०९८

यस्मिन्नेतद्विभातं यत इदमभवद्येन चेदं य एत
द्योऽस्मादुत्तीर्णरूपः खलु सकलमिदं भासितं यस्य भासा ।
यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रा
नो विद्युस्तत्त्वरूपं किमु पुनरपरे कृष्ण तस्मै नमस्ते ॥ ९८१॥

यस्मिन्नेतद्विभातं यत इदमभवद्येन चेदं य एत
द्योऽस्मादुत्तीर्णरूपः खलु सकलमिदं भासितं यस्य भासा ।
यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रा
नो विद्युस्तत्त्वरूपं किमु पुनरपरे कृष्ण तस्मै नमस्ते ॥ ९८१॥

My obeisance to Thee, O Krishna, who art the very Brahman which is the substratum of this universe, from which this universe took birth and into which it dissolves; which is, indeed, what appears as the universe but which transcends it; by the light of which this universe is illumined; which is far beyond description or picturisation by words and beyond conception by the mind; and the true nature of which even the gods and great sages do not fully comprehend, not to speak of lesser beings.

जन्माथो कर्म नाम स्फुटमिह गुणदोषादिकं वा न यस्मिन्
लोकानामूतेय यः स्वयमनुभजते तानि मायानुसारी ।
बिब्रच्छक्तीररूपोऽपि च बहुतररूपोऽवभात्यद्धुतात्मा
तस्मै कैवल्यधाम्ने पररसपरिपूर्णाय विष्णो नमस्ते ॥ ९८२॥

जन्माथो कर्म नाम स्फुटमिह गुणदोषादिकं वा न यस्मिन्
लोकानामूतेय यः स्वयमनुभजते तानि मायानुसारी ।
बिब्रच्छक्तीररूपोऽपि च बहुतररूपोऽवभात्यद्धुतात्मा
तस्मै कैवल्यधाम्ने पररसपरिपूर्णाय विष्णो नमस्ते ॥ ९८२॥

My obeisance to Thee, O Vishnu, who art the Supreme Bliss Absolute and the abode of salvation; for whom there is neither birth nor activity, nor name; in whom attributes of good and evil and the like are not manifest and, yet, who voluntarily adopts them through the instrumentality of one’s own Maya (delusive power), for the protection and benediction of the world; and who, though devoid of form, yet, being of a miraculous nature, assumes manifold forms by wielding one’s own powers, such as Vidya (knowledge), Avidya (ignorance), etc.

नो तिर्यञ्चन्न मर्त्यं न च सुरमसुरं न स्त्रियं नो पुमांसं
न द्रव्यं कर्म जातिं गुणमपि सदसद्वापि ते रूपमाहुः ।
शिष्टं यत्स्यान्निषेधे सति निगमशतैर्लक्षणावृत्तितस्तत्
कृच्छ्रेणावेद्यमानं परमसुखमयं भाति तस्मै नमस्ते ॥ ९८३॥

नो तिर्यञ्चन्न मर्त्यं न च सुरमसुरं न स्त्रियं नो पुमांसं
न द्रव्यं कर्म जातिं गुणमपि सदसद्वापि ते रूपमाहुः ।
शिष्टं यत्स्यान्निषेधे सति निगमशतैर्लक्षणावृत्तितस्तत्
कृच्छ्रेणावेद्यमानं परमसुखमयं भाति तस्मै नमस्ते ॥ ९८३॥

According to the Upanishads and the Enlightened ones, Thy form is not that of a beast (bird or animal), man or god or demon; it is neither female nor male; it is not of matter (substance), function, class (species), or quality (attribute); it is neither existent nor non-existent (being Existence itself). Thou art what remains after negation of everything, and is implied or signified, with considerable difficulty, by innumerable scriptural statements and averments as the Supreme Being, and which shines as Bliss Absolute. My obeisance to Thee, who art that Supreme One.

मायायां बिम्बितस्त्वं सृजसि महदहङ्कारतन्मात्रभेदै
र्भूतग्रामेन्द्रियाद्यैरपि सकलजगत्स्वप्नसङ्कल्पकल्पम् ।
भूयः संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्या
गम्भीरे जायमाने तमसि वितिमिरो भासि तस्मै नमस्ते ॥ ९८४॥

मायायां बिम्बितस्त्वं सृजसि महदहङ्कारतन्मात्रभेदै
र्भूतग्रामेन्द्रियाद्यैरपि सकलजगत्स्वप्नसङ्कल्पकल्पम् ।
भूयः संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्या
गम्भीरे जायमाने तमसि वितिमिरो भासि तस्मै नमस्ते ॥ ९८४॥

Being reflected in Maya, Thou doth create the entire Universe through the instrumentalities of Mahat (Intellect), Ahankara (Ego), the five Tanmatras (Quintessences) of Sound, Touch, Form, Taste, and Smell, the five Elements (Earth, Water, Fire, Air and Ether), the organs of sense and of action, the mind etc., like objects projected or fancied in the dream state. Further, at the time of Pralaya or Deluge, by means of Thy power in the form of Time, Thou doth obliterate the universe by withdrawing everything into Thyself, even as a tortoise retracts its limbs. When the whole universe thus becomes unmanifest, and intense darkness prevails, Thou doth shine forth, being unaffected by that darkness. My obeisance to Thee.

शब्दब्रह्मेति कर्मेत्यणुरिति भगवन् काल इत्यालपन्ति
त्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम् ।
वेदान्तैर्यत्तु गीतं पुरुषपरचिदात्माभिधं तत्तु तत्त्वं
प्रेक्षामात्रेण मूलप्रकृतिविकृतिकृत् कृष्ण तस्मै नमस्ते ॥ ९८५॥

शब्दब्रह्मेति कर्मेत्यणुरिति भगवन् काल इत्यालपन्ति
त्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम् ।
वेदान्तैर्यत्तु गीतं पुरुषपरचिदात्माभिधं तत्तु तत्त्वं
प्रेक्षामात्रेण मूलप्रकृतिविकृतिकृत् कृष्ण तस्मै नमस्ते ॥ ९८५॥

My obeisance to Thee, O Lord Krishna, who art all-comprehensive and, hence, conceivable in any and every form or manner; Who art the prime cause of the entire universe; Who art variously described as Sabda Brahma (Primeval Sound), Karma (the end result of action), as atom and as Time, etc. by various schools of metaphysics; Who art, indeed, that Sole Reality or Principle addressed in the Vedanta as Purusha (Spirit), Para (Supreme), Chit (Intelligence), Atma (Soul), etc. and to Whom is ascribed the causation, by a mere glance, of manifold modifications of Maya.

सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपा
धत्ते यासावविद्या गुणफणिमतिवद्विश्वदृश्यावभासम् ।
विद्यात्वं सैव याता श्रुतिवचनलवैर्यत्कृपास्यन्दलाभे
संसारारण्यसद्यस्त्रुटनपरशुतामेति तस्मै नमस्ते ॥ ९८६॥

सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपा
धत्ते यासावविद्या गुणफणिमतिवद्विश्वदृश्यावभासम् ।
विद्यात्वं सैव याता श्रुतिवचनलवैर्यत्कृपास्यन्दलाभे
संसारारण्यसद्यस्त्रुटनपरशुतामेति तस्मै नमस्ते ॥ ९८६॥

Avidya (ignorance) engendered by Maya (delusive power), which is not susceptible of being characterised as either existing or non-existing, nor as both existing and non-existing, projects the appearance of the objective universe as a misconception, similar to that of a rope being viewed as a snake due to lack of illumination. When, on account of God’s grace, and with the aid of a few averments of the Scriptures, that very Avidya gets metamorphosed into Vidya (knowledge), it serves as the axe to chop off in an instant, the dense jungle of Samsara (worldly existence). My obeisance to Thee, who art that Lord.

भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकावत्
तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुनाप्यद्वितीयं वपुस्ते ।
स्वप्नद्रष्टुः प्रबोधे तिमिरलयविधौ जीर्णरज्जोश्च यद्वद्
विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण तस्मै नमस्ते ॥ ९८७॥

भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकावत्
तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुनाप्यद्वितीयं वपुस्ते ।
स्वप्नद्रष्टुः प्रबोधे तिमिरलयविधौ जीर्णरज्जोश्च यद्वद्
विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण तस्मै नमस्ते ॥ ९८७॥

On contemplation of the true nature of things, one realises that, in truth, there is only the non-dual Self or Brahman that shines in the universe, even when it is seen as prevailing in all its pluralities. This is similar to the basic truth of the existence of gold in all ornaments, or clay in all pots, pitchers and other earthenware. This reality becomes manifest when the flood of knowledge dawns, just as, when darkness is removed by light, one sees the worn-out rope for what it is, or as one realises, on waking up, the insubstantial nature of things seen in a dream. My obeisance to Thee, O Krishna.

यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्ये
यद्भीताः पद्मजाद्याः पुनरुचितबलीनाहरन्तेऽनुकालम् ।
येनैवारोपिताः प्राङ्निजपदमपि ते च्यावितारश्च पश्चात्
तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण कुर्मः प्रणामम् ॥ ९८८॥

यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्ये
यद्भीताः पद्मजाद्याः पुनरुचितबलीनाहरन्तेऽनुकालम् ।
येनैवारोपिताः प्राङ्निजपदमपि ते च्यावितारश्च पश्चात्
तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण कुर्मः प्रणामम् ॥ ९८८॥

O Krishna, our obeisance to Thee who art the Controller of the entire universe; for fear of whom, the sun rises, the fire burns, the wind blows and all others like Brahma, etc perform their appointed tasks and offer their ordained homage, sacrifices, etc. at the appropriate times; and by Whom they were earlier installed in their respective positions (stations) and later dislodged from them.

त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैकवाच्यं
त्रीशानामैक्यरूपं त्रिभिरपि निगमैर्गीयमानस्वरूपम् ।
तिस्रोऽवस्था विदन्तं त्रियुगजनिजुषं त्रिक्रमक्रान्तविश्वं
त्रैकाल्ये भेदहीनं त्रिभिरहमनिशं योगभेदैर्भजे त्वाम् ॥ ९८९॥

त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैकवाच्यं
त्रीशानामैक्यरूपं त्रिभिरपि निगमैर्गीयमानस्वरूपम् ।
तिस्रोऽवस्था विदन्तं त्रियुगजनिजुषं त्रिक्रमक्रान्तविश्वं
त्रैकाल्ये भेदहीनं त्रिभिरहमनिशं योगभेदैर्भजे त्वाम् ॥ ९८९॥

I do, by the three Yogas or Paths (Jnana, Karma and Bhakti), constantly worship Thee who doth manifest the three worlds suffused with the three Gunas (Sattva, Rajas and Tamas); Who art the one revealed and signified by the three-lettered Pranava (AUM or OM); Who art the combined embodiment of the Trinity (Brahma, Vishnu and Siva); Who art the Entity sung about by the three Vedas (Rik, Yajus and Sama); Who art cognisant of the three states (waking, dreaming and deep slumber); Who doth incarnate in the three yugas (Threta, Dvapara and Kali); Who doth measure (as Vamana) the entire universe in three strides; and Who doth remain unchanged in the past, present and future.

सत्यं शुद्धं विबुद्धं जयति तव वपुर्नित्यमुक्तं निरीहं
निर्द्वन्द्वं निर्विकारं निखिलगुणगणव्यञ्जनाधारभूतम् ।
निर्मूलं निर्मलं तन्निरवधिमहिमोल्लासि निर्लीनमन्त
र्निस्सङ्गानां मुनीनां निरुपमपरमानन्दसान्द्रप्रकाशम् ॥ ९८१०॥

सत्यं शुद्धं विबुद्धं जयति तव वपुर्नित्यमुक्तं निरीहं
निर्द्वन्द्वं निर्विकारं निखिलगुणगणव्यञ्जनाधारभूतम् ।
निर्मूलं निर्मलं तन्निरवधिमहिमोल्लासि निर्लीनमन्त
र्निस्सङ्गानां मुनीनां निरुपमपरमानन्दसान्द्रप्रकाशम् ॥ ९८१०॥

That attribute-less (Nirguna) aspect of Thine doth shine forth victoriously - That aspect which is the eternally pure, changeless Reality; ever vigilant (self-effulgent); ever free; is devoid of desire (and, hence, action-less); transcends all dualities; is the fountainhead of all good qualities and attributes, yet, itself without origin or cause; is without blemish, being untainted by sentiments or emotions like love, hate, etc; is refulgent with infinite glory; which is latent in the hearts and minds of sages who are bondage-free; and which is resplendent with concentrated, matchless, Supreme Bliss Absolute.

दुर्वारं द्वादशारं त्रिशतपरिमिलत्षष्टिपर्वाभिवीतं
संभ्राम्यत्क्रूरवेगं क्षणमनु जगदाछिद्य सन्धावमानम् ।
चक्रं ते कालरूपं व्यथयतु न तु मां त्वत्पदैकावलम्बं
विष्णो कारुण्यसिन्धो पवनपुरपते पाहि सर्वामयौघात् ॥ ९८११॥

दुर्वारं द्वादशारं त्रिशतपरिमिलत्षष्टिपर्वाभिवीतं
संभ्राम्यत्क्रूरवेगं क्षणमनु जगदाछिद्य सन्धावमानम् ।
चक्रं ते कालरूपं व्यथयतु न तु मां त्वत्पदैकावलम्बं
विष्णो कारुण्यसिन्धो पवनपुरपते पाहि सर्वामयौघात् ॥ ९८११॥

May not that inexorable wheel of Thine, in the form of Time, with its twelve spokes (months) and 360 teeth (days), whirling furiously fast and annihilating the universe every moment, with every revolution, enmesh and torment me, whose sole refuge is Thy feet. O Vishnu, Ocean of mercy and Lord of Guruvayur, may Thou save me from all my woes and ailments.