practice; muhuḥ - continuously.
O mortal
beings, you have submerged yourselves fully in the ocean of material existence,
which is filled with the waves of misfortune. Please hear as I briefly tell you
how to attain your supreme benefit. Just put aside your various attempts at
gaining knowledge and instead begin constantly chanting the mantra oṁ namo nārāyaṇāya and bowing down to the Lord.
17) nāthe naḥ puruṣottame tri-jagatāṁ ekādhipe cetasā
sevye svasya padasya dātari pare nārāyaṇe tiṣṭhati
yaṁ kañcit puruṣādhamaṁ katipaya-grāmeśam alpārtha-daṁ
sevāyai mṛgayāmahe
naram aho mūḍhā
varākā vayam
nāthe -
master; naḥ - our; puruṣa-uttame - the Personality
of Godhead; tri - three; jagatām - of the
worlds; eka - the one; adhipe - Lord; cetasā -
by the mind; sevye - capable of being served; svasya -
of His own; padasya - position; dātari - the
granter; pare - the Supreme; nārāyaṇe - Lord Nārāyaṇa; tiṣṭhati - when He is present; yam
kañcit - some; puruṣa - person; adhamam -
lowly; katipaya - of a few; grāma -
villages; īśam - controller; alpa -
meager; artha - benefit; dam - who can
give; sevāyai - for service; mṛgayāmahe - we seek out; naram -
this man; aho - ah; mūḍhāḥ - bewildered; varākāḥ - degraded fools; vayam -
we.
Our master,
the Personality of Godhead Nārāyaṇa, who alone rules the three worlds,
whom one can serve in meditation, and who happily shares His personal domain,
is manifest before us. Yet still we beg for the service of some minor lord of a
few villages, some lowly man who can only meagerly reward us. Alas, what
foolish wretches we are!
18) baddhenāñjalinā
natena śirasā gātraiḥ sa-romodgamaiḥ
kaṇṭhena svara-gadgadena nayanenodgīrṇa-bāṣpāmbunā
nityaṁ tvac-caraṇāravinda-yugala-dhyānāmṛtāsvādinām
asmākaṁ sarasīruhākṣa satataṁ sampadyatāṁ jīvitam
baddhena -
closed together; añjalinā - with joined palms; natena -
bowed down; śirasā - with our heads; gātraiḥ - with bodily limbs; sa -
having; roma - of their hair; udgamaiḥ - eruptions; kaṇṭhena - with the voice; svara -
sounds; gadgadena - choked up; nayanena -
with eyes; udgīrṇa - emitting; bāṣpa - of tears; ambunā -
with the water; nityam - constant; tvat -
Your; caraṇa -
of the feet; aravinda - lotus; yugala - on
the pair; dhyāna - from meditation; amṛta - immortal nectar; āsvādinām -
who are tasting; asmākam - our; sarasī-ruha -
like a lotus growing in a lake; akṣa - O You whose eyes; satatam -
always; sam-padyatām - please assure; jīvitam -
our livelihood.
O lotus-eyed
Lord, please sustain our lives as we constantly relish the nectar of meditating
on Your lotus feet, with our palms prayerfully joined, our heads bowed down,
our bodily hair standing up in jubilation, our voices choked with emotion, and
our eyes flowing with tears.
19) yat kṛṣṇa-praṇipāta-dhūli-dhavalaṁ tad varṣma tad vai śiras
te netre tamasojjhite su-rucire yābhyāṁ harir dṛśyate
sā buddhir vimalendu-śaṅkha-dhavalā yā mādhava-dhyāyinī
sā jihvāmṛta-varṣiṇī prati-padaṁ yā stauti nārāyaṇam
yat -
which; kṛṣṇa - to Lord Kṛṣṇa; praṇipāta - from bowing down; dhūli -
with dust; dhavalam - whitened; tat -
that; varṣma - topmost; tat - that; vai -
indeed; śiraḥ - head; te - those two; netre -
eyes; tamasā - by darkness; ujjhite -
abandoned; su - very; rucire -
attractive; yābhyām - by which; hariḥ - Lord Hari; dṛśyate - is seen; sā -
that; buddhiḥ - intelligence; vimalā - spotless; indu -
like the moon; śaṅkha - or a conchshell; dhavalā -
shining white; yā - which; mādhava-dhyāyanī -
meditating on Lord Mādhava; sā - that; jihvā -
tongue; amṛta -
nectar; varṣiṇī - raining down; prati-padam - at every step; yā -
which; stauti - praises; nārāyaṇam - Lord Nārāyaṇa.
That head is
the loftiest which is white with dust from bowing down to Lord Kṛṣṇa. Those eyes are the most beautiful
which darkness has abandoned after they have seen Lord Hari. That intelligence
is spotless-like the white glow of the moon or a conchshell—which concentrates
on Lord Mādhava. And that tongue rains down nectar which constantly glorifies
Lord Nārāyaṇa.
20) jihve
kīrtaya keśavaṁ
mura-ripuṁ
ceto bhaja śrīdharaṁ
pāṇi-dvandva samarcayācyuta-kathāḥ śrotra-dvaya tvaṁ śṛṇu
kṛṣṇaṁ lokaya locana-dvaya harer gacchāṅghri-yugmālayaṁ
jighra ghrāṇa
mukunda-pāda-tulasīṁ mūrdhan namādhokṣajam
jihve -
O tongue; kīrtaya - chant the praise; keśavam -
of Lord Keśava; mura-ripum - the enemy of Mura; cetaḥ - O mind; bhaja -
worship; śrī-dharam - the Lord of Śrī, the goddess of
fortune; pāṇi-dvandva - O two hands; samarcaya -
serve; acyuta-kathāḥ - topics of Lord Acyuta; śrotra-dvaya -
O two ears; tvam - you; śṛṇu - just hear; kṛṣṇam - at Kṛṣṇa; lokaya - look; locana-dvaya -
O two eyes; hareḥ - of Lord Hari; gaccha - go to; aṅghri-yugma - O two feet; ālayam -
to the residence; jighra - smell; ghrāṇa - O nose; mukunda - of Lord
Mukunda; pāda - at the feet; tulasīm - the
tulasī flowers; mūrdhan - O head; nama - bow
down; adhokṣajam - to Lord Adhokṣaja.
O tongue,
praise the glories of Lord Keśava. O mind, worship the enemy of Mura. O hands,
serve the Lord of Śrī. O ears, hear the topics of Lord Acyuta. O eyes, gaze
upon Śrī Kṛṣṇa. O feet, go to the temple of Lord
Hari. O nose, smell the tulasī buds on Lord Mukunda's feet. O head,
bow down to Lord Adhokṣaja.
21) āmnāyābhyasanāny
araṇya-ruditaṁ veda-vratāny anv-ahaṁ
medaś-cheda-phalāni pūrta-vidhayaḥ sarvaṁ hutaṁ bhasmani
tīrthānām avagāhanāni ca gaja-snānaṁ vinā yat-pada-
dvandvāmbhoruha-saṁsmṛtiṁ vijayate devaḥ sa nārāyaṇaḥ
āmnāya -
of the revealed scriptures; abhyasanāni - studies; araṇya - in the forest; ruditam -
crying; veda - Vedic; vratāni - vows of
austerity; anu-aham - daily; medaḥ - of fat; cheda -
removal; phalāni - whose result; pūrta-vidhayaḥ - prescribed pious works; sarvam -
all; hutam - oblations offered; bhasmani -
onto ashes; tīrthānām - at holy sites; avagāhanāni -
acts of bathing; ca - and; gaja - of an
elephant; snānam - the bathing; vinā -
without; yat - whose; pada - of the
feet; dvandva - the pair; amboruha -
lotus; saṁsmṛtim - remembrance; vijayate - may He be
victorious; devaḥ - the Lord; saḥ - He; nārāyaṇaḥ - Nārāyaṇa.
All glories
to Lord Nārāyaṇa!
Without remembrance of His lotus feet, recitation of scripture is merely crying
in the wilderness, regular observance of severe vows enjoined in the Vedas is
no more than a way to lose weight, execution of prescribed pious duties is like
pouring oblations onto ashes, and bathing at various holy sites is no better
than an elephant's bath.
22) madana
parihara sthitiṁ madīye
manasi mukunda-padāravinda-dhāmni
hara-nayana-kṛśānunā
kṛśo 'si
smarasi na cakra-parākramaṁ murāreḥ
madana -
O Cupid; parihara - give up; sthitim - your
residence; madīye - my; manasi - in the
mind; mukunda - of Lord Mukunda; pada-aravinda -
of the lotus feet; dhāmni - which is the abode; hara -
of Lord Śiva; nayana - from the eye; kṛśānunā - by the fire; kṛśaḥ - decimated; asi -
you have become; smarasi na - you do not remember; cakra -
of the disc weapon; parākramam - the powerful
capability; mura-areḥ - of the enemy of Mura.
O Cupid,
abandon your residence in my mind, which is now the home of Lord Mukunda's
lotus feet. You have already been incinerated by Lord Śiva's fiery glance, so
why have you forgotten the power of Lord Murāri's disc?
23) nāthe
dhātari bhogi-bhoga-śayane nārāyaṇe mādhave
deve devaki-nandane sura-vare cakrāyudhe śārṅgiṇi
līlāśeṣa-jagat-prapañca-jaṭhare viśveśvare śrīdhare
govinde kuru citta-vṛttim acalām anyais tu kiṁ vartanaiḥ
nāthe -
on your master; dhātari - and sustainer; bhogi -
of the serpent (Ananta Śeṣa); bhoga - on the body; śayane -
who lies down; nārāyaṇe mādhave - known as Nārāyaṇa and Mādhava; deve -
the Supreme Lord; devaki-nandane - the darling son of
Devakī; sura-vare - the hero of the demigods; cakra-āyudhe -
the holder of the disc; śārṅ-giṇi - the possessor of the bow Śārṅga; līlā - as a
pastime; aśeśa - endless; jagat - universes; prapañca -
manifestation; jaṭhare - in the stomach; viśva -
of the universes; īśvare - the controller; śrīdhare -
the Lord of Śrī; govinde - on Lord Govinda; kuru -
place; citta - of your mind; vṛttim - the workings; acalām -
without deviation; anyaiḥ - other; tu -
conversely; kim - what is the use; vartanaiḥ - with engagements.
Think only
of your master and sustainer, the Supreme Lord, who is known as Nārāyaṇa and Mādhava and who lies on the
body of the serpent Ananta. He is the darling son of Devakī, the hero of the
demigods, and the Lord of the cows, and He holds a conchshell and the bow Śārṅga. He is the husband of the goddess
of fortune and the controller of all the universes, which He manifests from His
abdomen as a pastime. What will you gain by thinking of anything else?
24) mā drākṣaṁ kṣīṇa-puṇyān kṣaṇam api bhavato bhakti-hīnān padābje
mā śrauṣaṁ
śrāvya-bandhaṁ
tava caritam apāsyānyad ākhyāna-jātam
mā smārṣaṁ
mādhava tvām api bhuvana-pate cetasāpahnuvānān
mā bhūvaṁ tvat-saparyā-vyatikara-rahito
janma-janmāntare 'pi
mā
drākṣam - may I not look at; kṣīṇa - depleted; puṇyān - whose credit of piety; kṣaṇam - a moment; api - even; bhavataḥ - Your; bhakti -
devotion; hīnān - devoid of; pada-abje - for
the lotus feet; mā śrauṣam - may I not hear; śrāvya -
worth hearing; bandham - compositions about which; tava -
Your; caritam - pastimes; apāsya - putting
aside; anyat - other; ākhyāna - of
narrations; jātam - topics; mā śmārṣam - may
I not remember; mādhava - O Mādhava; tvām -
Your; api - indeed; bhuvana - of the
world; pate - O master; cetasā -
mentally; apahnuvānān - those who avoid; mā bhūvam -
may I not become; tvat - Your; saparyā - for
the personal service; vyatikara - the opportunity; rahitaḥ - devoid of; janma-janma-antare -
in repeated rebirths; api - even.
O Mādhava,
please do not let me even glance at those whose pious credits are so depleted
that they have no devotion for Your lotus feet. Please do not let me be
distracted from listening to the worthy narrations of Your pastimes and become
interested in other topics. Please, O Lord of the universe, let me pay no
attention to those who avoid thinking of You. And let me never be unable to
serve You in some menial way, birth after birth.
25) maj-janmanaḥ phalam idaṁ madhu-kaiṭabhāre
mat-prārthanīya-mad-anugraha eṣa eva
tvad-bhṛtya-bhṛtya-paricāraka-bhṛtya-bhṛtya-
bhṛtyasya bhṛtya iti māṁ smara loka-nātha
mat -
my; janmanaḥ - of the birth; phalam - the
fruit; idam - this; madhu-kaiṭabha-are - O enemy of Madhu and Kaiṭabha; mat - by
me; prārthanīya - prayed for; mat - to
me; anugrahaḥ - mercy; eṣaḥ - this; eva -
certainly; tvat - Your; bhṛtya-bhṛtya - of the servant's servant; paricāraka -
of the servant; bhṛtya-bhṛtya-bhṛtyasya - of the servant of the servant
of the servant; bhṛtyaḥ - the servant; iti -
so; mām - me; smara - think of; loka -
of the world; nātha - O master.
O enemy of
Madhu and Kaiṭabha,
O Lord of the universe, the perfection of my life and the most cherished mercy
You could show me would be for You to consider me the servant of the servant of
the servant of the servant of the servant of the servant of Your
servant [Cc. Madhya 13.80].
26) tattvaṁ bruvāṇāni paraṁ parastān
madhu kṣarantīva mudāvahāni
prāvartaya prāñjalir asmi jihve
nāmāni nārāyaṇa-gocarāṇi
tattvam -
the truth; bruvāṇāni - which speak; param - supreme; parastāt -
beyond everything superior; madhu - honey; kṣaranti -
dripping; iva - as if; mudā - joy; avahāni -
bringing; prāvartaya - please recite; prāñjaliḥ - with joined palms; asmi -
I am; jihve - O tongue; nāmāni - the
names; nārāyaṇa-gocarāṇi - which refer to Lord Nārāyaṇa.
My dear
tongue, I stand before you with joined palms and beg you to recite the names of
Lord Nārāyaṇa.
These names describing the Supreme Absolute Truth bring great pleasure, as if
exuding honey.
27) namāmi
nārāyaṇa-pāda-paṅkajaṁ
karomi nārāyaṇa-pūjanaṁ sadā
vadāmi nārāyaṇa-nāma
nirmalaṁ
smarāmi nārāyaṇa-tattvam
avyayam
namāmi -
I offer obeisances; nārāyaṇa - of Lord Nārāyaṇa; pāda-paṅkajam - to the lotus feet; karomi -
I do; nārāyaṇa - of Lord Nārāyaṇa; pūjanam - worship; sadā -
always; vadāmi - I speak; nārāyaṇa - of Lord Nārāyaṇa; nāma - the
name; nirmalam - free from contamination; smarāmi -
I remember; nārāyaṇa - of Nārāyaṇa; tattvam -
truth; avyayam - infallible.
At every
moment I bow down to the lotus feet of Nārāyaṇa, I perform worship to Nārāyaṇa, I recite the pure name of Nārāyaṇa, and I reflect on the infallible
truth of Nārāyaṇa.
28-29) śrī-nātha nārāyaṇa vāsudeva
śrī-kṛṣṇa bhakta-priya cakra-pāṇe
śrī-padmanābhācyuta kaiṭabhāre
śrī-rāma padmākṣa hare murāre
ananta vaikuṇṭha
mukunda kṛṣṇa
govinda dāmodara mādhaveti
vaktuṁ samartho 'pi na vakti kaścid
aho janānāṁ
vyasanābhimukhyam
śrī-nātha -
O Lord of the goddess of fortune; nārāyaṇa - O resort of all living entities; vāsudeva -
O supreme proprietor; śrī-kṛṣṇa - O Kṛṣṇa, son of Devakī; bhakta -
toward Your devotees; priya - O You who are favorably
disposed; cakra - the disc weapon; pāṇe - O You who hold in Your hand; śrī -
divine; padma-nābha - O You from whose navel grows a
lotus; acyuta - O infallible Lord; kaiṭabha-are - O enemy of Kaiṭ abha, śrī-rāma - O
blessed Rāma; padma-akṣa - O lotus-eyed one; hare -
O remover of misfortune; mura-are - O enemy of Mura; ananta -
O limitless one; vaikuṇṭha - O Lord of the spiritual kingdom; mukunda -
O bestower of liberation; kṛṣṇa - O Kṛṣṇa; govinda - O
master of the cows; dāmodara - O You who were tied up as
punishment by Your mother; mādhava - O Lord of the supreme
goddess; iti - thus; vaktum - to speak; samarthaḥ - able; api -
although; na vakti - one does not say; kaścit -
anything; aho - ah; janānām - of
people; vyasana - toward a danger; ābhimukhyam -
the inclination.
O Śrīnātha,
Nārāyaṇa, Vāsudeva, divine Kṛṣṇa, O kind friend of Your devotees! O
Cakrapāṇi, Padmanābha, Acyuta, Kaiṭabhāri, Rāma, Padmākṣa, Hari, Murāri!
O Ananta, Vaikuṇṭha, Mukunda, Kṛṣṇa, Govinda, Dāmodara, Mādhava!
Although all people can address You, still they remain silent. Just see how
eager they are for their own peril!
30 ) bhaktāpāya-bhujāṅga-gāruḍa-maṇis trailokya-rakṣā-maṇir
gopī-locana-cātakāmbuda-maṇiḥ saundarya-mudrā-maṇiḥ
yaḥ kāntā-maṇi-rukmiṇī-ghana-kuca-dvandvaika-bhūṣā-maṇiḥ
śreyo deva-śikhā-maṇir diśatu no gopāla-cūḍā-maṇiḥ
bhakta -
His devotees; apāya - who takes away; bhuja-aṅga - whose arms; gāruḍa - riding on the great bird Garuḍa; maṇiḥ - the jewel; trai-lokya -
of the three worlds; rakṣā - for protection; maṇiḥ - the jewel; gopī -
of the cowherd girls; locana - of the eyes; cātaka -
for the cātaka birds; ambuda - of clouds; maṇiḥ - the jewel; saundarya -
displaying beauty; mudrā - of gestures; maṇiḥ - the jewel; yaḥ - who; kāntā -
of consorts; maṇi - who is the jewel; rukmiṇī - of Rukmiṇī; ghana -
full; kuca-dvandva - of the two breasts; eka -
the one; bhūṣā - decorative; maṇiḥ - jewel; śreyaḥ - ultimate benefit; deva -
of the demigods; śikhā-maṇiḥ - the crown jewel; diśatu -
may He grant; naḥ - to us; gopāla - of cowherds; cūḍā-maṇiḥ - the crest jewel.
He is the
jewel riding on the back of Garuḍa, who carries away the Lord's
devotees on his wings. He is the magic jewel protecting the three worlds, the
jewellike cloud attracting the cātaka-bird eyes of
the gopīs, and the jewel among all who gesture gracefully. He is the
only jeweled ornament on the ample breasts of Queen Rukmiṇī, who is herself the jewel of
beloved consorts. May that crown jewel of all gods, the best of the cowherds,
grant us the supreme benediction.
31) śatru-cchedaika-mantraṁ sakalam upaniṣad-vākya-sampūjya-mantraṁ
saṁsāroccheda-mantraṁ samucita-tamasaḥ saṅgha-niryāṇa-mantram
sarvaiśvaryaika-mantraṁ vyasana-bhujaga-sandaṣṭa-santrāṇa-mantraṁ
jihve śrī-kṛṣṇa-mantraṁ japa japa satataṁ janma-sāphalya-mantram
śatru -
enemies; cheda - for destroying; eka - the
only; mantram - mystic chant; sakalam -
entire; upaniṣat - of the Upaniṣads; vākya -
by the words; sampūjya - worshiped; mantram -
the mystic chant; saṁsāra - the cycle of birth and
death; uccheda - which uproots; mantram - the
mystic chant; samucita - accumulated; tamasaḥ - of darkness; saṅgha - the mass; niryāṇa - for driving away; mantram -
the mystic chant; sarva - all; aiśvarya - for
opulence; eka - the only; mantram - mystic
chant; vyasana - of material distress; bhujaga -
by the snake; sandaṣṭa - for those who have been bitten; santrāṇa - saving; mantram - the mystic
chant; jihve - O my tongue; śrī-kṛṣṇa - of Śrī Kṛṣṇa; mantram - the
mystic chant; japa japa - please repeatedly chant; satatam -
always; janma - of one's birth; sāphalya -
for the success; mantram - the mystic chant.
O tongue,
please constantly chant the mantra composed of Śrī Kṛṣṇa's names. This is the
only mantra for destroying all enemies,
the mantra worshiped by every word of the Upaniṣads, the mantra that
uproots saṁsāra, the mantra that drives away all the
darkness of ignorance, the mantra for attaining infinite opulence,
the mantra for curing those bitten by the poisonous snake of worldly
distress, and the mantra for making one's birth in this world
successful.
32) vyāmoha-praśamauṣadhaṁ muni-mano-vṛtti-pravṛtty-auṣadhaṁ
daityendrārti-karauṣadhaṁ tri-bhuvane sañjīvanaikauṣadham
bhaktātyanta-hitauṣadhaṁ bhava-bhaya-pradhvaṁsanaikauṣadhaṁ
śreyaḥ-prāpti-karauṣadhaṁ piba manaḥ śrī-kṛṣṇa-divyauṣadham
vyāmoha -
utter bewilderment; praśama - for subduing; auṣadham -
the herbal medicine; muni - of sages; manaḥ - of the minds; vṛtti - the functioning; pravṛtti - which initiates; auṣadham -
the medicine; daitya - of the demoniac descendants of
Diti; indra - for the leaders; ārti -
distress; kara - which causes; auṣadham - the
medicine; tri-bhuvane - within the three worlds; sañjīvana -
for bringing the dead back to life; eka - the only; auṣadham -
medicine; bhakta - of the Lord's devotees; atyanta -
absolute; hita - for benefit; auṣadham - the
medicine; bhava - of material existence; bhaya -
fear; pradhvaṁsana - for destroying; eka - the
only; auṣadham - medicine; śreyaḥ - of supreme good; prāpti -
attainment; kara - which effects; auṣadham -
the medicine; piba - just drink; manaḥ - O mind; śrī-kṛṣṇa - of Lord Śrī Kṛṣṇa; divya -
transcendental; auṣadham - the medicinal herb.
O mind,
please drink the transcendental medicine of Śrī Kṛṣṇa's glories. It is the perfect
medicine for curing the disease of bewilderment, for inspiring sages to engage
their minds in meditation, and for tormenting the mighty Daitya demons. It
alone is the medicine for restoring the three worlds to life and for bestowing
unlimited blessings on the Supreme Lord's devotees. Indeed, it is the only
medicine that can destroy one's fear of material existence and lead one to the
attainment of the supreme good.
33) kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam
adyaiva me viśatu mānasa-rāja-haṁsaḥ
prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ
kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te
kṛṣṇa - O Lord Kṛṣṇa; tvadīya -
Your; pada - feet; paṅkaja - lotus flower; pañjara -
the network; antam - the edge; adya - now, at
this moment; eva - certainly; me - my; viśatu -
may enter; mānasa - mind; rāja - royal; haṁsa - swan; prāṇa-prayāṇa - of death; samaye - at the
time; kapha - mucus; vāta - air; pittaiḥ - and with bile; kaṇṭha - throat; avarodhana-vidhau -
when it is choked; smaraṇam - remembrance; kutaḥ - how is it possible; te -
of You.
O Lord Kṛṣṇa, at this moment let the royal swan
of my mind enter the tangled stems of the lotus of Your feet. How will it be
possible for me to remember You at the time of death, when my throat will be
choked up with mucus, bile, and air?
34) cetaś
cintaya kīrtayasva rasane namrī-bhava tvaṁ śiro
hastāv añjali-sampuṭaṁ racayataṁ vandasva dīrghaṁ vapuḥ
ātman samśraya puṇḍarīka-nayanaṁ nāgācalendra-sthitaṁ
dhanyaṁ puṇya-tamaṁ tad eva paramaṁ daivaṁ hi sat-siddhaye
cetaḥ - O mind; cintaya -
please think; kīrtayasva - please glorify; rasane -
O tongue; namrī - bowed down; bhava -
become; tvam - you; śiraḥ - O head; hastau -
O hands; añjali-sampuṭam - palms folded in supplication; racayatam -
please make; vandasva - please offer obeisances; dīrgham -
outstretched; vapuḥ - O body; ātman -
O heart; samśraya - take full shelter; puṇḍarīka - like lotuses; nayanam -
of Him whose eyes; nāga - on the serpent; acala -
of mountains; indra - like the king; sthitam -
seated; dhanyam - all-auspicious; puṇya-tamam - supremely purifying; tat -
He; eva - alone; paramam - the topmost; daivam -
Deity; hi - indeed; sat - of permanent
perfection; siddhaye - for the achievement.
O mind,
think of the lotus-eyed Lord who reclines on the mountainlike serpent Ananta. O
tongue, glorify Him. O head, bow down to Him. O hands, join your palms in
supplication to Him. O body, offer outstretched obeisances to Him. O heart,
take full shelter of Him. That Supreme Lord is the topmost Deity. It is He
alone who is all-auspicious and supremely purifying, He alone who awards
eternal perfection.
35) śṛṇvañ janārdana-kathā-guṇa-kīrtanāni
dehe na yasya pulakodgama-roma-rājiḥ
notpadyate nayanayor vimalāmbu-mālā
dhik tasya jīvitam aho puruṣādhamasya
śṛṇvan - hearing; janārdana - of Lord
Janārdana; kathā - histories; guṇa - of His qualities; kīrtanāni -
and glorification; dehe - in the body; na -
not; yasya - of whom; pulaka-udgama -
bristling; roma - of hair on the limbs; rājiḥ - in rows; na utpadyate -
there does not arise; nayanayoḥ - in the eyes; vimala -
pure; amba - of water; mālā - a continuous
flow; dhik - condemnation; tasya - of
him; jīvitam - on the life; aho - ah; puruṣa -
of such a person; adhamasya - most degraded.
One who
hears descriptions of Lord Janārdana's pastimes and glorious qualities but
whose bodily hair fails to bristle in ecstasy and whose eyes fail to flood with
tears of pure love—such a person is indeed the most degraded rascal. What a
condemned life he leads!
36) andhasya
me hṛta-viveka-mahā-dhanasya
cauraiḥ prabho balibhir indriya-nāmadheyaiḥ
mohāndha-kūpa-kuhare vinipātitasya
deveśa dehi kṛpaṇasya karāvalambam
andhasya -
who is blind; me - of me; hṛta - stolen; viveka -
discrimination; mahā - great; dhanasya -
whose wealth; cauraiḥ - by thieves; prabho -
O master; balibhiḥ - powerful; indriya -
as the senses; nāmadheyaiḥ - who are named; moha -
of delusion; andha-kūpa - of the pitch-dark well; kuhare -
into the cavity; vinipātitasya - thrown down; deva -
of the demigods; īśa - O supreme controller; dehi -
give; kṛpaṇasya - to this unfortunate person; kara -
of the hand; avalambam - the aid.
O Lord, the
powerful thieves of my senses have blinded me by stealing my most precious
possession, my discrimination, and they have thrown me deep into the pitch-dark
well of delusion. Please, O Lord of lords, extend Your hand and save this
wretched soul.
37) idaṁ śarīraṁ pariṇāma-peśalaṁ
pataty avaśyaṁ
śata-sandhi-jarjaram
kim auṣadhaṁ
pṛcchasi mūḍha durmate
nirāmayaṁ kṛṣṇa-rasāyanaṁ piba
idam -
this; śarīram - body; pariṇāma - as subject to transformation; peśalam -
attractive; patati - falls down; avaśyam -
inevitably; śata - hundreds; sandhi -
joints; jarjaram - having become decrepit; kim -
why; auṣadham - for medication; pṛcchasi - you are asking; mūḍha - deluded; durmate - O
fool; nirāmayam - prophylactic; kṛṣṇa - of Kṛṣṇa; rasa-ayanam - the
elixir; piba - just drink.
This body's
beauty is fleeting, and at last the body must succumb to death after its
hundreds of joints have stiffened with old age. So why, bewildered fool, are
you asking for medication? Just take the Kṛṣṇa elixir, the one cure that never
fails.
38) āścaryam
etad dhi manuṣya-loke
sudhāṁ parityajya viṣaṁ pibanti
nāmāni nārāyaṇa-gocarāṇi
tyaktvānya-vācaḥ kuhakāḥ paṭhanti
āścaryam -
wonder; etat - this; hi - indeed; manuṣya -
of human beings; loke - in the world; sudhām -
life-giving nectar; parityajya - rejecting; viṣam -
poison; pibanti - people drink; nāmāni - the
names; nārāyaṇa-gocarāṇi - which refer to Lord Nārāyaṇa; tyaktvā - avoiding; anya -
other; vācaḥ - words; kuhakāḥ - rogues; paṭhanti - they recite.
The greatest
wonder in human society is this: People are so incorrigible that they reject
the life-giving nectar of Lord Nārāyaṇa's names and instead drink poison by
speaking everything else.
39) tyajantu
bāndhavāḥ sarve
nindantu guravo janāḥ
tathāpi paramānando
govindo mama jīvanam
tyajantu -
may they reject me; bāndhavāḥ - relatives; sarve -
all; nindantu - may they condemn; guravaḥ - superior; janāḥ - persons; tathā api -
nonetheless; parama - supreme; ānandaḥ - the embodiment of
bliss; govindaḥ - Lord Govinda; mama - my; jīvanam -
very life.
Let my
relatives all abandon me and my superiors condemn me. Still, the supremely
blissful Govinda remains my life and soul.
40) satyaṁ bravīmi manujāḥ svayam ūrdhva-bāhur
yo yo mukunda narasiṁha janārdaneti
jīvo japaty anu-dinaṁ maraṇe raṇe vā
pāṣāṇa-kāṣṭha-sadṛśāya dadāty abhīṣṭam
satyam -
the truth; bravīmi - I am speaking; manujāḥ - O humans; svayam -
myself; ūrdhva - with raised; bāhuḥ - arms; yaḥ yaḥ - whoever; mukunda
narasiṁha janārdana -
O Mukunda, Narasiṁha, Janārdana; iti - thus saying; jīvaḥ - a living being; japati -
chants; anu-dinam - every day; maraṇe - at the time of death; raṇe - during battle; vā - or; pāṣāṇa - stone; kāṣṭha - or wood; sadṛśāya - to a state of similarity
with; dadāti - he renders; abhīṣṭam - his cherished desires.
O mankind,
with arms raised high I declare the truth! Any mortal who chants the names
Mukunda, Nṛsiṁha, and Janārdana day after day, even
in battle or when facing death, will come to regard his most cherished
ambitions as no more valuable than a stone or a block of wood.
41) nārāyaṇāya nama ity amum eva mantraṁ
saṁsāra-ghora-viṣa-nirharaṇāya nityam
śṛṇvantu bhavya-matayo yatayo 'nurāgād
uccaistarām upadiśāmy aham ūrdhva-bāhuḥ
nārāyaṇāya namaḥ iti - 'obeisances to Nārāyaṇa'; amum -
this; eva - indeed; mantram -
invocation; saṁsāra - of the cycle of material existence; ghora -
terrible; viṣa - from the poison; nirharaṇāya - for deliverance; nityam -
always; śṛṇvantu - they should hear; bhavya - good; matayaḥ - of intelligence; yatayaḥ - members of the renounced
order; anurāgāt - out of love; uccaiḥ-tarām - very loudly; upadiśāmi -
am advising; aham - I; ūrdhva-bāhuḥ - with arms raised.
Raising my
arms, I utter this compassionate advice as loudly as I can: If those in the
renounced order want to be delivered from the terrible, poisonous condition of
material life, they should have the good sense to constantly hear
the mantra oṁ namo nārāyaṇāya.
42) cittaṁ naiva nivartate kṣaṇam api śrī-kṛṣṇa-pādāmbujān
nindantu priya-bāndhavā guru-janā gṛhṇantu muñcantu vā
durvādaṁ parighoṣayantu manujā vamśe kalaṅko 'stu vā
tādṛk-prema-dharānurāga-madhunā mattāya
mānaṁ tu me
cittam -
the mind; na eva - never; nivartate - turns
away; kṣaṇam api - even for a moment; śrī-kṛṣṇa-pāda-ambujāt - from the lotus feet of Śrī Kṛṣṇa; nindantu - let
them criticize; priya - dear ones; bāndhavāḥ - and other relatives; guru-janāḥ - superior; gṛhṇantu - let them accept; muñcantu -
reject; vā - or; durvādam -
calumniation; parighoṣayantu - let them proclaim; manujāḥ - people; vamśe -
on the family; kalaṅkaḥ - a dirty spot; astu -
let there be; vā - or; tādṛk - such as this; prema - of love
of Godhead; dharā - the abundance; anurāga -
of sentiments of attractions; madhunā - with the sweet
honey; mattāya - who is maddened; mānam -
respect; tu - however; me - for me.
My mind
cannot turn from Śrī Kṛṣṇa's lotus feet, even for a moment. So let my dear ones and other
relatives criticize me, my superiors accept or reject me as they like, the
common people spread evil gossip about me, and my family's reputation be
sullied. For a madman like me, it is honor enough to feel this flood of love of
Godhead, which brings such sweet emotions of attraction for my Lord.
43) kṛṣṇo rakṣatu no jagat-traya-guruḥ kṛṣṇaṁ namadhvaṁ sadā
kṛṣṇenākhila-śatravo vinihatāḥ kṛṣṇāya tasmai namaḥ
kṛṣṇād eva samutthitaṁ jagad idaṁ kṛṣṇasya dāso 'smy ahaṁ
kṛṣṇe tiṣṭhati viśvam etad akhilaṁ he kṛṣṇa rakṣasva mām
kṛṣṇaḥ - Kṛṣṇa; rakṣatu - may He
protect; naḥ - us; jagat - of the worlds; traya -
three; guruḥ - the spiritual master; kṛṣṇam - to Kṛṣṇa; namadhvam - all
of you bow down; sadā - constantly; kṛṣṇena - by Kṛṣṇa; akhila -
all; śatravaḥ - enemies; vinihatāḥ - killed; kṛṣṇāya - to Kṛṣṇa; tasmai -
Him; namaḥ - obeisances; kṛṣṇāt - from Kṛṣṇa; eva -
alone; samutthitam - risen; jagat -
world; idam - this; kṛṣṇasya - of Kṛṣṇa; dāsaḥ - the servant; asmi -
am; aham - I; kṛṣṇe - in Kṛṣṇa; tiṣṭhati - stands; viśvam -
universe; etat - this; akhilam -
entire; he kṛṣṇa - O Kṛṣṇa; rakṣasva mām -
protect me.
May Kṛṣṇa, the spiritual master of the three
worlds, protect us. Continually bow down to Kṛṣṇa. Kṛṣṇa has killed all our enemies. Obeisances
to Kṛṣṇa. From Kṛṣṇa alone this world has come into
being. I am the servant of Kṛṣṇa. This entire universe rests within Kṛṣṇa. O Kṛṣṇa, please protect me!
44) he
gopālaka he kṛpā-jala-nidhe
he sindhu-kanyā-pate
he kaṁsāntaka he gajendra-karuṇā-pārīṇa he mādhava
he rāmānuja he jagat-traya-guro he puṇḍarīkākṣa māṁ
he gopījana-nātha pālaya paraṁ jānāmi na tvāṁ vinā
he
gopālaka - O cowherd boy; he - O; kṛpā - of mercy; jala-nidhe -
ocean; he - O; sindhu - of the ocean; kanyā -
of the daughter (goddess Lakṣmī, who took birth from the Milk Ocean); pate -
husband; he kaṁsa-antaka - O killer of Kaṁsa; he - O; gaja-indra -
to the king of the elephants; karuṇā - with mercy; pārīṇa - full; he mādhava - O Lord
Mādhava; he rāma-anuja - O younger brother of Lord
Balarāma; he - O; jagat-traya - of the three
worlds; guro - spiritual master; he -
O; puṇḍarīka-akṣa - lotus-eyed one; mām - me; he -
O; gopī-jana - of the cowherd women of Vraja; nātha -
master; pālaya - please protect; param -
supreme; jānāmi na - I do not know; tvām vinā -
other than You.
O young
cowherd boy! O ocean of mercy! O husband of Lakṣmī, the ocean's daughter! O
killer of Kaṁsa!
O merciful benefactor of Gajendra! O Mādhava! O younger brother of Rāma! O
spiritual master of the three worlds! O lotus-eyed Lord of the gopīs! I
know no one greater than You. Please protect me.
45) dārā
vār-ākara-vara-sutā te tanūjo viriñciḥ
stotā vedas tava sura-gaṇā bhṛtya-vargaḥ prasādaḥ
muktir māyā jagad avikalaṁ tāvakī devakī te
mātā mitraṁ
bala-ripu-sutas tat tvad anyaṁ na jāne
dārā -
wife; vāḥ-ākara - of the ocean; vara - excellent; sutā -
the daughter (Lakṣmī); te - Your; tanūjaḥ - son; viriñciḥ - Lord Brahmā; stotā -
praiser; vedaḥ - the Vedas; tava - Your; sura-gaṇāḥ - the demigods; bhṛtya - of servants; vargaḥ - company; prasādaḥ - grace; muktiḥ - liberation; māyā -
magic power; jagat - the universe; avikalam -
entire; tāvakī - Your; devakī - Devakī; te -
Your; mātā - mother; mitram - friend; bala-ripu -
(Indra) the enemy of the demon Bala; sutaḥ - the son (Arjuna); tat -
thus; tvat - than You; anyam - any
other; na jāne - I do not know.
Your wife is
the beautiful daughter of the ocean, and Your son is Lord Brahmā.
The Vedas are Your panegyrist, the demigods comprise Your company of
servants, and liberation is Your benediction, while this entire universe is a
display of Your magic power. Śrīmatī Devakī is Your mother, and Arjuna, the son
Indra, is Your friend. For these reasons I have no interest in anyone but You.
46) praṇāmam īśasya śiraḥ-phalaṁ vidus
tad-arcanaṁ
prāṇa-phalaṁ divaukasaḥ
manaḥ-phalaṁ tad-guṇa-tattva-cintanaṁ
vacaḥ-phalaṁ tad-guṇa-kīrtanaṁ budhāḥ
praṇāmam - offering obeisances; īśasya -
to the Supreme Lord; śiraḥ - of the head; phalam -
the perfection; viduḥ - they know; tat -
His; arcanam - worship; prāṇa - of one's breath; phalam - the
perfection; diva-okasaḥ - the residents of
heaven; manaḥ - of the mind; phalam - the
perfection; tat - His; guṇa - of the qualities; tattva - on
the details; cintanam - meditation; vacaḥ - of speech; phalam -
the perfection; tat - His; guṇa - about the qualities; kīrtanam -
chanting; budhāḥ - intelligent.
The wise
inhabitants of the heavenly regions know that the perfection of the head is to
offer prostrate obeisances to the Supreme Lord, the perfection of the
life-breath is to worship the Lord, the perfection of the mind is to ponder the
details of His transcendental qualities, and the perfection of speech is to
chant the glories of His qualities.
47) śrīman-nāma
procya nārāyaṇākhyaṁ
ke na prāpur vāñchitaṁ pāpino 'pi
hā naḥ pūrvaṁ vāk pravṛttā na tasmiṁs
tena prāptaṁ
garbha-vāsādi-duḥkham
śrīmat -
blessed; nāma - the name; procya - having
said out loud; nārāyaṇa-ākhyam - called 'Nārāyaṇa'; ke - who; na
prāpuḥ - did not obtain; vāñchitam - what they
desired; pāpinaḥ - sinful persons; api - even; hā -
alas; naḥ - our; pūrvam - previously; vāk -
speech; pravṛttā - engaged; na - not; tasmin -
in that; tena - therefore; prāptam -
achieved; garbha - in a womb; vāsa -
residence; ādi - beginning with; duḥkham - misery.
What person,
even if most sinful, has ever said aloud the blessed name Nārāyaṇa and failed to fulfill his desires?
But we, alas, never used our power of speech in that way, and so we had to
suffer such miseries as living in a womb.
48 ) dhyāyanti
ye viṣṇum anantam avyayaṁ
hṛt-padma-madhye satataṁ vyavasthitam
samāhitānāṁ
satatābhaya-pradaṁ
te yānti siddhiṁ paramāṁ tu vaiṣṇavīm
dhyāyanti -
meditate; ye - who; viṣṇum - on Lord Viṣṇu; anantam - the unlimited; avyayam -
the infallible; hṛt - of the heart; padma - the
lotus; madhye - within; satatam -
always; vyavasthitam - situated; samāhitānām -
for those who are fixed in awareness of Him; satata -
perpetual; abhaya - fearlessness; pradam -
granting; te - they; yānti - attain; siddhim -
perfection; paramām - supreme; tu -
indeed; vaiṣṇavīm - of the Vaiṣṇavas, and in relation to Viṣṇu.
The
unlimited and infallible Viṣṇu, who is always present within the lotus of the heart,
grants fearlessness to those who fix their intelligence upon Him. The devotees
who meditate on Him will reach the supreme perfection of the Vaiṣṇavas.
49) tat tvaṁ prasīda bhagavan kuru mayy anāthe
viṣṇo kṛpāṁ parama-kāruṇikaḥ khalu tvam
saṁsāra-sāgara-nimagnam ananta dīnam
uddhartum arhasi hare puruṣottamo 'si
tat -
therefore; tvam - You; prasīda - please show
Your favor; bhagavan - O Supreme Lord; kuru -
please give; mayi - to me; anāthe - who am
without a master; viṣṇo - O Viṣṇu; kṛpām - mercy; parama - the
most; kāruṇikaḥ - compassionate; khalu - after
all; tvam - You; saṁsāra - of material existence; sāgara -
in the ocean; nimagnam - submerged; ananta -
O limitless one; dīnam - wretched; uddhartum -
to lift up; arhasi - You should please; hare -
O Hari; puruṣa-uttamaḥ - the Supreme Personality of
Godhead; asi - You are.
O Supreme
Lord, O Viṣṇu,
You are the most compassionate. So now please show me Your favor and bestow
Your mercy upon this helpless soul. O unlimited Lord, kindly uplift this wretch
who is drowning in the ocean of material existence. O Lord Hari, You are the
Supreme Personality of Godhead.
50) kṣīra-sāgara-taraṅga-śīkarā-
sāra-tārakita-cāru-mūrtaye
bhogi-bhoga-śayanīya-śāyine
mādhavāya madhu-vidviṣe namaḥ
kṣīra -
of milk; sāgara - in the ocean; taraṅga - from the waves; śīkara - of
the spray; āsāra - by the shower; tārakita -
bespeckled; cāru - charming; mūrtaye - whose
form; bhogi - the serpent's (Lord Ananta Śeṣa's); bhoga -
of the body; śayanīya - on the couch; śāyine -
who lies; mādhavāya - to Lord Mādhava; madhu-vidviṣe -
the antagonist of the demon Madhu; namaḥ - obeisances.
Obeisances
to Lord Mādhava, enemy of the Madhu demon. His beautiful form, lying on the
couch of the serpent Ananta, is speckled by the shower of spray from the milk
ocean's waves.
51) alam
alam alam ekā prāṇināṁ pātakānāṁ
nirasana-viṣaye yā kṛṣṇa kṛṣṇeti vāṇī
yadi bhavati mukunde bhaktir ānanda-sāndrā
karatala-kalitā sā mokṣa-sāmrājya-lakṣmīḥ
alam
alam alam - enough, enough, enough; ekā - by
itself; prāṇinām - of living beings; pātakānām - of the
sins; nirasana - driving away; viṣaye - in
the matter of; yā - which; kṛṣṇa kṛṣṇa - 'Kṛṣṇa, Kṛṣṇa'; iti -
thus; vāṇī -
words; yadi - if; bhavati - there is; mukunde -
for Lord Mukunda; bhaktiḥ - devotion; ānanda -
with ecstasy; sāndrā - dense; kara-tala - in
the palms of one's hands; kalitāḥ - available; sā -
she (devotion); mokṣa - liberation; sāmrājya -
influence; lakṣmīḥ - and opulence.
By
themselves the words "Kṛṣṇa, Kṛṣṇa" are sufficient to drive away the sins of all living
beings. Anyone who possesses devotion for Lord Mukunda that is densely imbued
with ecstasy holds in the palms of his hands the gifts of liberation, worldly
influence, and wealth.
52) yasya
priyau śruti-dharau kavi-loka-vīrau
mitrau dvi-janma-vara-padma-śarāv abhūtām
tenāmbujākṣa-caraṇāmbuja-ṣaṭ-padena
rājñā kṛtā kṛtir iyaṁ kulaśekhareṇa
yasya -
whose; priyau - beloved; śruti-dharau -
expert in knowledge of the Vedas; kavi - of poets; loka -
in the society; vīrau - eminent leaders; mitrau -
two friends; dvi-janma - of the brāhmaṇas; vara -
superior; padma - of the lotus; śarau -
stems; abhūtām - have become; tena - by
him; ambuja-akṣa - of the lotus-eyed Lord; caraṇa-ambuja - at the lotus feet; ṣaṭ-padena - by the bee; rājñā -
by the king; kṛtā - made; kṛtiḥ - composition; iyam -
this; kulaśekhareṇa - by Kulaśekhara.
This work
was composed by King Kulaśekhara, a bee at the lotus feet of the lotus-eyed
Lord. The king's two beloved friends are the twin stems of the exquisite lotus
of the brāhmaṇa community, expert Vedic scholars renowned as leaders
of the community of poets.
53) mukunda-mālāṁ paṭhatāṁ narāṇāṁ
aśeṣa-saukhyaṁ
labhate na kaḥ
svit
samasta-pāpa-kṣayam etya dehī
prayāti viṣṇoḥ paramaṁ padaṁ tat
mukunda-mālām -
this flower garland for Lord Mukunda; paṭhatām - who recite; narāṇām - among persons; aśeṣa -
complete; saukhyam - happiness; labhate na -
does not achieve; kaḥ svit - who at all; samasta -
of all; pāpa - sins; kṣayam - the
eradication; etya - obtaining; dehī - an
embodied being; prayāti - proceeds; viṣṇoḥ - of Lord Viṣṇu; paramam -
supreme; padam - to the abode; tat - that.
Who among
those who recite this Mukunda-mālā will not achieve complete
happiness? An embodied being who chants these prayers will have all his sinful reactions
eradicated and proceed straight to the supreme abode of Lord Viṣṇu.
Kunti Maharani’s prayers to Lord Krsna
TEXT 9
uttarovāca
pāhi pāhi mahā-yogin / deva-deva jagat-pate
nānyaṁ tvad abhayaṁ paśye / yatra mṛtyuḥ parasparam
uttarā uvāca—Uttarā said; pāhi pāhi—protect, protect; mahā-yogin—the greatest mystic; deva-deva—the worshipable of the worshiped; jagat-pate—O Lord of the universe; na—not; anyam—anyone else; tvat—than You; abhayam—fearlessness; paśye—do I see; yatra—where there is; mṛtyuḥ—death; parasparam—in the world of duality.
Uttarā said: O Lord of
lords, Lord of the universe! You are the greatest of mystics. Please protect
me, for there is no one else who can save me from the clutches of death in this
world of duality.
namasye puruṣaṁ tvādyam / īśvaraṁ prakṛteḥ param
alakṣyaṁ sarva-bhūtānām / antar bahir avasthitam
kuntī uvāca—Śrīmatī Kuntī said; namasye—let me bow down; puruṣam—the Supreme Person; tvā—You; ādyam—the original; īśvaram—the controller; prakṛteḥ—of the material cosmos; param—beyond; alakṣyam—the invisible; sarva—all; bhūtānām—of living beings; antaḥ—within; bahiḥ—without; avasthitam—existing.
Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You
because You are the original personality and are unaffected by the qualities of
the material world. You are existing both within and without everything, yet
You are invisible to all.
māyā-javanikācchannam / ajñādhokṣajam
avyayam
na lakṣyase mūḍha-dṛśā / naṭo nāṭyadharo yathā
māyā—deluding; javanikā—curtain; ācchannam—covered by; ajñā—ignorant; adhokṣajam—beyond the range of material
conception (transcendental); avyayam—irreproachable; na—not; lakṣyase—observed; mūḍha-dṛśā—by the foolish observer; naṭaḥ—artist; nāṭya-dharaḥ—dressed as a player; yathā—as.
Being beyond the range of limited
sense perception, You are the eternally irreproachable factor covered by the
curtain of deluding energy. You are invisible to the foolish observer, exactly
as an actor dressed as a player is not recognized.
tathā paramahaṁsānāṁ / munīnām
amalātmanām
bhakti-yoga-vidhānārthaṁ / kathaṁ paśyema hi striyaḥ
tathā—besides that; paramahaṁsānām—of the advanced
transcendentalists; munīnām—of the great philosophers or mental
speculators; amala-ātmanām—those whose minds are competent to discern between spirit
and matter; bhakti-yoga—the science of devotional service; vidhāna-artham—for executing; katham—how; paśyema—can observe; hi—certainly; striyaḥ—women.
You Yourself descend to propagate the
transcendental science of devotional service unto the hearts of the advanced
transcendentalists and mental speculators, who are purified by being able to
discriminate between matter and spirit. How, then, can we women know You
perfectly?
kṛṣṇāya vāsudevāya / devakī-nandanāya
ca
nanda-gopa-kumārāya / govindāya namo namaḥ
kṛṣṇāya—the Supreme Lord; vāsudevāya—unto the son of Vasudeva; devakī-nandanāya—unto the son of Devakī; ca—and; nanda-gopa—Nanda and the cowherd men; kumārāya—unto their son; govindāya—unto the Personality of Godhead, who enlivens the cows and
the senses; namaḥ—respectful obeisances; namaḥ—obeisances.
Let me therefore offer my respectful
obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakī, the boy of Nanda and the other cowherd men of Vṛndāvana, and the enlivener of the cows and the senses.
namaḥ paṅkaja-nābhāya / namaḥ paṅkaja-māline
namaḥ paṅkaja-netrāya / namas
te paṅkajāṅghraye
namaḥ—all respectful obeisances; paṅkaja-nābhāya—unto the Lord who has a specific
depression resembling a lotus flower in the center of His abdomen; namaḥ—obeisances; paṅkaja-māline—one who is always decorated with a
garland of lotus flowers; namaḥ—obeisances; paṅkaja-netrāya—one whose glance is as cooling as a
lotus flower; namaḥ te—respectful obeisances unto You; paṅkaja-aṅghraye—unto You, the soles of whose feet
are engraved with lotus flowers (and who are therefore said to possess lotus
feet).
My respectful obeisances are unto
You, O Lord, whose abdomen is marked with a depression like a lotus flower, who
are always decorated with garlands of lotus flowers, whose glance is as cool as
the lotus and whose feet are engraved with lotuses.
yathā hṛṣīkeśa khalena devakī
kaṁsena ruddhāticiraṁ śucārpitā
vimocitāhaṁ ca sahātmajā vibho
tvayaiva nāthena muhur vipad-gaṇāt
yathā—as it were; hṛṣīkeśa—the master of the senses; khalena—by the envious; devakī—Devakī (the mother of Śrī Kṛṣṇa); kaṁsena—by King Kaṁsa; ruddhā—imprisoned; ati-ciram—for a long time; śuca-arpitā—distressed; vimocitā—released; aham ca—also myself; saha-ātma-jā—along with my children; vibho—O great one; tvayā eva—by Your Lordship; nāthena—as the protector; muhuḥ—constantly; vipat-gaṇāt—from a series of dangers.
O Hṛṣīkeśa, master of the senses and Lord of lords, You have released
Your mother, Devakī, who was long imprisoned and
distressed by the envious King Kaṁsa, and me and my children from a series of constant dangers.
viṣān mahāgneḥ puruṣāda-darśanād
asat-sabhāyā vana-vāsa-kṛcchrataḥ
mṛdhe mṛdhe 'neka-mahārathāstrato
drauṇy-astrataś cāsma hare 'bhirakṣitāḥ
viṣāt—from poison; mahā-agneḥ—from the great fire; puruṣa-ada—the man-eaters; darśanāt—by combating; asat—vicious; sabhāyāḥ—assembly; vana-vāsa—exiled to the forest; kṛcchrataḥ—sufferings; mṛdhe mṛdhe—again and again in battle; aneka—many; mahā-ratha—great generals; astrataḥ—weapons; drauṇi—the son of Droṇācārya; astrataḥ—from the weapon of; ca—and; āsma—indicating past tense; hare—O my Lord; abhirakṣitāḥ—protected completely.
My dear Kṛṣṇa, Your Lordship has protected us from
a poisoned cake, from a great fire, from cannibals, from the vicious assembly,
from sufferings during our exile in the forest and from the battle where great
generals fought. And now You have saved us from the weapon of Aśvatthāmā.
vipadaḥ santu tāḥ śaśvat/ tatra
tatra jagad-guro
bhavato darśanaṁ yat syād/ apunar bhava-darśanam
vipadaḥ—calamities; santu—let there be; tāḥ—all; śaśvat—again and again; tatra—there; tatra—and there; jagat-guro—O Lord of the universe; bhavataḥ—Your; darśanam—meeting; yat—that which; syāt—is; apunaḥ—not again; bhava-darśanam—seeing repetition of birth and
death.
I wish that all those calamities
would happen again and again so that we could see You again and again, for
seeing You means that we will no longer see repeated births and deaths.
janmaiśvarya-śruta-śrībhir / edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai / tvām akiñcana-gocaram
janma—birth; aiśvarya—opulence; śruta—education; śrībhiḥ—by the possession of beauty; edhamāna—progressively increasing; madaḥ—intoxication; pumān—the human being; na—never; eva-ever; arhati—deserves; abhidhātum—to address in feeling; vai—certainly; tvām—You; akiñcana-gocaram—one who is approached easily by the
materially exhausted man.
My Lord, Your Lordship can easily be
approached, but only by those who are materially exhausted. One who is on the
path of [material] progress, trying to improve himself with respectable
parentage, great opulence, high education and bodily beauty, cannot approach
You with sincere feeling.
namo 'kiñcana-vittāya / nivṛtta-guṇa-vṛttaye
ātmārāmāya śāntāya / kaivalya-pataye namaḥ
namaḥ—all obeisances unto You; akiñcana-vittāya—unto the property of the materially
impoverished; nivṛtta—completely transcendental to the
actions of the material modes; guṇa—material modes; vṛttaye—affection; ātma-ārāmāya—one who is self-satisfied; śāntāya—the most gentle; kaivalya-pataye—unto the master of the
monists; namaḥ—bowing down.
My obeisances are unto You, who are
the property of the materially impoverished. You have nothing to do with the
actions and reactions of the material modes of nature. You are self-satisfied,
and therefore You are the most gentle and are master of the monists.
manye tvāṁ kālam īśānam / anādi-nidhanaṁ vibhum
samaṁ carantaṁ sarvatra / bhūtānāṁ yan mithaḥ kaliḥ
manye—I consider; tvām—Your Lordship; kālam—the eternal time; īśānam—the Supreme Lord; anādi-nidhanam—without beginning and end; vibhum—all-pervading; samam—equally merciful; carantam—distributing; sarvatra—everywhere; bhūtānām—of the living beings; yat mithaḥ—by intercourse; kaliḥ—dissension.
My Lord, I consider Your Lordship to
be eternal time, the supreme controller, without beginning and end, the
all-pervasive one. In distributing Your mercy, You are equal to everyone. The
dissensions between living beings are due to social intercourse.
na veda kaścid bhagavaṁś cikīrṣitaṁ
tavehamānasya nṛṇāṁ viḍambanam
na yasya kaścid dayito 'sti karhicid
dveṣyaś ca yasmin viṣamā matir nṛṇām
na—does not; veda—know; kaścit—anyone; bhagavan—O Lord; cikīrṣitam—pastimes; tava—Your; īhamānasya—like the worldly men; nṛṇām—of the people in general; viḍambanam—misleading; na—never; yasya—His; kaścit—anyone; dayitaḥ—object of specific favor; asti—there is; karhicit—anywhere; dveṣyaḥ—object of envy; ca—and; yasmin—unto Him; viṣamā—partiality; matiḥ—conception; nṛṇām—of the people.
O Lord, no one can understand Your
transcendental pastimes, which appear to be human and are so misleading. You
have no specific object of favor, nor do You have any object of envy. People
only imagine that You are partial.
janma karma ca viśvātmann / ajasyākartur
ātmanaḥ
tiryaṅ-nṝṣiṣu yādaḥsu / tad atyanta-viḍambanam
janma—birth; karma—activity; ca—and; viśva-ātman—O soul of the universe; ajasya—of the unborn; akartuḥ—of the inactive; ātmanaḥ—of the vital energy; tiryak—animal; nṛ—human being; ṛṣiṣu—in the sages; yādaḥsu—in the water; tat—that; atyanta—veritable; viḍambanam—bewildering.
Of course it is bewildering, O soul
of the universe, that You work, though You are inactive, and that You take
birth, though You are the vital force and the unborn. You Yourself descend
amongst animals, men, sages and aquatics. Verily, this is bewildering.
gopy ādade tvayi kṛtāgasi dāma tāvad
yā te daśāśru-kalilāñjana-sambhramākṣam
vaktraṁ ninīya bhaya-bhāvanayā sthitasya
sā māṁ vimohayati bhīr api yad bibheti
gopī—the cowherd lady (Yaśodā); ādade—took up; tvayi—on Your; kṛtāgasi—creating disturbances (by breaking
the butter pot); dāma—rope; tāvat—at that time; yā—that which; te—Your; daśā—situation; aśru-kalila—overflooded with tears; añjana—ointment; sambhrama—perturbed; akṣam—eyes; vaktram—face; ninīya—downwards; bhaya-bhāvanayā—by thoughts of fear; sthitasya—of the situation; sā—that; mām—me; vimohayati—bewilders; bhīḥ api—even fear personified; yat—whom; bibheti—is afraid.
My dear Kṛṣṇa, Yaśodā took up a rope to bind You when You committed an
offense, and Your perturbed eyes overflooded with tears, which washed the
mascara from Your eyes. And You were afraid, though fear personified is afraid
of You. This sight is bewildering to me.
kecid āhur ajaṁ jātaṁ / puṇya-ślokasya kīrtaye
yadoḥ priyasyānvavāye / malayasyeva
candanam
kecit—someone; āhuḥ—says; ajam—the unborn; jātam—being born; puṇya-ślokasya—of the great pious king; kīrtaye—for glorifying; yadoḥ—of King Yadu; priyasya—of the dear; anvavāye—in the family of; malayasya—Malaya hills; iva—as; candanam—sandalwood.
Some say that the Unborn is born for
the glorification of pious kings, and others say that He is born to please
King Yadu, one of Your dearest devotees. You
appear in his family as sandalwood appears in the Malaya hills.
apare vasudevasya / devakyāṁ yācito 'bhyagāt
ajas tvam asya kṣemāya / vadhāya ca sura-dviṣām
apare—others; vasudevasya—of Vasudeva; devakyām—of Devakī; yācitaḥ—being prayed for; abhyagāt—took birth; ajaḥ—unborn; tvam—You are; asya—of him; kṣemāya—for the good; vadhāya—for the purpose of killing; ca—and; sura-dviṣām—of those who are envious of the demigods.
Others say that since both Vasudeva and Devakī prayed for You, You have taken Your birth as their son.
Undoubtedly You are unborn, yet You take Your birth for their welfare and to
kill those who are envious of the demigods.
bhārāvatāraṇāyānye / bhuvo nāva
ivodadhau
sīdantyā bhūri-bhāreṇa / jāto hy
ātma-bhuvārthitaḥ
bhāra-avatāraṇāya—just to reduce the burden to the
world; anye—others; bhuvaḥ—of the world; nāvaḥ—boat; iva—like; udadhau—on the sea; sīdantyāḥ—aggrieved; bhūri—extremely; bhāreṇa—by the burden; jātaḥ—You were born; hi—certainly; ātma-bhuvā—by Brahmā; arthitaḥ—being prayed for.
Others say that the world, being
overburdened like a boat at sea, is much aggrieved, and that Brahmā, who is Your son, prayed for You, and so You have appeared
to diminish the trouble.
bhave 'smin kliśyamānānām / avidyā-kāma-karmabhiḥ
śravaṇa-smaraṇārhāṇi / kariṣyann iti
kecana
bhave—in the material creation; asmin—this; kliśyamānānām—of those who are suffering
from; avidyā—nescience; kāma—desire; karmabhiḥ—by execution of fruitive work; śravaṇa—hearing; smaraṇa—remembering; arhāṇi—worshiping; kariṣyan—may perform; iti—thus; kecana—others.
And yet others say that You appeared
to rejuvenate the devotional service of hearing, remembering, worshiping and so
on in order that the conditioned souls suffering from material pangs might take
advantage and gain liberation.
śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ
smaranti nandanti
tavehitaṁ janāḥ
ta eva paśyanty
acireṇa tāvakaṁ
bhava-pravāhoparamaṁ padāmbujam
śṛṇvanti—hear; gāyanti—chant; gṛṇanti—take; abhīkṣṇaśaḥ—continuously; smaranti—remember; nandanti—take pleasure; tava—Your; īhitam—activities; janāḥ—people in general; te—they; eva—certainly; paśyanti—can see; acireṇa—very soon; tāvakam—Your; bhava-pravāha—the current of rebirth; uparamam—cessation; pada-ambujam—lotus feet.
O Kṛṣṇa, those who continuously hear, chant
and repeat Your transcendental activities, or take pleasure in others' doing
so, certainly see Your lotus feet, which alone can stop the repetition of birth
and death.
apy adya nas tvaṁ sva-kṛtehita prabhu
jihāsasi svit suhṛdo 'nujīvinaḥ
yeṣāṁ na cānyad bhavataḥ padāmbujāt
parāyaṇaṁ rājasu yojitāṁhasām
api—if; adya—today; naḥ—us; tvam—You; sva-kṛta—self-executed; īhita—all duties; prabho—O my Lord; jihāsasi—giving up; svit—possibly; suhṛdaḥ—intimate friends; anujīvinaḥ—living at the mercy of; yeṣām—of whom; na—nor; ca—and; anyat—anyone else; bhavataḥ—Your; pada-ambujāt—from the lotus feet; parāyaṇam—dependent; rājasu—unto the kings; yojita—engaged in; aṁhasām—enmity.
O my Lord, You have executed all
duties Yourself. Are you leaving us today, though we are completely dependent
on Your mercy and have no one else to protect us, now when all kings are at
enmity with us?
ke vayaṁ nāma-rūpābhyāṁ / yadubhiḥ saha pāṇḍavāḥ
bhavato 'darśanaṁ yarhi / hṛṣīkāṇām iveśituḥ
ke—who are; vayam—we; nāma-rūpābhyām—without fame and ability; yadubhiḥ—with the Yadus; saha—along with; pāṇḍavāḥ—and the Pāṇḍavas; bhavataḥ—Your; adarśanam—absence; yarhi—as if; hṛṣīkāṇām—of the senses; iva—like; īśituḥ—of the living being.
As the name and fame of a particular
body is finished with the disappearance of the living spirit, similarly if You
do not look upon us, all our fame and activities, along with the Pāṇḍavas and Yadus, will end at once.
neyaṁ śobhiṣyate tatra / yathedānīṁ gadādhara
tvat-padair aṅkitā bhāti / sva-lakṣaṇa-vilakṣitaiḥ
na—not; iyam—this land of our kingdom; śobhiṣyate—will appear beautiful; tatra—then; yathā—as it is now; idānīm—how; gadādhara—O Kṛṣṇa; tvat—Your; padaiḥ—by the feet; aṅkitā—marked; bhāti—is dazzling; sva-lakṣaṇa—Your own marks; vilakṣitaiḥ—by the impressions.
O Gadādhara [Kṛṣṇa], our kingdom is now being marked by
the impressions of Your feet, and therefore it appears beautiful. But when You
leave, it will no longer be so.
ime jana-padāḥ svṛddhāḥ / supakvauṣadhi-vīrudhaḥ
vanādri-nady-udanvanto
/ hy edhante tava vīkṣitaiḥ
ime—all these; jana-padāḥ—cities and towns; svṛddhāḥ—flourished; supakva—nature; auṣadhi—herbs; vīrudhaḥ—vegetables; vana—forests; adri—hills; nadī—rivers; udanvantaḥ—seas; hi—certainly; edhante—increasing; tava—by You; vīkṣitaiḥ—seen.
All these cities and villages are
flourishing in all respects because the herbs and grains are in abundance, the
trees are full of fruits, the rivers are flowing, the hills are full of
minerals and the oceans full of wealth. And this is all due to Your glancing
over them.
atha viśveśa viśvātman / viśva-mūrte sva-keṣu
me
sneha-pāśam imaṁ chindhi / dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu
atha—therefore; viśva-īśa—O Lord of the universe; viśva-ātman—O soul of the universe; viśva-mūrte—O personality of the universal
form; sva-keṣu—unto my own kinsmen; me—my; sneha-pāśam—tie of affection; imam—this; chindhi—cut off; dṛḍham—deep; pāṇḍuṣu—for the Pāṇḍavas; vṛṣṇiṣu—for the Vṛṣṇis also.
O Lord of the universe, soul of the
universe, O personality of the form of the universe, please, therefore, sever
my tie of affection for my kinsmen, the Pāṇḍavas and the Vṛṣṇis.
tvayi me 'nanya-viṣayā / matir madhu-pate
'sakṛt
ratim udvahatād addhā / gaṅgevaugham udanvati
tvayi—unto You; me—my; ananya-viṣayā—unalloyed; matiḥ—attention; madhu-pate—O Lord of Madhu; asakṛt—continuously; ratim—attraction; udvahatāt—may overflow; addhā—directly; gaṅgā—the Ganges; iva—like; ogham—flows; udanvati—down to the sea.
O Lord of Madhu, as the Ganges forever flows to the sea without hindrance,
let my attraction be constantly drawn unto You without being diverted to anyone
else.
śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
rājanya-vaṁśa-dahanānapavarga-vīrya
govinda go-dvija-surārti-harāvatāra
yogeśvarākhila-guro bhagavan namas te
śrī-kṛṣṇa—O Śrī Kṛṣṇa; kṛṣṇa-sakha—O friend of Arjuna; vṛṣṇi—of descendants of Vṛṣṇi; ṛṣabha—O chief; avani—the earth; dhruk—rebellious; rājanya-vaṁśa—dynasties of the kings; dahana—O annihilator; anapavarga—without deterioration of; vīrya—prowess; govinda—O proprietor of Golokadhāma; go—of
the cows; dvija—the brāhmaṇas; sura—the demigods; arti-hara—to relieve distress; avatāra—O Lord who descends; yoga-īśvara—O master of all mystic powers; akhila—universal; guro—O preceptor; bhagavan—O possessor of all opulences; namaḥ te—respectful obeisances unto You.
O Kṛṣṇa, O friend of Arjuna, O chief amongst the descendants of Vṛṣṇi, You are the destroyer of those
political parties which are disturbing elements on this earth. Your prowess
never deteriorates. You are the proprietor of the transcendental abode, and You
descend to relieve the distresses of the cows, the brāhmaṇas and the devotees. You possess all
mystic powers, and You are the preceptor of the entire universe. You are the
almighty God, and I offer You my respectful obeisances.
Dhruva Maharaja
Prayers:
TEXT 6
dhruva uvāca
yo ’ntaḥ praviśya mama vācam imāṁ prasuptāṁ
sañjīvayaty
akhila-śakti-dharaḥ sva-dhāmnā
anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn
prāṇān namo bhagavate puruṣāya tubhyam
dhruvaḥ uvāca—Dhruva Mahārāja said; yaḥ—the Supreme Lord who; antaḥ—within; praviśya—entering; mama—my; vācam—words; imām—all these; prasuptām—which are all inactive or dead; sañjīvayati—rejuvenates; akhila—universal; śakti—energy; dharaḥ—possessing; sva-dhāmnā—by His internal potency; anyān ca—other limbs also; hasta—like hands; caraṇa—legs; śravaṇa—ears; tvak—skin; ādīn—and so on; prāṇān—life
force; namaḥ—let me offer my obeisances; bhagavate—unto the Supreme Personality of Godhead; puruṣāya—the Supreme Person; tubhyam—unto You.
Dhruva Mahārāja said: My dear Lord, You are all-powerful. After
entering within me, You have enlivened all my sleeping senses—my hands, legs,
ears, touch sensation, life force and especially my power of speech. Let me
offer my respectful obeisances unto You.
ekas tvam eva bhagavann idam ātma-śaktyā
māyākhyayoru-guṇayā mahad-ādy-aśeṣam
sṛṣṭvānuviśya puruṣas tad-asad-guṇeṣu
nāneva dāruṣu vibhāvasuvad vibhāsi
ekaḥ—one; tvam—you; eva—certainly; bhagavan—O my Lord; idam—this material world; ātma-śaktyā—by Your own potency; māyā-ākhyayā—of the name māyā; uru—greatly powerful; guṇayā—consisting
of the modes of nature; mahat-ādi—the mahat-tattva, etc.; aśeṣam—unlimited; sṛṣṭvā—after creating; anuviśya—then after entering; puruṣaḥ—the Supersoul; tat—of māyā; asat-guṇeṣu—into
the temporarily manifested qualities; nānā—variously; iva—as if; dāruṣu—into pieces of wood; vibhāvasu-vat—just like fire; vibhāsi—You appear.
My Lord, You are the supreme one, but
by Your different energies You appear differently in the spiritual and material
worlds. You create the total energy of the material world by Your external
potency, and after creation You enter within the material world as the
Supersoul. You are the Supreme Person, and through the temporary modes of
material nature You create varieties of manifestation, just as fire, entering
into wood of different shapes, burns brilliantly in different varieties.
tvad-dattayā vayunayedam acaṣṭa viśvaṁ
supta-prabuddha iva
nātha bhavat-prapannaḥ
tasyāpavargya-śaraṇaṁ tava pāda-mūlaṁ
vismaryate kṛta-vidā katham ārta-bandho
tvat-dattayā—given by You; vayunayā—by knowledge; idam—this; acaṣṭa—could
see; viśvam—whole universe; supta-prabuddhaḥ—a man rising from sleep; iva—like; nātha—O my Lord; bhavat-prapannaḥ—Lord Brahmā, who is surrendered unto You; tasya—his; āpavargya—of persons desiring
liberation; śaraṇam—the shelter; tava—Your; pāda-mūlam—lotus feet; vismaryate—can be forgotten; kṛta-vidā—by a learned person; katham—how; ārta-bandho—O friend of the distressed.
O my master, Lord Brahmā is fully surrendered unto You. In the beginning You
gave him knowledge, and thus he could see and understand the entire universe,
just as a person awakens from sleep and visualizes his immediate duties. You
are the only shelter of all persons who desire liberation, and You are the
friend of all who are distressed. How, therefore, can a learned person who has
perfect knowledge ever forget You?
nūnaṁ
vimuṣṭa-matayas tava māyayā te
ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ
arcanti kalpaka-taruṁ kuṇapopabhogyam
icchanti yat sparśajaṁ niraye ’pi nṝṇām
nūnam—certainly; vimuṣṭa-matayaḥ—those who have lost their right intelligence; tava—Your; māyayā—by the influence of the illusory
energy; te—they; ye—who; tvām—You; bhava—from birth; apyaya—and death; vimokṣaṇam—the cause of liberation; anya-hetoḥ—for other purposes; arcanti—worship; kalpaka-tarum—who are like the desire tree; kuṇapa—of
this dead body; upabhogyam—sense gratification; icchanti—they desire; yat—that which; sparśa-jam—derived by touch sensation; niraye—in hell; api—even; nṝṇām—for
persons.
Persons who worship You simply for
the sense gratification of this bag of skin are certainly influenced by Your
illusory energy. In spite of having You, who are like a desire tree and are the
cause of liberation from birth and death, foolish persons, such as me, desire
benedictions from You for sense gratification, which is available even for
those who live in hellish conditions.
yā nirvṛtis
tanu-bhṛtāṁ tava pāda-padma-
dhyānād bhavaj-jana-kathā-śravaṇena vā syāt
sā brahmaṇi
sva-mahimany api nātha mā bhūt
kiṁ tv antakāsi-lulitāt patatāṁ vimānāt
yā—that
which; nirvṛtiḥ—bliss; tanu-bhṛtām—of the embodied; tava—Your; pāda-padma—lotus feet; dhyānāt—from meditating upon; bhavat-jana—from Your intimate devotees; kathā—topics; śravaṇena—by hearing; vā—or; syāt—comes into being; sā—that bliss; brahmaṇi—in
the impersonal Brahman; sva-mahimani—Your own magnificence; api—even; nātha—O Lord; mā—never; bhūt—exists; kim—what to speak of; tu—then; antaka-asi—by the sword of death; lulitāt—being destroyed; patatām—of those who fall down; vimānāt—from their airplanes.
My Lord, the transcendental bliss
derived from meditating upon Your lotus feet or hearing about Your glories from
pure devotees is so unlimited that it is far beyond the stage of brahmānanda, wherein one thinks himself merged in the
impersonal Brahman as one with the Supreme.
Since brahmānanda is also defeated by the
transcendental bliss derived from devotional service, then what to speak of the
temporary blissfulness of elevating oneself to the heavenly planets, which is
ended by the separating sword of time? Although one may be elevated to the
heavenly planets, he falls down in due course of time.
bhaktiṁ
muhuḥ pravahatāṁ tvayi me prasaṅgo
bhūyād ananta mahatām amalāśayānām
yenāñjasolbaṇam
uru-vyasanaṁ
bhavābdhiṁ
neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ
bhaktim—devotional
service; muhuḥ—constantly; pravahatām—of those who perform; tvayi—unto You; me—my; prasaṅgaḥ—intimate association; bhūyāt—may it become; ananta—O unlimited; mahatām—of the great devotees; amala-āśayānām—whose hearts are freed from material
contamination; yena—by which; añjasā—easily; ulbaṇam—terrible; uru—great; vyasanam—full of dangers; bhava-abdhim—the ocean of material
existence; neṣye—I shall cross; bhavat—Your; guṇa—transcendental qualities; kathā—pastimes; amṛta—nectar, eternal; pāna—by drinking; mattaḥ—mad.
Dhruva Mahārāja continued: O unlimited Lord, kindly bless me so that I
may associate with great devotees who engage in Your transcendental loving
service constantly, as the waves of a river constantly flow. Such
transcendental devotees are completely situated in an uncontaminated state of
life. By the process of devotional service I shall surely be able to cross the
nescient ocean of material existence, which is filled with the waves of
blazing, firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your transcendental qualities and
pastimes, which are eternally existent.
te na smaranty atitarāṁ priyam īśa martyaṁ
ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ
ye tv abja-nābha
bhavadīya-padāravinda-
saugandhya-lubdha-hṛdayeṣu kṛta-prasaṅgāḥ
te—they; na—never; smaranti—remember; atitarām—highly; priyam—dear; īśa—O Lord; martyam—material body; ye—they who; ca—also; anu—in
relationship with; adaḥ—that; suta—sons; suhṛt—friends; gṛha—home; vitta—wealth; dārāḥ—and wife; ye—those
who; tu—then; abja-nābha—O Lord who have a lotus navel; bhavadīya—of Your; pada-aravinda—lotus feet; saugandhya—the fragrance; lubdha—have achieved; hṛdayeṣu—with devotees whose hearts; kṛta-prasaṅgāḥ—have association.
O Lord who have a lotus navel, if a
person happens to associate with a devotee whose heart always hankers after
Your lotus feet, seeking always their fragrance, he is never attached to the
material body or, in a bodily relationship, to offspring, friends, home, wealth
and wife, which are very, very dear to materialistic persons. Indeed, he does
not care for them.
tiryaṅ-naga-dvija-sarīsṛpa-deva-daitya-
martyādibhiḥ
paricitaṁ sad-asad-viśeṣam
rūpaṁ sthaviṣṭham aja te mahad-ādy-anekaṁ
nātaḥ paraṁ parama vedmi na yatra vādaḥ
tiryak—by
animals; naga—trees; dvija—birds; sarīsṛpa—reptiles; deva—demigods; daitya—demons; martya-ādibhiḥ—by men, etc.; paricitam—pervaded; sat-asat-viśeṣam—with varieties manifest and unmanifest; rūpam—form; sthaviṣṭham—gross universal; aja—O
Unborn; te—Your; mahat-ādi—caused by the total material energy, etc.; anekam—various causes; na—not; ataḥ—from this; param—transcendental; parama—O Supreme; vedmi—I know; na—not; yatra—where; vādaḥ—various arguments.
My dear Lord, O Supreme Unborn, I
know that the different varieties of living entities, such as animals, trees,
birds, reptiles, demigods and human beings, are spread throughout the universe,
which is caused by the total material energy, and I know that they are
sometimes manifest and sometimes unmanifest; but I have never experienced the
supreme form I behold as I see You now. Now all kinds of methods of theorizing
have come to an end.
kalpānta etad akhilaṁ jaṭhareṇa gṛhṇan
śete pumān sva-dṛg ananta-sakhas tad-aṅke
yan-nābhi-sindhu-ruha-kāñcana-loka-padma-
garbhe dyumān bhagavate praṇato ’smi tasmai
kalpa-ante—at the end of the millennium; etat—this universe; akhilam—all; jaṭhareṇa—within the belly; gṛhṇan—withdrawing; śete—lies down; pumān—the Supreme Person; sva-dṛk—looking
upon Himself; ananta—the unlimited being Śeṣa; sakhaḥ—accompanied by; tat-aṅke—on
His lap; yat—from whose; nābhi—navel; sindhu—ocean; ruha—sprouted; kāñcana—golden; loka—planet; padma—of the lotus; garbhe—on the whorl; dyumān—Lord Brahmā; bhagavate—unto the Supreme Personality of
Godhead; praṇataḥ—offering obeisances; asmi—I am; tasmai—unto Him.
My dear Lord, at the end of each
millennium the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu dissolves everything manifested within the universe
into His belly. He lies down on the lap of Śeṣa Nāga, from His navel sprouts a golden lotus flower on a stem, and
on that lotus Lord Brahmā is created. I can understand that You are the same
Supreme Godhead. I therefore offer my respectful obeisances unto You.
tvaṁ
nitya-mukta-pariśuddha-vibuddha ātmā
kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ
yad-buddhy-avasthitim
akhaṇḍitayā sva-dṛṣṭyā
draṣṭā sthitāv adhimakho vyatirikta āsse
tvam—You; nitya—eternally; mukta—liberated; pariśuddha—uncontaminated; vibuddhaḥ—full of knowledge; ātmā—the Supreme Soul; kūṭa-sthaḥ—changeless; ādi—original; puruṣaḥ—person; bhagavān—the Lord, full with six opulences; tri-adhīśaḥ—master of the three modes; yat—whence; buddhi—of intellectual activities; avasthitim—all stages; akhaṇḍitayā—unbroken; sva-dṛṣṭyā—by transcendental vision; draṣṭā—You
witness; sthitau—for maintaining (the
universe); adhimakhaḥ—enjoyer of the results of all
sacrifices; vyatiriktaḥ—differently; āsse—You are situated.
My Lord, by Your unbroken
transcendental glance You are the supreme witness of all stages of intellectual
activities. You are eternally liberated, Your existence is situated in pure
goodness, and You are existent in the Supersoul without change. You are the
original Personality of Godhead, full with six opulences, and You are eternally
the master of the three modes of material nature. Thus, You are always
different from the ordinary living entities. As Lord Viṣṇu, You maintain all the affairs of the entire universe, and
yet You stand aloof and are the enjoyer of the results of all sacrifices.
yasmin viruddha-gatayo hy aniśaṁ patanti
vidyādayo vividha-śaktaya ānupūrvyāt
tad brahma viśva-bhavam ekam anantam ādyam
ānanda-mātram avikāram ahaṁ prapadye
yasmin—in
whom; viruddha-gatayaḥ—of opposite character; hi—certainly; aniśam—always; patanti—are manifest; vidyā-ādayaḥ—knowledge and ignorance, etc.; vividha—various; śaktayaḥ—energies; ānupūrvyāt—continually; tat—that; brahma—Brahman; viśva-bhavam—the cause of material
creation; ekam—one; anantam—unlimited; ādyam—original; ānanda-mātram—simply blissful; avikāram—changeless; aham—I; prapadye—offer my obeisances.
My dear Lord, in Your impersonal
manifestation of Brahman there are always two opposing
elements—knowledge and ignorance. Your multienergies are continually manifest,
but the impersonal Brahman, which is undivided, original, changeless, unlimited and
blissful, is the cause of the material manifestation. Because You are the same
impersonal Brahman, I offer my respectful obeisances
unto You.
satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ
apy evam arya bhagavān
paripāti dīnān
vāśreva vatsakam anugraha-kātaro ’smān
satya—real; āśiṣaḥ—compared with other benedictions; hi—certainly; bhagavan—my Lord; tava—Your; pāda-padmam—lotus feet; āśīḥ—benediction; tathā—in that way; anubhajataḥ—for the devotees; puruṣa-artha—of the real goal of life; mūrteḥ—the personification; api—although; evam—thus; arya—O Lord; bhagavān—the Personality of Godhead; paripāti—maintains; dīnān—the poor in heart; vāśrā—a cow; iva—like; vatsakam—unto the calf; anugraha—to bestow mercy; kātaraḥ—eager; asmān—upon me.
My Lord, O Supreme Lord, You are the
supreme personified form of all benediction. Therefore, for one who abides in
Your devotional service with no other desire, worshiping Your lotus feet is
better than becoming king and lording it over a kingdom. That is the
benediction of worshiping Your lotus feet. To ignorant devotees like me, You
are the causelessly merciful maintainer, just like a cow, who takes care of the
newly born calf by supplying milk and giving it protection from attack.
Prithu Maharaja Prayers:
pṛthur uvāca
varān vibho tvad varadeśvarād budhaḥ
kathaṁ vṛṇīte guṇa-vikriyātmanām
ye nārakāṇām
api santi dehināṁ
tān īśa kaivalya-pate vṛṇe na ca
pṛthuḥ uvāca—Pṛthu Mahārāja said; varān—benedictions; vibho—my dear Supreme Lord; tvat—from You; vara-da-īśvarāt—from the Supreme Personality of Godhead, the highest of the bestowers of
benedictions; budhaḥ—a learned person; katham—how; vṛṇīte—could ask for; guṇa-vikriyā—bewildered by the modes of material nature; ātmanām—of the living entities; ye—which; nārakāṇām—of
the living entities living in hell; api—also; santi—exist; dehinām—of the embodied; tān—all
those; īśa—O Supreme Lord; kaivalya-pate—O bestower of merging in the
existence of the Lord; vṛṇe—I ask for; na—not; ca—also.
My dear Lord, You are the best of the
demigods who can offer benedictions. Why, therefore, should any learned person
ask You for benedictions meant for living entities bewildered by the modes of
nature? Such benedictions are available automatically, even in the lives of
living entities suffering in hellish conditions. My dear Lord, You can
certainly bestow merging into Your existence, but I do not wish to have such a
benediction.
na kāmaye nātha tad apy ahaṁ kvacin
na yatra yuṣmac-caraṇāmbujāsavaḥ
mahattamāntar-hṛdayān mukha-cyuto
vidhatsva karṇāyutam
eṣa me varaḥ
na—not; kāmaye—do I desire; nātha—O master; tat—that; api—even; aham—I; kvacit—at any time; na—not; yatra—where; yuṣmat—Your; caraṇa-ambuja—of the lotus feet; āsavaḥ—the nectarean beverage; mahat-tama—of the great devotees; antaḥ-hṛdayāt—from the core of the heart; mukha—from the mouths; cyutaḥ—being delivered; vidhatsva—give; karṇa—ears; ayutam—one million; eṣaḥ—this; me—my; varaḥ—benediction.
My dear Lord, I therefore do not wish
to have the benediction of merging into Your existence, a benediction in which
there is no existence of the nectarean beverage of Your lotus feet. I want the
benediction of at least one million ears, for thus I may be able to hear about
the glories of Your lotus feet from the mouths of Your pure devotees.
sa uttamaśloka mahan-mukha-cyuto
bhavat-padāmbhoja-sudhā kaṇānilaḥ
smṛtiṁ punar vismṛta-tattva-vartmanāṁ
kuyogināṁ no vitaraty alaṁ varaiḥ
saḥ—that; uttama-śloka—O Lord, who are praised by selected
verses; mahat—of great devotees; mukha-cyutaḥ—delivered from the mouths; bhavat—Your; pada-ambhoja—from the lotus feet; sudhā—of nectar; kaṇa—particles; anilaḥ—soothing breeze; smṛtim—remembrance; punaḥ—again; vismṛta—forgotten; tattva—to the truth; vartmanām—of persons whose path; ku-yoginām—of persons not in the line of devotional service; naḥ—of us; vitarati—restores; alam—unnecessary; varaiḥ—other benedictions.
My dear Lord, You are glorified by
the selected verses uttered by great personalities. Such glorification of Your
lotus feet is just like saffron particles. When the transcendental vibration
from the mouths of great devotees carries the aroma of the saffron dust of Your
lotus feet, the forgetful living entity gradually remembers his eternal
relationship with You. Devotees thus gradually come to the right conclusion
about the value of life. My dear Lord, I therefore do not need any other
benediction but the opportunity to hear from the mouth of Your pure devotee.
yaśaḥ śivaṁ suśrava ārya-saṅgame
yadṛcchayā copaśṛṇoti te sakṛt
kathaṁ guṇa-jño viramed vinā paśuṁ
śrīr yat pravavre guṇa-saṅgrahecchayā
yaśaḥ — glorification; śivam —
all-auspicious; su-śravaḥ — O highly glorified Lord; ārya-saṅgame — in the association of advanced
devotees; yadṛcchayā
— somehow or other; ca — also; upaśṛṇoti — hears; te — Your; sakṛt — even once; katham — how; guṇa-jñaḥ — one who appreciates good
qualities; viramet — can cease; vinā — unless; paśum — an animal; śrīḥ — the goddess of fortune; yat —
which; pravavre — accepted; guṇa — Your qualities; saṅgraha — to receive; icchayā — with a
desire.
My dear
highly glorified Lord, if one, in the association of pure devotees, hears even
once the glories of Your activities, he does not, unless he is nothing but an
animal, give up the association of devotees, for no intelligent person would be
so careless as to leave their association. The perfection of chanting and
hearing about Your glories was accepted even by the goddess of fortune, who
desired to hear of Your unlimited activities and transcendental glories.
Text 27
athābhaje
tvākhila-pūruṣottamaṁ
guṇālayaṁ padma-kareva lālasaḥ
apy āvayor eka-pati-spṛdhoḥ kalir
na syāt kṛta-tvac-caraṇaika-tānayoḥ
atha —
therefore; ābhaje — I shall engage in devotional service; tvā — unto You;
akhila — all-inclusive; pūruṣa-uttamam — the Supreme Personality of Godhead; guṇa-ālayam — the reservoir of all
transcendental qualities; padma-karā — the goddess of fortune, who carries a
lotus flower in her hand; iva — like; lālasaḥ — being desirous; api — indeed;
āvayoḥ — of Lakṣmī and me; eka-pati — one
master; spṛdhoḥ — competing; kaliḥ — quarrel; na — not; syāt — may take
place; kṛta — having done; tvat-caraṇa — unto Your lotus feet; eka-tānayoḥ — one attention.
Translation
Now I
wish to engage in the service of the lotus feet of the Supreme Personality of
Godhead and to serve just like the goddess of fortune, who carries a lotus
flower in her hand, because His Lordship, the Supreme Personality of Godhead,
is the reservoir of all transcendental qualities. I am afraid that the goddess
of fortune and I would quarrel because both of us would be attentively engaged
in the same service.
jagaj-jananyāṁ jagad-īśa vaiśasaṁ
syād eva yat-karmaṇi naḥ samīhitam
karoṣi phalgv apy uru dīna-vatsalaḥ
sva eva dhiṣṇye ’bhiratasya
kiṁ tayā
jagat-jananyām
— in the mother of the universe (Lakṣmī); jagat-īśa — O Lord of the universe;
vaiśasam — anger; syāt — may arise; eva — certainly; yat-karmaṇi — in whose activity; naḥ — my; samīhitam — desire; karoṣi —
You consider; phalgu — insignificant service; api — even; uru — very great;
dīna-vatsalaḥ
— favorably inclined to the poor; sve — own; eva — certainly; dhiṣṇye — in Your opulence; abhiratasya —
of one who is fully satisfied; kim — what need is there; tayā — with her.
My dear
Lord of the universe, the goddess of fortune, Lakṣmī, is the mother of the
universe, and yet I think that she may be angry with me because of my intruding
upon her service and acting on that very platform to which she is so much
attached. Yet I am hopeful that even though there is some misunderstanding, You
will take my part, for You are very much inclined to the poor, and You always
magnify even insignificant service unto You. Therefore even though she becomes
angry, I think that there is no harm for You, because You are so
self-sufficient that You can do without her.
Text 29
bhajanty
atha tvām ata eva sādhavo
vyudasta-māyā-guṇa-vibhramodayam
bhavat-padānusmaraṇād ṛte satāṁ
nimittam anyad bhagavan na vidmahe
bhajanti —
they worship; atha — therefore; tvām — You; ataḥ eva — therefore; sādhavaḥ — all saintly persons; vyudasta —
who dispel; māyā-guṇa — the modes of material nature; vibhrama — misconceptions;
udayam — produced; bhavat — Your; pada — lotus feet; anusmaraṇāt — constantly remembering; ṛte — except; satām — of great saintly
persons; nimittam — reason; anyat — other; bhagavan — O Supreme Personality of
Godhead; na — not; vidmahe — I can understand.
Great
saintly persons who are always liberated take to Your devotional service
because only by devotional service can one be relieved from the illusions of
material existence. O my Lord, there is no reason for the liberated souls to
take shelter at Your lotus feet except that such souls are constantly thinking
of Your feet.
Text 30
manye giraṁ te jagatāṁ vimohinīṁ
varaṁ vṛṇīṣveti bhajantam āttha yat
vācā nu tantyā yadi te jano ’sitaḥ
kathaṁ punaḥ karma karoti mohitaḥ
manye — I
consider; giram — words; te — Your; jagatām — to the material world; vimohinīm
— bewildering; varam — benediction; vṛṇīṣva — just accept; iti — in this
way; bhajantam — unto Your devotee; āttha — You spoke; yat — because; vācā — by
the statements of the Vedas; nu — certainly; tantyā — by the ropes; yadi — if;
te — Your; janaḥ — the people in general; asitaḥ — not bound; katham — how; punaḥ — again and again; karma — fruitive
activities; karoti — perform; mohitaḥ — being enamored.
My dear
Lord, what You have said to Your unalloyed devotee is certainly very much
bewildering. The allurements You offer in the Vedas are certainly not suitable
for pure devotees. People in general, bound by the sweet words of the Vedas,
engage themselves again and again in fruitive activities, enamored by the
results of their actions.
Text 31
tvan-māyayāddhā
jana īśa khaṇḍito
yad anyad āśāsta ṛtātmano ’budhaḥ
yathā cared bāla-hitaṁ pitā svayaṁ
tathā tvam evārhasi naḥ samīhitum
tvat — Your;
māyayā — by illusory energy; addhā — certainly; janaḥ — the people in general; īśa — O my
Lord; khaṇḍitaḥ — separated; yat — because; anyat —
other; āśāste — they desire; ṛta — real; ātmanaḥ — from the self; abudhaḥ — without proper understanding;
yathā — as; caret — would engage in; bāla-hitam — the welfare of one’s child;
pitā — the father; svayam — personally; tathā — similarly; tvam — Your
Lordship; eva — certainly; arhasi naḥ samīhitum — please act on my behalf.
My Lord,
due to Your illusory energy, all living beings in this material world have
forgotten their real constitutional position, and out of ignorance they are
always desirous of material happiness in the form of society, friendship and
love. Therefore, please do not ask me to take some material benefits from You,
but as a father, not waiting for the son’s demand, does everything for the
benefit of the son, please bestow upon me whatever You think best for me.
Rudra Gita:
TEXT 33
śrī-rudra uvāca
jitaṁ ta ātma-vid-varya- / svastaye svastir astu me
bhavatārādhasā rāddhaṁ / sarvasmā ātmane namaḥ
śrī-rudraḥ uvāca—Lord Śiva began to speak; jitam—all glories; te—unto You; ātma-vit—self-realized; varya—the best; svastaye—unto the auspicious; svastiḥ—auspiciousness; astu—let there be; me—of me; bhavatā—by You; ārādhasā—by the all-perfect; rāddham—worshipable; sarvasmai—the Supreme Soul; ātmane—unto the Supreme Soul; namaḥ—obeisances.
Lord Śiva addressed the Supreme
Personality of Godhead with the following prayer: O Supreme Personality of
Godhead, all glories unto You. You are the most exalted of all self-realized
souls. Since You are always auspicious for the self-realized, I wish that You
be auspicious for me. You are worshipable by virtue of the all-perfect
instructions You give. You are the Supersoul; therefore I offer my obeisances
unto You as the supreme living being.
namaḥ paṅkaja-nābhāya / bhūta-sūkṣmendriyātmane
vāsudevāya śāntāya / kūṭa-sthāya sva-rociṣe
namaḥ—all obeisances unto You; paṅkaja-nābhāya—unto the Supreme Personality of
Godhead, from whose navel the lotus flower emanates; bhūta-sūkṣma—the sense objects; indriya—the senses; ātmane—the origin; vāsudevāya—unto Lord Vāsudeva; śāntāya—always peaceful; kūṭa-sthāya—without being changed; sva-rociṣe—unto the supreme illumination.
My Lord, You are the origin of the
creation by virtue of the lotus flower which sprouts from Your navel. You are
the supreme controller of the senses and the sense objects, and You are also
the all-pervading Vāsudeva. You are most peaceful, and because of Your self-illuminated
existence, You are not disturbed by the six kinds of transformations.
saṅkarṣaṇāya sūkṣmāya / durantāyāntakāya
ca
namo viśva-prabodhāya / pradyumnāyāntar-ātmane
saṅkarṣaṇāya—unto the master of
integration; sūkṣmāya—unto the subtle unmanifested
material ingredients; durantāya—unto the unsurpassable; antakāya—unto the master of disintegration; ca—also; namaḥ—obeisances; viśva-prabodhāya—unto the master of the development
of the universe; pradyumnāya—unto Lord Pradyumna; antaḥ-ātmane—unto the Supersoul in everyone’s heart.
My dear Lord, You are the origin of
the subtle material ingredients, the master of all integration as well as the
master of all disintegration, the predominating Deity named Saṅkarṣaṇa, and the master of all intelligence,
known as the predominating Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.
namo namo ’niruddhāya / hṛṣīkeśendriyātmane
namaḥ paramahaṁsāya / pūrṇāya nibhṛtātmane
namaḥ—all my obeisances unto You; namaḥ—obeisances again; aniruddhāya—unto Lord Aniruddha; hṛṣīkeśa—the master of the senses; indriya-ātmane—the director of the senses; namaḥ—all obeisances unto You; parama-haṁsāya—unto the supreme perfect; pūrṇāya—unto the supreme complete; nibhṛta-ātmane—who is situated apart from this
material creation.
My Lord, as the supreme directing
Deity known as Aniruddha, You are the master of the senses
and the mind. I therefore offer my obeisances unto You again and again. You are
known as Ananta as well as Saṅkarṣaṇa because of Your ability to
destroy the whole creation by the blazing fire from Your mouth.
TEXT 37
svargāpavarga-dvārāya / nityaṁ śuci-ṣade namaḥ
namo hiraṇya-vīryāya / cātur-hotrāya
tantave
svarga—the heavenly planets; apavarga—the path of liberation; dvārāya—unto the door of; nityam—eternally; śuci-sade—unto the most purified; namaḥ—my obeisances unto You; namaḥ—my obeisances; hiraṇya—gold; vīryāya—semen; cātuḥ-hotrāya—the Vedic sacrifices of the name; tantave—unto one who expands.
My Lord, O Aniruddha, You are the authority by which the doors of the higher
planetary systems and liberation are opened. You are always within the pure
heart of the living entity. Therefore I offer my obeisances unto You. You are
the possessor of semen which is like gold, and thus, in the form of fire, You
help the Vedic sacrifices, beginning with cātur-hotra. Therefore I offer my obeisances
unto You.
nama ūrja iṣe trayyāḥ /
pataye
yajña-retase
tṛpti-dāya ca jīvānāṁ / namaḥ sarva-rasātmane
namaḥ—I offer all obeisances unto
You; ūrje—unto the provider of the Pitṛloka; iṣe—the provider of all the
demigods; trayyāḥ—of the three Vedas; pataye—unto the master; yajña—sacrifices; retase—unto the predominating deity of the
moon planet; tṛpti-dāya—unto Him who gives satisfaction to everyone; ca—also; jīvānām—of the living entities; namaḥ—I offer my obeisances; sarva-rasa-ātmane—unto the all-pervading Supersoul.
My Lord, You are the provider of the
Pitṛlokas as well as all the demigods. You are the predominating deity of the
moon and the master of all three Vedas. I offer my respectful obeisances unto
You because You are the original source of satisfaction for all living
entities.
sarva-sattvātma-dehāya /viśeṣāya sthavīyase
namas trailokya-pālāya / saha ojo-balāya ca
sarva—all; sattva—existence; ātma—soul; dehāya—unto the body; viśeṣāya—diversity; sthavīyase—unto the material world; namaḥ—offering obeisances; trai-lokya—three planetary systems; pālāya—maintainer; saha—along with; ojaḥ—prowess; balāya—unto the strength; ca—also.
My dear Lord, You are the gigantic
universal form which contains all the individual bodies of the living entities.
You are the maintainer of the three worlds, and as such You maintain the mind,
senses, body, and air of life within them. I therefore offer my respectful
obeisances unto You.
artha-liṅgāya nabhase / namo
’ntar-bahir-ātmane
namaḥ puṇyāya lokāya / amuṣmai bhūri-varcase
artha—meaning; liṅgāya—revealing; nabhase—unto the sky; namaḥ—offering obeisances; antaḥ—within; bahiḥ—and without; ātmane—unto the self; namaḥ—offering obeisances; puṇyāya—pious activities; lokāya—for creation; amuṣmai—beyond death; bhūri-varcase—the supreme effulgence.
My dear Lord, by expanding Your
transcendental vibrations, You reveal the actual meaning of everything. You are
the all-pervading sky within and without, and You are the ultimate goal of
pious activities executed both within this material world and beyond it. I
therefore offer my respectful obeisances again and again unto You.
pravṛttāya nivṛttāya / pitṛ-devāya karmaṇe
namo ’dharma-vipākāya / mṛtyave duḥkha-dāya ca
pravṛttāya—inclination; nivṛttāya—disinclination; pitṛ-devāya—unto the master of Pitṛloka; karmaṇe—unto the resultant action of
fruitive activities; namaḥ—offering respects; adharma—irreligious; vipākāya—unto the result; mṛtyave—unto death; duḥkha-dāya—the cause of all kinds of miserable
conditions; ca—also.
My dear Lord, You are the viewer of
the results of pious activities. You are inclination, disinclination and their
resultant activities. You are the cause of the miserable conditions of life
caused by irreligion, and therefore You are death. I offer You my respectful
obeisances.
namas ta āśiṣām īśa / manave kāraṇātmane
namo dharmāya bṛhate / kṛṣṇāyākuṇṭha-medhase|
puruṣāya purāṇāya / sāṅkhya-yogeśvarāya ca
namaḥ—offering obeisances; te—unto You; āśiṣām īśa—O topmost of all bestowers of benediction; manave—unto the supreme mind or supreme Manu; kāraṇa-ātmane—the supreme cause of all causes; namaḥ—offering obeisances; dharmāya—unto one who knows the best of all religion; bṛhate—the greatest; kṛṣṇāya—unto Kṛṣṇa; akuṇṭha-medhase—unto one whose brain activity is
never checked; puruṣāya—the Supreme Person; purāṇāya—the oldest of the old; sāṅkhya-yoga-īśvarāya—the master of the principles of sāṅkhya-yoga; ca—and.
My dear Lord, You are the topmost of
all bestowers of all benediction, the oldest and supreme enjoyer amongst all
enjoyers. You are the master of all the worlds’ metaphysical philosophy, for
You are the supreme cause of all causes, Lord Kṛṣṇa. You are the greatest of all
religious principles, the supreme mind, and You have a brain which is never
checked by any condition. Therefore I repeatedly offer my obeisances unto You.
śakti-traya-sametāya / mīḍhuṣe ’haṅkṛtātmane
ceta-ākūti-rūpāya / namo vāco vibhūtaye
śakti-traya—three kinds of energies; sametāya—unto the reservoir; mīḍhuṣe—unto Rudra; ahaṅkṛta-ātmane—the source of egotism; cetaḥ—knowledge; ākūti—eagerness to work; rūpāya—unto the form of; namaḥ—my obeisances; vācaḥ—unto the sound; vibhūtaye—unto the different types of opulences.
My dear Lord, You are the supreme
controller of the worker, sense activities and results of sense activities [karma]. Therefore You are the controller of the body, mind and
senses. You are also the supreme controller of egotism, known as Rudra. You are the source of knowledge and the activities of the
Vedic injunctions.
darśanaṁ no didṛkṣūṇāṁ / dehi
bhāgavatārcitam
rūpaṁ priyatamaṁ svānāṁ / sarvendriya-guṇāñjanam
darśanam—vision; naḥ—our; didṛkṣūṇām—desirous to see; dehi—kindly exhibit; bhāgavata—of the devotees; arcitam—as worshiped by them; rūpam—form; priya-tamam—dearmost; svānām—of Your devotees; sarva-indriya—all the senses; guṇa—qualities; añjanam—very much pleasing.
My dear Lord, I wish to see You
exactly in the form that Your very dear devotees worship. You have many other
forms, but I wish to see Your form that is especially liked by the devotees.
Please be merciful upon me and show me that form, for only that form worshiped
by the devotees can perfectly satisfy all the demands of the senses.
snigdha-prāvṛḍ-ghana-śyāmaṁ / sarva-saundarya-saṅgraham
cārv-āyata-catur-bāhu / sujāta-rucirānanam
padma-kośa-palāśākṣaṁ / sundara-bhru
sunāsikam
sudvijaṁ sukapolāsyaṁ / sama-karṇa-vibhūṣaṇam
snigdha—glistening; prāvṛṭ—rainy season; ghana-śyāmam—densely cloudy; sarva—all; saundarya—beauty; saṅgraham—collection; cāru—beautiful; āyata—bodily feature; catuḥ-bāhu—unto the four-armed; su-jāta—ultimately beautiful; rucira—very pleasing; ānanam—face; padma-kośa—the whorl of the lotus flower; palāśa—petals; akṣam—eyes; sundara—beautiful; bhru—eyebrows; su-nāsikam—raised nose; su-dvijam—beautiful teeth; su-kapola—beautiful forehead; āsyam—face; sama-karṇa—equally beautiful ears; vibhūṣaṇam—fully decorated.
The Lord’s beauty resembles a dark
cloud during the rainy season. As the rainfall glistens, His bodily features
also glisten. Indeed, He is the sum total of all beauty. The Lord has four arms
and an exquisitely beautiful face with eyes like lotus petals, a beautiful
highly raised nose, a mind-attracting smile, a beautiful forehead and equally
beautiful and fully decorated ears.
prīti-prahasitāpāṅgam /alakai
rūpa-śobhitam
lasat-paṅkaja-kiñjalka- / dukūlaṁ mṛṣṭa-kuṇḍalam
sphurat-kirīṭa-valaya- / hāra-nūpura-mekhalam
śaṅkha-cakra-gadā-padma- / mālā-maṇy-uttamarddhimat
prīti—merciful; prahasita—smiling; apāṅgam—sidelong glance; alakaiḥ—with curling hair; rūpa—beauty; śobhitam—increased; lasat—glittering; paṅkaja—of the lotus; kiñjalka—saffron; dukūlam—clothing; mṛṣṭa—glittering; kuṇḍalam—earrings; sphurat—shiny; kirīṭa—helmet; valaya—bangles; hāra—necklace; nūpura—ankle bells; mekhalam—belt; śaṅkha—conchshell; cakra—wheel; gadā—club; padma—lotus flower; mālā—garland; maṇi—pearls; uttama—first class; ṛddhi-mat—still more beautified on account of this.
The Lord is superexcellently
beautiful on account of His open and merciful smile and Mis sidelong glance
upon His devotees. His black hair is curly, and His garments, waving in the
wind, appear like flying saffron pollen from lotus flowers. His glittering
earrings, shining helmet, bangles, garland, ankle bells, waist belt and various
other bodily ornaments combine with conchshell, disc, club and lotus flower to
increase the natural beauty of the Kaustubha pearl on His chest.
siṁha-skandha-tviṣo bibhrat /saubhaga-grīva-kaustubham
śriyānapāyinyā kṣipta- / nikaṣāśmorasollasat
siṁha—a lion; skandha—shoulders; tviṣaḥ—the coils of hair; bibhrat—bearing; saubhaga—fortunate; grīva—neck; kaustubham—the pearl of the name; śriyā—beauty; anapāyinyā—never decreasing; kṣipta—defeating; nikaṣa—the stone for testing gold; aśma—stone; urasā—with the chest; ullasat—glittering.
The Lord has shoulders just like a
lion’s. Upon these shoulders are garlands, necklaces and epaulets, and all of
these are always glittering. Besides these, there is the beauty of the Kaustubha-maṇi pearl, and on the dark chest of
the Lord there are streaks named Śrīvatsa, which are signs of the goddess of
fortune. The glittering of these streaks excels the beauty of the golden
streaks on a gold-testing stone. Indeed, such beauty defeats a gold-testing
stone.
pūra-recaka-saṁvigna- / vali-valgu-dalodaram
pratisaṅkrāmayad viśvaṁ / nābhyāvarta-gabhīrayā
pūra—inhaling; recaka—exhaling; saṁvigna—agitated; vali—the wrinkles on the abdomen; valgu—beautiful; dala—like the banyan leaf; udaram—abdomen; pratisaṅkrāmayat—coiling down; viśvam—universe; nābhyā—navel; āvarta—screwing; gabhīrayā—by deepness.
The Lord’s abdomen is beautiful due
to three ripples in the flesh. Being so round, His abdomen resembles the leaf
of a banyan tree, and when He exhales and inhales, the movement of the ripples
appears very, very beautiful. The coils within the navel of the Lord are so
deep that it appears that the entire universe sprouted out of it and yet again
wishes to go back.
śyāma-śroṇy-adhi-rociṣṇu- /dukūla-svarṇa-mekhalam
sama-cārv-aṅghri-jaṅghoru- / nimna-jānu-sudarśanam
śyāma—blackish; śroṇi—lower part of the waist; adhi—extra; rociṣṇu—pleasing; dukūla—garments; svarṇa—golden; mekhalam—belt; sama—symmetrical; cāru—beautiful; aṅghri—lotus feet; jaṅgha—calves; ūru—thighs; nimna—lower; jānu—knees; su-darśanam—very beautiful.
The lower part of the Lord’s waist is
dark and covered with yellow garments and a belt bedecked with golden
embroidery work. His symmetrical lotus feet and the calves, thighs and joints
of His legs are extraordinarily beautiful. Indeed, the Lord’s entire body
appears to be well built.
padā śarat-padma-palāśa-rociṣā
nakha-dyubhir no ’ntar-aghaṁ vidhunvatā
pradarśaya svīyam apāsta-sādhvasaṁ
padaṁ guro mārga-gurus tamo-juṣām
padā—by the lotus feet; śarat—autumn; padma—lotus flower; palāśa—petals; rociṣā—very pleasing; nakha—nails; dyubhiḥ—by the effulgence; naḥ—our; antaḥ-agham—dirty things; vidhunvatā—which can cleanse; pradarśaya—just show; svīyam—Your own; apāsta—diminishing; sādhvasam—the trouble of the material world; padam—lotus feet; guro—O supreme spiritual master; mārga—the path; guruḥ—spiritual master; tamaḥ-juṣām—of the persons suffering in ignorance.
My dear Lord, Your two lotus feet are
so beautiful that they appear like two blossoming petals of the lotus flower
which grows during the autumn season. Indeed, the nails of Your lotus feet
emanate such a great effulgence that they immediately dissipate all the
darkness in the heart of a conditioned soul. My dear Lord, kindly show me that
form of Yours which always dissipates all kinds of darkness in the heart of a
devotee. My dear Lord, You are the supreme spiritual master of everyone;
therefore all conditioned souls covered with the darkness of ignorance can be
enlightened by You as the spiritual master.
Text 53
padā
śarat-padma-palāśa-rociṣā
nakha-dyubhir no ’ntar-aghaṁ vidhunvatā
pradarśaya svīyam apāsta-sādhvasaṁ
padaṁ guro mārga-gurus tamo-juṣām
padā — by the lotus feet; śarat — autumn; padma — lotus flower; palāśa — petals; rociṣā — very pleasing; nakha — nails; dyubhiḥ — by the effulgence; naḥ — our; antaḥ-agham — dirty things; vidhunvatā — which can cleanse; pradarśaya — just show; svīyam — Your own; apāsta — diminishing; sādhvasam — the trouble of the
material world; padam — lotus feet; guro — O supreme spiritual
master; mārga — the path; guruḥ — spiritual master; tamaḥ-juṣām — of the persons suffering
in ignorance.
My dear
Lord, Your two lotus feet are so beautiful that they appear like two blossoming
petals of the lotus flower which grows during the autumn season. Indeed, the
nails of Your lotus feet emanate such a great effulgence that they immediately
dissipate all the darkness in the heart of a conditioned soul. My dear Lord,
kindly show me that form of Yours which always dissipates all kinds of darkness
in the heart of a devotee. My dear Lord, You are the supreme spiritual master
of everyone; therefore all conditioned souls covered with the darkness of
ignorance can be enlightened by You as the spiritual master.
Text 53:
etad
rūpam anudhyeyam
ātma-śuddhim abhīpsatām
yad-bhakti-yogo ’bhayadaḥ
sva-dharmam anutiṣṭhatām
etat — this; rūpam — form; anudhyeyam — must be meditated
upon; ātma — self; śuddhim — purification; abhīpsatām — of those who are
desiring so; yat — that which; bhakti-yogaḥ — the devotional
service; abhaya-daḥ — factual
fearlessness; sva-dharmam — one’s own occupational
duties; anutiṣṭhatām — executing.
My dear
Lord, those who desire to purify their existence must always engage in
meditation upon Your lotus feet, as described above. Those who are serious
about executing their occupational duties and who want freedom from fear must
take to this process of bhakti-yoga.
Text 54
bhavān
bhaktimatā labhyo
durlabhaḥ sarva-dehinām
svārājyasyāpy abhimata
ekāntenātma-vid-gatiḥ
bhavān — Your Grace; bhakti-matā — by the devotee; labhyaḥ — obtainable; durlabhaḥ — very difficult to be
obtained; sarva-dehinām — of all other living
entities; svārājyasya — of the King of
heaven; api — even; abhimataḥ — the ultimate goal; ekāntena — by oneness; ātma-vit — of the
self-realized; gatiḥ — the ultimate
destination.
My dear
Lord, the king in charge of the heavenly kingdom is also desirous of obtaining
the ultimate goal of life — devotional service. Similarly, You are the ultimate
destination of those who identify themselves with You [ahaṁ brahmāsmi]. However, it is very
difficult for them to attain You, whereas a devotee can very easily attain Your
Lordship.
Text 55
taṁ durārādhyam ārādhya
satām api durāpayā
ekānta-bhaktyā ko vāñchet
pāda-mūlaṁ vinā bahiḥ
tam — unto You; durārādhyam — very difficult to
worship; ārādhya — having worshiped; satām api — even for the most
exalted persons; durāpayā — very difficult to
attain; ekānta — pure; bhaktyā — by devotional
service; kaḥ — who is that man; vāñchet — should desire; pāda-mūlam — lotus feet; vinā — without; bahiḥ — outsiders.
My dear
Lord, pure devotional service is even difficult for liberated persons to
discharge, but devotional service alone can satisfy You. Who will take to other
processes of self-realization if he is actually serious about the perfection of
life?
Text 56
yatra
nirviṣṭam araṇaṁ
kṛtānto nābhimanyate
viśvaṁ vidhvaṁsayan vīrya-
śaurya-visphūrjita-bhruvā
yatra — wherein; nirviṣṭam araṇam — a completely surrendered
soul; kṛta-antaḥ — invincible time; na abhimanyate — does not go to
attack; viśvam — the entire
universe; vidhvaṁsayan — by vanquishing; vīrya — prowess; śaurya — influence; visphūrjita — simply by
expansion; bhruvā — of the eyebrows.
Simply by
expansion of His eyebrows, invincible time personified can immediately vanquish
the entire universe. However, formidable time does not approach the devotee who
has taken complete shelter at Your lotus feet.
Text 57:
kṣaṇārdhenāpi tulaye
na svargaṁ nāpunar-bhavam
bhagavat-saṅgi-saṅgasya
martyānāṁ kim utāśiṣaḥ
kṣaṇa-ardhena — by half a moment; api — even; tulaye — compare; na — never; svargam — heavenly planets; na — neither; apunaḥ-bhavam — merging into the
Supreme; bhagavat — the Supreme Personality
of Godhead; saṅgi — associate; saṅgasya — one who takes advantage
of associating; martyānām — of the conditioned
soul; kim uta — what is there; āśiṣaḥ — blessings.
If one by
chance associates with a devotee, even for a fraction of a moment, he no longer
is subject to attraction by the results of karma or jñāna. What interest then
can he have in the benedictions of the demigods, who are subject to the laws of
birth and death?
Text 58:
athānaghāṅghres tava kīrti-tīrthayor
antar-bahiḥ-snāna-vidhūta-pāpmanām
bhūteṣv anukrośa-susattva-śīlināṁ
syāt saṅgamo ’nugraha eṣa nas tava
atha — therefore; anagha-aṅghreḥ — of my Lord, whose lotus
feet destroy all inauspiciousness; tava — Your; kīrti — glorification; tīrthayoḥ — the holy Ganges
water; antaḥ — within; bahiḥ — and outside; snāna — taking bath; vidhūta — washed; pāpmanām — contaminated state of
mind; bhūteṣu — unto the ordinary living
beings; anukrośa — benediction or
mercy; su-sattva — completely in
goodness; śīlinām — of those who possess
such characteristics; syāt — let there be; saṅgamaḥ — association; anugrahaḥ — mercy; eṣaḥ — this; naḥ — unto us; tava — Your.
My dear
Lord, Your lotus feet are the cause of all auspicious things and the destroyer
of all the contamination of sin. I therefore beg Your Lordship to bless me by
the association of Your devotees, who are completely purified by worshiping
Your lotus feet and who are so merciful upon the conditioned souls. I think
that Your real benediction will be to allow me to associate with such devotees.
Text 59:
na yasya
cittaṁ bahir-artha-vibhramaṁ
tamo-guhāyāṁ ca viśuddham āviśat
yad-bhakti-yogānugṛhītam añjasā
munir vicaṣṭe nanu tatra te gatim
na — never; yasya — whose; cittam — heart; bahiḥ — external; artha — interest; vibhramam — bewildered; tamaḥ — darkness; guhāyām — in the hole; ca — also; viśuddham — purified; āviśat — entered; yat — that; bhakti-yoga — devotional
service; anugṛhītam — being favored by; añjasā — happily; muniḥ — the thoughtful; vicaṣṭe — sees; nanu — however; tatra — there; te — Your; gatim — activities.
The
devotee whose heart has been completely cleansed by the process of devotional
service and who is favored by Bhaktidevī does not become bewildered by the
external energy, which is just like a dark well. Being completely cleansed of
all material contamination in this way, a devotee is able to understand very
happily Your name, fame, form, activities, etc.
Text 60:
yatredaṁ vyajyate viśvaṁ
viśvasminn avabhāti yat
tat tvaṁ brahma paraṁ jyotir
ākāśam iva vistṛtam
yatra — where; idam — this; vyajyate — manifested; viśvam — the universe; viśvasmin — in the cosmic
manifestation; avabhāti — is manifested; yat — that; tat — that; tvam — You; brahma — the impersonal
Brahman; param — transcendental; jyotiḥ — effulgence; ākāśam — sky; iva — like; vistṛtam — spread.
My dear
Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky.
And that impersonal Brahman, which spreads throughout the universe and in which
the entire universe is manifested, is You.
Text 61:
yo
māyayedaṁ puru-rūpayāsṛjad
bibharti bhūyaḥ kṣapayaty avikriyaḥ
yad-bheda-buddhiḥ sad ivātma-duḥsthayā
tvam ātma-tantraṁ bhagavan pratīmahi
yaḥ — one who; māyayā — by His energy; idam — this; puru — manifold; rūpayā — manifestation; asṛjat — created; bibharti — maintains; bhūyaḥ — again; kṣapayati — annihilates; avikriyaḥ — without being
altered; yat — that; bheda-buddhiḥ — sense of
differentiation; sat — eternal; iva — like; ātma-duḥsthayā — giving trouble to
oneself; tvam — unto You; ātma-tantram — fully
self-independent; bhagavan — O Lord, Supreme
Personality of Godhead; pratīmahi — I can understand.
My dear
Lord, You have manifold energies, and these energies are manifested in manifold
forms. With such energies You have also created this cosmic manifestation, and
although You maintain it as if it were permanent, You ultimately annihilate it.
Although You are never disturbed by such changes and alterations, the living
entities are disturbed by them, and therefore they find the cosmic
manifestation to be different or separated from You. My Lord, You are always
independent, and I can clearly see this fact.
Text 62:
kriyā-kalāpair
idam eva yoginaḥ
śraddhānvitāḥ sādhu yajanti siddhaye
bhūtendriyāntaḥ-karaṇopalakṣitaṁ
vede ca tantre ca ta eva kovidāḥ
kriyā — activities; kalāpaiḥ — by processes; idam — this; eva — certainly; yoginaḥ — transcendentalists; śraddhā-anvitāḥ — with faith and
conviction; sādhu — properly; yajanti — worship; siddhaye — for perfection; bhūta — the material
energy; indriya — senses; antaḥ-karaṇa — heart; upalakṣitam — symptomized by; vede — in the Vedas; ca — also; tantre — in the corollaries of
the Vedas; ca — also; te — Your Lordship; eva — certainly; kovidāḥ — those who are experts.
My dear
Lord, Your universal form consists of all five elements, the senses, mind,
intelligence, false ego (which is material) and the Paramātmā, Your partial
expansion, who is the director of everything. Yogīs other than the devotees —
namely the karma-yogī and jñāna-yogī — worship You by their respective actions
in their respective positions. It is stated both in the Vedas and in the
śāstras that are corollaries of the Vedas, and indeed everywhere, that it is
only You who are to be worshiped. That is the expert version of all the Vedas.
Text 63:
tvam eka
ādyaḥ puruṣaḥ supta-śaktis
tayā rajaḥ-sattva-tamo vibhidyate
mahān ahaṁ khaṁ marud agni-vār-dharāḥ
surarṣayo bhūta-gaṇā idaṁ yataḥ
tvam — Your Lordship; ekaḥ — one; ādyaḥ — the original; puruṣaḥ — person; supta — dormant; śaktiḥ — energy; tayā — by which; rajaḥ — the passion
energy; sattva — goodness; tamaḥ — ignorance; vibhidyate — is diversified; mahān — the total material
energy; aham — egotism; kham — the sky; marut — the air; agni — fire; vāḥ — water; dharāḥ — earth; sura-ṛṣayaḥ — the demigods and the
great sages; bhūta-gaṇāḥ — the living
entities; idam — all this; yataḥ — from whom.
My dear
Lord, You are the only Supreme Person, the cause of all causes. Before the
creation of this material world, Your material energy remains in a dormant
condition. When Your material energy is agitated, the three qualities — namely
goodness, passion and ignorance — act, and as a result the total material
energy — egotism, ether, air, fire, water, earth and all the various demigods
and saintly persons — becomes manifest. Thus the material world is created.
Text 64:
sṛṣṭaṁ sva-śaktyedam anupraviṣṭaś
catur-vidhaṁ puram ātmāṁśakena
atho vidus taṁ puruṣaṁ santam antar
bhuṅkte hṛṣīkair madhu sāra-ghaṁ yaḥ
sṛṣṭam — in the creation; sva-śaktyā — by Your own
potency; idam — this cosmic
manifestation; anupraviṣṭaḥ — entering
afterward; catuḥ-vidham — four kinds of; puram — bodies; ātma-aṁśakena — by Your own part and
parcel; atho — therefore; viduḥ — know; tam — him; puruṣam — the enjoyer; santam — existing; antaḥ — within; bhuṅkte — enjoys; hṛṣīkaiḥ — by the senses; madhu — sweetness; sāra-gham — honey; yaḥ — one who.
My dear
Lord, after creating by Your own potencies, You enter within the creation in
four kinds of forms. Being within the hearts of the living entities, You know
them and know how they are enjoying their senses. The so-called happiness of
this material creation is exactly like the bees’ enjoyment of honey after it
has been collected in the honeycomb.
Text 65:
sa eṣa
lokān aticaṇḍa-vego
vikarṣasi tvaṁ khalu kāla-yānaḥ
bhūtāni bhūtair anumeya-tattvo
ghanāvalīr vāyur ivāviṣahyaḥ
saḥ — that; eṣaḥ — this; lokān — all the planetary
systems; ati — very much; caṇḍa-vegaḥ — the great force; vikarṣasi — destroys; tvam — Your Lordship; khalu — however; kāla-yānaḥ — in due course of
time; bhūtāni — all living
entities; bhūtaiḥ — by other living
entities; anumeya-tattvaḥ — the Absolute Truth can
be guessed; ghana-āvalīḥ — the clouds; vāyuḥ — air; iva — like; aviṣahyaḥ — unbearable.
My dear
Lord, Your absolute authority cannot be directly experienced, but one can guess
by seeing the activities of the world that everything is being destroyed in due
course of time. The force of time is very strong, and everything is being
destroyed by something else — just as one animal is being eaten by another
animal. Time scatters everything, exactly as the wind scatters clouds in the
sky.
Text 66:
pramattam
uccair iti kṛtya-cintayā
pravṛddha-lobhaṁ viṣayeṣu lālasam
tvam apramattaḥ sahasābhipadyase
kṣul-lelihāno ’hir ivākhum antakaḥ
pramattam — persons who are
mad; uccaiḥ — loudly; iti — thus; kṛtya — to be done; cintayā — by such desire; pravṛddha — very much
advanced; lobham — greed; viṣayeṣu — in material
enjoyment; lālasam — so desiring; tvam — Your Lordship; apramattaḥ — completely in
transcendence; sahasā — all of a sudden; abhipadyase — seizes them; kṣut — hungry; lelihānaḥ — by the greedy
tongue; ahiḥ — snake; iva — like; ākhum — mouse; antakaḥ — destroyer.
My dear
Lord, all living entities within this material world are mad after planning for
things, and they are always busy with a desire to do this or that. This is due
to uncontrollable greed. The greed for material enjoyment is always existing in
the living entity, but Your Lordship is always alert, and in due course of time
You strike him, just as a snake seizes a mouse and very easily swallows him.
Text 67:
kas
tvat-padābjaṁ vijahāti paṇḍito
yas te ’vamāna-vyayamāna-ketanaḥ
viśaṅkayāsmad-gurur arcati sma yad
vinopapattiṁ manavaś caturdaśa
kaḥ — who; tvat — Your; pada-abjam — lotus feet; vijahāti — avoids; paṇḍitaḥ — learned; yaḥ — who; te — unto You; avamāna — deriding; vyayamāna — decreasing; ketanaḥ — this body; viśaṅkayā — without any doubt; asmat — our; guruḥ — spiritual master,
father; arcati — worships; sma — in the past; yat — that; vinā — without; upapattim — agitation; manavaḥ — the Manus; catuḥ-daśa — fourteen.
My dear
Lord, any learned person knows that unless he worships You, his entire life is
spoiled. Knowing this, how could he give up worshiping Your lotus feet? Even
our father and spiritual master, Lord Brahmā, unhesitatingly worshiped You, and
the fourteen Manus followed in his footsteps.
Text 68:
atha tvam asi no
brahman
paramātman vipaścitām
viśvaṁ rudra-bhaya-dhvastam
akutaścid-bhayā gatiḥ
atha — therefore; tvam — You, my Lord; asi — are; naḥ — our; brahman — O Supreme Brahman; parama-ātman — O Supersoul; vipaścitām — for the learned, wise
men; viśvam — the whole
universe; rudra-bhaya — being afraid of
Rudra; dhvastam — annihilated; akutaścit-bhayā — undoubtedly
fearless; gatiḥ — destination.
My dear
Lord, all actually learned persons know You as the Supreme Brahman and the
Supersoul. Although the entire universe is afraid of Lord Rudra, who ultimately
annihilates everything, for the learned devotees You are the fearless
destination of all.
Text 69:
idaṁ japata bhadraṁ vo
viśuddhā nṛpa-nandanāḥ
sva-dharmam anutiṣṭhanto
bhagavaty arpitāśayāḥ
idam — this; japata — while chanting; bhadram — all
auspiciousness; vaḥ — all of you; viśuddhāḥ — purified; nṛpa-nandanāḥ — the sons of the
King; sva-dharmam — one’s occupational
duties; anutiṣṭhantaḥ — executing; bhagavati — unto the Supreme
Personality of Godhead; arpita — given up; āśayāḥ — possessing all kinds of
faithfulness.
My dear
sons of the King, just execute your occupational duty as kings with a pure
heart. Just chant this prayer fixing your mind on the lotus feet of the Lord.
That will bring you all good fortune, for the Lord will be very much pleased
with you.
Text 70:
tam evātmānam
ātma-sthaṁ
sarva-bhūteṣv avasthitam
pūjayadhvaṁ gṛṇantaś ca
dhyāyantaś cāsakṛd dharim
tam — unto Him; eva — certainly; ātmānam — the Supreme Soul; ātma-stham — within your
hearts; sarva — all; bhūteṣu — in every living
being; avasthitam — situated; pūjayadhvam — just worship Him; gṛṇantaḥ ca — always chanting; dhyāyantaḥ ca — always meditating
upon; asakṛt — continuously; harim — the Supreme Personality
of Godhead.
Therefore,
O sons of the King, the Supreme Personality of Godhead, Hari, is situated in
everyone’s heart. He is also within your hearts. Therefore chant the glories of
the Lord and always meditate upon Him continuously.