०९४

शुद्धा निष्कामधर्मैः प्रवरगुरुगिरा तत्स्वरूपं परं ते
शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते।
नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते
वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥ ९४१॥

शुद्धा निष्कामधर्मैः प्रवरगुरुगिरा तत्स्वरूपं परं ते
शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते।
नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते
वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥ ९४१॥

The Supreme, all-pervasive, pure and immaculate (untainted by Maya) aspect of the Lord, which is distinct from the body, sense organs etc, is realised by those who, with minds cleansed by unmotivated and disinterested actions, receive advice and guidance from the best of preceptors. Attributes such as stoutness, thinness, diversity, subtlety etc, are superimpositions on Thee, the Supreme Brahman, arising out of association with the three Gunas (inherent nature or qualities) namely, Satthva, Rajas and Tamas, similar to descriptions of fire as big, small, bright or dim, according to the nature of the wood that is being burnt.

आचार्याख्याधरस्थारणिसमनुमिलच्छिष्यरूपोत्तरार
ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना दह्यमाने ।
कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे
दाह्याभावेन विद्याशिखिनि च विरते त्वन्मयी खल्ववस्था ॥ ९४२॥

आचार्याख्याधरस्थारणिसमनुमिलच्छिष्यरूपोत्तरार
ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना दह्यमाने ।
कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे
दाह्याभावेन विद्याशिखिनि च विरते त्वन्मयी खल्ववस्था ॥ ९४२॥

The fire of clear knowledge, produced by rubbing the lower fire-stick (preceptor) against the upper one (disciple) consumes the forest of delusions and misconceptions caused by one’s past deeds and tendencies and the resultant attachments to one’s body, kith and kin, possessions, etc. Eventually, on completion of the burning through exhaustion of the fuel, the flame of knowledge dies down, and total unification with the Supreme Brahman ensues.

एवं त्वत्प्राप्तितोऽन्यो नहि खलु निखिलक्लेशहानेरुपायो
नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषड्कर्मयोगाः ।
दुर्वैकल्यैरकल्या अपि निगमपथास्तत्फलान्यप्यवाप्ता
मत्तास्त्वां विस्मरन्तः प्रसजति पतने यान्त्यनन्तान्विषादान् ॥ ९४३॥

एवं त्वत्प्राप्तितोऽन्यो नहि खलु निखिलक्लेशहानेरुपायो
नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषड्कर्मयोगाः ।
दुर्वैकल्यैरकल्या अपि निगमपथास्तत्फलान्यप्यवाप्ता
मत्तास्त्वां विस्मरन्तः प्रसजति पतने यान्त्यनन्तान्विषादान् ॥ ९४३॥

Total dissolution (merger) in Thee is the sole and unique means for the annihilation of distress and sorrows. Other means, such as cultivation of crops, imbibing of medicines, six-fold tactics adopted by kings for dealing with enemies, the six karmas (enjoined on a Brahmana by Manusmriti), or the eight-limbed Yoga (of Patanjali), are not quite effective in eradicating these, nor in preventing their recurrence. The rituals prescribed in the Vedas are hard to perform or practice, due to unavoidable and insurmountable obstacles and inadequacies, such as, lack of time, constraints on resources, capacity of the performer, etc. Indeed, one who manages to perform these successfully, and get results, often becomes proud of his achievement and forgets Thee, which brings about his decline and endless misery.

त्वल्लोकादन्यलोकः क्वनु भयरहितो यत्परार्धद्वयान्ते
त्वद्भीतस्सत्यलोकेऽपि न सुखवसतिः पद्मभूः पद्मनाभ ।
एवम्भावे त्वधर्मार्जितबहुतमसां का कथा नारकाणां
तन्मे त्वं छिन्धि बन्धं वरद कृपणबन्धो कृपापूरसिन्धो ॥ ९४४॥

त्वल्लोकादन्यलोकः क्वनु भयरहितो यत्परार्धद्वयान्ते
त्वद्भीतस्सत्यलोकेऽपि न सुखवसतिः पद्मभूः पद्मनाभ ।
एवम्भावे त्वधर्मार्जितबहुतमसां का कथा नारकाणां
तन्मे त्वं छिन्धि बन्धं वरद कृपणबन्धो कृपापूरसिन्धो ॥ ९४४॥

O Padmanabha ! Where indeed, is there any world other than Vaikuntha, which is free from fear ? Even Brahma feels insecure in Satyaloka due to fear of being engulfed in Thee in the form of Time at the end of the cycle of creation and dissolution. What then to speak of mere humans passing through the trials and tribulations of Hell in this world itself, as the outcome of the sins accumulated by their heinous and evil deeds ?May Thou, O Bestower of Boons, Friend of the miserable, and Ocean of Compassion, deign to sever all my bonds.

याथार्थ्यात्त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ
मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ ।
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको
भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥ ९४५॥

याथार्थ्यात्त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ
मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ ।
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको
भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥ ९४५॥

In truth and essence, I am a part of Thyself and, hence, I am neither “bound” nor “liberated”. Concepts of bondage and emancipation are delusions created by Thy subtle powers of Maya and Knowledge, in the same way as the (imaginary) distinction between the “dream” and “waking” states. The only difference between these two is that the one who is bound experiences the joys and sorrows resulting from indulgence in worldly pursuits, while the jeevan-mukta (liberated one), having been purged of all desires, is free from such sorrows and sufferings.

जीवन्मुक्तत्वमेवंविधमिति वचसा किं फलं दूरदूरे
तन्नामाशुद्धबुद्धेर्न च लघु मनसः शोधनं भक्तितोऽन्यत् ।
तन्मे विष्णो कृषीष्ठास्त्वयि कृतसकलप्रार्पणं भक्तिभारं
येन स्यां मङ्क्षु किञ्चिद्गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा ॥ ९४६॥

जीवन्मुक्तत्वमेवंविधमिति वचसा किं फलं दूरदूरे
तन्नामाशुद्धबुद्धेर्न च लघु मनसः शोधनं भक्तितोऽन्यत् ।
तन्मे विष्णो कृषीष्ठास्त्वयि कृतसकलप्रार्पणं भक्तिभारं
येन स्यां मङ्क्षु किञ्चिद्गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा ॥ ९४६॥

For one of sullied intellect, description of the liberated state as “this” or “that” carries neither meaning nor conviction. Nothing else but devotion to Thee purifies the mind. O all-pervasive Lord ! May Thou, therefore, foster in me intense devotion characterized by total surrender to Thee, whereby I may soon attain identification with Thee, with a little help, instruction and advice from a preceptor.

शब्दब्रह्मण्यपीह प्रयतितमनसस्त्वां न जानन्ति केचित्
कष्टं वन्ध्यश्रस् सकलमलाहरा दिव्यलीलावताराः
सच्चित्सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥ ९४७॥

शब्दब्रह्मण्यपीह प्रयतितमनसस्त्वां न जानन्ति केचित्
कष्टं वन्ध्यश्रस् सकलमलाहरा दिव्यलीलावताराः
सच्चित्सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥ ९४७॥

People who are totally engrossed in scriptural rituals (futile and sterile pursuits as these are) neither know (nor even try to know) Thee. They are alas, no different from one who rears a cow that is incapable of bearing a calf. May I never utter any word that does not recount Thy glorious incarnations, charming, sportive activities that delight the listeners and purge the mind of impurities, and Thy form which is pure Existence-Consciousness-Bliss.

यो यावान्यादृशो वा त्वमिति किमपि नैवावगच्छामि भूम
न्नेवञ्चानन्यभावस्त्वदनुभजनमेवाद्रिये चैद्यवैरिन् ।
त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां दर्शनस्पर्शनादि
र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि ॥ ९४८॥

यो यावान्यादृशो वा त्वमिति किमपि नैवावगच्छामि भूम
न्नेवञ्चानन्यभावस्त्वदनुभजनमेवाद्रिये चैद्यवैरिन् ।
त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां दर्शनस्पर्शनादि
र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि ॥ ९४८॥

O Omnipresent One, Emancipator of Shishupala (despite his constant and repetitive vilification of Thee) ! Even though I am ignorant of Thy true nature, Thy glories etc, I shall, with single-minded devotion, incessantly engage myself in service to Thee. May I be blessed with opportunities of seeing, touching the feet (and so on) of Thy images, and contact with conclaves of Thy devotees, as also indulge in Thy worship and adoration, prostration at Thy feet, and continuous chanting of hymns on Thy virtues, glories and deeds.

यद्यल्लभ्येत तत्तत्तव समुपहृतं देव दासोऽस्मि तेऽहं
त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहुः कर्म निर्मायमेव ।
सूर्याग्निब्राह्मणात्मादिषु लसितचतुर्बाहुमाराधये त्वां
त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां भक्तियोगः ॥ ९४९॥

यद्यल्लभ्येत तत्तत्तव समुपहृतं देव दासोऽस्मि तेऽहं
त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहुः कर्म निर्मायमेव ।
सूर्याग्निब्राह्मणात्मादिषु लसितचतुर्बाहुमाराधये त्वां
त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां भक्तियोगः ॥ ९४९॥

O Self-Effulgent One ! I am Thy slave. I dedicate to Thee all that I may get. Let me be unostentatiously engaged in service to Thee, such as, cleaning of Thy abodes (temples), and the like. I worship Thy resplendent four-armed form in the Sun, the holy Fire, the Brahmana, etc. May I, forever, practise devotion to Thee in the form of melting of the heart in a torrential flow of love for Thee.

ऐक्यं ते दानोहोमव्रतनियमतपस्साङ्ख्ययोगैर्दुरापं
त्वत्सङ्गेनैव गोप्यः किल सुकृतितमाः प्रापुरानन्दसान्द्रम् ।
भक्तेष्वन्येषु भूयस्स्वपि बहुमनुषे भक्तिमेव त्वमासां
तन्मे त्वद्भक्तिमेव दृढय हर गदान्कृष्ण वातालयेश ॥ ९४१०॥

ऐक्यं ते दानोहोमव्रतनियमतपस्साङ्ख्ययोगैर्दुरापं
त्वत्सङ्गेनैव गोप्यः किल सुकृतितमाः प्रापुरानन्दसान्द्रम् ।
भक्तेष्वन्येषु भूयस्स्वपि बहुमनुषे भक्तिमेव त्वमासां
तन्मे त्वद्भक्तिमेव दृढय हर गदान्कृष्ण वातालयेश ॥ ९४१०॥

The Gopis (milkmaids inhabiting Brindavan) were truly blessed, in that, by their whole-hearted devotion, they attained supreme bliss and one-ness with Thee, which is unattainable by other means, such as, charity, sacrifice, penance, austerities, etc or the methods prescribed in the Sankhya and Yoga systems (of philosophy). Amongst Thy innumerable devotees, the Gopis occupy a unique position and esteem in Thine eyes. O Krishna, Lord of Guruvayur ! May Thou strengthen my devotion to Thee and cure all my ailments.